Theravadan

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From: Pali, Bhikkhus Nyanamoli & Khantipalo , Bhikkhu Sujato

Majjhima Nikāya 140 Middle Discourses 140

Dhātuvibhaṅgasutta The Analysis of the Elements

Evaṁ me sutaṁ—Thus I heard:So I have heard.

ekaṁ samayaṁ bhagavā magadhesu cārikaṁ caramāno yena rājagahaṁ tadavasari; On one occasion the Blessed One, while wandering by stages in the Magadhan country, arrived at Rājagaha;At one time the Buddha was wandering in the Magadhan lands when he arrived at Rājagaha.

yena bhaggavo kumbhakāro tenupasaṅkami; upasaṅkamitvā bhaggavaṁ kumbhakāraṁ etadavoca: he went to Bhaggava the potter and said to Bhaggava the potter:He went to see Bhaggava the potter, and said,

“sace te, bhaggava, agaru viharemu āvesane ekarattan”ti. ‘If it is no inconvenience to you, Bhaggava, I will stay in your workshop for one night.’“Bhaggava, if it is no trouble, I’d like to spend a single night in your workshop.”

“Na kho me, bhante, garu. ‘It is no inconvenience to me, venerable sir.“It’s no trouble, sir.

Atthi cettha pabbajito paṭhamaṁ vāsūpagato. But there is a homeless one who has already taken up his abode there first.But there’s a renunciate already staying there.

Sace so anujānāti, viharatha, bhante, yathāsukhan”ti. If he agrees, venerable sir, stay as long as you like.’If he allows it, sir, you may stay as long as you please.”

Tena kho pana samayena pukkusāti nāma kulaputto bhagavantaṁ uddissa saddhāya agārasmā anagāriyaṁ pabbajito. Now on that occasion a clansman named Pukkusāti had gone forth from the home life into homelessness out of faith, on account of the Blessed One.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.

So tasmiṁ kumbhakārāvesane paṭhamaṁ vāsūpagato hoti. He had already taken up his abode in that potter’s workshop first.And it was he who had first taken up residence in the workshop.

Atha kho bhagavā yenāyasmā pukkusāti tenupasaṅkami; upasaṅkamitvā āyasmantaṁ pukkusātiṁ etadavoca: Then the Blessed One went to the venerable Pukkusāti and said to the venerable Pukkusāti:Then the Buddha approached Venerable Pukkusāti and said,

“sace te, bhikkhu, agaru viharemu āvesane ekarattan”ti. ‘If it is no inconvenience to you, bhikkhu, I will stay in the workshop for one night.’“Mendicant, if it is no trouble, I’d like to spend a single night in the workshop.”

“Urundaṁ, āvuso, kumbhakārāvesanaṁ. ‘The potter’s workshop is roomy enough, friend.“The potter’s workshop is spacious, reverend.

Viharatāyasmā yathāsukhan”ti. Let the venerable one stay as long as he likes.’Stay as long as you please.”

Atha kho bhagavā kumbhakārāvesanaṁ pavisitvā ekamantaṁ tiṇasanthārakaṁ paññāpetvā nisīdi pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. Then the Blessed One entered the potter’s workshop, and having spread out a grass mat at one end, he sat down, folding his legs crosswise, setting his body erect, and establishing mindfulness before him.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.

Atha kho bhagavā bahudeva rattiṁ nisajjāya vītināmesi. Then the Blessed One spent much of the night seated.He spent much of the night sitting in meditation,

Āyasmāpi kho pukkusāti bahudeva rattiṁ nisajjāya vītināmesi. The venerable Pukkusāti also spent much of the night seated.and so did Pukkusāti.

Atha kho bhagavato etadahosi: Then the Blessed One thought:Then it occurred to the Buddha,

“pāsādikaṁ kho ayaṁ kulaputto iriyati. ‘This clansman conducts himself in a way that inspires confidence.“This gentleman’s behavior is impressive.

Yannūnāhaṁ puccheyyan”ti. What if I questioned him?’Why don’t I question him?”

Atha kho bhagavā āyasmantaṁ pukkusātiṁ etadavoca: Then the Blessed One said to the venerable Pukkusāti:So the Buddha said to Pukkusāti,

“kaṁsi tvaṁ, bhikkhu, uddissa pabbajito? Ko vā te satthā? Kassa vā tvaṁ dhammaṁ rocesī”ti? ‘Under whom have you gone forth, bhikkhu? Who is your teacher? Whose Dhamma do you profess?’“In whose name have you gone forth, mendicant? Who is your Teacher? Whose teaching do you believe in?”

“Atthāvuso, samaṇo gotamo sakyaputto sakyakulā pabbajito. ‘There is, friend, the ascetic Gotama, a son of the Sakyans, who went forth from a Sakyan clan.“Reverend, there is the ascetic Gotama—a Sakyan, gone forth from a Sakyan family.

Taṁ kho pana bhagavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: Now a good report of that Blessed One Gotama has been spread about thus:He has this good reputation:

‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. “That Blessed One is such since he is an Arahant, Fully Enlightened, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable leader of persons to be tamed, teacher of gods and men, enlightened, blessed.”‘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.’

Tāhaṁ bhagavantaṁ uddissa pabbajito. I have gone forth on account of that Blessed One.I’ve gone forth in his name.

So ca me bhagavā satthā. That Blessed One is my teacher.That Blessed One is my Teacher,

Tassa cāhaṁ bhagavato dhammaṁ rocemī”ti. I profess the Dhamma of that Blessed One.’and I believe in his teaching.”

“Kahaṁ pana, bhikkhu, etarahi so bhagavā viharati arahaṁ sammāsambuddho”ti. ‘But, bhikkhu, where is that Blessed One, Arahant, Fully Enlightened, living now?’“But mendicant, where is the Blessed One at present, the perfected one, the fully awakened Buddha?”

“Atthāvuso, uttaresu janapadesu sāvatthi nāma nagaraṁ. ‘There is, friend, in the northern country, a city called Sāvatthī.“In the northern lands there is a city named Sāvatthī.

Tattha so bhagavā etarahi viharati arahaṁ sammāsambuddho”ti. There that Blessed One, Arahant, Fully Enlightened, is living now.’There the Blessed One is now staying, the perfected one, the fully awakened Buddha.”

“Diṭṭhapubbo pana te, bhikkhu, so bhagavā; ‘But, bhikkhu, have you seen that Blessed One before;“But have you ever seen that Buddha?

disvā ca pana jāneyyāsī”ti? and would you recognize him if you saw him?’Would you recognize him if you saw him?”

“Na kho me, āvuso, diṭṭhapubbo so bhagavā; ‘I have not seen that Blessed One before, friend;“No, I’ve never seen him,

disvā cāhaṁ na jāneyyan”ti. and I would not recognize him if I saw him.’and I wouldn’t recognize him if I did.”

Atha kho bhagavato etadahosi: Then the Blessed One thought:Then it occurred to the Buddha,

“mamañca khvāyaṁ kulaputto uddissa pabbajito. ‘This clansman has gone forth on account of me.“This gentleman has gone forth in my name.

Yannūnassāhaṁ dhammaṁ deseyyan”ti. What if I taught him the Dhamma?’Why don’t I teach him the Dhamma?”

Atha kho bhagavā āyasmantaṁ pukkusātiṁ āmantesi: Then the Blessed One addressed the venerable Pukkusāti:So the Buddha said to Pukkusāti,

“dhammaṁ te, bhikkhu, desessāmi. ‘Bhikkhu, I shall teach you the Dhamma.“Mendicant, I shall teach you the Dhamma.

Taṁ suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti. Listen and heed well what I shall say.’Listen and apply your mind well, I will speak.”

“Evamāvuso”ti kho āyasmā pukkusāti bhagavato paccassosi. ‘Yes, friend,’ the venerable Pukkusāti replied to the Blessed One.“Yes, reverend,” replied Pukkusāti.

Bhagavā etadavoca: The Blessed One said this:The Buddha said this:

“‘Cha dhāturo ayaṁ, bhikkhu, puriso cha phassāyatano aṭṭhārasa manopavicāro caturādhiṭṭhāno; ‘This man, bhikkhu, has six elements, six bases of contact, eighteen kinds of mental exploration, and four foundations;“‘This person has six elements, six fields of contact, eighteen mental preoccupations, and four foundations.

yattha ṭhitaṁ maññassavā nappavattanti, maññassave kho pana nappavattamāne muni santoti vuccati. steadied wherein the currents of conceiving do not occur, and when the currents of conceiving do not occur, he is called a sage at peace.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.

Paññaṁ nappamajjeyya, saccamanurakkheyya, cāgamanubrūheyya, santimeva so sikkheyyā’ti—He should not neglect understanding, he should preserve truth, he should cultivate relinquishment, and he should train for peace alone—Do not neglect wisdom; preserve truth; foster generosity; and train only for peace.’

ayamuddeso dhātuvibhaṅgassa. this is the summary of the exposition of the elements.This is the summary recital for the analysis of the elements.

‘Cha dhāturo ayaṁ, bhikkhu, puriso’ti—‘“This man, bhikkhu, has six elements”—‘This person has six elements.’

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? so it was said. And with reference to what was this said?That’s what I said, but why did I say it?

Chayimā, bhikkhu, dhātuyo—There are, bhikkhu, these six elements:There are these six elements:

pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu. the earth element, the water element, the fire element, the air element, the space element, the consciousness element.the elements of earth, water, fire, air, space, and consciousness.

‘Cha dhāturo ayaṁ, bhikkhu, puriso’ti—“This man, bhikkhu, has six elements”—‘This person has six elements.’

iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. so it was said, and it was with reference to this that it was said.That’s what I said, and this is why I said it.

‘Cha phassāyatano ayaṁ, bhikkhu, puriso’ti—‘“This man, bhikkhu, has six bases of contact”—‘This person has six fields of contact.’

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? so it was said. And with reference to what was this said?That’s what I said, but why did I say it?

Cakkhusamphassāyatanaṁ, sotasamphassāyatanaṁ, ghānasamphassāyatanaṁ, jivhāsamphassāyatanaṁ, kāyasamphassāyatanaṁ, manosamphassāyatanaṁ. The eye-contact base, the ear-contact base, the nose-contact base, the tongue-contact base, the body-contact base, the mind-contact base.The fields of contact of the eye, ear, nose, tongue, body, and mind.

‘Cha phassāyatano ayaṁ, bhikkhu, puriso’ti—“This man, bhikkhu, has six bases of contact”—‘This person has six fields of contact.’

iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. so it was said, and it was with reference to this that it was said.That’s what I said, and this is why I said it.

‘Aṭṭhārasa manopavicāro ayaṁ, bhikkhu, puriso’ti—‘“This man, bhikkhu, has eighteen kinds of mental exploration”—‘This person has eighteen mental preoccupations.’

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? so it was said. And with reference to what was this said?That’s what I said, but why did I say it?

Cakkhunā rūpaṁ disvā somanassaṭṭhāniyaṁ rūpaṁ upavicarati, domanassaṭṭhāniyaṁ rūpaṁ upavicarati, upekkhāṭṭhāniyaṁ rūpaṁ upavicarati; On seeing a form with the eye, one explores a form that is a basis for joy, one explores a form that is a basis for grief, one explores a form that is a basis for equanimity;Seeing a sight with their eyes, one is preoccupied with a sight that’s a basis for happiness or sadness or equanimity.

sotena saddaṁ sutvā …pe… on hearing a sound with the ear …Hearing a sound with their ears …

ghānena gandhaṁ ghāyitvā … on smelling an odour with the nose …Smelling an odor with their nose …

jivhāya rasaṁ sāyitvā … on tasting a flavour with the tongue …Tasting a flavor with their tongue …

kāyena phoṭṭhabbaṁ phusitvā … on touching a tangible with the body …Encountering a touch with their body …

manasā dhammaṁ viññāya somanassaṭṭhāniyaṁ dhammaṁ upavicarati, domanassaṭṭhāniyaṁ dhammaṁ upavicarati, upekkhāṭṭhāniyaṁ dhammaṁ upavicarati—on cognizing a dhamma with the mind, one explores a dhamma that is a basis for joy, one explores a dhamma that is a basis for grief, one explores a dhamma that is a basis for equanimity—Becoming conscious of an idea with their mind, one is preoccupied with an idea that’s a basis for happiness or sadness or equanimity.

iti cha somanassupavicārā, cha domanassupavicārā, cha upekkhupavicārā. so there are six kinds of exploration with joy, six kinds of exploration with grief, and six kinds of exploration with equanimity.So there are six preoccupations with happiness, six preoccupations with sadness, and six preoccupations with equanimity.

‘Aṭṭhārasa manopavicāro ayaṁ, bhikkhu, puriso’ti—“This man, bhikkhu, has eighteen kinds of mental exploration”—‘This person has eighteen mental preoccupations.’

iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. so it was said, and it was with reference to this that it was said.That’s what I said, and this is why I said it.

‘Caturādhiṭṭhāno ayaṁ, bhikkhu, puriso’ti—‘“This man, bhikkhu, has four foundations”—‘This person has four foundations.’

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? so it was said. And with reference to what was this said?That’s what I said, but why did I say it?

Paññādhiṭṭhāno, saccādhiṭṭhāno, cāgādhiṭṭhāno, upasamādhiṭṭhāno. The foundation of understanding, the foundation of truth, the foundation of relinquishment, the foundation of peace.The foundations of wisdom, truth, generosity, and peace.

‘Caturādhiṭṭhāno ayaṁ, bhikkhu, puriso’ti—“This man, bhikkhu, has four foundations”—‘This person has four foundations.’

iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. so it was said, and it was with reference to this that it was said.That’s what I said, and this is why I said it.

‘Paññaṁ nappamajjeyya, saccamanurakkheyya, cāgamanubrūheyya, santimeva so sikkheyyā’ti—‘“He should not neglect understanding, he should preserve truth, he should cultivate relinquishment, and he should train for peace alone”—‘Do not neglect wisdom; preserve truth; foster generosity; and train only for peace.’

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? so it was said. And with reference to what was this said?That’s what I said, but why did I say it?

Kathañca, bhikkhu, paññaṁ nappamajjati? And how, bhikkhu, does one not neglect understanding?And how does one not neglect wisdom?

Chayimā, bhikkhu, dhātuyo—There are, bhikkhu, these six elements:There are these six elements:

Katamā ca, bhikkhu, pathavīdhātu? ‘And what, bhikkhu, is the earth element?And what is the earth element?

Pathavīdhātu siyā ajjhattikā siyā bāhirā. The earth element can be either in oneself or external.The earth element may be interior or exterior.

Katamā ca, bhikkhu, ajjhattikā pathavīdhātu? And what, bhikkhu, is the earth element in oneself?And what is the interior earth element?

Yaṁ ajjhattaṁ paccattaṁ kakkhaḷaṁ kharigataṁ upādinnaṁ, seyyathidaṁ—Whatever in oneself, belonging to oneself, is solid, solidified, and clung-to, that is to say,Anything internal, personal, that’s hard, solid, and appropriated. This includes:

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—head-hair, body-hair, nails, teeth, skin, flesh, sinews, bones, bone-marrow, kidneys, heart, liver, midriff, spleen, lungs, bowels, entrails, gorge, dung, or whatever else in oneself, belonging to oneself, is solid, solidified, and clung-to—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.

ayaṁ vuccati, bhikkhu, ajjhattikā pathavīdhātu. this, bhikkhu, is called the earth element in oneself.This is called the interior earth element.

Yā ceva kho pana ajjhattikā pathavīdhātu yā ca bāhirā pathavīdhātu pathavīdhāturevesā. Now the earth element in oneself and the external earth element are simply earth element.The interior earth element and the exterior earth element are just the earth element.

‘Taṁ netaṁ mama nesohamasmi na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. And that should be seen as it actually is with right understanding thus: “This is not mine, this is not I, this is not my self.”This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’

Evametaṁ yathābhūtaṁ sammappaññāya disvā pathavīdhātuyā nibbindati, pathavīdhātuyā cittaṁ virājeti. When one sees it thus with right understanding as it actually is, one becomes dispassionate towards the earth element, and one fades lust for the earth element out of the mind.When you truly see with right understanding, you grow disillusioned with the earth element, detaching the mind from the earth element.

Katamā ca, bhikkhu, āpodhātu? ‘And what, bhikkhu, is the water element?And what is the water element?

Āpodhātu siyā ajjhattikā siyā bāhirā. The water element can be either in oneself or external.The water element may be interior or exterior.

Katamā ca, bhikkhu, ajjhattikā āpodhātu? And what, bhikkhu, is the water element in oneself?And what is the interior water element?

Yaṁ ajjhattaṁ paccattaṁ āpo āpogataṁ upādinnaṁ seyyathidaṁ—Whatever in oneself, belonging to oneself, is water, watery, and clung-to, that is to say,Anything internal, personal, that’s water, watery, and appropriated. This includes:

pittaṁ 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, spittle, snot, oil-of-the-joints, urine, or whatever else in oneself, belonging to oneself, is water, watery, and clung-to—bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine, or anything else internal, personal, that’s water, watery, and appropriated.

ayaṁ vuccati, bhikkhu, ajjhattikā āpodhātu. this, bhikkhu, is called the water element in oneself.This is called the interior water element.

Yā ceva kho pana ajjhattikā āpodhātu yā ca bāhirā āpodhātu āpodhāturevesā. Now the water element in oneself and the external water element are simply water element.The interior water element and the exterior water element are just the water element.

‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. And that should be seen as it actually is with right understanding thus: “This is not mine, this is not I, this is not my self.”This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’

Evametaṁ yathābhūtaṁ sammappaññāya disvā āpodhātuyā nibbindati, āpodhātuyā cittaṁ virājeti. When one sees it thus with right understanding as it actually is, one becomes dispassionate towards the water element, and one fades lust for the water element out of the mind.When you truly see with right understanding, you grow disillusioned with the water element, detaching the mind from the water element.

Katamā ca, bhikkhu, tejodhātu? ‘And what, bhikkhu, is the fire element?And what is the fire element?

Tejodhātu siyā ajjhattikā siyā bāhirā. The fire element can be either in oneself or external.The fire element may be interior or exterior.

Katamā ca, bhikkhu, ajjhattikā tejodhātu? And what, bhikkhu, is the fire element in oneself?And what is the interior fire element?

Yaṁ ajjhattaṁ paccattaṁ tejo tejogataṁ upādinnaṁ, seyyathidaṁ—Whatever in oneself, belonging to oneself, is fire, fiery, and clung-to, that is to say,Anything internal, personal, that’s fire, fiery, and appropriated. This includes:

yena ca santappati, yena ca jīrīyati, yena ca pariḍayhati, yena ca asitapītakhāyitasāyitaṁ sammā pariṇāmaṁ gacchati, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ tejo tejogataṁ upādinnaṁ—that whereby one is warmed, ages, and is consumed, and that whereby what is eaten, drunk, chewed, and tasted gets completely digested, or whatever else in oneself, belonging to oneself, is fire, fiery, and clung-to—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.

ayaṁ vuccati, bhikkhu, ajjhattikā tejodhātu. this, bhikkhu, is called the fire element in oneself.This is called the interior fire element.

Yā ceva kho pana ajjhattikā tejodhātu yā ca bāhirā tejodhātu tejodhāturevesā. Now the fire element in oneself and the external fire element are simply fire element.The interior fire element and the exterior fire element are just the fire element.

Evametaṁ yathābhūtaṁ sammappaññāya disvā tejodhātuyā nibbindati, tejodhātuyā cittaṁ virājeti. When one sees it thus with right understanding as it actually is, one becomes dispassionate towards the fire element, and one fades lust for the fire element out of the mind.When you truly see with right understanding, you grow disillusioned with the fire element, detaching the mind from the fire element.

Katamā ca, bhikkhu, vāyodhātu? ‘And what, bhikkhu, is the air element?And what is the air element?

Vāyodhātu siyā ajjhattikā siyā bāhirā. The air element can be either in oneself or external.The air element may be interior or exterior.

Katamā ca, bhikkhu, ajjhattikā vāyodhātu? And what, bhikkhu, is the air element in oneself?And what is the interior air element?

Yaṁ ajjhattaṁ paccattaṁ vāyo vāyogataṁ upādinnaṁ, seyyathidaṁ—Whatever in oneself, belonging to oneself, is air, airy, and clung-to, that is to say,Anything internal, personal, that’s air, airy, and appropriated. This includes:

uddhaṅgamā vātā adhogamā vātā kucchisayā vātā koṭṭhāsayā vātā aṅgamaṅgānusārino vātā assāso passāso iti, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ vāyo vāyogataṁ upādinnaṁ—up-going winds, down-going winds, winds in the belly, winds in the bowels, winds that pervade all the limbs, in-breath and out-breath, or whatever else in oneself, belonging to oneself, is air, airy, and clung-to—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.

ayaṁ vuccati, bhikkhu, ajjhattikā vāyodhātu. this, bhikkhu, is called the air element in oneself.This is called the interior air element.

Yā ceva kho pana ajjhattikā vāyodhātu yā ca bāhirā vāyodhātu vāyodhāturevesā. Now the air element in oneself and the external air element are simply air element.The interior air element and the exterior air element are just the air element.

Evametaṁ yathābhūtaṁ sammappaññāya disvā vāyodhātuyā nibbindati, vāyodhātuyā cittaṁ virājeti. When one sees it thus with right understanding as it actually is, one becomes dispassionate towards the air element, and one fades lust for the air element out of the mind.When you truly see with right understanding, you grow disillusioned with the air element, detaching the mind from the air element.

Katamā ca, bhikkhu, ākāsadhātu? ‘And what, bhikkhu, is the space element?And what is the space element?

Ākāsadhātu siyā ajjhattikā siyā bāhirā. The space element can be either in oneself or external.The space element may be interior or exterior.

Katamā ca, bhikkhu, ajjhattikā ākāsadhātu? And what, bhikkhu, is the space element in oneself?And what is the interior space element?

Yaṁ ajjhattaṁ paccattaṁ ākāsaṁ ākāsagataṁ upādinnaṁ, seyyathidaṁ—Whatever in oneself, belonging to oneself, is space, spatial, and clung-to, that is to say,Anything internal, personal, that’s space, spacious, and appropriated. This includes:

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—the ear-hole, the nose-hole, the door of the mouth, and that whereby what is eaten, drunk, chewed, and tasted is swallowed, and where what is eaten, drunk, chewed, and tasted collects, and that whereby what is eaten, drunk, chewed, and tasted passes out below, or whatever else in oneself, belonging to oneself, is space, spatial, void, an opening, unfilled by flesh or blood, and clung-to—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.

ayaṁ vuccati, bhikkhu, ajjhattikā ākāsadhātu. this, bhikkhu, is called the space element in oneself.This is called the interior space element.

Yā ceva kho pana ajjhattikā ākāsadhātu yā ca bāhirā ākāsadhātu ākāsadhāturevesā. Now the space element in oneself and the external space element are simply space element.The interior space element and the exterior space element are just the space element.

Evametaṁ yathābhūtaṁ sammappaññāya disvā ākāsadhātuyā nibbindati, ākāsadhātuyā cittaṁ virājeti. When one sees it thus with right understanding as it actually is, one becomes dispassionate towards the space element, and one fades lust for the space element out of the mind.When you truly see with right understanding, you grow disillusioned with the space element, detaching the mind from the space element.

Athāparaṁ viññāṇaṁyeva avasissati parisuddhaṁ pariyodātaṁ. ‘Then there remains only consciousness, purified and bright.What remains is sheer consciousness, pure and bright.

Tena ca viññāṇena kiṁ vijānāti? And what does one cognize with that consciousness?And what does that consciousness know?

‘Sukhan’tipi vijānāti, ‘dukkhan’tipi vijānāti, ‘adukkhamasukhan’tipi vijānāti. One cognizes: “Pleasant,” one cognizes: “Painful,” one cognizes: “Neither-painful-nor-pleasant.”It cognizes ‘pleasure’ and ‘pain’ and ‘neutral’.

Sukhavedaniyaṁ, bhikkhu, phassaṁ paṭicca uppajjati sukhā vedanā. Dependent, bhikkhu, on a contact to be felt as pleasant, there arises pleasant feeling.Pleasant feeling arises dependent on a contact to be experienced as pleasant.

So sukhaṁ vedanaṁ vedayamāno ‘sukhaṁ vedanaṁ vedayāmī’ti pajānāti. Feeling pleasant feeling, one understands: “I feel pleasant feeling.”When they feel a pleasant feeling, they know: ‘I feel a pleasant feeling.’

‘Tasseva sukhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ sukhavedaniyaṁ phassaṁ paṭicca uppannā sukhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti. One understands: “With the cessation of that same contact to be felt as pleasant, the pleasant feeling arisen dependent on it, that correspondingly felt, ceases, is stilled.”They know: ‘With the cessation of that contact to be experienced as pleasant, the corresponding pleasant feeling ceases and stops.’

Dukkhavedaniyaṁ, bhikkhu, phassaṁ paṭicca uppajjati dukkhā vedanā. Dependent, bhikkhu, on a contact to be felt as painful, there arises painful feeling.Painful feeling arises dependent on a contact to be experienced as painful.

So dukkhaṁ vedanaṁ vedayamāno ‘dukkhaṁ vedanaṁ vedayāmī’ti pajānāti. Feeling painful feeling, one understands: “I feel painful feeling.”When they feel a painful feeling, they know: ‘I feel a painful feeling.’

‘Tasseva dukkhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ dukkhavedaniyaṁ phassaṁ paṭicca uppannā dukkhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti. One understands: “With the cessation of that same contact to be felt as painful, the painful feeling arisen dependent on it, that correspondingly felt, ceases, is stilled.”They know: ‘With the cessation of that contact to be experienced as painful, the corresponding painful feeling ceases and stops.’

Adukkhamasukhavedaniyaṁ, bhikkhu, phassaṁ paṭicca uppajjati adukkhamasukhā vedanā. Dependent, bhikkhu, on a contact to be felt as neither-painful-nor-pleasant, there arises neither-painful-nor-pleasant feeling.Neutral feeling arises dependent on a contact to be experienced as neutral.

So adukkhamasukhaṁ vedanaṁ vedayamāno ‘adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti. Feeling neither-painful-nor-pleasant feeling, one understands: “I feel neither-painful-nor-pleasant feeling.”When they feel a neutral feeling, they know: ‘I feel a neutral feeling.’

‘Tasseva adukkhamasukhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ adukkhamasukhavedaniyaṁ phassaṁ paṭicca uppannā adukkhamasukhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti. One understands: “With the cessation of that same contact to be felt as neither-painful-nor-pleasant, the neither-painful-nor-pleasant feeling arisen dependent on it, that correspondingly felt, ceases, is stilled.”They know: ‘With the cessation of that contact to be experienced as neutral, the corresponding neutral feeling 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; Just as, bhikkhu, from the contact and friction of two fire-sticks heat is generated and fire is produced, and with the separation and parting of those same two sticks the corresponding heat ceases and is stilled;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.

evameva kho, bhikkhu, sukhavedaniyaṁ phassaṁ paṭicca uppajjati sukhā vedanā. so too, bhikkhu, dependent on a contact to be felt as pleasant, there arises pleasant feeling.In the same way, pleasant feeling arises dependent on a contact to be experienced as pleasant. …

So sukhaṁ vedanaṁ vedayamāno ‘sukhaṁ vedanaṁ vedayāmī’ti pajānāti. Feeling pleasant feeling, one understands: “I feel pleasant feeling.”

Dukkhavedaniyaṁ, bhikkhu, phassaṁ paṭicca uppajjati dukkhā vedanā. Dependent, bhikkhu, on a contact to be felt as painful, there arises painful feeling.

So dukkhaṁ vedanaṁ vedayamāno ‘dukkhaṁ vedanaṁ vedayāmī’ti pajānāti. Feeling painful feeling, one understands: “I feel painful feeling.”

Athāparaṁ upekkhāyeva avasissati parisuddhā pariyodātā mudu ca kammaññā ca pabhassarā ca. ‘Then there remains only equanimity, purified and bright, malleable, wieldy, and radiant.There remains only equanimity, pure, bright, pliable, workable, and radiant.

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; Just as, bhikkhu, a skilled goldsmith or his apprentice might prepare a furnace, and having prepared the furnace, heat up the crucible, and having heated up the crucible, take gold with tongs and put it into the crucible, and blow on it from time to time, sprinkle water on it from time to time, and look on at it from time to time, then that gold becomes refined, well refined, completely refined, faultless, rid of dross, malleable, wieldy, and radiant; then whatever kind of ornament he wishes to work it into, whether a chain, a ring, a necklace, or a gold garland, it serves his purpose;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.

evameva kho, bhikkhu, athāparaṁ upekkhāyeva avasissati parisuddhā pariyodātā mudu ca kammaññā ca pabhassarā ca. so too, bhikkhu, there then remains only equanimity, purified and bright, malleable, wieldy, and radiant.In the same way, there remains only equanimity, pure, bright, pliable, workable, and radiant.

So evaṁ pajānāti: ‘He understands thus:They understand:

‘imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ ākāsānañcāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ. “If I were to apply this equanimity, so purified and so bright, to the base consisting of infinite space, and were to develop a mind that accords with it,‘If I were to apply this equanimity, so pure and bright, to the dimension of infinite space, and develop my mind accordingly,

Evaṁ me ayaṁ upekkhā tannissitā tadupādānā ciraṁ dīghamaddhānaṁ tiṭṭheyya. this equanimity of mine would then be dependent on that, clinging to that, and would last a long, long time.this equanimity of mine, relying on that and grasping it, would remain for a very long time.

Imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ viññāṇañcāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ. If I were to apply this equanimity, so purified and so bright, to the base consisting of infinite consciousness, and were to develop a mind that accords with it,If I were to apply this equanimity, so pure and bright, to the dimension of infinite consciousness, and develop my mind accordingly,

Imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ ākiñcaññāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ. If I were to apply this equanimity, so purified and so bright, to the base consisting of nothingness, and were to develop a mind that accords with it,If I were to apply this equanimity, so pure and bright, to the dimension of nothingness, and develop my mind accordingly,

Imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ nevasaññānāsaññāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ. If I were to apply this equanimity, so purified and so bright, to the base consisting of neither-perception-nor-non-perception, and were to develop a mind that accords with it,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,

Evaṁ me ayaṁ upekkhā tannissitā tadupādānā ciraṁ dīghamaddhānaṁ tiṭṭheyyā’ti. this equanimity of mine would then be dependent on that, clinging to that, and would last a long, long time.”this equanimity of mine, relying on that and grasping it, would remain for a very long time.’

So evaṁ pajānāti: ‘He understands thus:They understand:

‘imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ ākāsānañcāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ; “If I were to apply this equanimity, so purified and so bright, to the base consisting of infinite space, and were to develop a mind that accords with it,‘If I were to apply this equanimity, so pure and bright, to the dimension of infinite space, my mind would develop accordingly.

saṅkhatametaṁ. that is conditioned.But that is conditioned.

Imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ viññāṇañcāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ; If I were to apply this equanimity, so purified and so bright, to the base consisting of infinite consciousness, and were to develop a mind that accords with it,If I were to apply this equanimity, so pure and bright, to the dimension of infinite consciousness …

saṅkhatametaṁ. that is conditioned.

Imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ ākiñcaññāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ; If I were to apply this equanimity, so purified and so bright, to the base consisting of nothingness, and were to develop a mind that accords with it,nothingness …

saṅkhatametaṁ. that is conditioned.

Imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ nevasaññānāsaññāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ; If I were to apply this equanimity, so purified and so bright, to the base consisting of neither-perception-nor-non-perception, and were to develop a mind that accords with it,neither perception nor non-perception, my mind would develop accordingly.

saṅkhatametan’ti. that is conditioned.”But that is conditioned.’

So neva taṁ abhisaṅkharoti, na abhisañcetayati bhavāya vā vibhavāya vā. He neither forms nor generates any volition tending towards being or towards non-being.They neither make a choice nor form an intention for existence or nonexistence.

So anabhisaṅkharonto anabhisañcetayanto bhavāya vā vibhavāya vā na kiñci loke upādiyati, Not forming, not generating any volition tending towards being or towards non-being, he does not cling to anything in the world.Because of this, they don’t grasp at anything in the world.

anupādiyaṁ na paritassati, aparitassaṁ paccattaṁyeva parinibbāyati. Not clinging, he is not agitated; not being agitated, he personally attains Nibbāna.Not grasping, they’re not anxious. Not being anxious, they personally become extinguished.

‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. He understands: “Birth is exhausted, the holy life has been lived, what was to be done is done, there is no more of this to come.”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.’

So sukhañce vedanaṁ vedeti, ‘sā aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti. ‘If he feels a pleasant feeling, he understands: “It is impermanent,” he understands: “It is not clung to,” he understands: “It is not relished.”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.

Dukkhañce vedanaṁ vedeti, ‘sā aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti. If he feels a painful feeling, he understands: “It is impermanent,” he understands: “It is not clung to,” he understands: “It is not relished.”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.

Adukkhamasukhañce vedanaṁ vedeti, ‘sā aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti. If he feels a neither-painful-nor-pleasant feeling, he understands: “It is impermanent,” he understands: “It is not clung to,” he understands: “It is not relished.”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.

So sukhañce vedanaṁ vedeti, visaṁyutto naṁ vedeti; ‘If he feels a pleasant feeling, he feels it detached;If they feel a pleasant feeling, they feel it detached.

dukkhañce vedanaṁ vedeti, visaṁyutto naṁ vedeti; if he feels a painful feeling, he feels it detached;If they feel a painful feeling, they feel it detached.

adukkhamasukhañce vedanaṁ vedeti, visaṁyutto naṁ vedeti. if he feels a neither-painful-nor-pleasant feeling, he feels it detached.If they feel a neutral feeling, they feel it detached.

So kāyapariyantikaṁ vedanaṁ vedayamāno ‘kāyapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti, jīvitapariyantikaṁ vedanaṁ vedayamāno ‘jīvitapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti, Feeling a feeling that is bounded by the body, he understands: “I feel a feeling that is bounded by the body”; feeling a feeling that is bounded by life, he understands: “I feel a feeling that is bounded by life”;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.’

‘kāyassa bhedā paraṁ maraṇā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānāti. he understands: “With the breakup of the body, following the exhaustion of life, all that is felt, not being relished, will become cool right here.”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.’

Seyyathāpi, bhikkhu, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyati; Just as, bhikkhu, an oil-lamp burns in dependence on oil and a wick,Suppose an oil lamp depended on oil and a wick to burn.

tasseva telassa ca vaṭṭiyā ca pariyādānā aññassa ca anupahārā anāhāro nibbāyati; and with the exhaustion of that very oil and wick, and with no further feeding, it goes out, unfed;As the oil and the wick are used up, it would be extinguished due to not being fed.

evameva kho, bhikkhu, kāyapariyantikaṁ vedanaṁ vedayamāno ‘kāyapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti, jīvitapariyantikaṁ vedanaṁ vedayamāno ‘jīvitapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti, so too, bhikkhu, feeling a feeling that is bounded by the body, he understands: “I feel a feeling that is bounded by the body”; feeling a feeling that is bounded by life, he understands: “I feel a feeling that is bounded by life”;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.’

Tasmā evaṁ samannāgato bhikkhu iminā paramena paññādhiṭṭhānena samannāgato hoti. ‘Therefore a bhikkhu possessing this is possessed of the supreme foundation of understanding.Therefore a mendicant thus endowed is endowed with the ultimate foundation of wisdom.

Esā hi, bhikkhu, paramā ariyā paññā yadidaṁ—For this, bhikkhu, is the supreme Noble understanding, that is to say,For this is the ultimate noble wisdom, namely,

sabbadukkhakkhaye ñāṇaṁ. the knowledge of the exhaustion of all suffering.the knowledge of the ending of all suffering.

Tassa sā vimutti sacce ṭhitā akuppā hoti. ‘His deliverance, being founded on truth, is unshakeable.Their freedom, being founded on truth, is unshakable.

Tañhi, bhikkhu, musā yaṁ mosadhammaṁ, taṁ saccaṁ yaṁ amosadhammaṁ nibbānaṁ. For that, bhikkhu, is false which has a deceptive nature, and that is true which has an undeceptive nature—Nibbāna.For that which is false has a deceptive nature, while that which is true has an undeceptive nature—extinguishment.

Tasmā evaṁ samannāgato bhikkhu iminā paramena saccādhiṭṭhānena samannāgato hoti. Therefore a bhikkhu possessing this is possessed of the supreme foundation of truth.Therefore a mendicant thus endowed is endowed with the ultimate foundation of truth.

Etañhi, bhikkhu, paramaṁ ariyasaccaṁ yadidaṁ—For this, bhikkhu, is the supreme Noble truth, that is to say,For this is the ultimate noble truth, namely,

amosadhammaṁ nibbānaṁ. Nibbāna, which has an undeceptive nature.that which has an undeceptive nature—extinguishment.

Tasseva kho pana pubbe aviddasuno upadhī honti samattā samādinnā. ‘Formerly, when unknowing, he undertook and held to the essentials of existence.In their ignorance, they used to acquire attachments.

Tyāssa pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. These have been abandoned by him, cut off at the root, made like a palm stump, done away with, no longer subject to future arising.Those have been cut off at the root, made like a palm stump, obliterated so they are unable to arise in the future.

Tasmā evaṁ samannāgato bhikkhu iminā paramena cāgādhiṭṭhānena samannāgato hoti. Therefore a bhikkhu possessing this is possessed of the supreme foundation of relinquishment.Therefore a mendicant thus endowed is endowed with the ultimate foundation of generosity.

Eso hi, bhikkhu, paramo ariyo cāgo yadidaṁ—For this, bhikkhu, is the supreme Noble relinquishment, that is to say,For this is the ultimate noble generosity, namely,

sabbūpadhipaṭinissaggo. the relinquishing of all the essentials of existence.letting go of all attachments.

Tasseva kho pana pubbe aviddasuno abhijjhā hoti chando sārāgo. ‘Formerly, when unknowing, he had covetousness, desire, and lust.In their ignorance, they used to be covetous, full of desire and lust.

Svāssa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo. This has been abandoned by him, cut off at the root, made like a palm stump, done away with, no longer subject to future arising.That has been cut off at the root, made like a palm stump, obliterated so it’s unable to arise in the future.

Tasseva kho pana pubbe aviddasuno āghāto hoti byāpādo sampadoso. Formerly, when unknowing, he had ill will, malevolence, and hatred.In their ignorance, they used to be contemptuous, full of ill will and malevolence.

Tasseva kho pana pubbe aviddasuno avijjā hoti sammoho. Formerly, when unknowing, he had ignorance and delusion.In their ignorance, they used to be ignorant, full of delusion.

Tasmā evaṁ samannāgato bhikkhu iminā paramena upasamādhiṭṭhānena samannāgato hoti. Therefore a bhikkhu possessing this is possessed of the supreme foundation of peace.Therefore a mendicant thus endowed is endowed with the ultimate foundation of peace.

Eso hi, bhikkhu, paramo ariyo upasamo yadidaṁ—For this, bhikkhu, is the supreme Noble peace, that is to say,For this is the ultimate noble peace, namely,

rāgadosamohānaṁ upasamo. the pacification of greed, hatred, and delusion.the pacification of greed, hate, and delusion.

iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. so it was said, and it was with reference to this that it was said.That’s what I said, and this is why I said it.

‘Yattha ṭhitaṁ maññassavā nappavattanti, maññassave kho pana nappavattamāne muni santoti vuccatī’ti—‘“Steadied wherein the currents of conceiving do not occur, and when the currents of conceiving do not occur, he is called a sage at peace”—‘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.’

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? so it was said. And with reference to what was this said?That’s what I said, but why did I say it?

‘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. ‘“I am,” bhikkhu, is a conceiving; “I am this” is a conceiving; “I shall be” is a conceiving; “I shall not be” is a conceiving; “I shall be possessed of form” is a conceiving; “I shall be formless” is a conceiving; “I shall be percipient” is a conceiving; “I shall be non-percipient” is a conceiving; “I shall be neither percipient nor non-percipient” is a conceiving.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.’

Maññitaṁ, bhikkhu, rogo maññitaṁ gaṇḍo maññitaṁ sallaṁ. Conceiving, bhikkhu, is a disease, conceiving is a tumour, conceiving is a dart.Conceiving is a disease, a boil, a dart.

Sabbamaññitānaṁ tveva, bhikkhu, samatikkamā muni santoti vuccati. It is with the overcoming of all conceivings, bhikkhu, that one is called a sage at peace.Having gone beyond all conceiving, one is called a sage at peace.

Muni kho pana, bhikkhu, santo na jāyati, na jīyati, na mīyati, na kuppati, na piheti. And, bhikkhu, the sage at peace is not born, does not age, does not die, is not shaken, and does not yearn.The sage at peace is not reborn, does not grow old, and does not die. They are not shaken, and do not yearn.

Tañhissa, bhikkhu, natthi yena jāyetha, ajāyamāno kiṁ jīyissati, ajīyamāno kiṁ mīyissati, amīyamāno kiṁ kuppissati, akuppamāno kissa pihessati? For there is nothing in him, bhikkhu, by which he might be born; not being born, how could he age? not ageing, how could he die? not dying, how could he be shaken? not being shaken, for what could he yearn?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?

iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. so it was said, and it was with reference to this that it was said.That’s what I said, and this is why I said it.

Imaṁ kho me tvaṁ, bhikkhu, saṅkhittena chadhātuvibhaṅgaṁ dhārehī”ti. Bear in mind, bhikkhu, this brief exposition of the six elements that I have given you.’Mendicant, you should remember this brief analysis of the six elements.”

Atha kho āyasmā pukkusāti: Then the venerable Pukkusāti thought:Then Venerable Pukkusāti thought,

“satthā kira me anuppatto, sugato kira me anuppatto, sammāsambuddho kira me anuppatto”ti uṭṭhāyāsanā ekaṁsaṁ cīvaraṁ katvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavoca: ‘The Teacher has indeed come to me! The Fortunate One has indeed come to me! The Fully Enlightened One has indeed come to me!’ and he got up from his seat, and arranging his robe over one shoulder, he prostrated himself with his head at the Blessed One’s feet, and said to the Blessed One:“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,

“accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yohaṁ bhagavantaṁ āvusovādena samudācaritabbaṁ amaññissaṁ. ‘Venerable sir, a transgression overcame me, foolish, confused, and unskilled as I was, in that I presumed to address the Blessed One as “friend.”“I made a mistake, sir. It was foolish, stupid, and unskillful of me to presume to address the Buddha as ‘reverend’.

Tassa me, bhante, bhagavā accayaṁ accayato paṭiggaṇhātu āyatiṁ saṁvarāyā”ti. May the Blessed One forgive me my transgression, venerable sir, seen as a transgression, for the sake of restraint in the future.’Please, sir, accept my mistake for what it is, so I will restrain myself in future.”

“Taggha tvaṁ, bhikkhu, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yaṁ maṁ tvaṁ āvusovādena samudācaritabbaṁ amaññittha. ‘Surely, bhikkhu, a transgression overcame you, foolish, confused, and unskilled as you were, in that you presumed to address me as “friend.”“Indeed, mendicant, you made a mistake. It was foolish, stupid, and unskillful of you to act in that way.

Yato ca kho tvaṁ, bhikkhu, accayaṁ accayato disvā yathādhammaṁ paṭikarosi, taṁ te mayaṁ paṭiggaṇhāma. But since you see your transgression as a transgression and make amends for it according to the Dhamma, we forgive you that.But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it.

Vuddhihesā, bhikkhu, ariyassa vinaye yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti, āyatiṁ saṁvaraṁ āpajjatī”ti. For it is growth in the Noble One’s discipline when one sees a transgression as a transgression, makes amends for it according to the Dhamma, and undertakes restraint in the future.’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.”

“Labheyyāhaṁ, bhante, bhagavato santike upasampadan”ti. ‘Venerable sir, may I receive the full admission in the Blessed One’s presence?’“Sir, may I receive the going forth, the ordination in the Buddha’s presence?”

“Paripuṇṇaṁ pana te, bhikkhu, pattacīvaran”ti? ‘But, bhikkhu, are your bowl and robes complete?’“But mendicant, do you have a full set of bowl and robes?”

“Na kho me, bhante, paripuṇṇaṁ pattacīvaran”ti. ‘Venerable sir, my bowl and robes are not complete.’“No, sir, I do not.”

“Na kho, bhikkhu, tathāgatā aparipuṇṇapattacīvaraṁ upasampādentī”ti. ‘Bhikkhu, Tathāgatas do not give the full admission to one whose bowl and robes are not complete.’“The Realized Ones do not ordain those without a full set of bowl and robes.”

Atha kho āyasmā pukkusāti bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pattacīvarapariyesanaṁ pakkāmi. Then the venerable Pukkusāti, having delighted in and rejoiced in the Blessed One’s words, rose from his seat, and after paying homage to the Blessed One, keeping him on his right, he set out in search of a bowl and robes.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 āyasmantaṁ pukkusātiṁ pattacīvarapariyesanaṁ carantaṁ vibbhantā gāvī jīvitā voropesi. Then, while the venerable Pukkusāti was wandering in search of a bowl and robes, a stray cow killed him.But while he was wandering in search of a bowl and robes, a stray cow took his life.

Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: Then a number of bhikkhus went to the Blessed One, and after paying homage to him, they sat down at one side. When they had done so, those bhikkhus said to the Blessed One:Then several mendicants went up to the Buddha, bowed, sat down to one side, and said to him,

“yo so, bhante, pukkusāti nāma kulaputto bhagavatā saṅkhittena ovādena ovadito so kālaṅkato. ‘Venerable sir, the clansman Pukkusāti, who was given advice in brief by the Blessed One, has died.“Sir, the gentleman named Pukkusāti, who was advised in brief by the Buddha, has passed away.

Tassa kā gati, ko abhisamparāyo”ti? What is his destination? What is his future course?’Where has he been reborn in his next life?”

“Paṇḍito, bhikkhave, pukkusāti kulaputto paccapādi dhammassānudhammaṁ, na ca maṁ dhammādhikaraṇaṁ vihesesi. ‘Bhikkhus, the clansman Pukkusāti was wise; he practised in accordance with the Dhamma, and he did not trouble me in the interpretation of the Dhamma.“Mendicants, Pukkusāti was astute. He practiced in line with the teaching, and did not trouble me about the teachings.

Pukkusāti, bhikkhave, kulaputto pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā”ti. Bhikkhus, with the destruction of the five lower fetters, the clansman Pukkusāti has reappeared spontaneously and will attain final Nibbāna there, without ever returning from that world.’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.”

Idamavoca bhagavā. This is what the Blessed One said.That is what the Buddha said.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. The bhikkhus were satisfied and delighted in the Blessed One’s words.Satisfied, the mendicants approved what the Buddha said.

Dhātuvibhaṅgasuttaṁ niṭṭhitaṁ dasamaṁ.

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