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‘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 somanassaṭṭhānīyaṃ saddaṃ upavicarati, domanassaṭṭhānīyaṃ saddaṃ upavicarati, upekkhāṭṭhānīyaṃ saddaṃ upavicarati; ghānena gandhaṃ ghāyitvā somanassaṭṭhānīyaṃ gandhaṃ upavicarati, domanassaṭṭhānīyaṃ gandhaṃ upavicarati, upekkhāṭṭhānīyaṃ gandhaṃ upavicarati; jivhāya rasaṃ sāyitvā somanassaṭṭhānīyaṃ rasaṃ upavicarati, domanassaṭṭhānīyaṃ rasaṃ upavicarati, upekkhāṭṭhānīyaṃ rasaṃ upavicarati; kāyena phoṭṭhabbaṃ phusitvā somanassaṭṭhānīyaṃ phoṭṭhabbaṃ upavicarati, domanassaṭṭhānīyaṃ phoṭṭhabbaṃ upavicarati, upekkhāṭṭhānīyaṃ phoṭṭhabbaṃ upavicarati; 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.

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, 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; smelling an aroma via the nose, one explores an aroma that can act as the basis for happiness, one explores an aroma that can act as the basis for unhappiness, one explores an aroma that can act as the basis for equanimity; tasting a flavor via the tongue, one explores a flavor that can act as the basis for happiness, one explores a flavor that can act as the basis for unhappiness, one explores a flavor that can act as the basis for equanimity; feeling a tactile sensation via the body, one explores a tactile sensation that can act as the basis for happiness, one explores a tactile sensation that can act as the basis for unhappiness, one explores a tactile sensation that can act as the basis for equanimity; 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. Thus the six happiness-explorations, the six distress-explorations, the six equanimity-explorations, the eighteen explorations for the intellect should be known': thus was it said. And in reference to this was it said.

‘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 states to which beings are attached{1} should be known': thus was it said. And in reference to what was it said? Six kinds of household joy & six kinds of renunciation joy; six kinds of household distress & six kinds of renunciation distress; six kinds of household equanimity & six kinds of renunciation equanimity.

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 iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ paṭilābhaṃ vā paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṃ atītaṃ niruddhaṃ vipariṇataṃ samanussarato uppajjati somanassaṃ, yaṃ rūpānaṃ somanassaṃ idaṃ vuccati gehasitaṃ somanassaṃ. Ghānaviññeyyānaṃ gandhānaṃ 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. Jivhāviññeyyānaṃ rasānaṃ 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. Kāyaviññeyyānaṃ phoṭṭhabbānaṃ 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. Manoviññeyyānaṃ dhammānaṃ 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. Imāni cha gehasitāni somanassāni.

And what are the six kinds of household joy? The joy 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 household joy. The joy that arises when one regards as an acquisition the acquisition of sounds cognizable by the ear — agreeable, pleasing, charming, endearing, connected with worldly baits — or when one recalls the previous acquisition of such sounds after they have passed, ceased, & changed: That is called household joy. The joy that arises when one regards as an acquisition the acquisition of aromas cognizable by the nose — agreeable, pleasing, charming, endearing, connected with worldly baits — or when one recalls the previous acquisition of such aromas after they have passed, ceased, & changed: That is called household joy. The joy that arises when one regards as an acquisition the acquisition of flavors cognizable by the tongue — agreeable, pleasing, charming, endearing, connected with worldly baits — or when one recalls the previous acquisition of such flavors after they have passed, ceased, & changed: That is called household joy. The joy that arises when one regards as an acquisition the acquisition of tactile sensations cognizable by the body — agreeable, pleasing, charming, endearing, connected with worldly baits — or when one recalls the previous acquisition of such tactile sensations after they have passed, ceased, & changed: That is called household joy. The joy that arises when one regards as an acquisition the acquisition of ideas cognizable by the intellect — agreeable, pleasing, charming, endearing, connected with worldly baits — or when one recalls the previous acquisition of such ideas after they have passed, ceased, & changed: That is called household joy.

Tattha katamāni cha nekkhammasitāni somanassāni? Rūpānaṃtveva aniccataṃ viditvā vipariṇāmavirāganirodhaṃ, ‘pubbe ceva rūpā etarahi ca sabbe te rūpā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ sammappaññāya passato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ idaṃ vuccati nekkhammasitaṃ somanassaṃ. Saddānaṃ tveva aniccataṃ viditvā vipariṇāmavirāganirodhaṃ, pubbe ceva saddā etarahi ca sabbe te saddā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ sammappaññāya passato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ, idaṃ vuccati nekkhammasitaṃ somanassaṃ. Gandhānaṃ tveva aniccataṃ viditvā vipariṇāmavirāganirodhaṃ, pubbe ceva gandhā etarahi ca sabbe te saddā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ sammappaññāya passato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ, idaṃ vuccati nekkhammasitaṃ somanassaṃ. Rasānaṃ tveva aniccataṃ viditvā vipariṇāmavirāganirodhaṃ, pubbe ceva rasā etarahi ca sabbe te rasā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ sammappaññāya passato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ, idaṃ vuccati nekkhammasitaṃ somanassaṃ. Phoṭṭhabbānaṃ tveva aniccataṃ viditvā vipariṇāmavirāganirodhaṃ, pubbe ceva phoṭṭhabbā etarahi ca sabbe te phoṭṭhabbā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ sammappaññāya passato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ, idaṃ vuccati nekkhammasitaṃ somanassaṃ. Dhammānaṃ tveva aniccataṃ viditvā vipariṇāmavirāganirodhaṃ, pubbe ceva dhammā, etarahi ca sabbe te dhammā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ sammappaññāya passato uppajjati somanassaṃ. Yaṃ evarūpā somanassaṃ, idaṃ vuccati nekkhammasitaṃ somanassaṃ. Imāni cha nekkhammasitāni somanassāni.

And what are the six kinds of renunciation joy? The joy that arises when — experiencing the inconstancy of those very forms, their change, fading, & cessation — one sees with right discernment as it actually is that all forms, past or present, are inconstant, stressful, subject to change: That is called renunciation joy. The joy that arises when — experiencing the inconstancy of those very sounds, their change, fading, & cessation — one sees with right discernment as it actually is that all sounds, past or present, are inconstant, stressful, subject to change: That is called renunciation joy. The joy that arises when — experiencing the inconstancy of those very aromas, their change, fading, & cessation — one sees with right discernment as it actually is that all aromas, past or present, are inconstant, stressful, subject to change: That is called renunciation joy. The joy that arises when — experiencing the inconstancy of those very flavors, their change, fading, & cessation — one sees with right discernment as it actually is that all flavors, past or present, are inconstant, stressful, subject to change: That is called renunciation joy. The joy that arises when — experiencing the inconstancy of those very tactile sensations, their change, fading, & cessation — one sees with right discernment as it actually is that all tactile sensations, past or present, are inconstant, stressful, subject to change: That is called renunciation joy. The joy that arises when — experiencing the inconstancy of those very ideas, their change, fading, & cessation — one sees with right discernment as it actually is that all ideas, past or present, are inconstant, stressful, subject to change: That is called renunciation joy.

Tattha katamāni cha gehasitāni domanassāni: cakkhuviññeyyānaṃ rūpānaṃ 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. Sotaviññeyyānaṃ saddānaṃ 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. Ghānaviññeyyānaṃ gandhānaṃ 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. Jivhāviññeyyānaṃ rasānaṃ 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. Kāyaviññeyyānaṃ phoṭṭhabbānaṃ 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. 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 what are the six kinds of household 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 household distress. The distress that arises when one regards as a non-acquisition the non-acquisition of sounds cognizable by the ear — agreeable, pleasing, charming, endearing, connected with worldly baits — or when one recalls the previous non-acquisition of such sounds after they have passed, ceased, & changed: That is called household distress. The distress that arises when one regards as a non-acquisition the non-acquisition of aromas cognizable by the nose — agreeable, pleasing, charming, endearing, connected with worldly baits — or when one recalls the previous non-acquisition of such aromas after they have passed, ceased, & changed: That is called household distress. The distress that arises when one regards as a non-acquisition the non-acquisition of flavors cognizable by the tongue — agreeable, pleasing, charming, endearing, connected with worldly baits — or when one recalls the previous non-acquisition of such flavors after they have passed, ceased, & changed: That is called household distress. The distress that arises when one regards as a non-acquisition the non-acquisition of tactile sensations cognizable by the body — agreeable, pleasing, charming, endearing, connected with worldly baits — or when one recalls the previous non-acquisition of such tactile sensations after they have passed, ceased, & changed: That is called household distress. The distress that arises when one regards as a non-acquisition the non-acquisition of ideas cognizable by the mind — agreeable, pleasing, charming, endearing, connected with worldly baits — or when one recalls the previous non-acquisition of such ideas after they have passed, ceased, & changed: That is called household distress.

Tattha katamāni cha nekkhammasitāni domanassāni: rūpānaṃ tveva aniccataṃ viditvā vipariṇāmavirāganirodhaṃ, pubbe ceva rūpā etarahi ca sabbe te rūpā aniccā dukkhā vipariṇāmadhammāti. Evametaṃ yathā·bhūtaṃ sammappaññāya disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti: kudassu nāmāhaṃ tadāyatanaṃ upasampajja viharissāmi. Yadariyā etarahi āyatanaṃ upasampajja viharantī’ti. Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato upapajjati pihappaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ, idaṃ vuccati nekkhammasitaṃ domanassaṃ. Saddānaṃ tveva aniccataṃ viditvā vipariṇāmavirāganirodhaṃ, pubbe ceva saddā etarahi ca sabbe te saddā aniccā dukkhā vipariṇāmadhammāti. Evametaṃ yathā·bhūtaṃ sammappaññāya disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti: kudassu nāmāhaṃ tadāyatanaṃ upasampajja viharissāmi. Yadariyā etarahi āyatanaṃ upasampajja viharantī’ti. Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato upapajjati pihappaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ, idaṃ vuccati nekkhammasitaṃ domanassaṃ. Gandhānaṃ tveva aniccataṃ viditvā vipariṇāmavirāganirodhaṃ, pubbe ceva rūpā etarahi ca sabbe te rūpā aniccā dukkhā vipariṇāmadhammāti. Evametaṃ yathā·bhūtaṃ sammappaññāya disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti: kudassu nāmāhaṃ tadāyatanaṃ upasampajja viharissāmi. Yadariyā etarahi āyatanaṃ upasampajja viharantī’ti. Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato upapajjati pihappaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ, idaṃ vuccati nekkhammasitaṃ domanassaṃ. Rasānaṃ tveva aniccataṃ viditvā vipariṇāmavirāganirodhaṃ, pubbe ceva rasā etarahi ca sabbe te rasā aniccā dukkhā vipariṇāmadhammāti. Evametaṃ yathā·bhūtaṃ sammappaññāya disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti: kudassu nāmāhaṃ tadāyatanaṃ upasampajja viharissāmi. Yadariyā etarahi āyatanaṃ upasampajja viharantī’ti. Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato upapajjati pihappaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ, idaṃ vuccati nekkhammasitaṃ domanassaṃ. Phoṭṭhabbānaṃ tveva aniccataṃ viditvā vipariṇāmavirāganirodhaṃ, pubbe ceva phoṭṭhabbā etarahi ca sabbe te phoṭṭhabbā aniccā dukkhā vipariṇāmadhammāti. Evametaṃ yathā·bhūtaṃ sammappaññāya disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti: kudassu nāmāhaṃ tadāyatanaṃ upasampajja viharissāmi. Yadariyā etarahi āyatanaṃ upasampajja viharantī’ti. Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato upapajjati pihappaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ, idaṃ vuccati nekkhammasitaṃ domanassaṃ. Dhammānaṃ tveva aniccataṃ viditvā vipariṇāmavirāganirodhaṃ, pubbe ceva dhammā etarahi ca sabbe te dhammā aniccā dukkhā vipariṇāmadhammāti. Evametaṃ yathā·bhūtaṃ sammappaññāya disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti: kudassu nāmāhaṃ tadāyatanaṃ upasampajja viharissāmi. Yadariyā etarahi āyatanaṃ upasampajja viharantī’ti. Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato upapajjati pihappaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ, idaṃ vuccati nekkhammasitaṃ domanassaṃ. Imāni cha nekkhammasitāni domanassāni.

And what are the six kinds of renunciation 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 actually is that all forms, past or present, are inconstant, stressful, subject to change and he is filled with this longing: 'O when will I enter & remain in the dimension that the noble ones now enter & remain in?' This is called renunciation 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 sounds, their change, fading, & cessation — he sees with right discernment as it actually is that all sounds, past or present, are inconstant, stressful, subject to change and he is filled with this longing: 'O when will I enter & remain in the dimension that the noble ones now enter & remain in?' This is called renunciation 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 aromas, their change, fading, & cessation — he sees with right discernment as it actually is that all aromas, past or present, are inconstant, stressful, subject to change and he is filled with this longing: 'O when will I enter & remain in the dimension that the noble ones now enter & remain in?' This is called renunciation 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 flavors, their change, fading, & cessation — he sees with right discernment as it actually is that all flavors, past or present, are inconstant, stressful, subject to change and he is filled with this longing: 'O when will I enter & remain in the dimension that the noble ones now enter & remain in?' This is called renunciation 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 tactile sensations, their change, fading, & cessation — he sees with right discernment as it actually is that all tactile sensations, past or present, are inconstant, stressful, subject to change and he is filled with this longing: 'O when will I enter & remain in the dimension that the noble ones now enter & remain in?' This is called renunciation 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 ideas, their change, fading, & cessation — he sees with right discernment as it actually is that all ideas, past or present, are inconstant, stressful, subject to change and he is filled with this longing: 'O when will I enter & remain in the dimension that the noble ones now enter & remain in?' This is called renunciation distress.

Tattha katamā cha gehasitā upekkhā: cakkhunā rūpaṃ disvā upapajjati upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa avipākajinassa anādīnavadassāvino assutavato puthujjanassa. Yā evarūpā upekkhā, rūpaṃ sā nātivattati. Tasmā sā upekkhā gehasitāni vuccati. Sotena saddaṃ sutvā upapajjati upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa avipākajinassa anādīnavadassāvino assutavato puthujjanassa. Yā evarūpā upekkhā, saddā sā nātivattati. Tasmā sā upekkhā gehasitāni vuccati. Ghānena gandhaṃ ghāyitvā upapajjati upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa avipākajinassa anādīnavadassāvino assutavato puthujjanassa. Yā evarūpaṃ upekkhā, gandhā sā nātivattati. Tasmā sā upekkhā gehasitāni vuccati. Jivhāya rasaṃ sāyitvā upapajjati upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa avipākajinassa anādīnavadassāvino assutavato puthujjanassa. Yā evarūpaṃ upekkhā, rasā sā nātivattati. Tasmā sā upekkhā gehasitāni vuccati. Kāyena phoṭṭhabbaṃ phusitvā upapajjati upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa avipākajinassa anādīnavadassāvino asutavato puthujjanassa. Yā evarūpaṃ upekkhā, phoṭṭhabbaṃ sā nātivattati. Tasmā sā upekkhā gehasitāni vuccati. Manasā dhammaṃ viññāya upapajjati upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa avipākajinassa anādīnavadassāvino assutavato puthujjanassa. Yā evarūpā upekkhā, dhammaṃ sā nātivattati. Tasmā sā upekkhā gehasitāni vuccati. Imā cha gehasitā upekkhā.

And what are the six kinds of household 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 action{2} & who is blind to danger{3} — sees a form with the eye. Such equanimity does not go beyond forms, which is why it is called household 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 action & who is blind to danger — hears a sound with the ear. Such equanimity does not go beyond sounds, which is why it is called household 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 action & who is blind to danger — odors an aroma with the nose. Such equanimity does not go beyond aromas, which is why it is called household 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 action & who is blind to danger — tastes a flavor with the tongue. Such equanimity does not go beyond flavors, which is why it is called household 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 action & who is blind to danger — feels a tactile sensation with the body. Such equanimity does not go beyond tactile sensations, which is why it is called household 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 action & who is blind to danger — cognizes an idea with the intellect. Such equanimity does not go beyond ideas, which is why it is called household equanimity.

Tattha katamā cha nekkhammasitā upekkhā: rūpānaṃ tveva aniccataṃ viditvā vipariṇāmavirāganirodhaṃ, pubbe ceva rūpā etarahi ca sabbe te rūpā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ sammappaññāya passato upapajjati upekkhā yā evarūpā upekkhā rūpaṃ sā ativattati. Tasmā sā upekkhā nekkhammasitāti vuccati. Saddhānaṃ tveva aniccataṃ viditvā vipariṇāmavirāganirodhaṃ, pubbe ceva saddā etarahi ca sabbe te saddā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ sammappaññāya passato upapajjati upekkhā yā evarūpā upekkhā saddaṃ sā ativattati. Tasmā sā upekkhā nekkhammasitāti vuccati. Gandhānaṃ tveva aniccataṃ viditvā vipariṇāmavirāganirodhaṃ, pubbe ceva gandhā etarahi ca sabbe te gandhā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ sammappaññāya passato upapajjati upekkhā yā evarūpā upekkhā gandhaṃ sā ativattati. Tasmā sā upekkhā nekkhammasitāti vuccati. Rasānaṃ tveva aniccataṃ viditvā vipariṇāmavirāganirodhaṃ, pubbe ceva rasā etarahi ca sabbe te rasā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ sammappaññāya passato upapajjati upekkhā yā evarūpā upekkhā rasaṃ sā ativattati. Tasmā sā upekkhā nekkhammasitāti vuccati. Phoṭṭhabbānaṃ tveva aniccataṃ viditvā Vipariṇāmavirāganirodhaṃ, pubbe ceva phoṭṭhabbā etarahi ca sabbe te phoṭṭhabbā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ sammappaññāya passato upapajjati upekkhā yā evarūpā upekkhā phoṭṭhabbaṃ sā ativattati. Tasmā sā upekkhā nekkhammasitāti vuccati. Dhammā tveva aniccataṃ viditvā vipariṇāmavirāganirodhaṃ, pubbe ceva dhammā etarahi ca sabbe te dhammā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ sammappaññāya passato upapajjati upekkhā yā evarūpā upekkhā dhammaṃ sā ativattati. Tasmā sā upekkhā nekkhammasitāti vuccati. Imā cha nekkhammasitā upekkhā. Chattiṃsa sattapadā veditabbāti iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

And what are the six kinds of renunciation equanimity? The equanimity that arises when — experiencing the inconstancy of those very forms, their change, fading, & cessation — one sees with right discernment as it actually is that all forms, past or present, are inconstant, stressful, subject to change: This equanimity goes beyond forms, which is why it is called renunciation equanimity. The equanimity that arises when — experiencing the inconstancy of those very sounds, their change, fading, & cessation — one sees with right discernment as it actually is that all sounds, past or present, are inconstant, stressful, subject to change: This equanimity goes beyond sounds, which is why it is called renunciation equanimity. The equanimity that arises when — experiencing the inconstancy of those very aromas, their change, fading, & cessation — one sees with right discernment as it actually is that all aromas, past or present, are inconstant, stressful, subject to change: This equanimity goes beyond aromas, which is why it is called renunciation equanimity. The equanimity that arises when — experiencing the inconstancy of those very flavors, their change, fading, & cessation — one sees with right discernment as it actually is that all flavors, past or present, are inconstant, stressful, subject to change: This equanimity goes beyond flavors, which is why it is called renunciation equanimity. The equanimity that arises when — experiencing the inconstancy of those very tactile sensations, their change, fading, & cessation — one sees with right discernment as it actually is that all tactile sensations, past or present, are inconstant, stressful, subject to change: This equanimity goes beyond tactile sensations, which is why it is called renunciation equanimity. The equanimity that arises when — experiencing the inconstancy of those very ideas, their change, fading, & cessation — one sees with right discernment as it actually is that all ideas, past or present, are inconstant, stressful, subject to change: This equanimity goes beyond ideas, which is why it is called renunciation equanimity.

‘Chattiṃsa sattapadā veditabbā’ti: iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

The thirty-six states to which beings are attached should be known': thus was it said. And in reference to this was it said.

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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 ekaṃyeva disaṃ dhāvati: puratthimaṃ vā pacchimaṃ vā uttaraṃ vā dakkhiṇaṃ vā.

'Among master trainers, he is said to be 'the unexcelled trainer of those 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.

Tathāgatena hi, bhikkhave, arahatā sammāsambuddhena purisadammo sārito aṭṭha disā vidhāvati. Rūpī rūpāni passati: ayaṃ ekā disā;

But steered by the Tathagata — worthy and 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.

Ajjhattaṃ arūpasaññī bahiddhā rūpāni passati: ayaṃ dutiyā disā;

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

Subhantveva adhimutto hoti: ayaṃ tatiyā disā;

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

sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati: ayaṃ catutthī disā;

With the complete transcending of perceptions of [physical] form, with the disappearance of perceptions of resistance, and not heeding perceptions of diversity, [perceiving,] 'Infinite space,' he/she enters and remains in the dimension of the infinitude of space. This is the fourth direction.

Sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati: ayaṃ pañcamī disā;

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.

Sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati: ayaṃ chaṭṭhī disā;

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.

Sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati: ayaṃ sattamī disā;

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.

Sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati: ayaṃ aṭṭhamī disā.

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.

Tathāgatena, bhikkhave, arahatā sammāsambuddhena purisadammo sārito imā aṭṭha disā vidhāvati. ‘So vuccati yoggācariyānaṃ anuttaro purisadammasārathī’ti: iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vutta’’nti.

Steered by the Tathagata — worthy and rightly self-awakened — the person to be tamed fans out in eight directions. 'Among master trainers, he (the Tathagata) is said to be the unexcelled trainer of those people fit to be tamed': thus was it said. And in reference to this was it said.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

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