中部第 137 经（Sujato 英译）第 2 阅读页 · The Analysis of the Six Sense Fields · 2/2

That’s how they are given up.That’s how they are given up.Therein, by relying on the six kinds of renunciate equanimity, give up the six kinds of domestic equanimity.Therein, by relying on the six kinds of renunciate equanimity, give up the six kinds of domestic equanimity.That’s how they are given up.That’s how they are given up.

Therein, by relying on the six kinds of renunciate happiness, give up the six kinds of renunciate sadness.Therein, by relying on the six kinds of renunciate happiness, give up the six kinds of renunciate sadness.That’s how they are given up.That’s how they are given up.Therein, by relying on the six kinds of renunciate equanimity, give up the six kinds of renunciate happiness.Therein, by relying on the six kinds of renunciate equanimity, give up the six kinds of renunciate happiness.

That’s how they are given up.That’s how they are given up.There is equanimity that is diversified, based on diversity, and equanimity that is unified, based on unity.There is equanimity that is diversified, based on diversity, and equanimity that is unified, based on unity.And what is equanimity based on diversity?And what is equanimity based on diversity?

There is equanimity toward sights, sounds, smells, tastes, and touches.There is equanimity toward sights, sounds, smells, tastes, and touches.This is equanimity based on diversity.This is equanimity based on diversity.And what is equanimity based on unity?And what is equanimity based on unity?

There is equanimity based on the dimensions of infinite space, infinite consciousness, nothingness, and neither perception nor non-perception.There is equanimity based on the dimensions of infinite space, infinite consciousness, nothingness, and neither perception nor non-perception.This is equanimity based on unity.This is equanimity based on unity.Therein, relying on equanimity based on unity, give up equanimity based on diversity.Therein, relying on equanimity based on unity, give up equanimity based on diversity.

That’s how it is given up.That’s how it is given up.Relying on not being determined by that, give up equanimity based on unity.Relying on not being determined by that, give up equanimity based on unity.That’s how it is given up.That’s how it is given up.

‘Therein, relying on this, give up that.’‘Therein, relying on this, give up that.’That’s what I said, and this is why I said it.That’s what I said, and this is why I said it.‘The Noble One cultivates the establishment of mindfulness in three cases, by virtue of which they are a Teacher worthy to instruct a group.’‘The Noble One cultivates the establishment of mindfulness in three cases, by virtue of which they are a Teacher worthy to instruct a group.’

That’s what I said,That’s what I said,but why did I say it?but why did I say it?The first case is when the Teacher teaches Dhamma to his disciples out of kindness and sympathy:The first case is when the Teacher teaches Dhamma to his disciples out of kindness and sympathy:

‘This is for your welfare. This is for your happiness.’‘This is for your welfare. This is for your happiness.’But their disciples don’t want to listen. They don’t actively listen or try to understand. They proceed having turned away from the Teacher’s instruction.But their disciples don’t want to listen. They don’t actively listen or try to understand. They proceed having turned away from the Teacher’s instruction.In this case the Realized One is not unhappy, he does not feel unhappiness. He remains unfestering, mindful and aware.In this case the Realized One is not unhappy, he does not feel unhappiness. He remains unfestering, mindful and aware.

This is the first case in which the Noble One cultivates the establishment of mindfulness.This is the first case in which the Noble One cultivates the establishment of mindfulness.The next case is when the Teacher teaches Dhamma to his disciples out of kindness and sympathy:The next case is when the Teacher teaches Dhamma to his disciples out of kindness and sympathy:‘This is for your welfare. This is for your happiness.’‘This is for your welfare. This is for your happiness.’

And some of their disciples don’t want to listen. They don’t actively listen or try to understand. They proceed having turned away from the Teacher’s instruction.And some of their disciples don’t want to listen. They don’t actively listen or try to understand. They proceed having turned away from the Teacher’s instruction.But some of their disciples do want to listen. They actively listen and try to understand. They don’t proceed having turned away from the Teacher’s instruction.But some of their disciples do want to listen. They actively listen and try to understand. They don’t proceed having turned away from the Teacher’s instruction.In this case the Realized One is not unhappy,In this case the Realized One is not unhappy,

nor is he happy.nor is he happy.Shunning both unhappiness and happiness, he remains equanimous, mindful and aware.Shunning both unhappiness and happiness, he remains equanimous, mindful and aware.This is the second case in which the Noble One cultivates the establishment of mindfulness.This is the second case in which the Noble One cultivates the establishment of mindfulness.

The next case is when the Teacher teaches Dhamma to his disciples out of kindness and sympathy:The next case is when the Teacher teaches Dhamma to his disciples out of kindness and sympathy:‘This is for your welfare. This is for your happiness.’‘This is for your welfare. This is for your happiness.’And their disciples want to listen. They actively listen and try to understand. They don’t proceed having turned away from the Teacher’s instruction.And their disciples want to listen. They actively listen and try to understand. They don’t proceed having turned away from the Teacher’s instruction.

In this case the Realized One is happy, he does feel happiness. He remains unfestering, mindful and aware.In this case the Realized One is happy, he does feel happiness. He remains unfestering, mindful and aware.This is the third case in which the Noble One cultivates the establishment of mindfulness.This is the third case in which the Noble One cultivates the establishment of mindfulness.‘The Noble One cultivates the establishment of mindfulness in three cases, by virtue of which they are a Teacher worthy to instruct a group.’‘The Noble One cultivates the establishment of mindfulness in three cases, by virtue of which they are a Teacher worthy to instruct a group.’

That’s what I said, and this is why I said it.That’s what I said, and this is why I said it.‘Of all meditation tutors, it is he that is called the supreme guide for those fit for training.’‘Of all meditation tutors, it is he that is called the supreme guide for those fit for training.’That’s what I said, but why did I say it?That’s what I said, but why did I say it?

Driven by an elephant trainer, an elephant in training proceeds in just one direction:Driven by an elephant trainer, an elephant in training proceeds in just one direction:east, west, north, or south.east, west, north, or south.Driven by a horse trainer, a horse in training proceeds in just one direction:Driven by a horse trainer, a horse in training proceeds in just one direction:

east, west, north, or south.east, west, north, or south.Driven by an ox trainer, an ox in training proceeds in just one direction:Driven by an ox trainer, an ox in training proceeds in just one direction:east, west, north, or south.east, west, north, or south.

But driven by the Realized One, the perfected one, the fully awakened Buddha, a person in training proceeds in eight directions:But driven by the Realized One, the perfected one, the fully awakened Buddha, a person in training proceeds in eight directions:Having physical form, they see forms.Having physical form, they see forms.This is the first direction.This is the first direction.

Not perceiving physical form internally, they see forms externally.Not perceiving physical form internally, they see forms externally.This is the second direction.This is the second direction.They’re focused only on beauty.They’re focused only on beauty.

This is the third direction.This is the third direction.Going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space.Going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space.This is the fourth direction.This is the fourth direction.

Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness.Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness.This is the fifth direction.This is the fifth direction.Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.

This is the sixth direction.This is the sixth direction.Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception.Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception.This is the seventh direction.This is the seventh direction.

Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling.Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling.This is the eighth direction.This is the eighth direction.Driven by the Realized One, the perfected one, the fully awakened Buddha, a person in training proceeds in these eight directions.Driven by the Realized One, the perfected one, the fully awakened Buddha, a person in training proceeds in these eight directions.

‘Of all meditation tutors, it is he that is called the supreme guide for those fit for training.’‘Of all meditation tutors, it is he that is called the supreme guide for those fit for training.’That’s what I said, and this is why I said it.”That’s what I said, and this is why I said it.”That is what the Buddha said.That is what the Buddha said.

Satisfied, the mendicants approved what the Buddha said.Satisfied, the mendicants approved what the Buddha said.