MN 140 The Analysis of the Elements – Dhātuvibhaṅgasutta

Medium Discourses Collection 140 – Majjhima Nikāya 140

1.1

So I have heard.

Evaṁ me sutaṁ—

1.2

At one time the Buddha was wandering in the Magadhan lands when he arrived at Rājagaha.

ekaṁ samayaṁ bhagavā magadhesu cārikaṁ caramāno yena rājagahaṁ tadavasari;

1.3

He went to see Bhaggava the potter, and said,

yena bhaggavo kumbhakāro tenupasaṅkami; upasaṅkamitvā bhaggavaṁ kumbhakāraṁ etadavoca:

2.1

“Bhaggava, if it is no trouble, I’d like to spend a single night in your workshop.”

“sace te, bhaggava, agaru viharemu āvesane ekarattan”ti.

2.2

“It’s no trouble, sir.

“Na kho me, bhante, garu.

2.3

But there’s a renunciate already staying there.

Atthi cettha pabbajito paṭhamaṁ vāsūpagato.

2.4

If he allows it, sir, you may stay as long as you like.”

Sace so anujānāti, viharatha, bhante, yathāsukhan”ti.

3.1

Now at that time a gentleman named Pukkusāti had gone forth from the lay life to homelessness out of faith in the Buddha.

Tena kho pana samayena pukkusāti nāma kulaputto bhagavantaṁ uddissa saddhāya agārasmā anagāriyaṁ pabbajito.

3.2

And it was he who had first taken up residence in the workshop.

So tasmiṁ kumbhakārāvesane paṭhamaṁ vāsūpagato hoti.

3.3

Then the Buddha approached Venerable Pukkusāti and said,

Atha kho bhagavā yenāyasmā pukkusāti tenupasaṅkami; upasaṅkamitvā āyasmantaṁ pukkusātiṁ etadavoca:

3.4

“Bhikkhu, if it is no trouble, I’d like to spend a single night in the workshop.”

“sace te, bhikkhu, agaru viharemu āvesane ekarattan”ti.

3.5

“The potter’s workshop is spacious, reverend.

“Urundaṁ, āvuso, kumbhakārāvesanaṁ.

3.6

Please stay as long as you like.”

Viharatāyasmā yathāsukhan”ti.

4.1

Then the Buddha entered the workshop and spread out a grass mat to one side. He sat down cross-legged, with his body straight, and established mindfulness right there.

Atha kho bhagavā kumbhakārāvesanaṁ pavisitvā ekamantaṁ tiṇasanthārakaṁ paññāpetvā nisīdi pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.

4.2

He spent most of the night sitting in meditation,

Atha kho bhagavā bahudeva rattiṁ nisajjāya vītināmesi.

4.3

and so did Pukkusāti.

Āyasmāpi kho pukkusāti bahudeva rattiṁ nisajjāya vītināmesi.

4.4

Then it occurred to the Buddha,

Atha kho bhagavato etadahosi:

4.5

“This gentleman’s conduct is impressive.

“pāsādikaṁ kho ayaṁ kulaputto iriyati.

4.6

Why don’t I question him?”

Yannūnāhaṁ puccheyyan”ti.

4.7

So the Buddha said to Pukkusāti,

Atha kho bhagavā āyasmantaṁ pukkusātiṁ etadavoca:

5.1

“In whose name have you gone forth, reverend? Who is your Teacher? Whose teaching do you believe in?”

“kaṁsi tvaṁ, bhikkhu, uddissa pabbajito? Ko vā te satthā? Kassa vā tvaṁ dhammaṁ rocesī”ti?

5.2

“Reverend, there is the ascetic Gotama—a Sakyan, gone forth from a Sakyan family.

“Atthāvuso, samaṇo gotamo sakyaputto sakyakulā pabbajito.

5.3

He has this good reputation:

Taṁ kho pana bhagavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:

5.4

‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’

‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.

5.5

I’ve gone forth in his name.

Tāhaṁ bhagavantaṁ uddissa pabbajito.

5.6

That Blessed One is my Teacher,

So ca me bhagavā satthā.

5.7

and I believe in his teaching.”

Tassa cāhaṁ bhagavato dhammaṁ rocemī”ti.

5.8

“But bhikkhu, where is the Blessed One at present, the perfected one, the fully awakened Buddha?”

“Kahaṁ pana, bhikkhu, etarahi so bhagavā viharati arahaṁ sammāsambuddho”ti.

5.9

“In the northern lands there is a city called Sāvatthī.

“Atthāvuso, uttaresu janapadesu sāvatthi nāma nagaraṁ.

5.10

There the Blessed One is now staying, the perfected one, the fully awakened Buddha.”

Tattha so bhagavā etarahi viharati arahaṁ sammāsambuddho”ti.

5.11

“But have you ever seen that Buddha?

“Diṭṭhapubbo pana te, bhikkhu, so bhagavā;

5.12

Would you recognize him if you saw him?”

disvā ca pana jāneyyāsī”ti?

5.13

“No, I’ve never seen him,

“Na kho me, āvuso, diṭṭhapubbo so bhagavā;

5.14

and I wouldn’t recognize him if I did.”

disvā cāhaṁ na jāneyyan”ti.

6.1

Then it occurred to the Buddha,

Atha kho bhagavato etadahosi:

6.2

“This gentleman has gone forth in my name.

“mamañca khvāyaṁ kulaputto uddissa pabbajito.

6.3

Why don’t I teach him the Dhamma?”

Yannūnassāhaṁ dhammaṁ deseyyan”ti.

6.4

So the Buddha said to Pukkusāti,

Atha kho bhagavā āyasmantaṁ pukkusātiṁ āmantesi:

6.5

“Bhikkhu, I shall teach you the Dhamma.

“dhammaṁ te, bhikkhu, desessāmi.

6.6

Listen and pay close attention, I will speak.”

Taṁ suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.

6.7

“Yes, reverend,” replied Pukkusāti.

“Evamāvuso”ti kho āyasmā pukkusāti bhagavato paccassosi.

6.8

The Buddha said this:

Bhagavā etadavoca:

7.1

“‘This person has six elements, six fields of contact, eighteen mental preoccupations, and four foundations.

“‘Cha dhāturo ayaṁ, bhikkhu, puriso cha phassāyatano aṭṭhārasa manopavicāro caturādhiṭṭhāno;

7.2

Wherever they stand, the streams of identification do not flow. And when the streams of identification do not flow, they are called a sage at peace.

yattha ṭhitaṁ maññassavā nappavattanti, maññassave kho pana nappavattamāne muni santoti vuccati.

7.3

Do not neglect wisdom; preserve truth; foster generosity; and train only for peace.’

Paññaṁ nappamajjeyya, saccamanurakkheyya, cāgamanubrūheyya, santimeva so sikkheyyā’ti—

7.4

This is the recitation passage for the analysis of the elements.

ayamuddeso dhātuvibhaṅgassa.

8.1

‘This person has six elements.’

‘Cha dhāturo ayaṁ, bhikkhu, puriso’ti—

8.2

That’s what I said, but why did I say it?

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

8.3

There are these six elements:

Chayimā, bhikkhu, dhātuyo—

8.4

the elements of earth, water, fire, air, space, and consciousness.

pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu.

8.5

‘This person has six elements.’

‘Cha dhāturo ayaṁ, bhikkhu, puriso’ti—

8.6

That’s what I said, and this is why I said it.

iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

9.1

‘This person has six fields of contact.’

‘Cha phassāyatano ayaṁ, bhikkhu, puriso’ti—

9.2

That’s what I said, but why did I say it?

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

9.3

The fields of contact of the eye, ear, nose, tongue, body, and mind.

Cakkhusamphassāyatanaṁ, sotasamphassāyatanaṁ, ghānasamphassāyatanaṁ, jivhāsamphassāyatanaṁ, kāyasamphassāyatanaṁ, manosamphassāyatanaṁ.

9.4

‘This person has six fields of contact.’

‘Cha phassāyatano ayaṁ, bhikkhu, puriso’ti—

9.5

That’s what I said, and this is why I said it.

iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

10.1

‘This person has eighteen mental preoccupations.’

‘Aṭṭhārasa manopavicāro ayaṁ, bhikkhu, puriso’ti—

10.2

That’s what I said, but why did I say it?

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

10.3

Seeing a sight with the eye, one is preoccupied with a sight that’s a basis for happiness or sadness or equanimity.

Cakkhunā rūpaṁ disvā somanassaṭṭhāniyaṁ rūpaṁ upavicarati, domanassaṭṭhāniyaṁ rūpaṁ upavicarati, upekkhāṭṭhāniyaṁ rūpaṁ upavicarati;

10.4

Hearing a sound with the ear …

sotena saddaṁ sutvā …pe…

10.5

Smelling an odor with the nose …

ghānena gandhaṁ ghāyitvā …

10.6

Tasting a flavor with the tongue …

jivhāya rasaṁ sāyitvā …

10.7

Feeling a touch with the body …

kāyena phoṭṭhabbaṁ phusitvā …

10.8

Becoming conscious of a thought with the mind, one is preoccupied with a thought that’s a basis for happiness or sadness or equanimity.

manasā dhammaṁ viññāya somanassaṭṭhāniyaṁ dhammaṁ upavicarati, domanassaṭṭhāniyaṁ dhammaṁ upavicarati, upekkhāṭṭhāniyaṁ dhammaṁ upavicarati—

10.9

So there are six preoccupations with happiness, six preoccupations with sadness, and six preoccupations with equanimity.

iti cha somanassupavicārā, cha domanassupavicārā, cha upekkhupavicārā.

10.10

‘This person has eighteen mental preoccupations.’

‘Aṭṭhārasa manopavicāro ayaṁ, bhikkhu, puriso’ti—

10.11

That’s what I said, and this is why I said it.

iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

11.1

‘This person has four foundations.’

‘Caturādhiṭṭhāno ayaṁ, bhikkhu, puriso’ti—

11.2

That’s what I said, but why did I say it?

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

11.3

The foundations of wisdom, truth, generosity, and peace.

Paññādhiṭṭhāno, saccādhiṭṭhāno, cāgādhiṭṭhāno, upasamādhiṭṭhāno.

11.4

‘This person has four foundations.’

‘Caturādhiṭṭhāno ayaṁ, bhikkhu, puriso’ti—

11.5

That’s what I said, and this is why I said it.

iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

12.1

‘Do not neglect wisdom; preserve truth; foster generosity; and train only for peace.’

‘Paññaṁ nappamajjeyya, saccamanurakkheyya, cāgamanubrūheyya, santimeva so sikkheyyā’ti—

12.2

That’s what I said, but why did I say it?

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

13.1

And how does one not neglect wisdom?

Kathañca, bhikkhu, paññaṁ nappamajjati?

13.2

There are these six elements:

Chayimā, bhikkhu, dhātuyo—

13.3

the elements of earth, water, fire, air, space, and consciousness.

pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu.

14.1

And what is the earth element?

Katamā ca, bhikkhu, pathavīdhātu?

14.2

The earth element may be interior or exterior.

Pathavīdhātu siyā ajjhattikā siyā bāhirā.

14.3

And what is the interior earth element?

Katamā ca, bhikkhu, ajjhattikā pathavīdhātu?

14.4

Anything hard, solid, and appropriated that’s internal, pertaining to an individual. This includes

Yaṁ ajjhattaṁ paccattaṁ kakkhaḷaṁ kharigataṁ upādinnaṁ, seyyathidaṁ—

14.5

head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, or anything else hard, solid, and appropriated that’s internal, pertaining to an individual.

kesā lomā nakhā dantā taco maṁsaṁ nhāru aṭṭhi aṭṭhimiñjaṁ vakkaṁ hadayaṁ yakanaṁ kilomakaṁ pihakaṁ papphāsaṁ antaṁ antaguṇaṁ udariyaṁ karīsaṁ, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ kakkhaḷaṁ kharigataṁ upādinnaṁ—

14.6

This is called the interior earth element.

ayaṁ vuccati, bhikkhu, ajjhattikā pathavīdhātu.

14.7

The interior earth element and the exterior earth element are just the earth element.

Yā ceva kho pana ajjhattikā pathavīdhātu yā ca bāhirā pathavīdhātu pathavīdhāturevesā.

14.8

This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not me (my essence).’ [na meso attā = na me eso attā or this is not my essence]

‘Taṁ netaṁ mama nesohamasmi na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

14.9

When you truly see with right understanding, you reject the earth element, detaching the mind from the earth element.

Evametaṁ yathābhūtaṁ sammappaññāya disvā pathavīdhātuyā nibbindati, pathavīdhātuyā cittaṁ virājeti.

15.1

And what is the water element?

Katamā ca, bhikkhu, āpodhātu?

15.2

The water element may be interior or exterior.

Āpodhātu siyā ajjhattikā siyā bāhirā.

15.3

And what is the interior water element?

Katamā ca, bhikkhu, ajjhattikā āpodhātu?

15.4

Anything that’s water, watery, and appropriated that’s internal, pertaining to an individual. This includes

Yaṁ ajjhattaṁ paccattaṁ āpo āpogataṁ upādinnaṁ seyyathidaṁ—

15.5

bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine, or anything else that’s water, watery, and appropriated that’s internal, pertaining to an individual.

pittaṁ semhaṁ pubbo lohitaṁ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṁ, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ āpo āpogataṁ upādinnaṁ—

15.6

This is called the interior water element.

ayaṁ vuccati, bhikkhu, ajjhattikā āpodhātu.

15.7

The interior water element and the exterior water element are just the water element.

Yā ceva kho pana ajjhattikā āpodhātu yā ca bāhirā āpodhātu āpodhāturevesā.

15.8

This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not me (my essence).’

‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

15.9

When you truly see with right understanding, you reject the water element, detaching the mind from the water element.

Evametaṁ yathābhūtaṁ sammappaññāya disvā āpodhātuyā nibbindati, āpodhātuyā cittaṁ virājeti.

16.1

And what is the fire element?

Katamā ca, bhikkhu, tejodhātu?

16.2

The fire element may be interior or exterior.

Tejodhātu siyā ajjhattikā siyā bāhirā.

16.3

And what is the interior fire element?

Katamā ca, bhikkhu, ajjhattikā tejodhātu?

16.4

Anything that’s fire, fiery, and appropriated that’s internal, pertaining to an individual. This includes

Yaṁ ajjhattaṁ paccattaṁ tejo tejogataṁ upādinnaṁ, seyyathidaṁ—

16.5

that which warms, that which ages, that which heats you up when feverish, that which properly digests food and drink, or anything else that’s fire, fiery, and appropriated that’s internal, pertaining to an individual.

yena ca santappati, yena ca jīrīyati, yena ca pariḍayhati, yena ca asitapītakhāyitasāyitaṁ sammā pariṇāmaṁ gacchati, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ tejo tejogataṁ upādinnaṁ—

16.6

This is called the interior fire element.

ayaṁ vuccati, bhikkhu, ajjhattikā tejodhātu.

16.7

The interior fire element and the exterior fire element are just the fire element.

Yā ceva kho pana ajjhattikā tejodhātu yā ca bāhirā tejodhātu tejodhāturevesā.

16.8

This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not me (my essence).’

‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

16.9

When you truly see with right understanding, you reject the fire element, detaching the mind from the fire element.

Evametaṁ yathābhūtaṁ sammappaññāya disvā tejodhātuyā nibbindati, tejodhātuyā cittaṁ virājeti.

17.1

And what is the air element?

Katamā ca, bhikkhu, vāyodhātu?

17.2

The air element may be interior or exterior.

Vāyodhātu siyā ajjhattikā siyā bāhirā.

17.3

And what is the interior air element?

Katamā ca, bhikkhu, ajjhattikā vāyodhātu?

17.4

Anything that’s air, airy, and appropriated that’s internal, pertaining to an individual. This includes

Yaṁ ajjhattaṁ paccattaṁ vāyo vāyogataṁ upādinnaṁ, seyyathidaṁ—

17.5

winds that go up or down, winds in the belly or the bowels, winds that flow through the limbs, in-breaths and out-breaths, or anything else that’s air, airy, and appropriated that’s internal, pertaining to an individual.

uddhaṅgamā vātā adhogamā vātā kucchisayā vātā koṭṭhāsayā vātā aṅgamaṅgānusārino vātā assāso passāso iti, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ vāyo vāyogataṁ upādinnaṁ—

17.6

This is called the interior air element.

ayaṁ vuccati, bhikkhu, ajjhattikā vāyodhātu.

17.7

The interior air element and the exterior air element are just the air element.

Yā ceva kho pana ajjhattikā vāyodhātu yā ca bāhirā vāyodhātu vāyodhāturevesā.

17.8

This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not me (my essence).’

‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

17.9

When you truly see with right understanding, you reject the air element, detaching the mind from the air element.

Evametaṁ yathābhūtaṁ sammappaññāya disvā vāyodhātuyā nibbindati, vāyodhātuyā cittaṁ virājeti.

18.1

And what is the space element?

Katamā ca, bhikkhu, ākāsadhātu?

18.2

The space element may be interior or exterior.

Ākāsadhātu siyā ajjhattikā siyā bāhirā.

18.3

And what is the interior space element?

Katamā ca, bhikkhu, ajjhattikā ākāsadhātu?

18.4

Anything that’s space, spacious, and appropriated that’s internal, pertaining to an individual. This includes

Yaṁ ajjhattaṁ paccattaṁ ākāsaṁ ākāsagataṁ upādinnaṁ, seyyathidaṁ—

18.5

the ear canals, nostrils, and mouth; and the space for swallowing what is eaten and drunk, the space where it stays, and the space for excreting it from the nether regions.

kaṇṇacchiddaṁ nāsacchiddaṁ mukhadvāraṁ yena ca asitapītakhāyitasāyitaṁ ajjhoharati, yattha ca asitapītakhāyitasāyitaṁ santiṭṭhati, yena ca asitapītakhāyitasāyitaṁ adhobhāgaṁ nikkhamati, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ ākāsaṁ ākāsagataṁ aghaṁ aghagataṁ vivaraṁ vivaragataṁ asamphuṭṭhaṁ maṁsalohitehi upādinnaṁ—

18.6

This is called the interior space element.

ayaṁ vuccati, bhikkhu, ajjhattikā ākāsadhātu.

18.7

The interior space element and the exterior space element are just the space element.

Yā ceva kho pana ajjhattikā ākāsadhātu yā ca bāhirā ākāsadhātu ākāsadhāturevesā.

18.8

This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not me (my essence).’

‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

18.9

When you truly see with right understanding, you reject the space element, detaching the mind from the space element.

Evametaṁ yathābhūtaṁ sammappaññāya disvā ākāsadhātuyā nibbindati, ākāsadhātuyā cittaṁ virājeti.

19.1

There remains only consciousness, pure and bright.

Athāparaṁ viññāṇaṁyeva avasissati parisuddhaṁ pariyodātaṁ.

19.2

And what does that consciousness know?

Tena ca viññāṇena kiṁ vijānāti?

19.3

It knows ‘pleasure’ and ‘pain’ and ‘neutral’.

‘Sukhan’tipi vijānāti, ‘dukkhan’tipi vijānāti, ‘adukkhamasukhan’tipi vijānāti.

19.4

Pleasant feeling arises dependent on a contact to be experienced as pleasant.

Sukhavedaniyaṁ, bhikkhu, phassaṁ paṭicca uppajjati sukhā vedanā.

19.5

When they feel a pleasant feeling, they know: ‘I feel a pleasant feeling.’

So sukhaṁ vedanaṁ vedayamāno ‘sukhaṁ vedanaṁ vedayāmī’ti pajānāti.

19.6

They know: ‘With the cessation of that contact to be experienced as pleasant, the corresponding pleasant feeling ceases and stops.’

‘Tasseva sukhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ sukhavedaniyaṁ phassaṁ paṭicca uppannā sukhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.

19.7

Painful feeling arises dependent on a contact to be experienced as painful.

Dukkhavedaniyaṁ, bhikkhu, phassaṁ paṭicca uppajjati dukkhā vedanā.

19.8

When they feel a painful feeling, they know: ‘I feel a painful feeling.’

So dukkhaṁ vedanaṁ vedayamāno ‘dukkhaṁ vedanaṁ vedayāmī’ti pajānāti.

19.9

They know: ‘With the cessation of that contact to be experienced as painful, the corresponding painful feeling ceases and stops.’

‘Tasseva dukkhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ dukkhavedaniyaṁ phassaṁ paṭicca uppannā dukkhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.

19.10

Neutral feeling arises dependent on a contact to be experienced as neutral.

Adukkhamasukhavedaniyaṁ, bhikkhu, phassaṁ paṭicca uppajjati adukkhamasukhā vedanā.

19.11

When they feel a neutral feeling, they know: ‘I feel a neutral feeling.’

So adukkhamasukhaṁ vedanaṁ vedayamāno ‘adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti.

19.12

They know: ‘With the cessation of that contact to be experienced as neutral, the corresponding neutral feeling ceases and stops.’

‘Tasseva adukkhamasukhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ adukkhamasukhavedaniyaṁ phassaṁ paṭicca uppannā adukkhamasukhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.

19.13

When you rub two sticks together, heat is generated and fire is produced. But when you part the sticks and lay them aside, any corresponding heat ceases and stops.

Seyyathāpi, bhikkhu, dvinnaṁ kaṭṭhānaṁ saṅghaṭṭā samodhānā usmā jāyati, tejo abhinibbattati, tesaṁyeva dvinnaṁ kaṭṭhānaṁ nānābhāvā vinikkhepā yā tajjā usmā sā nirujjhati, sā vūpasammati;

19.14

In the same way, pleasant feeling arises dependent on a contact to be experienced as pleasant. …

evameva kho, bhikkhu, sukhavedaniyaṁ phassaṁ paṭicca uppajjati sukhā vedanā.

19.15

So sukhaṁ vedanaṁ vedayamāno ‘sukhaṁ vedanaṁ vedayāmī’ti pajānāti.

19.16

‘Tasseva sukhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ sukhavedaniyaṁ phassaṁ paṭicca uppannā sukhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.

19.17

Dukkhavedaniyaṁ, bhikkhu, phassaṁ paṭicca uppajjati dukkhā vedanā.

19.18

So dukkhaṁ vedanaṁ vedayamāno ‘dukkhaṁ vedanaṁ vedayāmī’ti pajānāti.

19.19

‘Tasseva dukkhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ dukkhavedaniyaṁ phassaṁ paṭicca uppannā dukkhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.

19.20

Adukkhamasukhavedaniyaṁ, bhikkhu, phassaṁ paṭicca uppajjati adukkhamasukhā vedanā.

19.21

So adukkhamasukhaṁ vedanaṁ vedayamāno ‘adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti.

19.22

They know: ‘With the cessation of that contact to be experienced as neutral, the corresponding neutral feeling ceases and stops.’

20.1

There remains only equanimity, pure, bright, pliable, workable, and radiant.

Athāparaṁ upekkhāyeva avasissati parisuddhā pariyodātā mudu ca kammaññā ca pabhassarā ca.

20.2

It’s like when a goldsmith or a goldsmith’s apprentice prepares a forge, fires the crucible, picks up some gold with tongs and puts it in the crucible. From time to time they fan it, from time to time they sprinkle water on it, and from time to time they just watch over it. That gold becomes pliable, workable, and radiant, not brittle, and is ready to be worked. Then the goldsmith can successfully create any kind of ornament they want, whether a bracelet, earrings, a necklace, or a golden garland.

Seyyathāpi, bhikkhu, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā ukkaṁ bandheyya, ukkaṁ bandhitvā ukkāmukhaṁ ālimpeyya, ukkāmukhaṁ ālimpetvā saṇḍāsena jātarūpaṁ gahetvā ukkāmukhe pakkhipeyya, tamenaṁ kālena kālaṁ abhidhameyya, kālena kālaṁ udakena paripphoseyya, kālena kālaṁ ajjhupekkheyya, taṁ hoti jātarūpaṁ sudhantaṁ niddhantaṁ nīhaṭaṁ ninnītakasāvaṁ mudu ca kammaññañca pabhassarañca, yassā yassā ca piḷandhanavikatiyā ākaṅkhati—yadi paṭṭikāya yadi kuṇḍalāya yadi gīveyyakāya yadi suvaṇṇamālāya tañcassa atthaṁ anubhoti;

20.3

In the same way, there remains only equanimity, pure, bright, pliable, workable, and radiant.

evameva kho, bhikkhu, athāparaṁ upekkhāyeva avasissati parisuddhā pariyodātā mudu ca kammaññā ca pabhassarā ca.

21.1

They understand:

So evaṁ pajānāti:

21.2

‘If I were to apply this equanimity, so pure and bright, to the dimension of infinite space, my mind would develop accordingly.

‘imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ ākāsānañcāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ.

21.3

And this equanimity of mine, relying on that and grasping it, would remain for a very long time.

Evaṁ me ayaṁ upekkhā tannissitā tadupādānā ciraṁ dīghamaddhānaṁ tiṭṭheyya.

21.4

If I were to apply this equanimity, so pure and bright, to the dimension of infinite consciousness, my mind would develop accordingly.

Imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ viññāṇañcāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ.

21.5

And this equanimity of mine, relying on that and grasping it, would remain for a very long time.

Evaṁ me ayaṁ upekkhā tannissitā tadupādānā ciraṁ dīghamaddhānaṁ tiṭṭheyya.

21.6

If I were to apply this equanimity, so pure and bright, to the dimension of nothingness, my mind would develop accordingly.

Imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ ākiñcaññāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ.

21.7

And this equanimity of mine, relying on that and grasping it, would remain for a very long time.

Evaṁ me ayaṁ upekkhā tannissitā tadupādānā ciraṁ dīghamaddhānaṁ tiṭṭheyya.

21.8

If I were to apply this equanimity, so pure and bright, to the dimension of neither perception nor non-perception, my mind would develop accordingly.

Imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ nevasaññānāsaññāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ.

21.9

And this equanimity of mine, relying on that and grasping it, would remain for a very long time.’

Evaṁ me ayaṁ upekkhā tannissitā tadupādānā ciraṁ dīghamaddhānaṁ tiṭṭheyyā’ti.

22.1

They understand:

So evaṁ pajānāti:

22.2

‘If I were to apply this equanimity, so pure and bright, to the dimension of infinite space, my mind would develop accordingly.

‘imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ ākāsānañcāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ;

22.3

But that is conditioned.

saṅkhatametaṁ.

22.4

If I were to apply this equanimity, so pure and bright, to the dimension of infinite consciousness …

Imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ viññāṇañcāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ;

22.5

saṅkhatametaṁ.

22.6

nothingness …

Imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ ākiñcaññāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ;

22.7

saṅkhatametaṁ.

22.8

neither perception nor non-perception, my mind would develop accordingly.

Imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ nevasaññānāsaññāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ;

22.9

But that is conditioned.’

saṅkhatametan’ti.

22.10

They neither make a choice nor form an intention to continue existence or to end existence.

So neva taṁ abhisaṅkharoti, na abhisañcetayati bhavāya vā vibhavāya vā.

22.11

Because of this, they don’t grasp at anything in the world.

So anabhisaṅkharonto anabhisañcetayanto bhavāya vā vibhavāya vā na kiñci loke upādiyati,

22.12

Not grasping, they’re not anxious. Not being anxious, they personally become extinguished.

anupādiyaṁ na paritassati, aparitassaṁ paccattaṁyeva parinibbāyati.

22.13

They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’

‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.

23.1

If they feel a pleasant feeling, they understand that it’s anicca, that they’re not attached to it, and that they don’t take pleasure in it.

So sukhañce vedanaṁ vedeti, ‘sā aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti.

23.2

If they feel a painful feeling, they understand that it’s anicca, that they’re not attached to it, and that they don’t take pleasure in it.

Dukkhañce vedanaṁ vedeti, ‘sā aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti.

23.3

If they feel a neutral feeling, they understand that it’s anicca, that they’re not attached to it, and that they don’t take pleasure in it.

Adukkhamasukhañce vedanaṁ vedeti, ‘sā aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti.

24.1

If they feel a pleasant feeling, they feel it detached.

So sukhañce vedanaṁ vedeti, visaṁyutto naṁ vedeti;

24.2

If they feel a painful feeling, they feel it detached.

dukkhañce vedanaṁ vedeti, visaṁyutto naṁ vedeti;

24.3

If they feel a neutral feeling, they feel it detached.

adukkhamasukhañce vedanaṁ vedeti, visaṁyutto naṁ vedeti.

24.4

Feeling the end of the body approaching, they understand: ‘I feel the end of the body approaching.’ Feeling the end of life approaching, they understand: ‘I feel the end of life approaching.’

So kāyapariyantikaṁ vedanaṁ vedayamāno ‘kāyapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti, jīvitapariyantikaṁ vedanaṁ vedayamāno ‘jīvitapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti,

24.5

They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, since I no longer take pleasure in it, will become cool right here.’

‘kāyassa bhedā paraṁ maraṇā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānāti.

24.6

Suppose an oil lamp depended on oil and a wick to burn.

Seyyathāpi, bhikkhu, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyati;

24.7

As the oil and the wick are used up, it would be extinguished due to lack of fuel.

tasseva telassa ca vaṭṭiyā ca pariyādānā aññassa ca anupahārā anāhāro nibbāyati;

24.8

In the same way, feeling the end of the body approaching, they understand: ‘I feel the end of the body approaching.’ Feeling the end of life approaching, they understand: ‘I feel the end of life approaching.’

evameva kho, bhikkhu, kāyapariyantikaṁ vedanaṁ vedayamāno ‘kāyapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti, jīvitapariyantikaṁ vedanaṁ vedayamāno ‘jīvitapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti,

24.9

They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, since I no longer take pleasure in it, will become cool right here.’

‘kāyassa bhedā paraṁ maraṇā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānāti.

25.1

Therefore a bhikkhu thus endowed is endowed with the ultimate foundation of wisdom.

Tasmā evaṁ samannāgato bhikkhu iminā paramena paññādhiṭṭhānena samannāgato hoti.

25.2

For this is the ultimate noble wisdom, namely,

Esā hi, bhikkhu, paramā ariyā paññā yadidaṁ—

25.3

the knowledge of the ending of suffering.

sabbadukkhakkhaye ñāṇaṁ.

26.1

Their freedom, being founded on truth, is unshakable.

Tassa sā vimutti sacce ṭhitā akuppā hoti.

26.2

For that which is false has a deceptive nature, while that which is true has an undeceptive nature—extinguishment.

Tañhi, bhikkhu, musā yaṁ mosadhammaṁ, taṁ saccaṁ yaṁ amosadhammaṁ nibbānaṁ.

26.3

Therefore a bhikkhu thus endowed is endowed with the ultimate resolve of truth.

Tasmā evaṁ samannāgato bhikkhu iminā paramena saccādhiṭṭhānena samannāgato hoti.

26.4

For this is the ultimate noble truth, namely,

Etañhi, bhikkhu, paramaṁ ariyasaccaṁ yadidaṁ—

26.5

that which has an undeceptive nature—extinguishment.

amosadhammaṁ nibbānaṁ.

27.1

In their ignorance, they used to acquire attachments.

Tasseva kho pana pubbe aviddasuno upadhī honti samattā samādinnā.

27.2

Those have been cut off at the root, made like a palm stump, obliterated so they are unable to arise in the future.

Tyāssa pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.

27.3

Therefore a bhikkhu thus endowed is endowed with the ultimate foundation of generosity.

Tasmā evaṁ samannāgato bhikkhu iminā paramena cāgādhiṭṭhānena samannāgato hoti.

27.4

For this is the ultimate noble generosity, namely,

Eso hi, bhikkhu, paramo ariyo cāgo yadidaṁ—

27.5

letting go of all attachments.

sabbūpadhipaṭinissaggo.

28.1

In their ignorance, they used to be covetous, full of desire and lust.

Tasseva kho pana pubbe aviddasuno abhijjhā hoti chando sārāgo.

28.2

That has been cut off at the root, made like a palm stump, obliterated so it’s unable to arise in the future.

Svāssa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo.

28.3

In their ignorance, they used to be contemptuous, full of ill will and malevolence.

Tasseva kho pana pubbe aviddasuno āghāto hoti byāpādo sampadoso.

28.4

That has been cut off at the root, made like a palm stump, obliterated so it’s unable to arise in the future.

Svāssa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo.

28.5

In their ignorance, they used to be ignorant, full of delusion.

Tasseva kho pana pubbe aviddasuno avijjā hoti sammoho.

28.6

That has been cut off at the root, made like a palm stump, obliterated so it’s unable to arise in the future.

Svāssa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo.

28.7

Therefore a bhikkhu thus endowed is endowed with the ultimate foundation of peace.

Tasmā evaṁ samannāgato bhikkhu iminā paramena upasamādhiṭṭhānena samannāgato hoti.

28.8

For this is the ultimate noble peace, namely,

Eso hi, bhikkhu, paramo ariyo upasamo yadidaṁ—

28.9

the pacification of greed, hate, and delusion.

rāgadosamohānaṁ upasamo.

29.1

‘Do not neglect wisdom; preserve truth; foster generosity; and train only for peace.’

‘Paññaṁ nappamajjeyya, saccamanurakkheyya, cāgamanubrūheyya, santimeva so sikkheyyā’ti—

29.2

That’s what I said, and this is why I said it.

iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

30.1

‘Wherever they stand, the streams of identification do not flow. And when the streams of identification do not flow, they are called a sage at peace.’

‘Yattha ṭhitaṁ maññassavā nappavattanti, maññassave kho pana nappavattamāne muni santoti vuccatī’ti—

30.2

That’s what I said, but why did I say it?

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

31.1

These are all forms of identifying: ‘I am’, ‘I am this’, ‘I will be’, ‘I will not be’, ‘I will have form’, ‘I will be formless’, ‘I will be percipient’, ‘I will be non-percipient’, ‘I will be neither percipient nor non-percipient.’

‘Asmī’ti, bhikkhu, maññitametaṁ, ‘ayamahamasmī’ti maññitametaṁ, ‘bhavissan’ti maññitametaṁ, ‘na bhavissan’ti maññitametaṁ, ‘rūpī bhavissan’ti maññitametaṁ, ‘arūpī bhavissan’ti maññitametaṁ, ‘saññī bhavissan’ti maññitametaṁ, ‘asaññī bhavissan’ti maññitametaṁ, ‘nevasaññīnāsaññī bhavissan’ti maññitametaṁ.

31.2

Identification is a disease, a boil, a dart.

Maññitaṁ, bhikkhu, rogo maññitaṁ gaṇḍo maññitaṁ sallaṁ.

31.3

Having gone beyond all identification, one is called a sage at peace.

Sabbamaññitānaṁ tveva, bhikkhu, samatikkamā muni santoti vuccati.

31.4

The sage at peace is not reborn, does not grow old, and does not die. They are not shaken, and do not yearn.

Muni kho pana, bhikkhu, santo na jāyati, na jīyati, na mīyati, na kuppati, na piheti.

31.5

For they have nothing which would cause them to be reborn. Not being reborn, how could they grow old? Not growing old, how could they die? Not dying, how could they be shaken? Not shaking, for what could they yearn?

Tañhissa, bhikkhu, natthi yena jāyetha, ajāyamāno kiṁ jīyissati, ajīyamāno kiṁ mīyissati, amīyamāno kiṁ kuppissati, akuppamāno kissa pihessati?

32.1

‘Wherever they stand, the streams of identification do not flow. And when the streams of identification do not flow, they are called a sage at peace.’

‘Yattha ṭhitaṁ maññassavā nappavattanti, maññassave kho pana nappavattamāne muni santoti vuccatī’ti—

32.2

That’s what I said, and this is why I said it.

iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

32.3

Bhikkhu, you should remember this brief analysis of the six elements.”

Imaṁ kho me tvaṁ, bhikkhu, saṅkhittena chadhātuvibhaṅgaṁ dhārehī”ti.

33.1

Then Venerable Pukkusāti thought,

Atha kho āyasmā pukkusāti:

33.2

“It seems the Teacher has come to me! The Holy One has come to me! The fully awakened Buddha has come to me!” He got up from his seat, arranged his robe over one shoulder, bowed with his head at the Buddha’s feet, and said,

“satthā kira me anuppatto, sugato kira me anuppatto, sammāsambuddho kira me anuppatto”ti uṭṭhāyāsanā ekaṁsaṁ cīvaraṁ katvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavoca:

33.3

“I have made a mistake, sir. It was foolish, stupid, and unskillful of me to presume to address the Buddha as ‘reverend’.

“accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yohaṁ bhagavantaṁ āvusovādena samudācaritabbaṁ amaññissaṁ.

33.4

Please, sir, accept my mistake for what it is, so I will restrain myself in future.”

Tassa me, bhante, bhagavā accayaṁ accayato paṭiggaṇhātu āyatiṁ saṁvarāyā”ti.

33.5

“Indeed, bhikkhu, you made a mistake. It was foolish, stupid, and unskillful of you to act in that way.

“Taggha tvaṁ, bhikkhu, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yaṁ maṁ tvaṁ āvusovādena samudācaritabbaṁ amaññittha.

33.6

But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it.

Yato ca kho tvaṁ, bhikkhu, accayaṁ accayato disvā yathādhammaṁ paṭikarosi, taṁ te mayaṁ paṭiggaṇhāma.

33.7

For it is growth in the training of the Noble One to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.”

Vuddhihesā, bhikkhu, ariyassa vinaye yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti, āyatiṁ saṁvaraṁ āpajjatī”ti.

34.1

“Sir, may I receive the going forth, the ordination in the Buddha’s presence?”

“Labheyyāhaṁ, bhante, bhagavato santike upasampadan”ti.

34.2

“But bhikkhu, are your bowl and robes complete?”

“Paripuṇṇaṁ pana te, bhikkhu, pattacīvaran”ti?

34.3

“No, sir, they are not.”

“Na kho me, bhante, paripuṇṇaṁ pattacīvaran”ti.

34.4

“The Realized Ones do not ordain those whose bowl and robes are incomplete.”

“Na kho, bhikkhu, tathāgatā aparipuṇṇapattacīvaraṁ upasampādentī”ti.

35.1

And then Venerable Pukkusāti approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.

Atha kho āyasmā pukkusāti bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pattacīvarapariyesanaṁ pakkāmi.

35.2

But while he was wandering in search of a bowl and robes, a stray cow took his life.

Atha kho āyasmantaṁ pukkusātiṁ pattacīvarapariyesanaṁ carantaṁ vibbhantā gāvī jīvitā voropesi.

36.1

Then several bhikkhū went up to the Buddha, bowed, sat down to one side, and said to him,

Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:

36.2

“Sir, the gentleman named Pukkusāti, who was advised in brief by the Buddha, has passed away.

“yo so, bhante, pukkusāti nāma kulaputto bhagavatā saṅkhittena ovādena ovadito so kālaṅkato.

36.3

Where has he been reborn in his next life?”

Tassa kā gati, ko abhisamparāyo”ti?

36.4

“Bhikkhū, Pukkusāti was astute. He practiced in line with the teachings, and did not trouble me about the teachings.

“Paṇḍito, bhikkhave, pukkusāti kulaputto paccapādi dhammassānudhammaṁ, na ca maṁ dhammādhikaraṇaṁ vihesesi.

36.5

With the ending of the five lower fetters, he’s been reborn spontaneously and will become extinguished there, not liable to return from that world.”

Pukkusāti, bhikkhave, kulaputto pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā”ti.

36.6

That is what the Buddha said.

Idamavoca bhagavā.

36.7

Satisfied, the bhikkhū were happy with what the Buddha said.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

36.8

Dhātuvibhaṅgasuttaṁ niṭṭhitaṁ dasamaṁ.