Saḷāyatanavibhaṅgasutta

Majjhima Nikāya 137

Saḷāyatanavibhaṅgasutta

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

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thereinTatra, O monksbhikkhave, whichyāni sixcha based on renunciationnekkhammasitāni pleasuressomanassāni thosetāni relying onnissāya thosetāni throughāgamma whichyāni sixcha based on renunciationnekkhammasitāni sadnessesdomanassāni thosetāni give uppajahatha, thosetāni transcendsamatikkamatha.
thus of theseEvametesaṁ giving uppahānaṁ ishoti, thus of theseevametesaṁ transcendingsamatikkamo ishoti.
thereinTatra, O monksbhikkhave, whichyā sixcha based on renunciationnekkhammasitā equanimitiesupekkhā thosetā relying onnissāya thosetā throughāgamma whichyāni sixcha based on renunciationnekkhammasitāni 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 establishments of mindfulnesssatipaṭṭhānā which the Noble Oneyadariyo cultivatessevati, which the Noble Oneyadariyo cultivatingsevamāno a Teachersatthā worthy to instruct a groupgaṇamanusāsitumarahatī’ti—
thusiti indeedkho but thispanetaṁ saidvuttaṁ;
but 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 want to listensussūsanti, notna earsotaṁ giveodahanti, notna knowledgeaññā mindcittaṁ directupaṭṭhapenti, having turned awayvokkamma andca from teacher's instructionsatthusāsanā proceedvattanti;
someekacce disciplessāvakā want to listensussūsanti, earsotaṁ giveodahanti, knowledgeaññā mindcittaṁ directupaṭṭhapenti, notna andca having turned awayvokkamma from teacher's instructionsatthusāsanā proceedvattanti.
thereTatra, O monksbhikkhave, the Realized Onetathāgato notna indeedceva unhappyanattamano ishoti, notna andca unhappinessanattamanataṁ experiencespaṭisaṁvedeti;
notna andca happyattamano ishoti, notna andca happinessattamanataṁ experiencespaṭisaṁvedeti.
unhappinessAnattamanatā andca happinessattamanatā andca—
both of thesetadubhayaṁ having shunnedabhinivajjetvā equanimousupekkhako remainsviharati mindfulsato awaresampajāno.
thisIdaṁ is calledvuccati, O monksbhikkhave, seconddutiyaṁ establishment of mindfulnesssatipaṭṭhānaṁ which the Noble Oneyadariyo cultivatessevati, which the Noble Oneyadariyo 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, trying to understandaññācittaṁ they try to understandupaṭṭhapenti, notna andca having turned awayvokkamma from the Teacher’s instructionsatthusāsanā they proceedvattanti.
thereTatra, monksbhikkhave, the Realized Onetathāgato happyattamano indeedceva ishoti, happinessattamanatañca he does feelpaṭisaṁvedeti, unfesteringanavassuto andca remainsviharati mindfulsato awaresampajāno.
thisIdaṁ is calledvuccati, monksbhikkhave, thirdtatiyaṁ establishment of mindfulnesssatipaṭṭhānaṁ which the Noble Oneyadariyo cultivatessevati, which the Noble Oneyadariyo cultivatingsevamāno the Teachersatthā worthy to instruct a groupgaṇamanusāsitumarahati.
“three‘Tayo establishments of mindfulnesssatipaṭṭhānā which the Noble Oneyadariyo cultivatessevati, which the 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, an elephant in traininghatthidammo drivensārito in just one directionekaṁyeva 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, a horse in trainingassadammo drivensārito in just one directionekaññeva directiondisaṁ proceedsdhāvati—
eastpuratthimaṁ orvā westpacchimaṁ orvā northuttaraṁ orvā southdakkhiṇaṁ or.vā.
by an ox trainerGodamakena, monksbhikkhave, an ox in traininggodammo drivensārito in just one directionekaññeva directiondisaṁ proceedsdhāvati—
eastpuratthimaṁ orvā westpacchimaṁ orvā northuttaraṁ orvā southdakkhiṇaṁ or.vā.
by the Realized OneTathāgatena indeedhi, monksbhikkhave, the perfected onearahatā the fully awakened Buddhasammāsambuddhena a 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 perceiving form internallyarūpasaññī externallybahiddhā formsrūpāni they seepassati—
thisayaṁ seconddutiyā directiondisā;
only on beautysubhantveva focusedadhimutto they arehoti—
thisayaṁ thirdtatiyā directiondisā;
totallysabbaso of perceptions of formrūpasaññānaṁ by the going beyondsamatikkamā of perceptions of impingementpaṭighasaññānaṁ by the disappearanceatthaṅgamā of perceptions of diversitynānattasaññānaṁ by not focusingamanasikārā infinite‘ananto spaceākāso’ti the dimension of infinite spaceākāsānañcāyatanaṁ having enteredupasampajja they remainviharati—
thisayaṁ fourthcatutthī directiondisā;
totallysabbaso the dimension of infinite spaceākāsānañcāyatanaṁ having gone beyondsamatikkamma infinite‘anantaṁ consciousnessviññāṇan’ti the dimension of infinite consciousnessviññāṇañcāyatanaṁ having enteredupasampajja they remainviharati—
thisayaṁ fifthpañcamī directiondisā;
totallysabbaso the dimension of infinite consciousnessviññāṇañcāyatanaṁ having gone beyondsamatikkamma there is not‘natthi anythingkiñcī’ti the dimension of nothingnessākiñcaññāyatanaṁ having enteredupasampajja they remainviharati—
thisayaṁ sixthchaṭṭhī directiondisā;
totallysabbaso the dimension of nothingnessākiñcaññāyatanaṁ having gone beyondsamatikkamma the dimension of neither perception nor non-perceptionnevasaññānāsaññāyatanaṁ having enteredupasampajja they remainviharati—
thisayaṁ seventhsattamī directiondisā;
totallysabbaso the dimension of neither perception nor non-perceptionnevasaññānāsaññāyatanaṁ having gone beyondsamatikkamma the cessation of perception and feelingsaññāvedayitanirodhaṁ having enteredupasampajja they remainviharati—
thisayaṁ eighthaṭṭhamī directiondisā.
by the Realized OneTathāgatena, monksbhikkhave, by the perfected onearahatā by the fully awakened Buddhasammāsambuddhena a person in trainingpurisadammo 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 he saidIdamavoca 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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