The Middle Length Discourses of the Buddha - Bhikkhu Nanamoli [512]
“Bhikkhus, by depending and relying on non-identification,1245 abandon and surmount equanimity that is unified, based on unity. It is thus this is abandoned; it is thus this is surmounted. [221]
“So it was in reference to this that it was said: ‘Therein, by depending on this, abandon that.’
21. “‘There are three foundations of mindfulness that the Noble One cultivates, cultivating which the Noble One is a teacher fit to instruct a group.’1246 So it was said. And with reference to what was this said?
22. “Here, bhikkhus, compassionate and seeking their welfare, the Teacher teaches the Dhamma to the disciples out of compassion: ‘This is for your welfare; this is for your happiness.’ His disciples do not want to hear or give ear or exert their minds to understand; they err and turn aside from the Teacher’s Dispensation. With that the Tathāgata is not satisfied and feels no satisfaction; yet he dwells unmoved, mindful, and fully aware. This, bhikkhus, is called the first foundation of mindfulness that the Noble One cultivates, cultivating which the Noble One is a teacher fit to instruct a group.
23. “Furthermore, bhikkhus, compassionate and seeking their welfare, the Teacher teaches the Dhamma to the disciples out of compassion: ‘This is for your welfare; this is for your happiness.’ Some of his disciples will not hear or give ear or exert their minds to understand; they err and turn aside from the Teacher’s Dispensation. Some of his disciples will hear and give ear and exert their minds to understand; they do not err and turn aside from the Teacher’s Dispensation. With that the Tathāgata is not satisfied and feels no satisfaction, and he is not dissatisfied and feels no dissatisfaction; remaining free from both satisfaction and dissatisfaction, he dwells in equanimity, mindful, and fully aware. This, bhikkhus, is called the second foundation of mindfulness that the Noble One cultivates, cultivating which the Noble One is a teacher fit to instruct a group.
24. “Furthermore, bhikkhus, compassionate and seeking their welfare, the Teacher teaches the Dhamma to the disciples out of compassion: ‘This is for your welfare; this is for your happiness.’ His disciples will hear and give ear and exert their minds to understand; they do not err and turn aside from the Teacher’s Dispensation. With that the Tathāgata is satisfied and feels satisfaction; yet he dwells unmoved, mindful, and fully aware. This, bhikkhus, is called the third foundation of mindfulness that the Noble One cultivates, cultivating which the Noble One is a teacher fit to instruct a group. [222]
“So it was with reference to this that it was said: ‘There are three foundations of mindfulness that the Noble One cultivates, cultivating which the Noble One is a teacher fit to instruct a group.’
25. “‘Among the teachers of training it is he that is called the incomparable leader of persons to be tamed.’1247 So it was said. And with reference to what was this said?
“Guided by the elephant tamer, bhikkhus, the elephant to be tamed goes in one direction—east, west, north, or south. Guided by the horse tamer, bhikkhus, the horse to be tamed goes in one direction—east, west, north, or south. Guided by the ox tamer, bhikkhus, the ox to be tamed goes in one direction—east, west, north, or south.
26. “Bhikkhus, guided by the Tathāgata, accomplished and fully enlightened, the person to be tamed goes in eight directions.1248
“Possessed of material form, he sees forms: this is the first direction. Not perceiving forms internally, he sees forms externally: this is the second direction. He is resolved only upon the beautiful: this is the third direction. With the complete surmounting of perceptions of form, with the disappearance of perceptions of sensory impact, with non-attention to perceptions of diversity, aware that ‘space is infinite,’ he enters upon