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Majjhima Nikāya 137

Saḷāyatanavibhaṅgasutta

The Analysis of the Six Sense Fields · Translation: Bhikkhu Sujato, SuttaCentral

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thereinTatra, O monksbhikkhave, whichyāni sixcha renunciation·based onnekkhammasitāni pleasuressomanassāni thosetāni relying onnissāya thosetāni throughāgamma whichyāni sixcha renunciation·based onnekkhammasitāni sadnessesdomanassāni thosetāni give uppajahatha, thosetāni transcendsamatikkamatha.
thus + of theseEvametesaṁ giving uppahānaṁ ishoti, thus + of theseevametesaṁ transcendingsamatikkamo ishoti.
thereinTatra, O monksbhikkhave, whichyā sixcha renunciation·based onnekkhammasitā equanimitiesupekkhā thosetā relying onnissāya thosetā throughāgamma whichyāni sixcha renunciation·based onnekkhammasitāni pleasuressomanassāni thosetāni give uppajahatha, thosetāni transcendsamatikkamatha.
thus + of theseEvametesaṁ giving uppahānaṁ ishoti, thus + of theseevametesaṁ transcendingsamatikkamo ishoti.

Therein, by relying on the six kinds of renunciate happiness, give up the six kinds of renunciate sadness. That’s how they are given up. Therein, by relying on the six kinds of renunciate equanimity, give up the six kinds of renunciate happiness. That’s how they are given up.

there isAtthi, monksbhikkhave, equanimityupekkhā diversifiednānattā based on diversitynānattasitā, there isatthi equanimityupekkhā unifiedekattā based on unityekattasitā.

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

whatKatamā andca, monksbhikkhave, equanimityupekkhā based on diversitynānattā based on diversitynānattasitā?
there isAtthi, monksbhikkhave, equanimityupekkhā toward sightsrūpesu, there isatthi toward soundssaddesu, there isatthi toward smellsgandhesu, there isatthi toward tastesrasesu, there isatthi toward touchesphoṭṭhabbesu—
thisayaṁ, monksbhikkhave, equanimityupekkhā based on diversitynānattā based on diversitynānattasitā.

And what is equanimity based on diversity? There is equanimity toward sights, sounds, smells, tastes, and touches. This is equanimity based on diversity.

whichKatamā andca, monksbhikkhave, equanimityupekkhā on unityekattā based on unityekattasitā?
there isAtthi, monksbhikkhave, equanimityupekkhā based on the dimension of infinite spaceākāsānañcāyatananissitā, there isatthi based on the dimension of infinite consciousnessviññāṇañcāyatananissitā, there isatthi based on the dimension of nothingnessākiñcaññāyatananissitā, there isatthi based on the dimension of neither perception nor non-perceptionnevasaññānāsaññāyatananissitā—
thisayaṁ, monksbhikkhave, equanimityupekkhā on unityekattā based on unityekattasitā.

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

thereinTatra, monksbhikkhave, whateveryāyaṁ equanimityupekkhā based on unityekattā based on unityekattasitā thattaṁ relying onnissāya thattaṁ depending onāgamma whateveryāyaṁ equanimityupekkhā based on diversitynānattā based on diversitynānattasitā thattaṁ give uppajahatha, thattaṁ transcendsamatikkamatha.
thus of itEvametissā abandoningpahānaṁ ishoti, thus of itevametissā transcendingsamatikkamo ishoti.
not being determined by thatAtammayataṁ, monksbhikkhave, relying onnissāya not being determined by thatatammayataṁ depending onāgamma whateveryāyaṁ equanimityupekkhā based on unityekattā based on unityekattasitā thattaṁ give uppajahatha, thattaṁ transcendsamatikkamatha.
thus of itEvametissā abandoningpahānaṁ ishoti, thus of itevametissā transcendingsamatikkamo ishoti.
therein‘Tatra thisidaṁ relying onnissāya thisidaṁ give uppajahathā’ti—
thusiti whichyaṁ thattaṁ was saidvuttaṁ this veryidametaṁ in dependence onpaṭicca was saidvuttaṁ.

Therein, relying on equanimity based on unity, give up equanimity based on diversity. That’s how it is given up. Relying on not being determined by that, give up equanimity based on unity. That’s how it is given up. ‘Therein, relying on this, give up that.’ That’s what I said, and this is why I said it.

three‘Tayo mindfulness·establishmentsatipaṭṭhānā which·nobleyadariyo cultivatessevati, which·nobleyadariyo cultivatingsevamāno a Teachersatthā group·instruct·worthygaṇamanusāsitumarahatī’ti—
thusiti indeedkho but·thispanetaṁ saidvuttaṁ;
why·thiskiñcetaṁ with reference topaṭicca saidvuttaṁ?

‘The Noble One cultivates the establishment of mindfulness in three cases, by virtue of which they are a Teacher worthy to instruct a group.’ That’s what I said, but why did I say it?

hereIdha, monksbhikkhave, the teachersatthā to disciplessāvakānaṁ the dhammadhammaṁ teachesdeseti compassionateanukampako wishing welfarehitesī kindnessanukampaṁ out ofupādāya:
this‘idaṁ for youvo for welfarehitāya, thisidaṁ for youvo for happinesssukhāyā’ti.
of himTassa disciplessāvakā notna listensussūsanti, notna earsotaṁ lendodahanti, notna knowledgeaññā mindcittaṁ applyupaṭṭhapenti, having turned awayvokkamma andca from the teacher's instructionsatthusāsanā they proceedvattanti.
thereTatra, monksbhikkhave, the realized onetathāgato notna indeedceva displeasedanattamano ishoti, notna andca displeasureanattamanataṁ feelspaṭisaṁvedeti, unfesteringanavassuto andca dwellsviharati mindfulsato clearly awaresampajāno.
thisIdaṁ, monksbhikkhave, firstpaṭhamaṁ establishment of mindfulnesssatipaṭṭhānaṁ which the noble oneyadariyo cultivatessevati, which the noble oneyadariyo cultivatingsevamāno the teachersatthā a group is fit to instructgaṇamanusāsitumarahati.

The first case is when the Teacher teaches Dhamma to his disciples out of kindness and sympathy: ‘This is for your welfare. This is for your happiness.’ But their disciples don’t want to listen. They don’t actively listen or try to understand. They proceed having turned away from the Teacher’s instruction. In this case the Realized One is not unhappy, he does not feel unhappiness. He remains unfestering, mindful and aware. This is the first case in which the Noble One cultivates the establishment of mindfulness.

againPuna and furthercaparaṁ, O monksbhikkhave, teachersatthā to disciplessāvakānaṁ the teachingdhammaṁ teachesdeseti compassionateanukampako wishing welfarehitesī compassionanukampaṁ out ofupādāya:
this‘idaṁ for youvo for welfarehitāya, thisidaṁ for youvo for happinesssukhāyā’ti.
of himTassa someekacce disciplessāvakā notna well·listensussūsanti, notna earsotaṁ giveodahanti, notna knowledgeaññā mindcittaṁ directupaṭṭhapenti, having turned awayvokkamma andca teacher·instructionsatthusāsanā proceedvattanti;
someekacce disciplessāvakā well·listensussūsanti, earsotaṁ giveodahanti, knowledgeaññā mindcittaṁ directupaṭṭhapenti, notna andca having turned awayvokkamma teacher·instructionsatthusāsanā proceedvattanti.
thereTatra, O monksbhikkhave, the Realized Onetathāgato notna indeedceva unhappyanattamano ishoti, notna andca not·happinessanattamanataṁ experiencespaṭisaṁvedeti;
notna andca happyattamano ishoti, notna andca happinessattamanataṁ experiencespaṭisaṁvedeti.
unhappinessAnattamanatā andca happinessattamanatā andca—
that + bothtadubhayaṁ toward·down·avoidabhinivajjetvā equanimousupekkhako apart·dwellviharati mindfulsato awaresampajāno.
thisIdaṁ is calledvuccati, O monksbhikkhave, seconddutiyaṁ mindfulness·establishmentsatipaṭṭhānaṁ which + nobleyadariyo cultivatessevati, which + nobleyadariyo cultivatingsevamāno teachersatthā is fit to instruct a followinggaṇamanusāsitumarahati.

The next case is when the Teacher teaches Dhamma to his disciples out of kindness and sympathy: ‘This is for your welfare. This is for your happiness.’ And some of their disciples don’t want to listen. They don’t actively listen or try to understand. They proceed having turned away from the Teacher’s instruction. But some of their disciples do want to listen. They actively listen and try to understand. They don’t proceed having turned away from the Teacher’s instruction. In this case the Realized One is not unhappy, nor is he happy. Shunning both unhappiness and happiness, he remains equanimous, mindful and aware. This is the second case in which the Noble One cultivates the establishment of mindfulness.

againPuna and furthercaparaṁ, monksbhikkhave, the Teachersatthā to disciplessāvakānaṁ Dhammadhammaṁ teachesdeseti kindanukampako sympathetichitesī kindnessanukampaṁ out ofupādāya:
“this‘idaṁ for youvo for welfarehitāya, thisidaṁ for youvo for happiness”sukhāyā’ti.
hisTassa disciplessāvakā want to listensussūsanti, earsotaṁ they actively listenodahanti, knowledge·mindaññācittaṁ they try to understandupaṭṭhapenti, notna andca having turned awayvokkamma teacher·instructionsatthusāsanā they proceedvattanti.
thereTatra, monksbhikkhave, the Realized Onetathāgato happyattamano indeedceva ishoti, happiness + andattamanatañca he does feelpaṭisaṁvedeti, unfesteringanavassuto andca remainsviharati mindfulsato awaresampajāno.
thisIdaṁ is calledvuccati, monksbhikkhave, thirdtatiyaṁ mindfulness·establishmentsatipaṭṭhānaṁ which·noble oneyadariyo cultivatessevati, which·noble oneyadariyo cultivatingsevamāno the Teachersatthā worthy to instruct a groupgaṇamanusāsitumarahati.
“three‘Tayo establishments of mindfulnesssatipaṭṭhānā which·noble oneyadariyo cultivatessevati, which·noble oneyadariyo cultivatingsevamāno the Teachersatthā worthy to instruct a group”gaṇamanusāsitumarahatī’ti—
soiti whichyaṁ thattaṁ was saidvuttaṁ this·isidametaṁ because ofpaṭicca saidvuttaṁ.

The next case is when the Teacher teaches Dhamma to his disciples out of kindness and sympathy: ‘This is for your welfare. This is for your happiness.’ And their disciples want to listen. They actively listen and try to understand. They don’t proceed having turned away from the Teacher’s instruction. In this case the Realized One is happy, he does feel happiness. He remains unfestering, mindful and aware. This is the third case in which the Noble One cultivates the establishment of mindfulness. ‘The Noble One cultivates the establishment of mindfulness in three cases, by virtue of which they are a Teacher worthy to instruct a group.’ That’s what I said, and this is why I said it.

he‘So is calledvuccati of meditation tutorsyoggācariyānaṁ supremeanuttaro guide for those fit for trainingpurisadammasārathī’ti—
thusiti indeedkho but thispanetaṁ was saidvuttaṁ. why was thisKiñcetaṁ with reference topaṭicca saidvuttaṁ?
by an elephant trainerHatthidamakena, monksbhikkhave, elephant·trainablehatthidammo drivensārito one + justekaṁyeva directiondisaṁ proceedsdhāvati—
eastpuratthimaṁ orvā westpacchimaṁ orvā northuttaraṁ orvā southdakkhiṇaṁ orvā.

‘Of all meditation tutors, it is he that is called the supreme guide for those fit for training.’ That’s what I said, but why did I say it? Driven by an elephant trainer, an elephant in training proceeds in just one direction: east, west, north, or south.

by a horse trainerAssadamakena, monksbhikkhave, horse·in trainingassadammo drivensārito in just one directionekaññeva directiondisaṁ proceedsdhāvati—
eastpuratthimaṁ orvā westpacchimaṁ orvā northuttaraṁ orvā southdakkhiṇaṁ or.vā.
by an ox trainerGodamakena, monksbhikkhave, ox·in traininggodammo drivensārito in just one directionekaññeva directiondisaṁ proceedsdhāvati—
eastpuratthimaṁ orvā westpacchimaṁ orvā northuttaraṁ orvā southdakkhiṇaṁ or.vā.
thus·goneTathāgatena indeedhi, monksbhikkhave, the perfected onearahatā fully·awakenedsammāsambuddhena person·in trainingpurisadammo drivensārito eightaṭṭha directionsdisā proceeds in various directionsvidhāvati.

Driven by a horse trainer, a horse in training proceeds in just one direction: east, west, north, or south. Driven by an ox trainer, an ox in training proceeds in just one direction: east, west, north, or south. But driven by the Realized One, the perfected one, the fully awakened Buddha, a person in training proceeds in eight directions:

having physical formRūpī formsrūpāni they seepassati—
thisayaṁ firstekā directiondisā;
internallyajjhattaṁ not·form·perceivearūpasaññī externallybahiddhā formsrūpāni they seepassati—
thisayaṁ seconddutiyā directiondisā;
only on beautysubhantveva on·focusadhimutto they arehoti—
thisayaṁ thirdtatiyā directiondisā;
totallysabbaso form·perceiverūpasaññānaṁ beyond·over·gosamatikkamā impingement·perceivepaṭighasaññānaṁ disappear·goatthaṅgamā diversity·perceivenānattasaññānaṁ not·attention·makeamanasikārā infinite‘ananto spaceākāso’ti infinite space·dimensionākāsānañcāyatanaṁ into·enterupasampajja they remainviharati—
thisayaṁ fourthcatutthī directiondisā;
totallysabbaso infinite space·dimensionākāsānañcāyatanaṁ beyond·over·gosamatikkamma infinite‘anantaṁ consciousnessviññāṇan’ti infinite consciousness·dimensionviññāṇañcāyatanaṁ into·enterupasampajja they remainviharati—
thisayaṁ fifthpañcamī directiondisā;
totallysabbaso infinite consciousness·dimensionviññāṇañcāyatanaṁ beyond·over·gosamatikkamma there is not‘natthi anythingkiñcī’ti nothingness·dimensionākiñcaññāyatanaṁ into·enterupasampajja they remainviharati—
thisayaṁ sixthchaṭṭhī directiondisā;
totallysabbaso nothingness·dimensionākiñcaññāyatanaṁ beyond·over·gosamatikkamma the dimension of neither perception nor non-perceptionnevasaññānāsaññāyatanaṁ into·enterupasampajja they remainviharati—
thisayaṁ seventhsattamī directiondisā;
totallysabbaso the dimension of neither perception nor non-perceptionnevasaññānāsaññāyatanaṁ beyond·over·gosamatikkamma perception·feeling·cessationsaññāvedayitanirodhaṁ into·enterupasampajja they remainviharati—
thisayaṁ eighthaṭṭhamī directiondisā.
thus·goneTathāgatena, monksbhikkhave, by the perfected onearahatā fully·awakenedsammāsambuddhena person·trainpurisadammo drivensārito theseimā eightaṭṭha directionsdisā proceedsvidhāvati.

Having physical form, they see forms. This is the first direction. Not perceiving physical form internally, they see forms externally. This is the second direction. They’re focused only on beauty. This is the third direction. Going totally beyond perceptions of form, with the disappearance 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. This is the fourth direction. Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness. This is the fifth direction. Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. This is the sixth direction. Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception. This is the seventh direction. Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling. This is the eighth direction. Driven by the Realized One, the perfected one, the fully awakened Buddha, a person in training proceeds in these eight directions.

heSo is calledvuccati: of meditation tutors‘yoggācariyānaṁ supremeanuttaro guide for those fit for trainingpurisadammasārathī’ti—
thusiti thatyaṁ thattaṁ saidvuttaṁ thisidametaṁ because ofpaṭicca saidvuttan”ti.
this·sayIdamavoca the Buddhabhagavā.
satisfiedAttamanā thosete mendicantsbhikkhū of the Buddhabhagavato speechbhāsitaṁ approvedabhinandunti.
the Analysis of the Six Sense FieldsSaḷāyatanavibhaṅgasuttaṁ finishedniṭṭhitaṁ seventhsattamaṁ.

‘Of all meditation tutors, it is he that is called the supreme guide for those fit for training.’ That’s what I said, and this is why I said it.” That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

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