- 0.1Majjhima Nikāya 140Middle Discourses 140
0.2DhātuvibhaṅgasuttaThe Analysis of the Elements
1.1Evaṁ me sutaṁ—So I have heard.1.2ekaṁ samayaṁ bhagavā magadhesu cārikaṁ caramāno yena rājagahaṁ tadavasari;At one time the Buddha was wandering in the Magadhan lands when he arrived at Rājagaha.1.3yena bhaggavo kumbhakāro tenupasaṅkami; upasaṅkamitvā bhaggavaṁ kumbhakāraṁ etadavoca:He went to see Bhaggava the potter, and said,12.1“sace te, bhaggava, agaru viharemu āvesane ekarattan”ti.“Bhaggava, if it is no trouble, I’d like to spend a single night in your workshop.”
2.2“Na kho me, bhante, garu.“It’s no trouble, sir.2.3Atthi cettha pabbajito paṭhamaṁ vāsūpagato.But there’s a renunciate already staying there.2.4Sace so anujānāti, viharatha, bhante, yathāsukhan”ti.If he allows it, sir, you may stay as long as you please.”
3.1PTS 3.238Tena kho pana samayena pukkusāti nāma kulaputto bhagavantaṁ uddissa saddhāya agārasmā anagāriyaṁ pabbajito.Now at that time a gentleman named Pukkusāti had gone forth out of faith from the lay life to homelessness in the Buddha’s name.23.2So tasmiṁ kumbhakārāvesane paṭhamaṁ vāsūpagato hoti.And it was he who had first taken up residence in the workshop.3.3Atha kho bhagavā yenāyasmā pukkusāti tenupasaṅkami; upasaṅkamitvā āyasmantaṁ pukkusātiṁ etadavoca:Then the Buddha approached Venerable Pukkusāti and said,3.4“sace te, bhikkhu, agaru viharemu āvesane ekarattan”ti.“Mendicant, if it is no trouble, I’d like to spend a single night in the workshop.”3
3.5“Urundaṁ, āvuso, kumbhakārāvesanaṁ.“The potter’s workshop is spacious, reverend.3.6Viharatāyasmā yathāsukhan”ti.Stay as long as you please.”
4.1Atha kho bhagavā kumbhakārāvesanaṁ pavisitvā ekamantaṁ tiṇasanthārakaṁ paññāpetvā nisīdi pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.Then the Buddha entered the workshop and spread out a grass mat to one side. He sat down cross-legged, set his body straight, and brought mindfulness to the present.4.2Atha kho bhagavā bahudeva rattiṁ nisajjāya vītināmesi.He spent much of the night sitting in meditation,4.3Āyasmāpi kho pukkusāti bahudeva rattiṁ nisajjāya vītināmesi.and so did Pukkusāti.
4.4PTS 3.239Atha kho bhagavato etadahosi:Then it occurred to the Buddha,4.5“pāsādikaṁ kho ayaṁ kulaputto iriyati.“This gentleman’s behavior is impressive.44.6Yannūnāhaṁ puccheyyan”ti.Why don’t I question him?”
4.7Atha kho bhagavā āyasmantaṁ pukkusātiṁ etadavoca:So the Buddha said to Pukkusāti,5.1“kaṁsi tvaṁ, bhikkhu, uddissa pabbajito? Ko vā te satthā? Kassa vā tvaṁ dhammaṁ rocesī”ti?“In whose name have you gone forth, mendicant? Who is your Teacher? Whose teaching do you believe in?”
5.2“Atthāvuso, samaṇo gotamo sakyaputto sakyakulā pabbajito.“Reverend, there is the ascetic Gotama—a Sakyan, gone forth from a Sakyan family.5.3Taṁ kho pana bhagavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:He has this good reputation:5.4‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’5.5Tāhaṁ bhagavantaṁ uddissa pabbajito.I’ve gone forth in his name.5.6So ca me bhagavā satthā.That Blessed One is my Teacher,5.7Tassa cāhaṁ bhagavato dhammaṁ rocemī”ti.and I believe in his teaching.”
5.8“Kahaṁ pana, bhikkhu, etarahi so bhagavā viharati arahaṁ sammāsambuddho”ti.“But mendicant, where is the Blessed One at present, the perfected one, the fully awakened Buddha?”
5.9“Atthāvuso, uttaresu janapadesu sāvatthi nāma nagaraṁ.“In the northern lands there is a city named Sāvatthī.55.10Tattha so bhagavā etarahi viharati arahaṁ sammāsambuddho”ti.There the Blessed One is now staying, the perfected one, the fully awakened Buddha.”
5.11“Diṭṭhapubbo pana te, bhikkhu, so bhagavā;“But have you ever seen that Buddha?5.12disvā ca pana jāneyyāsī”ti?Would you recognize him if you saw him?”
5.13“Na kho me, āvuso, diṭṭhapubbo so bhagavā;“No, I’ve never seen him,5.14disvā cāhaṁ na jāneyyan”ti.and I wouldn’t recognize him if I did.”6
6.1Atha kho bhagavato etadahosi:Then it occurred to the Buddha,6.2“mamañca khvāyaṁ kulaputto uddissa pabbajito.“This gentleman has gone forth in my name.6.3Yannūnassāhaṁ dhammaṁ deseyyan”ti.Why don’t I teach him the Dhamma?”7
6.4Atha kho bhagavā āyasmantaṁ pukkusātiṁ āmantesi:So the Buddha said to Pukkusāti,6.5“dhammaṁ te, bhikkhu, desessāmi.“Mendicant, I shall teach you the Dhamma.6.6Taṁ suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.Listen and apply your mind well, I will speak.”
6.7“Evamāvuso”ti kho āyasmā pukkusāti bhagavato paccassosi.“Yes, reverend,” replied Pukkusāti.6.8Bhagavā etadavoca:The Buddha said this:
7.1“‘Cha dhāturo ayaṁ, bhikkhu, puriso cha phassāyatano aṭṭhārasa manopavicāro caturādhiṭṭhāno;“‘This person has six elements, six fields of contact, eighteen mental preoccupations, and four foundations.87.2yattha ṭhitaṁ maññassavā nappavattanti, maññassave kho pana nappavattamāne muni santoti vuccati.Where they stand, the streams of conceiving do not flow. And where the streams of conceiving do not flow, they are called a sage at peace.7.3Paññaṁ nappamajjeyya, saccamanurakkheyya, cāgamanubrūheyya, santimeva so sikkheyyā’ti—Do not neglect wisdom; preserve truth; foster generosity; and train only for peace.’7.4ayamuddeso dhātuvibhaṅgassa.This is the summary recital for the analysis of the elements.
8.1‘Cha dhāturo ayaṁ, bhikkhu, puriso’ti—‘This person has six elements.’8.2iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?That’s what I said, but why did I say it?8.3Chayimā, bhikkhu, dhātuyo—There are these six elements:8.4pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu.the elements of earth, water, fire, air, space, and consciousness.98.5‘Cha dhāturo ayaṁ, bhikkhu, puriso’ti—‘This person has six elements.’8.6iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.That’s what I said, and this is why I said it.
9.1‘Cha phassāyatano ayaṁ, bhikkhu, puriso’ti—‘This person has six fields of contact.’9.2iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?That’s what I said, but why did I say it?9.3Cakkhusamphassāyatanaṁ, sotasamphassāyatanaṁ, ghānasamphassāyatanaṁ, jivhāsamphassāyatanaṁ, kāyasamphassāyatanaṁ, manosamphassāyatanaṁ.The fields of contact of the eye, ear, nose, tongue, body, and mind.9.4‘Cha phassāyatano ayaṁ, bhikkhu, puriso’ti—‘This person has six fields of contact.’9.5iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.That’s what I said, and this is why I said it.
10.1PTS 3.240‘Aṭṭhārasa manopavicāro ayaṁ, bhikkhu, puriso’ti—‘This person has eighteen mental preoccupations.’1010.2iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?That’s what I said, but why did I say it?10.3Cakkhunā rūpaṁ disvā somanassaṭṭhāniyaṁ rūpaṁ upavicarati, domanassaṭṭhāniyaṁ rūpaṁ upavicarati, upekkhāṭṭhāniyaṁ rūpaṁ upavicarati;Seeing a sight with their eyes, one is preoccupied with a sight that’s a basis for happiness or sadness or equanimity.10.4sotena saddaṁ sutvā …pe…Hearing a sound with their ears …10.5ghānena gandhaṁ ghāyitvā …Smelling an odor with their nose …10.6jivhāya rasaṁ sāyitvā …Tasting a flavor with their tongue …
10.7kāyena phoṭṭhabbaṁ phusitvā …Encountering a touch with their body …10.8manasā dhammaṁ viññāya somanassaṭṭhāniyaṁ dhammaṁ upavicarati, domanassaṭṭhāniyaṁ dhammaṁ upavicarati, upekkhāṭṭhāniyaṁ dhammaṁ upavicarati—Becoming conscious of an idea with their mind, one is preoccupied with an idea that’s a basis for happiness or sadness or equanimity.10.9iti cha somanassupavicārā, cha domanassupavicārā, cha upekkhupavicārā.So there are six preoccupations with happiness, six preoccupations with sadness, and six preoccupations with equanimity.10.10‘Aṭṭhārasa manopavicāro ayaṁ, bhikkhu, puriso’ti—‘This person has eighteen mental preoccupations.’10.11iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.That’s what I said, and this is why I said it.
11.1‘Caturādhiṭṭhāno ayaṁ, bhikkhu, puriso’ti—‘This person has four foundations.’1111.2iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?That’s what I said, but why did I say it?11.3Paññādhiṭṭhāno, saccādhiṭṭhāno, cāgādhiṭṭhāno, upasamādhiṭṭhāno.The foundations of wisdom, truth, generosity, and peace.1211.4‘Caturādhiṭṭhāno ayaṁ, bhikkhu, puriso’ti—‘This person has four foundations.’11.5iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.That’s what I said, and this is why I said it.
12.1‘Paññaṁ nappamajjeyya, saccamanurakkheyya, cāgamanubrūheyya, santimeva so sikkheyyā’ti—‘Do not neglect wisdom; preserve truth; foster generosity; and train only for peace.’1312.2iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?That’s what I said, but why did I say it?
13.1Kathañca, bhikkhu, paññaṁ nappamajjati?And how does one not neglect wisdom?1413.2Chayimā, bhikkhu, dhātuyo—There are these six elements:1513.3pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu.the elements of earth, water, fire, air, space, and consciousness.
14.1Katamā ca, bhikkhu, pathavīdhātu?And what is the earth element?14.2Pathavīdhātu siyā ajjhattikā siyā bāhirā.The earth element may be interior or exterior.14.3Katamā ca, bhikkhu, ajjhattikā pathavīdhātu?And what is the interior earth element?14.4Yaṁ ajjhattaṁ paccattaṁ kakkhaḷaṁ kharigataṁ upādinnaṁ, seyyathidaṁ—Anything internal, personal, that’s hard, solid, and appropriated. This includes:14.5kesā 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—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 internal, personal, that’s hard, solid, and appropriated.14.6ayaṁ vuccati, bhikkhu, ajjhattikā pathavīdhātu.This is called the interior earth element.14.7Yā ceva kho pana ajjhattikā pathavīdhātu yā ca bāhirā pathavīdhātu pathavīdhāturevesā.The interior earth element and the exterior earth element are just the earth element.14.8‘Taṁ netaṁ mama nesohamasmi na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’14.9Evametaṁ yathābhūtaṁ sammappaññāya disvā pathavīdhātuyā nibbindati, pathavīdhātuyā cittaṁ virājeti.When you truly see with right understanding, you grow disillusioned with the earth element, detaching the mind from the earth element.
15.1PTS 3.241Katamā ca, bhikkhu, āpodhātu?And what is the water element?15.2Āpodhātu siyā ajjhattikā siyā bāhirā.The water element may be interior or exterior.15.3Katamā ca, bhikkhu, ajjhattikā āpodhātu?And what is the interior water element?15.4Yaṁ ajjhattaṁ paccattaṁ āpo āpogataṁ upādinnaṁ seyyathidaṁ—Anything internal, personal, that’s water, watery, and appropriated. This includes:15.5pittaṁ semhaṁ pubbo lohitaṁ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṁ, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ āpo āpogataṁ upādinnaṁ—bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine, or anything else internal, personal, that’s water, watery, and appropriated.15.6ayaṁ vuccati, bhikkhu, ajjhattikā āpodhātu.This is called the interior water element.15.7Yā ceva kho pana ajjhattikā āpodhātu yā ca bāhirā āpodhātu āpodhāturevesā.The interior water element and the exterior water element are just the water element.15.8‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’15.9Evametaṁ yathābhūtaṁ sammappaññāya disvā āpodhātuyā nibbindati, āpodhātuyā cittaṁ virājeti.When you truly see with right understanding, you grow disillusioned with the water element, detaching the mind from the water element.
16.1Katamā ca, bhikkhu, tejodhātu?And what is the fire element?16.2Tejodhātu siyā ajjhattikā siyā bāhirā.The fire element may be interior or exterior.16.3Katamā ca, bhikkhu, ajjhattikā tejodhātu?And what is the interior fire element?16.4Yaṁ ajjhattaṁ paccattaṁ tejo tejogataṁ upādinnaṁ, seyyathidaṁ—Anything internal, personal, that’s fire, fiery, and appropriated. This includes:16.5yena ca santappati, yena ca jīrīyati, yena ca pariḍayhati, yena ca asitapītakhāyitasāyitaṁ sammā pariṇāmaṁ gacchati, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ tejo tejogataṁ upādinnaṁ—that which warms, that which ages, that which heats you up when feverish, that which properly digests food and drink; or anything else internal, personal, that’s fire, fiery, and appropriated.16.6ayaṁ vuccati, bhikkhu, ajjhattikā tejodhātu.This is called the interior fire element.16.7Yā ceva kho pana ajjhattikā tejodhātu yā ca bāhirā tejodhātu tejodhāturevesā.The interior fire element and the exterior fire element are just the fire element.16.8‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’16.9Evametaṁ yathābhūtaṁ sammappaññāya disvā tejodhātuyā nibbindati, tejodhātuyā cittaṁ virājeti.When you truly see with right understanding, you grow disillusioned with the fire element, detaching the mind from the fire element.
17.1Katamā ca, bhikkhu, vāyodhātu?And what is the air element?17.2Vāyodhātu siyā ajjhattikā siyā bāhirā.The air element may be interior or exterior.17.3Katamā ca, bhikkhu, ajjhattikā vāyodhātu?And what is the interior air element?17.4Yaṁ ajjhattaṁ paccattaṁ vāyo vāyogataṁ upādinnaṁ, seyyathidaṁ—Anything internal, personal, that’s air, airy, and appropriated. This includes:17.5uddhaṅgamā vātā adhogamā vātā kucchisayā vātā koṭṭhāsayā vātā aṅgamaṅgānusārino vātā assāso passāso iti, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ vāyo vāyogataṁ upādinnaṁ—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 internal, personal, that’s air, airy, and appropriated.17.6ayaṁ vuccati, bhikkhu, ajjhattikā vāyodhātu.This is called the interior air element.17.7Yā ceva kho pana ajjhattikā vāyodhātu yā ca bāhirā vāyodhātu vāyodhāturevesā.The interior air element and the exterior air element are just the air element.17.8‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’17.9Evametaṁ yathābhūtaṁ sammappaññāya disvā vāyodhātuyā nibbindati, vāyodhātuyā cittaṁ virājeti.When you truly see with right understanding, you grow disillusioned with the air element, detaching the mind from the air element.
18.1PTS 3.242Katamā ca, bhikkhu, ākāsadhātu?And what is the space element?18.2Ākāsadhātu siyā ajjhattikā siyā bāhirā.The space element may be interior or exterior.18.3Katamā ca, bhikkhu, ajjhattikā ākāsadhātu?And what is the interior space element?18.4Yaṁ ajjhattaṁ paccattaṁ ākāsaṁ ākāsagataṁ upādinnaṁ, seyyathidaṁ—Anything internal, personal, that’s space, spacious, and appropriated. This includes:18.5kaṇṇacchiddaṁ 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—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; or anything else internal, personal, that’s space, spacious, and appropriated.18.6ayaṁ vuccati, bhikkhu, ajjhattikā ākāsadhātu.This is called the interior space element.18.7Yā ceva kho pana ajjhattikā ākāsadhātu yā ca bāhirā ākāsadhātu ākāsadhāturevesā.The interior space element and the exterior space element are just the space element.18.8‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’18.9Evametaṁ yathābhūtaṁ sammappaññāya disvā ākāsadhātuyā nibbindati, ākāsadhātuyā cittaṁ virājeti.When you truly see with right understanding, you grow disillusioned with the space element, detaching the mind from the space element.16
19.1Athāparaṁ viññāṇaṁyeva avasissati parisuddhaṁ pariyodātaṁ.What remains is sheer consciousness, pure and bright.1719.2Tena ca viññāṇena kiṁ vijānāti?And what does that consciousness know?19.3‘Sukhan’tipi vijānāti, ‘dukkhan’tipi vijānāti, ‘adukkhamasukhan’tipi vijānāti.It cognizes ‘pleasure’ and ‘pain’ and ‘neutral’.19.4Sukhavedaniyaṁ, bhikkhu, phassaṁ paṭicca uppajjati sukhā vedanā.Pleasant feeling arises dependent on a contact to be experienced as pleasant.1819.5So sukhaṁ vedanaṁ vedayamāno ‘sukhaṁ vedanaṁ vedayāmī’ti pajānāti.When they feel a pleasant feeling, they know: ‘I feel a pleasant feeling.’19.6‘Tasseva sukhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ sukhavedaniyaṁ phassaṁ paṭicca uppannā sukhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.They know: ‘With the cessation of that contact to be experienced as pleasant, the corresponding pleasant feeling ceases and stops.’
19.7Dukkhavedaniyaṁ, bhikkhu, phassaṁ paṭicca uppajjati dukkhā vedanā.Painful feeling arises dependent on a contact to be experienced as painful.1919.8So dukkhaṁ vedanaṁ vedayamāno ‘dukkhaṁ vedanaṁ vedayāmī’ti pajānāti.When they feel a painful feeling, they know: ‘I feel a painful feeling.’19.9‘Tasseva dukkhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ dukkhavedaniyaṁ phassaṁ paṭicca uppannā dukkhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.They know: ‘With the cessation of that contact to be experienced as painful, the corresponding painful feeling ceases and stops.’
19.10Adukkhamasukhavedaniyaṁ, bhikkhu, phassaṁ paṭicca uppajjati adukkhamasukhā vedanā.Neutral feeling arises dependent on a contact to be experienced as neutral.2019.11So adukkhamasukhaṁ vedanaṁ vedayamāno ‘adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti.When they feel a neutral feeling, they know: ‘I feel a neutral feeling.’19.12‘Tasseva adukkhamasukhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ adukkhamasukhavedaniyaṁ phassaṁ paṭicca uppannā adukkhamasukhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.They know: ‘With the cessation of that contact to be experienced as neutral, the corresponding neutral feeling ceases and stops.’
19.13PTS 3.243Seyyathāpi, bhikkhu, dvinnaṁ kaṭṭhānaṁ saṅghaṭṭā samodhānā usmā jāyati, tejo abhinibbattati, tesaṁyeva dvinnaṁ kaṭṭhānaṁ nānābhāvā vinikkhepā yā tajjā usmā sā nirujjhati, sā vūpasammati;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.2119.14evameva kho, bhikkhu, sukhavedaniyaṁ phassaṁ paṭicca uppajjati sukhā vedanā.In the same way, pleasant feeling arises dependent on a contact to be experienced as pleasant. …19.15So 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.
19.17Dukkhavedaniyaṁ, bhikkhu, phassaṁ paṭicca uppajjati dukkhā vedanā.19.18So 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.
19.20Adukkhamasukhavedaniyaṁ, bhikkhu, phassaṁ paṭicca uppajjati adukkhamasukhā vedanā.19.21So adukkhamasukhaṁ vedanaṁ vedayamāno ‘adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti.19.22‘Tasseva adukkhamasukhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ adukkhamasukhavedaniyaṁ phassaṁ paṭicca uppannā adukkhamasukhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.They know: ‘With the cessation of that contact to be experienced as neutral, the corresponding neutral feeling ceases and stops.’
20.1Athāparaṁ upekkhāyeva avasissati parisuddhā pariyodātā mudu ca kammaññā ca pabhassarā ca.There remains only equanimity, pure, bright, pliable, workable, and radiant.2220.2Seyyathāpi, 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;It’s like when a deft goldsmith or a goldsmith’s apprentice prepares a forge, fires the crucible, picks up some native 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 native 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.2320.3evameva kho, bhikkhu, athāparaṁ upekkhāyeva avasissati parisuddhā pariyodātā mudu ca kammaññā ca pabhassarā ca.In the same way, there remains only equanimity, pure, bright, pliable, workable, and radiant.
21.1PTS 3.244So evaṁ pajānāti:They understand:21.2‘imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ ākāsānañcāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ.‘If I were to apply this equanimity, so pure and bright, to the dimension of infinite space, and develop my mind accordingly,21.3Evaṁ me ayaṁ upekkhā tannissitā tadupādānā ciraṁ dīghamaddhānaṁ tiṭṭheyya.this equanimity of mine, relying on that and grasping it, would remain for a very long time.2421.4Imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ viññāṇañcāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ.If I were to apply this equanimity, so pure and bright, to the dimension of infinite consciousness, and develop my mind accordingly,21.5Evaṁ me ayaṁ upekkhā tannissitā tadupādānā ciraṁ dīghamaddhānaṁ tiṭṭheyya.this equanimity of mine, relying on that and grasping it, would remain for a very long time.2521.6Imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ ākiñcaññāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ.If I were to apply this equanimity, so pure and bright, to the dimension of nothingness, and develop my mind accordingly,21.7Evaṁ me ayaṁ upekkhā tannissitā tadupādānā ciraṁ dīghamaddhānaṁ tiṭṭheyya.this equanimity of mine, relying on that and grasping it, would remain for a very long time.2621.8Imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ nevasaññānāsaññāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ.If I were to apply this equanimity, so pure and bright, to the dimension of neither perception nor non-perception, and develop my mind accordingly,21.9Evaṁ me ayaṁ upekkhā tannissitā tadupādānā ciraṁ dīghamaddhānaṁ tiṭṭheyyā’ti.this equanimity of mine, relying on that and grasping it, would remain for a very long time.’
22.1So evaṁ pajānāti:They understand:22.2‘imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ ākāsānañcāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ;‘If I were to apply this equanimity, so pure and bright, to the dimension of infinite space, my mind would develop accordingly.22.3saṅkhatametaṁ.But that is conditioned.2722.4Imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ viññāṇañcāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ;If I were to apply this equanimity, so pure and bright, to the dimension of infinite consciousness …22.5saṅkhatametaṁ.22.6Imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ ākiñcaññāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ;nothingness …22.7saṅkhatametaṁ.22.8Imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ nevasaññānāsaññāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ;neither perception nor non-perception, my mind would develop accordingly.22.9saṅkhatametan’ti.But that is conditioned.’
22.10So neva taṁ abhisaṅkharoti, na abhisañcetayati bhavāya vā vibhavāya vā.They neither make a choice nor form an intention for existence or nonexistence.2822.11So anabhisaṅkharonto anabhisañcetayanto bhavāya vā vibhavāya vā na kiñci loke upādiyati,Because of this, they don’t grasp at anything in the world.22.12anupādiyaṁ na paritassati, aparitassaṁ paccattaṁyeva parinibbāyati.Not grasping, they’re not anxious. Not being anxious, they personally become extinguished.
22.13‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’
23.1So sukhañce vedanaṁ vedeti, ‘sā aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti.If they feel a pleasant feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it.2923.2Dukkhañce vedanaṁ vedeti, ‘sā aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti.If they feel a painful feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it.23.3Adukkhamasukhañce vedanaṁ vedeti, ‘sā aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti.If they feel a neutral feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it.
24.1PTS 3.245So sukhañce vedanaṁ vedeti, visaṁyutto naṁ vedeti;If they feel a pleasant feeling, they feel it detached.24.2dukkhañce vedanaṁ vedeti, visaṁyutto naṁ vedeti;If they feel a painful feeling, they feel it detached.24.3adukkhamasukhañce vedanaṁ vedeti, visaṁyutto naṁ vedeti.If they feel a neutral feeling, they feel it detached.24.4So kāyapariyantikaṁ vedanaṁ vedayamāno ‘kāyapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti, jīvitapariyantikaṁ vedanaṁ vedayamāno ‘jīvitapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti,Feeling the end of the body draw close, they understand: ‘I feel the end of the body draw close.’ Feeling the end of life draw close, they understand: ‘I feel the end of life draw close.’24.5‘kāyassa bhedā paraṁ maraṇā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānāti.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.’30
24.6Seyyathāpi, bhikkhu, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyati;Suppose an oil lamp depended on oil and a wick to burn.24.7tasseva telassa ca vaṭṭiyā ca pariyādānā aññassa ca anupahārā anāhāro nibbāyati;As the oil and the wick are used up, it would be extinguished due to not being fed.24.8evameva kho, bhikkhu, kāyapariyantikaṁ vedanaṁ vedayamāno ‘kāyapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti, jīvitapariyantikaṁ vedanaṁ vedayamāno ‘jīvitapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti,In the same way, feeling the end of the body draw close, they understand: ‘I feel the end of the body draw close.’ Feeling the end of life draw close, they understand: ‘I feel the end of life draw close.’24.9‘kāyassa bhedā paraṁ maraṇā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānāti.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.’
25.1Tasmā evaṁ samannāgato bhikkhu iminā paramena paññādhiṭṭhānena samannāgato hoti.Therefore a mendicant thus endowed is endowed with the ultimate foundation of wisdom.25.2Esā hi, bhikkhu, paramā ariyā paññā yadidaṁ—For this is the ultimate noble wisdom, namely,25.3sabbadukkhakkhaye ñāṇaṁ.the knowledge of the ending of all suffering.31
26.1Tassa sā vimutti sacce ṭhitā akuppā hoti.Their freedom, being founded on truth, is unshakable.26.2Tañhi, bhikkhu, musā yaṁ mosadhammaṁ, taṁ saccaṁ yaṁ amosadhammaṁ nibbānaṁ.For that which is false has a deceptive nature, while that which is true has an undeceptive nature—extinguishment.26.3Tasmā evaṁ samannāgato bhikkhu iminā paramena saccādhiṭṭhānena samannāgato hoti.Therefore a mendicant thus endowed is endowed with the ultimate foundation of truth.26.4Etañhi, bhikkhu, paramaṁ ariyasaccaṁ yadidaṁ—For this is the ultimate noble truth, namely,26.5amosadhammaṁ nibbānaṁ.that which has an undeceptive nature—extinguishment.
27.1Tasseva kho pana pubbe aviddasuno upadhī honti samattā samādinnā.In their ignorance, they used to acquire attachments.27.2Tyāssa pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.Those have been cut off at the root, made like a palm stump, obliterated so they are unable to arise in the future.27.3Tasmā evaṁ samannāgato bhikkhu iminā paramena cāgādhiṭṭhānena samannāgato hoti.Therefore a mendicant thus endowed is endowed with the ultimate foundation of generosity.27.4Eso hi, bhikkhu, paramo ariyo cāgo yadidaṁ—For this is the ultimate noble generosity, namely,27.5sabbūpadhipaṭinissaggo.letting go of all attachments.
28.1PTS 3.246Tasseva kho pana pubbe aviddasuno abhijjhā hoti chando sārāgo.In their ignorance, they used to be covetous, full of desire and lust.28.2Svāssa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo.That has been cut off at the root, made like a palm stump, obliterated so it’s unable to arise in the future.28.3Tasseva kho pana pubbe aviddasuno āghāto hoti byāpādo sampadoso.In their ignorance, they used to be contemptuous, full of ill will and malevolence.28.4Svāssa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo.That has been cut off at the root, made like a palm stump, obliterated so it’s unable to arise in the future.28.5Tasseva kho pana pubbe aviddasuno avijjā hoti sammoho.In their ignorance, they used to be ignorant, full of delusion.28.6Svāssa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo.That has been cut off at the root, made like a palm stump, obliterated so it’s unable to arise in the future.28.7Tasmā evaṁ samannāgato bhikkhu iminā paramena upasamādhiṭṭhānena samannāgato hoti.Therefore a mendicant thus endowed is endowed with the ultimate foundation of peace.28.8Eso hi, bhikkhu, paramo ariyo upasamo yadidaṁ—For this is the ultimate noble peace, namely,28.9rāgadosamohānaṁ upasamo.the pacification of greed, hate, and delusion.
29.1‘Paññaṁ nappamajjeyya, saccamanurakkheyya, cāgamanubrūheyya, santimeva so sikkheyyā’ti—‘Do not neglect wisdom; preserve truth; foster generosity; and train only for peace.’29.2iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.That’s what I said, and this is why I said it.32
30.1‘Yattha ṭhitaṁ maññassavā nappavattanti, maññassave kho pana nappavattamāne muni santoti vuccatī’ti—‘Where they stand, the streams of conceiving do not flow. And where the streams of conceiving do not flow, they are called a sage at peace.’3330.2iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?That’s what I said, but why did I say it?
31.1‘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.These are all forms of conceiving: ‘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.’31.2Maññitaṁ, bhikkhu, rogo maññitaṁ gaṇḍo maññitaṁ sallaṁ.Conceiving is a disease, a boil, a dart.31.3Sabbamaññitānaṁ tveva, bhikkhu, samatikkamā muni santoti vuccati.Having gone beyond all conceiving, one is called a sage at peace.31.4Muni kho pana, bhikkhu, santo na jāyati, na jīyati, na mīyati, na kuppati, na piheti.The sage at peace is not reborn, does not grow old, and does not die. They are not shaken, and do not yearn.31.5Tañhissa, bhikkhu, natthi yena jāyetha, ajāyamāno kiṁ jīyissati, ajīyamāno kiṁ mīyissati, amīyamāno kiṁ kuppissati, akuppamāno kissa pihessati?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?
32.1‘Yattha ṭhitaṁ maññassavā nappavattanti, maññassave kho pana nappavattamāne muni santoti vuccatī’ti—‘Where they stand, the streams of conceiving do not flow. And where the streams of conceiving do not flow, they are called a sage at peace.’32.2iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.That’s what I said, and this is why I said it.32.3Imaṁ kho me tvaṁ, bhikkhu, saṅkhittena chadhātuvibhaṅgaṁ dhārehī”ti.Mendicant, you should remember this brief analysis of the six elements.”34
33.1PTS 3.247Atha kho āyasmā pukkusāti:Then Venerable Pukkusāti thought,33.2“satthā kira me anuppatto, sugato kira me anuppatto, sammāsambuddho kira me anuppatto”ti uṭṭhāyāsanā ekaṁsaṁ cīvaraṁ katvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavoca:“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 to the Buddha’s feet, and said,33.3“accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yohaṁ bhagavantaṁ āvusovādena samudācaritabbaṁ amaññissaṁ.“I made a mistake, sir. It was foolish, stupid, and unskillful of me to presume to address the Buddha as ‘reverend’.33.4Tassa me, bhante, bhagavā accayaṁ accayato paṭiggaṇhātu āyatiṁ saṁvarāyā”ti.Please, sir, accept my mistake for what it is, so I will restrain myself in future.”
33.5“Taggha tvaṁ, bhikkhu, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yaṁ maṁ tvaṁ āvusovādena samudācaritabbaṁ amaññittha.“Indeed, mendicant, you made a mistake. It was foolish, stupid, and unskillful of you to act in that way.33.6Yato ca kho tvaṁ, bhikkhu, accayaṁ accayato disvā yathādhammaṁ paṭikarosi, taṁ te mayaṁ paṭiggaṇhāma.But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it.33.7Vuddhihesā, bhikkhu, ariyassa vinaye yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti, āyatiṁ saṁvaraṁ āpajjatī”ti.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.”
34.1“Labheyyāhaṁ, bhante, bhagavato santike upasampadan”ti.“Sir, may I receive the going forth, the ordination in the Buddha’s presence?”
34.2“Paripuṇṇaṁ pana te, bhikkhu, pattacīvaran”ti?“But mendicant, do you have a full set of bowl and robes?”35
34.3“Na kho me, bhante, paripuṇṇaṁ pattacīvaran”ti.“No, sir, I do not.”
34.4“Na kho, bhikkhu, tathāgatā aparipuṇṇapattacīvaraṁ upasampādentī”ti.“The Realized Ones do not ordain those without a full set of bowl and robes.”
35.1Atha kho āyasmā pukkusāti bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pattacīvarapariyesanaṁ pakkāmi.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.
35.2Atha kho āyasmantaṁ pukkusātiṁ pattacīvarapariyesanaṁ carantaṁ vibbhantā gāvī jīvitā voropesi.But while he was wandering in search of a bowl and robes, a stray cow took his life.36
36.1Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:Then several mendicants went up to the Buddha, bowed, sat down to one side, and said to him,36.2“yo so, bhante, pukkusāti nāma kulaputto bhagavatā saṅkhittena ovādena ovadito so kālaṅkato.“Sir, the gentleman named Pukkusāti, who was advised in brief by the Buddha, has passed away.36.3Tassa kā gati, ko abhisamparāyo”ti?Where has he been reborn in his next life?”
36.4“Paṇḍito, bhikkhave, pukkusāti kulaputto paccapādi dhammassānudhammaṁ, na ca maṁ dhammādhikaraṇaṁ vihesesi.“Mendicants, Pukkusāti was astute. He practiced in line with the teaching, and did not trouble me about the teachings.36.5Pukkusāti, bhikkhave, kulaputto pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā”ti.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.”37
36.6Idamavoca bhagavā.That is what the Buddha said.36.7Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.Satisfied, the mendicants approved what the Buddha said.
36.8Dhātuvibhaṅgasuttaṁ niṭṭhitaṁ dasamaṁ.