MN 137 The Analysis of the Six Sense Fields – Saḷāyatanavibhaṅgasutta

Medium Discourses Collection 137 – Majjhima Nikāya 137

1.1

So I have heard.

Evaṁ me sutaṁ—

1.2

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

1.3

There the Buddha addressed the bhikkhū,

Tatra kho bhagavā bhikkhū āmantesi:

1.4

“Bhikkhū!”

“bhikkhavo”ti.

1.5

“Venerable sir,” they replied.

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.

1.6

The Buddha said this:

Bhagavā etadavoca:

2.1

“Bhikkhū, I shall teach you the analysis of the six sense fields.

“saḷāyatanavibhaṅgaṁ vo, bhikkhave, desessāmi.

2.2

Listen and pay close attention, I will speak.”

Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

2.3

“Yes, sir,” they replied.

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.

2.4

The Buddha said this:

Bhagavā etadavoca:

3.1

“‘The six interior sense fields should be understood. The six exterior sense fields should be understood. The six classes of consciousness should be understood. The six classes of contact should be understood. The eighteen mental preoccupations should be understood. The thirty-six positions of sentient beings should be understood. Therein, relying on this, give up that. The Noble One cultivates the establishment of mindfulness in three cases, by virtue of which they are a Teacher worthy to instruct a group. Of all meditation teachers, it is he that is called the supreme guide for those who wish to train.’

“‘Cha ajjhattikāni āyatanāni veditabbāni, cha bāhirāni āyatanāni veditabbāni, cha viññāṇakāyā veditabbā, cha phassakāyā veditabbā, aṭṭhārasa manopavicārā veditabbā, chattiṁsa sattapadā veditabbā, tatra idaṁ nissāya idaṁ pajahatha, tayo satipaṭṭhānā yadariyo sevati yadariyo sevamāno satthā gaṇamanusāsitumarahati, so vuccati yoggācariyānaṁ anuttaro purisadammasārathī’ti—

3.2

This is the recitation passage for the analysis of the six sense fields.

ayamuddeso saḷāyatanavibhaṅgassa.

4.1

‘The six interior sense fields should be understood.’

‘Cha ajjhattikāni āyatanāni veditabbānī’ti—

4.2

That’s what I said, but why did I say it?

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

4.3

There are the sense fields of the eye, ear, nose, tongue, body, and mind.

‘Cakkhāyatanaṁ sotāyatanaṁ ghānāyatanaṁ jivhāyatanaṁ kāyāyatanaṁ manāyatanaṁ—

4.4

‘The six interior sense fields should be understood.’

cha ajjhattikāni āyatanāni veditabbānī’ti—

4.5

That’s what I said, and this is why I said it.

iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

5.1

‘The six exterior sense fields should be understood.’

‘Cha bāhirāni āyatanāni veditabbānī’ti—

5.2

That’s what I said, but why did I say it?

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

5.3

There are the sense fields of sights, sounds, smells, tastes, touches, and thoughts.

‘Rūpāyatanaṁ saddāyatanaṁ gandhāyatanaṁ rasāyatanaṁ phoṭṭhabbāyatanaṁ dhammāyatanaṁ—

5.4

‘The six exterior sense fields should be understood.’

cha bāhirāni āyatanāni veditabbānī’ti—

5.5

That’s what I said, and this is why I said it.

iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

6.1

‘The six classes of consciousness should be understood.’

‘Cha viññāṇakāyā veditabbā’ti—

6.2

That’s what I said, but why did I say it?

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

6.3

There are eye, ear, nose, tongue, body, and mind consciousness.

‘Cakkhuviññāṇaṁ sotaviññāṇaṁ ghānaviññāṇaṁ jivhāviññāṇaṁ kāyaviññāṇaṁ manoviññāṇaṁ—

6.4

‘The six classes of consciousness should be understood.’

cha viññāṇakāyā veditabbā’ti—

6.5

That’s what I said, and this is why I said it.

iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

7.1

‘The six classes of contact should be understood.’

‘Cha phassakāyā veditabbā’ti—

7.2

That’s what I said, but why did I say it?

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

7.3

There is contact through the eye, ear, nose, tongue, body, and mind.

‘Cakkhusamphasso sotasamphasso ghānasamphasso jivhāsamphasso kāyasamphasso manosamphasso—

7.4

‘The six classes of contact should be understood.’

cha phassakāyā veditabbā’ti—

7.5

That’s what I said, and this is why I said it.

iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

8.1

‘The eighteen mental preoccupations should be understood.’

‘Aṭṭhārasa manopavicārā veditabbā’ti—

8.2

That’s what I said, but why did I say it?

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

8.3

Seeing a sight with the eye, one is preoccupied with a sight that’s a basis for happiness or sadness or equanimity.

‘Cakkhunā rūpaṁ disvā somanassaṭṭhānīyaṁ rūpaṁ upavicarati, domanassaṭṭhānīyaṁ rūpaṁ upavicarati, upekkhāṭṭhānīyaṁ rūpaṁ upavicarati.

8.4

Hearing a sound with the ear …

Sotena saddaṁ sutvā …pe…

8.5

Smelling an odor with the nose …

ghānena gandhaṁ ghāyitvā …

8.6

Tasting a flavor with the tongue …

jivhāya rasaṁ sāyitvā …

8.7

Feeling a touch with the body …

kāyena phoṭṭhabbaṁ phusitvā …

8.8

Becoming conscious of a thought with the mind, one is preoccupied with a thought that’s a basis for happiness or sadness or equanimity.

manasā dhammaṁ viññāya somanassaṭṭhānīyaṁ dhammaṁ upavicarati, domanassaṭṭhānīyaṁ dhammaṁ upavicarati, upekkhāṭṭhānīyaṁ dhammaṁ upavicarati.

8.9

So there are six preoccupations with happiness, six preoccupations with sadness, and six preoccupations with equanimity. ‘The eighteen mental preoccupations should be understood.’

Iti cha somanassūpavicārā, cha domanassūpavicārā, cha upekkhūpavicārā, aṭṭhārasa manopavicārā veditabbā’ti—

8.10

That’s what I said, and this is why I said it.

iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

9.1

‘The thirty-six positions of sentient beings should be understood.’

‘Chattiṁsa sattapadā veditabbā’ti—

9.2

That’s what I said, but why did I say it?

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

9.3

There are six kinds of lay happiness and six kinds of renunciate happiness. There are six kinds of lay sadness and six kinds of renunciate sadness. There are six kinds of lay equanimity and six kinds of renunciate equanimity.

Cha gehasitāni somanassāni, cha nekkhammasitāni somanassāni, cha gehasitāni domanassāni, cha nekkhammasitāni domanassāni, cha gehasitā upekkhā, cha nekkhammasitā upekkhā.

10.1

And in this context what are the six kinds of lay happiness?

Tattha katamāni cha gehasitāni somanassāni?

10.2

There are sights known by the eye that are likable, desirable, agreeable, pleasing, connected with the world’s material delights. Happiness arises when you regard it as a gain to obtain such sights, or when you recollect sights you formerly obtained that have passed, ceased, and perished.

Cakkhuviññeyyānaṁ rūpānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ manoramānaṁ lokāmisapaṭisaṁyuttānaṁ paṭilābhaṁ vā paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṁ atītaṁ niruddhaṁ vipariṇataṁ samanussarato uppajjati somanassaṁ.

10.3

Such happiness is called lay happiness.

Yaṁ evarūpaṁ somanassaṁ idaṁ vuccati gehasitaṁ somanassaṁ.

10.4

There are sounds known by the ear …

Sotaviññeyyānaṁ saddānaṁ …

10.5

Smells known by the nose …

ghānaviññeyyānaṁ gandhānaṁ …

10.6

Tastes known by the tongue …

jivhāviññeyyānaṁ rasānaṁ …

10.7

Touches known by the body …

kāyaviññeyyānaṁ phoṭṭhabbānaṁ …

10.8

Thoughts known by the mind that are likable, desirable, agreeable, pleasing, connected with the world’s material delights. Happiness arises when you regard it as a gain to obtain such thoughts, or when you recollect thoughts you formerly obtained that have passed, ceased, and perished.

manoviññeyyānaṁ dhammānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ …pe… somanassaṁ.

10.9

Such happiness is called lay happiness.

Yaṁ evarūpaṁ somanassaṁ idaṁ vuccati gehasitaṁ somanassaṁ.

10.10

These are the six kinds of lay happiness.

Imāni cha gehasitāni somanassāni.

11.1

And in this context what are the six kinds of renunciate happiness?

Tattha katamāni cha nekkhammasitāni somanassāni?

11.2

When you’ve understood the anicca of sights—their perishing, fading away, and cessation—happiness arises as you truly understand through right understanding that both formerly and now all those sights are anicca, suffering, and perishable.

Rūpānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva rūpā etarahi ca sabbe te rūpā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya passato uppajjati somanassaṁ.

11.3

Such happiness is called renunciate happiness.

Yaṁ evarūpaṁ somanassaṁ idaṁ vuccati nekkhammasitaṁ somanassaṁ.

11.4

When you’ve understood the anicca of sounds …

Saddānaṁ tveva …

11.5

smells …

gandhānaṁ tveva …

11.6

tastes …

rasānaṁ tveva …

11.7

touches …

phoṭṭhabbānaṁ tveva …

11.8

thoughts—their perishing, fading away, and cessation—happiness arises as you truly understand through right understanding that both formerly and now all those thoughts are anicca, suffering, and perishable.

dhammānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva dhammā etarahi ca sabbe te dhammā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya passato uppajjati somanassaṁ.

11.9

Such happiness is called renunciate happiness.

Yaṁ evarūpaṁ somanassaṁ idaṁ vuccati nekkhammasitaṁ somanassaṁ.

11.10

These are the six kinds of renunciate happiness.

Imāni cha nekkhammasitāni somanassāni.

12.1

And in this context what are the six kinds of lay sadness?

Tattha katamāni cha gehasitāni domanassāni?

12.2

There are sights known by the eye that are likable, desirable, agreeable, pleasing, connected with the world’s material delights. Sadness arises when you regard it as a loss to lose such sights, or when you recollect sights you formerly lost that have passed, ceased, and perished.

Cakkhuviññeyyānaṁ rūpānaṁ …

12.3

Such sadness is called lay sadness.

pe…

12.4

There are sounds known by the ear …

sotaviññeyyānaṁ saddānaṁ …

12.5

There are smells known by the nose …

ghānaviññeyyānaṁ gandhānaṁ …

12.6

There are tastes known by the tongue …

jivhāviññeyyānaṁ rasānaṁ …

12.7

There are touches known by the body …

kāyaviññeyyānaṁ phoṭṭhabbānaṁ …

12.8

There are thoughts known by the mind that are likable, desirable, agreeable, pleasing, connected with the world’s material delights. Sadness arises when you regard it as a loss to lose such thoughts, or when you recollect thoughts you formerly lost that have passed, ceased, and perished.

manoviññeyyānaṁ dhammānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ manoramānaṁ lokāmisapaṭisaṁyuttānaṁ appaṭilābhaṁ vā appaṭilābhato samanupassato pubbe vā appaṭiladdhapubbaṁ atītaṁ niruddhaṁ vipariṇataṁ samanussarato uppajjati domanassaṁ.

12.9

Such sadness is called lay sadness.

Yaṁ evarūpaṁ domanassaṁ idaṁ vuccati gehasitaṁ domanassaṁ.

12.10

These are the six kinds of lay sadness.

Imāni cha gehasitāni domanassāni.

13.1

And in this context what are the six kinds of renunciate sadness?

“Tattha katamāni cha nekkhammasitāni domanassāni?

13.2

When you’ve understood the anicca of sights—their perishing, fading away, and cessation—you truly understand through right understanding that both formerly and now all those sights are anicca, suffering, and perishable. Upon seeing this, you give rise to yearning for the supreme liberations:

13.3

‘Oh, when will I enter and remain in the same dimension that the noble ones enter and remain in today?’ When you give rise to yearning for the supreme liberations like this, sadness arises because of the yearning.

‘kudāssu nāmāhaṁ tadāyatanaṁ upasampajja viharissāmi yadariyā etarahi āyatanaṁ upasampajja viharantī’ti iti anuttaresu vimokkhesu pihaṁ upaṭṭhāpayato uppajjati pihapaccayā domanassaṁ.

13.4

Such sadness is called renunciate sadness.

Yaṁ evarūpaṁ domanassaṁ idaṁ vuccati nekkhammasitaṁ domanassaṁ.

13.5

When you’ve understood the anicca of sounds …

Saddānaṁ tveva …pe…

13.6

smells …

gandhānaṁ tveva …

13.7

tastes …

rasānaṁ tveva …

13.8

touches …

phoṭṭhabbānaṁ tveva …

13.9

thoughts—their perishing, fading away, and cessation—you truly understand through right understanding that both formerly and now all those thoughts are anicca, suffering, and perishable. Upon seeing this, you give rise to yearning for the supreme liberations:

13.10

13.11

Such sadness is called renunciate sadness.

Yaṁ evarūpaṁ domanassaṁ idaṁ vuccati nekkhammasitaṁ domanassaṁ.

13.12

These are the six kinds of renunciate sadness.

Imāni cha nekkhammasitāni domanassāni.

14.1

And in this context what are the six kinds of lay equanimity?

Tattha katamā cha gehasitā upekkhā?

14.2

When seeing a sight with the eye, equanimity arises for the uneducated average person—a foolish ordinary person who has not overcome their limitations and the results of deeds, and is blind to the drawbacks.

Cakkhunā rūpaṁ disvā uppajjati upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa avipākajinassa anādīnavadassāvino assutavato puthujjanassa.

14.3

Such equanimity does not transcend the sight.

Yā evarūpā upekkhā, rūpaṁ sā nātivattati.

14.4

That’s why it’s called lay equanimity.

Tasmā sā upekkhā ‘gehasitā’ti vuccati.

14.5

When hearing a sound with the ear …

Sotena saddaṁ sutvā …

14.6

When smelling an odor with the nose …

ghānena gandhaṁ ghāyitvā …

14.7

When tasting a flavor with the tongue …

jivhāya rasaṁ sāyitvā …

14.8

When feeling a touch with the body …

kāyena phoṭṭhabbaṁ phusitvā …

14.9

When knowing a thought with the mind, equanimity arises for the uneducated average person—a foolish ordinary person who has not overcome their limitations and the results of deeds, and is blind to the drawbacks.

manasā dhammaṁ viññāya uppajjati upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa avipākajinassa anādīnavadassāvino assutavato puthujjanassa.

14.10

Such equanimity does not transcend the thought.

Yā evarūpā upekkhā, dhammaṁ sā nātivattati.

14.11

That’s why it’s called lay equanimity.

Tasmā sā upekkhā ‘gehasitā’ti vuccati.

14.12

These are the six kinds of lay equanimity.

Imā cha gehasitā upekkhā.

15.1

And in this context what are the six kinds of renunciate equanimity?

Tattha katamā cha nekkhammasitā upekkhā?

15.2

When you’ve understood the anicca of sights—their perishing, fading away, and cessation—equanimity arises as you truly understand through right understanding that both formerly and now all those sights are anicca, suffering, and perishable.

15.3

Such equanimity transcends the sight.

Yā evarūpā upekkhā, rūpaṁ sā ativattati.

15.4

That’s why it’s called renunciate equanimity.

Tasmā sā upekkhā ‘nekkhammasitā’ti vuccati.

15.5

When you’ve understood the anicca of sounds …

Saddānaṁ tveva …

15.6

smells …

gandhānaṁ tveva …

15.7

tastes …

rasānaṁ tveva …

15.8

touches …

phoṭṭhabbānaṁ tveva …

15.9

thoughts—their perishing, fading away, and cessation—equanimity arises as you truly understand through right understanding that both formerly and now all those thoughts are anicca, suffering, and perishable.

15.10

Such equanimity transcends the thought.

Yā evarūpā upekkhā, dhammaṁ sā ativattati.

15.11

That’s why it’s called renunciate equanimity.

Tasmā sā upekkhā ‘nekkhammasitā’ti vuccati.

15.12

These are the six kinds of renunciate equanimity.

Imā cha nekkhammasitā upekkhā.

15.13

‘The thirty-six positions of sentient beings should be understood.’

‘Chattiṁsa sattapadā veditabbā’ti—

15.14

That’s what I said, and this is why I said it.

iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

16.1

‘Therein, relying on this, give up that.’

‘Tatra idaṁ nissāya idaṁ pajahathā’ti—

16.2

That’s what I said, but why did I say it?

iti kho panetaṁ vuttaṁ; Kiñcetaṁ paṭicca vuttaṁ?

16.3

Therein, by relying and depending on the six kinds of renunciate happiness, give up and go beyond the six kinds of lay happiness.

Tatra, bhikkhave, yāni cha nekkhammasitāni somanassāni tāni nissāya tāni āgamma yāni cha gehasitāni somanassāni tāni pajahatha, tāni samatikkamatha.

16.4

That’s how they are given up.

Evametesaṁ pahānaṁ hoti, evametesaṁ samatikkamo hoti.

16.5

Therein, by relying on the six kinds of renunciate sadness, give up the six kinds of lay sadness.

Tatra, bhikkhave, yāni cha nekkhammasitāni domanassāni tāni nissāya tāni āgamma yāni cha gehasitāni domanassāni tāni pajahatha, tāni samatikkamatha.

16.6

That’s how they are given up.

Evametesaṁ pahānaṁ hoti, evametesaṁ samatikkamo hoti.

16.7

Therein, by relying on the six kinds of renunciate equanimity, give up the six kinds of lay equanimity.

Tatra, bhikkhave, yā cha nekkhammasitā upekkhā tā nissāya tā āgamma, yā cha gehasitā upekkhā tā pajahatha tā samatikkamatha.

16.8

That’s how they are given up.

Evametāsaṁ pahānaṁ hoti, evametāsaṁ samatikkamo hoti.

16.9

Therein, by relying on the six kinds of renunciate happiness, give up the six kinds of renunciate sadness.

Tatra, bhikkhave, yāni cha nekkhammasitāni somanassāni tāni nissāya tāni āgamma yāni cha nekkhammasitāni domanassāni tāni pajahatha, tāni samatikkamatha.

16.10

That’s how they are given up.

Evametesaṁ pahānaṁ hoti, evametesaṁ samatikkamo hoti.

16.11

Therein, by relying on the six kinds of renunciate equanimity, give up the six kinds of renunciate happiness.

Tatra, bhikkhave, yā cha nekkhammasitā upekkhā tā nissāya tā āgamma yāni cha nekkhammasitāni somanassāni tāni pajahatha, tāni samatikkamatha.

16.12

That’s how they are given up.

Evametesaṁ pahānaṁ hoti, evametesaṁ samatikkamo hoti.

17.1

There is equanimity that is diversified, based on diversity, and equanimity that is unified, based on unity.

Atthi, bhikkhave, upekkhā nānattā nānattasitā, atthi upekkhā ekattā ekattasitā.

18.1

And what is equanimity based on diversity?

Katamā ca, bhikkhave, upekkhā nānattā nānattasitā?

18.2

There is equanimity towards sights, sounds, smells, tastes, and touches.

Atthi, bhikkhave, upekkhā rūpesu, atthi saddesu, atthi gandhesu, atthi rasesu, atthi phoṭṭhabbesu—

18.3

This is equanimity based on diversity.

ayaṁ, bhikkhave, upekkhā nānattā nānattasitā.

19.1

And what is equanimity based on unity?

Katamā ca, bhikkhave, upekkhā ekattā ekattasitā?

19.2

There is equanimity based on the dimensions of infinite space, infinite consciousness, nothingness, and neither perception nor non-perception.

Atthi, bhikkhave, upekkhā ākāsānañcāyatananissitā, atthi viññāṇañcāyatananissitā, atthi ākiñcaññāyatananissitā, atthi nevasaññānāsaññāyatananissitā—

19.3

This is equanimity based on unity.

ayaṁ, bhikkhave, upekkhā ekattā ekattasitā.

20.1

Therein, relying on equanimity based on unity, give up equanimity based on diversity.

Tatra, bhikkhave, yāyaṁ upekkhā ekattā ekattasitā taṁ nissāya taṁ āgamma yāyaṁ upekkhā nānattā nānattasitā taṁ pajahatha, taṁ samatikkamatha.

20.2

That’s how it is given up.

Evametissā pahānaṁ hoti, evametissā samatikkamo hoti.

20.3

Relying on non-identification, give up equanimity based on unity.

Atammayataṁ, bhikkhave, nissāya atammayataṁ āgamma yāyaṁ upekkhā ekattā ekattasitā taṁ pajahatha, taṁ samatikkamatha.

20.4

That’s how it is given up.

Evametissā pahānaṁ hoti, evametissā samatikkamo hoti.

20.5

‘Therein, relying on this, give up that.’

‘Tatra idaṁ nissāya idaṁ pajahathā’ti—

20.6

That’s what I said, and this is why I said it.

iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

21.1

‘The Noble One cultivates the establishment of mindfulness in three cases, by virtue of which they are a Teacher worthy to instruct a group.’

‘Tayo satipaṭṭhānā yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahatī’ti—

21.2

That’s what I said,

iti kho panetaṁ vuttaṁ;

21.3

but why did I say it?

kiñcetaṁ paṭicca vuttaṁ?

22.1

The first case is when the Teacher teaches the Dhamma out of kindness and compassion:

Idha, bhikkhave, satthā sāvakānaṁ dhammaṁ deseti anukampako hitesī anukampaṁ upādāya:

22.2

‘This is for your welfare. This is for your happiness.’

‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti.

22.3

But their disciples don’t want to listen. They don’t pay attention or apply their minds to understand. They proceed having turned away from the Teacher’s instruction.

Tassa sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti.

22.4

In this case the Realized One is not displeased, he does not feel displeasure. He remains unaffected, mindful and aware.

Tatra, bhikkhave, tathāgato na ceva anattamano hoti, na ca anattamanataṁ paṭisaṁvedeti, anavassuto ca viharati sato sampajāno.

22.5

This is the first case in which the Noble One cultivates the establishment of mindfulness.

Idaṁ, bhikkhave, paṭhamaṁ satipaṭṭhānaṁ yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahati.

23.1

The next case is when the Teacher teaches the Dhamma out of kindness and compassion:

Puna caparaṁ, bhikkhave, satthā sāvakānaṁ dhammaṁ deseti anukampako hitesī anukampaṁ upādāya:

23.2

‘This is for your welfare. This is for your happiness.’

‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti.

23.3

And some of their disciples don’t want to listen. They don’t pay attention or apply their minds to understand. They proceed having turned away from the Teacher’s instruction.

Tassa ekacce sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti;

23.4

But some of their disciples do want to listen. They pay attention and apply their minds to understand. They don’t proceed having turned away from the Teacher’s instruction.

ekacce sāvakā sussūsanti, sotaṁ odahanti, aññā cittaṁ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti.

23.5

In this case the Realized One is not displeased,

Tatra, bhikkhave, tathāgato na ceva anattamano hoti, na ca anattamanataṁ paṭisaṁvedeti;

23.6

nor is he pleased.

na ca attamano hoti, na ca attamanataṁ paṭisaṁvedeti.

23.7

Anattamanatā ca attamanatā ca—

23.8

Rejecting both displeasure and pleasure, he remains equanimous, mindful and aware.

tadubhayaṁ abhinivajjetvā upekkhako viharati sato sampajāno.

23.9

This is the second case in which the Noble One cultivates the establishment of mindfulness.

Idaṁ vuccati, bhikkhave, dutiyaṁ satipaṭṭhānaṁ yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahati.

24.1

The next case is when the Teacher teaches the Dhamma out of kindness and compassion:

Puna caparaṁ, bhikkhave, satthā sāvakānaṁ dhammaṁ deseti anukampako hitesī anukampaṁ upādāya:

24.2

‘This is for your welfare. This is for your happiness.’

‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti.

24.3

And their disciples want to listen. They pay attention and apply their minds to understand. They don’t proceed having turned away from the Teacher’s instruction.

Tassa sāvakā sussūsanti, sotaṁ odahanti, aññācittaṁ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti.

24.4

In this case the Realized One is not pleased, he does not feel pleasure. He remains unaffected, mindful and aware.

Tatra, bhikkhave, tathāgato attamano ceva hoti, attamanatañca paṭisaṁvedeti, anavassuto ca viharati sato sampajāno.

24.5

This is the third case in which the Noble One cultivates the establishment of mindfulness.

Idaṁ vuccati, bhikkhave, tatiyaṁ satipaṭṭhānaṁ yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahati.

24.6

‘The Noble One cultivates the establishment of mindfulness in three cases, by virtue of which they are a Teacher worthy to instruct a group.’

‘Tayo satipaṭṭhānā yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahatī’ti—

24.7

That’s what I said, and this is why I said it.

iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

25.1

‘Of all meditation teachers, it is he that is called the supreme guide for those who wish to train.’

‘So vuccati yoggācariyānaṁ anuttaro purisadammasārathī’ti—

25.2

That’s what I said, but why did I say it?

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

25.3

Driven by an elephant trainer, an elephant in training proceeds in just one direction:

Hatthidamakena, bhikkhave, hatthidammo sārito ekaṁyeva disaṁ dhāvati—

25.4

east, west, north, or south.

puratthimaṁ vā pacchimaṁ vā uttaraṁ vā dakkhiṇaṁ vā.

26.1

Driven by a horse trainer, a horse in training proceeds in just one direction:

Assadamakena, bhikkhave, assadammo sārito ekaññeva disaṁ dhāvati—

26.2

east, west, north, or south.

puratthimaṁ vā pacchimaṁ vā uttaraṁ vā dakkhiṇaṁ vā.

26.3

Driven by an ox trainer, an ox in training proceeds in just one direction:

Godamakena, bhikkhave, godammo sārito ekaññeva disaṁ dhāvati—

26.4

east, west, north, or south.

puratthimaṁ vā pacchimaṁ vā uttaraṁ vā dakkhiṇaṁ vā.

26.5

But driven by the Realized One, the perfected one, the fully awakened Buddha, a person in training proceeds in eight directions:

Tathāgatena hi, bhikkhave, arahatā sammāsambuddhena purisadammo sārito aṭṭha disā vidhāvati.

27.1

Having physical form, they see visions.

Rūpī rūpāni passati—

27.2

This is the first direction.

ayaṁ ekā disā;

27.3

Not perceiving physical form internally, they see visions externally.

ajjhattaṁ arūpasaññī bahiddhā rūpāni passati—

27.4

This is the second direction.

ayaṁ dutiyā disā;

27.5

They’re focused only on beauty.

subhantveva adhimutto hoti—

27.6

This is the third direction.

ayaṁ tatiyā disā;

27.7

Going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space.

sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati—

27.8

This is the fourth direction.

ayaṁ catutthī disā;

27.9

Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness.

sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati—

27.10

This is the fifth direction.

ayaṁ pañcamī disā;

27.11

Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.

sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati—

27.12

This is the sixth direction.

ayaṁ chaṭṭhī disā;

27.13

Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception.

sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati—

27.14

This is the seventh direction.

ayaṁ sattamī disā;

27.15

Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling.

sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati—

27.16

This is the eighth direction.

ayaṁ aṭṭhamī disā.

27.17

Driven by the Realized One, the perfected one, the fully awakened Buddha, a person in training proceeds in these eight directions.

Tathāgatena, bhikkhave, arahatā sammāsambuddhena purisadammo sārito imā aṭṭha disā vidhāvati.

28.1

‘Of all meditation teachers, it is he that is called the supreme guide for those who wish to train.’

So vuccati: ‘yoggācariyānaṁ anuttaro purisadammasārathī’ti—

28.2

That’s what I said, and this is why I said it.”

iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttan”ti.

28.3

That is what the Buddha said.

Idamavoca bhagavā.

28.4

Satisfied, the bhikkhū were happy with what the Buddha said.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

28.5

Saḷāyatanavibhaṅgasuttaṁ niṭṭhitaṁ sattamaṁ.