MN 137 New Translation. Many interesting details about four jhānas, even though the word 'jhāna' never appears!

 I highlight the interesting jhāna details:

● MN 137 - 🔗🔊 22m, Saḷ-āyatana-vibhaṅga: 6-sense-base-analysis:
            MN 137^1.1 – (6 internal bases)
            MN 137^1.2 – (6 external bases)
            MN 137^1.3 – (6 classes of consciousness)
            MN 137^1.4 – (6 classes of contact)
        MN 137² – (18 mental vicāra/explorations = 6 x [so-manassa + do-manassa + upekkha])
        MN 137³ – (36 positions of sentient beings = 18 x [householder + renunciate])
            MN 137^3.1 – (6 kinds of householder mental-joy)
            MN 137^3.2 – (6 kinds of renunciate mental-joy = pīti of 7sb and 4 jhānas)
            MN 137^3.3 – (6 kinds of householder mental-distress: This is what 4th jhāna formula references)
            MN 137^3.4 – (6 kinds of renunciate mental-distress)
            MN 137^3.5 – (6 kinds of householder equanimous-observation)
            MN 137^3.6 – (6 kinds of renunciate equanimous-observation: is what’s in 3rd and 4th jhāna, mind connected to 5 sense fields!)
        MN 137⁴ – (rely on something superior to give up something inferior)
            MN 137^4.1 – (rely on renunciate mental-joy to give up householder mental-joy)
            MN 137^4.2 – (rely on renunciate mental-distress to give up householder mental-distress)
            MN 137^4.3 – (rely on renunciate equanimous-observation to give up householder equanimous-observation)
            MN 137^4.4 – (rely on renunciate mental-joy to give up renunciate mental-distress: use first two jhānas to give up renunciate mental-distress)
            MN 137^4.5 – (rely on renunciate equanimous-observation to give up renunciate mental-joy: use 4th and 3rd jhāna to give up 1st and 2nd jhāna)
        MN 137⁵ – (two kinds of upekkha equanimous-observation)
            MN 137^5.1 - (upekkha based on diversity/nanatta are 3rd and 4th jhāna)
            MN 137^5.2 - (upekkha based on unity/ekatta are 4 a-rūpa attainments)
            MN 137^4.6 – (rely on upekkha of formless to give up upekkha of fourth jhāna)
            MN 137^4.7 – (rely on non-identification to give up upekkha of formless)
        MN 137⁷ - (The teacher -buddha- uses 3 types of sati, to illustrate upekkha reaction)
        MN 137⁸ - (8 vimokkha + simile of horse and ox trainer in 4 directions)

MN 137 Saḷ-āyatana-vibhaṅga: six sense fields analysis

(2022 SP-FLUENT translation by frankk‍)

Saḷ-āyatana-vibhaṅga-sutta	The Analysis of the Six Sense Fields
Evaṁ me sutaṁ—	So I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks,
“bhikkhavo”ti.	“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:

1 – (six sense fields + dependently arisen effects)

“saḷāyatanavibhaṅgaṁ vo, bhikkhave, desessāmi.	“monks, I shall teach you the analysis of the six sense fields.
Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.	Listen and pay close attention, I will speak.”
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.	“Yes, sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“‘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— Variant: yoggācariyānaṁ → yogācariyānaṁ (mr)	“‘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 explorations 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 [of Dharma] in three cases, by virtue of which they are a Teacher worthy to instruct a group. Of all meditation teachers, it is he that is called the supreme guide for those who wish to train.’
ayamuddeso saḷāyatanavibhaṅgassa.	This is the recitation passage for the analysis of the six sense fields.

1.1 – (6 internal bases)

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

1.2 – (6 external bases)

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

1.3 – (6 classes of consciousness)

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

1.4 – (6 classes of contact)

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

2 – (18 mental vicāra/explorations = 6 x [so-manassa + do-manassa + upekkha])

‘Aṭṭhārasa manopavicārā veditabbā’ti—	‘The eighteen mental explorations should be understood.’

[Mental exploration is the process of evaluating thoughts ^{(with vitakka and vicāra)}. In the householder case, these usually involve craving, delusion, profliferation. In the renunciate case, this is the mental talk of first jhāna remaining fixed on the Dharma.]

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?	That’s what I said, but why did I say it?
‘Cakkhunā rūpaṁ disvā somanassaṭṭhānīyaṁ rūpaṁ upavicarati, domanassaṭṭhānīyaṁ rūpaṁ upavicarati, upekkhāṭṭhānīyaṁ rūpaṁ upavicarati.	Seeing a form with the eye, one explores a form that’s a basis for mental-joy or mental-distress or equanimous-observation.
Sotena saddaṁ sutvā …pe…	Hearing a sound with the ear …
ghānena gandhaṁ ghāyitvā …	Smelling an odor with the nose …
jivhāya rasaṁ sāyitvā …	Tasting a flavor with the tongue …
kāyena phoṭṭhabbaṁ phusitvā …	Feeling a touch with the body …
manasā dhammaṁ viññāya somanassaṭṭhānīyaṁ dhammaṁ upavicarati, domanassaṭṭhānīyaṁ dhammaṁ upavicarati, upekkhāṭṭhānīyaṁ dhammaṁ upavicarati.	Becoming conscious of a [mental input] dharma with the mind, one explores a dharma that’s a basis for mental-joy or mental-distress or equanimous-observation.
Iti cha somanassūpavicārā, cha domanassūpavicārā, cha upekkhūpavicārā, aṭṭhārasa manopavicārā veditabbā’ti—	So there are six explorations with mental-joy, six explorations with mental-distress, and six explorations with equanimous-observation. ‘The eighteen mental explorations should be understood.’
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.	That’s what I said, and this is why I said it.

3 – (36 positions of sentient beings = 18 x [householder + renunciate])

‘Chattiṁsa sattapadā veditabbā’ti—	‘The thirty-six positions of sentient beings should be understood.’
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?	That’s what I said, but why did I say it?
Cha gehasitāni somanassāni, cha nekkhammasitāni somanassāni, cha gehasitāni domanassāni, cha nekkhammasitāni domanassāni, cha gehasitā upekkhā, cha nekkhammasitā upekkhā. Variant: gehasitāni → gehassitāni (?)	There are six kinds of householder mental-joy and six kinds of renunciate mental-joy. There are six kinds of householder mental-distress and six kinds of renunciate mental-distress. There are six kinds of householder equanimous-observation and six kinds of renunciate equanimous-observation.

3.1 – (6 kinds of householder mental-joy)

Tattha katamāni cha gehasitāni somanassāni?	And in this context what are the six kinds of householder mental-joy?
Cakkhuviññeyyānaṁ rūpānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ manoramānaṁ lokāmisapaṭisaṁyuttānaṁ paṭilābhaṁ vā paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṁ atītaṁ niruddhaṁ vipariṇataṁ samanussarato uppajjati somanassaṁ.	There are forms known by the eye that are likable, desirable, agreeable, pleasing, connected with the world’s material delights. mental-joy arises when you regard it as a gain to obtain such forms, or when you recollect forms you formerly obtained that have passed, ceased, and perished.
Yaṁ evarūpaṁ somanassaṁ idaṁ vuccati gehasitaṁ somanassaṁ.	Such mental-joy is called householder mental-joy.
Sotaviññeyyānaṁ saddānaṁ …	There are sounds known by the ear …
ghānaviññeyyānaṁ gandhānaṁ …	Smells known by the nose …
jivhāviññeyyānaṁ rasānaṁ …	Tastes known by the tongue …
kāyaviññeyyānaṁ phoṭṭhabbānaṁ …	Touches known by the body …
manoviññeyyānaṁ dhammānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ …pe… somanassaṁ.	[raw mental input] dharmas known by the mind that are likable, desirable, agreeable, pleasing, connected with the world’s material delights. mental-joy arises when you regard it as a gain to obtain such [raw mental input] dharmas, or when you recollect [raw mental input] dharmas you formerly obtained that have passed, ceased, and perished.
Yaṁ evarūpaṁ somanassaṁ idaṁ vuccati gehasitaṁ somanassaṁ.	Such mental-joy is called householder mental-joy.
Imāni cha gehasitāni somanassāni.	These are the six kinds of householder mental-joy.

3.2 – (6 kinds of renunciate mental-joy = pīti of 7sb and 4 jhānas)

Tattha katamāni cha nekkhammasitāni somanassāni?	And in this context what are the six kinds of renunciate mental-joy?

[These 6 kind of mental joy are the rapture awakening factor that predominates first jhāna, the mental joy of understanding and seeing beauty in the Dharma.]

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 forms—their perishing, fading away, and cessation—mental-joy arises as you truly understand through right understanding that both formerly and now all those forms are impermanent, suffering, and perishable.
Yaṁ evarūpaṁ somanassaṁ idaṁ vuccati nekkhammasitaṁ somanassaṁ.	Such mental-joy is called renunciate mental-joy.
Saddānaṁ tveva …	When you’ve understood the impermanence of sounds …
gandhānaṁ tveva …	smells …
rasānaṁ tveva …	tastes …
phoṭṭhabbānaṁ tveva …	touches …
dhammānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva dhammā etarahi ca sabbe te dhammā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya passato uppajjati somanassaṁ.	[raw mental input] dharmas—their perishing, fading away, and cessation—mental-joy arises as you truly understand through right understanding that both formerly and now all those [raw mental input] dharmas are impermanent, suffering, and perishable.
Yaṁ evarūpaṁ somanassaṁ idaṁ vuccati nekkhammasitaṁ somanassaṁ.	Such mental-joy is called renunciate mental-joy.
Imāni cha nekkhammasitāni somanassāni.	These are the six kinds of renunciate mental-joy.

3.3 – (6 kinds of householder mental-distress: This is what 4th jhāna formula references)

Tattha katamāni cha gehasitāni domanassāni?	And in this context what are the six kinds of householder mental-distress?
Cakkhuviññeyyānaṁ rūpānaṁ …	There are forms known by the eye that are likable, desirable, agreeable, pleasing, connected with the world’s material delights. mental-distress arises when you regard it as a loss to lose such forms, or when you recollect forms you formerly lost that have passed, ceased, and perished.
pe…	Such mental-distress is called householder mental-distress.
sotaviññeyyānaṁ saddānaṁ …	There are sounds known by the ear …
ghānaviññeyyānaṁ gandhānaṁ …	There are smells known by the nose …
jivhāviññeyyānaṁ rasānaṁ …	There are tastes known by the tongue …
kāyaviññeyyānaṁ phoṭṭhabbānaṁ …	There are touches known by the body …
manoviññeyyānaṁ dhammānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ manoramānaṁ lokāmisapaṭisaṁyuttānaṁ appaṭilābhaṁ vā appaṭilābhato samanupassato pubbe vā appaṭiladdhapubbaṁ atītaṁ niruddhaṁ vipariṇataṁ samanussarato uppajjati domanassaṁ.	There are [raw mental input] dharmas known by the mind that are likable, desirable, agreeable, pleasing, connected with the world’s material delights. mental-distress arises when you regard it as a loss to lose such [raw mental input] dharmas, or when you recollect [raw mental input] dharmas you formerly lost that have passed, ceased, and perished.
Yaṁ evarūpaṁ domanassaṁ idaṁ vuccati gehasitaṁ domanassaṁ.	Such mental-distress is called householder mental-distress.
Imāni cha gehasitāni domanassāni.	These are the six kinds of householder mental-distress.

3.4 – (6 kinds of renunciate mental-distress)

“Tattha katamāni cha nekkhammasitāni domanassāni?	And in this context what are the six kinds of renunciate mental-distress?
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 forms—their perishing, fading away, and cessation—you truly understand through right understanding that both formerly and now all those forms are impermanent, suffering, and perishable. Upon seeing this, you give rise to yearning for the supreme liberations:
‘kudāssu nāmāhaṁ tadāyatanaṁ upasampajja viharissāmi yadariyā etarahi āyatanaṁ upasampajja viharantī’ti iti anuttaresu vimokkhesu pihaṁ upaṭṭhāpayato uppajjati pihapaccayā domanassaṁ. Variant: kudāssu → kudassu (bj); kadāssu (sya-all, km, pts1ed)	‘Oh, when will I enter and remain in the same dimension that the noble ones enter and remain in today?’ When you give rise to yearning for the supreme liberations like this, mental-distress arises because of the yearning.
Yaṁ evarūpaṁ domanassaṁ idaṁ vuccati nekkhammasitaṁ domanassaṁ.	Such mental-distress is called renunciate mental-distress.
Saddānaṁ tveva …pe…	When you’ve understood the impermanence of sounds …
gandhānaṁ tveva …	smells …
rasānaṁ tveva …	tastes …
phoṭṭhabbānaṁ tveva …	touches …
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:	[raw mental input] dharmas—their perishing, fading away, and cessation—you truly understand through right understanding that both formerly and now all those [raw mental input] dharmas are impermanent, suffering, and perishable. Upon seeing this, you give rise to yearning for the supreme liberations:
‘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 yearning for the supreme liberations like this, mental-distress arises because of the yearning.
Yaṁ evarūpaṁ domanassaṁ idaṁ vuccati nekkhammasitaṁ domanassaṁ.	Such mental-distress is called renunciate mental-distress.
Imāni cha nekkhammasitāni domanassāni.	These are the six kinds of renunciate mental-distress.

3.5 – (6 kinds of householder equanimous-observation)

Tattha katamā cha gehasitā upekkhā?	And in this context what are the six kinds of householder equanimous-observation?
Cakkhunā rūpaṁ disvā uppajjati upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa avipākajinassa anādīnavadassāvino assutavato puthujjanassa. Variant: bālassa mūḷhassa → mūḷhassa mandassa (mr) | sā → sāyaṁ (mr)	When seeing a form with the eye, equanimous-observation arises for the uneducated ordinary person—a foolish ordinary person who has not overcome their limitations and the results of deeds, and is blind to the drawbacks.
Yā evarūpā upekkhā, rūpaṁ sā nātivattati.	Such equanimous-observation does not transcend the form.
Tasmā sā upekkhā ‘gehasitā’ti vuccati.	That’s why it’s called householder equanimous-observation.
Sotena saddaṁ sutvā …	When hearing a sound with the ear …
ghānena gandhaṁ ghāyitvā …	When smelling an odor with the nose …
jivhāya rasaṁ sāyitvā …	When tasting a flavor with the tongue …
kāyena phoṭṭhabbaṁ phusitvā …	When feeling a touch with the body …
manasā dhammaṁ viññāya uppajjati upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa avipākajinassa anādīnavadassāvino assutavato puthujjanassa.	When knowing a [raw mental input] dharma with the mind, equanimous-observation arises for the uneducated ordinary person—a foolish ordinary person who has not overcome their limitations and the results of deeds, and is blind to the drawbacks.
Yā evarūpā upekkhā, dhammaṁ sā nātivattati.	Such equanimous-observation does not transcend the [raw mental input] dharma.
Tasmā sā upekkhā ‘gehasitā’ti vuccati.	That’s why it’s called householder equanimous-observation.
Imā cha gehasitā upekkhā.	These are the six kinds of householder equanimous-observation.

3.6 – (6 kinds of renunciate equanimous-observation: is what’s in 3rd and 4th jhāna, mind connected to 5 sense fields!)

Tattha katamā cha nekkhammasitā upekkhā?	And in this context what are the six kinds of renunciate equanimous-observation?
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 forms—their perishing, fading away, and cessation—equanimous-observation arises as you truly understand through right understanding that both formerly and now all those forms are impermanent, suffering, and perishable.
Yā evarūpā upekkhā, rūpaṁ sā ativattati.	Such equanimous-observation transcends the form.
Tasmā sā upekkhā ‘nekkhammasitā’ti vuccati.	That’s why it’s called renunciate equanimous-observation.
Saddānaṁ tveva …	When you’ve understood the impermanence of sounds …
gandhānaṁ tveva …	smells …
rasānaṁ tveva …	tastes …
phoṭṭhabbānaṁ tveva …	touches …
dhammānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva dhammā etarahi ca sabbe te dhammā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya passato uppajjati upekkhā.	[raw mental input] dharmas—their perishing, fading away, and cessation—equanimous-observation arises as you truly understand through right understanding that both formerly and now all those [raw mental input] dharmas are impermanent, suffering, and perishable.
Yā evarūpā upekkhā, dhammaṁ sā ativattati.	Such equanimous-observation transcends the [raw mental input] dharma.
Tasmā sā upekkhā ‘nekkhammasitā’ti vuccati.	That’s why it’s called renunciate equanimous-observation.
Imā cha nekkhammasitā upekkhā.	These are the six kinds of renunciate equanimous-observation.
‘Chattiṁsa sattapadā veditabbā’ti—	‘The thirty-six positions of sentient beings should be understood.’
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.	That’s what I said, and this is why I said it.

4 – (rely on something superior to give up something inferior)

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

4.1 – (rely on renunciate mental-joy to give up householder mental-joy)

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 mental-joy, give up and go beyond the six kinds of householder mental-joy.
Evametesaṁ pahānaṁ hoti, evametesaṁ samatikkamo hoti.	That’s how they are given up.

4.2 – (rely on renunciate mental-distress to give up householder mental-distress)

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 mental-distress, give up the six kinds of householder mental-distress.
Evametesaṁ pahānaṁ hoti, evametesaṁ samatikkamo hoti.	That’s how they are given up.

4.3 – (rely on renunciate equanimous-observation to give up householder equanimous-observation)

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 equanimous-observation, give up the six kinds of householder equanimous-observation.
Evametāsaṁ pahānaṁ hoti, evametāsaṁ samatikkamo hoti.	That’s how they are given up.

4.4 – (rely on renunciate mental-joy to give up renunciate mental-distress: use first two jhānas to give up renunciate mental-distress)

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 mental-joy, give up the six kinds of renunciate mental-distress.
Evametesaṁ pahānaṁ hoti, evametesaṁ samatikkamo hoti.	That’s how they are given up.

[In other words, rely on the rapture awakening factor of first jhāna to give up renunciate mental-distress.]

4.5 – (rely on renunciate equanimous-observation to give up renunciate mental-joy: use 4th and 3rd jhāna to give up 1st and 2nd jhāna)

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 equanimous-observation, give up the six kinds of renunciate mental-joy.
Evametesaṁ pahānaṁ hoti, evametesaṁ samatikkamo hoti.	That’s how they are given up.

[In other words, rely on the superior physical pleasure of 3rd jhāna and the equanimous-observation of fourth jhāna to give up the less refined mental-joy of rapture from the first two jhānas.]

5 – (two kinds of upekkha equanimous-observation)

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

5.1 - (upekkha based on diversity/nanatta are 3rd and 4th jhāna)

Katamā ca, bhikkhave, upekkhā nānattā nānattasitā?	And what is equanimous-observation based on diversity?
Atthi, bhikkhave, upekkhā rūpesu, atthi saddesu, atthi gandhesu, atthi rasesu, atthi phoṭṭhabbesu—	There is equanimous-observation towards forms, sounds, smells, tastes, and touches.
ayaṁ, bhikkhave, upekkhā nānattā nānattasitā.	This is equanimous-observation based on diversity.

[Diversity (nanatta) of 5 sense fields connected to the mind is what’s abandoned when one enters dimension of infinite space. This also means that those 5 bodily senses are active in the four jhānas.]

5.2 - (upekkha based on unity/ekatta are 4 a-rūpa attainments)

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

4.6 – (rely on upekkha of formless to give up upekkha of fourth jhāna)

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

4.7 – (rely on non-identification to give up upekkha of formless)

Atammayataṁ, bhikkhave, nissāya atammayataṁ āgamma yāyaṁ upekkhā ekattā ekattasitā taṁ pajahatha, taṁ samatikkamatha.	Relying on non-identification, give up equanimous-observation based on unity.
Evametissā pahānaṁ hoti, evametissā samatikkamo hoti.	That’s how it is given up.

(end of rely and give up sequence)

‘Tatra idaṁ nissāya idaṁ pajahathā’ti—	‘Therein, relying on this, give up that.’
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.	That’s what I said, and this is why I said it.

7 - (The teacher -buddha- uses 3 types of sati, to illustrate upekkha reaction)

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

7.1 – (bad disciples)

Idha, bhikkhave, satthā sāvakānaṁ dhammaṁ deseti anukampako hitesī anukampaṁ upādāya:	The first case is when the Teacher teaches the Dhamma out of kindness and compassion:
‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti.	‘This is for your welfare. This is for your mental-joy.’
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 pay attention or apply their minds to understand. They proceed having turned away from the Teacher’s instruction.
Tatra, bhikkhave, tathāgato na ceva anattamano hoti, na ca anattamanataṁ paṭisaṁvedeti, anavassuto ca viharati sato sampajāno.	In this case the Realized One is not displeased, he does not feel displeasure. He remains unaffected, mindful [of Dharma] and lucidly-discerning.
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 [of Dharma].

7.2 – (some good some bad disciples)

Puna caparaṁ, bhikkhave, satthā sāvakānaṁ dhammaṁ deseti anukampako hitesī anukampaṁ upādāya:	The next case is when the Teacher teaches the Dhamma out of kindness and compassion:
‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti.	‘This is for your welfare. This is for your mental-joy.’
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 pay attention or apply their minds to understand. They proceed having turned away from the Teacher’s instruction.
ekacce sāvakā sussūsanti, sotaṁ odahanti, aññā cittaṁ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti.	But some of their disciples do want to listen. They pay attention and apply their minds to understand. They don’t proceed having turned away from the Teacher’s instruction.
Tatra, bhikkhave, tathāgato na ceva anattamano hoti, na ca anattamanataṁ paṭisaṁvedeti;	In this case the Realized One is not displeased,
na ca attamano hoti, na ca attamanataṁ paṭisaṁvedeti. Anattamanatā ca attamanatā ca—	nor is he pleased.
tadubhayaṁ abhinivajjetvā upekkhako viharati sato sampajāno.	Rejecting both displeasure and pleasure, he remains equanimous, mindful [of Dharma] and lucidly-discerning.
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 [of Dharma].

7.3 – (all good disciples)

Puna caparaṁ, bhikkhave, satthā sāvakānaṁ dhammaṁ deseti anukampako hitesī anukampaṁ upādāya:	The next case is when the Teacher teaches the Dhamma out of kindness and compassion:
‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti.	‘This is for your welfare. This is for your mental-joy.’
Tassa sāvakā sussūsanti, sotaṁ odahanti, aññācittaṁ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti.	And their disciples want to listen. They pay attention and apply their minds to understand. They don’t proceed having turned away from the Teacher’s instruction.
Tatra, bhikkhave, tathāgato attamano ceva hoti, attamanatañca paṭisaṁvedeti, anavassuto ca viharati sato sampajāno.	In this case the Realized One is not pleased, he does not feel pleasure. He remains unaffected, mindful [of Dharma] and lucidly-discerning.
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 [of Dharma].
‘Tayo satipaṭṭhānā yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahatī’ti—	‘The Noble One cultivates the establishment of mindfulness [of Dharma] in three cases, by virtue of which they are a Teacher worthy to instruct a group.’
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.	That’s what I said, and this is why I said it.

8 - (8 vimokkha + simile of horse and ox trainer in 4 directions)

‘So vuccati yoggācariyānaṁ anuttaro purisadammasārathī’ti—	‘Of all meditation teachers, it is he that is called the supreme guide for those who wish to train.’
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?	That’s what I said, but why did I say it?
Hatthidamakena, bhikkhave, hatthidammo sārito ekaṁyeva disaṁ dhāvati—	Driven by an elephant trainer, an elephant in training proceeds in just one direction:
puratthimaṁ vā pacchimaṁ vā uttaraṁ vā dakkhiṇaṁ vā.	east, west, north, or south.
Assadamakena, bhikkhave, assadammo sārito ekaññeva disaṁ dhāvati—	Driven by a horse trainer, a horse in training proceeds in just one direction:
puratthimaṁ vā pacchimaṁ vā uttaraṁ vā dakkhiṇaṁ vā.	east, west, north, or south.
Godamakena, bhikkhave, godammo sārito ekaññeva disaṁ dhāvati—	Driven by an ox trainer, an ox in training proceeds in just one direction:
puratthimaṁ vā pacchimaṁ vā uttaraṁ vā dakkhiṇaṁ vā.	east, west, north, or south.
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:

(8 vimokkha)

(8 vimokkha)

(1. Has rūpa, sees rūpa)

rūpī rūpāni passati.	[From a samādhi where the mind can perceive the 5 senses, the meditator] sees form [internally and externally, his own body and external objects].
ayaṁ ekā disā;	This is the first direction.
	[All four jhānas can fall under this first liberation, though the primary one must be the imperturbable version of 4th jhāna since only there is it strong and reliable enough to have all day luminosity, divine eye, and ability to see internal body organs and their colors as in the 8 abhi-bha-ayatana.]

(2. Doesn’t perceive internal rūpa, perceives external rūpa)

“ajjhattaṃ a-rūpa-saññī,	[From a samādhi where the mind is no longer connected to the 5 senses of the body, the meditator] can not see his own body and internal organs,
bahiddhā rūpāni passati.	but he can see external forms [and their colors as described in 8 abhi-bha-ayatana].
ayaṁ dutiyā disā;	This is the second direction.
	[The four jhānas are not included in the second liberation, since one is in a formless attainment where one can not perceive the physical body.]

(3. Focused on ‘subha’ beautiful)

“subha-nteva adhimutto hoti.	They’re focused only on ‘beauty’ [, a code word referring to metta, friendly-kindness, or any of the four brahma vihāras, the divine abidings].
	[Following the standard formula for brahma-vihāras, they pervade that energy in 8 directions.]
ayaṁ tatiyā disā;	This is the third direction.

(4. ākāsā-nañcā-(a)yatanaṃ: Dimension of infinite space)

sabbaso rūpa-saññānaṃ samatikkamā	Going totally beyond perceptions of [both the internal physical body and external] forms,
Paṭigha-saññānaṃ atthaṅgamā	with the ending of perceptions of impingement, [such as extreme cold, heat, bug bites that can only be felt when the mind is still connected to the 5 senses],
nānatta-saññānaṃ a-manasikārā	not focusing on perceptions of diversity [that occur when the five sense faculties are active],
‘an-anto ākāso’ti	[one perceives that] ‘space is infinite’,
ākāsānañcā-(a)yatanaṃ upasampajja viharati.	they enter and remain in the dimension of infinite space.
ayaṁ catutthī disā;	This is the fourth direction.

(5. Viññāṇañcā-(a)yatanaṃ: Dimension of infinite consciousness)

sabbaso ākāsānañcā-(a)yatanaṃ samatikkamma	Going totally beyond the dimension of infinite space,
'An-antaṃ viññāṇan’ti	[one perceives that] ‘the consciousness [that remains when the perception of infinite space drops out is also] infinite’,
viññāṇañcā-(a)yatanaṃ upasampajja viharati.	they enter and remain in the dimension of infinite consciousness.
ayaṁ pañcamī disā;	This is the fifth direction.

(6. ākiñcaññā-(a)yatanaṃ: Dimension of nothingness)

sabbaso viññāṇañcā-(a)yatanaṃ samatikkamma	Going totally beyond the dimension of infinite consciousness,
'N-atthi kiñcī’ti	[one perceives that] ‘there is nothing at all’ [after one drops the perception of infinite consciousness],
ākiñcaññā-(a)yatanaṃ upasampajja viharati.	they enter and remain in the dimension of nothingness.
ayaṁ chaṭṭhī disā;	This is the sixth direction.

(7. Neva-saññā-nāsaññā-(a)yatanaṃ: Dimension of neither perception nor non-perception)

sabbaso ākiñcaññā-(a)yatanaṃ samatikkamma	Going totally beyond the dimension of nothingness,
Neva-saññā-nāsaññā-(a)yatanaṃ upasampajja viharati.	they enter and remain in the dimension of neither perception nor non-perception.
	[This means that awareness is too subtle to be considered ‘perception’, but there is enough awareness to know you’re not unconscious.]
ayaṁ sattamī disā;	This is the seventh direction.

(8. Saññā-vedayita-nirodhaṃ: Cessation of perception and sensation)

sabbaso neva-saññā-nāsaññā-(a)yatanaṃ samatikkamma	Going totally beyond the dimension of neither perception nor non-perception,
Saññā-vedayita-nirodhaṃ upasampajja viharati	they enter and remain in the cessation of perception and sensation.
ayaṁ aṭṭhamī disā.	This is the eighth direction.

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.

10 - (conclusion)

So vuccati: ‘yoggācariyānaṁ anuttaro purisadammasārathī’ti—	‘Of all meditation teachers, it is he that is called the supreme guide for those who wish to train.’
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttan”ti.	That’s what I said, and this is why I said it.”
Idamavoca bhagavā.	That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.	Satisfied, the monks were happy with what the Buddha said.
Saḷāyatanavibhaṅgasuttaṁ niṭṭhitaṁ sattamaṁ.	(end of sutta)

(end of sutta⏹️)