Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.that on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Tatra kho bhagavā bhikkhū āmantesi:There he addressed the monks, “bhikkhavo”ti.“Monks!”

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.“Yes, lord,” the monks responded to him. Bhagavā etadavoca:The Blessed One said:

“saḷāyatanavibhaṅgaṁ vo, bhikkhave, desessāmi.“Monks, I will teach you the analysis of the six sense media. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.Listen, and pay close attention. I will speak.”

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.“Yes, lord,” the monks responded to him. Bhagavā etadavoca:The Blessed One said:

“‘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—
yoggācariyānaṁ → yogācariyānaṁ (mr)“The six internal sense-media should be known. The six external sense-media should be known. The six classes of consciousness should be known. The six classes of contact should be known. The eighteen explorations for the intellect should be known. The thirty-six emotions to which beings are attached should be known. With regard to them, depending on this, abandon that. There are three establishings of mindfulness that a noble one cultivates, cultivating which he is a teacher fit to instruct a group. Among master trainers, he is said to be the unexcelled trainer of people fit to be tamed. ayamuddeso saḷāyatanavibhaṅgassa.This is the summary of the analysis of the six sense-media.

‘Cha ajjhattikāni āyatanāni veditabbānī’ti—“’The six internal sense-media should be known’: iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?Thus was it said. And in reference to what was it said? ‘Cakkhāyatanaṁ sotāyatanaṁ ghānāyatanaṁ jivhāyatanaṁ kāyāyatanaṁ manāyatanaṁ—The eye-medium, the ear-medium, the nose-medium, the tongue-medium, the body-medium, the intellect-medium. cha ajjhattikāni āyatanāni veditabbānī’ti—’The six internal sense-media should be known’: iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.Thus was it said. And in reference to this was it said.

‘Cha bāhirāni āyatanāni veditabbānī’ti—“’The six external sense-media should be known’: iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?Thus was it said. And in reference to what was it said? ‘Rūpāyatanaṁ saddāyatanaṁ gandhāyatanaṁ rasāyatanaṁ phoṭṭhabbāyatanaṁ dhammāyatanaṁ—The form-medium, the sound-medium, the aroma-medium, the flavor-medium, the tactile-sensation-medium, the idea-medium. cha bāhirāni āyatanāni veditabbānī’ti—’The six external sense-media should be known’: iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.Thus was it said. And in reference to this was it said.

‘Cha viññāṇakāyā veditabbā’ti—“’The six classes of consciousness should be known’: iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?Thus was it said. And in reference to what was it said? ‘Cakkhuviññāṇaṁ sotaviññāṇaṁ ghānaviññāṇaṁ jivhāviññāṇaṁ kāyaviññāṇaṁ manoviññāṇaṁ—Eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, intellect-consciousness. cha viññāṇakāyā veditabbā’ti—’The six classes of consciousness should be known’: iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.Thus was it said. And in reference to this was it said.

‘Cha phassakāyā veditabbā’ti—“’The six classes of contact should be known’: iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?Thus was it said. And in reference to what was it said? ‘Cakkhusamphasso sotasamphasso ghānasamphasso jivhāsamphasso kāyasamphasso manosamphasso—Eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, intellect-contact. cha phassakāyā veditabbā’ti—’The six classes of contact should be known’: iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.Thus was it said. And in reference to this was it said.

‘Aṭṭhārasa manopavicārā veditabbā’ti—“‘The eighteen explorations for the intellect should be known’: iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?Thus was it said. And in reference to what was it said? ‘Cakkhunā rūpaṁ disvā somanassaṭṭhānīyaṁ rūpaṁ upavicarati, domanassaṭṭhānīyaṁ rūpaṁ upavicarati, upekkhāṭṭhānīyaṁ rūpaṁ upavicarati.Seeing a form via the eye, one explores a form that can act as the basis for happiness, one explores a form that can act as the basis for unhappiness, one explores a form that can act as the basis for equanimity. Sotena saddaṁ sutvā …pe…Hearing a sound via the ear… ghānena gandhaṁ ghāyitvā …Smelling an aroma via the nose… jivhāya rasaṁ sāyitvā …Tasting a flavor via the tongue…

kāyena phoṭṭhabbaṁ phusitvā …Touching a tactile sensation via the body… manasā dhammaṁ viññāya somanassaṭṭhānīyaṁ dhammaṁ upavicarati, domanassaṭṭhānīyaṁ dhammaṁ upavicarati, upekkhāṭṭhānīyaṁ dhammaṁ upavicarati.Cognizing an idea via the intellect, one explores an idea that can act as the basis for happiness, one explores an idea that can act as the basis for unhappiness, one explores an idea that can act as the basis for equanimity. Iti cha somanassūpavicārā, cha domanassūpavicārā, cha upekkhūpavicārā, aṭṭhārasa manopavicārā veditabbā’ti—The eighteen explorations for the intellect should be known’: iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.Thus was it said. And in reference to this was it said.

‘Chattiṁsa sattapadā veditabbā’ti—“‘The thirty-six emotions to which beings are attached should be known’: iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?Thus was it said. And in reference to what was it said? Cha gehasitāni somanassāni, cha nekkhammasitāni somanassāni, cha gehasitāni domanassāni, cha nekkhammasitāni domanassāni, cha gehasitā upekkhā, cha nekkhammasitā upekkhā.
gehasitāni → gehassitāni (?)Six kinds of house-based happiness & six kinds of renunciation-based happiness; six kinds of house-based distress & six kinds of renunciation-based distress; six kinds of house-based equanimity & six kinds of renunciation-based equanimity.

Tattha katamāni cha gehasitāni somanassāni?“And what are the six kinds of house-based happiness? Cakkhuviññeyyānaṁ rūpānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ manoramānaṁ lokāmisapaṭisaṁyuttānaṁ paṭilābhaṁ vā paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṁ atītaṁ niruddhaṁ vipariṇataṁ samanussarato uppajjati somanassaṁ.The happiness that arises when one regards as an acquisition the acquisition of forms cognizable by the eye—agreeable, pleasing, charming, endearing, connected with worldly baits—or when one recalls the previous acquisition of such forms after they have passed, ceased, & changed: Yaṁ evarūpaṁ somanassaṁ idaṁ vuccati gehasitaṁ somanassaṁ.That is called house-based happiness. Sotaviññeyyānaṁ saddānaṁ …[Similarly with sounds, smells, tastes, tactile sensations, & ideas.] ghānaviññeyyānaṁ gandhānaṁ … jivhāviññeyyānaṁ rasānaṁ … kāyaviññeyyānaṁ phoṭṭhabbānaṁ … manoviññeyyānaṁ dhammānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ …pe… somanassaṁ. Yaṁ evarūpaṁ somanassaṁ idaṁ vuccati gehasitaṁ somanassaṁ. Imāni cha gehasitāni somanassāni.

Tattha katamāni cha nekkhammasitāni somanassāni?“And what are the six kinds of renunciation-based happiness? Rūpānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva rūpā etarahi ca sabbe te rūpā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya passato uppajjati somanassaṁ.The happiness that arises when—experiencing the inconstancy of those very forms, their change, fading, & cessation—one sees with right discernment as it has come to be that all forms, both before and now, are inconstant, stressful, subject to change: Yaṁ evarūpaṁ somanassaṁ idaṁ vuccati nekkhammasitaṁ somanassaṁ.That is called renunciation-based happiness. 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.[Similarly with sounds, smells, tastes, tactile sensations, & ideas.]

Tattha katamāni cha gehasitāni domanassāni?“And what are the six kinds of house-based distress? Cakkhuviññeyyānaṁ rūpānaṁ …The distress that arises when one regards as a non-acquisition the non-acquisition of forms cognizable by the eye—agreeable, pleasing, charming, endearing, connected with worldly baits—or when one recalls the previous non-acquisition of such forms after they have passed, ceased, & changed: That is called house-based distress. pe…[Similarly with sounds, smells, tastes, tactile sensations, & ideas.] 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.

Tattha katamāni cha nekkhammasitāni domanassāni?“And what are the six kinds of renunciation-based distress? 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:The distress coming from the longing that arises in one who is filled with longing for the unexcelled liberations when—experiencing the inconstancy of those very forms, their change, fading, & cessation—he sees with right discernment as it has come to be that all forms, both before and now, are inconstant, stressful, subject to change and he is filled with this longing: ‘kudāssu nāmāhaṁ tadāyatanaṁ upasampajja viharissāmi yadariyā etarahi āyatanaṁ upasampajja viharantī’ti iti anuttaresu vimokkhesu pihaṁ upaṭṭhāpayato uppajjati pihapaccayā domanassaṁ.
kudāssu → kudassu (bj); kadāssu (sya-all, km, pts1ed)‘O when will I enter & remain in the dimension2 that the noble ones now enter & remain in?’ Yaṁ evarūpaṁ domanassaṁ idaṁ vuccati nekkhammasitaṁ domanassaṁ.This is called renunciation-based distress. Saddānaṁ tveva …pe…[Similarly with sounds, smells, tastes, tactile sensations, & ideas.] 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.

Tattha katamā cha gehasitā upekkhā?“And what are the six kinds of house-based equanimity? Cakkhunā rūpaṁ disvā uppajjati upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa avipākajinassa anādīnavadassāvino assutavato puthujjanassa.
bālassa mūḷhassa → mūḷhassa mandassa (mr) | sā → sāyaṁ (mr)The equanimity that arises when a foolish, deluded person—a run-of-the-mill, untaught person who has not conquered his limitations or the results of action3 & who is blind to danger—sees a form with the eye. Yā evarūpā upekkhā, rūpaṁ sā nātivattati.Such equanimity does not go beyond the form, Tasmā sā upekkhā ‘gehasitā’ti vuccati.which is why it is called house-based equanimity. Sotena saddaṁ sutvā …[Similarly with sounds, smells, tastes, tactile sensations, & ideas.] 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.

Tattha katamā cha nekkhammasitā upekkhā?“And what are the six kinds of renunciation-based equanimity? Rūpānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva rūpā etarahi ca sabbe te rūpā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya passato uppajjati upekkhā.The equanimity that arises when—experiencing the inconstancy of those very forms, their change, fading, & cessation—one sees with right discernment as it has come to be that all forms, both before and now, are inconstant, stressful, subject to change: Yā evarūpā upekkhā, rūpaṁ sā ativattati.This equanimity goes beyond form, Tasmā sā upekkhā ‘nekkhammasitā’ti vuccati.which is why it is called renunciation-based equanimity. Saddānaṁ tveva …[Similarly with sounds, smells, tastes, tactile sensations, & ideas.] 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. Imā cha nekkhammasitā upekkhā. ‘Chattiṁsa sattapadā veditabbā’ti—“‘The thirty-six emotions to which beings are attached should be known’: iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.Thus was it said. And in reference to this was it said.

‘Tatra idaṁ nissāya idaṁ pajahathā’ti—“‘With regard to them, depending on this, abandon that’: iti kho panetaṁ vuttaṁ; Kiñcetaṁ paṭicca vuttaṁ?Thus was it said. And in reference to what was it said?

Tatra, bhikkhave, yāni cha nekkhammasitāni somanassāni tāni nissāya tāni āgamma yāni cha gehasitāni somanassāni tāni pajahatha, tāni samatikkamatha.“Here, by depending & relying on the six kinds of renunciation-based happiness, abandon & transcend the six kinds of house-based happiness. Evametesaṁ pahānaṁ hoti, evametesaṁ samatikkamo hoti.Such is their abandoning, such is their transcending.

Tatra, bhikkhave, yāni cha nekkhammasitāni domanassāni tāni nissāya tāni āgamma yāni cha gehasitāni domanassāni tāni pajahatha, tāni samatikkamatha.By depending & relying on the six kinds of renunciation-based distress, abandon & transcend the six kinds of house-based distress. Evametesaṁ pahānaṁ hoti, evametesaṁ samatikkamo hoti.Such is their abandoning, such is their transcending.

Tatra, bhikkhave, yā cha nekkhammasitā upekkhā tā nissāya tā āgamma, yā cha gehasitā upekkhā tā pajahatha tā samatikkamatha.By depending & relying on the six kinds of renunciation-based equanimity, abandon & transcend the six kinds of house-based equanimity. Evametāsaṁ pahānaṁ hoti, evametāsaṁ samatikkamo hoti.Such is their abandoning, such their transcending.

Tatra, bhikkhave, yāni cha nekkhammasitāni somanassāni tāni nissāya tāni āgamma yāni cha nekkhammasitāni domanassāni tāni pajahatha, tāni samatikkamatha.“By depending & relying on the six kinds of renunciation-based happiness, abandon & transcend the six kinds of renunciation-based distress. Evametesaṁ pahānaṁ hoti, evametesaṁ samatikkamo hoti.Such is their abandoning, such is their transcending.

Tatra, bhikkhave, yā cha nekkhammasitā upekkhā tā nissāya tā āgamma yāni cha nekkhammasitāni somanassāni tāni pajahatha, tāni samatikkamatha.By depending & relying on the six kinds of renunciation-based equanimity, abandon & transcend the six kinds of renunciation-based happiness. Evametesaṁ pahānaṁ hoti, evametesaṁ samatikkamo hoti.Such is their abandoning, such their transcending.

Atthi, bhikkhave, upekkhā nānattā nānattasitā, atthi upekkhā ekattā ekattasitā.“There is equanimity coming from multiplicity, dependent on multiplicity; and there is equanimity coming from singleness, dependent on singleness.

Katamā ca, bhikkhave, upekkhā nānattā nānattasitā?“And what is equanimity coming from multiplicity, dependent on multiplicity? Atthi, bhikkhave, upekkhā rūpesu, atthi saddesu, atthi gandhesu, atthi rasesu, atthi phoṭṭhabbesu—There is equanimity with regard to forms, equanimity with regard to sounds… smells… tastes… tactile sensations [& ideas: this word appears in one of the recensions]. ayaṁ, bhikkhave, upekkhā nānattā nānattasitā.This is equanimity coming from multiplicity, dependent on multiplicity.

Katamā ca, bhikkhave, upekkhā ekattā ekattasitā?“And what is equanimity coming from singleness, dependent on singleness? Atthi, bhikkhave, upekkhā ākāsānañcāyatananissitā, atthi viññāṇañcāyatananissitā, atthi ākiñcaññāyatananissitā, atthi nevasaññānāsaññāyatananissitā—There is equanimity dependent on the dimension of the infinitude of space, equanimity dependent on the dimension of the infinitude of consciousness… dependent on the dimension of nothingness… dependent on the dimension of neither perception nor non-perception. ayaṁ, bhikkhave, upekkhā ekattā ekattasitā.This is equanimity coming from singleness, dependent on singleness.

Tatra, bhikkhave, yāyaṁ upekkhā ekattā ekattasitā taṁ nissāya taṁ āgamma yāyaṁ upekkhā nānattā nānattasitā taṁ pajahatha, taṁ samatikkamatha.“By depending & relying on equanimity coming from singleness, dependent on singleness, abandon & transcend equanimity coming from multiplicity, dependent on multiplicity. Evametissā pahānaṁ hoti, evametissā samatikkamo hoti.Such is its abandoning, such its transcending.

Atammayataṁ, bhikkhave, nissāya atammayataṁ āgamma yāyaṁ upekkhā ekattā ekattasitā taṁ pajahatha, taṁ samatikkamatha.“By depending & relying on non-fashioning,5 abandon & transcend the equanimity coming from singleness, dependent on singleness. Evametissā pahānaṁ hoti, evametissā samatikkamo hoti.Such is its abandoning, such its transcending. ‘Tatra idaṁ nissāya idaṁ pajahathā’ti—“‘Depending on this, abandon that’: iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.Thus was it said. And in reference to this was it said.

‘Tayo satipaṭṭhānā yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahatī’ti—“‘There are three establishings of mindfulness that a noble one cultivates, cultivating which he is a teacher fit to instruct a group’: iti kho panetaṁ vuttaṁ;Thus was it said. kiñcetaṁ paṭicca vuttaṁ?And in reference to what was it said?

Idha, bhikkhave, satthā sāvakānaṁ dhammaṁ deseti anukampako hitesī anukampaṁ upādāya:“There is the case where the Teacher—out of sympathy, seeking their well-being—teaches the Dhamma to his disciples: ‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti.‘This is for your well-being, this is for your happiness.’ Tassa sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti.His disciples do not listen or lend ear or apply their minds to gnosis. Turning aside, they stray from the Teacher’s message. Tatra, bhikkhave, tathāgato na ceva anattamano hoti, na ca anattamanataṁ paṭisaṁvedeti, anavassuto ca viharati sato sampajāno.In this case the Tathāgata is not satisfied nor is he sensitive to satisfaction, yet he remains untroubled, mindful, & alert. Idaṁ, bhikkhave, paṭhamaṁ satipaṭṭhānaṁ yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahati.This is the first establishing of mindfulness that a noble one cultivates, cultivating which he is a teacher fit to instruct a group.

Puna caparaṁ, bhikkhave, satthā sāvakānaṁ dhammaṁ deseti anukampako hitesī anukampaṁ upādāya:“And further, there is the case where the Teacher—out of sympathy, seeking their well-being—teaches the Dhamma to his disciples: ‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti.‘This is for your well-being, this is for your happiness.’ Tassa ekacce sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti;Some of his disciples do not listen or lend ear or apply their minds to gnosis. Turning aside, they stray from the Teacher’s message. ekacce sāvakā sussūsanti, sotaṁ odahanti, aññā cittaṁ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti.But some of his disciples listen, lend ear, & apply their minds to gnosis. They do not turn aside or stray from the Teacher’s message. Tatra, bhikkhave, tathāgato na ceva anattamano hoti, na ca anattamanataṁ paṭisaṁvedeti;In this case the Tathāgata is not satisfied nor is he sensitive to satisfaction; na ca attamano hoti, na ca attamanataṁ paṭisaṁvedeti.at the same time he is not dissatisfied nor is he sensitive to dissatisfaction. Anattamanatā ca attamanatā ca—Free from both satisfaction & dissatisfaction, tadubhayaṁ abhinivajjetvā upekkhako viharati sato sampajāno.he remains equanimous, mindful, & alert. Idaṁ vuccati, bhikkhave, dutiyaṁ satipaṭṭhānaṁ yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahati.This is the second establishing of mindfulness.…

Puna caparaṁ, bhikkhave, satthā sāvakānaṁ dhammaṁ deseti anukampako hitesī anukampaṁ upādāya:“And further, there is the case where the Teacher—out of sympathy, seeking their well-being—teaches the Dhamma to his disciples: ‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti.‘This is for your well-being, this is for your happiness.’ Tassa sāvakā sussūsanti, sotaṁ odahanti, aññācittaṁ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti.His disciples listen, lend ear, & apply their minds to gnosis. Tatra, bhikkhave, tathāgato attamano ceva hoti, attamanatañca paṭisaṁvedeti, anavassuto ca viharati sato sampajāno.They do not turn aside or stray from the Teacher’s message. In this case the Tathāgata is satisfied and is sensitive to satisfaction, yet he remains untroubled, mindful, & alert. Idaṁ vuccati, bhikkhave, tatiyaṁ satipaṭṭhānaṁ yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahati.This is the third establishing of mindfulness that a noble one cultivates, cultivating which he is a teacher fit to instruct a group. ‘Tayo satipaṭṭhānā yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahatī’ti—“‘There are three establishings of mindfulness that a noble one cultivates, cultivating which he is a teacher fit to instruct a group’: iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.Thus was it said. And in reference to this was it said.

‘So vuccati yoggācariyānaṁ anuttaro purisadammasārathī’ti—“’Among master trainers, he is said to be the unexcelled trainer of people fit to be tamed’: iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?Thus was it said. And in reference to what was it said? Hatthidamakena, bhikkhave, hatthidammo sārito ekaṁyeva disaṁ dhāvati—“Steered by the elephant trainer, the elephant to be tamed runs in only one direction: puratthimaṁ vā pacchimaṁ vā uttaraṁ vā dakkhiṇaṁ vā.east, west, north, or south.

Assadamakena, bhikkhave, assadammo sārito ekaññeva disaṁ dhāvati—Steered by the horse trainer, the horse to be tamed runs in only one direction: puratthimaṁ vā pacchimaṁ vā uttaraṁ vā dakkhiṇaṁ vā.east, west, north, or south. Godamakena, bhikkhave, godammo sārito ekaññeva disaṁ dhāvati—Steered by the ox trainer, the ox to be tamed runs in only one direction: puratthimaṁ vā pacchimaṁ vā uttaraṁ vā dakkhiṇaṁ vā.east, west, north, or south. Tathāgatena hi, bhikkhave, arahatā sammāsambuddhena purisadammo sārito aṭṭha disā vidhāvati.“But steered by the Tathāgata—worthy & rightly self-awakened—the person to be tamed fans out in eight directions.

Rūpī rūpāni passati—“Possessed of form, he/she sees forms. ayaṁ ekā disā;This is the first direction. ajjhattaṁ arūpasaññī bahiddhā rūpāni passati—“Not percipient of form internally, he/she sees forms externally. ayaṁ dutiyā disā;This is the second direction. subhantveva adhimutto hoti—“He/she is intent only on the beautiful. ayaṁ tatiyā disā;This is the third direction. sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati—“With the complete transcending of perceptions of (physical) form, with the disappearance of perceptions of resistance, and not attending to perceptions of multiplicity, (perceiving,) ‘Infinite space,’ he/she enters and remains in the dimension of the infinitude of space. ayaṁ catutthī disā;This is the fourth direction. sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati—“With the complete transcending of the dimension of the infinitude of space, (perceiving,) ‘Infinite consciousness,’ he/she enters and remains in the dimension of the infinitude of consciousness. ayaṁ pañcamī disā;This is the fifth direction. sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati—“With the complete transcending of the dimension of the infinitude of consciousness, (perceiving,) ‘There is nothing,’ he/she enters and remains in the dimension of nothingness. ayaṁ chaṭṭhī disā;This is the sixth direction. sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati—“With the complete transcending of the dimension of nothingness, he/she enters and remains in the dimension of neither perception nor non-perception. ayaṁ sattamī disā;This is the seventh direction. sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati—“With the complete transcending of the dimension of neither perception nor non-perception, he/she enters and remains in the cessation of perception and feeling. ayaṁ aṭṭhamī disā.This is the eighth direction. Tathāgatena, bhikkhave, arahatā sammāsambuddhena purisadammo sārito imā aṭṭha disā vidhāvati.“Steered by the Tathāgata—worthy & rightly self-awakened—the person to be tamed fans out in eight directions.

So vuccati: ‘yoggācariyānaṁ anuttaro purisadammasārathī’ti—“’Among master trainers, he [the Tathāgata] is said to be the unexcelled trainer of people fit to be tamed’: iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttan”ti.Thus was it said. And in reference to this was it said.”

Idamavoca bhagavā.That is what the Blessed One said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.Gratified, the monks delighted in the Blessed One’s words.

Saḷāyatanavibhaṅgasuttaṁ niṭṭhitaṁ sattamaṁ.