Source: http://obo.genaud.net/dhamma-vinaya/pts/mn/mn.137.horn.pts.htm
Timestamp: 2019-04-25 16:30:52+00:00

Document:
the analysis of the sixfold (sense-) field.
"Six internal sense-fields are to be known.
Six external sense-fields are to be known.
Six classes of consciousness are to be known.
Six classes of (sense-)impingement are to be known.
Eighteen mental ranges are to be known.
Thirty-six modes for creatures are to be known.
is an ariyan who is a teacher fit to instruct a group.
the incomparable charioteer of men to be tamed.
that gives rise to equanimity.
the six equanimities connected with renunciation.
Herein what are the six joys connected with worldly life?
joy connected with worldly life.
These are the six joys connected with worldly life.
Herein what are the six joys connected with renunciation?
sorrow connected with worldly life.
Herein what are the six sorrows connected with renunciation?
as a result of the desire.
These are the six sorrows connected with renunciation.
does not go further than material shape.
equanimity connected with worldly life.
does not go further than sound.
does not go further than smell.
does not go further than flavour.
does not go further than touch.
does not go further than mental state.
goes further than material shape.
goes further than mental states.
These are the six equanimities connected with renunciation.
those six joys connected with worldly life.
those six sorrows connected with worldly life.
those six equanimities connected with worldly life.
those six sorrows connected with renunciation.
those six joys connected with renunciation.
connected with the plane of neither-perception-nor-non-perception.
move away from the teacher's instruction.
fit to instruct a group.
do not move away from the teacher's instruction.
nor does he experience depression.
do not move from the teacher's instruction.
this is the first quarter.
this is the second quarter.
this is the third quarter.
this is the fourth quarter.
this is the fifth quarter.
this is the sixth quarter.
this is the seventh quarter.
this is the eighth quarter.
he courses to these eight quarters.
it is said in reference to this."
 manopavicārā. MA. v. 21 says manassa upavicārā, discriminations or applications, ranges or spheres of the mind or mental activity. See B.H.S.D.
 sattapadā. MA. v. 21 calls this the tracks, ways, lots, padā, of creatures rooted in vaṭṭa, the whirligig of becoming (eighteen modes) and vivaṭṭa (eighteen modes).
 tatr'idaṁ nissāya idaṁ pajahatha. All these brief expositions, statements or headings (mātikā) arc explained during the course of this Sutta.
 These three satipaṭṭhāna have nothing to do with the four usual ones, as is clear from the analysis below, p. 269. They are, more precisely, āveṇikā (special, exceptional) satipaṭṭhāna of a Buddha, his even-mindedness, sama-cittatā, when his audience listens, does not listen, or partly both. See B.H.S.D. under āveṇika and sm.rty-upasthāna. At Divy. 182, 268, we get: tribhir āveṇikaiḥ sm.rtyupasthānair; and at Divy. 126 tribhiḥ sm.rtyupasthānair Cf. the eighteen special, peculiar attributes of a Buddha, āveṇikā Buddha-dharmā, enumerated at Mhvu. i. 160. And cf. e.g.. śatasāhasrikā ix. 1449-1450 (translated at Buddhist Texts through the Ages, p. 146) where among the attributes is included "his mindfulness never fails" and "there is no falling off in mindfulness," nāsti sm.rtihāniḥ, although this, from the context, almost certainly refers not to the three, but to the four arousings of mindfulness. Pali has no such list, although eighteen Buddhadhammā are referred to at Miln. 105, 285, UdA. 87. Apart from the above Discourse, I know of no other passage in the Pali canon that expounds these three satipaṭṭhāna.
 tayo satipaṭṭhānā, yad ariyo sevati yad ariyo sevamāno satthā gaṇaṁ anusāsituṁ arahati. The two occurrences of yad in this sentence have	the effect of referring not to these three satipaṭṭhānā as a whole or unit but to whiohever one of them is called forth by the circumstances: of the disciples listening, not listening, or some listening and some not; see previous note. Also see the gloss of yad ariyo at MA. v. 27: yad ariyo ti ye satipaṭṭhāne ariyo sammāsambuddho sevati. Tattha tīsu ṭhānesu ṭhapento satipaṭṭhāne sevatī ti veditabbo: "which an ariyan" means those arousings of mindfulness which an ariyan who is a fully self-awakencd one practises. Here it is to be understood that, setting up mindfuiness in the three (sets of) circumstances, he practises the arousings of mindfuiness.
 yoggācariya, as at M. i. 124, iii. 97.
 uddesa, called at MA. v. 21 mātikāṭhapanaṁ, the establishment or statement of the headings.
 For this and the next three headings cf. D. iii. 243, etc.
 Cf. the "six feelings" at S. iv. 232.
 Cf. M. iii. 239 f. for cha somanassūpavicārā cha domanasūpavicārā cha upekhūpavicārā, also recorded at D. iii. 244 fṁ, Vbh. 381. Cf. the "eighteen feelings" at S. iv. 232.
 With visual consciousness, MA. v. 22; cf. VbhA. 508.
 Cf. the "thirty-six feelings" at S. iv. 232.
 virāga, explained at MA. v. 22 by vigacchanena virāgaṁ.
 MA. v. 23 says incomparable deliverance is called arahantship.
 anodhijina, one who has not conquered the whole extent (odhi, or, to the limit) of the kilesas, therefore one whose cankers are not destroyed, MA. v. 24. Cf. Vbh. 246.
 avipākajina. MA. v. 24 says, similarly one whose cankers are not destroyed. For a conqueror of fruition is called one whoso cankers are destroyed because he has conquered āyatiṁ vipākaṁ, the fruition (of deeds done here or in former births) to their (full) stretch.
 ādīnava, which, often connected with sense pleasures, is at MA. v. 24 connected with misfortune or distress, upaddava.
 It is the equanimity of not knowing, MA. v. 24.
 tāni nissāya tāni āgamma. Cf. KhpA. 229 āgammā ti nissāya.
 atammayatā as at M. iii. 42.
 anavassuta; here, not overflowing with repulsion, paṭigha, MA. v. 27.
 Here, not overflowing with rāga, attachment.
 sārita, past participle both of sāreti, causative of sarati, to go, to run, to move along, to flow; and of sarati, to call to mind, to remember. Cf. sāreyya at M. i. 124, explained by MA. ii. 98 as ujukuṁ peseyya, should send (him) forth straight; but MA. v. 27 explains sūrita by damita, tamed.
 vidhāvati, to run about, to roam, to rove; dhāvati being to run, to run quickly. Here vidhāvati, is used of the mind only; for the man sits down cross-legged, does not twist his body round for no matter which quarter he is facing (in the physical sense, E, W, N, S), he attains these eight attainments: the Deliverances at the same time as the "quarters," MA. v. 28; and naturally, since they appear to be the same as one another.
 These quarters or directions are the same as the eight Deliverances as given, e.g.. at M. ii. 12, and which are to be (mentally) developed.

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