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tastes cognizable by the tongue… tangibles cognizable by the body… mental phenomena cognizable by the mind, which are desirable, agreeable, pleasing… (and so on)… joy. Such joy as this is called joy connected with the home. These are the six joys connected with the home. Among these, what are the six joys connected with renunciation? Having known the impermanence of forms, their change, fading, and cessation, when one sees this as it truly is with right wisdom – ‘formerly and now, all these forms are impermanent, suffering, subject to change’ – joy arises. Such joy as this is called joy connected with renunciation. Of sounds… of smells… of tastes… of tangibles… of mental phenomena, having known their impermanence, their change, fading, and cessation, ‘formerly and… Thus, phenomena, and now, all those phenomena are impermanent, suffering, subject to change. Seeing this as it really is with right wisdom, joy arises. Such joy as this is called joy associated with renunciation. These are the six joys associated with renunciation. 307. "What are the six forms of displeasure associated with the household? For forms cognizable by the eye, sounds cognizable by the ear, odors cognizable by the nose, tastes cognizable by the tongue, tangibles cognizable by the body, mental phenomena cognizable by the mind, which are desirable, agreeable, pleasing, charming, and connected with worldly allurements, seeing their non-acquisition or non-acquisition, or recollecting what was formerly acquired but has ceased, vanished, and changed, displeasure arises. Such displeasure as this is called displeasure associated with the household. These are the six forms of displeasure associated with the household." "What are the six forms of displeasure associated with renunciation? Having known the impermanence of forms, their change, fading, and cessation, 'Formerly, and now, all those forms are impermanent, suffering, subject to change,' seeing this as it really is with right wisdom, one establishes a longing for the unsurpassed liberations – 'When, indeed, shall I enter and dwell in that sphere wherein the noble ones now enter and dwell?' Thus, as one establishes a longing for the unsurpassed liberations, displeasure arises conditioned by that longing. Such displeasure as this is called displeasure associated with renunciation. Of sounds... ...odors... ...tastes... ...tangibles... ...mental phenomena, having known their impermanence, change, fading, and cessation, 'Formerly, and now, all those phenomena are impermanent, suffering, subject to change,' seeing this as it really is with right wisdom, one establishes a longing for the unsurpassed liberations – 'When, indeed, shall I I will attain and dwell in that sphere in which the noble ones now attain and dwell. Thus, for one who sets up longing for the unsurpassed liberations, sorrow arises, conditioned by longing. Such sorrow as this is called sorrow based on renunciation. These are the six sorrows based on renunciation. 308. Now, what are the six equanimities based on the household? Having seen a form with the eye, equanimity arises for the foolish, deluded, ordinary person, who has not overcome limitations, who has not overcome consequences, who does not see the danger, who is uninstructed, an ordinary person. Such equanimity as this does not transcend form. Therefore, that equanimity is called 'based on the household'. Having heard a sound with the ear... Having smelled an odor with the nose... Having tasted a flavor with the tongue... Having felt a tactile sensation with the body... Having cognized a mental phenomenon with the mind, equanimity arises for the foolish, deluded, ordinary person, who has not overcome limitations, who has not overcome consequences, who does not see the danger, who is uninstructed, an ordinary person. Such equanimity as this does not transcend mental phenomena. Therefore, that equanimity is called 'based on the household'. These are the six equanimities based on the household. Now, what are the six equanimities based on renunciation? Having known the impermanence of forms, their change, fading, and cessation, 'Forms, both formerly and now, all those forms are impermanent, suffering, subject to change'— seeing this as it really is with right wisdom, equanimity arises. Such equanimity as this transcends form. Therefore, that equanimity is called 'based on renunciation'. And of sounds... And of odors... And of flavors... And of tactile sensations... And of mental phenomena, having known their impermanence, their change, fading, and cessation, 'Mental phenomena, both formerly and now, all those mental phenomena are impermanent, suffering, subject to change'— seeing this as it really is with right wisdom, equanimity arises. Such equanimity as this transcends mental phenomena. Therefore, that equanimity is called 'based on renunciation'. is called. These six are equanimity based on renunciation. ‘Thirty-six states of living beings are to be known’ – that which was said, it was said with reference to this. 309. ‘‘‘Therein, relying on this, abandon that’ – this was said; with reference to what was this said? Therein, monks, relying on those six joys based on renunciation, depending on them, abandon those six joys based on household life, transcend them. Thus is their abandoning, thus is their transcending. ‘‘Therein, monks, relying on those six displeasures based on renunciation, depending on them, abandon those six displeasures based on household life, transcend them. Thus is their abandoning, thus is their transcending. ‘‘Therein, monks, relying on that equanimity based on renunciation, depending on it, abandon that equanimity based on household life, transcend it. Thus is its abandoning, thus is its transcending. ‘‘Therein, monks, relying on those six joys based on renunciation, depending on them, abandon those six displeasures based on renunciation, transcend them. Thus is their abandoning, thus is their transcending. ‘‘Therein, monks, relying on that equanimity based on renunciation, depending on it, abandon those six joys based on renunciation, transcend them. Thus is their abandoning, thus is their transcending. 310. ‘‘There is, monks, equanimity with diversity, based on diversity; there is equanimity with unity, based on unity. And what, monks, is equanimity with diversity, based on diversity? There is, monks, equanimity regarding forms, there is regarding sounds, there is regarding odors, there is regarding tastes, there is regarding tangibles – this, monks, is equanimity with diversity, based on diversity. And what, monks, is equanimity with unity, based on unity? There is, monks, equanimity based on the base of infinite space is based on the dimension of infinite consciousness, is based on the dimension of nothingness, is based on the dimension of neither perception nor non-perception – this, monks, is equanimity that is unified, based on unification. There, monks, relying on that equanimity that is unified, based on unification, depending on that, abandon that equanimity that is diversified, based on diversification, transcend that. Thus is its abandonment, thus is its transcendence. Relying on non-identification, monks, depending on non-identification, abandon that equanimity that is unified, based on unification, transcend that. Thus is its abandonment, thus is its transcendence. ‘There, relying on this, abandon this’ – thus what was said, was said with reference to this. 311. ‘There are three foundations of mindfulness that the Noble One cultivates, cultivating which the Teacher is fit to instruct the assembly’ – thus this was said; with reference to what was this said? Here, monks, the Teacher teaches the Dhamma to the disciples, compassionate, wishing their welfare, out of compassion – ‘this is for your welfare, this is for your happiness.’ His disciples do not listen attentively, do not lend an ear, do not apply their minds to understanding, and they act contrary to the Teacher’s instruction. There, monks, the Tathāgata is neither displeased, nor does he experience displeasure, and he dwells unperturbed, mindful and clearly comprehending. This, monks, is the first foundation of mindfulness that the Noble One cultivates, cultivating which the Teacher is fit to instruct the assembly. Again, further, monks, the Teacher teaches the Dhamma to the disciples, compassionate, wishing their welfare, out of compassion – ‘this is for your welfare, this is for your happiness.’ Some of his disciples do not listen attentively, do not lend an ear, do not apply their minds to understanding, and they act contrary to the Teacher’s instruction; some of his disciples listen attentively, lend an ear, apply their minds to understanding, and do not act contrary to the Teacher’s instruction. There, monks, Then he comes, and is not displeased, nor does he feel displeasure; nor is he pleased, nor does he feel pleasure. Displeasure and pleasure – having abandoned both, he dwells in equanimity, mindful and clearly comprehending. This is called, monks, the second foundation of mindfulness which the noble one practices, which the noble one practicing, the Teacher is fit to instruct the assembly. And further, monks, the Teacher teaches the Dhamma to his disciples, compassionate, seeking their welfare, out of compassion – ‘This is for your benefit, this is for your happiness.’ His disciples listen attentively, they lend an ear, they apply their minds to understanding, and do not act contrary to the Teacher’s instruction. There, monks, the Tathāgata is pleased, and feels pleasure, and dwells unblemished, mindful and clearly comprehending. This is called, monks, the third foundation of mindfulness which the noble one practices, which the noble one practicing, the Teacher is fit to instruct the assembly. ‘There are three foundations of mindfulness which the noble one practices, which the noble one practicing, the Teacher is fit to instruct the assembly’ –