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Middle Discourses 137 मज्झिमनिकाय 137

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Saḷāyatanavibhaṅgasutta

Pāli in Devanagari; under each word its Roman pronunciation, syllable by syllable (ṃ = nasal hum). Tap a Pāli word for its meaning (PTS Pāli-English Dictionary); tap again to open it in the Pāli dictionary.

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1

मज्झिमmaj·jhi·ma निकायni·kā·ya 137

Majjhima Nikāya 137

Middle Discourses 137
2

सळायतनविभङ्गसुत्तsa·ḷā·ya·ta·na·vi·bhaṅ·ga·sut·ta

Saḷāyatanavibhaṅgasutta

The Analysis of the Six Sense Fields
3

एवंe·vaṃ मेme सुतं—su·taṃ

Evaṁ me sutaṁ—

So I have heard.
4

एकंe·kaṃ समयंsa·ma·yaṃ भगवाbha·ga·vā सावत्थियंsā·vat·thi·yaṃ विहरतिvi·ha·ra·ti जेतवनेje·ta·va·ne अनाथपिण्डिकस्सa·nā·tha·piṇ·ḍi·kas·sa आरामे।ā·rā·me

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
5

तत्रtat·ra खोkho भगवाbha·ga·vā भिक्खूbhik·khū आमन्तेसि:ā·man·te·si

Tatra kho bhagavā bhikkhū āmantesi:

There the Buddha addressed the mendicants,
6

“भिक्खवो”ति।bhik·kha·vo

“bhikkhavo”ti.

“Mendicants!”
7

“भदन्ते”तिbha·dan·te तेte भिक्खूbhik·khū भगवतोbha·ga·va·to पच्चस्सोसुं।pac·cas·so·suṃ

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.

“Venerable sir,” they replied.
8

भगवाbha·ga·vā एतदवोच:e·ta·da·vo·ca

Bhagavā etadavoca:

The Buddha said this:
9

“सळायतनविभङ्गंsa·ḷā·ya·ta·na·vi·bhaṅ·gaṃ वो,vo भिक्खवे,bhik·kha·ve देसेस्सामि।de·ses·sā·mi

“saḷāyatanavibhaṅgaṁ vo, bhikkhave, desessāmi.

“Mendicants, I shall teach you the analysis of the six sense fields.
10

तंtaṃ सुणाथ,su·ṇā·tha साधुकंsā·dhu·kaṃ मनसिma·na·si करोथ,ka·ro·tha भासिस्सामी”ति।bhā·sis·sā·mī

Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

Listen and apply your mind well, I will speak.”
11

“एवं,e·vaṃ भन्ते”तिbhan·te खोkho तेte भिक्खूbhik·khū भगवतोbha·ga·va·to पच्चस्सोसुं।pac·cas·so·suṃ

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.

“Yes, sir,” they replied.
12

भगवाbha·ga·vā एतदवोच:e·ta·da·vo·ca

Bhagavā etadavoca:

The Buddha said this:
13

“‘छcha अज्झत्तिकानिaj·jhat·ti·kā·ni आयतनानिā·ya·ta·nā·ni वेदितब्बानि,ve·di·tab·bā·ni छcha बाहिरानिbā·hi·rā·ni आयतनानिā·ya·ta·nā·ni वेदितब्बानि,ve·di·tab·bā·ni छcha विञ्ञाणकायाviñ·ñā·ṇa·kā·yā वेदितब्बा,ve·di·tab·bā छcha फस्सकायाphas·sa·kā·yā वेदितब्बा,ve·di·tab·bā अट्ठारसaṭ·ṭhā·ra·sa मनोपविचाराma·no·pa·vi·cā·rā वेदितब्बा,ve·di·tab·bā छत्तिंसchat·tiṃ·sa सत्तपदाsat·ta·pa·dā वेदितब्बा,ve·di·tab·bā तत्रtat·ra इदंi·daṃ निस्सायnis·sā·ya इदंi·daṃ पजहथ,pa·ja·ha·tha तयोta·yo सतिपट्ठानाsa·ti·paṭ·ṭhā·nā यदरियोya·da·ri·yo सेवतिse·va·ti यदरियोya·da·ri·yo सेवमानोse·va·mā·no सत्थाsat·thā गणमनुसासितुमरहति,ga·ṇa·ma·nu·sā·si·tu·ma·ra·ha·ti सोso वुच्चतिvuc·ca·ti योग्गाचरियानंyog·gā·ca·ri·yā·naṃ अनुत्तरोa·nut·ta·ro पुरिसदम्मसारथी’ति—pu·ri·sa·dam·ma·sā·ra·thī

“‘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.’
14

अयमुद्देसोa·ya·mud·de·so सळायतनविभङ्गस्स।sa·ḷā·ya·ta·na·vi·bhaṅ·gas·sa

ayamuddeso saḷāyatanavibhaṅgassa.

This is the summary recital for the analysis of the six sense fields.
15

‘छcha अज्झत्तिकानिaj·jhat·ti·kā·ni आयतनानिā·ya·ta·nā·ni वेदितब्बानी’ति—ve·di·tab·bā·nī

‘Cha ajjhattikāni āyatanāni veditabbānī’ti—

‘The six interior sense fields should be understood.’
16

इतिi·ti खोkho पनेतंpa·ne·taṃ वुत्तं।vut·taṃ किञ्चेतंkiñ·ce·taṃ पटिच्चpa·ṭic·ca वुत्तं?vut·taṃ

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

That’s what I said, but why did I say it?
17

‘चक्खायतनंcak·khā·ya·ta·naṃ सोतायतनंso·tā·ya·ta·naṃ घानायतनंghā·nā·ya·ta·naṃ जिव्हायतनंjiv·hā·ya·ta·naṃ कायायतनंkā·yā·ya·ta·naṃ मनायतनं—ma·nā·ya·ta·naṃ

‘Cakkhāyatanaṁ sotāyatanaṁ ghānāyatanaṁ jivhāyatanaṁ kāyāyatanaṁ manāyatanaṁ—

There are the sense fields of the eye, ear, nose, tongue, body, and mind.
18

छcha अज्झत्तिकानिaj·jhat·ti·kā·ni आयतनानिā·ya·ta·nā·ni वेदितब्बानी’ति—ve·di·tab·bā·nī

cha ajjhattikāni āyatanāni veditabbānī’ti—

‘The six interior sense fields should be understood.’
19

इतिi·ti यंyaṃ तंtaṃ वुत्तंvut·taṃ इदमेतंi·da·me·taṃ पटिच्चpa·ṭic·ca वुत्तं।vut·taṃ

iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

That’s what I said, and this is why I said it.
20

‘छcha बाहिरानिbā·hi·rā·ni आयतनानिā·ya·ta·nā·ni वेदितब्बानी’ति—ve·di·tab·bā·nī

‘Cha bāhirāni āyatanāni veditabbānī’ti—

‘The six exterior sense fields should be understood.’
21

इतिi·ti खोkho पनेतंpa·ne·taṃ वुत्तं।vut·taṃ किञ्चेतंkiñ·ce·taṃ पटिच्चpa·ṭic·ca वुत्तं?vut·taṃ

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

That’s what I said, but why did I say it?
22

‘रूपायतनंrū·pā·ya·ta·naṃ सद्दायतनंsad·dā·ya·ta·naṃ गन्धायतनंgan·dhā·ya·ta·naṃ रसायतनंra·sā·ya·ta·naṃ फोट्ठब्बायतनंphoṭ·ṭhab·bā·ya·ta·naṃ धम्मायतनं—dham·mā·ya·ta·naṃ

‘Rūpāyatanaṁ saddāyatanaṁ gandhāyatanaṁ rasāyatanaṁ phoṭṭhabbāyatanaṁ dhammāyatanaṁ—

There are the sense fields of sights, sounds, smells, tastes, touches, and ideas.
23

छcha बाहिरानिbā·hi·rā·ni आयतनानिā·ya·ta·nā·ni वेदितब्बानी’ति—ve·di·tab·bā·nī

cha bāhirāni āyatanāni veditabbānī’ti—

‘The six exterior sense fields should be understood.’
24

इतिi·ti यंyaṃ तंtaṃ वुत्तंvut·taṃ इदमेतंi·da·me·taṃ पटिच्चpa·ṭic·ca वुत्तं।vut·taṃ

iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

That’s what I said, and this is why I said it.
25

‘छcha विञ्ञाणकायाviñ·ñā·ṇa·kā·yā वेदितब्बा’ति—ve·di·tab·bā

‘Cha viññāṇakāyā veditabbā’ti—

‘The six classes of consciousness should be understood.’
26

इतिi·ti खोkho पनेतंpa·ne·taṃ वुत्तं।vut·taṃ किञ्चेतंkiñ·ce·taṃ पटिच्चpa·ṭic·ca वुत्तं?vut·taṃ

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

That’s what I said, but why did I say it?
27

‘चक्खुविञ्ञाणंcak·khu·viñ·ñā·ṇaṃ सोतविञ्ञाणंso·ta·viñ·ñā·ṇaṃ घानविञ्ञाणंghā·na·viñ·ñā·ṇaṃ जिव्हाविञ्ञाणंjiv·hā·viñ·ñā·ṇaṃ कायविञ्ञाणंkā·ya·viñ·ñā·ṇaṃ मनोविञ्ञाणं—ma·no·viñ·ñā·ṇaṃ

‘Cakkhuviññāṇaṁ sotaviññāṇaṁ ghānaviññāṇaṁ jivhāviññāṇaṁ kāyaviññāṇaṁ manoviññāṇaṁ—

There are eye, ear, nose, tongue, body, and mind consciousness.
28

छcha विञ्ञाणकायाviñ·ñā·ṇa·kā·yā वेदितब्बा’ति—ve·di·tab·bā

cha viññāṇakāyā veditabbā’ti—

‘The six classes of consciousness should be understood.’
29

इतिi·ti यंyaṃ तंtaṃ वुत्तंvut·taṃ इदमेतंi·da·me·taṃ पटिच्चpa·ṭic·ca वुत्तं।vut·taṃ

iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

That’s what I said, and this is why I said it.
30

‘छcha फस्सकायाphas·sa·kā·yā वेदितब्बा’ति—ve·di·tab·bā

‘Cha phassakāyā veditabbā’ti—

‘The six classes of contact should be understood.’
31

इतिi·ti खोkho पनेतंpa·ne·taṃ वुत्तं।vut·taṃ किञ्चेतंkiñ·ce·taṃ पटिच्चpa·ṭic·ca वुत्तं?vut·taṃ

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

That’s what I said, but why did I say it?
32

‘चक्खुसम्फस्सोcak·khu·sam·phas·so सोतसम्फस्सोso·ta·sam·phas·so घानसम्फस्सोghā·na·sam·phas·so जिव्हासम्फस्सोjiv·hā·sam·phas·so कायसम्फस्सोkā·ya·sam·phas·so मनोसम्फस्सो—ma·no·sam·phas·so

‘Cakkhusamphasso sotasamphasso ghānasamphasso jivhāsamphasso kāyasamphasso manosamphasso—

There is contact through the eye, ear, nose, tongue, body, and mind.
33

छcha फस्सकायाphas·sa·kā·yā वेदितब्बा’ति—ve·di·tab·bā

cha phassakāyā veditabbā’ti—

‘The six classes of contact should be understood.’
34

इतिi·ti यंyaṃ तंtaṃ वुत्तंvut·taṃ इदमेतंi·da·me·taṃ पटिच्चpa·ṭic·ca वुत्तं।vut·taṃ

iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

That’s what I said, and this is why I said it.
35

‘अट्ठारसaṭ·ṭhā·ra·sa मनोपविचाराma·no·pa·vi·cā·rā वेदितब्बा’ति—ve·di·tab·bā

‘Aṭṭhārasa manopavicārā veditabbā’ti—

‘The eighteen mental preoccupations should be understood.’
36

इतिi·ti खोkho पनेतंpa·ne·taṃ वुत्तं।vut·taṃ किञ्चेतंkiñ·ce·taṃ पटिच्चpa·ṭic·ca वुत्तं?vut·taṃ

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

That’s what I said, but why did I say it?
37

‘चक्खुनाcak·khu·nā रूपंrū·paṃ दिस्वाdis·vā सोमनस्सट्ठानीयंso·ma·nas·saṭ·ṭhā·nī·yaṃ रूपंrū·paṃ उपविचरति,u·pa·vi·ca·ra·ti दोमनस्सट्ठानीयंdo·ma·nas·saṭ·ṭhā·nī·yaṃ रूपंrū·paṃ उपविचरति,u·pa·vi·ca·ra·ti उपेक्खाट्ठानीयंu·pek·khāṭ·ṭhā·nī·yaṃ रूपंrū·paṃ उपविचरति।u·pa·vi·ca·ra·ti

‘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.
38

सोतेनso·te·na सद्दंsad·daṃ सुत्वाsut·vā …पे…pe

Sotena saddaṁ sutvā …pe…

Hearing a sound with their ears …
39

घानेनghā·ne·na गन्धंgan·dhaṃ घायित्वाghā·yit·vā …

ghānena gandhaṁ ghāyitvā …

Smelling an odor with their nose …
40

जिव्हायjiv·hā·ya रसंra·saṃ सायित्वाsā·yit·vā …

jivhāya rasaṁ sāyitvā …

Tasting a flavor with their tongue …
41

कायेनkā·ye·na फोट्ठब्बंphoṭ·ṭhab·baṃ फुसित्वाphu·sit·vā …

kāyena phoṭṭhabbaṁ phusitvā …

Encountering a touch with their body …
42

मनसाma·na·sā धम्मंdham·maṃ विञ्ञायviñ·ñā·ya सोमनस्सट्ठानीयंso·ma·nas·saṭ·ṭhā·nī·yaṃ धम्मंdham·maṃ उपविचरति,u·pa·vi·ca·ra·ti दोमनस्सट्ठानीयंdo·ma·nas·saṭ·ṭhā·nī·yaṃ धम्मंdham·maṃ उपविचरति,u·pa·vi·ca·ra·ti उपेक्खाट्ठानीयंu·pek·khāṭ·ṭhā·nī·yaṃ धम्मंdham·maṃ उपविचरति।u·pa·vi·ca·ra·ti

manasā 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.
43

इतिi·ti छcha सोमनस्सूपविचारा,so·ma·nas·sū·pa·vi·cā·rā छcha दोमनस्सूपविचारा,do·ma·nas·sū·pa·vi·cā·rā छcha उपेक्खूपविचारा,u·pek·khū·pa·vi·cā·rā अट्ठारसaṭ·ṭhā·ra·sa मनोपविचाराma·no·pa·vi·cā·rā वेदितब्बा’ति—ve·di·tab·bā

Iti 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.’
44

इतिi·ti यंyaṃ तंtaṃ वुत्तंvut·taṃ इदमेतंi·da·me·taṃ पटिच्चpa·ṭic·ca वुत्तं।vut·taṃ

iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

That’s what I said, and this is why I said it.
45

‘छत्तिंसchat·tiṃ·sa सत्तपदाsat·ta·pa·dā वेदितब्बा’ति—ve·di·tab·bā

‘Chattiṁsa sattapadā veditabbā’ti—

‘The thirty-six positions of sentient beings should be understood.’
46

इतिi·ti खोkho पनेतंpa·ne·taṃ वुत्तं।vut·taṃ किञ्चेतंkiñ·ce·taṃ पटिच्चpa·ṭic·ca वुत्तं?vut·taṃ

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

That’s what I said, but why did I say it?
47

छcha गेहसितानिge·ha·si·tā·ni सोमनस्सानि,so·ma·nas·sā·ni छcha नेक्खम्मसितानिnek·kham·ma·si·tā·ni सोमनस्सानि,so·ma·nas·sā·ni छcha गेहसितानिge·ha·si·tā·ni दोमनस्सानि,do·ma·nas·sā·ni छcha नेक्खम्मसितानिnek·kham·ma·si·tā·ni दोमनस्सानि,do·ma·nas·sā·ni छcha गेहसिताge·ha·si·tā उपेक्खा,u·pek·khā छcha नेक्खम्मसिताnek·kham·ma·si·tā उपेक्खा।u·pek·khā

Cha 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.
48

तत्थtat·tha कतमानिka·ta·mā·ni छcha गेहसितानिge·ha·si·tā·ni सोमनस्सानि?so·ma·nas·sā·ni

Tattha katamāni cha gehasitāni somanassāni?

And in this context what are the six kinds of domestic happiness?
49

चक्खुविञ्ञेय्यानंcak·khu·viñ·ñey·yā·naṃ रूपानंrū·pā·naṃ इट्ठानंiṭ·ṭhā·naṃ कन्तानंkan·tā·naṃ मनापानंma·nā·pā·naṃ मनोरमानंma·no·ra·mā·naṃ लोकामिसपटिसंयुत्तानंlo·kā·mi·sa·pa·ṭi·saṃ·yut·tā·naṃ पटिलाभंpa·ṭi·lā·bhaṃ वाvā पटिलाभतोpa·ṭi·lā·bha·to समनुपस्सतोsa·ma·nu·pas·sa·to पुब्बेpub·be वाvā पटिलद्धपुब्बंpa·ṭi·lad·dha·pub·baṃ अतीतंa·tī·taṃ निरुद्धंni·rud·dhaṃ विपरिणतंvi·pa·ri·ṇa·taṃ समनुस्सरतोsa·ma·nus·sa·ra·to उप्पज्जतिup·paj·ja·ti सोमनस्सं।so·ma·nas·saṃ

Cakkhuviññeyyānaṁ 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.
50

यंyaṃ एवरूपंe·va·rū·paṃ सोमनस्संso·ma·nas·saṃ इदंi·daṃ वुच्चतिvuc·ca·ti गेहसितंge·ha·si·taṃ सोमनस्सं।so·ma·nas·saṃ

Yaṁ evarūpaṁ somanassaṁ idaṁ vuccati gehasitaṁ somanassaṁ.

Such happiness is called domestic happiness.
51

सोतविञ्ञेय्यानंso·ta·viñ·ñey·yā·naṃ सद्दानंsad·dā·naṃ …

Sotaviññeyyānaṁ saddānaṁ …

There are sounds known by the ear …
52

घानविञ्ञेय्यानंghā·na·viñ·ñey·yā·naṃ गन्धानंgan·dhā·naṃ …

ghānaviññeyyānaṁ gandhānaṁ …

Smells known by the nose …
53

जिव्हाविञ्ञेय्यानंjiv·hā·viñ·ñey·yā·naṃ रसानंra·sā·naṃ …

jivhāviññeyyānaṁ rasānaṁ …

Tastes known by the tongue …
54

कायविञ्ञेय्यानंkā·ya·viñ·ñey·yā·naṃ फोट्ठब्बानंphoṭ·ṭhab·bā·naṃ …

kāyaviññeyyānaṁ phoṭṭhabbānaṁ …

Touches known by the body …
55

मनोविञ्ञेय्यानंma·no·viñ·ñey·yā·naṃ धम्मानंdham·mā·naṃ इट्ठानंiṭ·ṭhā·naṃ कन्तानंkan·tā·naṃ मनापानंma·nā·pā·naṃ …पे…pe सोमनस्सं।so·ma·nas·saṃ

manoviññeyyānaṁ 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.
56

यंyaṃ एवरूपंe·va·rū·paṃ सोमनस्संso·ma·nas·saṃ इदंi·daṃ वुच्चतिvuc·ca·ti गेहसितंge·ha·si·taṃ सोमनस्सं।so·ma·nas·saṃ

Yaṁ evarūpaṁ somanassaṁ idaṁ vuccati gehasitaṁ somanassaṁ.

Such happiness is called domestic happiness.
57

इमानिi·mā·ni छcha गेहसितानिge·ha·si·tā·ni सोमनस्सानि।so·ma·nas·sā·ni

Imāni cha gehasitāni somanassāni.

These are the six kinds of domestic happiness.
58

तत्थtat·tha कतमानिka·ta·mā·ni छcha नेक्खम्मसितानिnek·kham·ma·si·tā·ni सोमनस्सानि?so·ma·nas·sā·ni

Tattha katamāni cha nekkhammasitāni somanassāni?

And in this context what are the six kinds of renunciate happiness?
59

रूपानंrū·pā·naṃ त्वेवtve·va अनिच्चतंa·nic·ca·taṃ विदित्वाvi·dit·vā विपरिणामविरागनिरोधं,vi·pa·ri·ṇā·ma·vi·rā·ga·ni·ro·dhaṃ ‘पुब्बेpub·be चेवce·va रूपाrū·pā एतरहिe·ta·ra·hi चca सब्बेsab·be तेte रूपाrū·pā अनिच्चाa·nic·cā दुक्खाduk·khā विपरिणामधम्मा’तिvi·pa·ri·ṇā·ma·dham·mā एवमेतंe·va·me·taṃ यथाभूतंya·thā·bhū·taṃ सम्मप्पञ्ञायsam·map·pañ·ñā·ya पस्सतोpas·sa·to उप्पज्जतिup·paj·ja·ti सोमनस्सं।so·ma·nas·saṃ

Rūpānaṁ 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.
60

यंyaṃ एवरूपंe·va·rū·paṃ सोमनस्संso·ma·nas·saṃ इदंi·daṃ वुच्चतिvuc·ca·ti नेक्खम्मसितंnek·kham·ma·si·taṃ सोमनस्सं।so·ma·nas·saṃ

Yaṁ evarūpaṁ somanassaṁ idaṁ vuccati nekkhammasitaṁ somanassaṁ.

Such happiness is called renunciate happiness.
61

सद्दानंsad·dā·naṃ त्वेवtve·va …

Saddānaṁ tveva …

When you’ve understood the impermanence of sounds …
62

गन्धानंgan·dhā·naṃ त्वेवtve·va …

gandhānaṁ tveva …

smells …
63

रसानंra·sā·naṃ त्वेवtve·va …

rasānaṁ tveva …

tastes …
64

फोट्ठब्बानंphoṭ·ṭhab·bā·naṃ त्वेवtve·va …

phoṭṭhabbānaṁ tveva …

touches …
65

धम्मानंdham·mā·naṃ त्वेवtve·va अनिच्चतंa·nic·ca·taṃ विदित्वाvi·dit·vā विपरिणामविरागनिरोधं,vi·pa·ri·ṇā·ma·vi·rā·ga·ni·ro·dhaṃ ‘पुब्बेpub·be चेवce·va धम्माdham·mā एतरहिe·ta·ra·hi चca सब्बेsab·be तेte धम्माdham·mā अनिच्चाa·nic·cā दुक्खाduk·khā विपरिणामधम्मा’तिvi·pa·ri·ṇā·ma·dham·mā एवमेतंe·va·me·taṃ यथाभूतंya·thā·bhū·taṃ सम्मप्पञ्ञायsam·map·pañ·ñā·ya पस्सतोpas·sa·to उप्पज्जतिup·paj·ja·ti सोमनस्सं।so·ma·nas·saṃ

dhammānaṁ 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.
66

यंyaṃ एवरूपंe·va·rū·paṃ सोमनस्संso·ma·nas·saṃ इदंi·daṃ वुच्चतिvuc·ca·ti नेक्खम्मसितंnek·kham·ma·si·taṃ सोमनस्सं।so·ma·nas·saṃ

Yaṁ evarūpaṁ somanassaṁ idaṁ vuccati nekkhammasitaṁ somanassaṁ.

Such happiness is called renunciate happiness.
67

इमानिi·mā·ni छcha नेक्खम्मसितानिnek·kham·ma·si·tā·ni सोमनस्सानि।so·ma·nas·sā·ni

Imāni cha nekkhammasitāni somanassāni.

These are the six kinds of renunciate happiness.
68

तत्थtat·tha कतमानिka·ta·mā·ni छcha गेहसितानिge·ha·si·tā·ni दोमनस्सानि?do·ma·nas·sā·ni

Tattha katamāni cha gehasitāni domanassāni?

And in this context what are the six kinds of domestic sadness?
69

चक्खुविञ्ञेय्यानंcak·khu·viñ·ñey·yā·naṃ रूपानंrū·pā·naṃ …

Cakkhuviññeyyānaṁ 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.
70

पे…pe

pe…

Such sadness is called domestic sadness.
71

सोतविञ्ञेय्यानंso·ta·viñ·ñey·yā·naṃ सद्दानंsad·dā·naṃ …

sotaviññeyyānaṁ saddānaṁ …

There are sounds known by the ear …
72

घानविञ्ञेय्यानंghā·na·viñ·ñey·yā·naṃ गन्धानंgan·dhā·naṃ …

ghānaviññeyyānaṁ gandhānaṁ …

There are smells known by the nose …
73

जिव्हाविञ्ञेय्यानंjiv·hā·viñ·ñey·yā·naṃ रसानंra·sā·naṃ …

jivhāviññeyyānaṁ rasānaṁ …

There are tastes known by the tongue …
74

कायविञ्ञेय्यानंkā·ya·viñ·ñey·yā·naṃ फोट्ठब्बानंphoṭ·ṭhab·bā·naṃ …

kāyaviññeyyānaṁ phoṭṭhabbānaṁ …

There are touches known by the body …
75

मनोविञ्ञेय्यानंma·no·viñ·ñey·yā·naṃ धम्मानंdham·mā·naṃ इट्ठानंiṭ·ṭhā·naṃ कन्तानंkan·tā·naṃ मनापानंma·nā·pā·naṃ मनोरमानंma·no·ra·mā·naṃ लोकामिसपटिसंयुत्तानंlo·kā·mi·sa·pa·ṭi·saṃ·yut·tā·naṃ अप्पटिलाभंap·pa·ṭi·lā·bhaṃ वाvā अप्पटिलाभतोap·pa·ṭi·lā·bha·to समनुपस्सतोsa·ma·nu·pas·sa·to पुब्बेpub·be वाvā अप्पटिलद्धपुब्बंap·pa·ṭi·lad·dha·pub·baṃ अतीतंa·tī·taṃ निरुद्धंni·rud·dhaṃ विपरिणतंvi·pa·ri·ṇa·taṃ समनुस्सरतोsa·ma·nus·sa·ra·to उप्पज्जतिup·paj·ja·ti दोमनस्सं।do·ma·nas·saṃ

manoviññeyyānaṁ 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.
76

यंyaṃ एवरूपंe·va·rū·paṃ दोमनस्संdo·ma·nas·saṃ इदंi·daṃ वुच्चतिvuc·ca·ti गेहसितंge·ha·si·taṃ दोमनस्सं।do·ma·nas·saṃ

Yaṁ evarūpaṁ domanassaṁ idaṁ vuccati gehasitaṁ domanassaṁ.

Such sadness is called domestic sadness.
77

इमानिi·mā·ni छcha गेहसितानिge·ha·si·tā·ni दोमनस्सानि।do·ma·nas·sā·ni

Imāni cha gehasitāni domanassāni.

These are the six kinds of domestic sadness.
78

तत्थtat·tha कतमानिka·ta·mā·ni छcha नेक्खम्मसितानिnek·kham·ma·si·tā·ni दोमनस्सानि?do·ma·nas·sā·ni

Tattha katamāni cha nekkhammasitāni domanassāni?

And in this context what are the six kinds of renunciate sadness?
79

रूपानंrū·pā·naṃ त्वेवtve·va अनिच्चतंa·nic·ca·taṃ विदित्वाvi·dit·vā विपरिणामविरागनिरोधं,vi·pa·ri·ṇā·ma·vi·rā·ga·ni·ro·dhaṃ ‘पुब्बेpub·be चेवce·va रूपाrū·pā एतरहिe·ta·ra·hi चca सब्बेsab·be तेte रूपाrū·pā अनिच्चाa·nic·cā दुक्खाduk·khā विपरिणामधम्मा’तिvi·pa·ri·ṇā·ma·dham·mā एवमेतंe·va·me·taṃ यथाभूतंya·thā·bhū·taṃ सम्मप्पञ्ञायsam·map·pañ·ñā·ya दिस्वाdis·vā अनुत्तरेसुa·nut·ta·re·su विमोक्खेसुvi·mok·khe·su पिहंpi·haṃ उपट्ठापेति:u·paṭ·ṭhā·pe·ti

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:

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:
80

‘कुदास्सुku·dās·su नामाहंnā·mā·haṃ तदायतनंta·dā·ya·ta·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरिस्सामिvi·ha·ris·sā·mi यदरियाya·da·ri·yā एतरहिe·ta·ra·hi आयतनंā·ya·ta·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरन्ती’तिvi·ha·ran·tī इतिi·ti अनुत्तरेसुa·nut·ta·re·su विमोक्खेसुvi·mok·khe·su पिहंpi·haṃ उपट्ठापयतोu·paṭ·ṭhā·pa·ya·to उप्पज्जतिup·paj·ja·ti पिहपच्चयाpi·ha·pac·ca·yā दोमनस्सं।do·ma·nas·saṃ

‘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.
81

यंyaṃ एवरूपंe·va·rū·paṃ दोमनस्संdo·ma·nas·saṃ इदंi·daṃ वुच्चतिvuc·ca·ti नेक्खम्मसितंnek·kham·ma·si·taṃ दोमनस्सं।do·ma·nas·saṃ

Yaṁ evarūpaṁ domanassaṁ idaṁ vuccati nekkhammasitaṁ domanassaṁ.

Such sadness is called renunciate sadness.
82

सद्दानंsad·dā·naṃ त्वेवtve·va …पे…pe

Saddānaṁ tveva …pe…

When you’ve understood the impermanence of sounds …
83

गन्धानंgan·dhā·naṃ त्वेवtve·va …

gandhānaṁ tveva …

smells …
84

रसानंra·sā·naṃ त्वेवtve·va …

rasānaṁ tveva …

tastes …
85

फोट्ठब्बानंphoṭ·ṭhab·bā·naṃ त्वेवtve·va …

phoṭṭhabbānaṁ tveva …

touches …
86

धम्मानंdham·mā·naṃ त्वेवtve·va अनिच्चतंa·nic·ca·taṃ विदित्वाvi·dit·vā विपरिणामविरागनिरोधं,vi·pa·ri·ṇā·ma·vi·rā·ga·ni·ro·dhaṃ ‘पुब्बेpub·be चेवce·va धम्माdham·mā एतरहिe·ta·ra·hi चca सब्बेsab·be तेte धम्माdham·mā अनिच्चाa·nic·cā दुक्खाduk·khā विपरिणामधम्मा’तिvi·pa·ri·ṇā·ma·dham·mā एवमेतंe·va·me·taṃ यथाभूतंya·thā·bhū·taṃ सम्मप्पञ्ञायsam·map·pañ·ñā·ya दिस्वाdis·vā अनुत्तरेसुa·nut·ta·re·su विमोक्खेसुvi·mok·khe·su पिहंpi·haṃ उपट्ठापेति:u·paṭ·ṭhā·pe·ti

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:

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:
87

‘कुदास्सुku·dās·su नामाहंnā·mā·haṃ तदायतनंta·dā·ya·ta·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरिस्सामिvi·ha·ris·sā·mi यदरियाya·da·ri·yā एतरहिe·ta·ra·hi आयतनंā·ya·ta·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरन्ती’तिvi·ha·ran·tī इतिi·ti अनुत्तरेसुa·nut·ta·re·su विमोक्खेसुvi·mok·khe·su पिहंpi·haṃ उपट्ठापयतोu·paṭ·ṭhā·pa·ya·to उप्पज्जतिup·paj·ja·ti पिहपच्चयाpi·ha·pac·ca·yā दोमनस्सं।do·ma·nas·saṃ

‘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.
88

यंyaṃ एवरूपंe·va·rū·paṃ दोमनस्संdo·ma·nas·saṃ इदंi·daṃ वुच्चतिvuc·ca·ti नेक्खम्मसितंnek·kham·ma·si·taṃ दोमनस्सं।do·ma·nas·saṃ

Yaṁ evarūpaṁ domanassaṁ idaṁ vuccati nekkhammasitaṁ domanassaṁ.

Such sadness is called renunciate sadness.
89

इमानिi·mā·ni छcha नेक्खम्मसितानिnek·kham·ma·si·tā·ni दोमनस्सानि।do·ma·nas·sā·ni

Imāni cha nekkhammasitāni domanassāni.

These are the six kinds of renunciate sadness.
90

तत्थtat·tha कतमाka·ta·mā छcha गेहसिताge·ha·si·tā उपेक्खा?u·pek·khā

Tattha katamā cha gehasitā upekkhā?

And in this context what are the six kinds of domestic equanimity?
91

चक्खुनाcak·khu·nā रूपंrū·paṃ दिस्वाdis·vā उप्पज्जतिup·paj·ja·ti उपेक्खाu·pek·khā बालस्सbā·las·sa मूळ्हस्सmū·ḷhas·sa पुथुज्जनस्सpu·thuj·ja·nas·sa अनोधिजिनस्सa·no·dhi·ji·nas·sa अविपाकजिनस्सa·vi·pā·ka·ji·nas·sa अनादीनवदस्साविनोa·nā·dī·na·va·das·sā·vi·no अस्सुतवतोas·su·ta·va·to पुथुज्जनस्स।pu·thuj·ja·nas·sa

Cakkhunā 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.
92

याyā एवरूपाe·va·rū·pā उपेक्खा,u·pek·khā रूपंrū·paṃ साsā नातिवत्तति।nā·ti·vat·ta·ti

Yā evarūpā upekkhā, rūpaṁ sā nātivattati.

Such equanimity does not transcend the sight.
93

तस्माtas·mā साsā उपेक्खाu·pek·khā ‘गेहसिता’तिge·ha·si·tā वुच्चति।vuc·ca·ti

Tasmā sā upekkhā ‘gehasitā’ti vuccati.

That’s why it’s called domestic equanimity.
94

सोतेनso·te·na सद्दंsad·daṃ सुत्वाsut·vā …

Sotena saddaṁ sutvā …

When hearing a sound with their ears …
95

घानेनghā·ne·na गन्धंgan·dhaṃ घायित्वाghā·yit·vā …

ghānena gandhaṁ ghāyitvā …

When smelling an odor with their nose …
96

जिव्हायjiv·hā·ya रसंra·saṃ सायित्वाsā·yit·vā …

jivhāya rasaṁ sāyitvā …

When tasting a flavor with their tongue …
97

कायेनkā·ye·na फोट्ठब्बंphoṭ·ṭhab·baṃ फुसित्वाphu·sit·vā …

kāyena phoṭṭhabbaṁ phusitvā …

When encountering a touch with their body …
98

मनसाma·na·sā धम्मंdham·maṃ विञ्ञायviñ·ñā·ya उप्पज्जतिup·paj·ja·ti उपेक्खाu·pek·khā बालस्सbā·las·sa मूळ्हस्सmū·ḷhas·sa पुथुज्जनस्सpu·thuj·ja·nas·sa अनोधिजिनस्सa·no·dhi·ji·nas·sa अविपाकजिनस्सa·vi·pā·ka·ji·nas·sa अनादीनवदस्साविनोa·nā·dī·na·va·das·sā·vi·no अस्सुतवतोas·su·ta·va·to पुथुज्जनस्स।pu·thuj·ja·nas·sa

manasā 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.
99

याyā एवरूपाe·va·rū·pā उपेक्खा,u·pek·khā धम्मंdham·maṃ साsā नातिवत्तति।nā·ti·vat·ta·ti

Yā evarūpā upekkhā, dhammaṁ sā nātivattati.

Such equanimity does not transcend the idea.
100

तस्माtas·mā साsā उपेक्खाu·pek·khā ‘गेहसिता’तिge·ha·si·tā वुच्चति।vuc·ca·ti

Tasmā sā upekkhā ‘gehasitā’ti vuccati.

That’s why it’s called domestic equanimity.
101

इमाi·mā छcha गेहसिताge·ha·si·tā उपेक्खा।u·pek·khā

Imā cha gehasitā upekkhā.

These are the six kinds of domestic equanimity.
102

तत्थtat·tha कतमाka·ta·mā छcha नेक्खम्मसिताnek·kham·ma·si·tā उपेक्खा?u·pek·khā

Tattha katamā cha nekkhammasitā upekkhā?

And in this context what are the six kinds of renunciate equanimity?
103

रूपानंrū·pā·naṃ त्वेवtve·va अनिच्चतंa·nic·ca·taṃ विदित्वाvi·dit·vā विपरिणामविरागनिरोधं,vi·pa·ri·ṇā·ma·vi·rā·ga·ni·ro·dhaṃ ‘पुब्बेpub·be चेवce·va रूपाrū·pā एतरहिe·ta·ra·hi चca सब्बेsab·be तेte रूपाrū·pā अनिच्चाa·nic·cā दुक्खाduk·khā विपरिणामधम्मा’तिvi·pa·ri·ṇā·ma·dham·mā एवमेतंe·va·me·taṃ यथाभूतंya·thā·bhū·taṃ सम्मप्पञ्ञायsam·map·pañ·ñā·ya पस्सतोpas·sa·to उप्पज्जतिup·paj·ja·ti उपेक्खा।u·pek·khā

Rūpānaṁ 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.
104

याyā एवरूपाe·va·rū·pā उपेक्खा,u·pek·khā रूपंrū·paṃ साsā अतिवत्तति।a·ti·vat·ta·ti

Yā evarūpā upekkhā, rūpaṁ sā ativattati.

Such equanimity transcends the sight.
105

तस्माtas·mā साsā उपेक्खाu·pek·khā ‘नेक्खम्मसिता’तिnek·kham·ma·si·tā वुच्चति।vuc·ca·ti

Tasmā sā upekkhā ‘nekkhammasitā’ti vuccati.

That’s why it’s called renunciate equanimity.
106

सद्दानंsad·dā·naṃ त्वेवtve·va …

Saddānaṁ tveva …

When you’ve understood the impermanence of sounds …
107

गन्धानंgan·dhā·naṃ त्वेवtve·va …

gandhānaṁ tveva …

smells …
108

रसानंra·sā·naṃ त्वेवtve·va …

rasānaṁ tveva …

tastes …
109

फोट्ठब्बानंphoṭ·ṭhab·bā·naṃ त्वेवtve·va …

phoṭṭhabbānaṁ tveva …

touches …
110

धम्मानंdham·mā·naṃ त्वेवtve·va अनिच्चतंa·nic·ca·taṃ विदित्वाvi·dit·vā विपरिणामविरागनिरोधं,vi·pa·ri·ṇā·ma·vi·rā·ga·ni·ro·dhaṃ ‘पुब्बेpub·be चेवce·va धम्माdham·mā एतरहिe·ta·ra·hi चca सब्बेsab·be तेte धम्माdham·mā अनिच्चाa·nic·cā दुक्खाduk·khā विपरिणामधम्मा’तिvi·pa·ri·ṇā·ma·dham·mā एवमेतंe·va·me·taṃ यथाभूतंya·thā·bhū·taṃ सम्मप्पञ्ञायsam·map·pañ·ñā·ya पस्सतोpas·sa·to उप्पज्जतिup·paj·ja·ti उपेक्खा।u·pek·khā

dhammānaṁ 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.
111

याyā एवरूपाe·va·rū·pā उपेक्खा,u·pek·khā धम्मंdham·maṃ साsā अतिवत्तति।a·ti·vat·ta·ti

Yā evarūpā upekkhā, dhammaṁ sā ativattati.

Such equanimity transcends the idea.
112

तस्माtas·mā साsā उपेक्खाu·pek·khā ‘नेक्खम्मसिता’तिnek·kham·ma·si·tā वुच्चति।vuc·ca·ti

Tasmā sā upekkhā ‘nekkhammasitā’ti vuccati.

That’s why it’s called renunciate equanimity.
113

इमाi·mā छcha नेक्खम्मसिताnek·kham·ma·si·tā उपेक्खा।u·pek·khā

Imā cha nekkhammasitā upekkhā.

These are the six kinds of renunciate equanimity.
114

‘छत्तिंसchat·tiṃ·sa सत्तपदाsat·ta·pa·dā वेदितब्बा’ति—ve·di·tab·bā

‘Chattiṁsa sattapadā veditabbā’ti—

‘The thirty-six positions of sentient beings should be understood.’
115

इतिi·ti यंyaṃ तंtaṃ वुत्तंvut·taṃ इदमेतंi·da·me·taṃ पटिच्चpa·ṭic·ca वुत्तं।vut·taṃ

iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

That’s what I said, and this is why I said it.
116

‘तत्रtat·ra इदंi·daṃ निस्सायnis·sā·ya इदंi·daṃ पजहथा’ति—pa·ja·ha·thā

‘Tatra idaṁ nissāya idaṁ pajahathā’ti—

‘Therein, relying on this, give up that.’
117

इतिi·ti खोkho पनेतंpa·ne·taṃ वुत्तं;vut·taṃ किञ्चेतंkiñ·ce·taṃ पटिच्चpa·ṭic·ca वुत्तं?vut·taṃ

iti kho panetaṁ vuttaṁ; Kiñcetaṁ paṭicca vuttaṁ?

That’s what I said, but why did I say it?
118

तत्र,tat·ra भिक्खवे,bhik·kha·ve यानिyā·ni छcha नेक्खम्मसितानिnek·kham·ma·si·tā·ni सोमनस्सानिso·ma·nas·sā·ni तानिtā·ni निस्सायnis·sā·ya तानिtā·ni आगम्मā·gam·ma यानिyā·ni छcha गेहसितानिge·ha·si·tā·ni सोमनस्सानिso·ma·nas·sā·ni तानिtā·ni पजहथ,pa·ja·ha·tha तानिtā·ni समतिक्कमथ।sa·ma·tik·ka·ma·tha

Tatra, 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.
119

एवमेतेसंe·va·me·te·saṃ पहानंpa·hā·naṃ होति,ho·ti एवमेतेसंe·va·me·te·saṃ समतिक्कमोsa·ma·tik·ka·mo होति।ho·ti

Evametesaṁ pahānaṁ hoti, evametesaṁ samatikkamo hoti.

That’s how they are given up.
120

तत्र,tat·ra भिक्खवे,bhik·kha·ve यानिyā·ni छcha नेक्खम्मसितानिnek·kham·ma·si·tā·ni दोमनस्सानिdo·ma·nas·sā·ni तानिtā·ni निस्सायnis·sā·ya तानिtā·ni आगम्मā·gam·ma यानिyā·ni छcha गेहसितानिge·ha·si·tā·ni दोमनस्सानिdo·ma·nas·sā·ni तानिtā·ni पजहथ,pa·ja·ha·tha तानिtā·ni समतिक्कमथ।sa·ma·tik·ka·ma·tha

Tatra, 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.
121

एवमेतेसंe·va·me·te·saṃ पहानंpa·hā·naṃ होति,ho·ti एवमेतेसंe·va·me·te·saṃ समतिक्कमोsa·ma·tik·ka·mo होति।ho·ti

Evametesaṁ pahānaṁ hoti, evametesaṁ samatikkamo hoti.

That’s how they are given up.
122

तत्र,tat·ra भिक्खवे,bhik·kha·ve याyā छcha नेक्खम्मसिताnek·kham·ma·si·tā उपेक्खाu·pek·khā ताtā निस्सायnis·sā·ya ताtā आगम्म,ā·gam·ma याyā छcha गेहसिताge·ha·si·tā उपेक्खाu·pek·khā ताtā पजहथpa·ja·ha·tha ताtā समतिक्कमथ।sa·ma·tik·ka·ma·tha

Tatra, 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.
123

एवमेतासंe·va·me·tā·saṃ पहानंpa·hā·naṃ होति,ho·ti एवमेतासंe·va·me·tā·saṃ समतिक्कमोsa·ma·tik·ka·mo होति।ho·ti

Evametāsaṁ pahānaṁ hoti, evametāsaṁ samatikkamo hoti.

That’s how they are given up.
124

तत्र,tat·ra भिक्खवे,bhik·kha·ve यानिyā·ni छcha नेक्खम्मसितानिnek·kham·ma·si·tā·ni सोमनस्सानिso·ma·nas·sā·ni तानिtā·ni निस्सायnis·sā·ya तानिtā·ni आगम्मā·gam·ma यानिyā·ni छcha नेक्खम्मसितानिnek·kham·ma·si·tā·ni दोमनस्सानिdo·ma·nas·sā·ni तानिtā·ni पजहथ,pa·ja·ha·tha तानिtā·ni समतिक्कमथ।sa·ma·tik·ka·ma·tha

Tatra, 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.
125

एवमेतेसंe·va·me·te·saṃ पहानंpa·hā·naṃ होति,ho·ti एवमेतेसंe·va·me·te·saṃ समतिक्कमोsa·ma·tik·ka·mo होति।ho·ti

Evametesaṁ pahānaṁ hoti, evametesaṁ samatikkamo hoti.

That’s how they are given up.
126

तत्र,tat·ra भिक्खवे,bhik·kha·ve याyā छcha नेक्खम्मसिताnek·kham·ma·si·tā उपेक्खाu·pek·khā ताtā निस्सायnis·sā·ya ताtā आगम्मā·gam·ma यानिyā·ni छcha नेक्खम्मसितानिnek·kham·ma·si·tā·ni सोमनस्सानिso·ma·nas·sā·ni तानिtā·ni पजहथ,pa·ja·ha·tha तानिtā·ni समतिक्कमथ।sa·ma·tik·ka·ma·tha

Tatra, 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.
127

एवमेतेसंe·va·me·te·saṃ पहानंpa·hā·naṃ होति,ho·ti एवमेतेसंe·va·me·te·saṃ समतिक्कमोsa·ma·tik·ka·mo होति।ho·ti

Evametesaṁ pahānaṁ hoti, evametesaṁ samatikkamo hoti.

That’s how they are given up.
128

अत्थि,at·thi भिक्खवे,bhik·kha·ve उपेक्खाu·pek·khā नानत्ताnā·nat·tā नानत्तसिता,nā·nat·ta·si·tā अत्थिat·thi उपेक्खाu·pek·khā एकत्ताe·kat·tā एकत्तसिता।e·kat·ta·si·tā

Atthi, 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.
129

कतमाka·ta·mā च,ca भिक्खवे,bhik·kha·ve उपेक्खाu·pek·khā नानत्ताnā·nat·tā नानत्तसिता?nā·nat·ta·si·tā

Katamā ca, bhikkhave, upekkhā nānattā nānattasitā?

And what is equanimity based on diversity?
130

अत्थि,at·thi भिक्खवे,bhik·kha·ve उपेक्खाu·pek·khā रूपेसु,rū·pe·su अत्थिat·thi सद्देसु,sad·de·su अत्थिat·thi गन्धेसु,gan·dhe·su अत्थिat·thi रसेसु,ra·se·su अत्थिat·thi फोट्ठब्बेसु—phoṭ·ṭhab·be·su

Atthi, bhikkhave, upekkhā rūpesu, atthi saddesu, atthi gandhesu, atthi rasesu, atthi phoṭṭhabbesu—

There is equanimity toward sights, sounds, smells, tastes, and touches.
131

अयं,a·yaṃ भिक्खवे,bhik·kha·ve उपेक्खाu·pek·khā नानत्ताnā·nat·tā नानत्तसिता।nā·nat·ta·si·tā

ayaṁ, bhikkhave, upekkhā nānattā nānattasitā.

This is equanimity based on diversity.
132

कतमाka·ta·mā च,ca भिक्खवे,bhik·kha·ve उपेक्खाu·pek·khā एकत्ताe·kat·tā एकत्तसिता?e·kat·ta·si·tā

Katamā ca, bhikkhave, upekkhā ekattā ekattasitā?

And what is equanimity based on unity?
133

अत्थि,at·thi भिक्खवे,bhik·kha·ve उपेक्खाu·pek·khā आकासानञ्चायतननिस्सिता,ā·kā·sā·nañ·cā·ya·ta·na·nis·si·tā अत्थिat·thi विञ्ञाणञ्चायतननिस्सिता,viñ·ñā·ṇañ·cā·ya·ta·na·nis·si·tā अत्थिat·thi आकिञ्चञ्ञायतननिस्सिता,ā·kiñ·cañ·ñā·ya·ta·na·nis·si·tā अत्थिat·thi नेवसञ्ञानासञ्ञायतननिस्सिता—ne·va·sañ·ñā·nā·sañ·ñā·ya·ta·na·nis·si·tā

Atthi, 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.
134

अयं,a·yaṃ भिक्खवे,bhik·kha·ve उपेक्खाu·pek·khā एकत्ताe·kat·tā एकत्तसिता।e·kat·ta·si·tā

ayaṁ, bhikkhave, upekkhā ekattā ekattasitā.

This is equanimity based on unity.
135

तत्र,tat·ra भिक्खवे,bhik·kha·ve यायंyā·yaṃ उपेक्खाu·pek·khā एकत्ताe·kat·tā एकत्तसिताe·kat·ta·si·tā तंtaṃ निस्सायnis·sā·ya तंtaṃ आगम्मā·gam·ma यायंyā·yaṃ उपेक्खाu·pek·khā नानत्ताnā·nat·tā नानत्तसिताnā·nat·ta·si·tā तंtaṃ पजहथ,pa·ja·ha·tha तंtaṃ समतिक्कमथ।sa·ma·tik·ka·ma·tha

Tatra, 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.
136

एवमेतिस्साe·va·me·tis·sā पहानंpa·hā·naṃ होति,ho·ti एवमेतिस्साe·va·me·tis·sā समतिक्कमोsa·ma·tik·ka·mo होति।ho·ti

Evametissā pahānaṁ hoti, evametissā samatikkamo hoti.

That’s how it is given up.
137

अतम्मयतं,a·tam·ma·ya·taṃ भिक्खवे,bhik·kha·ve निस्सायnis·sā·ya अतम्मयतंa·tam·ma·ya·taṃ आगम्मā·gam·ma यायंyā·yaṃ उपेक्खाu·pek·khā एकत्ताe·kat·tā एकत्तसिताe·kat·ta·si·tā तंtaṃ पजहथ,pa·ja·ha·tha तंtaṃ समतिक्कमथ।sa·ma·tik·ka·ma·tha

Atammayataṁ, 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.
138

एवमेतिस्साe·va·me·tis·sā पहानंpa·hā·naṃ होति,ho·ti एवमेतिस्साe·va·me·tis·sā समतिक्कमोsa·ma·tik·ka·mo होति।ho·ti

Evametissā pahānaṁ hoti, evametissā samatikkamo hoti.

That’s how it is given up.
139

‘तत्रtat·ra इदंi·daṃ निस्सायnis·sā·ya इदंi·daṃ पजहथा’ति—pa·ja·ha·thā

‘Tatra idaṁ nissāya idaṁ pajahathā’ti—

‘Therein, relying on this, give up that.’
140

इतिi·ti यंyaṃ तंtaṃ वुत्तंvut·taṃ इदमेतंi·da·me·taṃ पटिच्चpa·ṭic·ca वुत्तं।vut·taṃ

iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

That’s what I said, and this is why I said it.
141

‘तयोta·yo सतिपट्ठानाsa·ti·paṭ·ṭhā·nā यदरियोya·da·ri·yo सेवति,se·va·ti यदरियोya·da·ri·yo सेवमानोse·va·mā·no सत्थाsat·thā गणमनुसासितुमरहती’ति—ga·ṇa·ma·nu·sā·si·tu·ma·ra·ha·tī

‘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.’
142

इतिi·ti खोkho पनेतंpa·ne·taṃ वुत्तं;vut·taṃ

iti kho panetaṁ vuttaṁ;

That’s what I said,
143

किञ्चेतंkiñ·ce·taṃ पटिच्चpa·ṭic·ca वुत्तं?vut·taṃ

kiñcetaṁ paṭicca vuttaṁ?

but why did I say it?
144

इध,i·dha भिक्खवे,bhik·kha·ve सत्थाsat·thā सावकानंsā·va·kā·naṃ धम्मंdham·maṃ देसेतिde·se·ti अनुकम्पकोa·nu·kam·pa·ko हितेसीhi·te·sī अनुकम्पंa·nu·kam·paṃ उपादाय:u·pā·dā·ya

Idha, 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:
145

‘इदंi·daṃ वोvo हिताय,hi·tā·ya इदंi·daṃ वोvo सुखाया’ति।su·khā·yā

‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti.

‘This is for your welfare. This is for your happiness.’
146

तस्सtas·sa सावकाsā·va·kā नna सुस्सूसन्ति,sus·sū·san·ti नna सोतंso·taṃ ओदहन्ति,o·da·han·ti नna अञ्ञाañ·ñā चित्तंcit·taṃ उपट्ठपेन्ति,u·paṭ·ṭha·pen·ti वोक्कम्मvok·kam·ma चca सत्थुसासनाsat·thu·sā·sa·nā वत्तन्ति।vat·tan·ti

Tassa 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.
147

तत्र,tat·ra भिक्खवे,bhik·kha·ve तथागतोta·thā·ga·to नna चेवce·va अनत्तमनोa·nat·ta·ma·no होति,ho·ti नna चca अनत्तमनतंa·nat·ta·ma·na·taṃ पटिसंवेदेति,pa·ṭi·saṃ·ve·de·ti अनवस्सुतोa·na·vas·su·to चca विहरतिvi·ha·ra·ti सतोsa·to सम्पजानो।sam·pa·jā·no

Tatra, 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.
148

इदं,i·daṃ भिक्खवे,bhik·kha·ve पठमंpa·ṭha·maṃ सतिपट्ठानंsa·ti·paṭ·ṭhā·naṃ यदरियोya·da·ri·yo सेवति,se·va·ti यदरियोya·da·ri·yo सेवमानोse·va·mā·no सत्थाsat·thā गणमनुसासितुमरहति।ga·ṇa·ma·nu·sā·si·tu·ma·ra·ha·ti

Idaṁ, bhikkhave, paṭhamaṁ satipaṭṭhānaṁ yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahati.

This is the first case in which the Noble One cultivates the establishment of mindfulness.
149

पुनpu·na चपरं,ca·pa·raṃ भिक्खवे,bhik·kha·ve सत्थाsat·thā सावकानंsā·va·kā·naṃ धम्मंdham·maṃ देसेतिde·se·ti अनुकम्पकोa·nu·kam·pa·ko हितेसीhi·te·sī अनुकम्पंa·nu·kam·paṃ उपादाय:u·pā·dā·ya

Puna 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:
150

‘इदंi·daṃ वोvo हिताय,hi·tā·ya इदंi·daṃ वोvo सुखाया’ति।su·khā·yā

‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti.

‘This is for your welfare. This is for your happiness.’
151

तस्सtas·sa एकच्चेe·kac·ce सावकाsā·va·kā नna सुस्सूसन्ति,sus·sū·san·ti नna सोतंso·taṃ ओदहन्ति,o·da·han·ti नna अञ्ञाañ·ñā चित्तंcit·taṃ उपट्ठपेन्ति,u·paṭ·ṭha·pen·ti वोक्कम्मvok·kam·ma चca सत्थुसासनाsat·thu·sā·sa·nā वत्तन्ति;vat·tan·ti

Tassa 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.
152

एकच्चेe·kac·ce सावकाsā·va·kā सुस्सूसन्ति,sus·sū·san·ti सोतंso·taṃ ओदहन्ति,o·da·han·ti अञ्ञाañ·ñā चित्तंcit·taṃ उपट्ठपेन्ति,u·paṭ·ṭha·pen·ti नna चca वोक्कम्मvok·kam·ma सत्थुसासनाsat·thu·sā·sa·nā वत्तन्ति।vat·tan·ti

ekacce 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.
153

तत्र,tat·ra भिक्खवे,bhik·kha·ve तथागतोta·thā·ga·to नna चेवce·va अनत्तमनोa·nat·ta·ma·no होति,ho·ti नna चca अनत्तमनतंa·nat·ta·ma·na·taṃ पटिसंवेदेति;pa·ṭi·saṃ·ve·de·ti

Tatra, bhikkhave, tathāgato na ceva anattamano hoti, na ca anattamanataṁ paṭisaṁvedeti;

In this case the Realized One is not unhappy,
154

नna चca अत्तमनोat·ta·ma·no होति,ho·ti नna चca अत्तमनतंat·ta·ma·na·taṃ पटिसंवेदेति।pa·ṭi·saṃ·ve·de·ti

na ca attamano hoti, na ca attamanataṁ paṭisaṁvedeti.

nor is he happy.
155

अनत्तमनताa·nat·ta·ma·na·tā चca अत्तमनताat·ta·ma·na·tā च—ca

Anattamanatā ca attamanatā ca—

(Pāli only)
156

तदुभयंta·du·bha·yaṃ अभिनिवज्जेत्वाa·bhi·ni·vaj·jet·vā उपेक्खकोu·pek·kha·ko विहरतिvi·ha·ra·ti सतोsa·to सम्पजानो।sam·pa·jā·no

tadubhayaṁ abhinivajjetvā upekkhako viharati sato sampajāno.

Shunning both unhappiness and happiness, he remains equanimous, mindful and aware.
157

इदंi·daṃ वुच्चति,vuc·ca·ti भिक्खवे,bhik·kha·ve दुतियंdu·ti·yaṃ सतिपट्ठानंsa·ti·paṭ·ṭhā·naṃ यदरियोya·da·ri·yo सेवति,se·va·ti यदरियोya·da·ri·yo सेवमानोse·va·mā·no सत्थाsat·thā गणमनुसासितुमरहति।ga·ṇa·ma·nu·sā·si·tu·ma·ra·ha·ti

Idaṁ 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.
158

पुनpu·na चपरं,ca·pa·raṃ भिक्खवे,bhik·kha·ve सत्थाsat·thā सावकानंsā·va·kā·naṃ धम्मंdham·maṃ देसेतिde·se·ti अनुकम्पकोa·nu·kam·pa·ko हितेसीhi·te·sī अनुकम्पंa·nu·kam·paṃ उपादाय:u·pā·dā·ya

Puna 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:
159

‘इदंi·daṃ वोvo हिताय,hi·tā·ya इदंi·daṃ वोvo सुखाया’ति।su·khā·yā

‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti.

‘This is for your welfare. This is for your happiness.’
160

तस्सtas·sa सावकाsā·va·kā सुस्सूसन्ति,sus·sū·san·ti सोतंso·taṃ ओदहन्ति,o·da·han·ti अञ्ञाचित्तंañ·ñā·cit·taṃ उपट्ठपेन्ति,u·paṭ·ṭha·pen·ti नna चca वोक्कम्मvok·kam·ma सत्थुसासनाsat·thu·sā·sa·nā वत्तन्ति।vat·tan·ti

Tassa 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.
161

तत्र,tat·ra भिक्खवे,bhik·kha·ve तथागतोta·thā·ga·to अत्तमनोat·ta·ma·no चेवce·va होति,ho·ti अत्तमनतञ्चat·ta·ma·na·tañ·ca पटिसंवेदेति,pa·ṭi·saṃ·ve·de·ti अनवस्सुतोa·na·vas·su·to चca विहरतिvi·ha·ra·ti सतोsa·to सम्पजानो।sam·pa·jā·no

Tatra, 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.
162

इदंi·daṃ वुच्चति,vuc·ca·ti भिक्खवे,bhik·kha·ve ततियंta·ti·yaṃ सतिपट्ठानंsa·ti·paṭ·ṭhā·naṃ यदरियोya·da·ri·yo सेवति,se·va·ti यदरियोya·da·ri·yo सेवमानोse·va·mā·no सत्थाsat·thā गणमनुसासितुमरहति।ga·ṇa·ma·nu·sā·si·tu·ma·ra·ha·ti

Idaṁ 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.
163

‘तयोta·yo सतिपट्ठानाsa·ti·paṭ·ṭhā·nā यदरियोya·da·ri·yo सेवति,se·va·ti यदरियोya·da·ri·yo सेवमानोse·va·mā·no सत्थाsat·thā गणमनुसासितुमरहती’ति—ga·ṇa·ma·nu·sā·si·tu·ma·ra·ha·tī

‘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.’
164

इतिi·ti यंyaṃ तंtaṃ वुत्तंvut·taṃ इदमेतंi·da·me·taṃ पटिच्चpa·ṭic·ca वुत्तं।vut·taṃ

iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

That’s what I said, and this is why I said it.
165

‘सोso वुच्चतिvuc·ca·ti योग्गाचरियानंyog·gā·ca·ri·yā·naṃ अनुत्तरोa·nut·ta·ro पुरिसदम्मसारथी’ति—pu·ri·sa·dam·ma·sā·ra·thī

‘So vuccati yoggācariyānaṁ anuttaro purisadammasārathī’ti—

‘Of all meditation tutors, it is he that is called the supreme guide for those fit for training.’
166

इतिi·ti खोkho पनेतंpa·ne·taṃ वुत्तं।vut·taṃ किञ्चेतंkiñ·ce·taṃ पटिच्चpa·ṭic·ca वुत्तं?vut·taṃ

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

That’s what I said, but why did I say it?
167

हत्थिदमकेन,hat·thi·da·ma·ke·na भिक्खवे,bhik·kha·ve हत्थिदम्मोhat·thi·dam·mo सारितोsā·ri·to एकंयेवe·kaṃ·ye·va दिसंdi·saṃ धावति—dhā·va·ti

Hatthidamakena, bhikkhave, hatthidammo sārito ekaṁyeva disaṁ dhāvati—

Driven by an elephant trainer, an elephant in training proceeds in just one direction:
168

पुरत्थिमंpu·rat·thi·maṃ वाvā पच्छिमंpac·chi·maṃ वाvā उत्तरंut·ta·raṃ वाvā दक्खिणंdak·khi·ṇaṃ वा।vā

puratthimaṁ vā pacchimaṁ vā uttaraṁ vā dakkhiṇaṁ vā.

east, west, north, or south.
169

अस्सदमकेन,as·sa·da·ma·ke·na भिक्खवे,bhik·kha·ve अस्सदम्मोas·sa·dam·mo सारितोsā·ri·to एकञ्ञेवe·kañ·ñe·va दिसंdi·saṃ धावति—dhā·va·ti

Assadamakena, bhikkhave, assadammo sārito ekaññeva disaṁ dhāvati—

Driven by a horse trainer, a horse in training proceeds in just one direction:
170

पुरत्थिमंpu·rat·thi·maṃ वाvā पच्छिमंpac·chi·maṃ वाvā उत्तरंut·ta·raṃ वाvā दक्खिणंdak·khi·ṇaṃ वा।vā

puratthimaṁ vā pacchimaṁ vā uttaraṁ vā dakkhiṇaṁ vā.

east, west, north, or south.
171

गोदमकेन,go·da·ma·ke·na भिक्खवे,bhik·kha·ve गोदम्मोgo·dam·mo सारितोsā·ri·to एकञ्ञेवe·kañ·ñe·va दिसंdi·saṃ धावति—dhā·va·ti

Godamakena, bhikkhave, godammo sārito ekaññeva disaṁ dhāvati—

Driven by an ox trainer, an ox in training proceeds in just one direction:
172

पुरत्थिमंpu·rat·thi·maṃ वाvā पच्छिमंpac·chi·maṃ वाvā उत्तरंut·ta·raṃ वाvā दक्खिणंdak·khi·ṇaṃ वा।vā

puratthimaṁ vā pacchimaṁ vā uttaraṁ vā dakkhiṇaṁ vā.

east, west, north, or south.
173

तथागतेनta·thā·ga·te·na हि,hi भिक्खवे,bhik·kha·ve अरहताa·ra·ha·tā सम्मासम्बुद्धेनsam·mā·sam·bud·dhe·na पुरिसदम्मोpu·ri·sa·dam·mo सारितोsā·ri·to अट्ठaṭ·ṭha दिसाdi·sā विधावति।vi·dhā·va·ti

Tathāgatena 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:
174

रूपीrū·pī रूपानिrū·pā·ni पस्सति—pas·sa·ti

Rūpī rūpāni passati—

Having physical form, they see forms.
175

अयंa·yaṃ एकाe·kā दिसा;di·sā

ayaṁ ekā disā;

This is the first direction.
176

अज्झत्तंaj·jhat·taṃ अरूपसञ्ञीa·rū·pa·sañ·ñī बहिद्धाba·hid·dhā रूपानिrū·pā·ni पस्सति—pas·sa·ti

ajjhattaṁ arūpasaññī bahiddhā rūpāni passati—

Not perceiving physical form internally, they see forms externally.
177

अयंa·yaṃ दुतियाdu·ti·yā दिसा;di·sā

ayaṁ dutiyā disā;

This is the second direction.
178

सुभन्त्वेवsu·bhan·tve·va अधिमुत्तोa·dhi·mut·to होति—ho·ti

subhantveva adhimutto hoti—

They’re focused only on beauty.
179

अयंa·yaṃ ततियाta·ti·yā दिसा;di·sā

ayaṁ tatiyā disā;

This is the third direction.
180

सब्बसोsab·ba·so रूपसञ्ञानंrū·pa·sañ·ñā·naṃ समतिक्कमाsa·ma·tik·ka·mā पटिघसञ्ञानंpa·ṭi·gha·sañ·ñā·naṃ अत्थङ्गमाat·thaṅ·ga·mā नानत्तसञ्ञानंnā·nat·ta·sañ·ñā·naṃ अमनसिकाराa·ma·na·si·kā·rā ‘अनन्तोa·nan·to आकासो’तिā·kā·so आकासानञ्चायतनंā·kā·sā·nañ·cā·ya·ta·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति—vi·ha·ra·ti

sabbaso 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.
181

अयंa·yaṃ चतुत्थीca·tut·thī दिसा;di·sā

ayaṁ catutthī disā;

This is the fourth direction.
182

सब्बसोsab·ba·so आकासानञ्चायतनंā·kā·sā·nañ·cā·ya·ta·naṃ समतिक्कम्मsa·ma·tik·kam·ma ‘अनन्तंa·nan·taṃ विञ्ञाणन्’तिviñ·ñā·ṇan विञ्ञाणञ्चायतनंviñ·ñā·ṇañ·cā·ya·ta·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति—vi·ha·ra·ti

sabbaso 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.
183

अयंa·yaṃ पञ्चमीpañ·ca·mī दिसा;di·sā

ayaṁ pañcamī disā;

This is the fifth direction.
184

सब्बसोsab·ba·so विञ्ञाणञ्चायतनंviñ·ñā·ṇañ·cā·ya·ta·naṃ समतिक्कम्मsa·ma·tik·kam·ma ‘नत्थिnat·thi किञ्ची’तिkiñ·cī आकिञ्चञ्ञायतनंā·kiñ·cañ·ñā·ya·ta·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति—vi·ha·ra·ti

sabbaso 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.
185

अयंa·yaṃ छट्ठीchaṭ·ṭhī दिसा;di·sā

ayaṁ chaṭṭhī disā;

This is the sixth direction.
186

सब्बसोsab·ba·so आकिञ्चञ्ञायतनंā·kiñ·cañ·ñā·ya·ta·naṃ समतिक्कम्मsa·ma·tik·kam·ma नेवसञ्ञानासञ्ञायतनंne·va·sañ·ñā·nā·sañ·ñā·ya·ta·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति—vi·ha·ra·ti

sabbaso 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.
187

अयंa·yaṃ सत्तमीsat·ta·mī दिसा;di·sā

ayaṁ sattamī disā;

This is the seventh direction.
188

सब्बसोsab·ba·so नेवसञ्ञानासञ्ञायतनंne·va·sañ·ñā·nā·sañ·ñā·ya·ta·naṃ समतिक्कम्मsa·ma·tik·kam·ma सञ्ञावेदयितनिरोधंsañ·ñā·ve·da·yi·ta·ni·ro·dhaṃ उपसम्पज्जu·pa·sam·paj·ja विहरति—vi·ha·ra·ti

sabbaso 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.
189

अयंa·yaṃ अट्ठमीaṭ·ṭha·mī दिसा।di·sā

ayaṁ aṭṭhamī disā.

This is the eighth direction.
190

तथागतेन,ta·thā·ga·te·na भिक्खवे,bhik·kha·ve अरहताa·ra·ha·tā सम्मासम्बुद्धेनsam·mā·sam·bud·dhe·na पुरिसदम्मोpu·ri·sa·dam·mo सारितोsā·ri·to इमाi·mā अट्ठaṭ·ṭha दिसाdi·sā विधावति।vi·dhā·va·ti

Tathāgatena, 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.
191

सोso वुच्चति:vuc·ca·ti ‘योग्गाचरियानंyog·gā·ca·ri·yā·naṃ अनुत्तरोa·nut·ta·ro पुरिसदम्मसारथी’ति—pu·ri·sa·dam·ma·sā·ra·thī

So vuccati: ‘yoggācariyānaṁ anuttaro purisadammasārathī’ti—

‘Of all meditation tutors, it is he that is called the supreme guide for those fit for training.’
192

इतिi·ti यंyaṃ तंtaṃ वुत्तंvut·taṃ इदमेतंi·da·me·taṃ पटिच्चpa·ṭic·ca वुत्तन्”ति।vut·tan

iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttan”ti.

That’s what I said, and this is why I said it.”
193

इदमवोचi·da·ma·vo·ca भगवा।bha·ga·vā

Idamavoca bhagavā.

That is what the Buddha said.
194

अत्तमनाat·ta·ma·nā तेte भिक्खूbhik·khū भगवतोbha·ga·va·to भासितंbhā·si·taṃ अभिनन्दुन्ति।a·bhi·nan·dun·ti

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

Satisfied, the mendicants approved what the Buddha said.
195

सळायतनविभङ्गसुत्तंsa·ḷā·ya·ta·na·vi·bhaṅ·ga·sut·taṃ निट्ठितंniṭ·ṭhi·taṃ सत्तमं।sat·ta·maṃ

Saḷāyatanavibhaṅgasuttaṁ niṭṭhitaṁ sattamaṁ.

(Pāli only)

Sources. Sanskrit: Satyavedaḥ, the New Testament in Sanskrit (Calcutta Baptist Missionaries, 1851; J. Wenger’s revision of W. Carey’s version). Digital text © 2018 SanskritBible.in, via eBible.org, licensed CC BY-SA 4.0; changed here: arranged by verse and every word linked to the dictionary (links made automatically). Old Testament Sanskrit: the Old Testament in Sanskrit, Calcutta Baptist Mission Press, 1848–1852 (public domain), read by OCR from the Internet Archive scans of the Boston University School of Theology copy; unproofread, with machine clean-up only. Pāli Canon: Mahāsaṅgīti Tipiṭaka Buddhavasse 2500 (based on the Vipassana Research Institute’s Chaṭṭha Saṅgāyana edition), from SuttaCentral bilara-data, CC0; Devanagari and pronunciation made automatically from the Roman text. Pāli English: Bhikkhu Sujato (suttas) and Bhikkhu Brahmali (Vinaya), SuttaCentral, CC0. Pāli word meanings: the Pali Text Society’s Pali-English Dictionary (Rhys Davids & Stede), corrected reprint © The Pali Text Society, CC BY-NC 3.0, digital text from BuddhaDust; word matching automatic. English: King James Version (1769), public domain; words the translators added are in italics. Word meanings and pronunciations: Monier-Williams, Sanskrit–English Dictionary (1872), via this site’s Sanskrit dictionary (CC BY-SA 4.0); English↔Sanskrit word matches made automatically and may need checking.