MAJJHIMA NIKAAYA III
II. 3. 5. Maagandiyasutta.m
III.
4. 7. Salaayatanavibhangasutta.m- Classification of the six spheres-(137)
I
heard thus.The Blessed One was living in the monastery offered by Anaathapindika
in Jeta’s grove in Saavatthi. The Blessed One addressed the bhikkhus from
there. ‘Bhikkhus, I will teach the Classification of the six spheres, listen
attentively,
I
will teach’ Those bhikkhus agreed and the Blessed One said ‘Bhikkhus, you
should know, the six internal spheres, the six external spheres, the six
bodies of consciousness, the six bodies of contact, the eighteen ramblings
of the mind and the thirty six in seven steps.Here on account of this dispel
this.When the noble disciple develops, the three establishments of mindfulness,
he becomes a Teacher suitable to instruct a gathering. He is said to be
the incomparable tamer of those to be tamed. This is the short exposition
of the classification of the six mental spheres.
It
was said, that the six internal spheres should be known. Why was it said
so? The spheres of the eye, ear, nose, tongue, body and the mind should
be known. If it was said the six internal spheres should be known, it was
said, on account of this.
It
was said, that the six external spheres should be known. Why was it said
so? The spheres of forms, sounds, smells, tastes, touches and ideas should
be known. If it was said the six external spheres should be known, it was
said on account of this..
It
was said, that the six conscious bodies should be known. Why was it said
so? The conscious bodies of the eye, ear, nose, tongue, body and the mind
should be known. If it was said the six conscious bodies should be known,
it was said on account of this..
It
was said, that the six bodies of contact should be known. Why was it said
so? The bodies of contact of the, eye, ear, nose, tongue, body and the
mind should be known. If it was said the six bodies of contact should be
known, it was said on account of this..
It
was said that the eighteen ramblings of the mind should be known. Why was
it said so? Seeing a form with the eye, the mind dwells in pleasure, dwells
in displeasure, and dwells in equanimity; Hearing a sound,...re..... Smelling
ascent,...re... Tasting,...re.....
Experiencing a touch...re.... Cognizing an idea dwells in pleasure dwells
in displeasure and dwells in equanimity. Thus there are six ramblings in
pleasure, six in displeasure and six in equanimity If it was said the eighteen
ramblings of the mindshould be
known, it was said on account of this.
It
was said that the thirty six should be known, in seven steps.Why was it
said so?
The
six clingings to worldly pleasures, the six clingings to non -sensual pleasures,
the six clingings to worldly displeasures, the six clingings to non-sensual
displeasures, the six clingings to worldly equanimities, and the six clingings
to non-sensual equanimities.
What
are the six clingings to worldly pleasures? Pleasing agreeable forms that
should be cognized with eye consciousess, arousing delight connected with
material gains, or with material gains in the past, which changed, are
no more and are only the recollections of the past, which arouse pleasure,
to these are said clingings to worldly pleasures.Pleasing
agreeable sounds, ....re.....Pleasing agreeable smells, ....re......Pleasing
agreeable tastes, ....re......Pleasing agreeable touches, ....re.......and
Pleasing agreeable ideas, ....re......that should be cognized with mind
consciousess, arousing delight connected with material gains, or with material
gains in the past, which changed, are no more and are only the recollections
of the past, which arouse pleasure, to these are said worldly pleasures.
These.are the six clingings to worldly pleasures
What
are the six clingings to non sensual pleasures? Knowing as it really is
that all forms are impermanent, changing, unpleasant things, in the past
as well as now, and as a result arises pleasure, to these are said clingings
to non-sensual pleasures. Knowing as it really is that all sounds ..re...Knowing
as it really is that all smells...re.. Knowing as it really is that all
tastes...re.... Knowing as it really is that all touches....re.... Knowing
as it really is that all ideas .are impermanent, changing, unpleasant things,
in the past as well as now, and as a result arises pleasure, to these are
said clingings to non-sensual pleasures. These.are the six clingings to
non- sensual pleasures
What
are the six clingings to worldly displeasures? Pleasing agreeable forms
that should be cognized with eye consciousess, arousing delight connected
with material gains not obtained, or with material gains not obtained in
the past, which changed, are no more and are only the recollections of
the past, which arouse displeasure, to these are said clingings to worldly
displeasures.Pleasing agreeable
sounds, ....re.....Pleasing agreeable smells, ....re......Pleasing agreeable
tastes, ....re......Pleasing agreeable touches, ....re.......and Pleasing
agreeable ideas, that should be cognized with mind consciousess, arousing
delight connected with material gains not obtained, or with material gains
not obtained in the past, which changed, are no more and are only the recollections
of the past, which arouse displeasure, to these are said clingings to worldly
displeasures. These.are the six clingings to worldly displeasures
What
are the six clingings to non sensual displeasures? Knowing as it really
is that all forms are impermanent, changing, unpleasant things, in the
past as well as now with right wisdom, desires for the incomparable release.
‘When will I abide in that sphere, in which the noble ones at present abide.’
On account of that desire arises displeasure.That displeasure is called,
clinging to non-sensual displeasure.Knowing as it really is that all sounds
..re...Knowing as it really is that all smells...re.. Knowing as it really
is that all tastes...re.... Knowing as it really is that all touches....re....
Knowing as it really is that all ideas .are impermanent, changing, unpleasant
things, in the past as well as nowwith
right wisdom, desires for the incomparable release. ‘When will I abide
in that sphere, in which the noble ones at present abide.’ On account of
that desire arises displeasure.That displeasure is called, clinging to
non-sensual displeasure.These.are the six clingings to non- sensual displeasures
What
are the six clingings to worldly equanimity? The not learned ordinary man,
who has not won over, the boundary and the results of actions and who does
not see the dangers, seeing a form gains equanimity, that equanimity does
not leap beyond that form, therefore it is said clinging to worldly equanimity.
Hearing a sound,...re.... Smelling a scent,...re..... Tasting,...re.....Experiecing
a touch with the body,...re....Cognizing an idea with the mindgains
equanimity, that equanimity does not leap beyond that idea, therefore it
is said clinging to worldly equanimity. These are the six clingings to
worldly equanimity.
What
are the six clingings to non sensual equanimity? To one who knows as it
really is that all forms are impermanent, changing, unpleasant things,
in the past as well as now with right wisdom, arises equanimity, that equanimity
leaps beyond that form, therefore it is said clinging to non-sensual equanimity.
Hearing a sound,...re.... Smelling a scent,...re..... Tasting,...re.....Experiecing
a touch with the body,...re....Cognizing an idea with the mindgains
equanimity, that equanimityleaps
beyond that idea, therefore it is said clinging to non-sensual equanimity.
These are the six clingings to non sensual equanimity.
If
it was said the thirty six should be known in seven stages, it was said
on account of this.
It
was said, on account of this dispel this. Why was it said so? Bhikkhus,
on account of the six clingings to non-sensual pleasures, overcome and
dispel the six clingings to worldly pleasures. Thus comes about the overcoming
and the dispelling of the six clingings to worldly pleasuresBhikkhus,
on account of the six clingings to non-sensual displeasures, overcome and
dispel the six clingings to worldly displeasures. Thus comes about the
overcoming and the dispelling of the six clingings to worldly displeasuresBhikkhus,
on account of the six clingings to non-sensual equanimities, overcome and
dispel the six clingings to worldlyequanimities.
Thus comes about the overcoming and the dispelling of the six clingings
to worldly equanimities Bhikkhus, on account of the six clingings to non-sensual
pleasures, overcome and dispel the six clingings to non-sensual displeasures.
Thus comes about the overcoming and the dispelling of the six clingings
to non-sensual displeasures. Bhikkhus, on account of the six clingings
to non-sensual equanimities, overcome and dispel the six clingings to non-sensual
pleasures. Thus comes about the overcoming and the dispelling of the six
clingings to non-sensual pleasures.
Bhikkhus,
there is equanimity to diverse clinging, and there is equanimity to a single
clinging. What is equanimity to diverse clinging? Bhikkhus, there is equanimity
to forms, to sounds, smells, tastes and touches. This is equanimity to
diverse clinging.
Bhikkhus,
what is equanimity to a single clinging? There is equanimity settled, in
the sphere of space,in the sphere
of consciousness, in the sphere of nothingness and in the sphere of neither
perception nor non-perception. This is equanimity to a single clinging.
Bhikkhus, on account of equanimity to a single clinging, overcome.and dispel
the equanimity to diverse clinging. Thus comes about the overcoming and
dispelling of equanimity to diverse clinging. Bhikkhus, without desiring
equanimity to a single clinging, overcome and dispel equanimity to a single
clinging. Thus comes about the overcoming and dispelling of equanimity
to a single clinging. If it was said, on account of this dispel this, it
was said on account of this.
These
three establishments of mindfulness, the noble disciple practises and becomes
a suitable Teacher to instruct a crowd. Why was it said so? Bhikkhus, the
Teacher teaches the disciples out of compassion saying, this is for your
good and welfare.The disciples do not lend ear, do not attend to know it.
They leave the dispensation. Bhikkhus, the Thus Gone One does not feel
displeased, abides mindful and aware without leaking thoughts. This is
the first establishment of mindfulness, practising which he becomes a suitable
Teacher to instruct a crowd
Again
bhikkhus, the Teacher teaches the disciples out of compassion saying, this
is for your good and welfare.Of them a certain disciple does not lend ear,
does not attend to know it. He leaves the dispensation. A certain disciple
lends ear, attends to know it. He does not leave the dispensation. Bhikkhus,
the Thus Gone One neither feels pleased nor displeased, giving up both
abides with equanimity, mindful and aware.This is the second establishment
of mindfulness, practising which he becomes a suitable Teacher to instruct
a crowd.
Again
bhikkhus, the Teacher teaches the disciples out of compassion saying, this
is for your good and welfare.The disciples lend ear, attend to know it.
They do not leave the dispensation. Bhikkhus, the Thus Gone One neither
feels pleased nor displeased, abides mindful and aware without leaking
thoughts. This is the third establishment of mindfulness, practising which
he becomes a suitable Teacher to instruct a crowd
If
it was said the noble disciple practises, these three establishments of
mindfulness and becomes a suitable Teacher to instruct a crowd, it was
said on account of this.
Bhikkhus,
it is said he is the incomparable tamer of those to be tamed. Why was it
said so? The elephant tamer makes the elephant to be tamed go in one direction.
either east, west, north or south The horse tamer makes the horse to be
tamed go in one direction. either east, west, north or south The oxen tamer
makes the ox to be tamed go in one direction. either east, west, north
or south. Bhikkhus, the Thus Gone One, perfect and rightfully enlightened
makes the man to be tamed, go in eight directions. In matter to see matter*1).This
is the first direction. With internal immaterial perception to see external
matter*2).This is the second direction. To be released in the pleasant
end.*3) This is the third direction. Overcoming all.perceptions of matter
and aversion and not attending to diverse perceptions, with space is boundless,
to attain to the sphere of space This is the fourth direction. Overcoming
all the sphere of space, with consciousness is boundless, to attain to
the sphere of consciousness.This
is the fifth direction. Overcoming all the sphere of consciousness, with
there is nothing to attain to the sphere of nothingness. This is the sixth
direction. Overcoming all the sphere of nothingness to attain to neither
perception nor non-perception.This is the seventh direction. Overcoming
neither perceptions nor non-perceptions to attain the cessation of perceptions
and feelings This is the eighth direction. Bhikkhus, the Thus Gone One,
perfect and rightfully enlightened makes the man to be tamed, go in these
eight directions.Bhikkhus, if it was said he is the incomparable tamer
of those to be tamed, it was said on account of this.
The
Blessed One said thus and those bhikkhus delighted in the words of the
Blessed One.
Notes.
1. In matter to see matter ‘ruupii ruupaani passati.’To see matter in matter
is to be aware of whatever matters at one or the other of our six doors
of mental contact. It’s for the purpose of cutting short our long journey
in existences, by penetratingly seeing the unsatisfactory nature of existences.
This is one of the methods to attain the paths and fruits.
2.
With internal immaterial perception to see external matter ‘Ajjhatta.m
aruupasa~n~nii bahiddhaa ruupaani passati.’Here the yogi attains to an
immaterial perception and then penetratingly sees the futility of existence
and tries to attain the paths and fruits. The immaterial perceptions are
attained to, by attaining to the jhaanas, or with the help of other meditation
objects.
3. To be released in the pleasant end.’Subhan t’eva adhimutto hoti.’To be released in the pleasant end is to be released in one or the other of the four divine abidings ‘brahmavihaaras.’ The fourth and the other releases are releases in the higher abidings. They all serve the same purpose of bringing release from unpleasantness.