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mn140 · Dhātuvibhaṅgasutta

Majjhima Nikāya 140

The Middle Length Discourses 140

Dhātuvibhaṅgasutta

Analysis of the Elements

Evaṁ me sutaṁ—

Thus have I heard—

ekaṁ samayaṁ bhagavā magadhesu cārikaṁ caramāno yena rājagahaṁ tadavasari;

at one time the Bhagavā, while walking on tour among the Magadhans, arrived at Rājagaha;

yena bhaggavo kumbhakāro tenupasaṅkami; upasaṅkamitvā bhaggavaṁ kumbhakāraṁ etadavoca:

he approached Bhaggava the potter; having approached, he said this to Bhaggava the potter:

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

“If it is not inconvenient for you, Bhaggava, we would dwell one night in the workshop.”

“Na kho me, bhante, garu.

“It is not inconvenient for me, bhante.

Atthi cettha pabbajito paṭhamaṁ vāsūpagato.

But there is a renunciant here who arrived first for lodging.

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

If he permits it, dwell as you wish, bhante.”

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

Now at that time a clansman named Pukkusāti had gone forth from the household life into homelessness out of faith, with the Bhagavā as his aim.

So tasmiṁ kumbhakārāvesane paṭhamaṁ vāsūpagato hoti.

He had arrived first for lodging in that potter’s workshop.

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

Then the Bhagavā approached Venerable Pukkusāti; having approached, he said this to Venerable Pukkusāti:

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

“If it is not inconvenient for you, bhikkhu, we would dwell one night in the workshop.”

“Urundaṁ, āvuso, kumbhakārāvesanaṁ.

“The potter’s workshop is spacious, friend.

Viharatāyasmā yathāsukhan”ti.

Let the venerable one dwell as he wishes.”

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

Then the Bhagavā entered the potter’s workshop, spread out a grass mat to one side, and sat down, folding his legs crosswise, setting his body upright, and establishing sati before him.

Atha kho bhagavā bahudeva rattiṁ nisajjāya vītināmesi.

Then the Bhagavā spent much of the night sitting.

Āyasmāpi kho pukkusāti bahudeva rattiṁ nisajjāya vītināmesi.

Venerable Pukkusāti too spent much of the night sitting.

Atha kho bhagavato etadahosi:

Then it occurred to the Bhagavā:

“pāsādikaṁ kho ayaṁ kulaputto iriyati.

“This clansman conducts himself with grace.

Yannūnāhaṁ puccheyyan”ti.

What if I were to question him?”

Atha kho bhagavā āyasmantaṁ pukkusātiṁ etadavoca:

Then the Bhagavā said this to Venerable Pukkusāti:

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

“With whom as your aim, bhikkhu, did you go forth? Or who is your teacher? Or whose dhamma do you approve of?”

“Atthāvuso, samaṇo gotamo sakyaputto sakyakulā pabbajito.

“There is, friend, the ascetic Gotama, a Sakyan son who went forth from a Sakyan family.

Taṁ kho pana bhagavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:

And of that Bhagavā Gotama this fine report has spread:

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

‘That Bhagavā is such: an arahant, a perfectly awakened one, accomplished in knowledge and conduct, well-gone, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, awakened, Bhagavā.’

Tāhaṁ bhagavantaṁ uddissa pabbajito.

With that Bhagavā as my aim I went forth.

So ca me bhagavā satthā.

And that Bhagavā is my teacher.

Tassa cāhaṁ bhagavato dhammaṁ rocemī”ti.

And I approve of that Bhagavā’s dhamma.”

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

“But where, bhikkhu, is that Bhagavā, the arahant, the perfectly awakened one, dwelling at present?”

“Atthāvuso, uttaresu janapadesu sāvatthi nāma nagaraṁ.

“There is, friend, in the northern countries, a city named Sāvatthī.

Tattha so bhagavā etarahi viharati arahaṁ sammāsambuddho”ti.

There that Bhagavā, the arahant, the perfectly awakened one, is dwelling at present.”

“Diṭṭhapubbo pana te, bhikkhu, so bhagavā;

“But have you seen that Bhagavā before, bhikkhu;

disvā ca pana jāneyyāsī”ti?

and if you saw him, would you know him?”

“Na kho me, āvuso, diṭṭhapubbo so bhagavā;

“I have not seen that Bhagavā before, friend;

disvā cāhaṁ na jāneyyan”ti.

and if I saw him, I would not know him.”

Atha kho bhagavato etadahosi:

Then it occurred to the Bhagavā:

“mamañca khvāyaṁ kulaputto uddissa pabbajito.

“This clansman has gone forth with me as his aim.

Yannūnassāhaṁ dhammaṁ deseyyan”ti.

What if I were to teach him the dhamma?”

Atha kho bhagavā āyasmantaṁ pukkusātiṁ āmantesi:

Then the Bhagavā addressed Venerable Pukkusāti:

“dhammaṁ te, bhikkhu, desessāmi.

“I will teach you the dhamma, bhikkhu.

Taṁ suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.

Listen to it, attend carefully; I will speak.”

“Evamāvuso”ti kho āyasmā pukkusāti bhagavato paccassosi.

“Yes, friend,” Venerable Pukkusāti replied to the Bhagavā.

Bhagavā etadavoca:

The Bhagavā said this:

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

“‘This person, bhikkhu, has six elements, six dimensions [āyatano] of contact, eighteen explorations of the mind, and four foundations;

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

where one stands so that the outflows of conceiving do not occur, and when the outflows of conceiving do not occur, one is called a peaceful sage.

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

One should not neglect paññā, should preserve truth, should cultivate relinquishment, and should train only in peace’—

ayamuddeso dhātuvibhaṅgassa.

this is the summary of the analysis of the elements.

‘Cha dhāturo ayaṁ, bhikkhu, puriso’ti—

‘This person, bhikkhu, has six elements’—

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

so it was said. And in reference to what was this said?

Chayimā, bhikkhu, dhātuyo—

There are these six elements, bhikkhu:

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

the earth element, the water element, the fire element, the air element, the space element, and the viññāṇa element.

‘Cha dhāturo ayaṁ, bhikkhu, puriso’ti—

‘This person, bhikkhu, has six elements’—

iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

what was said was said in reference to this.

‘Cha phassāyatano ayaṁ, bhikkhu, puriso’ti—

‘This person, bhikkhu, has six dimensions of contact’—

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

so it was said. And in reference to what was this said?

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

The dimension [āyatanaṁ] of eye-contact, the dimension of ear-contact, the dimension of nose-contact, the dimension of tongue-contact, the dimension of body-contact, and the dimension of mind-contact.

‘Cha phassāyatano ayaṁ, bhikkhu, puriso’ti—

‘This person, bhikkhu, has six dimensions of contact’—

iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

what was said was said in reference to this.

‘Aṭṭhārasa manopavicāro ayaṁ, bhikkhu, puriso’ti—

‘This person, bhikkhu, has eighteen explorations of the mind’—

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

so it was said. And in reference to what was this said?

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

Having seen form [rūpaṁ] with the eye, one explores form that is a basis for gladness, explores form that is a basis for sadness, and explores form that is a basis for upekkhā;

sotena saddaṁ sutvā …pe…

having heard a sound with the ear …

ghānena gandhaṁ ghāyitvā …

having smelled an odor with the nose …

jivhāya rasaṁ sāyitvā …

having tasted a flavor with the tongue …

kāyena phoṭṭhabbaṁ phusitvā …

having touched a tangible with the body …

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

having cognized a dhamma with the mind, one explores a dhamma that is a basis for gladness, explores a dhamma that is a basis for sadness, and explores a dhamma that is a basis for upekkhā—

iti cha somanassupavicārā, cha domanassupavicārā, cha upekkhupavicārā.

thus there are six explorations with gladness, six explorations with sadness, and six explorations with upekkhā.

‘Aṭṭhārasa manopavicāro ayaṁ, bhikkhu, puriso’ti—

‘This person, bhikkhu, has eighteen explorations of the mind’—

iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

what was said was said in reference to this.

‘Caturādhiṭṭhāno ayaṁ, bhikkhu, puriso’ti—

‘This person, bhikkhu, has four foundations’—

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

so it was said. And in reference to what was this said?

Paññādhiṭṭhāno, saccādhiṭṭhāno, cāgādhiṭṭhāno, upasamādhiṭṭhāno.

The foundation of paññā, the foundation of truth, the foundation of relinquishment, and the foundation of peace.

‘Caturādhiṭṭhāno ayaṁ, bhikkhu, puriso’ti—

‘This person, bhikkhu, has four foundations’—

iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

what was said was said in reference to this.

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

‘One should not neglect paññā, should preserve truth, should cultivate relinquishment, and should train only in peace’—

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

so it was said. And in reference to what was this said?

Kathañca, bhikkhu, paññaṁ nappamajjati?

And how, bhikkhu, does one not neglect paññā?

Chayimā, bhikkhu, dhātuyo—

There are these six elements, bhikkhu:

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

the earth element, the water element, the fire element, the air element, the space element, and the viññāṇa element.

Katamā ca, bhikkhu, pathavīdhātu?

And what, bhikkhu, is the earth element?

Pathavīdhātu siyā ajjhattikā siyā bāhirā.

The earth element may be internal or external.

Katamā ca, bhikkhu, ajjhattikā pathavīdhātu?

And what, bhikkhu, is the internal earth element?

Yaṁ ajjhattaṁ paccattaṁ kakkhaḷaṁ kharigataṁ upādinnaṁ, seyyathidaṁ—

Whatever internally, belonging to oneself, is hard, solid, and taken up, that is:

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 hairs, body hairs, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, intestines, mesentery, stomach contents, feces, or whatever else internally, belonging to oneself, is hard, solid, and taken up—

ayaṁ vuccati, bhikkhu, ajjhattikā pathavīdhātu.

this is called, bhikkhu, the internal earth element.

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

And whatever is the internal earth element and whatever is the external earth element, this is simply the earth element.

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

‘This is not mine, I am not this, this is not my self’—thus this should be seen as it truly is with right paññā.

Evametaṁ yathābhūtaṁ sammappaññāya disvā pathavīdhātuyā nibbindati, pathavīdhātuyā cittaṁ virājeti.

Seeing this thus as it truly is with right paññā, one becomes disenchanted with the earth element, one makes citta dispassionate toward the earth element.

Katamā ca, bhikkhu, āpodhātu?

And what, bhikkhu, is the water element?

Āpodhātu siyā ajjhattikā siyā bāhirā.

The water element may be internal or external.

Katamā ca, bhikkhu, ajjhattikā āpodhātu?

And what, bhikkhu, is the internal water element?

Yaṁ ajjhattaṁ paccattaṁ āpo āpogataṁ upādinnaṁ seyyathidaṁ—

Whatever internally, belonging to oneself, is water, watery, and taken up, that is:

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, saliva, mucus, synovial fluid, urine, or whatever else internally, belonging to oneself, is water, watery, and taken up—

ayaṁ vuccati, bhikkhu, ajjhattikā āpodhātu.

this is called, bhikkhu, the internal water element.

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

And whatever is the internal water element and whatever is the external water element, this is simply the water element.

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

‘This is not mine, I am not this, this is not my self’—thus this should be seen as it truly is with right paññā.

Evametaṁ yathābhūtaṁ sammappaññāya disvā āpodhātuyā nibbindati, āpodhātuyā cittaṁ virājeti.

Seeing this thus as it truly is with right paññā, one becomes disenchanted with the water element, one makes citta dispassionate toward the water element.

Katamā ca, bhikkhu, tejodhātu?

And what, bhikkhu, is the fire element?

Tejodhātu siyā ajjhattikā siyā bāhirā.

The fire element may be internal or external.

Katamā ca, bhikkhu, ajjhattikā tejodhātu?

And what, bhikkhu, is the internal fire element?

Yaṁ ajjhattaṁ paccattaṁ tejo tejogataṁ upādinnaṁ, seyyathidaṁ—

Whatever internally, belonging to oneself, is fire, fiery, and taken up, that is:

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 by which one is warmed, by which one ages, by which one burns up, and by which what is eaten, drunk, chewed, and tasted is properly digested, or whatever else internally, belonging to oneself, is fire, fiery, and taken up—

ayaṁ vuccati, bhikkhu, ajjhattikā tejodhātu.

this is called, bhikkhu, the internal fire element.

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

And whatever is the internal fire element and whatever is the external fire element, this is simply the fire element.

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

‘This is not mine, I am not this, this is not my self’—thus this should be seen as it truly is with right paññā.

Evametaṁ yathābhūtaṁ sammappaññāya disvā tejodhātuyā nibbindati, tejodhātuyā cittaṁ virājeti.

Seeing this thus as it truly is with right paññā, one becomes disenchanted with the fire element, one makes citta dispassionate toward the fire element.

Katamā ca, bhikkhu, vāyodhātu?

And what, bhikkhu, is the air element?

Vāyodhātu siyā ajjhattikā siyā bāhirā.

The air element may be internal or external.

Katamā ca, bhikkhu, ajjhattikā vāyodhātu?

And what, bhikkhu, is the internal air element?

Yaṁ ajjhattaṁ paccattaṁ vāyo vāyogataṁ upādinnaṁ, seyyathidaṁ—

Whatever internally, belonging to oneself, is air, airy, and taken up, that is:

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

upgoing winds, downgoing winds, winds in the belly, winds in the bowels, winds that course through the limbs, in-breath and out-breath, or whatever else internally, belonging to oneself, is air, airy, and taken up—

ayaṁ vuccati, bhikkhu, ajjhattikā vāyodhātu.

this is called, bhikkhu, the internal air element.

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

And whatever is the internal air element and whatever is the external air element, this is simply the air element.

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

‘This is not mine, I am not this, this is not my self’—thus this should be seen as it truly is with right paññā.

Evametaṁ yathābhūtaṁ sammappaññāya disvā vāyodhātuyā nibbindati, vāyodhātuyā cittaṁ virājeti.

Seeing this thus as it truly is with right paññā, one becomes disenchanted with the air element, one makes citta dispassionate toward the air element.

Katamā ca, bhikkhu, ākāsadhātu?

And what, bhikkhu, is the space element?

Ākāsadhātu siyā ajjhattikā siyā bāhirā.

The space element may be internal or external.

Katamā ca, bhikkhu, ajjhattikā ākāsadhātu?

And what, bhikkhu, is the internal space element?

Yaṁ ajjhattaṁ paccattaṁ ākāsaṁ ākāsagataṁ upādinnaṁ, seyyathidaṁ—

Whatever internally, belonging to oneself, is space, spacious, and taken up, that is:

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—

ear holes, nostrils, the mouth opening, that by which what is eaten, drunk, chewed, and tasted is swallowed, where what is eaten, drunk, chewed, and tasted remains, and by which what is eaten, drunk, chewed, and tasted passes out below, or whatever else internally, belonging to oneself, is space, spacious, hollow, hollowed, an opening, opened, untouched by flesh and blood, and taken up—

ayaṁ vuccati, bhikkhu, ajjhattikā ākāsadhātu.

this is called, bhikkhu, the internal space element.

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

And whatever is the internal space element and whatever is the external space element, this is simply the space element.

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

‘This is not mine, I am not this, this is not my self’—thus this should be seen as it truly is with right paññā.

Evametaṁ yathābhūtaṁ sammappaññāya disvā ākāsadhātuyā nibbindati, ākāsadhātuyā cittaṁ virājeti.

Seeing this thus as it truly is with right paññā, one becomes disenchanted with the space element, one makes citta dispassionate toward the space element.

Athāparaṁ viññāṇaṁyeva avasissati parisuddhaṁ pariyodātaṁ.

Then only viññāṇa remains, purified and bright.

Tena ca viññāṇena kiṁ vijānāti?

And what does one cognize with that viññāṇa?

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

One cognizes ‘sukha,’ one cognizes ‘dukkha,’ and one cognizes ‘neither-dukkha-nor-sukha.’

Sukhavedaniyaṁ, bhikkhu, phassaṁ paṭicca uppajjati sukhā vedanā.

Dependent on contact to be felt as sukha, bhikkhu, a sukha vedanā arises.

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

Feeling a sukha vedanā, one understands: ‘I feel a sukha vedanā.’

‘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 very contact to be felt as sukha, the corresponding felt experience, the sukha vedanā arisen dependent on contact to be felt as sukha, ceases and quiets down.’

Dukkhavedaniyaṁ, bhikkhu, phassaṁ paṭicca uppajjati dukkhā vedanā.

Dependent on contact to be felt as dukkha, bhikkhu, a dukkha vedanā arises.

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

Feeling a dukkha vedanā, one understands: ‘I feel a dukkha vedanā.’

‘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 very contact to be felt as dukkha, the corresponding felt experience, the dukkha vedanā arisen dependent on contact to be felt as dukkha, ceases and quiets down.’

Adukkhamasukhavedaniyaṁ, bhikkhu, phassaṁ paṭicca uppajjati adukkhamasukhā vedanā.

Dependent on contact to be felt as neither-dukkha-nor-sukha, bhikkhu, a neither-dukkha-nor-sukha vedanā arises.

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

Feeling a neither-dukkha-nor-sukha vedanā, one understands: ‘I feel a neither-dukkha-nor-sukha vedanā.’

‘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 very contact to be felt as neither-dukkha-nor-sukha, the corresponding felt experience, the neither-dukkha-nor-sukha vedanā arisen dependent on contact to be felt as neither-dukkha-nor-sukha, ceases and quiets down.’

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 rubbing and coming together of two sticks, heat is born and fire is produced, and from the separation and laying aside of those same two sticks, the corresponding heat ceases and quiets down;

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

so too, bhikkhu, dependent on contact to be felt as sukha, a sukha vedanā arises.

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

Feeling a sukha vedanā, one understands: ‘I feel a sukha vedanā.’

‘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 very contact to be felt as sukha, the corresponding felt experience, the sukha vedanā arisen dependent on contact to be felt as sukha, ceases and quiets down.’

Dukkhavedaniyaṁ, bhikkhu, phassaṁ paṭicca uppajjati dukkhā vedanā.

Dependent on contact to be felt as dukkha, bhikkhu, a dukkha vedanā arises.

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

Feeling a dukkha vedanā, one understands: ‘I feel a dukkha vedanā.’

‘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 very contact to be felt as dukkha, the corresponding felt experience, the dukkha vedanā arisen dependent on contact to be felt as dukkha, ceases and quiets down.’

Adukkhamasukhavedaniyaṁ, bhikkhu, phassaṁ paṭicca uppajjati adukkhamasukhā vedanā.

Dependent on contact to be felt as neither-dukkha-nor-sukha, bhikkhu, a neither-dukkha-nor-sukha vedanā arises.

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

Feeling a neither-dukkha-nor-sukha vedanā, one understands: ‘I feel a neither-dukkha-nor-sukha vedanā.’

‘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 very contact to be felt as neither-dukkha-nor-sukha, the corresponding felt experience, the neither-dukkha-nor-sukha vedanā arisen dependent on contact to be felt as neither-dukkha-nor-sukha, ceases and quiets down.’

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

Then only upekkhā remains, purified, bright, malleable, 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 goldsmith’s apprentice might prepare a furnace, and having prepared the furnace, light the furnace opening, and having lit the furnace opening, take refined gold with tongs and put it into the furnace opening; from time to time he would blow on it, from time to time sprinkle it with water, and from time to time look on at it; that refined gold becomes well-smelted, well-refined, cleansed, freed from dross, malleable, workable, and radiant, and for whatever kind of ornament he wishes—whether a bracelet, earrings, a necklace, or a golden garland—it serves that purpose;

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

so too, bhikkhu, then only upekkhā remains, purified, bright, malleable, workable, and radiant.

So evaṁ pajānāti:

One understands thus:

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

‘If I were to direct this upekkhā, so purified and so bright, toward the dimension of infinite space [ākāsānañcāyatanaṁ], and develop [bhāveyyaṁ] citta in accordance with that,

Evaṁ me ayaṁ upekkhā tannissitā tadupādānā ciraṁ dīghamaddhānaṁ tiṭṭheyya.

then this upekkhā of mine, dependent on that and held by that upādāna, would remain for a long time, for a long period.

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

If I were to direct this upekkhā, so purified and so bright, toward the dimension of infinite viññāṇa [viññāṇañcāyatanaṁ], and develop [bhāveyyaṁ] citta in accordance with that,

Evaṁ me ayaṁ upekkhā tannissitā tadupādānā ciraṁ dīghamaddhānaṁ tiṭṭheyya.

then this upekkhā of mine, dependent on that and held by that upādāna, would remain for a long time, for a long period.

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

If I were to direct this upekkhā, so purified and so bright, toward the dimension of nothingness [ākiñcaññāyatanaṁ], and develop [bhāveyyaṁ] citta in accordance with that,

Evaṁ me ayaṁ upekkhā tannissitā tadupādānā ciraṁ dīghamaddhānaṁ tiṭṭheyya.

then this upekkhā of mine, dependent on that and held by that upādāna, would remain for a long time, for a long period.

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

If I were to direct this upekkhā, so purified and so bright, toward the dimension of neither-saññā-nor-non-saññā [nevasaññānāsaññāyatanaṁ], and develop [bhāveyyaṁ] citta in accordance with that,

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

then this upekkhā of mine, dependent on that and held by that upādāna, would remain for a long time, for a long period.’

So evaṁ pajānāti:

One understands thus:

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

‘If I were to direct this upekkhā, so purified and so bright, toward the dimension of infinite space [ākāsānañcāyatanaṁ], and develop [bhāveyyaṁ] citta in accordance with that,

saṅkhatametaṁ.

this is saṅkhata.

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

If I were to direct this upekkhā, so purified and so bright, toward the dimension of infinite viññāṇa [viññāṇañcāyatanaṁ], and develop [bhāveyyaṁ] citta in accordance with that,

saṅkhatametaṁ.

this is saṅkhata.

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

If I were to direct this upekkhā, so purified and so bright, toward the dimension of nothingness [ākiñcaññāyatanaṁ], and develop [bhāveyyaṁ] citta in accordance with that,

saṅkhatametaṁ.

this is saṅkhata.

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

If I were to direct this upekkhā, so purified and so bright, toward the dimension of neither-saññā-nor-non-saññā [nevasaññānāsaññāyatanaṁ], and develop [bhāveyyaṁ] citta in accordance with that,

saṅkhatametan’ti.

this is saṅkhata.’

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

One neither constructs nor forms intentions for bhava or non-bhava.

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

Not constructing and not forming intentions for bhava or non-bhava, one does not take up anything in the world.

anupādiyaṁ na paritassati, aparitassaṁ paccattaṁyeva parinibbāyati.

Not taking up, one is not agitated; not agitated, one personally attains complete nibbāna.

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

One understands: ‘Birth is ended, the holy life has been lived, what had to be done has been done, there is no more of this state.’

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

If one feels a sukha vedanā, one understands: ‘It is impermanent [aniccā]’; one understands: ‘It is not clung to’; one understands: ‘It is not delighted in.’

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

If one feels a dukkha vedanā, one understands: ‘It is impermanent [aniccā]’; one understands: ‘It is not clung to’; one understands: ‘It is not delighted in.’

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

If one feels a neither-dukkha-nor-sukha vedanā, one understands: ‘It is impermanent [aniccā]’; one understands: ‘It is not clung to’; one understands: ‘It is not delighted in.’

So sukhañce vedanaṁ vedeti, visaṁyutto naṁ vedeti;

If one feels a sukha vedanā, one feels it detached;

dukkhañce vedanaṁ vedeti, visaṁyutto naṁ vedeti;

if one feels a dukkha vedanā, one feels it detached;

adukkhamasukhañce vedanaṁ vedeti, visaṁyutto naṁ vedeti.

if one feels a neither-dukkha-nor-sukha vedanā, one feels it detached.

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

Feeling a vedanā ending with the body, one understands: ‘I feel a vedanā ending with the body’; feeling a vedanā ending with life, one understands: ‘I feel a vedanā ending with life’;

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

one understands: ‘With the breakup of the body, after death, following the exhaustion of life, all that is felt, not delighted in, will become cool right here.’

Seyyathāpi, bhikkhu, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyati;

Just as, bhikkhu, an oil lamp burns dependent on oil and dependent on a wick;

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

with the exhaustion of that very oil and wick, and with no other fuel supplied, it is without nutriment and goes out;

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

so too, bhikkhu, feeling a vedanā ending with the body, one understands: ‘I feel a vedanā ending with the body’; feeling a vedanā ending with life, one understands: ‘I feel a vedanā ending with life’;

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

one understands: ‘With the breakup of the body, after death, following the exhaustion of life, all that is felt, not delighted in, will become cool right here.’

Tasmā evaṁ samannāgato bhikkhu iminā paramena paññādhiṭṭhānena samannāgato hoti.

Therefore a bhikkhu endowed in this way is endowed with this supreme foundation of paññā.

Esā hi, bhikkhu, paramā ariyā paññā yadidaṁ—

For this, bhikkhu, is supreme noble paññā, namely:

sabbadukkhakkhaye ñāṇaṁ.

knowledge in the ending of all dukkha.

Tassa sā vimutti sacce ṭhitā akuppā hoti.

That liberation of his, standing in truth, is unshakable.

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

For that, bhikkhu, is false which has the dhamma of being deceptive; that is true which has the dhamma of not being deceptive: nibbāna.

Tasmā evaṁ samannāgato bhikkhu iminā paramena saccādhiṭṭhānena samannāgato hoti.

Therefore a bhikkhu endowed in this way is endowed with this supreme foundation of truth.

Etañhi, bhikkhu, paramaṁ ariyasaccaṁ yadidaṁ—

For this, bhikkhu, is the supreme noble truth, namely:

amosadhammaṁ nibbānaṁ.

nibbāna, which has the dhamma of not being deceptive.

Tasseva kho pana pubbe aviddasuno upadhī honti samattā samādinnā.

And formerly, when he was without knowledge, there were acquisitions fully taken up and grasped by him.

Tyāssa pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.

They have been abandoned by him, cut off at the root, made like a palm stump, obliterated, not subject to future arising.

Tasmā evaṁ samannāgato bhikkhu iminā paramena cāgādhiṭṭhānena samannāgato hoti.

Therefore a bhikkhu endowed in this way is endowed with this supreme foundation of relinquishment.

Eso hi, bhikkhu, paramo ariyo cāgo yadidaṁ—

For this, bhikkhu, is supreme noble relinquishment, namely:

sabbūpadhipaṭinissaggo.

the letting go of all acquisitions.

Tasseva kho pana pubbe aviddasuno abhijjhā hoti chando sārāgo.

And formerly, when he was without knowledge, there was covetousness, desire, and passionate attachment in him.

Svāssa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo.

It has been abandoned by him, cut off at the root, made like a palm stump, obliterated, not subject to future arising.

Tasseva kho pana pubbe aviddasuno āghāto hoti byāpādo sampadoso.

And formerly, when he was without knowledge, there was resentment, ill will, and hostility in him.

Svāssa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo.

It has been abandoned by him, cut off at the root, made like a palm stump, obliterated, not subject to future arising.

Tasseva kho pana pubbe aviddasuno avijjā hoti sammoho.

And formerly, when he was without knowledge, there was ignorance and delusion in him.

Svāssa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo.

It has been abandoned by him, cut off at the root, made like a palm stump, obliterated, not subject to future arising.

Tasmā evaṁ samannāgato bhikkhu iminā paramena upasamādhiṭṭhānena samannāgato hoti.

Therefore a bhikkhu endowed in this way is endowed with this supreme foundation of peace.

Eso hi, bhikkhu, paramo ariyo upasamo yadidaṁ—

For this, bhikkhu, is supreme noble peace, namely:

rāgadosamohānaṁ upasamo.

the quieting of passion, hatred, and delusion.

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

‘One should not neglect paññā, should preserve truth, should cultivate relinquishment, and should train only in peace’—

iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

what was said was said in reference to this.

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

‘Where one stands so that the outflows of conceiving do not occur, and when the outflows of conceiving do not occur, one is called a peaceful sage’—

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

so it was said. And in reference to what was this said?

‘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 will be,’ is a conceiving; ‘I will not be,’ is a conceiving; ‘I will be possessed of form [rūpī],’ is a conceiving; ‘I will be formless,’ is a conceiving; ‘I will be percipient,’ is a conceiving; ‘I will be non-percipient,’ is a conceiving; ‘I will be neither percipient nor non-percipient,’ is a conceiving.

Maññitaṁ, bhikkhu, rogo maññitaṁ gaṇḍo maññitaṁ sallaṁ.

Conceiving, bhikkhu, is a disease; conceiving is a boil; conceiving is a dart.

Sabbamaññitānaṁ tveva, bhikkhu, samatikkamā muni santoti vuccati.

By completely going beyond all conceivings, bhikkhu, one is called a peaceful sage.

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

And a sage who is peaceful, bhikkhu, is not born, does not age, does not die, is not shaken, and does 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 by which he might be born; not being born, how will he age? Not aging, how will he die? Not dying, how will he be shaken? Not being shaken, for what will he yearn?

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

‘Where one stands so that the outflows of conceiving do not occur, and when the outflows of conceiving do not occur, one is called a peaceful sage’—

iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

what was said was said in reference to this.

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

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

Atha kho āyasmā pukkusāti:

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:

“My teacher has come to me, my Well-Gone One has come to me, my perfectly awakened one has come to me”; rising from his seat, arranging his robe over one shoulder, and bowing with his head at the Bhagavā’s feet, he said this to the Bhagavā:

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

“A transgression overcame me, bhante, as a fool, as one confused, as one unskillful, in that I thought the Bhagavā should be addressed with the term ‘friend.’

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

May the Bhagavā accept this transgression of mine as a transgression, bhante, for restraint in the future.”

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

“Indeed, bhikkhu, a transgression overcame you, as a fool, as one confused, as one unskillful, in that you thought I should be addressed with the term ‘friend.’

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 according to the dhamma, we accept it from you.

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

For this is growth in the noble one’s vinaya, bhikkhu: seeing a transgression as a transgression, one makes amends according to the dhamma and enters into restraint in the future.”

“Labheyyāhaṁ, bhante, bhagavato santike upasampadan”ti.

“May I receive full ordination in the Bhagavā’s presence, bhante.”

“Paripuṇṇaṁ pana te, bhikkhu, pattacīvaran”ti?

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

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

“My bowl and robes are not complete, bhante.”

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

“Tathāgatas, bhikkhu, do not give full ordination to one whose bowl and robes are incomplete.”

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

Then Venerable Pukkusāti, having delighted in and approved of the Bhagavā’s words, rose from his seat, paid homage to the Bhagavā, circumambulated him keeping him to the right, and set out in search of a bowl and robes.

Atha kho āyasmantaṁ pukkusātiṁ pattacīvarapariyesanaṁ carantaṁ vibbhantā gāvī jīvitā voropesi.

Then, while Venerable Pukkusāti was wandering in search of a bowl and robes, a stray cow deprived him of life.

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

Then several bhikkhus approached the Bhagavā; having approached, they paid homage to the Bhagavā and sat down to one side. Sitting to one side, those bhikkhus said this to the Bhagavā:

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

“That clansman named Pukkusāti, bhante, who was instructed by the Bhagavā with a brief instruction, has passed away.

Tassa kā gati, ko abhisamparāyo”ti?

What is his destination? What is his future course?”

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

“The clansman Pukkusāti was wise, bhikkhus; he practiced in accordance with the dhamma, and he did not trouble me on account of the dhamma.

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

With the complete destruction of the five lower fetters, bhikkhus, the clansman Pukkusāti is spontaneously arisen, one who will attain complete nibbāna there, not subject to return from that world.”

Idamavoca bhagavā.

The Bhagavā said this.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

Satisfied, those bhikkhus delighted in the Bhagavā’s words.

Dhātuvibhaṅgasuttaṁ niṭṭhitaṁ dasamaṁ.

The Analysis of the Elements is finished, the tenth.