1Thus have I heard. On one occasion the Blessed One was living at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. There he addressed the bhikkhus thus: "Bhikkhus." — "Venerable sir," they replied. The Blessed One said this:

"Bhikkhus, I shall teach you an exposition of the sixfold base. Listen and attend closely to what I shall say." — "Yes, venerable sir," the bhikkhus replied. The Blessed One said this:

1Evaṁ me sutaṁ — ​ ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

Tatra kho bhagavā bhikkhū āmantesi: "bhikkhavo"ti. "Bhadante"ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca: "saḷāyatanavibhaṅgaṁ vo, bhikkhave, desessāmi. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī"ti. "Evaṁ, bhante"ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca: 

2"The six internal bases should be understood. The six external bases should be understood. The six classes of consciousness should be understood. The six classes of contact should be understood. The eighteen kinds of mental exploration should be understood. The thirty-six positions of beings should be understood. Therein, by depending on this, abandon that. There are three foundations of mindfulness that the Noble One cultivates, cultivating which the Noble One is a teacher fit to instruct a group. Among the teachers of training it is he that is called the incomparable leader of persons to be tamed. This is the summary of the exposition of the sixfold base.

2"‘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 — ayamuddeso saḷāyatanavibhaṅgassa.

3"‘The six internal bases should be understood.’ So it was said. And with reference to what was this said? There are the eye-base, the ear-base, the nose-base, the tongue-base, the body-base, and the mind-base. So it was with reference to this that it was said: ‘The six internal bases should be understood.’

3‘Cha ajjhattikāni āyatanāni veditabbānī’ti — iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? ‘Cakkhāyatanaṁ sotāyatanaṁ ghānāyatanaṁ jivhāyatanaṁ kāyāyatanaṁ manāyatanaṁ — cha ajjhattikāni āyatanāni veditabbānī’ti — iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. (1)

4"‘The six external bases should be understood.’ So it was said. And with reference to what was this said? There are the form-base, the sound-base, the odour-base, the flavour-base, the tangible-base, and the mind-object-base. So it was with reference to this that it was said: ‘The six external bases should be understood. ’

4‘Cha bāhirāni āyatanāni veditabbānī’ti — iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? ‘Rūpāyatanaṁ saddāyatanaṁ gandhāyatanaṁ rasāyatanaṁ phoṭṭhabbāyatanaṁ dhammāyatanaṁ — cha bāhirāni āyatanāni veditabbānī’ti — iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. (2)

5"‘The six classes of consciousness should be understood.’ So it was said. And with reference to what was this said? There are eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. So it was with reference to this that it was said: ‘The six classes of consciousness should be understood.’

5‘Cha viññāṇakāyā veditabbā’ti — iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? ‘Cakkhuviññāṇaṁ sotaviññāṇaṁ ghānaviññāṇaṁ jivhāviññāṇaṁ kāyaviññāṇaṁ manoviññāṇaṁ — cha viññāṇakāyā veditabbā’ti — iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. (3)

6"‘The six classes of contact should be understood.’ So it was said. And with reference to what was this said? There are eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact. So it was with reference to this that it was said: ‘The six classes of contact should be understood.’

6‘Cha phassakāyā veditabbā’ti — iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? ‘Cakkhusamphasso sotasamphasso ghānasamphasso jivhāsamphasso kāyasamphasso manosamphasso — cha phassakāyā veditabbā’ti — iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. (4)

7"‘The eighteen kinds of mental exploration should be understood. ’[n.1235] MA: Mental exploration (manopavicāra) is applied thought and sustained thought. One explores (or examines, upavicarati) the object by the occurrence of sustained thought (vicāra), and applied thought is associated with the latter. So it was said. And with reference to what was this said?

7‘Aṭṭhārasa manopavicārā veditabbā’ti — iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

"On seeing a form with the eye, one explores a form productive of joy, one explores a form productive of grief, one explores a form productive of equanimity.[n.1236] MA: Having seen a form with eye-consciousness, one explores a form which, as an object, is a cause of joy (grief, equanimity). On hearing a sound with the ear … On smelling an odour with the nose … On tasting a flavour with the tongue … On touching a tangible with the body … On cognizing a mind-object with the mind, one explores a mind-object productive of joy, one explores a mind-object productive of grief, one explores a mind-object productive of equanimity. Thus there are six kinds of exploration with joy, six kinds of exploration with grief, and six kinds of exploration with equanimity. So it was with reference to this that it was said: ‘The eighteen kinds of mental exploration should be understood.’

‘Cakkhunā rūpaṁ disvā somanassaṭṭhānīyaṁ rūpaṁ upavicarati, domanassaṭṭhānīyaṁ rūpaṁ upavicarati, upekkhāṭṭhānīyaṁ rūpaṁ upavicarati. Sotena saddaṁ sutvā … pe … ghānena gandhaṁ ghāyitvā … jivhāya rasaṁ sāyitvā … kāyena phoṭṭhabbaṁ phusitvā … manasā dhammaṁ viññāya somanassaṭṭhānīyaṁ dhammaṁ upavicarati, domanassaṭṭhānīyaṁ dhammaṁ upavicarati, upekkhāṭṭhānīyaṁ dhammaṁ upavicarati. Iti cha somanassūpavicārā, cha domanassūpavicārā, cha upekkhūpavicārā, aṭṭhārasa manopavicārā veditabbā’ti — iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. (5)

8"‘The thirty-six positions of beings should be understood. ’[n.1237] MA: These are positions (pada) for beings who are intent on the round of existence and for those intent on the cessation of the round. So it was said. And with reference to what was this said? There are six kinds of joy based on the household life and six kinds of joy based on renunciation.[n.1238] MA: "Based on the household life" means connected with the cords of sensual pleasure; "based on renunciation" means connected with insight. There are six kinds of grief based on the household life and six kinds of grief based on renunciation. There are six kinds of equanimity based on the household life and six kinds of equanimity based on renunciation.

8‘Chattiṁsa sattapadā veditabbā’ti — iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Cha gehasitāni somanassāni, cha nekkhammasitāni somanassāni, cha gehasitāni domanassāni, cha nekkhammasitāni domanassāni, cha gehasitā upekkhā, cha nekkhammasitā upekkhā.

"Herein, what are the six kinds of joy based on the household life? When one regards as a gain the gain of forms cognizable by the eye that are wished for, desired, agreeable, gratifying, and associated with worldliness — or when one recalls what was formerly obtained that has passed, ceased, and changed — joy arises. Such joy as this is called joy based on the household life.

Tattha katamāni cha gehasitāni somanassāni? Cakkhuviññeyyānaṁ rūpānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ manoramānaṁ lokāmisapaṭisaṁyuttānaṁ paṭilābhaṁ vā paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṁ atītaṁ niruddhaṁ vipariṇataṁ samanussarato uppajjati somanassaṁ. Yaṁ evarūpaṁ somanassaṁ idaṁ vuccati gehasitaṁ somanassaṁ.

"When one regards as a gain the gain of sounds cognizable by the ear … the gain of odours cognizable by the nose … the gain of flavours cognizable by the tongue … the gain of tangibles cognizable by the body … the gain of mind-objects cognizable by the mind that are wished for, desired, agreeable, gratifying, and associated with worldliness — or when one recalls what was formerly obtained that has passed, ceased, and changed — joy arises. Such joy as this is called joy based on the household life. These are the six kinds of joy based on the household life.

Sotaviññeyyānaṁ saddānaṁ … ghānaviññeyyānaṁ gandhānaṁ … jivhāviññeyyānaṁ rasānaṁ … kāyaviññeyyānaṁ phoṭṭhabbānaṁ … manoviññeyyānaṁ dhammānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ … pe … somanassaṁ. Yaṁ evarūpaṁ somanassaṁ idaṁ vuccati gehasitaṁ somanassaṁ. Imāni cha gehasitāni somanassāni.

9"Herein, what are the six kinds of joy based on renunciation? When, by knowing the impermanence, change, fading away, and cessation of forms, one sees as it actually is with proper wisdom that forms both formerly and now are all impermanent, suffering, and subject to change, joy arises. Such joy as this is called joy based on renunciation.[n.1239] MA: This is the joy that arises when one has set up insight and is sitting watching the breakup of formations with a current of sharp and bright insight knowledge focused on formations.

9Tattha katamāni cha nekkhammasitāni somanassāni? Rūpānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva rūpā etarahi ca sabbe te rūpā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya passato uppajjati somanassaṁ. Yaṁ evarūpaṁ somanassaṁ idaṁ vuccati nekkhammasitaṁ somanassaṁ.

"When, by knowing the impermanence, change, fading away, and cessation of sounds … of odours … of flavours … of tangibles … of mind-objects, one sees as it actually is with proper wisdom that mind-objects both formerly and now are all impermanent, suffering, and subject to change, joy arises. Such joy as this is called joy based on renunciation. These are the six kinds of joy based on renunciation.

Saddānaṁ tveva … gandhānaṁ tveva … rasānaṁ tveva … phoṭṭhabbānaṁ tveva … dhammānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva dhammā etarahi ca sabbe te dhammā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya passato uppajjati somanassaṁ. Yaṁ evarūpaṁ somanassaṁ idaṁ vuccati nekkhammasitaṁ somanassaṁ. Imāni cha nekkhammasitāni somanassāni.

10"Herein, what are the six kinds of grief based on the household life? When one regards as a non-gain the non-gain of forms cognizable by the eye that are wished for, desired, agreeable, gratifying, and associated with worldliness — or when one recalls what was formerly not obtained that has passed, ceased, and changed — grief arises. Such grief as this is called grief based on the household life.

10Tattha katamāni cha gehasitāni domanassāni? Cakkhuviññeyyānaṁ rūpānaṁ … pe …

"When one regards as a non-gain the non-gain of sounds cognizable by the ear … the non-gain of odours cognizable by the nose … the non-gain of flavours cognizable by the tongue … the non-gain of tangibles cognizable by the body … the non-gain of mind-objects cognizable by the mind that are wished for, desired, agreeable, gratifying, and associated with worldliness — or when one recalls what was formerly not obtained that has passed, ceased, and changed — grief arises. Such grief as this is called grief based on the household life. These are the six kinds of grief based on the household life.

sotaviññeyyānaṁ saddānaṁ … ghānaviññeyyānaṁ gandhānaṁ … jivhāviññeyyānaṁ rasānaṁ … kāyaviññeyyānaṁ phoṭṭhabbānaṁ … manoviññeyyānaṁ dhammānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ manoramānaṁ lokāmisapaṭisaṁyuttānaṁ appaṭilābhaṁ vā appaṭilābhato samanupassato pubbe vā appaṭiladdhapubbaṁ atītaṁ niruddhaṁ vipariṇataṁ samanussarato uppajjati domanassaṁ. Yaṁ evarūpaṁ domanassaṁ idaṁ vuccati gehasitaṁ domanassaṁ. Imāni cha gehasitāni domanassāni.

11"Herein, what are the six kinds of grief based on renunciation? When, by knowing the impermanence, change, fading away, and cessation of forms, one sees as it actually is with proper wisdom that forms both formerly and now are all impermanent, suffering, and subject to change, one generates a longing for the supreme liberations thus: ‘When shall I enter upon and abide in that base that the noble ones now enter upon and abide in?’[n.1240] MA explains "the supreme liberations" and "that base" as arahantship. See MN 44.28. In one who generates thus a longing for the supreme liberations, grief arises with that longing as condition. Such grief as this is called grief based on renunciation.

11"Tattha katamāni cha nekkhammasitāni domanassāni? Rūpānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva rūpā etarahi ca sabbe te rūpā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anuttaresu vimokkhesu pihaṁ upaṭṭhāpeti: ‘kudāssu nāmāhaṁ tadāyatanaṁ upasampajja viharissāmi yadariyā etarahi āyatanaṁ upasampajja viharantī’ti iti anuttaresu vimokkhesu pihaṁ upaṭṭhāpayato uppajjati pihapaccayā domanassaṁ. Yaṁ evarūpaṁ domanassaṁ idaṁ vuccati nekkhammasitaṁ domanassaṁ.

"When, by knowing the impermanence, change, fading away, and cessation of sounds … of odours … of flavours … of tangibles … of mind-objects, one sees as it actually is with proper wisdom that mind-objects both formerly and now are all impermanent, suffering, and subject to change, one generates a longing for the supreme liberations thus: ‘When shall I enter upon and abide in that base that the noble ones now enter upon and abide in?’ In one who thus generates a longing for the supreme liberations, grief arises with that longing as condition. Such grief as this is called grief based on renunciation. These are the six kinds of grief based on renunciation.

Saddānaṁ tveva … pe … gandhānaṁ tveva … rasānaṁ tveva … phoṭṭhabbānaṁ tveva … dhammānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva dhammā etarahi ca sabbe te dhammā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anuttaresu vimokkhesu pihaṁ upaṭṭhāpeti: ‘kudāssu nāmāhaṁ tadāyatanaṁ upasampajja viharissāmi yadariyā etarahi āyatanaṁ upasampajja viharantī’ti iti anuttaresu vimokkhesu pihaṁ upaṭṭhāpayato uppajjati pihapaccayā domanassaṁ. Yaṁ evarūpaṁ domanassaṁ idaṁ vuccati nekkhammasitaṁ domanassaṁ. Imāni cha nekkhammasitāni domanassāni.

12"Herein, what are the six kinds of equanimity based on the household life? On seeing a form with the eye, equanimity arises in a foolish infatuated ordinary person, in an untaught ordinary person who has not conquered his limitations or conquered the results of action and who is blind to danger. Such equanimity as this does not transcend the form; that is why it is called equanimity based on the household life.[n.1241] MA: This is the equanimity of unknowing that arises in one who has not conquered the limitations imposed by the defilements or the future results (of action). It "does not transcend the form" because it is stuck, fastened to the object like flies to a ball of sugar.

12Tattha katamā cha gehasitā upekkhā? Cakkhunā rūpaṁ disvā uppajjati upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa avipākajinassa anādīnavadassāvino assutavato puthujjanassa. Yā evarūpā upekkhā, rūpaṁ sā nātivattati. Tasmā sā upekkhā ‘gehasitā’ti vuccati.

"On hearing a sound with the ear … On smelling an odour with the nose … On tasting a flavour with the tongue … On touching a tangible with the body … On cognizing a mind-object with the mind, equanimity arises in a foolish infatuated ordinary person, in an untaught ordinary person who has not conquered his limitations or conquered the results of action and who is blind to danger. Such equanimity as this does not transcend the mind-object; that is why it is called equanimity based on the household life. These are the six kinds of equanimity based on the household life.

Sotena saddaṁ sutvā … ghānena gandhaṁ ghāyitvā … jivhāya rasaṁ sāyitvā … kāyena phoṭṭhabbaṁ phusitvā … manasā dhammaṁ viññāya uppajjati upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa avipākajinassa anādīnavadassāvino assutavato puthujjanassa. Yā evarūpā upekkhā, dhammaṁ sā nātivattati. Tasmā sā upekkhā ‘gehasitā’ti vuccati. Imā cha gehasitā upekkhā.

13"Herein, what are the six kinds of equanimity based on renunciation? When, by knowing the impermanence, change, fading away, and cessation of forms, one sees as it actually is with proper wisdom that forms both formerly and now are all impermanent, suffering, and subject to change, equanimity arises. Such equanimity as this transcends the form; that is why it is called equanimity based on renunciation.[n.1242] MA: This is the equanimity associated with insight knowledge. It does not become lustful towards desirable objects that come into range of the senses, nor does it become angry because of undesirable objects.

13Tattha katamā cha nekkhammasitā upekkhā? Rūpānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva rūpā etarahi ca sabbe te rūpā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya passato uppajjati upekkhā. Yā evarūpā upekkhā, rūpaṁ sā ativattati. Tasmā sā upekkhā ‘nekkhammasitā’ti vuccati.

"When, by knowing the impermanence, change, fading away, and cessation of sounds … of odours … of flavours … of tangibles … of mind-objects, one sees as it actually is with proper wisdom that mind-objects both formerly and now are all impermanent, suffering, and subject to change, equanimity arises. Such equanimity as this transcends the mind-object; that is why it is called equanimity based on renunciation. These are the six kinds of equanimity based on renunciation.

Saddānaṁ tveva … gandhānaṁ tveva … rasānaṁ tveva … phoṭṭhabbānaṁ tveva … dhammānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva dhammā etarahi ca sabbe te dhammā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya passato uppajjati upekkhā. Yā evarūpā upekkhā, dhammaṁ sā ativattati. Tasmā sā upekkhā ‘nekkhammasitā’ti vuccati.

"So it was with reference to this that it was said: ‘The thirty-six positions of beings should be understood.’

Imā cha nekkhammasitā upekkhā. ‘Chattiṁsa sattapadā veditabbā’ti — iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

14"‘Therein, by depending on this, abandon that.’ So it was said. And with reference to what was this said?

14‘Tatra idaṁ nissāya idaṁ pajahathā’ti — iti kho panetaṁ vuttaṁ; kiñcetaṁ paṭicca vuttaṁ?

"Here, bhikkhus, by depending and relying on the six kinds of joy based on renunciation, abandon and surmount the six kinds of joy based on the household life. It is thus they are abandoned; it is thus they are surmounted.

Tatra, bhikkhave, yāni cha nekkhammasitāni somanassāni tāni nissāya tāni āgamma yāni cha gehasitāni somanassāni tāni pajahatha, tāni samatikkamatha. Evametesaṁ pahānaṁ hoti, evametesaṁ samatikkamo hoti.

15By depending and relying on the six kinds of grief based on renunciation, abandon and surmount the six kinds of grief based on the household life. It is thus they are abandoned; it is thus they are surmounted.

15Tatra, bhikkhave, yāni cha nekkhammasitāni domanassāni tāni nissāya tāni āgamma yāni cha gehasitāni domanassāni tāni pajahatha, tāni samatikkamatha. Evametesaṁ pahānaṁ hoti, evametesaṁ samatikkamo hoti.

16By depending and relying on the six kinds of equanimity based on renunciation, abandon and surmount the six kinds of equanimity based on the household life. It is thus they are abandoned; it is thus they are surmounted.

16Tatra, bhikkhave, yā cha nekkhammasitā upekkhā tā nissāya tā āgamma, yā cha gehasitā upekkhā tā pajahatha tā samatikkamatha. Evametāsaṁ pahānaṁ hoti, evametāsaṁ samatikkamo hoti.

17"By depending and relying on the six kinds of joy based on renunciation, abandon and surmount the six kinds of grief based on renunciation. It is thus they are abandoned; it is thus they are surmounted.

17Tatra, bhikkhave, yāni cha nekkhammasitāni somanassāni tāni nissāya tāni āgamma yāni cha nekkhammasitāni domanassāni tāni pajahatha, tāni samatikkamatha. Evametesaṁ pahānaṁ hoti, evametesaṁ samatikkamo hoti.

18By depending and relying on the six kinds of equanimity based on renunciation, abandon and surmount the six kinds of joy based on renunciation. It is thus they are abandoned; it is thus they are surmounted.

18Tatra, bhikkhave, yā cha nekkhammasitā upekkhā tā nissāya tā āgamma yāni cha nekkhammasitāni somanassāni tāni pajahatha, tāni samatikkamatha. Evametesaṁ pahānaṁ hoti, evametesaṁ samatikkamo hoti.

19"There is, bhikkhus, equanimity that is diversified, based on diversity; and there is equanimity that is unified, based on unity.[n.1243] MA says that previously worldly equanimity was discussed, but here the contrast is between the equanimity in differentiated sense experience and the equanimity of the meditative attainments.

19Atthi, bhikkhave, upekkhā nānattā nānattasitā, atthi upekkhā ekattā ekattasitā.

"And what, bhikkhus, is equanimity that is diversified, based on diversity? There is equanimity regarding forms, sounds, odours, flavours, and tangibles. This, bhikkhus, is equanimity that is diversified, based on diversity.

Katamā ca, bhikkhave, upekkhā nānattā nānattasitā? Atthi, bhikkhave, upekkhā rūpesu, atthi saddesu, atthi gandhesu, atthi rasesu, atthi phoṭṭhabbesu — ayaṁ, bhikkhave, upekkhā nānattā nānattasitā. Katamā ca, bhikkhave, upekkhā ekattā ekattasitā?

"And what, bhikkhus, is equanimity that is unified, based on unity? There is equanimity regarding the base of infinite space, the base of infinite consciousness, the base of nothingness, and the base of neither-perception-nor-non-perception. This, bhikkhus, is equanimity that is unified, based on unity.

Atthi, bhikkhave, upekkhā ākāsānañcāyatananissitā, atthi viññāṇañcāyatananissitā, atthi ākiñcaññāyatananissitā, atthi nevasaññānāsaññāyatananissitā — ayaṁ, bhikkhave, upekkhā ekattā ekattasitā.

20"Here, bhikkhus, by depending and relying on equanimity that is unified, based on unity, abandon and surmount equanimity that is diversified, based on diversity. It is thus this is abandoned; it is thus this is surmounted.[n.1244] MA paraphrases: "By the equanimity of the immaterial attainments, abandon the equanimity of the fine-material attainments; by insight into the immaterial sphere, abandon insight into the fine-material sphere."

20Tatra, bhikkhave, yāyaṁ upekkhā ekattā ekattasitā taṁ nissāya taṁ āgamma yāyaṁ upekkhā nānattā nānattasitā taṁ pajahatha, taṁ samatikkamatha. Evametissā pahānaṁ hoti, evametissā samatikkamo hoti.

21"Bhikkhus, by depending and relying on non-identification,[n.1245] MA says that non-identification (atammayatā — see n.1066) here refers to "insight leading to emergence," i.e., the insight immediately preceding the arising of the supramundane path; for this effects the abandonment of the equanimity of the immaterial attainments and the equanimity of insight. abandon and surmount equanimity that is unified, based on unity. It is thus this is abandoned; it is thus this is surmounted.

21Atammayataṁ, bhikkhave, nissāya atammayataṁ āgamma yāyaṁ upekkhā ekattā ekattasitā taṁ pajahatha, taṁ samatikkamatha. Evametissā pahānaṁ hoti, evametissā samatikkamo hoti.

"So it was in reference to this that it was said: ‘Therein, by depending on this, abandon that.’

‘Tatra idaṁ nissāya idaṁ pajahathā’ti — iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

22"‘There are three foundations of mindfulness that the Noble One cultivates, cultivating which the Noble One is a teacher fit to instruct a group.’[n.1246] Satipaṭṭhāna here obviously has a different meaning than usual, as the sequel will make clear. The "Noble One" is the Buddha. So it was said. And with reference to what was this said?

22‘Tayo satipaṭṭhānā yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahatī’ti — iti kho panetaṁ vuttaṁ; kiñcetaṁ paṭicca vuttaṁ?

"Here, bhikkhus, compassionate and seeking their welfare, the Teacher teaches the Dhamma to the disciples out of compassion: ‘This is for your welfare; this is for your happiness.’ His disciples do not want to hear or give ear or exert their minds to understand; they err and turn aside from the Teacher's Dispensation. With that the Tathāgata is not satisfied and feels no satisfaction; yet he dwells unmoved, mindful, and fully aware. This, bhikkhus, is called the first foundation of mindfulness that the Noble One cultivates, cultivating which the Noble One is a teacher fit to instruct a group.

Idha, bhikkhave, satthā sāvakānaṁ dhammaṁ deseti anukampako hitesī anukampaṁ upādāya: ‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti. Tassa sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti. Tatra, bhikkhave, tathāgato na ceva anattamano hoti, na ca anattamanataṁ paṭisaṁvedeti, anavassuto ca viharati sato sampajāno. Idaṁ, bhikkhave, paṭhamaṁ satipaṭṭhānaṁ yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahati.

23"Furthermore, bhikkhus, compassionate and seeking their welfare, the Teacher teaches the Dhamma to the disciples out of compassion: ‘This is for your welfare; this is for your happiness.’ Some of his disciples will not hear or give ear or exert their minds to understand; they err and turn aside from the Teacher's Dispensation. Some of his disciples will hear and give ear and exert their minds to understand; they do not err and turn aside from the Teacher's Dispensation. With that the Tathāgata is not satisfied and feels no satisfaction, and he is not dissatisfied and feels no dissatisfaction; remaining free from both satisfaction and dissatisfaction, he dwells in equanimity, mindful, and fully aware. This, bhikkhus, is called the second foundation of mindfulness that the Noble One cultivates, cultivating which the Noble One is a teacher fit to instruct a group.

23Puna caparaṁ, bhikkhave, satthā sāvakānaṁ dhammaṁ deseti anukampako hitesī anukampaṁ upādāya: ‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti. Tassa ekacce sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti; ekacce sāvakā sussūsanti, sotaṁ odahanti, aññā cittaṁ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti. Tatra, bhikkhave, tathāgato na ceva anattamano hoti, na ca anattamanataṁ paṭisaṁvedeti; na ca attamano hoti, na ca attamanataṁ paṭisaṁvedeti. Anattamanatā ca attamanatā ca –  tadubhayaṁ abhinivajjetvā upekkhako viharati sato sampajāno. Idaṁ vuccati, bhikkhave, dutiyaṁ satipaṭṭhānaṁ yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahati.

24"Furthermore, bhikkhus, compassionate and seeking their welfare, the Teacher teaches the Dhamma to the disciples out of compassion: ‘This is for your welfare; this is for your happiness.’ His disciples will hear and give ear and exert their minds to understand; they do not err and turn aside from the Teacher's Dispensation. With that the Tathāgata is satisfied and feels satisfaction; yet he dwells unmoved, mindful, and fully aware. This, bhikkhus, is called the third foundation of mindfulness that the Noble One cultivates, cultivating which the Noble One is a teacher fit to instruct a group.

24Puna caparaṁ, bhikkhave, satthā sāvakānaṁ dhammaṁ deseti anukampako hitesī anukampaṁ upādāya: ‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti. Tassa sāvakā sussūsanti, sotaṁ odahanti, aññācittaṁ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti. Tatra, bhikkhave, tathāgato attamano ceva hoti, attamanatañca paṭisaṁvedeti, anavassuto ca viharati sato sampajāno. Idaṁ vuccati, bhikkhave, tatiyaṁ satipaṭṭhānaṁ yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahati.

"So it was with reference to this that it was said: ‘There are three foundations of mindfulness that the Noble One cultivates, cultivating which the Noble One is a teacher fit to instruct a group.’

‘Tayo satipaṭṭhānā yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahatī’ti — iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

25"‘Among the teachers of training it is he that is called the incomparable leader of persons to be tamed.’[n.1247] This is one of the nine epithets of the Buddha in the usual enumeration of the Buddha’s qualities. So it was said. And with reference to what was this said?

25‘So vuccati yoggācariyānaṁ anuttaro purisadammasārathī’ti — iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

"Guided by the elephant tamer, bhikkhus, the elephant to be tamed goes in one direction — east, west, north, or south. Guided by the horse tamer, bhikkhus, the horse to be tamed goes in one direction — east, west, north, or south. Guided by the ox tamer, bhikkhus, the ox to be tamed goes in one direction — east, west, north, or south.

Hatthidamakena, bhikkhave, hatthidammo sārito ekaṁyeva disaṁ dhāvati — puratthimaṁ vā pacchimaṁ vā uttaraṁ vā dakkhiṇaṁ vā. Assadamakena, bhikkhave, assadammo sārito ekaññeva disaṁ dhāvati — puratthimaṁ vā pacchimaṁ vā uttaraṁ vā dakkhiṇaṁ vā. Godamakena, bhikkhave, godammo sārito ekaññeva disaṁ dhāvati — puratthimaṁ vā pacchimaṁ vā uttaraṁ vā dakkhiṇaṁ vā.

"Bhikkhus, guided by the Tathāgata, accomplished and fully enlightened, the person to be tamed goes in eight directions.[n.1248] These "eight directions" are the eight liberations, on which see n.764.

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

"Possessed of material form, he sees forms: this is the first direction. Not perceiving forms internally, he sees forms externally: this is the second direction. He is resolved only upon the beautiful: this is the third direction. With the complete surmounting of perceptions of form, with the disappearance of perceptions of sensory impact, with non-attention to perceptions of diversity, aware that ‘space is infinite,’ he enters upon and abides in the base of infinite space: this is the fourth direction. By completely surmounting the base of infinite space, aware that ‘consciousness is infinite,’ he enters upon and abides in the base of infinite consciousness: this is the fifth direction. By completely surmounting the base of infinite consciousness, aware that ‘there is nothing,’ he enters upon and abides in the base of nothingness: this is the sixth direction. By completely surmounting the base of nothingness, he enters upon and abides in the base of neither-perception-nor-non-perception: this is the seventh direction. By completely surmounting the base of neither-perception-nor-non-perception, he enters upon and abides in the cessation of perception and feeling: this is the eighth direction.

Rūpī rūpāni passati — ayaṁ ekā disā; ajjhattaṁ arūpasaññī bahiddhā rūpāni passati — ayaṁ dutiyā disā; subhantveva adhimutto hoti — ayaṁ tatiyā disā; sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati — ayaṁ catutthī disā; sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati — ayaṁ pañcamī disā; sabbaso viññāṇañcāyatanaṁ samatikkamma ‘Natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati — ayaṁ chaṭṭhī disā; sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati — ayaṁ sattamī disā; sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati — ayaṁ aṭṭhamī disā.

"Bhikkhus, guided by the Tathāgata, accomplished and fully enlightened, the person to be tamed goes in these eight directions.

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

"So it was with reference to this that it was said: ‘Among the teachers of training it is he that is called the incomparable leader of persons to be tamed.’"

So vuccati: ‘yoggācariyānaṁ anuttaro purisadammasārathī’ti — iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttan"ti.

26That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One's words.

26Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

Saḷāyatanavibhaṅgasuttaṁ niṭṭhitaṁ sattamaṁ.