MN140 — Dhātuvibhaṅgasutta

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.

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.