{"id":"mn137","title":"The Analysis of the Six Sense Fields","languageCodes":["en","pi"],"languageNotes":{"en":"Bhikkhu Sujato · CC0","pi":"Mahāsaṅgīti edition · SuttaCentral"},"chapters":[{"id":"mn137","title":"The Analysis of the Six Sense Fields","units":[{"id":"mn137:0","sourceIds":["mn137:0.1","mn137:0.2"],"kind":"text","text":{"pi":"Majjhima Nikāya 137\nSaḷāyatanavibhaṅgasutta","en":"Middle Discourses 137\nThe Analysis of the Six Sense Fields"}},{"id":"mn137:1","sourceIds":["mn137:1.1","mn137:1.2","mn137:1.3","mn137:1.4","mn137:1.5","mn137:1.6"],"kind":"text","text":{"pi":"Evaṁ me sutaṁ—\nekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.\nTatra kho bhagavā bhikkhū āmantesi:\n“bhikkhavo”ti.\n“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.\nBhagavā etadavoca:","en":"So I have heard.\nAt one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.\nThere the Buddha addressed the mendicants,\n“Mendicants!”\n“Venerable sir,” they replied.\nThe Buddha said this:"}},{"id":"mn137:2","sourceIds":["mn137:2.1","mn137:2.2","mn137:2.3","mn137:2.4"],"kind":"text","text":{"pi":"“saḷāyatanavibhaṅgaṁ vo, bhikkhave, desessāmi.\nTaṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.\n“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.\nBhagavā etadavoca:","en":"“Mendicants, I shall teach you the analysis of the six sense fields.\nListen and apply your mind well, I will speak.”\n“Yes, sir,” they replied.\nThe Buddha said this:"}},{"id":"mn137:3","sourceIds":["mn137:3.1","mn137:3.2"],"kind":"text","text":{"pi":"“‘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—\nayamuddeso saḷāyatanavibhaṅgassa.","en":"“‘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 tutors, it is he that is called the supreme guide for those fit for training.’\nThis is the summary recital for the analysis of the six sense fields."}},{"id":"mn137:4","sourceIds":["mn137:4.1","mn137:4.2","mn137:4.3","mn137:4.4","mn137:4.5"],"kind":"text","text":{"pi":"‘Cha ajjhattikāni āyatanāni veditabbānī’ti—\niti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?\n‘Cakkhāyatanaṁ sotāyatanaṁ ghānāyatanaṁ jivhāyatanaṁ kāyāyatanaṁ manāyatanaṁ—\ncha ajjhattikāni āyatanāni veditabbānī’ti—\niti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.","en":"‘The six interior sense fields should be understood.’\nThat’s what I said, but why did I say it?\nThere are the sense fields of the eye, ear, nose, tongue, body, and mind.\n‘The six interior sense fields should be understood.’\nThat’s what I said, and this is why I said it."}},{"id":"mn137:5","sourceIds":["mn137:5.1","mn137:5.2","mn137:5.3","mn137:5.4","mn137:5.5"],"kind":"text","text":{"pi":"‘Cha bāhirāni āyatanāni veditabbānī’ti—\niti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?\n‘Rūpāyatanaṁ saddāyatanaṁ gandhāyatanaṁ rasāyatanaṁ phoṭṭhabbāyatanaṁ dhammāyatanaṁ—\ncha bāhirāni āyatanāni veditabbānī’ti—\niti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.","en":"‘The six exterior sense fields should be understood.’\nThat’s what I said, but why did I say it?\nThere are the sense fields of sights, sounds, smells, tastes, touches, and ideas.\n‘The six exterior sense fields should be understood.’\nThat’s what I said, and this is why I said it."}},{"id":"mn137:6","sourceIds":["mn137:6.1","mn137:6.2","mn137:6.3","mn137:6.4","mn137:6.5"],"kind":"text","text":{"pi":"‘Cha viññāṇakāyā veditabbā’ti—\niti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?\n‘Cakkhuviññāṇaṁ sotaviññāṇaṁ ghānaviññāṇaṁ jivhāviññāṇaṁ kāyaviññāṇaṁ manoviññāṇaṁ—\ncha viññāṇakāyā veditabbā’ti—\niti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.","en":"‘The six classes of consciousness should be understood.’\nThat’s what I said, but why did I say it?\nThere are eye, ear, nose, tongue, body, and mind consciousness.\n‘The six classes of consciousness should be understood.’\nThat’s what I said, and this is why I said it."}},{"id":"mn137:7","sourceIds":["mn137:7.1","mn137:7.2","mn137:7.3","mn137:7.4","mn137:7.5"],"kind":"text","text":{"pi":"‘Cha phassakāyā veditabbā’ti—\niti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?\n‘Cakkhusamphasso sotasamphasso ghānasamphasso jivhāsamphasso kāyasamphasso manosamphasso—\ncha phassakāyā veditabbā’ti—\niti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.","en":"‘The six classes of contact should be understood.’\nThat’s what I said, but why did I say it?\nThere is contact through the eye, ear, nose, tongue, body, and mind.\n‘The six classes of contact should be understood.’\nThat’s what I said, and this is why I said it."}},{"id":"mn137:8","sourceIds":["mn137:8.1","mn137:8.2","mn137:8.3","mn137:8.4","mn137:8.5","mn137:8.6","mn137:8.7","mn137:8.8","mn137:8.9","mn137:8.10"],"kind":"text","text":{"pi":"‘Aṭṭhārasa manopavicārā veditabbā’ti—\niti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?\n‘Cakkhunā rūpaṁ disvā somanassaṭṭhānīyaṁ rūpaṁ upavicarati, domanassaṭṭhānīyaṁ rūpaṁ upavicarati, upekkhāṭṭhānīyaṁ rūpaṁ upavicarati.\nSotena saddaṁ sutvā …pe…\nghānena gandhaṁ ghāyitvā …\njivhāya rasaṁ sāyitvā …\nkāyena phoṭṭhabbaṁ phusitvā …\nmanasā dhammaṁ viññāya somanassaṭṭhānīyaṁ dhammaṁ upavicarati, domanassaṭṭhānīyaṁ dhammaṁ upavicarati, upekkhāṭṭhānīyaṁ dhammaṁ upavicarati.\nIti cha somanassūpavicārā, cha domanassūpavicārā, cha upekkhūpavicārā, aṭṭhārasa manopavicārā veditabbā’ti—\niti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.","en":"‘The eighteen mental preoccupations should be understood.’\nThat’s what I said, but why did I say it?\nSeeing a sight with their eyes, one is preoccupied with a sight that’s a basis for happiness or sadness or equanimity.\nHearing a sound with their ears …\nSmelling an odor with their nose …\nTasting a flavor with their tongue …\nEncountering a touch with their body …\nBecoming conscious of an idea with their mind, one is preoccupied with an idea that’s a basis for happiness or sadness or equanimity.\nSo there are six preoccupations with happiness, six preoccupations with sadness, and six preoccupations with equanimity. ‘The eighteen mental preoccupations should be understood.’\nThat’s what I said, and this is why I said it."}},{"id":"mn137:9","sourceIds":["mn137:9.1","mn137:9.2","mn137:9.3"],"kind":"text","text":{"pi":"‘Chattiṁsa sattapadā veditabbā’ti—\niti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?\nCha gehasitāni somanassāni, cha nekkhammasitāni somanassāni, cha gehasitāni domanassāni, cha nekkhammasitāni domanassāni, cha gehasitā upekkhā, cha nekkhammasitā upekkhā.","en":"‘The thirty-six positions of sentient beings should be understood.’\nThat’s what I said, but why did I say it?\nThere are six kinds of domestic happiness and six kinds of renunciate happiness. There are six kinds of domestic sadness and six kinds of renunciate sadness. There are six kinds of domestic equanimity and six kinds of renunciate equanimity."}},{"id":"mn137:10","sourceIds":["mn137:10.1","mn137:10.2","mn137:10.3","mn137:10.4","mn137:10.5","mn137:10.6","mn137:10.7","mn137:10.8","mn137:10.9","mn137:10.10"],"kind":"text","text":{"pi":"Tattha katamāni cha gehasitāni somanassāni?\nCakkhuviññeyyānaṁ rūpānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ manoramānaṁ lokāmisapaṭisaṁyuttānaṁ paṭilābhaṁ vā paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṁ atītaṁ niruddhaṁ vipariṇataṁ samanussarato uppajjati somanassaṁ.\nYaṁ evarūpaṁ somanassaṁ idaṁ vuccati gehasitaṁ somanassaṁ.\nSotaviññeyyānaṁ saddānaṁ …\nghānaviññeyyānaṁ gandhānaṁ …\njivhāviññeyyānaṁ rasānaṁ …\nkāyaviññeyyānaṁ phoṭṭhabbānaṁ …\nmanoviññeyyānaṁ dhammānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ …pe… somanassaṁ.\nYaṁ evarūpaṁ somanassaṁ idaṁ vuccati gehasitaṁ somanassaṁ.\nImāni cha gehasitāni somanassāni.","en":"And in this context what are the six kinds of domestic happiness?\nThere are sights known by the eye, which are likable, desirable, agreeable, pleasing, connected with the worldly pleasures of the flesh. 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.\nSuch happiness is called domestic happiness.\nThere are sounds known by the ear …\nSmells known by the nose …\nTastes known by the tongue …\nTouches known by the body …\nIdeas known by the mind, which are likable, desirable, agreeable, pleasing, connected with the worldly pleasures of the flesh. Happiness arises when you regard it as a gain to obtain such ideas, or when you recollect ideas you formerly obtained that have passed, ceased, and perished.\nSuch happiness is called domestic happiness.\nThese are the six kinds of domestic happiness."}},{"id":"mn137:11","sourceIds":["mn137:11.1","mn137:11.2","mn137:11.3","mn137:11.4","mn137:11.5","mn137:11.6","mn137:11.7","mn137:11.8","mn137:11.9","mn137:11.10"],"kind":"text","text":{"pi":"Tattha katamāni cha nekkhammasitāni somanassāni?\nRūpānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva rūpā etarahi ca sabbe te rūpā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya passato uppajjati somanassaṁ.\nYaṁ evarūpaṁ somanassaṁ idaṁ vuccati nekkhammasitaṁ somanassaṁ.\nSaddānaṁ tveva …\ngandhānaṁ tveva …\nrasānaṁ tveva …\nphoṭṭhabbānaṁ tveva …\ndhammānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva dhammā etarahi ca sabbe te dhammā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya passato uppajjati somanassaṁ.\nYaṁ evarūpaṁ somanassaṁ idaṁ vuccati nekkhammasitaṁ somanassaṁ.\nImāni cha nekkhammasitāni somanassāni.","en":"And in this context what are the six kinds of renunciate happiness?\nWhen you’ve understood the impermanence 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 impermanent, suffering, and perishable.\nSuch happiness is called renunciate happiness.\nWhen you’ve understood the impermanence of sounds …\nsmells …\ntastes …\ntouches …\nideas—their perishing, fading away, and cessation—happiness arises as you truly understand through right understanding that both formerly and now all those ideas are impermanent, suffering, and perishable.\nSuch happiness is called renunciate happiness.\nThese are the six kinds of renunciate happiness."}},{"id":"mn137:12","sourceIds":["mn137:12.1","mn137:12.2","mn137:12.3","mn137:12.4","mn137:12.5","mn137:12.6","mn137:12.7","mn137:12.8","mn137:12.9","mn137:12.10"],"kind":"text","text":{"pi":"Tattha katamāni cha gehasitāni domanassāni?\nCakkhuviññeyyānaṁ rūpānaṁ …\npe…\nsotaviññeyyānaṁ saddānaṁ …\nghānaviññeyyānaṁ gandhānaṁ …\njivhāviññeyyānaṁ rasānaṁ …\nkāyaviññeyyānaṁ phoṭṭhabbānaṁ …\nmanoviññeyyānaṁ dhammānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ manoramānaṁ lokāmisapaṭisaṁyuttānaṁ appaṭilābhaṁ vā appaṭilābhato samanupassato pubbe vā appaṭiladdhapubbaṁ atītaṁ niruddhaṁ vipariṇataṁ samanussarato uppajjati domanassaṁ.\nYaṁ evarūpaṁ domanassaṁ idaṁ vuccati gehasitaṁ domanassaṁ.\nImāni cha gehasitāni domanassāni.","en":"And in this context what are the six kinds of domestic sadness?\nThere are sights known by the eye, which are likable, desirable, agreeable, pleasing, connected with the worldly pleasures of the flesh. 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.\nSuch sadness is called domestic sadness.\nThere are sounds known by the ear …\nThere are smells known by the nose …\nThere are tastes known by the tongue …\nThere are touches known by the body …\nThere are ideas known by the mind, which are likable, desirable, agreeable, pleasing, connected with the worldly pleasures of the flesh. Sadness arises when you regard it as a loss to lose such ideas, or when you recollect ideas you formerly lost that have passed, ceased, and perished.\nSuch sadness is called domestic sadness.\nThese are the six kinds of domestic sadness."}},{"id":"mn137:13","sourceIds":["mn137:13.1","mn137:13.2","mn137:13.3","mn137:13.4","mn137:13.5","mn137:13.6","mn137:13.7","mn137:13.8","mn137:13.9","mn137:13.10","mn137:13.11","mn137:13.12"],"kind":"text","text":{"pi":"Tattha katamāni cha nekkhammasitāni domanassāni?\nRūpānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva rūpā etarahi ca sabbe te rūpā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anuttaresu vimokkhesu pihaṁ upaṭṭhāpeti:\n‘kudāssu nāmāhaṁ tadāyatanaṁ upasampajja viharissāmi yadariyā etarahi āyatanaṁ upasampajja viharantī’ti iti anuttaresu vimokkhesu pihaṁ upaṭṭhāpayato uppajjati pihapaccayā domanassaṁ.\nYaṁ evarūpaṁ domanassaṁ idaṁ vuccati nekkhammasitaṁ domanassaṁ.\nSaddānaṁ tveva …pe…\ngandhānaṁ tveva …\nrasānaṁ tveva …\nphoṭṭhabbānaṁ tveva …\ndhammānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva dhammā etarahi ca sabbe te dhammā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anuttaresu vimokkhesu pihaṁ upaṭṭhāpeti:\n‘kudāssu nāmāhaṁ tadāyatanaṁ upasampajja viharissāmi yadariyā etarahi āyatanaṁ upasampajja viharantī’ti iti anuttaresu vimokkhesu pihaṁ upaṭṭhāpayato uppajjati pihapaccayā domanassaṁ.\nYaṁ evarūpaṁ domanassaṁ idaṁ vuccati nekkhammasitaṁ domanassaṁ.\nImāni cha nekkhammasitāni domanassāni.","en":"And in this context what are the six kinds of renunciate sadness?\nWhen you’ve understood the impermanence of sights—their perishing, fading away, and cessation—you truly understand through right understanding that both formerly and now all those sights are impermanent, suffering, and perishable. Upon seeing this, you give rise to longing for the supreme liberations:\n‘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 longing for the supreme liberations like this, sadness arises because of the longing.\nSuch sadness is called renunciate sadness.\nWhen you’ve understood the impermanence of sounds …\nsmells …\ntastes …\ntouches …\nideas—their perishing, fading away, and cessation—you truly understand through right understanding that both formerly and now all those ideas are impermanent, suffering, and perishable. Upon seeing this, you give rise to longing for the supreme liberations:\n‘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 longing for the supreme liberations like this, sadness arises because of the longing.\nSuch sadness is called renunciate sadness.\nThese are the six kinds of renunciate sadness."}},{"id":"mn137:14","sourceIds":["mn137:14.1","mn137:14.2","mn137:14.3","mn137:14.4","mn137:14.5","mn137:14.6","mn137:14.7","mn137:14.8","mn137:14.9","mn137:14.10","mn137:14.11","mn137:14.12"],"kind":"text","text":{"pi":"Tattha katamā cha gehasitā upekkhā?\nCakkhunā rūpaṁ disvā uppajjati upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa avipākajinassa anādīnavadassāvino assutavato puthujjanassa.\nYā evarūpā upekkhā, rūpaṁ sā nātivattati.\nTasmā sā upekkhā ‘gehasitā’ti vuccati.\nSotena saddaṁ sutvā …\nghānena gandhaṁ ghāyitvā …\njivhāya rasaṁ sāyitvā …\nkāyena phoṭṭhabbaṁ phusitvā …\nmanasā dhammaṁ viññāya uppajjati upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa avipākajinassa anādīnavadassāvino assutavato puthujjanassa.\nYā evarūpā upekkhā, dhammaṁ sā nātivattati.\nTasmā sā upekkhā ‘gehasitā’ti vuccati.\nImā cha gehasitā upekkhā.","en":"And in this context what are the six kinds of domestic equanimity?\nWhen seeing a sight with their eyes, equanimity arises for the unlearned ordinary person—a foolish ordinary person who has not overcome their limitations and the results of deeds, and is blind to the drawbacks.\nSuch equanimity does not transcend the sight.\nThat’s why it’s called domestic equanimity.\nWhen hearing a sound with their ears …\nWhen smelling an odor with their nose …\nWhen tasting a flavor with their tongue …\nWhen encountering a touch with their body …\nWhen knowing an idea with their mind, equanimity arises for the unlearned ordinary person—a foolish ordinary person who has not overcome their limitations and the results of deeds, and is blind to the drawbacks.\nSuch equanimity does not transcend the idea.\nThat’s why it’s called domestic equanimity.\nThese are the six kinds of domestic equanimity."}},{"id":"mn137:15","sourceIds":["mn137:15.1","mn137:15.2","mn137:15.3","mn137:15.4","mn137:15.5","mn137:15.6","mn137:15.7","mn137:15.8","mn137:15.9","mn137:15.10","mn137:15.11","mn137:15.12","mn137:15.13","mn137:15.14"],"kind":"text","text":{"pi":"Tattha katamā cha nekkhammasitā upekkhā?\nRūpānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva rūpā etarahi ca sabbe te rūpā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya passato uppajjati upekkhā.\nYā evarūpā upekkhā, rūpaṁ sā ativattati.\nTasmā sā upekkhā ‘nekkhammasitā’ti vuccati.\nSaddānaṁ tveva …\ngandhānaṁ tveva …\nrasānaṁ tveva …\nphoṭṭhabbānaṁ tveva …\ndhammānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva dhammā etarahi ca sabbe te dhammā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya passato uppajjati upekkhā.\nYā evarūpā upekkhā, dhammaṁ sā ativattati.\nTasmā sā upekkhā ‘nekkhammasitā’ti vuccati.\nImā cha nekkhammasitā upekkhā.\n‘Chattiṁsa sattapadā veditabbā’ti—\niti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.","en":"And in this context what are the six kinds of renunciate equanimity?\nWhen you’ve understood the impermanence 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 impermanent, suffering, and perishable.\nSuch equanimity transcends the sight.\nThat’s why it’s called renunciate equanimity.\nWhen you’ve understood the impermanence of sounds …\nsmells …\ntastes …\ntouches …\nideas—their perishing, fading away, and cessation—equanimity arises as you truly understand through right understanding that both formerly and now all those ideas are impermanent, suffering, and perishable.\nSuch equanimity transcends the idea.\nThat’s why it’s called renunciate equanimity.\nThese are the six kinds of renunciate equanimity.\n‘The thirty-six positions of sentient beings should be understood.’\nThat’s what I said, and this is why I said it."}},{"id":"mn137:16","sourceIds":["mn137:16.1","mn137:16.2","mn137:16.3","mn137:16.4","mn137:16.5","mn137:16.6","mn137:16.7","mn137:16.8","mn137:16.9","mn137:16.10","mn137:16.11","mn137:16.12"],"kind":"text","text":{"pi":"‘Tatra idaṁ nissāya idaṁ pajahathā’ti—\niti kho panetaṁ vuttaṁ; Kiñcetaṁ paṭicca vuttaṁ?\nTatra, bhikkhave, yāni cha nekkhammasitāni somanassāni tāni nissāya tāni āgamma yāni cha gehasitāni somanassāni tāni pajahatha, tāni samatikkamatha.\nEvametesaṁ pahānaṁ hoti, evametesaṁ samatikkamo hoti.\nTatra, bhikkhave, yāni cha nekkhammasitāni domanassāni tāni nissāya tāni āgamma yāni cha gehasitāni domanassāni tāni pajahatha, tāni samatikkamatha.\nEvametesaṁ pahānaṁ hoti, evametesaṁ samatikkamo hoti.\nTatra, bhikkhave, yā cha nekkhammasitā upekkhā tā nissāya tā āgamma, yā cha gehasitā upekkhā tā pajahatha tā samatikkamatha.\nEvametāsaṁ pahānaṁ hoti, evametāsaṁ samatikkamo hoti.\nTatra, bhikkhave, yāni cha nekkhammasitāni somanassāni tāni nissāya tāni āgamma yāni cha nekkhammasitāni domanassāni tāni pajahatha, tāni samatikkamatha.\nEvametesaṁ pahānaṁ hoti, evametesaṁ samatikkamo hoti.\nTatra, bhikkhave, yā cha nekkhammasitā upekkhā tā nissāya tā āgamma yāni cha nekkhammasitāni somanassāni tāni pajahatha, tāni samatikkamatha.\nEvametesaṁ pahānaṁ hoti, evametesaṁ samatikkamo hoti.","en":"‘Therein, relying on this, give up that.’\nThat’s what I said, but why did I say it?\nTherein, by relying and depending on the six kinds of renunciate happiness, give up and go beyond the six kinds of domestic happiness.\nThat’s how they are given up.\nTherein, by relying on the six kinds of renunciate sadness, give up the six kinds of domestic sadness.\nThat’s how they are given up.\nTherein, by relying on the six kinds of renunciate equanimity, give up the six kinds of domestic equanimity.\nThat’s how they are given up.\nTherein, by relying on the six kinds of renunciate happiness, give up the six kinds of renunciate sadness.\nThat’s how they are given up.\nTherein, by relying on the six kinds of renunciate equanimity, give up the six kinds of renunciate happiness.\nThat’s how they are given up."}},{"id":"mn137:17","sourceIds":["mn137:17.1"],"kind":"text","text":{"pi":"Atthi, bhikkhave, upekkhā nānattā nānattasitā, atthi upekkhā ekattā ekattasitā.","en":"There is equanimity that is diversified, based on diversity, and equanimity that is unified, based on unity."}},{"id":"mn137:18","sourceIds":["mn137:18.1","mn137:18.2","mn137:18.3"],"kind":"text","text":{"pi":"Katamā ca, bhikkhave, upekkhā nānattā nānattasitā?\nAtthi, bhikkhave, upekkhā rūpesu, atthi saddesu, atthi gandhesu, atthi rasesu, atthi phoṭṭhabbesu—\nayaṁ, bhikkhave, upekkhā nānattā nānattasitā.","en":"And what is equanimity based on diversity?\nThere is equanimity toward sights, sounds, smells, tastes, and touches.\nThis is equanimity based on diversity."}},{"id":"mn137:19","sourceIds":["mn137:19.1","mn137:19.2","mn137:19.3"],"kind":"text","text":{"pi":"Katamā ca, bhikkhave, upekkhā ekattā ekattasitā?\nAtthi, bhikkhave, upekkhā ākāsānañcāyatananissitā, atthi viññāṇañcāyatananissitā, atthi ākiñcaññāyatananissitā, atthi nevasaññānāsaññāyatananissitā—\nayaṁ, bhikkhave, upekkhā ekattā ekattasitā.","en":"And what is equanimity based on unity?\nThere is equanimity based on the dimensions of infinite space, infinite consciousness, nothingness, and neither perception nor non-perception.\nThis is equanimity based on unity."}},{"id":"mn137:20","sourceIds":["mn137:20.1","mn137:20.2","mn137:20.3","mn137:20.4","mn137:20.5","mn137:20.6"],"kind":"text","text":{"pi":"Tatra, bhikkhave, yāyaṁ upekkhā ekattā ekattasitā taṁ nissāya taṁ āgamma yāyaṁ upekkhā nānattā nānattasitā taṁ pajahatha, taṁ samatikkamatha.\nEvametissā pahānaṁ hoti, evametissā samatikkamo hoti.\nAtammayataṁ, bhikkhave, nissāya atammayataṁ āgamma yāyaṁ upekkhā ekattā ekattasitā taṁ pajahatha, taṁ samatikkamatha.\nEvametissā pahānaṁ hoti, evametissā samatikkamo hoti.\n‘Tatra idaṁ nissāya idaṁ pajahathā’ti—\niti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.","en":"Therein, relying on equanimity based on unity, give up equanimity based on diversity.\nThat’s how it is given up.\nRelying on not being determined by that, give up equanimity based on unity.\nThat’s how it is given up.\n‘Therein, relying on this, give up that.’\nThat’s what I said, and this is why I said it."}},{"id":"mn137:21","sourceIds":["mn137:21.1","mn137:21.2","mn137:21.3"],"kind":"text","text":{"pi":"‘Tayo satipaṭṭhānā yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahatī’ti—\niti kho panetaṁ vuttaṁ;\nkiñcetaṁ paṭicca vuttaṁ?","en":"‘The Noble One cultivates the establishment of mindfulness in three cases, by virtue of which they are a Teacher worthy to instruct a group.’\nThat’s what I said,\nbut why did I say it?"}},{"id":"mn137:22","sourceIds":["mn137:22.1","mn137:22.2","mn137:22.3","mn137:22.4","mn137:22.5"],"kind":"text","text":{"pi":"Idha, bhikkhave, satthā sāvakānaṁ dhammaṁ deseti anukampako hitesī anukampaṁ upādāya:\n‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti.\nTassa sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti.\nTatra, bhikkhave, tathāgato na ceva anattamano hoti, na ca anattamanataṁ paṭisaṁvedeti, anavassuto ca viharati sato sampajāno.\nIdaṁ, bhikkhave, paṭhamaṁ satipaṭṭhānaṁ yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahati.","en":"The first case is when the Teacher teaches Dhamma to his disciples out of kindness and sympathy:\n‘This is for your welfare. This is for your happiness.’\nBut 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.\nIn this case the Realized One is not unhappy, he does not feel unhappiness. He remains unfestering, mindful and aware.\nThis is the first case in which the Noble One cultivates the establishment of mindfulness."}},{"id":"mn137:23","sourceIds":["mn137:23.1","mn137:23.2","mn137:23.3","mn137:23.4","mn137:23.5","mn137:23.6","mn137:23.7","mn137:23.8","mn137:23.9"],"kind":"text","text":{"pi":"Puna caparaṁ, bhikkhave, satthā sāvakānaṁ dhammaṁ deseti anukampako hitesī anukampaṁ upādāya:\n‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti.\nTassa ekacce sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti;\nekacce sāvakā sussūsanti, sotaṁ odahanti, aññā cittaṁ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti.\nTatra, bhikkhave, tathāgato na ceva anattamano hoti, na ca anattamanataṁ paṭisaṁvedeti;\nna ca attamano hoti, na ca attamanataṁ paṭisaṁvedeti.\nAnattamanatā ca attamanatā ca—\ntadubhayaṁ abhinivajjetvā upekkhako viharati sato sampajāno.\nIdaṁ vuccati, bhikkhave, dutiyaṁ satipaṭṭhānaṁ yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahati.","en":"The next case is when the Teacher teaches Dhamma to his disciples out of kindness and sympathy:\n‘This is for your welfare. This is for your happiness.’\nAnd 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.\nBut 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.\nIn this case the Realized One is not unhappy,\nnor is he happy.\nShunning both unhappiness and happiness, he remains equanimous, mindful and aware.\nThis is the second case in which the Noble One cultivates the establishment of mindfulness."}},{"id":"mn137:24","sourceIds":["mn137:24.1","mn137:24.2","mn137:24.3","mn137:24.4","mn137:24.5","mn137:24.6","mn137:24.7"],"kind":"text","text":{"pi":"Puna caparaṁ, bhikkhave, satthā sāvakānaṁ dhammaṁ deseti anukampako hitesī anukampaṁ upādāya:\n‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti.\nTassa sāvakā sussūsanti, sotaṁ odahanti, aññācittaṁ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti.\nTatra, bhikkhave, tathāgato attamano ceva hoti, attamanatañca paṭisaṁvedeti, anavassuto ca viharati sato sampajāno.\nIdaṁ vuccati, bhikkhave, tatiyaṁ satipaṭṭhānaṁ yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahati.\n‘Tayo satipaṭṭhānā yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahatī’ti—\niti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.","en":"The next case is when the Teacher teaches Dhamma to his disciples out of kindness and sympathy:\n‘This is for your welfare. This is for your happiness.’\nAnd their disciples want to listen. They actively listen and try to understand. They don’t proceed having turned away from the Teacher’s instruction.\nIn this case the Realized One is happy, he does feel happiness. He remains unfestering, mindful and aware.\nThis is the third case in which the Noble One cultivates the establishment of mindfulness.\n‘The Noble One cultivates the establishment of mindfulness in three cases, by virtue of which they are a Teacher worthy to instruct a group.’\nThat’s what I said, and this is why I said it."}},{"id":"mn137:25","sourceIds":["mn137:25.1","mn137:25.2","mn137:25.3","mn137:25.4"],"kind":"text","text":{"pi":"‘So vuccati yoggācariyānaṁ anuttaro purisadammasārathī’ti—\niti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?\nHatthidamakena, bhikkhave, hatthidammo sārito ekaṁyeva disaṁ dhāvati—\npuratthimaṁ vā pacchimaṁ vā uttaraṁ vā dakkhiṇaṁ vā.","en":"‘Of all meditation tutors, it is he that is called the supreme guide for those fit for training.’\nThat’s what I said, but why did I say it?\nDriven by an elephant trainer, an elephant in training proceeds in just one direction:\neast, west, north, or south."}},{"id":"mn137:26","sourceIds":["mn137:26.1","mn137:26.2","mn137:26.3","mn137:26.4","mn137:26.5"],"kind":"text","text":{"pi":"Assadamakena, bhikkhave, assadammo sārito ekaññeva disaṁ dhāvati—\npuratthimaṁ vā pacchimaṁ vā uttaraṁ vā dakkhiṇaṁ vā.\nGodamakena, bhikkhave, godammo sārito ekaññeva disaṁ dhāvati—\npuratthimaṁ vā pacchimaṁ vā uttaraṁ vā dakkhiṇaṁ vā.\nTathāgatena hi, bhikkhave, arahatā sammāsambuddhena purisadammo sārito aṭṭha disā vidhāvati.","en":"Driven by a horse trainer, a horse in training proceeds in just one direction:\neast, west, north, or south.\nDriven by an ox trainer, an ox in training proceeds in just one direction:\neast, west, north, or south.\nBut driven by the Realized One, the perfected one, the fully awakened Buddha, a person in training proceeds in eight directions:"}},{"id":"mn137:27","sourceIds":["mn137:27.1","mn137:27.2","mn137:27.3","mn137:27.4","mn137:27.5","mn137:27.6","mn137:27.7","mn137:27.8","mn137:27.9","mn137:27.10","mn137:27.11","mn137:27.12","mn137:27.13","mn137:27.14","mn137:27.15","mn137:27.16","mn137:27.17"],"kind":"text","text":{"pi":"Rūpī rūpāni passati—\nayaṁ ekā disā;\najjhattaṁ arūpasaññī bahiddhā rūpāni passati—\nayaṁ dutiyā disā;\nsubhantveva adhimutto hoti—\nayaṁ tatiyā disā;\nsabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati—\nayaṁ catutthī disā;\nsabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati—\nayaṁ pañcamī disā;\nsabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati—\nayaṁ chaṭṭhī disā;\nsabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati—\nayaṁ sattamī disā;\nsabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati—\nayaṁ aṭṭhamī disā.\nTathāgatena, bhikkhave, arahatā sammāsambuddhena purisadammo sārito imā aṭṭha disā vidhāvati.","en":"Having physical form, they see forms.\nThis is the first direction.\nNot perceiving physical form internally, they see forms externally.\nThis is the second direction.\nThey’re focused only on beauty.\nThis is the third direction.\nGoing 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.\nThis is the fourth direction.\nGoing totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness.\nThis is the fifth direction.\nGoing totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.\nThis is the sixth direction.\nGoing totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception.\nThis is the seventh direction.\nGoing totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling.\nThis is the eighth direction.\nDriven by the Realized One, the perfected one, the fully awakened Buddha, a person in training proceeds in these eight directions."}},{"id":"mn137:28","sourceIds":["mn137:28.1","mn137:28.2","mn137:28.3","mn137:28.4","mn137:28.5"],"kind":"text","text":{"pi":"So vuccati: ‘yoggācariyānaṁ anuttaro purisadammasārathī’ti—\niti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttan”ti.\nIdamavoca bhagavā.\nAttamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.\nSaḷāyatanavibhaṅgasuttaṁ niṭṭhitaṁ sattamaṁ.","en":"‘Of all meditation tutors, it is he that is called the supreme guide for those fit for training.’\nThat’s what I said, and this is why I said it.”\nThat is what the Buddha said.\nSatisfied, the mendicants approved what the Buddha said."}}]}],"sourceRevision":"afdafa92450cfe7573b280da50382888323666d2","sourceUrl":"https://suttacentral.net/mn137/en/sujato","licence":"CC0 1.0","licenceUrl":"https://creativecommons.org/publicdomain/zero/1.0/","editionNote":"Full supplied source file; inherited abbreviations are preserved. Not a reconstructed expansion of every repetition. No Malay or Mandarin translation is implied."}