MN 137 Pali+Eng., B.Sujato, B.Thanissaro

frankk · July 29, 2018, 7:54pm

Synopsis

MN 137 Saḷ-āyatana-vibhaṅga

Saḷ-āyatana-vibhaṅga-sutta	The Analysis of the Six Sense Fields
	(trans.b.sujato)
Evaṃ me sutaṃ— ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca: “saḷāyatanavibhaṅgaṃ vo, bhikkhave, desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca:	So 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:

“‘Cha ajjhattikāni āyatanāni veditabbāni, cha bāhirāni āyatanāni veditabbāni, cha viññāṇakāyā veditabbā, cha phassakāyā veditabbā, aṭṭhārasa manopavicārā veditabbā, chattiṃsa sattapadā veditabbā, tatra idaṃ nissāya idaṃ pajahatha, tayo satipaṭṭhānā yadariyo sevati yadariyo sevamāno satthā gaṇamanusāsitumarahati, so vuccati yoggācariyānaṃ anuttaro purisadammasārathī’ti—ayamuddeso saḷāyatanavibhaṅgassa.	“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 neighborhoods should be understood. The thirty-six bases pertaining to pleasure 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 in training. This is the recitation passage for the analysis of the six sense fields.

(1. 6 internal bases)


‘Cha ajjhattikāni āyatanāni veditabbānī’ti—iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? ‘Cakkhāyatanaṃ sotāyatanaṃ ghānāyatanaṃ jivhāyatanaṃ kāyāyatanaṃ manāyatanaṃ—cha ajjhattikāni āyatanāni veditabbānī’ti—iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (1)	‘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.

(2. 6 external bases)


‘Cha bāhirāni āyatanāni veditabbānī’ti—iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? ‘Rūpāyatanaṃ saddāyatanaṃ gandhāyatanaṃ rasāyatanaṃ phoṭṭhabbāyatanaṃ dhammāyatanaṃ—cha bāhirāni āyatanāni veditabbānī’ti—iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (2)	‘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.

(3. 6 classes of consciousness)


‘Cha viññāṇakāyā veditabbā’ti—iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? ‘Cakkhuviññāṇaṃ sotaviññāṇaṃ ghānaviññāṇaṃ jivhāviññāṇaṃ kāyaviññāṇaṃ manoviññāṇaṃ—cha viññāṇakāyā veditabbā’ti—iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (3)	‘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.

(4. 6 classes of contact)


‘Cha phassakāyā veditabbā’ti—iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? ‘Cakkhusamphasso sotasamphasso ghānasamphasso jivhāsamphasso kāyasamphasso manosamphasso—cha phassakāyā veditabbā’ti—iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (4)	‘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.

(5. 18 mental neighborhoods)

‘Aṭṭhārasa manopavicārā veditabbā’ti—iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? ‘Cakkhunā rūpaṃ disvā somanassaṭṭhānīyaṃ rūpaṃ upavicarati, domanassaṭṭhānīyaṃ rūpaṃ upavicarati, upekkhāṭṭhānīyaṃ rūpaṃ upavicarati. Sotena saddaṃ sutvā … pe … ghānena gandhaṃ ghāyitvā … jivhāya rasaṃ sāyitvā … kāyena phoṭṭhabbaṃ phusitvā … manasā dhammaṃ viññāya somanassaṭṭhānīyaṃ dhammaṃ upavicarati, domanassaṭṭhānīyaṃ dhammaṃ upavicarati, upekkhāṭṭhānīyaṃ dhammaṃ upavicarati. Iti cha somanassūpavicārā, cha domanassūpavicārā, cha upekkhūpavicārā, aṭṭhārasa manopavicārā veditabbā’ti—iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (5)

‘The eighteen mental neighborhoods should be understood.’ That’s what I said, but why did I say it? Seeing a sight with the eye, you linger in the neighborhood of 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, you linger in the neighborhood of a phenomena that’s a basis for happiness or sadness or equanimity. So there are six neighborhoods near happiness, six neighborhoods near sadness, and six neighborhoods near equanimity. ‘The eighteen mental neighborhoods should be understood.’ That’s what I said, and this is why I said it.

(6. 36 bases of lay happiness somanasssa)


‘Chattiṃsa sattapadā veditabbā’ti—iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Cha gehasitāni somanassāni, cha nekkhammasitāni somanassāni, cha gehasitāni domanassāni, cha nekkhammasitāni domanassāni, cha gehasitā upekkhā, cha nekkhammasitā upekkhā.	‘The thirty-six bases pertaining to pleasure 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.

(of 36 bases, 6 lay happiness)


Tattha katamāni cha gehasitāni somanassāni? Cakkhuviññeyyānaṃ rūpānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ paṭilābhaṃ vā paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṃ atītaṃ niruddhaṃ vipariṇataṃ samanussarato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ idaṃ vuccati gehasitaṃ somanassaṃ. Sotaviññeyyānaṃ saddānaṃ … ghānaviññeyyānaṃ gandhānaṃ … jivhāviññeyyānaṃ rasānaṃ … kāyaviññeyyānaṃ phoṭṭhabbānaṃ … manoviññeyyānaṃ dhammānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ … pe … somanassaṃ. Yaṃ evarūpaṃ somanassaṃ idaṃ vuccati gehasitaṃ somanassaṃ. Imāni cha gehasitāni somanassāni.	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 carnal 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 carnal 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.

(of 36 bases, 6 renunciate happiness)

Tattha katamāni cha nekkhammasitāni somanassāni? Rūpānaṃ tveva aniccataṃ viditvā vipariṇāmavirāganirodhaṃ, ‘pubbe ceva rūpā etarahi ca sabbe te rūpā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathābhūtaṃ sammappaññāya passato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ idaṃ vuccati nekkhammasitaṃ somanassaṃ. Saddānaṃ tveva … gandhānaṃ tveva … rasānaṃ tveva … phoṭṭhabbānaṃ tveva … dhammānaṃ tveva aniccataṃ viditvā vipariṇāmavirāganirodhaṃ, ‘pubbe ceva dhammā etarahi ca sabbe te dhammā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathābhūtaṃ sammappaññāya passato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ idaṃ vuccati nekkhammasitaṃ somanassaṃ. Imāni cha nekkhammasitāni somanassāni.

And 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.

(of 36 bases, 6 lay sadness)

Tattha katamāni cha gehasitāni domanassāni? Cakkhuviññeyyānaṃ rūpānaṃ … pe … sotaviññeyyānaṃ saddānaṃ … ghānaviññeyyānaṃ gandhānaṃ … jivhāviññeyyānaṃ rasānaṃ … kāyaviññeyyānaṃ phoṭṭhabbānaṃ … manoviññeyyānaṃ dhammānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ appaṭilābhaṃ vā appaṭilābhato samanupassato pubbe vā appaṭiladdhapubbaṃ atītaṃ niruddhaṃ vipariṇataṃ samanussarato uppajjati domanassaṃ. Yaṃ evarūpaṃ domanassaṃ idaṃ vuccati gehasitaṃ domanassaṃ. Imāni cha gehasitāni domanassāni.

And 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 carnal 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 carnal 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.

(of 36 bases, 6 renunciate sadness)

“Tattha katamāni cha nekkhammasitāni domanassāni? Rūpānaṃ tveva aniccataṃ viditvā vipariṇāmavirāganirodhaṃ, ‘pubbe ceva rūpā etarahi ca sabbe te rūpā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathābhūtaṃ sammappaññāya disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti: ‘kudāssu nāmāhaṃ tadāyatanaṃ upasampajja viharissāmi yadariyā etarahi āyatanaṃ upasampajja viharantī’ti iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato uppajjati pihapaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ idaṃ vuccati nekkhammasitaṃ domanassaṃ. Saddānaṃ tveva … pe … gandhānaṃ tveva … rasānaṃ tveva … phoṭṭhabbānaṃ tveva … dhammānaṃ tveva aniccataṃ viditvā vipariṇāmavirāganirodhaṃ, ‘pubbe ceva dhammā etarahi ca sabbe te dhammā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathābhūtaṃ sammappaññāya disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti: ‘kudāssu nāmāhaṃ tadāyatanaṃ upasampajja viharissāmi yadariyā etarahi āyatanaṃ upasampajja viharantī’ti iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato uppajjati pihapaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ idaṃ vuccati nekkhammasitaṃ domanassaṃ. Imāni cha nekkhammasitāni domanassāni.

And 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.

(of 36 bases, 6 lay equanimity)

Tattha katamā cha gehasitā upekkhā? Cakkhunā rūpaṃ disvā uppajjati upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa avipākajinassa anādīnavadassāvino assutavato puthujjanassa. Yā evarūpā upekkhā, rūpaṃ sā nātivattati. Tasmā sā upekkhā ‘gehasitā’ti vuccati. Sotena saddaṃ sutvā … ghānena gandhaṃ ghāyitvā … jivhāya rasaṃ sāyitvā … kāyena phoṭṭhabbaṃ phusitvā … manasā dhammaṃ viññāya uppajjati upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa avipākajinassa anādīnavadassāvino assutavato puthujjanassa. Yā evarūpā upekkhā, dhammaṃ sā nātivattati. Tasmā sā upekkhā ‘gehasitā’ti vuccati. Imā cha gehasitā upekkhā.

And 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.

(of 36 bases, 6 renunciate equanimity)

Tattha katamā cha nekkhammasitā upekkhā? Rūpānaṃ tveva aniccataṃ viditvā vipariṇāmavirāganirodhaṃ, ‘pubbe ceva rūpā etarahi ca sabbe te rūpā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathābhūtaṃ sammappaññāya passato uppajjati upekkhā. Yā evarūpā upekkhā, rūpaṃ sā ativattati. Tasmā sā upekkhā ‘nekkhammasitā’ti vuccati. Saddānaṃ tveva … gandhānaṃ tveva … rasānaṃ tveva … phoṭṭhabbānaṃ tveva … dhammānaṃ tveva aniccataṃ viditvā vipariṇāmavirāganirodhaṃ, ‘pubbe ceva dhammā etarahi ca sabbe te dhammā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathābhūtaṃ sammappaññāya passato uppajjati upekkhā. Yā evarūpā upekkhā, dhammaṃ sā ativattati. Tasmā sā upekkhā ‘nekkhammasitā’ti vuccati. Imā cha nekkhammasitā upekkhā. ‘Chattiṃsa sattapadā veditabbā’ti—iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

And 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 bases pertaining to pleasure should be understood.’ That’s what I said, and this is why I said it.

(gradual replacement of pleasures from worldly to unworldly)


‘Tatra idaṃ nissāya idaṃ pajahathā’ti—iti kho panetaṃ vuttaṃ; Kiñcetaṃ paṭicca vuttaṃ? Tatra, bhikkhave, yāni cha nekkhammasitāni somanassāni tāni nissāya tāni āgamma yāni cha gehasitāni somanassāni tāni pajahatha, tāni samatikkamatha. Evametesaṃ pahānaṃ hoti, evametesaṃ samatikkamo hoti.	‘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.

Tatra, bhikkhave, yāni cha nekkhammasitāni domanassāni tāni nissāya tāni āgamma yāni cha gehasitāni domanassāni tāni pajahatha, tāni samatikkamatha. Evametesaṃ pahānaṃ hoti, evametesaṃ samatikkamo hoti.	Therein, by relying on the six kinds of renunciate sadness, give up the six kinds of lay sadness. That’s how they are given up.

Tatra, bhikkhave, yā cha nekkhammasitā upekkhā tā nissāya tā āgamma, yā cha gehasitā upekkhā tā pajahatha tā samatikkamatha. Evametāsaṃ pahānaṃ hoti, evametāsaṃ samatikkamo hoti.	Therein, by relying on the six kinds of renunciate equanimity, give up the six kinds of lay equanimity. That’s how they are given up.

Tatra, bhikkhave, yāni cha nekkhammasitāni somanassāni tāni nissāya tāni āgamma yāni cha nekkhammasitāni domanassāni tāni pajahatha, tāni samatikkamatha. Evametesaṃ pahānaṃ hoti, evametesaṃ samatikkamo hoti.	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.

Tatra, bhikkhave, yā cha nekkhammasitā upekkhā tā nissāya tā āgamma yāni cha nekkhammasitāni somanassāni tāni pajahatha, tāni samatikkamatha. Evametesaṃ pahānaṃ hoti, evametesaṃ samatikkamo hoti.	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.

Atthi, 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—ayaṃ, bhikkhave, upekkhā nānattā nānattasitā. Katamā ca, bhikkhave, upekkhā ekattā ekattasitā? Atthi, bhikkhave, upekkhā ākāsānañcāyatananissitā, atthi viññāṇañcāyatananissitā, atthi ākiñcaññāyatananissitā, atthi nevasaññānāsaññāyatananissitā—ayaṃ, bhikkhave, upekkhā ekattā ekattasitā.	There 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.

Tatra, bhikkhave, yāyaṃ upekkhā ekattā ekattasitā taṃ nissāya taṃ āgamma yāyaṃ upekkhā nānattā nānattasitā taṃ pajahatha, taṃ samatikkamatha. Evametissā pahānaṃ hoti, evametissā samatikkamo hoti.	Therein, relying on equanimity based on unity, give up equanimity based on diversity. That’s how it is given up.

Atammayataṃ, bhikkhave, nissāya atammayataṃ āgamma yāyaṃ upekkhā ekattā ekattasitā taṃ pajahatha, taṃ samatikkamatha. Evametissā pahānaṃ hoti, evametissā samatikkamo hoti. ‘Tatra idaṃ nissāya idaṃ pajahathā’ti—iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.	Relying 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.

(3 kinds of teacher’s sati makes him fit to teach)


‘Tayo satipaṭṭhānā yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahatī’ti—iti kho panetaṃ vuttaṃ; kiñcetaṃ paṭicca vuttaṃ? Idha, bhikkhave, satthā sāvakānaṃ dhammaṃ deseti anukampako hitesī anukampaṃ upādāya: ‘idaṃ vo hitāya, idaṃ vo sukhāyā’ti. Tassa sāvakā na sussūsanti, na sotaṃ odahanti, na aññā cittaṃ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti. Tatra, bhikkhave, tathāgato na ceva anattamano hoti, na ca anattamanataṃ paṭisaṃvedeti, anavassuto ca viharati sato sampajāno. Idaṃ, bhikkhave, paṭhamaṃ satipaṭṭhānaṃ yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahati.	‘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 he 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.

Puna caparaṃ, bhikkhave, satthā sāvakānaṃ dhammaṃ deseti anukampako hitesī anukampaṃ upādāya: ‘idaṃ vo hitāya, idaṃ vo sukhāyā’ti. Tassa ekacce sāvakā na sussūsanti, na sotaṃ odahanti, na aññā cittaṃ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti; ekacce sāvakā sussūsanti, sotaṃ odahanti, aññā cittaṃ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti. Tatra, bhikkhave, tathāgato na ceva anattamano hoti, na ca anattamanataṃ paṭisaṃvedeti; na ca attamano hoti, na ca attamanataṃ paṭisaṃvedeti. Anattamanatā ca attamanatā ca—tadubhayaṃ abhinivajjetvā upekkhako viharati sato sampajāno. Idaṃ vuccati, bhikkhave, dutiyaṃ satipaṭṭhānaṃ yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahati.	The 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.

Puna caparaṃ, bhikkhave, satthā sāvakānaṃ dhammaṃ deseti anukampako hitesī anukampaṃ upādāya: ‘idaṃ vo hitāya, idaṃ vo sukhāyā’ti. Tassa sāvakā sussūsanti, sotaṃ odahanti, aññācittaṃ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti. Tatra, bhikkhave, tathāgato attamano ceva hoti, attamanatañca paṭisaṃvedeti, anavassuto ca viharati sato sampajāno. Idaṃ vuccati, bhikkhave, tatiyaṃ satipaṭṭhānaṃ yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahati. ‘Tayo satipaṭṭhānā yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahatī’ti—iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.	The 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.

(an-uttaro purisa-damma-sārathī)


‘So vuccati yoggācariyānaṃ anuttaro purisadammasārathī’ti—iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Hatthidamakena, bhikkhave, hatthidammo sārito ekaṃyeva disaṃ dhāvati—puratthimaṃ vā pacchimaṃ vā uttaraṃ vā dakkhiṇaṃ vā. Assadamakena, bhikkhave, assadammo sārito ekaññeva disaṃ dhāvati—puratthimaṃ vā pacchimaṃ vā uttaraṃ vā dakkhiṇaṃ vā. Godamakena, bhikkhave, godammo sārito ekaññeva disaṃ dhāvati—puratthimaṃ vā pacchimaṃ vā uttaraṃ vā dakkhiṇaṃ vā. Tathāgatena hi, bhikkhave, arahatā sammāsambuddhena purisadammo sārito aṭṭha disā vidhāvati. Rūpī rūpāni passati—ayaṃ ekā disā; ajjhattaṃ arūpasaññī bahiddhā rūpāni passati—ayaṃ dutiyā disā; subhantveva adhimutto hoti—ayaṃ tatiyā disā; sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati—ayaṃ catutthī disā; sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati—ayaṃ pañcamī disā; sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati—ayaṃ chaṭṭhī disā; sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati—ayaṃ sattamī disā; sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati—ayaṃ aṭṭhamī disā. Tathāgatena, bhikkhave, arahatā sammāsambuddhena purisadammo sārito imā aṭṭha disā vidhāvati. So vuccati: ‘yoggācariyānaṃ anuttaro purisadammasārathī’ti—iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttan”ti.	‘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.”

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	That is what the Buddha said. Satisfied, the mendicants were happy with what the Buddha said.

Saḷāyatanavibhaṅgasuttaṃ niṭṭhitaṃ sattamaṃ.	(end of sutta)

MN 137 (than. Trans.)




	An Analysis of the Six Sense-Media

	Saḷāyatana-vibhaṅga Sutta (MN 137)



	Introduction



	Despite the abstract format of this discourse, it deals with an emotional topic: the source of emotions, the use of the emotions in the course of the practice, and the ideal emotional state of a person who has completed the path and is fit to teach others. In particular, this discourse counters a common misperception: that the distress that comes from having an unachieved goal is an obstacle in the practice, and that the antidote for that distress is to renounce any sense of goals. In actuality, that distress—termed “renunciation-based distress”—has an important role in the practice: to overcome the distress that comes with a sense of loss over sensual pleasures that have not been attained, or those that have been attained in the past but now no longer exist. Renunciation-based distress serves as a reminder that the loss of sensual pleasures is not a serious matter. As for renunciation-based distress, it is overcome, not by abandoning any sense of goal, but by following the path and realizing the joy that comes when the goal is reached.

	This discourse counters another misperception as well: that equanimity is the goal of the practice. In actuality, renunciation-based equanimity serves a function as part of the path of practice—as a tool for letting go of renunciation-based joy—and then it, too, is transcended by the state called “non-fashioning” (atammayatā), in which there is no act of intention, not even the intention underlying equanimity, at all.

	* * *



	I have heard that on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There he addressed the monks, “Monks!”

	“Yes, lord,” the monks responded to him.

	The Blessed One said: “Monks, I will teach you the analysis of the six sense media. Listen, and pay close attention. I will speak.”

	“Yes, lord,” the monks responded to him.

	The Blessed One said: “The six internal sense-media should be known. The six external sense-media should be known. The six classes of consciousness should be known. The six classes of contact should be known. The eighteen explorations for the intellect should be known. The thirty-six emotions to which beings are attached1 should be known. With regard to them, depending on this, abandon that. There are three establishings of mindfulness that a noble one cultivates, cultivating which he is a teacher fit to instruct a group. Among master trainers, he is said to be the unexcelled trainer of people fit to be tamed. This is the summary of the analysis of the six sense-media.

	“’The six internal sense-media should be known’: Thus was it said. And in reference to what was it said? The eye-medium, the ear-medium, the nose-medium, the tongue-medium, the body-medium, the intellect-medium. ’The six internal sense-media should be known’: Thus was it said. And in reference to this was it said.

	“’The six external sense-media should be known’: Thus was it said. And in reference to what was it said? The form-medium, the sound-medium, the aroma-medium, the flavor-medium, the tactile-sensation-medium, the idea-medium. ’The six external sense-media should be known’: Thus was it said. And in reference to this was it said.

	“’The six classes of consciousness should be known’: Thus was it said. And in reference to what was it said? Eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, intellect-consciousness. ’The six classes of consciousness should be known’: Thus was it said. And in reference to this was it said.

	“’The six classes of contact should be known’: Thus was it said. And in reference to what was it said? Eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, intellect-contact. ’The six classes of contact should be known’: Thus was it said. And in reference to this was it said.

	“‘The eighteen explorations for the intellect should be known’: Thus was it said. And in reference to what was it said? Seeing a form via the eye, one explores a form that can act as the basis for happiness, one explores a form that can act as the basis for unhappiness, one explores a form that can act as the basis for equanimity. Hearing a sound via the ear… Smelling an aroma via the nose… Tasting a flavor via the tongue… Touching a tactile sensation via the body… Cognizing an idea via the intellect, one explores an idea that can act as the basis for happiness, one explores an idea that can act as the basis for unhappiness, one explores an idea that can act as the basis for equanimity. The eighteen explorations for the intellect should be known’: Thus was it said. And in reference to this was it said.

	“‘The thirty-six emotions to which beings are attached should be known’: Thus was it said. And in reference to what was it said? Six kinds of house-based happiness & six kinds of renunciation-based happiness; six kinds of house-based distress & six kinds of renunciation-based distress; six kinds of house-based equanimity & six kinds of renunciation-based equanimity.

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

	“And what are the six kinds of renunciation-based happiness? The happiness that arises when—experiencing the inconstancy of those very forms, their change, fading, & cessation—one sees with right discernment as it has come to be that all forms, both before and now, are inconstant, stressful, subject to change: That is called renunciation-based happiness. [Similarly with sounds, smells, tastes, tactile sensations, & ideas.]

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

	“And what are the six kinds of renunciation-based distress? The distress coming from the longing that arises in one who is filled with longing for the unexcelled liberations when—experiencing the inconstancy of those very forms, their change, fading, & cessation—he sees with right discernment as it has come to be that all forms, both before and now, are inconstant, stressful, subject to change and he is filled with this longing: ‘O when will I enter & remain in the dimension2 that the noble ones now enter & remain in?’ This is called renunciation-based distress. [Similarly with sounds, smells, tastes, tactile sensations, & ideas.]

	“And what are the six kinds of house-based equanimity? The equanimity that arises when a foolish, deluded person—a run-of-the-mill, untaught person who has not conquered his limitations or the results of action3 & who is blind to danger4—sees a form with the eye. Such equanimity does not go beyond the form, which is why it is called house-based equanimity. [Similarly with sounds, smells, tastes, tactile sensations, & ideas.]

	“And what are the six kinds of renunciation-based equanimity? The equanimity that arises when—experiencing the inconstancy of those very forms, their change, fading, & cessation—one sees with right discernment as it has come to be that all forms, both before and now, are inconstant, stressful, subject to change: This equanimity goes beyond form, which is why it is called renunciation-based equanimity. [Similarly with sounds, smells, tastes, tactile sensations, & ideas.]

	“‘The thirty-six emotions to which beings are attached should be known’: Thus was it said. And in reference to this was it said.

	“‘With regard to them, depending on this, abandon that’: Thus was it said. And in reference to what was it said?

	“Here, by depending & relying on the six kinds of renunciation-based happiness, abandon & transcend the six kinds of house-based happiness. Such is their abandoning, such is their transcending. By depending & relying on the six kinds of renunciation-based distress, abandon & transcend the six kinds of house-based distress. Such is their abandoning, such is their transcending. By depending & relying on the six kinds of renunciation-based equanimity, abandon & transcend the six kinds of house-based equanimity. Such is their abandoning, such their transcending.

	“By depending & relying on the six kinds of renunciation-based happiness, abandon & transcend the six kinds of renunciation-based distress. Such is their abandoning, such is their transcending. By depending & relying on the six kinds of renunciation-based equanimity, abandon & transcend the six kinds of renunciation-based happiness. Such is their abandoning, such their transcending.

	“There is equanimity coming from multiplicity, dependent on multiplicity; and there is equanimity coming from singleness, dependent on singleness.

	“And what is equanimity coming from multiplicity, dependent on multiplicity? There is equanimity with regard to forms, equanimity with regard to sounds… smells… tastes… tactile sensations [& ideas: this word appears in one of the recensions]. This is equanimity coming from multiplicity, dependent on multiplicity.

	“And what is equanimity coming from singleness, dependent on singleness? There is equanimity dependent on the dimension of the infinitude of space, equanimity dependent on the dimension of the infinitude of consciousness… dependent on the dimension of nothingness… dependent on the dimension of neither perception nor non-perception. This is equanimity coming from singleness, dependent on singleness.

	“By depending & relying on equanimity coming from singleness, dependent on singleness, abandon & transcend equanimity coming from multiplicity, dependent on multiplicity. Such is its abandoning, such its transcending.

	“By depending & relying on non-fashioning,5 abandon & transcend the equanimity coming from singleness, dependent on singleness. Such is its abandoning, such its transcending.

	“‘Depending on this, abandon that’: Thus was it said. And in reference to this was it said.

	“‘There are three establishings of mindfulness that a noble one cultivates, cultivating which he is a teacher fit to instruct a group’: Thus was it said. And in reference to what was it said?

	“There is the case where the Teacher—out of sympathy, seeking their well-being—teaches the Dhamma to his disciples: ‘This is for your well-being, this is for your happiness.’ His disciples do not listen or lend ear or apply their minds to gnosis. Turning aside, they stray from the Teacher’s message. In this case the Tathāgata is not satisfied nor is he sensitive to satisfaction, yet he remains untroubled, mindful, & alert. This is the first establishing of mindfulness that a noble one cultivates, cultivating which he is a teacher fit to instruct a group.

	“And further, there is the case where the Teacher—out of sympathy, seeking their well-being—teaches the Dhamma to his disciples: ‘This is for your well-being, this is for your happiness.’ Some of his disciples do not listen or lend ear or apply their minds to gnosis. Turning aside, they stray from the Teacher’s message. But some of his disciples listen, lend ear, & apply their minds to gnosis. They do not turn aside or stray from the Teacher’s message. In this case the Tathāgata is not satisfied nor is he sensitive to satisfaction; at the same time he is not dissatisfied nor is he sensitive to dissatisfaction. Free from both satisfaction & dissatisfaction, he remains equanimous, mindful, & alert. This is the second establishing of mindfulness.…

	“And further, there is the case where the Teacher—out of sympathy, seeking their well-being—teaches the Dhamma to his disciples: ‘This is for your well-being, this is for your happiness.’ His disciples listen, lend ear, & apply their minds to gnosis. They do not turn aside or stray from the Teacher’s message. In this case the Tathāgata is satisfied and is sensitive to satisfaction, yet he remains untroubled, mindful, & alert. This is the third establishing of mindfulness that a noble one cultivates, cultivating which he is a teacher fit to instruct a group.

	“‘There are three establishings of mindfulness that a noble one cultivates, cultivating which he is a teacher fit to instruct a group’: Thus was it said. And in reference to this was it said.

	“’Among master trainers, he is said to be the unexcelled trainer of people fit to be tamed’: Thus was it said. And in reference to what was it said?

	“Steered by the elephant trainer, the elephant to be tamed runs in only one direction: east, west, north, or south. Steered by the horse trainer, the horse to be tamed runs in only one direction: east, west, north, or south. Steered by the ox trainer, the ox to be tamed runs in only one direction: east, west, north, or south.

	“But steered by the Tathāgata—worthy & rightly self-awakened—the person to be tamed fans out in eight directions.

	“Possessed of form, he/she sees forms. This is the first direction.

	“Not percipient of form internally, he/she sees forms externally. This is the second direction.

	“He/she is intent only on the beautiful. This is the third direction.

	“With the complete transcending of perceptions of (physical) form, with the disappearance of perceptions of resistance, and not attending to perceptions of multiplicity, (perceiving,) ‘Infinite space,’ he/she enters and remains in the dimension of the infinitude of space. This is the fourth direction.

	“With the complete transcending of the dimension of the infinitude of space, (perceiving,) ‘Infinite consciousness,’ he/she enters and remains in the dimension of the infinitude of consciousness. This is the fifth direction.

	“With the complete transcending of the dimension of the infinitude of consciousness, (perceiving,) ‘There is nothing,’ he/she enters and remains in the dimension of nothingness. This is the sixth direction.

	“With the complete transcending of the dimension of nothingness, he/she enters and remains in the dimension of neither perception nor non-perception. This is the seventh direction.

	“With the complete transcending of the dimension of neither perception nor non-perception, he/she enters and remains in the cessation of perception and feeling. This is the eighth direction.

	“Steered by the Tathāgata—worthy & rightly self-awakened—the person to be tamed fans out in eight directions.

	“’Among master trainers, he [the Tathāgata] is said to be the unexcelled trainer of people fit to be tamed’: Thus was it said. And in reference to this was it said.”

	That is what the Blessed One said. Gratified, the monks delighted in the Blessed One’s words.

	Notes

	1. Satta-pada. The question in translating this compound is whether satta means “living being” or “attached to.” In this translation, I have opted for both.

	2. See SN 35:114 and Ud 8:1.

	3. A person who “has not conquered his limitations or the results of action”: this passage seems related to the passage in AN 3:99, which defines a person of limited mind, prey to the results of past bad actions, as one who is “undeveloped in contemplating the body, undeveloped in virtue, undeveloped in concentration, and undeveloped in discernment; restricted, small-hearted, dwelling with suffering.” As AN 3:99 points out, such a person suffers more intensely from the results of past unskillful actions than does one whose awareness is unrestricted. SN 42:8 recommends the practice of the four sublime attitudes as a way of developing an unrestricted awareness that weakens the results of past unskillful actions.

	4. A person who is “blind to danger” is one who does not see the drawbacks of sensual pleasure or attachment to the body. For such a person, moments of equanimity are usually a dull spot in the midst of the quest for sensual pleasure. This is why such moments do not go beyond the sensory stimulus that generated them.

	5. Atammayatā. Literally, “not-made-of-that-ness.” See the introductions to sections II/B and III/G in The Wings to awakening.

	See also: DN 12; DN 21; SN 35:204; SN 56:11; AN 3:61; AN 4:94; AN 4:113; AN 4:159; AN 4:170; AN 9:41; AN 10:71