163. （一六三）分别六处经

I have heard thus:

At one time, the Buddha was traveling in the country of Śrāvastī, staying at the Jeta Grove Anāthapiṇḍada-ārāma.

At that time, the World-Honored One addressed the bhikṣus, saying, "I shall teach you the Dharma, which is wonderful in the beginning, wonderful in the middle, and wonderful in the end, with meaning and phrasing, complete and pure, revealing the holy life. It is called the Discourse on the Analysis of the Six Sense Bases. Listen well, listen well, and consider it carefully."

At that time, the bhikṣus said, "World-Honored One! We shall receive the teaching."

The Buddha said, "You should know the six sense bases as internal. You should know the six sense objects as internal. You should know the eighteen mental activities as internal. You should know the thirty-six kinds of suffering as internal. Within that, you should cut them off and accomplish them. You should know the immeasurable teachings as internal. The three foundations of mindfulness are what the noble ones practice. Having practiced what the noble ones practice, the assembly can be taught. The unsurpassed tamer of beings, the tamer of beings, goes to all directions. This is called the matter of the Discourse on the Analysis of the Six Sense Bases.

What is the reason for saying 'the six sense bases should be known as internal'? It means the sense base of the eye, the ear, nose, tongue, body, and mind. The reason for saying 'the six sense bases should be known as internal' is for this reason.

What is the reason for saying 'the six sense objects should be known as internal'? It means the sense object of the eye for seeing forms, the sense object of the ear for hearing sounds, the sense object of the nose for smelling fragrances, the sense object of the tongue for tasting flavors, the sense object of the body for feeling tactile objects, and the sense object of the mind for knowing phenomena. The reason for saying 'the six sense objects should be known as internal' is for this reason.

What is the reason for saying 'the eighteen mental activities should be known as internal'? It means that when a monk sees forms with the eye, he dwells in joy, sorrow, or equanimity in regard to forms. Similarly, with regard to sounds, smells, tastes, tactile objects, and phenomena known by the mind, he dwells in joy, sorrow, or equanimity. These are called the eighteen mental activities: six joys, six sorrows, and six equanimities. The reason for saying 'the eighteen mental activities should be known as internal' is for this reason.

What is the reason for saying 'the thirty-six knives should be known as internal'? It means there are six joys based on attachment, six joys based on non-attachment, six sorrows based on attachment, six sorrows based on non-attachment, six equanimities based on attachment, and six equanimities based on non-attachment.

What are the six joys based on attachment? What are the six joys based on non-attachment? When one sees forms with the eye and gives rise to joy, it should be known as twofold: based on attachment or based on non-attachment. What is joy based on attachment? When one knows forms as desirable, thinks of them with affection, and is associated with the pleasure of desire, one desires to obtain what has not been obtained, and upon obtaining it, one recollects and gives rise to joy. This kind of joy is called joy based on attachment. What is joy based on non-attachment? Knowing that forms are impermanent, subject to change, and will cease, one desires to be free from them, and one wishes to extinguish and pacify them. Recollecting that all forms in the past and present are impermanent, suffering, and subject to cessation, one gives rise to joy. This kind of joy is called joy based on non-attachment. Similarly, when one knows sounds, smells, tastes, tactile objects, and phenomena with the mind and gives rise to joy, it should be known as twofold: based on attachment or based on non-attachment. What is joy based on attachment? When one knows phenomena as desirable, thinks of them with affection, and is associated with the pleasure of desire, one desires to obtain what has not been obtained, and upon obtaining it, one recollects and gives rise to joy. This kind of joy is called joy based on attachment. What is joy based on non-attachment? Knowing that phenomena are impermanent, subject to change, and will cease, one desires to be free from them, and one wishes to extinguish and pacify them. Recollecting that all phenomena in the past and present are impermanent, suffering, and subject to cessation, one gives rise to joy. This kind of joy is called joy based on non-attachment.

What are the six sorrows based on attachment? What are the six sorrows based on non-attachment? When one sees forms with the eye and gives rise to sorrow, it should be known as twofold: based on attachment or based on non-attachment. What is sorrow based on attachment? When one knows forms as desirable, thinks of them with affection, and is associated with the pleasure of desire, one desires to obtain what has not been obtained, and upon obtaining it, one recollects and gives rise to sorrow when it is past, scattered, destroyed, changed, or lost. This kind of sorrow is called sorrow based on attachment. What is sorrow based on non-attachment? Knowing that forms are impermanent, subject to change, and will cease, one desires to be free from them, and one wishes to extinguish and pacify them. Recollecting that all forms in the past and present are impermanent, suffering, and subject to cessation, one thinks, 'When will I attain the state of practice of the noble ones?' This is the supreme touch of the aspiration for fear, and the knowledge of suffering gives rise to sorrow. This kind of sorrow is called sorrow based on non-attachment. Similarly, when one knows sounds, smells, tastes, tactile objects, and phenomena with the mind and gives rise to sorrow, it should be known as twofold: based on attachment or based on non-attachment. What is sorrow based on attachment? When one knows phenomena as desirable, thinks of them with affection, and is associated with the pleasure of desire, one desires to obtain what has not been obtained, and upon obtaining it, one recollects and gives rise to sorrow when it is past, scattered, destroyed, changed, or lost. This kind of sorrow is called sorrow based on attachment. What is sorrow based on non-attachment? Knowing that phenomena are impermanent, subject to change, and will cease, one desires to be free from them, and one wishes to extinguish and pacify them. Recollecting that all phenomena in the past and present are impermanent, suffering, and subject to cessation, one thinks, 'When will I attain the state of practice of the noble ones?' This is the supreme touch of the aspiration for fear, and the knowledge of suffering gives rise to sorrow. This kind of sorrow is called sorrow based on non-attachment.

What are the six equanimities based on attachment? What are the six equanimities based on non-attachment? When one sees forms with the eye and gives rise to equanimity, it should be known as twofold: based on attachment or based on non-attachment. What is equanimity based on attachment? When one knows forms as giving rise to equanimity, one is equal-minded, not well-versed, without wisdom, ignorant, and an ordinary person. One has equanimity towards forms, and is not free from forms. This is called equanimity based on attachment. What is equanimity based on non-attachment? Knowing that forms are impermanent, subject to change, and will cease, one desires to be free from them, and one wishes to extinguish and pacify them. Recollecting that all forms in the past and present are impermanent, suffering, and subject to cessation, one abides in equanimity. If one cultivates equanimity with utmost sincerity, this is called equanimity based on non-attachment. Similarly, when one knows sounds, smells, tastes, tactile objects, and phenomena with the mind and gives rise to equanimity, it should be known as twofold: based on attachment or based on non-attachment. What is equanimity based on attachment? When one knows phenomena as giving rise to equanimity, one is equal-minded, not well-versed, without wisdom, ignorant, and an ordinary person. One has equanimity towards phenomena, and is not free from phenomena. This is called equanimity based on attachment. What is equanimity based on non-attachment? Knowing that phenomena are impermanent, subject to change, and will cease, one desires to be free from them, and one wishes to extinguish and pacify them. Recollecting that all phenomena in the past and present are impermanent, suffering, and subject to cessation, one abides in equanimity. If one cultivates equanimity with utmost sincerity, this is called equanimity based on non-attachment. These are the six joys based on attachment, the six joys based on non-attachment, the six sorrows based on attachment, the six sorrows based on non-attachment, the six equanimities based on attachment, and the six equanimities based on non-attachment. In total, there are thirty-six kinds of cutting. It should be known that these are internal. Therefore, it is said.

Among them, what is meant by 'attaining the cessation of those'? It is said that these six joys are based on non-attachment, taken, relied upon, and abided in. These six joys based on attachment are extinguished, eliminated, and eliminated. These six sorrows are based on non-attachment, taken, relied upon, and abided in. These six sorrows based on attachment are extinguished, eliminated, and eliminated. These six equanimities are based on non-attachment, taken, relied upon, and abided in. These six equanimities based on attachment are extinguished, eliminated, and eliminated. These six sorrows are based on non-attachment, taken, relied upon, and abided in. These six joys based on non-attachment are extinguished, eliminated, and eliminated. These six equanimities are based on non-attachment, taken, relied upon, and abided in. These six sorrows based on non-attachment are extinguished, eliminated, and eliminated.

There is equanimity with immeasurable pleasure, with various pleasures, and there is equanimity with one pleasure, without various pleasures. What is equanimity with immeasurable pleasure, with various pleasures? If one gives rise to equanimity towards forms, sounds, smells, tastes, and tactile objects, this equanimity has immeasurable pleasure, with various pleasures. What is equanimity with one pleasure, without various pleasures? Equanimity based on the immeasurable space, the immeasurable consciousness, the nothingness, and the neither perception nor non-perception. This equanimity has one pleasure, without various pleasures. It is taken, relied upon, and abided in. Equanimity with immeasurable pleasure, with various pleasures is extinguished, eliminated, and eliminated. Equanimity with one pleasure, without various pleasures is taken, relied upon, and abided in. Equanimity with immeasurable pleasure, with various pleasures is extinguished, eliminated, and eliminated. Among them, what is meant by 'attaining the cessation of those'? It is said that this is the reason.

As for the immeasurable teachings of the Tathāgata, what is meant by 'should be known internally'? There are four disciples of the Tathāgata, who have superior practice, superior intention, superior mindfulness, and superior wisdom. They have eloquence and the foremost eloquence. They live for a hundred years. The Tathāgata teaches them the Dharma for a hundred years, except during times of eating, defecating, urinating, sleeping, resting, and gatherings. The Dharma taught by the Tathāgata, the words and phrases of the Dharma, and the contemplation of meaning, they quickly contemplate the meaning with wisdom, and do not ask the Tathāgata about the Dharma again. Why is that? Because the Tathāgata's teachings are inexhaustible and immeasurable. The words and phrases of the Dharma, and the contemplation of meaning, even if the four disciples live for a hundred years, it is like four skilled archers shooting arrows at the same time. They are well-trained, well-informed, and skillful. They quickly penetrate the past. In the same way, the World-Honored One has four disciples, who have superior practice, superior intention, superior mindfulness, and superior wisdom. They have eloquence and the foremost eloquence. They live for a hundred years. The Tathāgata teaches them the Dharma for a hundred years, except during times of eating, defecating, urinating, sleeping, resting, and gatherings. The Dharma taught by the Tathāgata, the words and phrases of the Dharma, and the contemplation of meaning, they quickly contemplate the meaning with wisdom, and do not ask the Tathāgata about the Dharma again. Why is that? Because the Tathāgata is inexhaustible and immeasurable. As for the immeasurable teachings of the Tathāgata, what is meant by 'should be known internally'? It is said that this is the reason.

As for the three foundations of mindfulness, which are practiced by the noble ones and which, when practiced by the noble ones, can be taught to the assembly. What is meant by this? If the Tathāgata teaches the Dharma to his disciples out of compassion, seeking meaning and benefit, seeking peace and happiness, with a mind of loving-kindness and compassion, this is for their benefit, this is for their happiness, this is for their benefit and happiness. If those disciples are not respectful, do not practice accordingly, do not establish wisdom, their minds do not turn towards the Dharma and the next Dharma, they do not accept the true Dharma, they go against the teachings of the World-Honored One, and are unable to attain concentration, the World-Honored One does not worry or grieve about this. The World-Honored One simply abandons it without doing anything, always mindful and always wise. This is called the first foundation of mindfulness, which is practiced by the noble ones and which, when practiced by the noble ones, can be taught to the assembly.

Furthermore, if the Tathāgata teaches the Dharma to his disciples out of compassion, seeking meaning and benefit, seeking peace and happiness, with a mind of loving-kindness and compassion, this is for their benefit, this is for their happiness, this is for their benefit and happiness. If those disciples are respectful, practice accordingly, establish wisdom, their minds turn towards the Dharma and the next Dharma, they uphold the true Dharma, do not go against the teachings of the World-Honored One, and are able to attain concentration, the World-Honored One does not rejoice about this. The World-Honored One simply abandons it without doing anything, always mindful and always wise. This is called the second foundation of mindfulness, which is practiced by the noble ones and which, when practiced by the noble ones, can be taught to the assembly.

Furthermore, if the Tathāgata teaches the Dharma to his disciples out of compassion, seeking meaning and benefit, seeking peace and happiness, with a mind of loving-kindness and compassion, this is for their benefit, this is for their happiness, this is for their benefit and happiness. Some disciples may not be respectful, do not practice accordingly, do not establish wisdom, their minds do not turn towards the Dharma and the next Dharma, they do not uphold the true Dharma, go against the teachings of the World-Honored One, and are unable to attain concentration. Some disciples may be respectful, practice accordingly, establish wisdom, their minds turn towards the Dharma and the next Dharma, they uphold the true Dharma, do not go against the teachings of the World-Honored One, and are able to attain concentration. The World-Honored One does not worry or rejoice about this. The World-Honored One simply abandons it without doing anything, always mindful and always wise. This is called the third foundation of mindfulness. Which is practiced by the noble ones and which, when practiced by the noble ones, can be taught to the assembly.

The Unsurpassed Tamer of Men means the tamer of men who goes to all directions. Why is this said? The tamer of men means the tamer of men who goes to one direction, either the east, south, west, or north; the tamer of elephants means the tamer of elephants who goes to one direction, either the east, south, west, or north; the tamer of horses means the tamer of horses who goes to one direction, either the east, south, west, or north; the tamer of oxen means the tamer of oxen who goes to one direction, either the east, south, west, or north. The Unsurpassed Tamer of Men means the tamer of men who goes to all directions. Among them, the one who internally has no form perception but externally perceives form is called the first direction. The one who internally has no form perception but externally perceives form is called the second direction. The one who dwells in the attainment of the body touch of the pure liberation is called the third direction. The one who transcends all perceptions of form, eliminates perceptions of resistance, does not think of various perceptions, and dwells in the attainment of the sphere of infinite space is called the fourth direction. The one who transcends the entire sphere of infinite space, the infinite consciousness, and dwells in the attainment of the sphere of infinite consciousness is called the fifth direction. The one who transcends the entire sphere of infinite consciousness, the nothingness, and dwells in the attainment of the sphere of nothingness is called the sixth direction. The one who transcends the entire sphere of nothingness, the neither perception nor non-perception, and dwells in the attainment of the sphere of neither perception nor non-perception is called the seventh direction. The one who transcends the entire sphere of neither perception nor non-perception, the cessation of perception and feeling, and dwells in the attainment of the body touch of the cessation of perception and feeling, with wisdom observing the knowledge of the exhaustion of taints, is called the eighth direction. The Unsurpassed Tamer of Men means the tamer of men who goes to all directions. For this reason it is said.

The Buddha spoke thus. Those bhikṣus, having heard the Buddha's words, rejoiced and practiced accordingly.