MN137: Saḷāyatanavibhaṅgasutta - The Analysis of the Six Sense Fields
- © Translated from the Pali by Bhante Sujato. (More copyright information)
1So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants: “Mendicants!”
“Venerable sir,” they replied.
The Buddha said this:
“Mendicants, I shall teach you the analysis of the six sense fields. Listen and pay close attention, I will speak.”
“Yes, sir,” they replied.
The Buddha said this:
2“‘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 teachers, it is he that is called the supreme guide for those who wish to train.’ This is the recitation passage for the analysis of the six sense fields.
3‘The six interior sense fields should be understood.’ That’s what I said, but why did I say it? There are the sense fields of the eye, ear, nose, tongue, body, and mind. ‘The six interior sense fields should be understood.’ That’s what I said, and this is why I said it.
4‘The six exterior sense fields should be understood.’ That’s what I said, but why did I say it? There are the sense fields of sights, sounds, smells, tastes, touches, and thoughts. ‘The six exterior sense fields should be understood.’ That’s what I said, and this is why I said it.
5‘The six classes of consciousness should be understood.’ That’s what I said, but why did I say it? There are eye, ear, nose, tongue, body, and mind consciousness. ‘The six classes of consciousness should be understood.’ That’s what I said, and this is why I said it.
6‘The six classes of contact should be understood.’ That’s what I said, but why did I say it? There is contact through the eye, ear, nose, tongue, body, and mind. ‘The six classes of contact should be understood.’ That’s what I said, and this is why I said it.
7‘The eighteen mental preoccupations should be understood.’ That’s what I said, but why did I say it?
Seeing a sight with the eye, one is preoccupied with a sight that’s a basis for happiness or sadness or equanimity. Hearing a sound with the ear … Smelling an odor with the nose … Tasting a flavor with the tongue …
Feeling a touch with the body … Becoming conscious of a thought with the mind, one is preoccupied with a thought that’s a basis for happiness or sadness or equanimity. So there are six preoccupations with happiness, six preoccupations with sadness, and six preoccupations with equanimity. ‘The eighteen mental preoccupations should be understood.’ That’s what I said, and this is why I said it.
8‘The thirty-six positions of sentient beings should be understood.’ That’s what I said, but why did I say it? There are six kinds of lay happiness and six kinds of renunciate happiness. There are six kinds of lay sadness and six kinds of renunciate sadness. There are six kinds of lay equanimity and six kinds of renunciate equanimity.
And in this context what are the six kinds of lay happiness? There are sights known by the eye that are likable, desirable, agreeable, pleasing, connected with the world’s material delights. 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. Such happiness is called lay happiness.
There are sounds known by the ear … Smells known by the nose … Tastes known by the tongue … Touches known by the body … Thoughts known by the mind that are likable, desirable, agreeable, pleasing, connected with the world’s material delights. Happiness arises when you regard it as a gain to obtain such thoughts, or when you recollect thoughts you formerly obtained that have passed, ceased, and perished. Such happiness is called lay happiness. These are the six kinds of lay happiness.
9And in this context what are the six kinds of renunciate happiness? When 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. Such happiness is called renunciate happiness.
When you’ve understood the impermanence of sounds … smells … tastes … touches … thoughts — their perishing, fading away, and cessation — happiness arises as you truly understand through right understanding that both formerly and now all those thoughts are impermanent, suffering, and perishable. Such happiness is called renunciate happiness. These are the six kinds of renunciate happiness.
10And in this context what are the six kinds of lay sadness? There are sights known by the eye that are likable, desirable, agreeable, pleasing, connected with the world’s material delights. 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. Such sadness is called lay sadness. There are sounds known by the ear … There are smells known by the nose … There are tastes known by the tongue … There are touches known by the body … There are thoughts known by the mind that are likable, desirable, agreeable, pleasing, connected with the world’s material delights. Sadness arises when you regard it as a loss to lose such thoughts, or when you recollect thoughts you formerly lost that have passed, ceased, and perished. Such sadness is called lay sadness. These are the six kinds of lay sadness.
11And in this context what are the six kinds of renunciate sadness? When 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 yearning for the supreme liberations: ‘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 yearning for the supreme liberations like this, sadness arises because of the yearning. Such sadness is called renunciate sadness.
When you’ve understood the impermanence of sounds … smells … tastes … touches … thoughts — their perishing, fading away, and cessation — you truly understand through right understanding that both formerly and now all those thoughts are impermanent, suffering, and perishable. Upon seeing this, you give rise to yearning for the supreme liberations: ‘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 yearning for the supreme liberations like this, sadness arises because of the yearning. Such sadness is called renunciate sadness. These are the six kinds of renunciate sadness.
12And in this context what are the six kinds of lay equanimity? When seeing a sight with the eye, equanimity arises for the uneducated ordinary person — a foolish ordinary person who has not overcome their limitations and the results of deeds, and is blind to the drawbacks. Such equanimity does not transcend the sight. That’s why it’s called lay equanimity.
When hearing a sound with the ear … When smelling an odor with the nose … When tasting a flavor with the tongue … When feeling a touch with the body … When knowing a thought with the mind, equanimity arises for the uneducated ordinary person — a foolish ordinary person who has not overcome their limitations and the results of deeds, and is blind to the drawbacks. Such equanimity does not transcend the thought. That’s why it’s called lay equanimity. These are the six kinds of lay equanimity.
13And in this context what are the six kinds of renunciate equanimity? When 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. Such equanimity transcends the sight. That’s why it’s called renunciate equanimity.
When you’ve understood the impermanence of sounds … smells … tastes … touches … thoughts — their perishing, fading away, and cessation — equanimity arises as you truly understand through right understanding that both formerly and now all those thoughts are impermanent, suffering, and perishable. Such equanimity transcends the thought. That’s why it’s called renunciate equanimity.
These are the six kinds of renunciate equanimity. ‘The thirty-six positions of sentient beings should be understood.’ That’s what I said, and this is why I said it.
14‘Therein, relying on this, give up that.’ That’s what I said, but why did I say it?
Therein, by relying and depending on the six kinds of renunciate happiness, give up and go beyond the six kinds of lay happiness. That’s how they are given up.
15Therein, by relying on the six kinds of renunciate sadness, give up the six kinds of lay sadness. That’s how they are given up.
16Therein, by relying on the six kinds of renunciate equanimity, give up the six kinds of lay equanimity. That’s how they are given up.
17Therein, by relying on the six kinds of renunciate happiness, give up the six kinds of renunciate sadness. That’s how they are given up.
18Therein, by relying on the six kinds of renunciate equanimity, give up the six kinds of renunciate happiness. That’s how they are given up.
19There is equanimity that is diversified, based on diversity, and equanimity that is unified, based on unity.
And what is equanimity based on diversity? There is equanimity towards sights, sounds, smells, tastes, and touches. This is equanimity based on diversity.
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.
20Therein, relying on equanimity based on unity, give up equanimity based on diversity. That’s how it is given up.
21Relying on non-identification, 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.
22‘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?
The first case is when the Teacher teaches the Dhamma out of kindness and compassion: ‘This is for your welfare. This is for your happiness.’ But their disciples don’t want to listen. They don’t pay attention or apply their minds to understand. They proceed having turned away from the Teacher’s instruction. In this case the Realized One is not displeased, he does not feel displeasure. He remains unaffected, mindful and aware. This is the first case in which the Noble One cultivates the establishment of mindfulness.
23The next case is when the Teacher teaches the Dhamma out of kindness and compassion: ‘This is for your welfare. This is for your happiness.’ And some of their disciples don’t want to listen. They don’t pay attention or apply their minds to understand. They proceed having turned away from the Teacher’s instruction. But some of their disciples do want to listen. They pay attention and apply their minds to understand. They don’t proceed having turned away from the Teacher’s instruction. In this case the Realized One is not displeased, nor is he pleased. Rejecting both displeasure and pleasure, he remains equanimous, mindful and aware. This is the second case in which the Noble One cultivates the establishment of mindfulness.
24The next case is when the Teacher teaches the Dhamma out of kindness and compassion: ‘This is for your welfare. This is for your happiness.’ And their disciples want to listen. They pay attention and apply their minds to understand. They don’t proceed having turned away from the Teacher’s instruction. In this case the Realized One is not pleased, he does not feel pleasure. He remains unaffected, 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.
25‘Of all meditation teachers, it is he that is called the supreme guide for those who wish to train.’ 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.
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 form, they see visions. This is the first direction. Not perceiving physical form internally, they see visions 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 ending 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.
‘Of all meditation teachers, it is he that is called the supreme guide for those who wish to train.’ That’s what I said, and this is why I said it.”
26That is what the Buddha said. Satisfied, the mendicants were happy with what the Buddha said.
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"‘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‘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‘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‘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‘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‘Aṭṭhārasa manopavicārā veditabbā’ti — iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?
‘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‘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.
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.
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.
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.
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.
10Tattha katamāni cha gehasitāni domanassāni? Cakkhuviññeyyānaṁ rūpānaṁ … pe … 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"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.
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.
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.
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.
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.
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.
Imā cha nekkhammasitā upekkhā. ‘Chattiṁsa sattapadā veditabbā’ti — iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
14‘Tatra idaṁ nissāya idaṁ pajahathā’ti — iti kho panetaṁ vuttaṁ; kiñcetaṁ paṭicca vuttaṁ?
Tatra, bhikkhave, yāni cha nekkhammasitāni somanassāni tāni nissāya tāni āgamma yāni cha gehasitāni somanassāni tāni pajahatha, tāni samatikkamatha. Evametesaṁ pahānaṁ hoti, evametesaṁ samatikkamo hoti.
15Tatra, bhikkhave, yāni cha nekkhammasitāni domanassāni tāni nissāya tāni āgamma yāni cha gehasitāni domanassāni tāni pajahatha, tāni samatikkamatha. Evametesaṁ pahānaṁ hoti, evametesaṁ samatikkamo hoti.
16Tatra, bhikkhave, yā cha nekkhammasitā upekkhā tā nissāya tā āgamma, yā cha gehasitā upekkhā tā pajahatha tā samatikkamatha. Evametāsaṁ pahānaṁ hoti, evametāsaṁ samatikkamo hoti.
17Tatra, bhikkhave, yāni cha nekkhammasitāni somanassāni tāni nissāya tāni āgamma yāni cha nekkhammasitāni domanassāni tāni pajahatha, tāni samatikkamatha. Evametesaṁ pahānaṁ hoti, evametesaṁ samatikkamo hoti.
18Tatra, bhikkhave, yā cha nekkhammasitā upekkhā tā nissāya tā āgamma yāni cha nekkhammasitāni somanassāni tāni pajahatha, tāni samatikkamatha. Evametesaṁ pahānaṁ hoti, evametesaṁ samatikkamo hoti.
19Atthi, bhikkhave, upekkhā nānattā nānattasitā, atthi upekkhā ekattā ekattasitā.
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? Atthi, bhikkhave, upekkhā ākāsānañcāyatananissitā, atthi viññāṇañcāyatananissitā, atthi ākiñcaññāyatananissitā, atthi nevasaññānāsaññāyatananissitā — ayaṁ, bhikkhave, upekkhā ekattā ekattasitā.
20Tatra, bhikkhave, yāyaṁ upekkhā ekattā ekattasitā taṁ nissāya taṁ āgamma yāyaṁ upekkhā nānattā nānattasitā taṁ pajahatha, taṁ samatikkamatha. Evametissā pahānaṁ hoti, evametissā samatikkamo hoti.
21Atammayataṁ, bhikkhave, nissāya atammayataṁ āgamma yāyaṁ upekkhā ekattā ekattasitā taṁ pajahatha, taṁ samatikkamatha. Evametissā pahānaṁ hoti, evametissā samatikkamo hoti.
‘Tatra idaṁ nissāya idaṁ pajahathā’ti — iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
22‘Tayo satipaṭṭhānā yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahatī’ti — iti kho panetaṁ vuttaṁ; kiñcetaṁ paṭicca vuttaṁ?
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.
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.
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.
‘Tayo satipaṭṭhānā yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahatī’ti — iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
25‘So vuccati yoggācariyānaṁ anuttaro purisadammasārathī’ti — iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?
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.
Tathāgatena hi, bhikkhave, arahatā sammāsambuddhena purisadammo sārito aṭṭha disā vidhāvati.
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.
Tathāgatena, bhikkhave, arahatā sammāsambuddhena purisadammo sārito imā aṭṭha disā vidhāvati.
So vuccati: ‘yoggācariyānaṁ anuttaro purisadammasārathī’ti — iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttan"ti.
26Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Saḷāyatanavibhaṅgasuttaṁ niṭṭhitaṁ sattamaṁ.