1 Thus was heard by me: At one time the Auspicious One was dwelling in Sāvatthi at Jeta's Grove, Anathapindika's Park. At that place the Auspicious One addressed the bhikkhus: Bhikkhus. [Yes] Bhante, those bhikkhus replied to the Auspicious One. The Auspicious One said this:

2 “The classification of the six [sense] domains, O bhikkhus, I will expound for you. Listen to that and do mind it well, I will speak.”

3 “Yes Bhante.” Those bhikkhus replied to the Auspicious One. The Auspicious One said this:

4 “The six internal domains should be known. The six external domains should be known. The six forms of consciousness should be known. The six forms of contact should be known. The eighteen mental ponderings should be known. The thirty six paths of beings should be known. Therein, in dependence on this, you must abandon this. The three establishments of mindfulness which the Noble One exemplifies, exemplifying which, the Noble One is the Teacher worthy to lead a group.” Among teachers of training, he is called “the unsurpassed charioteer of tamed persons.” This is the outline of the classification of the six [sense] domains.

5 “The six internal domains should be known.” Yet, this was said thus. On account of what was this said? The eye domain, the ear domain, the nose domain, the tongue domain, the body domain, the mind domain. “The six internal domains should be known.” That which was said thus, it is on account of this here that it was said. “The six external domains should be known.” Yet this was said thus. On account of what was this said? The form domain, the sound domain, the aroma domain, the flavour domain, the tangible domain, the dhammas domain. “The six external domains should be known.” That which was said thus, it is on account of this here that it was said.

6 “The six forms of consciousness should be known.” Yet this was said thus. On account of what was this said? The eye consciousness, the ear consciousness, the nose consciousness, the tongue consciousness, the body consciousness, the mind consciousness. “The six forms of consciousness should be known.” That which was said thus, it is on account of this here that it was said.

7 “The six forms of contact should be known.” Yet this was said thus. On account of what was this said? The eye contact, the ear contact, the nose contact, the tongue contact, the body contact, the mind contact. “The six forms of contact should be known.” That which was said thus, it is on account of this here that it was said.

8 “The eighteen mental ponderings should be known.” Yet this was said thus. On account of what was this said? Having seen forms with the eye, one ponders a mental pleasure based on forms, one ponders a mental pain based on forms, one ponders equanimity based on forms. Having heard sounds with the ear, one ponders a mental pleasure based on sounds, one ponders a mental pain based on sounds, one ponders equanimity based on sounds. Having smelled aromas with the nose, one ponders a mental pleasure based on aromas, one ponders a mental pain based on aromas, one ponders equanimity based on aromas. Having tasted flavors with the tongue, one ponders a mental pleasure based on flavors, one ponders a mental pain based on flavors, one ponders equanimity based on flavors. Having touched tangibles with the body, one ponders a mental pleasure based on tangibles, one ponders a mental pain based on tangibles, one ponders equanimity based on tangibles. Having cognized dhammas with the mind, one ponders a mental pleasure based on dhammas, one ponders a mental pain based on dhammas, one ponders equanimity based on dhammas. Thus, [there are] six mental pleasure ponderings, six mental pain ponderings, six equanimity ponderings. “The eighteen mental ponderings should be known.” That which was said thus, it is on account of this here that it was said.

9 “The thirty six paths of beings should be known.” Yet this was said thus. On account of what was this said? The six mental pleasures connected with the household life, the six mental pleasures connected with renunciation, the six mental pains connected with the household life, the six mental pains connected with renunciation, the six equanimity connected with the household life, the six equanimity connected with renunciation.

10 Therein, what are the six mental pleasures connected with the household life? Perceiving the acquisition of forms cognizable by the eye that are agreeable, lovely, pleasing, delightful, connected with worldly gains, or from calling to mind a former acquisition, having obtained before, that have passed, ceased, degenerated, mental pleasure arises. Such a form of mental pleasure as this is called the mental pleasure connected with the household life. Perceiving the acquisition of sounds cognizable by the ear that are agreeable, lovely, pleasing, delightful, connected with worldly gains, or from calling to mind a former acquisition, having obtained before, that have passed, ceased, degenerated, mental pleasure arises. Such a form of mental pleasure as this is called the mental pleasure connected with the household life. Perceiving the acquisition of aromas cognizable by the nose that are agreeable, lovely, pleasing, delightful, connected with worldly gains, or from calling to mind a former acquisition, having obtained before, that have passed, ceased, degenerated, mental pleasure arises. Such a form of mental pleasure as this is called the mental pleasure connected with the household life. Perceiving the acquisition of flavors cognizable by the tongue that are agreeable, lovely, pleasing, delightful, connected with worldly gains, or from calling to mind a former acquisition, having obtained before, that have passed, ceased, degenerated, mental pleasure arises. Such a form of mental pleasure as this is called the mental pleasure connected with the household life. Perceiving the acquisition of tangibles cognizable by the body that are agreeable, lovely, pleasing, delightful, connected with worldly gains, or from calling to mind a former acquisition, having obtained before, that have passed, ceased, degenerated, mental pleasure arises. Such a form of mental pleasure as this is called the mental pleasure connected with the household life. Perceiving the acquisition of dhammas cognizable by the mind that are agreeable, lovely, pleasing, delightful, connected with worldly gains, or from calling to mind a former acquisition, having obtained before, that have passed, ceased, degenerated, mental pleasure arises. Such a form of mental pleasure as this is called the mental pleasure connected with the household life. These are the six mental pleasures connected with the household life.

11 Therein, what are the six mental pleasures connected with renunciation? Having known just the impermanence, changing, fading away and cessation of forms, and also seeing just this with right wisdom as it has come to be: “forms formerly and at present, all those forms are impermanent, suffering and liable to degenerate,” mental pleasure arises. Such a form of mental pleasure as this is called the mental pleasure connected with renunciation. Having known just the impermanence, changing, fading away and cessation of sounds, and also seeing just this with right wisdom as it has come to be: “sounds formerly and at present, all those sounds are impermanent, suffering and liable to degenerate,” mental pleasure arises. Such a form of mental pleasure as this is called the mental pleasure connected with renunciation. Having known just the impermanence, changing, fading away and cessation of aromas, and also seeing just this with right wisdom as it has come to be: “aromas formerly and at present, all those aromas are impermanent, suffering and liable to degenerate,” mental pleasure arises. Such a form of mental pleasure as this is called the mental pleasure connected with renunciation. Having known just the impermanence, changing, fading away and cessation of flavors, and also seeing just this with right wisdom as it has come to be: “flavors formerly and at present, all those flavors are impermanent, suffering and liable to degenerate,” mental pleasure arises. Such a form of mental pleasure as this is called the mental pleasure connected with renunciation. Having known just the impermanence, changing, fading away and cessation of tangibles, and also seeing just this with right wisdom as it has come to be: “tangibles formerly and at present, all those tangibles are impermanent, suffering and liable to degenerate,” mental pleasure arises. Such a form of mental pleasure as this is called the mental pleasure connected with renunciation. Having known just the impermanence, changing, fading away and cessation of dhammas, and also seeing just this with right wisdom as it has come to be: “dhammas formerly and at present, all those dhammas are impermanent, suffering and liable to degenerate,” mental pleasure arises. Such form of mental pleasure as this is called the mental pleasure connected with renunciation. These are the six mental pleasures connected with renunciation.

12 Therein, what are the six mental pains connected with the household life? Perceiving the non-acquisition of forms cognizable by the eye that are agreeable, lovely, pleasing, delightful, connected with worldly gains, or from calling to mind a former non-acquisition, not having obtained before, that have passed, ceased, degenerated, mental pain arises. Such a form of mental pain as this is called the mental pain connected with the household life. Perceiving the non-acquisition of sounds cognizable by the ear that are agreeable, lovely, pleasing, delightful, connected with worldly gains, or from calling to mind a former non-acquisition, not having obtained before, that have passed, ceased, degenerated, mental pain arises. Such a form of mental pain as this is called the mental pain connected with the household life. Perceiving the non-acquisition of aromas cognizable by the nose that are agreeable, lovely, pleasing, delightful, connected with worldly gains, or from calling to mind a former non-acquisition, not having obtained before, that have passed, ceased, degenerated, mental pain arises. Such a form of mental pain as this is called the mental pain connected with the household life. Perceiving the non-acquisition of flavors cognizable by the tongue that are agreeable, lovely, pleasing, delightful, connected with worldly gains, or from calling to mind a former non-acquisition, not having obtained before, that have passed, ceased, degenerated, mental pain arises. Such a form of mental pain as this is called the mental pain connected with the household life. Perceiving the non-acquisition of tangibles cognizable by the body that are agreeable, lovely, pleasing, delightful, connected with worldly gains, or from calling to mind a former non-acquisition, not having obtained before, that have passed, ceased, degenerated, mental pain arises. Such a form of mental pain as this is called the mental pain connected with the household life. Perceiving the non-acquisition of dhammas cognizable by the mind that are agreeable, lovely, pleasing, delightful, connected with worldly gains, or from calling to mind a former non-acquisition, not having obtained before, that have passed, ceased, degenerated, mental pain arises. Such a form of mental pain as this is called the mental pain connected with the household life. These are the six mental pains connected with the household life.

13 Therein what are the six mental pains connected with renunciation? Having known just the impermanence, changing, fading away and cessation of forms, and also having seen just this with right wisdom as it has come to be: “forms formerly and at present, all those forms are impermanent, suffering and liable to degenerate,” one arouses a yearning for the unsurpassed liberations [thus]: “O when indeed will I enter upon and dwell in that domain, that which is the domain the noble ones at present enter upon and dwell in?” Mental pain arises in dependence on arousing of the yearning. Such a form of mental pain as this is called the mental pain connected with renunciation. Having known just the impermanence, changing, fading away and cessation of sounds, and also having seen just this with right wisdom as it has come to be: “sounds formerly and at present, all those sounds are impermanent, suffering and liable to degenerate,” one arouses a yearning for the unsurpassed liberations [thus]: “when indeed will I enter upon and dwell in that domain, that which is the domain the noble ones at present enter upon and dwell in?” Mental pain arises in dependence on arousing of the yearning. Such a form of mental pain as this is called the mental pain connected with renunciation. Having known just the impermanence, changing, fading away and cessation of aromas, and also having seen just this with right wisdom as it has come to be: “aromas formerly and at present, all those aromas are impermanent, suffering and liable to degenerate,” one arouses a yearning for the unsurpassed liberations [thus]: “O when indeed will I enter upon and dwell in that domain, that which is the domain the noble ones at present enter upon and dwell in?” Mental pain arises in dependence on arousing of the yearning. Such a form of mental pain as this is called the mental pain connected with renunciation. Having known just the impermanence, changing, fading away and cessation of flavors, and also having seen just this with right wisdom as it has come to be: “flavors formerly and at present, all those flavors are impermanent, suffering and liable to degenerate,” one arouses a yearning for the unsurpassed liberations [thus]: “O when indeed will I enter upon and dwell in that domain, that which is the domain the noble ones at present enter upon and dwell in?” Mental pain arises in dependence on arousing of the yearning. Such a form of mental pain as this is called the mental pain connected with renunciation. Having known just the impermanence, changing, fading away and cessation of tangibles, and also having seen just this with right wisdom as it has come to be: “tangibles formerly and at present, all those tangibles are impermanent, suffering and liable to degenerate,” one arouses a yearning for the unsurpassed liberations [thus]: “O when indeed will I enter upon and dwell in that domain, that which is the domain the noble ones at present enter upon and dwell in?” Mental pain arises in dependence on arousing of the yearning. Such a form of mental pain as this is called the mental pain connected with renunciation. Having known just the impermanence, changing, fading away and cessation of dhammas, and also having seen just this with right wisdom as it has come to be: “dhammas formerly and at present, all those dhammas are impermanent, suffering and liable to degenerate,” one arouses a yearning for the unsurpassed liberations [thus]: “O when indeed will I enter upon and dwell in that domain, that which is the domain the noble ones at present enter upon and dwell in?” Mental pain arises in dependence on arousing of the yearning. Such a form of mental pain as this is called the mental pain connected with renunciation. These are the six mental pains connected with renunciation.

14 Therein, what are the six [forms of] equanimity connected with the household life? Having seen forms with the eye, equanimity arises for a foolish, confused puthujjana, one who has not conquered the confinements [imposed by the six sense domains], one who has not conquered results [not having seen where results of kamma cease without remainder], one who is blind to danger [in samsara], one to whom hearing [of the Dhamma] does not come to be, the puthujjana. Such a form of equanimity does not transcend the form, therefore that is called the equanimity connected with the household life. Having heard sounds with the ear, equanimity arises for a foolish, confused puthujjana, one who has not conquered the confinements [imposed by the six sense domains], one who has not conquered results [not having seen where results of kamma cease without remainder], one who is blind to danger [in samsara], one to whom hearing [of the Dhamma] does not come to be, the puthujjana. Such a form of equanimity does not transcend the sound, therefore that is called the equanimity connected with the household life. Having smelled an aroma with the nose, equanimity arises for a foolish, confused puthujjana, one who has not conquered the confinements [imposed by the six sense domains], one who has not conquered results [not having seen where results of kamma cease without remainder], one who is blind to danger [in samsara], one to whom hearing [of the Dhamma] does not come to be, the puthujjana. Such a form of equanimity does not transcend the aroma, therefore that is called the equanimity connected with the household life. Having tasted a flavor with the tongue, equanimity arises for a foolish, confused puthujjana, one who has not conquered the confinements [imposed by the six sense domains], one who has not conquered results [does not see where results of kamma cease without remainder], one who is blind to danger [in samsara], one to whom hearing [of the Dhamma] does not come to be, the puthujjana. Such a form of equanimity does not transcend the flavor, therefore that is called the equanimity connected with the household life. Having touched a tangible with the body, equanimity arises for a foolish, confused puthujjana, one who has not conquered the confinements [imposed by the six sense domains], one who has not conquered results [does not see where results of kamma cease without remainder], one who is blind to danger [in samsara], one to whom hearing [of the Dhamma] does not come to be, the puthujjana. Such a form of equanimity does not transcend the tangible, therefore that is called the equanimity connected with the household life. Having cognized a dhamma with the mind, equanimity arises for a foolish, confused puthujjana, one who has not conquered the confinements [imposed by the six sense domains], one who has not conquered results [does not see where results of kamma cease without remainder], one who is blind to danger [in samsara], one to whom hearing [of the Dhamma] does not come to be, the puthujjana. Such a form of equanimity does not transcend the dhamma, therefore that is called the equanimity connected with the household life. These are the six [forms of] equanimity connected with the household life.

15 Therein, what are the six equanimity connected with renunciation? Having known just the impermanence, changing, fading away and cessation of forms, and also seeing just this with right wisdom as it has come to be: “forms formerly and at present, all those forms are impermanent, suffering and liable to degenerate,” equanimity arises. Such a form of equanimity as this transcends the form, therefore that is called the equanimity connected with renunciation. Having known just the impermanence, changing, fading away and cessation of sounds, and also seeing just this with right wisdom as it has come to be: “sounds formerly and at present, all those sounds are impermanent, suffering and liable to degenerate,” equanimity arises. Such a form of equanimity as this transcends the sound, therefore that is called the equanimity connected with renunciation. Having known just the impermanence, changing, fading away and cessation of aromas, and also seeing just this with right wisdom as it has come to be: “aromas formerly and at present, all those aromas are impermanent, suffering and liable to degenerate,” equanimity arises. Such a form of equanimity as this transcends the aroma, therefore that is called the equanimity connected with renunciation. Having known just the impermanence, changing, fading away and cessation of flavors, and also seeing just this with right wisdom as it has come to be: “flavors formerly and at present, all those flavors are impermanent, suffering and liable to degenerate,” equanimity arises. Such a form of equanimity as this transcends the flavor, therefore that is called the equanimity connected with renunciation. Having known just the impermanence, changing, fading away and cessation of tangibles, and also seeing just this with right wisdom as it has come to be: “tangibles formerly and at present, all those tangibles are impermanent, suffering and liable to degenerate,” equanimity arises. Such a form of equanimity as this transcends the tangible, therefore that is called the equanimity connected with renunciation. Having known just the impermanence, changing, fading away and cessation of dhammas, and also seeing just this with right wisdom as it has come to be: “dhammas formerly and at present, all those dhammas are impermanent, suffering and liable to degenerate,” equanimity arises. Such form of equanimity as this transcends the dhamma, therefore that is called the equanimity connected with renunciation. These are the six [forms of] equanimity connected with renunciation. “The thirty six paths of beings should be known.” That which was said thus, it is on account of this here that it was said.

16 Therein, in dependence on this, you must abandon this. Yet this was said thus. On account of what was this said? Therein, O bhikkhus, that which are the six mental pleasures connected with renunciation, in dependence on that, by means of that, you must abandon, you must surmount that which is the six mental pleasures connected with the household life. Thus, is their abandoning, thus is their surmounting. Therein, O bhikkhus, that which are the six mental pains connected with renunciation, in dependence on that, by means of that, you must abandon, you must surmount that which is the six mental pains connected with the household life. Thus, is their abandoning, thus is their surmounting. Therein, O bhikkhus, that which are the six [forms of] equanimity connected with renunciation, in dependence on that, by means of that, you must abandon, you must surmount that which is the six [forms of] equanimity connected with the household life. Thus, is their abandoning, thus is their surmounting. Therein, O bhikkhus, that which are the six mental pleasures connected with renunciation, in dependence on that, by means of that, you must abandon, you must surmount that which is the six mental pains connected with renunciation. Thus, is their abandoning, thus is their surmounting. Therein, O bhikkhus, that which are the six [forms of] equanimity connected with renunciation, in dependence on that, by means of that, you must abandon, you must surmount that which is the six mental pleasures connected with renunciation. Thus, is their abandoning, thus is their surmounting.

17 There is, O bhikkhus, diversified equanimity, connected with diversity. There is unified equanimity, connected with unity. And which, O bhikkhus, is the diversified equanimity, connected with diversity? There is, O bhikkhus, equanimity in forms, there is [equanimity] in sounds, there is [equanimity] in aromas, there is [equanimity] in flavors, there is [equanimity] in tangibles. This, O bhikkhus is the diversified equanimity, connected with diversity.

18 And which, O bhikkhus, is unified equanimity, connected with unity? There is, O bhikkhus, equanimity depending on the domain of infinite space, there is [equanimity] depending on domain of infinite consciousness, there is [equanimity] depending on domain of nothingness, there is [equanimity] depending on domain of neither perception nor non-perception. This, O bhikkhus, is unified equanimity, connected with unity. Therein, O bhikkhus, that which is unified equanimity, connected with unity, in dependence on that, by means of that, you must abandon, you must surmount that which is the diversified equanimity, connected with diversity.Thus, is their abandoning, thus is their surmounting. Not-made-of-that-ness, O bhikkhus, in dependence on not-made-of-that-ness, by means of that, you must abandon, you must surmount that which is the unified equanimity, connected with unity. Thus, is their abandoning, thus is their surmounting. “Therein, in dependence on this, you must abandon this.” That which was said thus, it is on account of this here that it was said.

19 The three establishments of mindfulness which the Noble One exemplifies, exemplifying which, the Noble One is the Teacher worthy to lead a group.” Yet this was said thus. On account of what was this said? “Here, O bhikkhus, compassionate, desiring their welfare, the Teacher teaches the Dhamma for his disciples out of compassion [thus] “this is for your welfare, this is for your happiness.”. Of that the disciples do not listen. They do not give ear attentively. They do not apply their minds to understand it. They carry on having turned aside from the Teacher's instructions. Therein, O bhikkhus, the Tathagata is just not contented and experiences no contentment. [Yet] not filled with desire, he abides mindful and contemplative. This, O bhikkhus, is the first establishment of mindfulness, which the Noble One exemplifies, exemplifying which, the Noble One is the Teacher worthy to lead a group.”

20 “Furthermore, O bhikkhus, compassionate, desiring their welfare, the Teacher teaches the Dhamma for his disciples out of compassion [thus] “this is for your welfare, this is for your happiness.”. Of that, some of the disciples do not listen. They do not give ear attentively. They do not apply their minds to understand it. They carry on having turned aside from the Teacher's instructions. Some of the disciples listen. They give ear attentively. They apply their minds to understand it. They do not carry on having turned aside from the Teacher's instructions. Therein, O bhikkhus, the Tathagata is just not contented and experiences no contentment, and not discontented and experiences no discontentment. Having avoided both contentment and discontentment, he abides equanimous, mindful and contemplative. This, O bhikkhus, is the second establishment of mindfulness, which the Noble One exemplifies, exemplifying which, the Noble One is the Teacher worthy to lead a group.”

21 “Furthermore, O bhikkhus, compassionate, desiring their welfare, the Teacher teaches the Dhamma for his disciples out of compassion [thus] “this is for your welfare, this is for your happiness.”. Of that the disciples listen. They give ear attentively. They apply their minds to understand it. They do not carry on having turned aside from the Teacher's instructions. Therein, O bhikkhus, the Tathagata is just contented and experiences contentment. [Yet] not filled with desire, he abides mindful and contemplative. This, O bhikkhus, is the third establishment of mindfulness, which the Noble One exemplifies, exemplifying which, the Noble One is the Teacher worthy to lead a group.”

22 “The three establishments of mindfulness which the Noble One exemplifies, exemplifying which, the Noble One is the Teacher worthy to lead a group.” That which was said thus, it is on account of this here that it was said.

23 Among teachers of training, he is called “the unsurpassed charioteer of tamed persons.” Yet this was said thus. On account of what was this said? Led by the elephant tamer, O bhikkhus, the tamed elephant runs along only one direction, eastern or western or northern or southern. Led by the horse tamer, O bhikkhus, the tamed horse runs along only one direction, eastern or western or northern or southern. Led by the bull tamer, O bhikkhus, the tamed bull runs along only one direction, eastern or western or northern or southern. Indeed, led by the Tathagata, the Arahant, the rightly self-awakened One, the tamed person roams in eight directions. One possessed of form sees forms. This is the first direction. Not percipient of internal forms, one sees external forms. This is the second direction. One is intent on just this: “the beautiful”. This is the third direction. From the complete surmounting of perceptions of form, from the extinquishing of perceptions of resistance, from non-attention to perceptions of diversity, “space is infinite,” one enters and dwells in the domain of infinite space. This is the fourth direction. Having completely surmounted the domain of infinite space, “consciousness is infinite,” one enters and dwells in the domain of infinite consciousness. This is the fifth direction. Having completely surmounted the domain of infinite consciousness, “there is nothing,” one enters and dwells in the domain of nothingness. This is the sixth direction. Having completely surmounted the domain of nothingness, one enters and dwells in the domain of neither perception nor non-perception. This is the seventh direction. Having completely surmounted the domain of neither perception nor non-perception, one enters and dwells in the cessation of perception and feeling. This is the eighth direction. Indeed, led by the Tathagata, the Arahant, the rightly self-awakened One, the tamed person roams in these eight directions. Among teachers of training, he is called “the unsurpassed charioteer of tamed persons.” That which was said thus, it is on account of this here that it was said.

24 This is what the Auspicious One said. Delighted, those bhikkhus rejoiced in the Auspicious One's words.

1 evaṃ me sutaṃ: ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. tatra kho bhagavā bhikkhu āmantesi bhikkhavoti. bhadanteti te bhikkhū bhagavato paccassosuṃ. bhagavā etadavoca:

2 saḷayatanavibhaṅgaṃ vo bhikkhave, desissāmi taṃ suṇātha sādhukaṃ manasi karotha bhāsissāmīti.

3 evaṃ bhanteti kho te bhikkhū bhagavato paccassosuṃ. bhagavā etadavoca: pts page 216

4 cha ajjhattikāni āyatanāni veditabbāni. cha bāhirāni āyatanāni veditabbāni. cha viññāṇakāyā veditabbā. cha phassakāyā veditabbā. aṭṭhārasa manopavicārā veditabbā. chattiṃsa sattapadā veditabbā. tatridaṃ nissāya idaṃ pajahatha tayo satipaṭṭhānā yadiriyo sevati, yadiriyo sevamāno satthā gaṇamanusāsitumarahati, so vuccati yoggācariyānaṃ anuttaro purisadammasārathī'ti. ayamuddeso saḷāyatanavibhaṅgassa.

5 cha ajjhattikāni āyatanāni veditabbānīti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ: cakkhāyatanaṃ sotāyatanaṃ ghānāyatanaṃ jivhāyatanaṃ kāyāyatanaṃ manāyatanaṃ. cha ajjhattikāni āyatanāni veditabbānīti iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. cha bāhirāni āyatanāni veditabbānīti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ: rūpāyatanaṃ saddāyatanaṃ gandhāyatanaṃ rasāyatanaṃ phoṭṭhabbāyatanaṃ dhammāyatanaṃ. cha bāhirāni āyatanāni veditabbānīti iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

6 cha viññāṇakāyā veditabbānīti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ: cakkhuviññāṇaṃ sotaviññāṇaṃ ghānaviññāṇaṃ jivhāviññāṇaṃ kāyaviññāṇaṃ manoviññāṇaṃ. cha viññāṇakāyā veditabbānīti iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

7 cha phassakāyā veditabbānīti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ: cakkhusamphasso sotasamphasso ghānasamphasso jivhāsamphasso kāyasamphasso manosamphasso. cha phassakāyā veditabbānīti iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. bjt page 460

8 aṭṭhārasa manopavicārā veditabbāti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ: cakkhunā rūpaṃ disvā somanassaṭṭhāniyaṃ rūpaṃ upavicarati. domanassaṭṭhāniyaṃ rūpaṃ upavicarati. upekkhaṭṭhāniyaṃ rūpaṃ upavicarati. sotena saddaṃ sutvā somanassaṭṭhāniyaṃ saddaṃ upavicarati. domanassaṭṭhāniyaṃ saddaṃ upavicarati. upekkhaṭṭhāniyaṃ saddaṃ upavicarati. ghānena gandhaṃ ghāyitvā somanassaṭṭhāniyaṃ gandhaṃ upavicarati. domanassaṭṭhāniyaṃ gandhaṃ upavicarati. upekkhaṭṭhāniyaṃ ghandhaṃ upavicarati. jivhāya rasaṃ sāyitvā somanassaṭṭhāniyaṃ rasaṃ upavicarati. domanassaṭṭhāniyaṃ rasaṃ upavicarati. upekkhaṭṭhāniyaṃ rasaṃ upavicarati. kāyena phoṭṭhabbaṃ phusitvā somanassaṭṭhāniyaṃ phoṭṭhabbaṃ upavicarati. domanassaṭṭhāniyaṃ phoṭṭhabbaṃ upavicarati. upekkhaṭṭhāniyaṃ phoṭṭhabbaṃ upavicarati.manasā dhammaṃ viññāya somanassaṭṭhāniyaṃ dhammaṃ upavicarati. domanassaṭṭhāniyaṃ dhammaṃ upavicarati. upekkhaṭṭhāniyaṃ dhammaṃ upavicarati. iti cha somanassūpavicārā, cha domanassūpavicārā, cha upekkhūpavicārā. aṭṭhārasa manopavicārā veditabbāti iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. pts page 217

9 chattiṃsa sattapadā veditabbāti iti kho panetaṃ vuttaṃ, kiñce taṃ paṭicca vuttaṃ: cha gehasitāni somanassāni, cha nekkhammasitāni somanassāni, cha gehasitāni domanassāni, cha nekkhammasitāni domanassāni, cha gehasitā upekkhā, cha nekkhammasitā upekkhā.

10 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. pts page 218

11 tattha katamāni cha nekkhammasitāni somanassāni: rūpānaṃ tveva aniccataṃ viditvā vipariṇāmavirāganirodhaṃ, pubbe ceva rūpā etarahi ca sabbe te rūpā aniccā dukkhā vipariṇāmadhammā'ti evametaṃ yathābhūtaṃ sammappaññāya passato uppajjati somanassaṃ. yaṃ evarūpaṃ somanassaṃ, idaṃ vuccati nekkhammasitaṃ somanassaṃ.saddānaṃ tveva aniccataṃ viditvā vipariṇāmavirāganirodhaṃ, pubbe ceva saddā etarahi ca sabbe te saddā aniccā dukkhā vipariṇāmadhammā'ti evametaṃ yathābhūtaṃ 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 yathābhūtaṃ 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 yathābhūtaṃ 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 yathābhūtaṃ 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 yathābhūtaṃ sammappaññāya passato uppajjati somanassaṃ. yaṃ evarūpā somanassaṃ, idaṃ vuccati nekkhammasitaṃ somanassaṃ. imāni cha nekkhammasitāni somanassāni. bjt page 462

12 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.

13 tattha katamāni cha nekkhammasitāni domanassāni: rūpānaṃ tveva aniccataṃ viditvā vipariṇāmavirāganirodhaṃ, pubbe ceva rūpā etarahi ca sabbe te rūpā aniccā dukkhā vipariṇāmadhammāti. evametaṃ yathābhūtaṃ 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 yathābhūtaṃ 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 yathābhūtaṃ 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 yathābhūtaṃ 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 yathābhūtaṃ 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 yathābhūtaṃ 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. pts page 219

14 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. bjt page 464

15 tattha katamā cha nekkhammasitā upekkhā: rūpānaṃ tveva aniccataṃ viditvā vipariṇāmavirāganirodhaṃ, pubbe ceva rūpā etarahi ca sabbe te rūpā aniccā dukkhā vipariṇāmadhammā'ti evametaṃ yathābhūtaṃ sammappaññāya passato 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 yathābhūtaṃ 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 yathābhūtaṃ 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 yathābhūtaṃ 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 yathābhūtaṃ 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 yathābhūtaṃ 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. pts page 220

16 tatridaṃ nissāya idaṃ pajahathāti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ: tatra bhikkhave, yāni cha nekkhammasitāni somanassāni, tāni nissāya tāni āgamma, yāni cha gehasitāni somanassāni tāni pajahatha, tāni samatikkamatha. evametesaṃ pahānaṃ hoti, evametesaṃ samatikkamo hoti. tatra bhikkhave yāni cha nekkhammasitāni domanassāni tāni nissāya tāni āgamma yāni cha gehasitāni domanassāni, tāni pajahatha. tāni samatikkamatha. evametesaṃ pahānaṃ hoti. evametesaṃ samatikkamo hoti. tatra bhikkhave yā cha nekkhammasitā upekkhā, tā nissāya tā āgamma, yā cha gehasitā upekkhā tā pajahatha, tā samatikkamatha evametāsaṃ pahānaṃ hoti, evametāsaṃ samatikkamo hoti. tatra bhikkhave, yāni cha nekkhammasitāni somanassāni, tāni nissāya tāni āgamma, yāni cha nekkhammasitāni domanassāni. tāni pajahatha, tāni samatikkamatha. evametesaṃ pahānaṃ hoti, evametesaṃ samatikkamo hoti. tatra bhikkhave, yā cha nekkhammasitā upekkhā, tā nissāya tā āgamma yāni cha nekkhammasitāni somanassāni tāni pajahatha, tāni samatikkamatha. evametesaṃ pahānaṃ hoti, evametesaṃ samatikkamo hoti.

17 atthi bhikkhave, upekkhā nānattā nānattasitā. atthi upekkhā ekattā ekattasitā. katamā ca bhikkhave, upekkhā nānattā nānattasitā: atthi bhikkhave, upekkhā rūpesu, atthi saddesu, atthi gandhesu, atthi rasesu, atthi phoṭṭhabbesu. ayaṃ bhikkhave upekkhā nānattā nānattasitā. bjt page 466

18 katamā ca bhikkhave, upekkhā ekattā ekattasitā: atthi bhikkhave, upekkhā ākāsānañcāyatananissitā,atthi viññāṇañcāyatananissitā, ākiñcaññāyatananissitā, atthi nevasaññānāsaññāyatananissitā. ayaṃ bhikkhave, upekkhā ekattā ekattasitā. tatra bhikkhave, yā'yaṃ upekkhā ekattā ekattasitā, taṃ nissāya taṃ āgamma, yā'yaṃ upekkhā nānattā nānattasitā, taṃ pajahatha, taṃ samatikkamatha. evametissā pahānaṃ hoti, evametissā samatikkamo hoti. atammayataṃ bhikkhave, nissāya atammayataṃ āgamma yā'yaṃ upekkhā ekattā ekattasitā taṃ pajahatha. taṃ samatikkamatha. evametissā samatikkamo hoti. tatridaṃ nissāya idaṃ pajahathā'ti iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. pts page 221

19 'tayo satipaṭṭhānā yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahati'ti iti kho panetaṃ vuttaṃ. kiñcetaṃ paṭicca vuttaṃ: idha bhikkhave, satthā sāvakānaṃ dhammaṃ deseti anukampako hitesī anukampaṃ upādāya: 'idaṃ vo hitāya idaṃ vo sukhāyā'ti. tassa sāvakā na sussūsanti. na sotaṃ odahanti. na aññā cittaṃ upaṭṭhapenti. vokkamma ca satthusāsanaṃ vattanti. tatra bhikkhave, tathāgato na ceva attamano hoti. na ca attamanataṃ paṭisaṃvedeti. anavassuto ca viharati sato sampajāno. idaṃ bhikkhave, paṭhamaṃ satipaṭṭhānaṃ, yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahati.

20 puna ca paraṃ bhikkhave, satthā sāvakānaṃ dhammaṃ deseti anukampako hitesī anukampaṃ upādāya: 'idaṃ vo hitāya, idaṃ vo sukhāyā'ti. tassa ekacce sāvakā na sussūsanti, na sotaṃ odahanti, na aññā cittaṃ upaṭṭhapenti. vokkamma ca satthusāsanaṃ vattanti. ekacce sāvakā sussūsanti. sotaṃ odahanti aññā cittaṃ upaṭṭhapenti. na ca vokkamma satthusāsanaṃ vattanti. tatra bhikkhave, tathāgato na ceva attamano hoti, na ca attamanataṃ paṭisaṃvedeti. na ca anattamano hoti. na ca anattamanataṃ paṭisaṃvedeti. attamanatañca anattamanatañca tadūbhayaṃ abhinivajjetvā so upekkhako viharati sato sampajāno. idaṃ vuccati bhikkhave, dutiyaṃ satipaṭṭhānaṃ yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahati. bjt page 468

21 puna ca paraṃ bhikkhave, satthā sāvakānaṃ dhammaṃ deseti anukampako hitesī anukampaṃ upādāya: 'idaṃ vo hitāya, idaṃ vo sukhāyā'ti tassa sāvakā sussūsanti, sotaṃ odahanti, aññā cittaṃ upaṭṭhapenti, na ca vokkamma satthusāsanaṃ vattanti. tatra bhikkhave, tathāgato attamano ceva hoti, attamanatañca paṭisaṃvedeti. anavassuto ca viharati sato sampajāno. idaṃ vuccati bhikkhave, tatiyaṃ satipaṭṭhānaṃ yadariyo sevati yadariyo sevamāno satthā gaṇamanusāsitumarahati. pts page 222

22 tayo satipaṭṭhānā yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahatīti iti yaṃ taṃ vuttaṃ idametaṃ, paṭicca vuttaṃ.

23 so vuccati yoggācariyānaṃ anuttaro purisadammasārathīti 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 ekaṃyeva 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. tathāgatena hi bhikkhave, arahatā sammāsambuddhena purisadammo sārito aṭṭhadisā vidhāvati rūpī rūpāni passati. ayaṃ paṭhamā disā ajjhattaṃ arūpasaññī bahiddhā rūpāni passati. ayaṃ dutiyā disā. subhantveva adhimutto hoti. ayaṃ tatiyā disā. sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā 'ananto ākāso'ti ākāsānañcāyatanaṃ upasampajja viharati. ayaṃ catutthī disā. sabbaso ākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇanti viññāṇañcāyatanaṃ upasampajja viharati ayaṃ pañcamī disā. sabbaso viññāṇañcāyatanaṃ samatikkamma natthi kiñcīti ākiñcaññāyatanaṃ upasampajja viharati. ayaṃ chaṭṭhi disā. sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. ayaṃ sattamī disā. sabbaso nevasaññā nāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati. ayaṃ aṭṭhamī disā. tathāgatena bhikkhave, arahatā sammāsambuddhena purisadammo sārito. imā aṭṭha disā vidhāvati. so vuccati yoggācariyānaṃ anuttaro purisadammasārathīti iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttanti. pts page 223

24 idamavoca bhagavā attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti. bjt page 470