“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.
“Yes, sir,” they replied.
“是的，先生，”他们回答。
Bhagavā etadavoca:
The Buddha said this:
佛陀说了这些：
“‘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.’
‘The eighteen mental explorations should be understood.’
‘十八意行应被理解。’
[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.]
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.
意识法时，人会意行以乐为基础、或以苦为基础、或以舍为基础的法。
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.’
所以有六种以乐为基础的意行，六种以苦为基础的意行，以及六种以舍为基础的意行。‘十八意行应被理解。’
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
That’s what I said, and this is why I said it.
我那样说了，这就是我那样说的原因。
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137.3 – (36 positions of sentient beings = 18 x [householder + renunciate])
‘The thirty-six positions of sentient beings should be understood.’
‘三十六有情处应被理解。’
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?
That’s what I said, but why did I say it?
我那样说了，但我为什么那样说呢？
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.
有六种居士喜和六种出离喜。有六种居士忧和六种出离忧。有六种居士舍和六种出离舍。
§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?
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.
[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.
These are the six kinds of householder mental-joy.
这些是六种居士喜。
§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?
在这种情况下，什么是六种出离喜？
[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.]
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.
[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.
§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?
在这种情况下，什么是六种居士忧？
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.
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.
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:
‘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.
[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:
‘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.
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.
当眼见色时，对于未受教育的凡夫，一种愚痴的凡夫，尚未超越其局限和业报，对过患视而不见，就会生起舍。
Yā evarūpā upekkhā, rūpaṁ sā nātivattati.
Such equanimous-observation does not transcend the form.
这种舍不超越色。
Tasmā sā upekkhā ‘gehasitā’ti vuccati.
That’s why it’s called householder equanimous-observation.
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.
当意识法时，对于未受教育的凡夫，一种愚痴的凡夫，尚未超越其局限和业报，对过患视而不见，就会生起舍。
Yā evarūpā upekkhā, dhammaṁ sā nātivattati.
Such equanimous-observation does not transcend the [raw mental input] dharma.
这种舍不超越法。
Tasmā sā upekkhā ‘gehasitā’ti vuccati.
That’s why it’s called householder equanimous-observation.
所以它被称为居士舍。
Imā cha gehasitā upekkhā.
These are the six kinds of householder equanimous-observation.
这些是六种居士舍。
§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?
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.
[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.
[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.]
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137.5 – (two kinds of upekkha equanimous-observation)
There is equanimous-observation towards forms, sounds, smells, tastes, and touches.
有对色、声、香、味、触的舍。
ayaṁ, bhikkhave, upekkhā nānattā nānattasitā.
This is equanimous-observation based on diversity.
这是以多样性为基础的舍。
[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?
There is equanimous-observation based on the dimensions of infinite space, infinite consciousness, nothingness, and neither perception nor non-perception.
有以空无边处、识无边处、无所有处和非想非非想处为基础的舍。
ayaṁ, bhikkhave, upekkhā ekattā ekattasitā.
This is equanimous-observation based on unity.
这是以统一性为基础的舍。
§4.6 – (rely on upekkha of formless to give up upekkha of fourth jhāna)
‘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.’
‘圣者于三处修习念处[法]，藉此，他是一位值得教导众生的老师。’
iti kho panetaṁ vuttaṁ;
That’s what I said,
我那样说了，
kiñcetaṁ paṭicca vuttaṁ?
but why did I say it?
但我为什么那样说呢？
§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:
第一种情况是，老师出于慈悲教导佛法：
‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti.
‘This is for your welfare. This is for your mental-joy.’
“这是为了你们的福利。这是为了你们的喜悦。”
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.
但他们的弟子不想听。他们不专心，也不用心去理解。他们背离了老师的教导。
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.
The next case is when the Teacher teaches the Dhamma out of kindness and compassion:
下一种情况是，老师出于慈悲教导佛法：
‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti.
‘This is for your welfare. This is for your mental-joy.’
“这是为了你们的福利。这是为了你们的喜悦。”
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.
他们的一些弟子不想听。他们不专心，也不用心去理解。他们背离了老师的教导。
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.
但他们的一些弟子确实想听。他们专心，也用心去理解。他们不背离老师的教导。
Tatra, bhikkhave, tathāgato na ceva anattamano hoti, na ca anattamanataṁ paṭisaṁvedeti;
In this case the Realized One is not displeased,
在这种情况下，如来不感到不悦，
na ca attamano hoti, na ca attamanataṁ paṭisaṁvedeti. Anattamanatā ca attamanatā ca—
nor is he pleased.
他也不感到喜悦。
tadubhayaṁ abhinivajjetvā upekkhako viharati sato sampajāno.
Rejecting both displeasure and pleasure, he remains equanimously-observing, mindful [of Dharma] and lucidly-discerning.
The next case is when the Teacher teaches the Dhamma out of kindness and compassion:
下一种情况是，老师出于慈悲教导佛法：
‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti.
‘This is for your welfare. This is for your mental-joy.’
“这是为了你们的福利。这是为了你们的喜悦。”
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.
他们的弟子想听。他们专心，也用心去理解。他们不背离老师的教导。
Tatra, bhikkhave, tathāgato attamano ceva hoti, attamanatañca paṭisaṁvedeti, anavassuto ca viharati sato sampajāno.
In this case the Realized One is pleased, and he feels pleasure. He remains unaffected [by the audience response], mindful [of Dharma] and lucidly-discerning.
‘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.’
‘圣者于三处修习念处[法]，藉此，他是一位值得教导众生的老师。’
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
That’s what I said, and this is why I said it.
我那样说了，这就是我那样说的原因。
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137.8 – (8 vimokkha + simile of horse and ox trainer in 4 directions)
[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.]
[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,
