1.1Evaṁ me sutaṁ—So I have heard.1.2ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.1.3Tatra kho bhagavā bhikkhū āmantesi:There the Buddha addressed the mendicants,1.4“bhikkhavo”ti.“Mendicants!”

1.5“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.“Venerable sir,” they replied.1.6Bhagavā etadavoca:The Buddha said this:

2.1“saḷāyatanavibhaṅgaṁ vo, bhikkhave, desessāmi.“Mendicants, I shall teach you the analysis of the six sense fields.¹2.2Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.Listen and apply your mind well, I will speak.”

2.3“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.“Yes, sir,” they replied.2.4Bhagavā etadavoca:The Buddha said this:

3.1PTS 3.216“‘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—“‘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.’3.2ayamuddeso saḷāyatanavibhaṅgassa.This is the summary recital for the analysis of the six sense fields.

4.1‘Cha ajjhattikāni āyatanāni veditabbānī’ti—‘The six interior sense fields should be understood.’4.2iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?That’s what I said, but why did I say it?4.3‘Cakkhāyatanaṁ sotāyatanaṁ ghānāyatanaṁ jivhāyatanaṁ kāyāyatanaṁ manāyatanaṁ—There are the sense fields of the eye, ear, nose, tongue, body, and mind.4.4cha ajjhattikāni āyatanāni veditabbānī’ti—‘The six interior sense fields should be understood.’4.5iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.That’s what I said, and this is why I said it.

5.1‘Cha bāhirāni āyatanāni veditabbānī’ti—‘The six exterior sense fields should be understood.’5.2iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?That’s what I said, but why did I say it?5.3‘Rūpāyatanaṁ saddāyatanaṁ gandhāyatanaṁ rasāyatanaṁ phoṭṭhabbāyatanaṁ dhammāyatanaṁ—There are the sense fields of sights, sounds, smells, tastes, touches, and ideas.5.4cha bāhirāni āyatanāni veditabbānī’ti—‘The six exterior sense fields should be understood.’5.5iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.That’s what I said, and this is why I said it.

6.1‘Cha viññāṇakāyā veditabbā’ti—‘The six classes of consciousness should be understood.’6.2iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?That’s what I said, but why did I say it?6.3‘Cakkhuviññāṇaṁ sotaviññāṇaṁ ghānaviññāṇaṁ jivhāviññāṇaṁ kāyaviññāṇaṁ manoviññāṇaṁ—There are eye, ear, nose, tongue, body, and mind consciousness.6.4cha viññāṇakāyā veditabbā’ti—‘The six classes of consciousness should be understood.’6.5iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.That’s what I said, and this is why I said it.

7.1‘Cha phassakāyā veditabbā’ti—‘The six classes of contact should be understood.’7.2iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?That’s what I said, but why did I say it?7.3‘Cakkhusamphasso sotasamphasso ghānasamphasso jivhāsamphasso kāyasamphasso manosamphasso—There is contact through the eye, ear, nose, tongue, body, and mind.7.4cha phassakāyā veditabbā’ti—‘The six classes of contact should be understood.’7.5iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.That’s what I said, and this is why I said it.

8.1PTS 3.217‘Aṭṭhārasa manopavicārā veditabbā’ti—‘The eighteen mental preoccupations should be understood.’²8.2iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?That’s what I said, but why did I say it?8.3‘Cakkhunā rūpaṁ disvā somanassaṭṭhānīyaṁ rūpaṁ upavicarati, domanassaṭṭhānīyaṁ rūpaṁ upavicarati, upekkhāṭṭhānīyaṁ rūpaṁ upavicarati.Seeing a sight with their eyes, one is preoccupied with a sight that’s a basis for happiness or sadness or equanimity.8.4Sotena saddaṁ sutvā …pe…Hearing a sound with their ears …8.5ghānena gandhaṁ ghāyitvā …Smelling an odor with their nose …8.6jivhāya rasaṁ sāyitvā …Tasting a flavor with their tongue …

8.7kāyena phoṭṭhabbaṁ phusitvā …Encountering a touch with their body …8.8manasā dhammaṁ viññāya somanassaṭṭhānīyaṁ dhammaṁ upavicarati, domanassaṭṭhānīyaṁ dhammaṁ upavicarati, upekkhāṭṭhānīyaṁ dhammaṁ upavicarati.Becoming conscious of an idea with their mind, one is preoccupied with an idea that’s a basis for happiness or sadness or equanimity.8.9Iti cha somanassūpavicārā, cha domanassūpavicārā, cha upekkhūpavicārā, aṭṭhārasa manopavicārā veditabbā’ti—So there are six preoccupations with happiness, six preoccupations with sadness, and six preoccupations with equanimity. ‘The eighteen mental preoccupations should be understood.’8.10iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.That’s what I said, and this is why I said it.

9.1‘Chattiṁsa sattapadā veditabbā’ti—‘The thirty-six positions of sentient beings should be understood.’9.2iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?That’s what I said, but why did I say it?9.3Cha gehasitāni somanassāni, cha nekkhammasitāni somanassāni, cha gehasitāni domanassāni, cha nekkhammasitāni domanassāni, cha gehasitā upekkhā, cha nekkhammasitā upekkhā.There 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.

10.1Tattha katamāni cha gehasitāni somanassāni?And in this context what are the six kinds of domestic happiness?10.2Cakkhuviññeyyānaṁ rūpānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ manoramānaṁ lokāmisapaṭisaṁyuttānaṁ paṭilābhaṁ vā paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṁ atītaṁ niruddhaṁ vipariṇataṁ samanussarato uppajjati somanassaṁ.There 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.10.3Yaṁ evarūpaṁ somanassaṁ idaṁ vuccati gehasitaṁ somanassaṁ.Such happiness is called domestic happiness.10.4Sotaviññeyyānaṁ saddānaṁ …There are sounds known by the ear …10.5ghānaviññeyyānaṁ gandhānaṁ …Smells known by the nose …10.6jivhāviññeyyānaṁ rasānaṁ …Tastes known by the tongue …10.7kāyaviññeyyānaṁ phoṭṭhabbānaṁ …Touches known by the body …10.8manoviññeyyānaṁ dhammānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ …pe… somanassaṁ.Ideas 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.10.9Yaṁ evarūpaṁ somanassaṁ idaṁ vuccati gehasitaṁ somanassaṁ.Such happiness is called domestic happiness.10.10Imāni cha gehasitāni somanassāni.These are the six kinds of domestic happiness.

11.1PTS 3.218Tattha katamāni cha nekkhammasitāni somanassāni?And in this context what are the six kinds of renunciate happiness?11.2Rūpānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva rūpā etarahi ca sabbe te rūpā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya passato uppajjati somanassaṁ.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.11.3Yaṁ evarūpaṁ somanassaṁ idaṁ vuccati nekkhammasitaṁ somanassaṁ.Such happiness is called renunciate happiness.11.4Saddānaṁ tveva …When you’ve understood the impermanence of sounds …11.5gandhānaṁ tveva …smells …11.6rasānaṁ tveva …tastes …11.7phoṭṭhabbānaṁ tveva …touches …11.8dhammānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva dhammā etarahi ca sabbe te dhammā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya passato uppajjati somanassaṁ.ideas—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.11.9Yaṁ evarūpaṁ somanassaṁ idaṁ vuccati nekkhammasitaṁ somanassaṁ.Such happiness is called renunciate happiness.11.10Imāni cha nekkhammasitāni somanassāni.These are the six kinds of renunciate happiness.

12.1Tattha katamāni cha gehasitāni domanassāni?And in this context what are the six kinds of domestic sadness?12.2Cakkhuviññeyyānaṁ rūpānaṁ …There 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.12.3pe…Such sadness is called domestic sadness.12.4sotaviññeyyānaṁ saddānaṁ …There are sounds known by the ear …12.5ghānaviññeyyānaṁ gandhānaṁ …There are smells known by the nose …12.6jivhāviññeyyānaṁ rasānaṁ …There are tastes known by the tongue …12.7kāyaviññeyyānaṁ phoṭṭhabbānaṁ …There are touches known by the body …12.8manoviññeyyānaṁ dhammānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ manoramānaṁ lokāmisapaṭisaṁyuttānaṁ appaṭilābhaṁ vā appaṭilābhato samanupassato pubbe vā appaṭiladdhapubbaṁ atītaṁ niruddhaṁ vipariṇataṁ samanussarato uppajjati domanassaṁ.There 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.12.9Yaṁ evarūpaṁ domanassaṁ idaṁ vuccati gehasitaṁ domanassaṁ.Such sadness is called domestic sadness.12.10Imāni cha gehasitāni domanassāni.These are the six kinds of domestic sadness.

13.1PTS 3.219Tattha katamāni cha nekkhammasitāni domanassāni?And in this context what are the six kinds of renunciate sadness?13.2Rūpānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva rūpā etarahi ca sabbe te rūpā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anuttaresu vimokkhesu pihaṁ upaṭṭhāpeti: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 longing for the supreme liberations:13.3‘kudāssu nāmāhaṁ tadāyatanaṁ upasampajja viharissāmi yadariyā etarahi āyatanaṁ upasampajja viharantī’ti iti anuttaresu vimokkhesu pihaṁ upaṭṭhāpayato uppajjati pihapaccayā domanassaṁ.‘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.³13.4Yaṁ evarūpaṁ domanassaṁ idaṁ vuccati nekkhammasitaṁ domanassaṁ.Such sadness is called renunciate sadness.13.5Saddānaṁ tveva …pe…When you’ve understood the impermanence of sounds …13.6gandhānaṁ tveva …smells …13.7rasānaṁ tveva …tastes …13.8phoṭṭhabbānaṁ tveva …touches …13.9dhammānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva dhammā etarahi ca sabbe te dhammā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anuttaresu vimokkhesu pihaṁ upaṭṭhāpeti:ideas—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:13.10‘kudāssu nāmāhaṁ tadāyatanaṁ upasampajja viharissāmi yadariyā etarahi āyatanaṁ upasampajja viharantī’ti iti anuttaresu vimokkhesu pihaṁ upaṭṭhāpayato uppajjati pihapaccayā domanassaṁ.‘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.13.11Yaṁ evarūpaṁ domanassaṁ idaṁ vuccati nekkhammasitaṁ domanassaṁ.Such sadness is called renunciate sadness.13.12Imāni cha nekkhammasitāni domanassāni.These are the six kinds of renunciate sadness.

14.1Tattha katamā cha gehasitā upekkhā?And in this context what are the six kinds of domestic equanimity?14.2Cakkhunā rūpaṁ disvā uppajjati upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa avipākajinassa anādīnavadassāvino assutavato puthujjanassa.When 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.14.3Yā evarūpā upekkhā, rūpaṁ sā nātivattati.Such equanimity does not transcend the sight.14.4Tasmā sā upekkhā ‘gehasitā’ti vuccati.That’s why it’s called domestic equanimity.14.5Sotena saddaṁ sutvā …When hearing a sound with their ears …14.6ghānena gandhaṁ ghāyitvā …When smelling an odor with their nose …14.7jivhāya rasaṁ sāyitvā …When tasting a flavor with their tongue …14.8kāyena phoṭṭhabbaṁ phusitvā …When encountering a touch with their body …14.9manasā dhammaṁ viññāya uppajjati upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa avipākajinassa anādīnavadassāvino assutavato puthujjanassa.When 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.14.10Yā evarūpā upekkhā, dhammaṁ sā nātivattati.Such equanimity does not transcend the idea.14.11Tasmā sā upekkhā ‘gehasitā’ti vuccati.That’s why it’s called domestic equanimity.14.12Imā cha gehasitā upekkhā.These are the six kinds of domestic equanimity.

15.1Tattha katamā cha nekkhammasitā upekkhā?And in this context what are the six kinds of renunciate equanimity?15.2Rūpānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva rūpā etarahi ca sabbe te rūpā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya passato uppajjati upekkhā.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.15.3Yā evarūpā upekkhā, rūpaṁ sā ativattati.Such equanimity transcends the sight.15.4Tasmā sā upekkhā ‘nekkhammasitā’ti vuccati.That’s why it’s called renunciate equanimity.15.5Saddānaṁ tveva …When you’ve understood the impermanence of sounds …15.6gandhānaṁ tveva …smells …15.7rasānaṁ tveva …tastes …15.8phoṭṭhabbānaṁ tveva …touches …15.9dhammānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva dhammā etarahi ca sabbe te dhammā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya passato uppajjati upekkhā.ideas—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.15.10Yā evarūpā upekkhā, dhammaṁ sā ativattati.Such equanimity transcends the idea.15.11Tasmā sā upekkhā ‘nekkhammasitā’ti vuccati.That’s why it’s called renunciate equanimity.15.12Imā cha nekkhammasitā upekkhā.These are the six kinds of renunciate equanimity.15.13‘Chattiṁsa sattapadā veditabbā’ti—‘The thirty-six positions of sentient beings should be understood.’15.14iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.That’s what I said, and this is why I said it.

16.1PTS 3.220‘Tatra idaṁ nissāya idaṁ pajahathā’ti—‘Therein, relying on this, give up that.’16.2iti kho panetaṁ vuttaṁ; Kiñcetaṁ paṭicca vuttaṁ?That’s what I said, but why did I say it?

16.3Tatra, bhikkhave, yāni cha nekkhammasitāni somanassāni tāni nissāya tāni āgamma yāni cha gehasitāni somanassāni tāni pajahatha, tāni samatikkamatha.Therein, by relying and depending on the six kinds of renunciate happiness, give up and go beyond the six kinds of domestic happiness.16.4Evametesaṁ pahānaṁ hoti, evametesaṁ samatikkamo hoti.That’s how they are given up.

16.5Tatra, bhikkhave, yāni cha nekkhammasitāni domanassāni tāni nissāya tāni āgamma yāni cha gehasitāni domanassāni tāni pajahatha, tāni samatikkamatha.Therein, by relying on the six kinds of renunciate sadness, give up the six kinds of domestic sadness.16.6Evametesaṁ pahānaṁ hoti, evametesaṁ samatikkamo hoti.That’s how they are given up.

16.7Tatra, bhikkhave, yā cha nekkhammasitā upekkhā tā nissāya tā āgamma, yā cha gehasitā upekkhā tā pajahatha tā samatikkamatha.Therein, by relying on the six kinds of renunciate equanimity, give up the six kinds of domestic equanimity.16.8Evametāsaṁ pahānaṁ hoti, evametāsaṁ samatikkamo hoti.That’s how they are given up.

16.9Tatra, bhikkhave, yāni cha nekkhammasitāni somanassāni tāni nissāya tāni āgamma yāni cha nekkhammasitāni domanassāni tāni pajahatha, tāni samatikkamatha.Therein, by relying on the six kinds of renunciate happiness, give up the six kinds of renunciate sadness.16.10Evametesaṁ pahānaṁ hoti, evametesaṁ samatikkamo hoti.That’s how they are given up.

16.11Tatra, bhikkhave, yā cha nekkhammasitā upekkhā tā nissāya tā āgamma yāni cha nekkhammasitāni somanassāni tāni pajahatha, tāni samatikkamatha.Therein, by relying on the six kinds of renunciate equanimity, give up the six kinds of renunciate happiness.16.12Evametesaṁ pahānaṁ hoti, evametesaṁ samatikkamo hoti.That’s how they are given up.

17.1Atthi, bhikkhave, upekkhā nānattā nānattasitā, atthi upekkhā ekattā ekattasitā.There is equanimity that is diversified, based on diversity, and equanimity that is unified, based on unity.

18.1Katamā ca, bhikkhave, upekkhā nānattā nānattasitā?And what is equanimity based on diversity?18.2Atthi, bhikkhave, upekkhā rūpesu, atthi saddesu, atthi gandhesu, atthi rasesu, atthi phoṭṭhabbesu—There is equanimity toward sights, sounds, smells, tastes, and touches.18.3ayaṁ, bhikkhave, upekkhā nānattā nānattasitā.This is equanimity based on diversity.

19.1Katamā ca, bhikkhave, upekkhā ekattā ekattasitā?And what is equanimity based on unity?19.2Atthi, bhikkhave, upekkhā ākāsānañcāyatananissitā, atthi viññāṇañcāyatananissitā, atthi ākiñcaññāyatananissitā, atthi nevasaññānāsaññāyatananissitā—There is equanimity based on the dimensions of infinite space, infinite consciousness, nothingness, and neither perception nor non-perception.19.3ayaṁ, bhikkhave, upekkhā ekattā ekattasitā.This is equanimity based on unity.

20.1Tatra, bhikkhave, yāyaṁ upekkhā ekattā ekattasitā taṁ nissāya taṁ āgamma yāyaṁ upekkhā nānattā nānattasitā taṁ pajahatha, taṁ samatikkamatha.Therein, relying on equanimity based on unity, give up equanimity based on diversity.20.2Evametissā pahānaṁ hoti, evametissā samatikkamo hoti.That’s how it is given up.

20.3PTS 3.221Atammayataṁ, bhikkhave, nissāya atammayataṁ āgamma yāyaṁ upekkhā ekattā ekattasitā taṁ pajahatha, taṁ samatikkamatha.Relying on not being determined by that, give up equanimity based on unity.20.4Evametissā pahānaṁ hoti, evametissā samatikkamo hoti.That’s how it is given up.20.5‘Tatra idaṁ nissāya idaṁ pajahathā’ti—‘Therein, relying on this, give up that.’20.6iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.That’s what I said, and this is why I said it.

21.1‘Tayo satipaṭṭhānā yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahatī’ti—‘The Noble One cultivates the establishment of mindfulness in three cases, by virtue of which they are a Teacher worthy to instruct a group.’⁴21.2iti kho panetaṁ vuttaṁ;That’s what I said,21.3kiñcetaṁ paṭicca vuttaṁ?but why did I say it?

22.1Idha, bhikkhave, satthā sāvakānaṁ dhammaṁ deseti anukampako hitesī anukampaṁ upādāya:The first case is when the Teacher teaches Dhamma to his disciples out of kindness and sympathy:22.2‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti.‘This is for your welfare. This is for your happiness.’22.3Tassa sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti.But their disciples don’t want to listen. They don’t actively listen or try to understand. They proceed having turned away from the Teacher’s instruction.22.4Tatra, bhikkhave, tathāgato na ceva anattamano hoti, na ca anattamanataṁ paṭisaṁvedeti, anavassuto ca viharati sato sampajāno.In this case the Realized One is not unhappy, he does not feel unhappiness. He remains unfestering, mindful and aware.⁵22.5Idaṁ, bhikkhave, paṭhamaṁ satipaṭṭhānaṁ yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahati.This is the first case in which the Noble One cultivates the establishment of mindfulness.

23.1Puna caparaṁ, bhikkhave, satthā sāvakānaṁ dhammaṁ deseti anukampako hitesī anukampaṁ upādāya:The next case is when the Teacher teaches Dhamma to his disciples out of kindness and sympathy:23.2‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti.‘This is for your welfare. This is for your happiness.’23.3Tassa ekacce sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti;And some of their disciples don’t want to listen. They don’t actively listen or try to understand. They proceed having turned away from the Teacher’s instruction.23.4ekacce sāvakā sussūsanti, sotaṁ odahanti, aññā cittaṁ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti.But some of their disciples do want to listen. They actively listen and try to understand. They don’t proceed having turned away from the Teacher’s instruction.23.5Tatra, bhikkhave, tathāgato na ceva anattamano hoti, na ca anattamanataṁ paṭisaṁvedeti;In this case the Realized One is not unhappy,23.6na ca attamano hoti, na ca attamanataṁ paṭisaṁvedeti.nor is he happy.23.7Anattamanatā ca attamanatā ca—23.8tadubhayaṁ abhinivajjetvā upekkhako viharati sato sampajāno.Shunning both unhappiness and happiness, he remains equanimous, mindful and aware.23.9Idaṁ vuccati, bhikkhave, dutiyaṁ satipaṭṭhānaṁ yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahati.This is the second case in which the Noble One cultivates the establishment of mindfulness.

24.1PTS 3.222Puna caparaṁ, bhikkhave, satthā sāvakānaṁ dhammaṁ deseti anukampako hitesī anukampaṁ upādāya:The next case is when the Teacher teaches Dhamma to his disciples out of kindness and sympathy:24.2‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti.‘This is for your welfare. This is for your happiness.’24.3Tassa sāvakā sussūsanti, sotaṁ odahanti, aññācittaṁ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti.And their disciples want to listen. They actively listen and try to understand. They don’t proceed having turned away from the Teacher’s instruction.24.4Tatra, bhikkhave, tathāgato attamano ceva hoti, attamanatañca paṭisaṁvedeti, anavassuto ca viharati sato sampajāno.In this case the Realized One is happy, he does feel happiness. He remains unfestering, mindful and aware.24.5Idaṁ vuccati, bhikkhave, tatiyaṁ satipaṭṭhānaṁ yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahati.This is the third case in which the Noble One cultivates the establishment of mindfulness.24.6‘Tayo satipaṭṭhānā yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahatī’ti—‘The Noble One cultivates the establishment of mindfulness in three cases, by virtue of which they are a Teacher worthy to instruct a group.’24.7iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.That’s what I said, and this is why I said it.

25.1‘So vuccati yoggācariyānaṁ anuttaro purisadammasārathī’ti—∥‘Of all meditation tutors, it is he that is called the supreme guide for those fit for training.’25.2iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?That’s what I said, but why did I say it?25.3Hatthidamakena, bhikkhave, hatthidammo sārito ekaṁyeva disaṁ dhāvati—Driven by an elephant trainer, an elephant in training proceeds in just one direction:⁶25.4puratthimaṁ vā pacchimaṁ vā uttaraṁ vā dakkhiṇaṁ vā.east, west, north, or south.

26.1Assadamakena, bhikkhave, assadammo sārito ekaññeva disaṁ dhāvati—Driven by a horse trainer, a horse in training proceeds in just one direction:26.2puratthimaṁ vā pacchimaṁ vā uttaraṁ vā dakkhiṇaṁ vā.east, west, north, or south.26.3Godamakena, bhikkhave, godammo sārito ekaññeva disaṁ dhāvati—Driven by an ox trainer, an ox in training proceeds in just one direction:26.4puratthimaṁ vā pacchimaṁ vā uttaraṁ vā dakkhiṇaṁ vā.east, west, north, or south.26.5Tathāgatena hi, bhikkhave, arahatā sammāsambuddhena purisadammo sārito aṭṭha disā vidhāvati.But driven by the Realized One, the perfected one, the fully awakened Buddha, a person in training proceeds in eight directions:⁷

27.1Rūpī rūpāni passati—Having physical form, they see forms.27.2ayaṁ ekā disā;This is the first direction.27.3ajjhattaṁ arūpasaññī bahiddhā rūpāni passati—Not perceiving physical form internally, they see forms externally.27.4ayaṁ dutiyā disā;This is the second direction.27.5subhantveva adhimutto hoti—They’re focused only on beauty.27.6ayaṁ tatiyā disā;This is the third direction.27.7sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati—Going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space.27.8ayaṁ catutthī disā;This is the fourth direction.27.9sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati—Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness.27.10ayaṁ pañcamī disā;This is the fifth direction.27.11sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati—Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.27.12ayaṁ chaṭṭhī disā;This is the sixth direction.27.13sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati—Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception.27.14ayaṁ sattamī disā;This is the seventh direction.27.15sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati—Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling.27.16ayaṁ aṭṭhamī disā.This is the eighth direction.27.17Tathāgatena, bhikkhave, arahatā sammāsambuddhena purisadammo sārito imā aṭṭha disā vidhāvati.Driven by the Realized One, the perfected one, the fully awakened Buddha, a person in training proceeds in these eight directions.

28.1So vuccati: ‘yoggācariyānaṁ anuttaro purisadammasārathī’ti—‘Of all meditation tutors, it is he that is called the supreme guide for those fit for training.’28.2iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttan”ti.That’s what I said, and this is why I said it.”

28.3Idamavoca bhagavā.That is what the Buddha said.28.4Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.Satisfied, the mendicants approved what the Buddha said.

28.5Saḷāyatanavibhaṅgasuttaṁ niṭṭhitaṁ sattamaṁ.