Thus have I heard: At one time, the Blessed One was staying among the Kurus at a town of the Kurus named Kammāsadhamma.

There the Blessed One addressed the disciples:

Disciples.

Venerable Sir, those disciples replied to the Blessed One.

The Blessed One said this:

Disciples, sensual pleasures are impermanent, empty, false, deceitful by nature.

This is a creation of illusion, a babble of fools.

Both the sensual pleasures of this life and those of the next life; both the perception of sensual pleasures in this life and the perception of sensual pleasures in the next life: both are the domain of Māra, Māras territory, Māras bait, Māras hunting ground.

It is here that evil, unwholesome mental states of covetousness, ill will, and contention arise.

These are obstacles for a noble disciple who is training here.

Therefore a noble disciple reflects thus: Both the sensual pleasures of this life and those of the next life; both the perception of sensual pleasures in this life and the perception of sensual pleasures in the next life: both are the domain of Māra, Māras territory, Māras bait, Māras hunting ground.

It is here that evil, unwholesome mental states of covetousness, ill will, and contention arise, and these are obstacles for a noble disciple who is training here.

What if I were to dwell with a mind that is vast, exalted, and overcoming the world, established in mindfulness?

For while I dwell with a mind that is vast, exalted, and overcoming the world, established in mindfulness, those evil, unwholesome mental states of covetousness, ill will, and contention will not exist.

With their abandonment, my mind will be unlimited, immeasurable, and well developed.

For one who practices in this way and frequently abides in this state, the mind becomes confident.

With confidence, one either attains the imperturbable here and now or is resolved upon wisdom.

Upon the breakup of the body, after death, it is possible that the consciousness that leads to the imperturbable will arise.

This is called the first path conducive to the imperturbable.

Again a noble disciple reflects thus:

Both the sensual pleasures of this life and those of the next life;

both the perception of sensual pleasures in this life and the perception of sensual pleasures in the next life; whatever form there is, all form, the four great elements, and the form derived from the four great elements.

For one who practices in this way and frequently abides in this state, the mind becomes confident.

With confidence, one either attains the imperturbable here and now or is resolved upon wisdom.

Upon the breakup of the body, after death, it is possible that the consciousness that leads to the imperturbable will arise.

This is called the second path conducive to the imperturbable.

Again a noble disciple reflects thus:

Both the sensual pleasures of this life and those of the next life;

both the perception of sensual pleasures in this life and the perception of sensual pleasures in the next life; both the forms of this life and the forms of the next life;

both the perception of forms in this life and the perception of forms in the next life:

both are impermanent.

What is impermanent is not worth rejoicing in, not worth welcoming, not worth clinging to.

For one who practices in this way and frequently abides in this state, the mind becomes confident.

With confidence, one either attains the imperturbable here and now or is resolved upon wisdom.

Upon the breakup of the body, after death, it is possible that the consciousness that leads to the imperturbable will arise.

This is called the third path conducive to the imperturbable.

Again a noble disciple reflects thus:

Both the sensual pleasures of this life and those of the next life;

both the perception of sensual pleasures in this life and the perception of sensual pleasures in the next life; both the forms of this life and the forms of the next life;

both the perception of forms in this life and the perception of forms in the next life;

both the perception of the imperturbable: all perceptions.

Where these perceptions cease without remainder, that is peaceful, that is excellent: namely, the base of nothingness.

For one who practices in this way and frequently abides in this state, the mind becomes confident.

With confidence, one either attains the base of nothingness here and now or is resolved upon wisdom.

Upon the breakup of the body, after death, it is possible that the consciousness that leads to the base of nothingness will arise.

This is called the first path conducive to the base of nothingness.

Again a noble disciple who has gone to the forest, to the root of a tree, or to an empty hut reflects thus:

This is empty of self or what belongs to self.

For one who practices in this way and frequently abides in this state, the mind becomes confident.

With confidence, one either attains the base of nothingness here and now or is resolved upon wisdom.

Upon the breakup of the body, after death, it is possible that the consciousness that leads to the base of nothingness will arise.

This is called the second path conducive to the base of nothingness.

The consciousness of one who has attained the sphere of nothingness. This is called the second path suitable for the sphere of nothingness. Again a noble disciple reflects thus: I am not anything anywhere to anyone, nor is there anything anywhere that is mine. For one who practices in this way and frequently abides in that state, the mind becomes serene in that sphere. When there is serenity, either he attains the sphere of nothingness here and now or he is inclined towards it through wisdom.

Upon the dissolution of the body, after death, there is a possibility that his consciousness will lead to the sphere of nothingness. This is called the third path suitable for the sphere of nothingness.

Again a noble disciple reflects thus: The sensual pleasures here and now, and those in the future; the perception of sensual pleasures here and now, and the perception of sensual pleasures in the future; the forms here and now, and the forms in the future; the perception of forms here and now, and the perception of forms in the future; the perception of the imperturbable, and the perception of the sphere of nothingness: all these perceptions.

Where these perceptions cease without remainder, that is peaceful, that is excellent: namely, the sphere of neither-perception-nor-non-perception. For one who practices in this way and frequently abides in that state, the mind becomes serene in that sphere. When there is serenity, either he attains the sphere of neither-perception-nor-non-perception here and now or he is inclined towards it through wisdom. Upon the dissolution of the body, after death, there is a possibility that his consciousness will lead to the sphere of neither-perception-nor-non-perception. This is called the path suitable for the sphere of neither-perception-nor-non-perception.

When this was said, the Venerable Ānanda said to the Blessed One: Here, venerable sir, a disciple practices thus: May it not be, may it not be mine; may it not become, may it not become mine; whatever is, whatever has come to be: that I abandon. In this way, he attains equanimity.

Would that disciple, venerable sir, attain final Nibbāna or not? Some, Ānanda, would attain final Nibbāna, and some would not. What is the reason, venerable sir, why some disciples would attain final Nibbāna and some would not? Here, Ānanda, a disciple practices thus: May it not be, may it not be mine; may it not become, may it not become mine; whatever is, whatever has come to be: that I abandon. In this way, he attains equanimity.

He delights in that equanimity, he approves of it, he clings to it. For one who delights in, approves of, and clings to that equanimity, consciousness is dependent on that, and it becomes an attachment. With attachment, Ānanda, a disciple does not attain final Nibbāna. Where, venerable sir, does that disciple who is attached, become attached? In the sphere of neither-perception-nor-non-perception, Ānanda. Is it the highest attachment, venerable sir, that the disciple becomes attached to? Indeed, Ānanda, it is the highest attachment that the disciple becomes attached to.

For the highest attachment, Ānanda, is the sphere of neither-perception-nor-non-perception. Here, Ānanda, a disciple practices thus: May it not be, may it not be mine; may it not become, may it not become mine; whatever is, whatever has come to be: that I abandon. In this way, he attains equanimity. He does not delight in that equanimity, he does not approve of it, he does not cling to it.

For one who does not delight in, approve of, or cling to that equanimity, consciousness is not dependent on that, and it does not become an attachment. Without attachment, Ānanda, a disciple attains final Nibbāna. Wonderful, venerable sir, marvelous, venerable sir. Depending on, depending on, venerable sir, the Blessed One has declared the crossing over of the flood.

What, venerable sir, is the noble liberation? Here, Ānanda, a disciple, a noble disciple, reflects thus: The sensual pleasures here and now, and those in the future; the perception of sensual pleasures here and now, and the perception of sensual pleasures in the future; the forms here and now, and the forms in the future; the perception of forms here and now, and the perception of forms in the future; the perception of the imperturbable, the perception of the sphere of nothingness, the perception of the sphere of neither-perception-nor-non-perception: this is the self as far as it extends.

This is the deathless, namely, the liberation of the mind through non-attachment. Thus, Ānanda, I have taught the path suitable for the imperturbable, I have taught the path suitable for the sphere of nothingness, I have taught the path suitable for the sphere of neither-perception-nor-non-perception, I have taught the crossing over of the flood depending on, depending on, I have taught the noble liberation. What, Ānanda, a teacher should do out of compassion for the welfare of his disciples, seeking their good, that I have done for you.

These, Ānanda, are the roots of trees, these are empty huts. Meditate, Ānanda, do not be negligent, do not regret it later. This is my instruction to you.

Thus spoke the Blessed One. The Venerable

He rejoiced in the Blessed One's words. The discourse on the state conducive to imperturbability is finished.

At one time, the Blessed One was dwelling at Gayā, on Gayāsīsa, together with a thousand disciples. There, the Blessed One addressed the disciples:

Disciples, everything is burning. And what is everything that is burning? The eye is burning, forms are burning, eye-consciousness is burning, eye-contact is burning, and whatever feeling arises with eye-contact as condition: whether pleasant, painful, or neither-painful-nor-pleasant: that too is burning.

Burning with what? Burning with the fire of lust, with the fire of hatred, with the fire of delusion. Burning with birth, aging, and death, with sorrows, with lamentations, with pains, with distresses, with despairs, I say.

The tongue is burning, tastes are burning, tongue-consciousness is burning, tongue-contact is burning, and whatever feeling arises with tongue-contact as condition: whether pleasant, painful, or neither-painful-nor-pleasant: that too is burning.

Burning with what? Burning with the fire of lust, with the fire of hatred, with the fire of delusion. Burning with birth, aging, and death, with sorrows, with lamentations, with pains, with distresses, with despairs, I say.

The mind is burning, mental phenomena are burning, mind-consciousness is burning, mind-contact is burning, and whatever feeling arises with mind-contact as condition: whether pleasant, painful, or neither-painful-nor-pleasant: that too is burning.

Burning with what? Burning with the fire of lust, with the fire of hatred, with the fire of delusion. Burning with birth, aging, and death, with sorrows, with lamentations, with pains, with distresses, with despairs, I say.

Seeing thus the learned noble disciple becomes disenchanted with the eye, disenchanted with forms, disenchanted with eye-consciousness, disenchanted with eye-contact, and disenchanted with whatever feeling arises with eye-contact as condition: whether pleasant, painful, or neither-painful-nor-pleasant.

He becomes disenchanted with the mind, disenchanted with mental phenomena, disenchanted with mind-consciousness, disenchanted with mind-contact, and disenchanted with whatever feeling arises with mind-contact as condition: whether pleasant, painful, or neither-painful-nor-pleasant.

Being disenchanted, he becomes dispassionate. Through dispassion, he is liberated. When liberated, there is knowing that he is liberated. He understands: Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.

This is what the Blessed One said. Satisfied, those disciples delighted in the Blessed One's words. And while this discourse was being spoken, the minds of the thousand disciples were liberated from the taints without grasping.

At one time, the Blessed One was dwelling at Gayā, on Gayāsīsa, together with a thousand disciples. There, the Blessed One addressed the disciples:

Disciples, everything is burning. And what is everything that is burning? The eye is burning, forms are burning, eye-consciousness is burning, eye-contact is burning, and whatever feeling arises with eye-contact as condition: whether pleasant, painful, or neither-painful-nor-pleasant: that too is burning.

Burning with what? Burning with the fire of lust, with the fire of hatred, with the fire of delusion. Burning with birth, aging, and death, with sorrows, with lamentations, with pains, with distresses, with despairs, I say.

The tongue is burning, tastes are burning, tongue-consciousness is burning, tongue-contact is burning, and whatever feeling arises with tongue-contact as condition: whether pleasant, painful, or neither-painful-nor-pleasant: that too is burning.

Burning with what? Burning with the fire of lust, with the fire of hatred, with the fire of delusion. Burning with birth, aging, and death, with sorrows, with lamentations, with pains, with distresses, with despairs, I say.

The mind is burning, mental phenomena are burning, mind-consciousness is burning, mind-contact is burning, and whatever feeling arises with mind-contact as condition: whether pleasant, painful, or neither-painful-nor-pleasant: that too is burning.

Burning with what? Burning with the fire of lust, with the fire of hatred, with the fire of delusion. Burning with birth, aging, and death, with sorrows, with lamentations, with pains, with distresses, with despairs, I say.

Seeing thus the learned noble disciple becomes disenchanted with the eye, disenchanted with forms, disenchanted with eye-consciousness, disenchanted with eye-contact, and disenchanted with whatever feeling arises with eye-contact as condition: whether pleasant, painful, or neither-painful-nor-pleasant.

He becomes disenchanted with the mind, disenchanted with mental phenomena, disenchanted with mind-consciousness, disenchanted with mind-contact, and disenchanted with whatever feeling arises with mind-contact as condition: whether pleasant, painful, or neither-painful-nor-pleasant.

Being disenchanted, he becomes dispassionate. Through dispassion, he is liberated. When liberated, there is knowing that he is liberated. He understands: Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.

This is what the Blessed One said. Satisfied, those disciples delighted in the Blessed One's words. And while this discourse was being spoken, the minds of the thousand disciples were liberated from the taints without grasping.

Originating in Sāvatthī.

Then Venerable Migajāla approached the Blessed One, and after paying homage to him, sat down to one side. Seated to one side, Venerable Migajāla said to the Blessed One:

One who lives alone, one who lives alone, it is said, venerable sir. In what way, venerable sir, is one a lone dweller, and in what way is one a dweller with a companion?

There are, Migajāla, forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, connected with sensual desire, and alluring. If a disciple delights in them, welcomes them, and remains holding to them, delight arises in him.

With the arising of delight, there is lust; with the arising of lust, there is bondage. A disciple who is bound by the bondage of delight is called one who dwells with a companion.

…

There are, Migajāla, tastes cognizable by the tongue that are desirable, lovely, agreeable, pleasing, connected with sensual desire, and alluring. If a disciple delights in them, welcomes them, and remains holding to them, delight arises in him.

With the arising of delight, there is lust; with the arising of lust, there is bondage. A disciple who is bound by the bondage of delight is called one who dwells with a companion.

Even if a disciple, Migajāla, resorts to remote forest and jungle dwellings, places of solitude, quiet, and seclusion, suitable for retreat, he is still called one who dwells with a companion. Why is that? Because craving is his companion, and it has not been abandoned by him.

Therefore, he is called one who dwells with a companion.

There are, Migajāla, forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, connected with sensual desire, and alluring. If a disciple does not delight in them, does not welcome them, and does not remain holding to them, delight ceases in him.

With the cessation of delight, there is no lust; with the cessation of lust, there is no bondage. A disciple who is freed from the bondage of delight is called one who dwells alone.

…

There are, Migajāla, tastes cognizable by the tongue…

There are, Migajāla, mental phenomena cognizable by the mind that are desirable, lovely, agreeable, pleasing, connected with sensual desire, and alluring. If a disciple does not delight in them, does not welcome them, and does not remain holding to them, delight ceases in him.

With the cessation of delight, there is no lust; with the cessation of lust, there is no bondage. A disciple who is freed from the bondage of delight is called one who dwells alone.

Even if a disciple, Migajāla, lives in a village, surrounded by disciples, disciplenīs, male and female lay followers, kings, royal ministers, sectarians, and their disciples, he is still called one who dwells alone. Why is that? Because craving is his companion, and it has been abandoned by him. Therefore, he is called one who dwells alone.

Originating in Sāvatthi.

Then a certain disciple approached the Blessed One ... and, having sat down to one side, said to the Blessed One:

Venerable sir, in such and such a monastery, there is a certain disciple who is new, unknown, sick, suffering, and gravely ill.

It would be good, venerable sir, if the Blessed One would go to that disciple out of compassion.

Then the Blessed One, having heard about the new and sick disciple, knowing that he was unknown, went to that disciple.

The disciple saw the Blessed One coming from afar.

Seeing him, he lay down on his bed.

Then the Blessed One said to that disciple:

Enough, disciple, do not lie down on your bed.

There are seats prepared; I will sit there.

The Blessed One sat down on the prepared seat.

Having sat down, the Blessed One said to that disciple:

Are you enduring, disciple? Are you managing? Are your painful feelings decreasing and not increasing? Is there a decrease and not an increase in your painful feelings?

Venerable sir, I am not enduring, I am not managing, my painful feelings are increasing and not decreasing, there is an increase and not a decrease in my painful feelings.

Do you have any remorse or regret, disciple?

Indeed, venerable sir, I have considerable remorse and regret.

Does your conscience reproach you regarding your conduct, disciple?

No, venerable sir, my conscience does not reproach me regarding my conduct.

If your conscience does not reproach you regarding your conduct, then what is the cause of your remorse and regret?

Venerable sir, I do not understand the Dhamma taught by the Blessed One for the purification of conduct.

If you do not understand the Dhamma taught by me for the purification of conduct, then for what purpose do you understand the Dhamma taught by me?

Venerable sir, I understand the Dhamma taught by the Blessed One for the fading away of lust.

Good, good, disciple. It is good that you understand the Dhamma taught by me for the fading away of lust. For the Dhamma taught by me is indeed for the fading away of lust.

What do you think, disciple, is the eye permanent or impermanent?

Impermanent, venerable sir.

...

Is the ear ...

the nose ...

the tongue ...

the body ...

the mind permanent or impermanent?

Impermanent, venerable sir.

Is what is impermanent suffering or happiness?

Suffering, venerable sir.

Is it proper to regard what is impermanent, suffering, and subject to change as: This is mine, this I am, this is my self?

No, venerable sir.

Seeing thus, disciple, the learned noble disciple becomes disenchanted with the eye, disenchanted with the ear ... disenchanted with the mind.

Being disenchanted, he becomes dispassionate; through dispassion, he is liberated; when liberated, there is the knowing: It is liberated.

He understands: Birth is destroyed ... there is no more of this state of being.

The Blessed One said this.

Satisfied, that disciple rejoiced in the Blessed One's words.

And while this explanation was being given, the dust-free, stainless vision of the Dhamma arose in that disciple:

Whatever is subject to origination is all subject to cessation.

The eye is impermanent in the present. What is impermanent is suffering. What is suffering is not-self. What is not-self should be seen with right wisdom as This is not mine, I am not this, this is not my self... Similarly, the tongue is impermanent in the present. What is impermanent is suffering. What is suffering is not-self. What is not-self should be seen with right wisdom as This is not mine, I am not this, this is not my self... The mind is impermanent in the present. What is impermanent is suffering. What is suffering is not-self. What is not-self should be seen with right wisdom as This is not mine, I am not this, this is not my self.

Seeing in this way... one understands: There is no further becoming for me.

Thus have I heard: At one time, the Blessed One, while wandering on tour among the Magadhans, arrived at Rājagaha.

He went to the potter Bhaggava and, on arrival, said to him:

Bhaggava, if it is not inconvenient for you, may we stay one night in your workshop?

It is not inconvenient for me, venerable sir.

There is a disciple who arrived first.

If he agrees, venerable sir, then stay as you please.

At that time, a certain clansman named Pukkusāti had gone forth from the home life into homelessness out of faith in the Blessed One.

He was the one who had arrived first at the potters workshop.

Then the Blessed One went to where the venerable Pukkusāti was and, on arrival, said to him:

Disciple, if it is not inconvenient for you, may we stay one night in the workshop?

The potters workshop is large enough, friend.

Let the venerable one stay as he pleases.

Then the Blessed One entered the potters workshop, spread out some grass at one end, and sat down, folding his legs crosswise, setting his body erect, and establishing mindfulness on itself.

The Blessed One spent much of the night seated in meditation.

The venerable Pukkusāti also spent much of the night seated in meditation.

Then the Blessed One thought:

This clansman conducts himself in a pleasing manner.

What if I were to question him?

Then the Blessed One said to the venerable Pukkusāti:

Disciple, for whose sake have you gone forth? Who is your teacher? Whose Dhamma do you approve of?

Friend, there is the ascetic Gotama, a Sakyan, gone forth from the Sakyan clan.

Concerning that Blessed One, the following good report has been spread about:

Indeed, the Blessed One is an Arahant, a Fully Enlightened One, perfect in true knowing and conduct, sublime, knower of worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened, blessed.

I have gone forth for the sake of that Blessed One.

He is my teacher.

I approve of the Dhamma of that Blessed One.

But where is that Blessed One, the Arahant, the Fully Enlightened One, living now?

Friend, there is a city in the northern country named Sāvatthī.

It is there that the Blessed One, the Arahant, the Fully Enlightened One, is now living.

Have you ever seen that Blessed One, disciple?

Would you recognize him if you saw him?

No, friend, I have never seen that Blessed One.

Nor would I recognize him if I saw him.

Then the Blessed One thought:

This clansman has gone forth for my sake.

What if I were to teach him the Dhamma?

Then the Blessed One addressed the venerable Pukkusāti:

Disciple, I will teach you the Dhamma.

Listen and pay close attention. I will speak.

Yes, friend, the venerable Pukkusāti replied.

The Blessed One said:

Disciple, this person consists of six elements, six bases of contact, eighteen kinds of mental exploration, and four determinations.

Where the mind does not become established, where the mind does not grow, that is where the sage is said to be at peace.

One should not neglect wisdom, should guard the truth, should cultivate relinquishment, and should train only for peace: this is the summary of the analysis of the elements.

Disciple, this person consists of six elements: this was said. For what reason was this said?

There are these six elements, disciple: the earth element, the water element, the fire element, the air element, the space element, and the consciousness element.

Disciple, this person consists of six elements: this is why it was said.

Disciple, this person consists of six bases of contact: this was said. For what reason was this said?

There are these six bases of contact: the base of contact through the eye, the base of contact through the ear, the base of contact through the nose, the base of contact through the tongue, the base of contact through the body, the base of contact through the mind.

Disciple, this person consists of six bases of contact:

this is why it was said.

Disciple, this person consists of eighteen kinds of mental exploration:

this was said. For what reason was this said?

Having seen a form with the eye, one explores a form that is a basis for joy, one explores a form that is a basis for sorrow, one explores a form that is a basis for equanimity;

having heard a sound with the ear …

having smelled an odor with the nose …

having tasted a flavor with the tongue …

having felt a tangible object with the body …

having cognized a mental phenomenon with the mind, one explores a mental phenomenon that is a basis for joy, one explores a mental phenomenon that is a basis for sorrow, one explores a mental phenomenon that is a basis for equanimity:

thus there are six kinds of exploration based on joy, six kinds of exploration based on sorrow, six kinds of exploration based on equanimity.

Disciple, this person consists of eighteen kinds of mental exploration:

this is why it was said.

Disciple, this person consists of four determinations:

this was said. For what reason was this said?

What was said?

Established in wisdom, established in truth, established in generosity, established in peace.

This person, disciple, is established in the four foundations: thus it was said, and this is the reason it was said.

One should not neglect wisdom, should protect the truth, should cultivate generosity, and should train only in peace:

thus it was said. And why was this said?

And how, disciple, does one not neglect wisdom?

There are these six elements, disciple: the earth element, the water element, the fire element, the air element, the space element, the consciousness element.

And what, disciple, is the earth element?

The earth element may be internal or external.

And what, disciple, is the internal earth element?

Whatever is internal, within oneself, solid, solidified, and clung to, such as: hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, stomach, feces, or whatever else is internal, within oneself, solid, solidified, and clung to: this is called the internal earth element, disciple.

And both the internal earth element and the external earth element are simply the earth element.

This is not mine, I am not this, this is not my self: thus it should be seen as it really is with correct wisdom.

Seeing thus as it really is with correct wisdom, one becomes disenchanted with the earth element, and the mind becomes dispassionate towards the earth element.

And what, disciple, is the water element?

The water element may be internal or external.

And what, disciple, is the internal water element?

Whatever is internal, within oneself, liquid, liquidified, and clung to, such as:

bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, oil of the joints, urine, or whatever else is internal, within oneself, liquid, liquidified, and clung to:

this is called the internal water element, disciple.

And both the internal water element and the external water element are simply the water element.

This is not mine, I am not this, this is not my self: thus it should be seen as it really is with correct wisdom.

Seeing thus as it really is with correct wisdom, one becomes disenchanted with the water element, and the mind becomes dispassionate towards the water element.

And what, disciple, is the fire element?

The fire element may be internal or external.

And what, disciple, is the internal fire element?

Whatever is internal, within oneself, heat, heatified, and clung to, such as:

that by which one is warmed, that by which one ages, that by which one burns, that by which what is eaten, drunk, consumed, and tasted gets properly digested, or whatever else is internal, within oneself, heat, heatified, and clung to:

this is called the internal fire element, disciple.

And both the internal fire element and the external fire element are simply the fire element.

This is not mine, I am not this, this is not my self: thus it should be seen as it really is with correct wisdom.

Seeing thus as it really is with correct wisdom, one becomes disenchanted with the fire element, and the mind becomes dispassionate towards the fire element.

And what, disciple, is the air element?

The air element may be internal or external.

And what, disciple, is the internal air element?

Whatever is internal, within oneself, air, airified, and clung to, such as:

upward-moving winds, downward-moving winds, winds in the belly, winds in the bowels, winds that course through the limbs, in-breaths and out-breaths, or whatever else is internal, within oneself, air, airified, and clung to: this is called the internal air element, disciple.

And both the internal air element and the external air element are simply the air element.

This is not mine, I am not this, this is not my self: thus it should be seen as it really is with correct wisdom.

Seeing thus as it really is with correct wisdom, one becomes disenchanted with the air element, and the mind becomes dispassionate towards the air element.

And what, disciple, is the space element?

The space element may be internal or external.

And what, disciple, is the internal space element?

Whatever is internal, within oneself, space, spaceified, and clung to, such as:

the ear canals, the nostrils, the mouth, and that by which what is eaten, drunk, consumed, and tasted is swallowed, and where it stays, and that by which what is eaten, drunk, consumed, and tasted passes out below, or whatever else is internal, within oneself, space, spaceified, and clung to: this is called the internal space element, disciple.

And both the internal space element and the external space element are simply the space element.

This is not mine, I am not this, this is not my self: thus it should be seen as it really is with correct wisdom.

Seeing thus as it really is with correct wisdom, one becomes disenchanted with the space element, and the mind becomes dispassionate towards the space element.

And then the consciousness element...

Only knowing remains, pure and bright.

And what does one know with that consciousness?

One knows pleasure, one knows pain, and one knows neither pleasure nor pain.

Pleasant feeling, disciple, arises dependent on contact that is pleasant.

Experiencing a pleasant feeling, one knows I am experiencing a pleasant feeling.

With the cessation of that very contact that is pleasant, the corresponding pleasant feeling that arose dependent on that pleasant contact ceases and subsides, one knows.

Painful feeling, disciple, arises dependent on contact that is painful.

Experiencing a painful feeling, one knows I am experiencing a painful feeling.

With the cessation of that very contact that is painful, the corresponding painful feeling that arose dependent on that painful contact ceases and subsides, one knows.

Neither-pleasant-nor-painful feeling, disciple, arises dependent on contact that is neither-pleasant-nor-painful.

Experiencing a neither-pleasant-nor-painful feeling, one knows I am experiencing a neither-pleasant-nor-painful feeling.

With the cessation of that very contact that is neither-pleasant-nor-painful, the corresponding neither-pleasant-nor-painful feeling that arose dependent on that neither-pleasant-nor-painful contact ceases and subsides, one knows.

Just as, disciple, from the friction and rubbing together of two sticks, heat is generated, and fire is produced, but with the separation and disjunction of those very two sticks, the corresponding heat ceases and subsides;

in the same way, disciple, pleasant feeling arises dependent on contact that is pleasant.

Experiencing a pleasant feeling, one knows I am experiencing a pleasant feeling.

With the cessation of that very contact that is pleasant, the corresponding pleasant feeling that arose dependent on that pleasant contact ceases and subsides, one knows.

Painful feeling, disciple, arises dependent on contact that is painful.

Experiencing a painful feeling, one knows I am experiencing a painful feeling.

With the cessation of that very contact that is painful, the corresponding painful feeling that arose dependent on that painful contact ceases and subsides, one knows.

Neither-pleasant-nor-painful feeling, disciple, arises dependent on contact that is neither-pleasant-nor-painful.

Experiencing a neither-pleasant-nor-painful feeling, one knows I am experiencing a neither-pleasant-nor-painful feeling.

With the cessation of that very contact that is neither-pleasant-nor-painful, the corresponding neither-pleasant-nor-painful feeling that arose dependent on that neither-pleasant-nor-painful contact ceases and subsides, one knows.

Then only equanimity remains, pure, bright, pliant, workable, and radiant.

Just as, disciple, a skilled goldsmith or his apprentice, having prepared a furnace, heats the furnace, and having heated the furnace, takes a piece of gold with tongs and places it in the furnace, and from time to time blows on it, from time to time sprinkles it with water, and from time to time examines it, so that gold becomes well-refined, well-purified, free from impurities, pliant, workable, and radiant, and whatever kind of ornament he wishes to make from it: whether a bracelet, an earring, a necklace, or a golden garland: that it serves his purpose; in the same way, disciple, then only equanimity remains, pure, bright, pliant, workable, and radiant.

One knows thus:

If I were to direct this equanimity, so pure and bright, towards the base of infinite space, and develop the mind accordingly, this equanimity, supported by and clinging to that, would remain for a long time.

If I were to direct this equanimity, so pure and bright, towards the base of infinite consciousness, and develop the mind accordingly, this equanimity, supported by and clinging to that, would remain for a long time.

If I were to direct this equanimity, so pure and bright, towards the base of nothingness, and develop the mind accordingly, this equanimity, supported by and clinging to that, would remain for a long time.

If I were to direct this equanimity, so pure and bright, towards the base of neither-perception-nor-non-perception, and develop the mind accordingly, this equanimity, supported by and clinging to that, would remain for a long time.

One knows thus:

If I were to direct this equanimity, so pure and bright, towards the base of infinite space, and develop the mind accordingly;

this is conditioned.

If I were to...

If I were to cultivate equanimity, pure and bright, and bring it to the sphere of infinite consciousness, and develop the mind accordingly, it would be conditioned. If I were to cultivate equanimity, pure and bright, and bring it to the sphere of nothingness, and develop the mind accordingly, it would be conditioned.

If I were to cultivate equanimity, pure and bright, and bring it to the sphere of neither perception nor non-perception, and develop the mind accordingly, it would be conditioned. He neither constructs nor intends for existence or non-existence. Not constructing or intending for existence or non-existence, he does not cling to anything in the world.

Not clinging, he does not tremble, and not trembling, he personally attains final Nibbāna. He understands: Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more of this state of being. If he feels a pleasant feeling, he understands it as impermanent, not clung to, and not delighted in.

If he feels a painful feeling, he understands it as impermanent, not clung to, and not delighted in. If he feels a neither-painful-nor-pleasant feeling, he understands it as impermanent, not clung to, and not delighted in.

If he feels a pleasant feeling, he feels it detached. If he feels a painful feeling, he feels it detached. If he feels a neither-painful-nor-pleasant feeling, he feels it detached.

While feeling a feeling limited to the body, he understands: I feel a feeling limited to the body. While feeling a feeling limited to life, he understands: I feel a feeling limited to life. He understands: With the breakup of the body, after death, all that is felt, not being delighted in, will become cool right here. Just as an oil lamp burns dependent on oil and a wick, and with the exhaustion of the oil and the wick, and no other fuel being supplied, it is extinguished due to lack of fuel; in the same way, while feeling a feeling limited to the body, he understands: I feel a feeling limited to the body. While feeling a feeling limited to life, he understands: I feel a feeling limited to life. He understands: With the breakup of the body, after death, all that is felt, not being delighted in, will become cool right here.

Therefore, a disciple endowed with this supreme determination of wisdom is endowed with the highest noble wisdom, which is the knowing of the destruction of all suffering. His liberation, being founded on truth, is unshakable. For, disciple, what is false has a deceptive nature, and what is true has an undeceptive nature, which is Nibbāna.

Therefore, a disciple endowed with this supreme determination of truth is endowed with the highest noble truth, which is the undeceptive nature, Nibbāna. But previously, for the unlearned, there are attachments, fully taken up and accepted. These are abandoned, cut off at the root, made like a palm stump, obliterated, and not subject to future arising.

Therefore, a disciple endowed with this supreme determination of relinquishment is endowed with the highest noble relinquishment, which is the relinquishment of all attachments. But previously, for the unlearned, there is covetousness, desire, and lust.

This is abandoned, cut off at the root, made like a palm stump, obliterated, and not subject to future arising. But previously, for the unlearned, there is ill will, hatred, and anger.

This is abandoned, cut off at the root, made like a palm stump, obliterated, and not subject to future arising. But previously, for the unlearned, there is ignorance and delusion.

This is abandoned, cut off at the root, made like a palm stump, obliterated, and not subject to future arising. Therefore, a disciple endowed with this supreme determination of peace is endowed with the highest noble peace, which is the peace from lust, hatred, and delusion.

One should not neglect wisdom, should preserve truth, should cultivate relinquishment, and should train only for peace: thus it is said. And what is the reason for this saying? Where there is no arising of perceptions, the sage is called peaceful: thus it is said.

And what is the reason for this saying? I am is a perception, I am this is a perception, I shall be is a perception, I shall not be is a perception, I shall be possessed of form is a perception, I shall be formless is a perception, I shall be percipient is a perception, I shall be non-percipient is a perception, I shall be neither-percipient-nor-non-percipient is a perception. Perception, disciple, is a disease, perception is a boil, perception is a dart. By overcoming all perceptions, disciple, one is called a sage at peace.

A sage is called calm.

Indeed, disciple, a sage who is calm is not born, does not age, does not die, does not get disturbed, does not crave.

For him, disciple, there is no craving by which he would be born; not being born, what would he age? Not aging, what would he die? Not dying, what would he be disturbed by? Not being disturbed, what would he crave?

Where thoughts do not arise in one who is established, indeed, when thoughts do not arise, he is called a sage who is calm: thus, what was said, was said with this in mind.

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

Then the venerable Pukkusāti thought:

Indeed, my teacher has arrived, the Blessed One has arrived, the Fully Enlightened One has arrived and he rose from his seat, arranged his robe over one shoulder, and prostrated with his head at the Blessed Ones feet, saying:

Venerable sir, I have committed a transgression, foolish, confused, and unskilled as I was, in that I presumed to address the Blessed One as friend.

May the Blessed One accept my transgression as a transgression for the sake of restraint in the future.

Indeed, disciple, you have committed a transgression, foolish, confused, and unskilled as you were, in that you presumed to address me as friend.

But since you see your transgression as a transgression and make amends according to the Dhamma, we accept it from you.

This is growth in the discipline of the noble ones: when one sees a transgression as a transgression, makes amends according to the Dhamma, and undertakes restraint in the future.

May I receive the full ordination in the presence of the Blessed One?

Do you have a complete set of robes and bowl, disciple?

No, venerable sir, I do not have a complete set of robes and bowl.

The Tathagatas do not give full ordination to one who does not have a complete set of robes and bowl.

Then the venerable Pukkusāti, rejoicing and approving of the Blessed Ones words, rose from his seat, paid homage to the Blessed One, and departed in search of a set of robes and bowl.

While the venerable Pukkusāti was searching for a set of robes and bowl, a stray cow killed him.

Then several disciples approached the Blessed One, paid homage to him, and sat down to one side.

Sitting to one side, those disciples said to the Blessed One:

Venerable sir, the clansman named Pukkusāti, who was instructed by the Blessed One with a brief instruction, has passed away.

What is his destination, what is his future state?

Disciples, the clansman Pukkusāti was wise, he practiced in accordance with the Dhamma, and he did not trouble me with matters concerning the Dhamma.

Disciples, the clansman Pukkusāti, with the destruction of the five lower fetters, has been spontaneously reborn and will attain final Nibbāna there, not liable to return from that world.

The Blessed One said this.

Satisfied, those disciples delighted in the Blessed Ones words.

Thus have I heard:

On one occasion, the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.

There the Blessed One addressed the disciples:

Disciples.

Venerable Sir, those disciples replied to the Blessed One.

The Blessed One said this:

I will teach you the discourse on the great sixfold base. Listen to it, pay close attention, and I will speak.

Yes, Venerable Sir, those disciples replied to the Blessed One.

The Blessed One said this:

Disciples, not understanding and not seeing the eye as it really is, not understanding and not seeing forms as they really are, not understanding and not seeing eye-consciousness as it really is, not understanding and not seeing eye-contact as it really is, not understanding and not seeing the feeling that arises with eye-contact as condition: whether pleasant, painful, or neither-painful-nor-pleasant: as it really is, one becomes attached to the eye, attached to forms, attached to eye-consciousness, attached to eye-contact, attached to the feeling that arises with eye-contact as condition: whether pleasant, painful, or neither-painful-nor-pleasant.

For one who is attached, fettered, and deluded, who dwells seeing gratification, the five aggregates subject to clinging go on to future accumulation. Craving, which leads to renewed existence, accompanied by delight and lust, seeking delight here and there, grows in him.

His bodily and mental troubles increase; his bodily and mental torments increase; his bodily and mental fires increase. He experiences bodily and mental suffering.

Not understanding and not seeing the ear as it really is... (and so on for the nose, tongue, body, and mind).

Not understanding and not seeing the mind as it really is, not understanding and not seeing mental phenomena as they really are, not understanding and not seeing mind-consciousness as it really is, not understanding and not seeing mind-contact as it really is, not understanding and not seeing the feeling that arises with mind-contact as condition: whether pleasant, painful, or neither-painful-nor-pleasant: as it really is, one becomes attached to the mind, attached to mental phenomena, attached to mind-consciousness, attached to mind-contact, attached to the feeling that arises with mind-contact as condition: whether pleasant, painful, or neither-painful-nor-pleasant.

For one who is attached, entangled, and confused, who dwells perceiving gratification, the five aggregates subject to clinging increase in the future. His craving, which leads to renewed existence, accompanied by delight and lust, relishing this and that, grows. His physical and mental distress increase; his physical and mental suffering increase; his physical and mental fever increase. He experiences bodily and mental pain.

But when one knows and sees the eye as it really is, knows and sees forms as they really are, knows and sees eye-consciousness as it really is, knows and sees eye-contact as it really is, and whatever feeling arises with eye-contact as condition, whether pleasant, painful, or neither-painful-nor-pleasant, knows and sees that as it really is, he is not attached to the eye, not attached to forms, not attached to eye-consciousness, not attached to eye-contact, and not attached to whatever feeling arises with eye-contact as condition, whether pleasant, painful, or neither-painful-nor-pleasant.

For one who is unattached, disentangled, and unconfused, who dwells perceiving danger, the five aggregates subject to clinging decrease in the future. His craving, which leads to renewed existence, accompanied by delight and lust, relishing this and that, is abandoned. His physical and mental distress are abandoned; his physical and mental suffering are abandoned; his physical and mental fever are abandoned. He experiences bodily and mental pleasure.

The view of one who sees thus is right view; the intention of one who sees thus is right intention; the effort of one who sees thus is right effort; the mindfulness of one who sees thus is right mindfulness; the concentration of one who sees thus is right concentration.

Moreover, his bodily conduct, verbal conduct, and livelihood are purified beforehand. Thus, for him, this Noble Eightfold Path comes to fulfillment through development.

As he develops this Noble Eightfold Path, the four establishments of mindfulness come to fulfillment through development, the four right efforts come to fulfillment through development, the four bases of spiritual power come to fulfillment through development, the five faculties come to fulfillment through development, the five powers come to fulfillment through development, and the seven factors of enlightenment come to fulfillment through development.

Two things are conjoined and proceed together:

calm and insight.

He fully understands the things that should be fully understood.

He abandons the things that should be abandoned.

He develops the things that should be developed.

He realizes the things that should be realized.

And what are the things that should be fully understood?

The five aggregates of clinging should be said, namely:

the form aggregate of clinging, the feeling aggregate of clinging, the perception aggregate of clinging, the formations aggregate of clinging, the consciousness aggregate of clinging.

These are the things that should be fully understood.

And what are the things that should be abandoned?

Ignorance and craving for becoming:

these are the things that should be abandoned.

And what are the things that should be developed?

Calm and insight:

these are the things that should be developed.

And what are the things that should be realized?

Knowledge and liberation:

these are the things that should be realized.

Knowing and seeing the ear as it really is …

knowing and seeing the nose as it really is …

knowing and seeing the tongue as it really is …

knowing and seeing the body as it really is …

knowing and seeing the mind as it really is, knowing and seeing phenomena as they really are, knowing and seeing mind-consciousness as it really is, knowing and seeing mental contact as it really is, knowing and seeing the feeling that arises dependent on mental contact, whether pleasant, painful, or neither-painful-nor-pleasant, as it really is, he does not become attached to the mind, does not become attached to phenomena, does not become attached to mind-consciousness, does not become attached to mental contact, does not become attached to the feeling that arises dependent on mental contact, whether pleasant, painful, or neither-painful-nor-pleasant.

For one who is unattached, unbound, and not deluded, contemplating the danger, the five aggregates of clinging diminish in the future.

His craving for rebirth, accompanied by delight and attachment, delighting here and there, is abandoned.

His bodily torments are abandoned, his mental torments are abandoned;

his bodily distress is abandoned, his mental distress is abandoned;

his bodily fever is abandoned, his mental fever is abandoned.

He experiences both bodily pleasure and mental pleasure.

The view of one who has become thus is right view;

the intention of one who has become thus is right intention;

the effort of one who has become thus is right effort;

the mindfulness of one who has become thus is right mindfulness;

the concentration of one who has become thus is right concentration.

However, his bodily actions, verbal actions, and livelihood are already purified.

Thus, this Noble Eightfold Path reaches fulfillment in him.

As he develops this Noble Eightfold Path, the four foundations of mindfulness reach fulfillment, the four right efforts reach fulfillment, the four bases of spiritual power reach fulfillment, the five faculties reach fulfillment, the five powers reach fulfillment, and the seven factors of enlightenment reach fulfillment.

These two qualities occur together for him:

calm and insight.

He fully understands with direct knowing those things that should be fully understood with direct knowing.

He abandons with direct knowing those things that should be abandoned with direct knowing.

He develops with direct knowing those things that should be developed with direct knowing.

He realizes with direct knowing those things that should be realized with direct knowing.

And what are the things that should be fully understood with direct knowing?

The five aggregates subject to clinging should be mentioned, namely:

the form aggregate subject to clinging, the feeling aggregate subject to clinging, the perception aggregate subject to clinging, the formations aggregate subject to clinging, the consciousness aggregate subject to clinging.

These are the things that should be fully understood with direct knowing.

And what are the things that should be abandoned with direct knowing?

Ignorance and craving for existence:

these are the things that should be abandoned with direct knowing.

And what are the things that should be developed with direct knowing?

Calm and insight:

these are the things that should be developed with direct knowing.

And what are the things that should be realized with direct knowing?

Knowledge and liberation:

these are the things that should be realized with direct knowing.

Thus spoke the Blessed One.

The disciples were satisfied and delighted in the Blessed One's words.

The Great Sixfold Base Discourse is completed.