MN 140  Dhātuvibhaṅga sutta - Exposition on the Elements

Evaṁ me sutaṁ — ekaṁ samayaṁ bhagavā magadhesu cārikaṁ caramāno yena rājagahaṁ tadavasari; yena bhaggavo kumbhakāro tenupasaṅkami; upasaṅkamitvā bhaggavaṁ kumbhakāraṁ etadavoca: “sace te, bhaggava, agaru viharemu āvesane ekarattan”ti.

Thus have I heard — Once, the Blessed One was on a walking tour, wandering in the land of the Magadhans and arrived at Rājagaha; he went to where Bhaggava the potter was. Having approached, the Blessed One said to Bhaggava the potter, “If it’s not inconvenient for you, Bhaggava, may we stay in your workshop for one night?”

“Na kho me, bhante, garu. Atthi cettha pabbajito paṭhamaṁ vāsūpagato. Sace so anujānāti, viharatha, bhante, yathāsukhan”ti.

“It’s not inconvenient for me, venerable sir. There is an ascetic who arrived first. If he permits it, then stay, venerable sir, as you like,” Bhaggava replied.

Tena kho pana samayena pukkusāti nāma kulaputto bhagavantaṁ uddissa saddhāya agārasmā anagāriyaṁ pabbajito. So tasmiṁ kumbhakārāvesane paṭhamaṁ vāsūpagato hoti. Atha kho bhagavā yenāyasmā pukkusāti tenupasaṅkami; upasaṅkamitvā āyasmantaṁ pukkusātiṁ etadavoca: “sace te, bhikkhu, agaru viharemu āvesane ekarattan”ti.

At that time, a young man named Pukkusāti, out of faith in the Blessed One, had gone forth from home into homelessness. He was the one who had arrived first at the potter’s workshop. Then, the Blessed One approached where Venerable Pukkusāti was; having approached, he said to Venerable Pukkusāti, “If it’s not inconvenient for you, bhikkhu, may we stay in your workshop for one night?”

“Urundaṁ, āvuso, kumbhakārāvesanaṁ. Viharatāyasmā yathāsukhan”ti.

“The workshop is spacious, friend. Please stay, Venerable, as you like,” replied Venerable Pukkusāti.

Atha kho bhagavā kumbhakārāvesanaṁ pavisitvā ekamantaṁ tiṇasanthārakaṁ paññāpetvā nisīdi pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. Atha kho bhagavā bahudeva rattiṁ nisajjāya vītināmesi. Āyasmāpi kho pukkusāti bahudeva rattiṁ nisajjāya vītināmesi.

Then, the Blessed One entered the potter’s workshop and, after preparing a seat of grass at one side, sat down, folding his legs crosswise, setting his body erect, establishing mindfulness as first priority. The Blessed One spent much of the night seated [in meditation]. Venerable Pukkusāti too spent much of the night seated [in meditation].

Atha kho bhagavato etadahosi: “pāsādikaṁ kho ayaṁ kulaputto iriyati. Yannūnāhaṁ puccheyyan”ti.

Then, it occurred to the Blessed One, “This young man conducts himself well. Perhaps I should question him.”

Atha kho bhagavā āyasmantaṁ pukkusātiṁ etadavoca: “kaṁsi tvaṁ, bhikkhu, uddissa pabbajito? Ko vā te satthā? Kassa vā tvaṁ dhammaṁ rocesī”ti?

So, the Blessed One asked Venerable Pukkusāti, “Under whom have you gone forth, bhikkhu? Who is your teacher? What Dhamma do you approve of?”

“Atthāvuso, samaṇo gotamo sakyaputto sakyakulā pabbajito. Taṁ kho pana bhagavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. Tāhaṁ bhagavantaṁ uddissa pabbajito. So ca me bhagavā satthā. Tassa cāhaṁ bhagavato dhammaṁ rocemī”ti.

“Friend, there is the ascetic Gotama, the son of the Sakyans, who went forth from the Sakyan clan. And about the Blessed One Gotama, such a splendid reputation has spread: ‘Indeed, he is the Blessed One, an Arahant, a perfectly Awakened One, accomplished in true knowledge and conduct, who has reached the destination, knower of the world, an unsurpassed guide of trainable persons, a teacher of gods and humans, Buddha, Fortunate One.’ I have gone forth inspired by the Blessed One Gotama. He is my teacher, and it is his |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| that I approve of.”

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

“But, bhikkhu, where is that Blessed One, the Arahant, the perfectly Awakened One now residing?” the Blessed One asked.

“Atthāvuso, uttaresu janapadesu sāvatthi nāma nagaraṁ. Tattha so bhagavā etarahi viharati arahaṁ sammāsambuddho”ti.

“There is, friend, a city in the northern country named Sāvatthi. There the Blessed One, the Arahant, the perfectly Awakened One, is now residing,” replied Venerable Pukkusāti.

“Diṭṭhapubbo pana te, bhikkhu, so bhagavā; disvā ca pana jāneyyāsī”ti?

“Have you ever seen that Blessed One before, bhikkhu? Would you recognize him if you saw him?”

“Na kho me, āvuso, diṭṭhapubbo so bhagavā; disvā cāhaṁ na jāneyyan”ti.

“No, friend, I have not seen that Blessed One before; and I would not recognize him if I saw him,” Venerable Pukkusāti replied.

Atha kho bhagavato etadahosi: “mamañca khvāyaṁ kulaputto uddissa pabbajito. Yannūnassāhaṁ dhammaṁ deseyyan”ti.

Then, it occurred to the Blessed One, “This young gentleman has gone forth |on account of::dedicated to [uddissa]| me. Perhaps I should teach him the Dhamma.”

Atha kho bhagavā āyasmantaṁ pukkusātiṁ āmantesi: “dhammaṁ te, bhikkhu, desessāmi. Taṁ suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.

Then, the Blessed One addressed Venerable Pukkusāti, “I will teach you the Dhamma, bhikkhu. Listen and pay close attention; I will speak.”

“Evamāvuso”ti kho āyasmā pukkusāti bhagavato paccassosi. Bhagavā etadavoca:

“As you say, friend,” Venerable Pukkusāti responded to the Blessed One. The Blessed One said:

Summary of Analysis

“‘Cha dhāturo ayaṁ, bhikkhu, puriso cha phassāyatano aṭṭhārasa manopavicāro caturādhiṭṭhāno; yattha ṭhitaṁ maññassavā nappavattanti, maññassave kho pana nappavattamāne muni santoti vuccati. Paññaṁ nappamajjeyya, saccamanurakkheyya, cāgamanubrūheyya, santimeva so sikkheyyā’ti — ayamuddeso dhātuvibhaṅgassa.

“This person, bhikkhu, consists of six elements, |six fields of contact::six fields of experience, six sense bases [cha + phassāyatana]|, |eighteen mental explorations::eighteen ways the mind engages, eighteen cognitive engagements [aṭṭhārasa + manopavicāra]|, and he has four foundations. The |streams of conceiving::outflows of thought [maññassava]| do not flow for one who is established upon [these foundations], and when the streams of conceiving no longer flow, he is called a sage at peace. One should not be |negligent::careless, heedless, intoxicated [pamajjati]| in [cultivating] |wisdom::distinctive knowledge, discernment [paññā]|, one should preserve truth, cultivate relinquishment, and train for tranquility—this is the summary of the exposition on the elements.

Six Elements

‘Cha dhāturo ayaṁ, bhikkhu, puriso’ti — iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Chayimā, bhikkhu, dhātuyo— pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu. ‘Cha dhāturo ayaṁ, bhikkhu, puriso’ti— iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

‘This person, bhikkhu, consists of six elements’—this was said. With reference to what was this said? There are these six elements, bhikkhu: the earth element, the water element, the fire element, the wind element, the space element, and the consciousness element. ‘This person, bhikkhu, consists of six elements’—thus, that was said with reference to this.

Six Fields of Contact

‘Cha phassāyatano ayaṁ, bhikkhu, puriso’ti — iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Cakkhusamphassāyatanaṁ, sotasamphassāyatanaṁ, ghānasamphassāyatanaṁ, jivhāsamphassāyatanaṁ, kāyasamphassāyatanaṁ, manosamphassāyatanaṁ. ‘Cha phassāyatano ayaṁ, bhikkhu, puriso’ti — iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

’This person, bhikkhu, consists of six fields of contact’—this was said. With reference to what was this said? The |field of visual experience::eye contact field [cakkhusamphassāyatana]|, the |field of auditory experience::ear contact field [sotasamphassāyatana]|, the |field of olfactory experience::nose contact field [ghānasamphassāyatana]|, the |field of taste experience::tongue contact field [jivhāsamphassāyatana]|, the |field of somatic experience::body contact field [kāyasamphassāyatana]|, the |field of mental experience::mind contact field [manosamphassāyatana]|. ‘This person, bhikkhu, consists of six fields of contact’—thus, that was said with reference to this.

Eighteen Mental Explorations

‘Aṭṭhārasa manopavicāro ayaṁ, bhikkhu, puriso’ti — iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Cakkhunā rūpaṁ disvā somanassaṭṭhāniyaṁ rūpaṁ upavicarati, domanassaṭṭhāniyaṁ rūpaṁ upavicarati, upekkhāṭṭhāniyaṁ rūpaṁ upavicarati; sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā … jivhāya rasaṁ sāyitvā …

‘This person, bhikkhu, consists of eighteen mental explorations’—this was said. With reference to what was this said? Having seen a |form::a visible object such as a beautiful sight, a face, an expression, art, ornament, possession, status symbol, admired appearance, or enticing scenery—anything seen that can produce desire, attachment, or self-view [rūpa]| with the eye, one |explores::examines, ranges over, probes, investigates [upavicarati]| a form conducive to |pleasure::gladness, joy, positive state of mind [somanassa]|, a form conducive to |mental distress::dejection, depression, unhappiness, grief, negative state of mind [domanassa]|, a form conducive to |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|; having heard a sound with the ear, one explores a sound conducive to pleasure, a sound conducive to mental distress, a sound conducive to equanimity; having smelled an odor with the nose, one explores an odor conducive to pleasure, an odor conducive to mental distress, an odor conducive to equanimity; having tasted a flavor with the tongue, one explores a flavor conducive to pleasure, a flavor conducive to mental distress, a flavor conducive to equanimity;

kāyena phoṭṭhabbaṁ phusitvā … manasā dhammaṁ viññāya somanassaṭṭhāniyaṁ dhammaṁ upavicarati, domanassaṭṭhāniyaṁ dhammaṁ upavicarati, upekkhāṭṭhāniyaṁ dhammaṁ upavicarati— iti cha somanassupavicārā, cha domanassupavicārā, cha upekkhupavicārā. ‘Aṭṭhārasa manopavicāro ayaṁ, bhikkhu, puriso’ti — iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

having touched a tangible object with the body, one explores a tangible object conducive to pleasure, a tangible object conducive to mental distress, a tangible object conducive to equanimity; having touched a mental object with the mind, one explores a mental object conducive to pleasure, a mental object conducive to mental distress, a mental object conducive to equanimity. Thus, there are six explorations connected with pleasure, six explorations connected with mental distress, and six explorations connected with equanimity. ‘This person, bhikkhu, consists of eighteen mental explorations’—thus, that was said with reference to this.

Four Foundations

‘Caturādhiṭṭhāno ayaṁ, bhikkhu, puriso’ti— iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Paññādhiṭṭhāno, saccādhiṭṭhāno, cāgādhiṭṭhāno, upasamādhiṭṭhāno. ‘Caturādhiṭṭhāno ayaṁ, bhikkhu, puriso’ti — iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

’This person, bhikkhu, has four foundations’—this was said. With reference to what was this said? There is |wisdom as a foundation::having understanding as a basis [paññadhiṭṭhāna]|, truth as a foundation, |relinquishment::abandoning, giving up [cāga]| as a foundation, and |tranquility::calmness, serenity, stillness, peace [upasama]| as a foundation. ‘This person, bhikkhu, has four foundations’—thus, that was said with reference to this.

‘Paññaṁ nappamajjeyya, saccamanurakkheyya, cāgamanubrūheyya, santimeva so sikkheyyā’ti — iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

‘One should not be |negligent::careless, heedless, intoxicated [pamajjati]| in [cultivating] wisdom, one should preserve truth, cultivate relinquishment, and train for tranquility’—this was said. With reference to what was this said?

Six Elements

Kathañca, bhikkhu, paññaṁ nappamajjati? Chayimā, bhikkhu, dhātuyo — pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu.

And how, bhikkhu, is one not negligent in [cultivating] wisdom? There are these six elements, bhikkhu: the earth element, the water element, the fire element, the wind element, the space element, and the consciousness element.

Earth Element

Katamā ca, bhikkhu, pathavīdhātu? Pathavīdhātu siyā ajjhattikā siyā bāhirā. Katamā ca, bhikkhu, ajjhattikā pathavīdhātu? Yaṁ ajjhattaṁ paccattaṁ kakkhaḷaṁ kharigataṁ upādinnaṁ, seyyathidaṁ— 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— ayaṁ vuccati, bhikkhu, ajjhattikā pathavīdhātu. Yā ceva kho pana ajjhattikā pathavīdhātu yā ca bāhirā pathavīdhātu pathavīdhāturevesā. ‘Taṁ netaṁ mama nesohamasmi na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. Evametaṁ yathābhūtaṁ sammappaññāya disvā pathavīdhātuyā nibbindati, pathavīdhātuyā cittaṁ virājeti.

And what, bhikkhu, is the earth element? The earth element may be internal or external. And what, bhikkhu, is the internal earth element? Whatever internally, belonging to oneself, is solid, solidified, and clung to, that is, hair of the head, hair of the body, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, |membranes::pleura [kilomaka]|, spleen, lungs, intestines, mesentery, contents of the stomach, feces, or whatever else internally, belonging to oneself, is solid, solidified, and clung to—this is called the internal earth element. Both the internal earth element and the external earth element are simply the earth element. It should be seen with proper wisdom as it truly is: ‘This is not mine, this I am not, this is not my self.’ Having seen it thus with proper wisdom, one becomes disenchanted with the earth element, and the mind becomes dispassionate towards the earth element.

Water Element

Katamā ca, bhikkhu, āpodhātu? Āpodhātu siyā ajjhattikā siyā bāhirā. Katamā ca, bhikkhu, ajjhattikā āpodhātu? Yaṁ ajjhattaṁ paccattaṁ āpo āpogataṁ upādinnaṁ seyyathidaṁ— pittaṁ semhaṁ pubbo lohitaṁ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṁ, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ āpo āpogataṁ upādinnaṁ— ayaṁ vuccati, bhikkhu, ajjhattikā āpodhātu. Yā ceva kho pana ajjhattikā āpodhātu yā ca bāhirā āpodhātu āpodhāturevesā. ‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. Evametaṁ yathābhūtaṁ sammappaññāya disvā āpodhātuyā nibbindati, āpodhātuyā cittaṁ virājeti.

And what, bhikkhu, is the water element? The water element may be internal or external. And what, bhikkhu, is the internal water element? Whatever internally, belonging to oneself, is liquid, fluid, and clung to, that is, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, mucus, |oil of the joints::synovial fluid [lasikā]|, urine, or whatever else internally, belonging to oneself, is liquid, fluid, and clung to—this is called the internal water element. Both the internal water element and the external water element are simply the water element. It should be seen with proper wisdom as it truly is: ‘This is not mine, this I am not, this is not my self.’ Having seen it thus with proper wisdom, one becomes disenchanted with the water element, and the mind becomes dispassionate towards the water element.

Fire Element

Katamā ca, bhikkhu, tejodhātu? Tejodhātu siyā ajjhattikā siyā bāhirā. Katamā ca, bhikkhu, ajjhattikā tejodhātu? Yaṁ ajjhattaṁ paccattaṁ tejo tejogataṁ upādinnaṁ, seyyathidaṁ— yena ca santappati, yena ca jīrīyati, yena ca pariḍayhati, yena ca asitapītakhāyitasāyitaṁ sammā pariṇāmaṁ gacchati, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ tejo tejogataṁ upādinnaṁ— ayaṁ vuccati, bhikkhu, ajjhattikā tejodhātu. Yā ceva kho pana ajjhattikā tejodhātu yā ca bāhirā tejodhātu tejodhāturevesā. ‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. Evametaṁ yathābhūtaṁ sammappaññāya disvā tejodhātuyā nibbindati, tejodhātuyā cittaṁ virājeti.

And what, bhikkhu, is the fire element? The fire element may be internal or external. And what, bhikkhu, is the internal fire element? Whatever internally, belonging to oneself, is heat, hot, and clung to, that is, that by which one is warmed, ages, and is consumed, and that by which what is eaten, drunk, chewed, and tasted gets properly digested; or whatever else internally, belonging to oneself, is heat, hot, and clung to—this is called the internal fire element. Both the internal fire element and the external fire element are simply the fire element. It should be seen with proper wisdom as it truly is: ‘This is not mine, this I am not, this is not my self.’ Having seen it thus with proper wisdom, one becomes disenchanted with the fire element, and the mind becomes dispassionate towards the fire element.

Wind Element

Katamā ca, bhikkhu, vāyodhātu? Vāyodhātu siyā ajjhattikā siyā bāhirā. Katamā ca, bhikkhu, ajjhattikā vāyodhātu? Yaṁ ajjhattaṁ paccattaṁ vāyo vāyogataṁ upādinnaṁ, seyyathidaṁ— uddhaṅgamā vātā adhogamā vātā kucchisayā vātā koṭṭhāsayā vātā aṅgamaṅgānusārino vātā assāso passāso iti, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ vāyo vāyogataṁ upādinnaṁ— ayaṁ vuccati, bhikkhu, ajjhattikā vāyodhātu. Yā ceva kho pana ajjhattikā vāyodhātu yā ca bāhirā vāyodhātu vāyodhāturevesā. ‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. Evametaṁ yathābhūtaṁ sammappaññāya disvā vāyodhātuyā nibbindati, vāyodhātuyā cittaṁ virājeti.

And what, bhikkhu, is the wind element? The wind element may be internal or external. And what, bhikkhu, is the internal wind element? Whatever internally, belonging to oneself, is wind, windy, and clung to, that is, upward-moving winds, downward-moving 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 wind, windy, and clung to—this is called the internal wind element. Both the internal wind element and the external wind element are simply the wind element. It should be seen with proper wisdom as it truly is: ‘This is not mine, this I am not, this is not my self.’ Having seen it thus with proper wisdom, one becomes disenchanted with the wind element, and the mind becomes dispassionate towards the wind element.

Space Element

Katamā ca, bhikkhu, ākāsadhātu? Ākāsadhātu siyā ajjhattikā siyā bāhirā. Katamā ca, bhikkhu, ajjhattikā ākāsadhātu? Yaṁ ajjhattaṁ paccattaṁ ākāsaṁ ākāsagataṁ upādinnaṁ, seyyathidaṁ— 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— ayaṁ vuccati, bhikkhu, ajjhattikā ākāsadhātu. Yā ceva kho pana ajjhattikā ākāsadhātu yā ca bāhirā ākāsadhātu ākāsadhāturevesā. ‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. Evametaṁ yathābhūtaṁ sammappaññāya disvā ākāsadhātuyā nibbindati, ākāsadhātuyā cittaṁ virājeti.

And what, bhikkhu, is the space element? The space element may be internal or external. And what, bhikkhu, is the internal space element? Whatever internally, belonging to oneself, is space, |vacuous::hollow [ākāsagata]|, and clung to, that is, the openings of the ears, the openings of the nostrils, the mouth cavity; that by which what is eaten, drunk, chewed, and tasted is swallowed; where what is eaten, drunk, chewed, and tasted remains; and that by which it passes downward, or whatever else internally, belonging to oneself, is space, vacuous, open, not filled, and clung to among flesh and blood—this is called the internal space element. Both the internal space element and the external space element are simply the space element. It should be seen with proper wisdom as it truly is: ‘This is not mine, this I am not, this is not my self.’ Having seen it thus with proper wisdom, one becomes disenchanted with the space element, and the mind becomes dispassionate towards the space element.

Consciousness Element

Athāparaṁ viññāṇaṁyeva avasissati parisuddhaṁ pariyodātaṁ. Tena ca viññāṇena kiṁ vijānāti? ‘Sukhan’tipi vijānāti, ‘dukkhan’tipi vijānāti, ‘adukkhamasukhan’tipi vijānāti. Sukhavedaniyaṁ, bhikkhu, phassaṁ paṭicca uppajjati sukhā vedanā. So sukhaṁ vedanaṁ vedayamāno ‘sukhaṁ vedanaṁ vedayāmī’ti pajānāti. ‘Tasseva sukhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ sukhavedaniyaṁ phassaṁ paṭicca uppannā sukhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.

Then, only consciousness remains, pure and bright. And with that consciousness, what does one cognize? One cognizes ‘pleasant’, one cognizes ‘painful’, and one cognizes ‘neither-painful-nor-pleasant’. Pleasant feeling, bhikkhu, arises dependent on |contact::sense impingement, raw experience, touch [phassa]|. Experiencing that pleasant feeling, one understands ‘I experience a pleasant feeling’. ‘With the cessation of that very contact that is pleasant to experience, the pleasant feeling that arose dependent on that pleasant contact ceases and subsides’—this one understands.

Dukkhavedaniyaṁ, bhikkhu, phassaṁ paṭicca uppajjati dukkhā vedanā. So dukkhaṁ vedanaṁ vedayamāno ‘dukkhaṁ vedanaṁ vedayāmī’ti pajānāti. ‘Tasseva dukkhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ dukkhavedaniyaṁ phassaṁ paṭicca uppannā dukkhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.

Painful feeling, bhikkhu, arises dependent on contact. Experiencing that painful feeling, one understands ‘I experience a painful feeling’. ‘With the cessation of that very contact that is painful to experience, the painful feeling that arose dependent on that painful contact ceases and subsides’—this one understands.

Adukkhamasukhavedaniyaṁ, bhikkhu, phassaṁ paṭicca uppajjati adukkhamasukhā vedanā. So adukkhamasukhaṁ vedanaṁ vedayamāno ‘adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti. ‘Tasseva adukkhamasukhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ adukkhamasukhavedaniyaṁ phassaṁ paṭicca uppannā adukkhamasukhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.

A neither-painful-nor-pleasant feeling, bhikkhu, arises dependent on contact. Experiencing that neither-painful-nor-pleasant feeling, one understands ‘I experience a neither-painful-nor-pleasant feeling’. ‘With the cessation of that very contact that is neither-painful-nor-pleasant to experience, the neither-painful-nor-pleasant feeling that arose dependent on that contact ceases and subsides’—this one understands.

Seyyathāpi, bhikkhu, dvinnaṁ kaṭṭhānaṁ saṅghaṭṭā samodhānā usmā jāyati, tejo abhinibbattati, tesaṁyeva dvinnaṁ kaṭṭhānaṁ nānābhāvā vinikkhepā yā tajjā usmā sā nirujjhati, sā vūpasammati; evameva kho, bhikkhu, sukhavedaniyaṁ phassaṁ paṭicca uppajjati sukhā vedanā. So sukhaṁ vedanaṁ vedayamāno ‘sukhaṁ vedanaṁ vedayāmī’ti pajānāti. ‘Tasseva sukhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ sukhavedaniyaṁ phassaṁ paṭicca uppannā sukhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.

Just as, bhikkhu, with the rubbing together and contact of two pieces of wood, heat is produced and fire is generated, and with the separation of those same two pieces of wood, the heat that was produced from that ceases and subsides completely; similarly, bhikkhu, pleasant feeling arises dependent on contact. Experiencing that pleasant feeling, one understands ‘I experience a pleasant feeling’. ‘With the cessation of that very contact that is pleasant to experience, the pleasant feeling that arose dependent on that contact ceases and subsides’—this one understands.

Dukkhavedaniyaṁ, bhikkhu, phassaṁ paṭicca uppajjati dukkhā vedanā. So dukkhaṁ vedanaṁ vedayamāno ‘dukkhaṁ vedanaṁ vedayāmī’ti pajānāti. ‘Tasseva dukkhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ dukkhavedaniyaṁ phassaṁ paṭicca uppannā dukkhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.

Painful feeling, bhikkhu, arises dependent on contact. Experiencing that painful feeling, one understands ‘I experience a painful feeling’. ‘With the cessation of that very contact that is painful to experience, the painful feeling that arose dependent on that contact ceases and subsides’—this one understands.

Adukkhamasukhavedaniyaṁ, bhikkhu, phassaṁ paṭicca uppajjati adukkhamasukhā vedanā. So adukkhamasukhaṁ vedanaṁ vedayamāno ‘adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti. ‘Tasseva adukkhamasukhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ adukkhamasukhavedaniyaṁ phassaṁ paṭicca uppannā adukkhamasukhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.

A neither-painful-nor-pleasant feeling, bhikkhu, arises dependent on contact. Experiencing that neither-painful-nor-pleasant feeling, one understands ‘I experience a neither-painful-nor-pleasant feeling’. ‘With the cessation of that very contact that is neither-painful-nor-pleasant to experience, the neither-painful-nor-pleasant feeling that arose dependent on that contact ceases and subsides’—this one understands.

Formless Attainments

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

Then, only |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]| remains—pure, bright, gentle, workable, and radiant. Just as, bhikkhu, a skilled goldsmith or goldsmith’s apprentice might prepare a furnace, light the fire, and place gold in the crucible. By blowing on it from time to time, sprinkling water over it from time to time, and observing it from time to time, the gold becomes refined, well refined, thoroughly refined, faultless, pliable, workable, and radiant. It could be made into whatever form he wishes—whether a bracelet, earrings, a necklace, or a golden chain—and it would serve its purpose. Similarly, bhikkhu, then only equanimity remains—pure, bright, gentle, workable, and radiant.

So evaṁ pajānāti: ‘imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ ākāsānañcāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ. Evaṁ me ayaṁ upekkhā tannissitā tadupādānā ciraṁ dīghamaddhānaṁ tiṭṭheyya. Imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ viññāṇañcāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ. Evaṁ me ayaṁ upekkhā tannissitā tadupādānā ciraṁ dīghamaddhānaṁ tiṭṭheyya. Imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ ākiñcaññāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ. Evaṁ me ayaṁ upekkhā tannissitā tadupādānā ciraṁ dīghamaddhānaṁ tiṭṭheyya. Imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ nevasaññānāsaññāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ. Evaṁ me ayaṁ upekkhā tannissitā tadupādānā ciraṁ dīghamaddhānaṁ tiṭṭheyyā’ti.

One thus understands: ‘If I were to direct this equanimity thus purified and thus made bright towards the |base of boundless space::field of boundless expanse, sometimes translated as dimension of infinite space [ākāsānañcāyatana]| and develop my mind in line with that, this equanimity, relying on that, |clinging::grasping, acquiring, appropriating, taking possession, identifying [upādāna]| to that, would last for a long time. If I were to direct this equanimity thus purified and thus made bright towards the |base of boundless consciousness::field of limitless awareness [viññāṇañcāyatana]| and develop my mind in line with that, this equanimity, relying on that, clinging to that, would last for a long time. If I were to direct this equanimity thus purified and thus made bright towards the |base of nothingness::field of awareness centered on the absence of any distinct “something” to grasp or hold onto [ākiñcaññāyatana]| and develop my mind in line with that, this equanimity, relying on that, clinging to that, would last for a long time. If I were to direct this equanimity thus purified and thus made bright towards the |base of neither perception nor non-perception::field of awareness of subtle mental activity that do not arise to the level of forming a perception [nevasaññānāsaññāyatana]| and develop my mind in line with that, this equanimity, relying on that, clinging to that, would last for a long time.’

So evaṁ pajānāti: ‘imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ ākāsānañcāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ; saṅkhatametaṁ. Imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ viññāṇañcāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ; saṅkhatametaṁ. Imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ ākiñcaññāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ; saṅkhatametaṁ. Imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ nevasaññānāsaññāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ; saṅkhatametan’ti.

One thus understands: ‘If I were to direct this equanimity thus purified and thus made bright towards the base of boundless space and develop my mind in line with that, this is |conditioned::constructed, created, fabricated [saṅkhata]|. If I were to direct this equanimity thus purified and thus made bright towards the base of boundless consciousness and develop my mind in line with that, this is conditioned. If I were to direct this equanimity thus purified and thus made bright towards the base of nothingness and develop my mind in line with that, this is conditioned. If I were to direct this equanimity thus purified and thus made bright towards the base of neither perception nor non-perception and develop my mind in line with that, this is conditioned.’

Nibbāna

So neva taṁ abhisaṅkharoti, na abhisañcetayati bhavāya vā vibhavāya vā. So anabhisaṅkharonto anabhisañcetayanto bhavāya vā vibhavāya vā na kiñci loke upādiyati, anupādiyaṁ na paritassati, aparitassaṁ paccattaṁyeva parinibbāyati.

Thus, one does not form any intentional constructs for either |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]| or |non-existence::the desire for non-existence or annihilation; a reaction against the suffering inherent in conditional existence (bhava), leading to the craving for extinction or non-being [vibhava]|. Not forming any intentional constructs for either, one does not cling to anything in the world. Not clinging, one remains |unperturbed::without agitation, without worry, untroubled, undisturbed, unshaken [aparitassa]|. Remaining unperturbed, one personally attains |final Nibbāna::complete cooling, full quenching, total emancipation, dying one’s final death [parinibbāyati]|.

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

‘Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of existence,’ one understands.

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

If one experiences a pleasant feeling, one understands: ‘It is impermanent,’ ‘there is no holding to it,’ ‘there is no delight in it.’ If one experiences a painful feeling, one understands: ‘It is impermanent,’ ‘there is no holding to it,’ ‘there is no delight in it.’ If one experiences a neither-painful-nor-pleasant feeling, one understands: ‘It is impermanent,’ ‘there is no holding to it,’ ‘there is no delight in it.’

So sukhañce vedanaṁ vedeti, visaṁyutto naṁ vedeti; dukkhañce vedanaṁ vedeti, visaṁyutto naṁ vedeti; adukkhamasukhañce vedanaṁ vedeti, visaṁyutto naṁ vedeti. So kāyapariyantikaṁ vedanaṁ vedayamāno ‘kāyapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti, jīvitapariyantikaṁ vedanaṁ vedayamāno ‘jīvitapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti, ‘kāyassa bhedā paraṁ maraṇā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānāti.

Experiencing a pleasant feeling, one experiences it |disentangled::disengaged, detached, unfettered [visaṃyutta]|; experiencing a painful feeling, one experiences it disentangled; experiencing a neither-painful-nor-pleasant feeling, one experiences it disentangled. Experiencing a feeling terminating with the body, one understands ‘I am experiencing a feeling terminating with the body’; experiencing a feeling |terminating with life::ending with existence, limited to life [jīvitapariyantika]|, one understands ‘I am experiencing a feeling terminating with life’, ‘With the break-up of the body, following death, all that is felt, not being delighted in, will become cool right here.’

Seyyathāpi, bhikkhu, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyati; tasseva telassa ca vaṭṭiyā ca pariyādānā aññassa ca anupahārā anāhāro nibbāyati; evameva kho, bhikkhu, kāyapariyantikaṁ vedanaṁ vedayamāno ‘kāyapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti, jīvitapariyantikaṁ vedanaṁ vedayamāno ‘jīvitapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti, ‘kāyassa bhedā paraṁ maraṇā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānāti.

Just as, bhikkhu, an oil lamp burns dependent on oil and a wick, and with the exhaustion of the oil and wick, it is extinguished due to lack of fuel; similarly, experiencing a feeling limited to the body, one understands ‘I experience a feeling limited to the body’; experiencing a feeling limited to life, one understands ‘I experience a feeling limited to life’, ‘With the break-up of the body, following death, all that is felt, not being delighted in, will become cool right here.’

Four Foundations

Tasmā evaṁ samannāgato bhikkhu iminā paramena paññādhiṭṭhānena samannāgato hoti. Esā hi, bhikkhu, paramā ariyā paññā yadidaṁ— sabbadukkhakkhaye ñāṇaṁ.

Therefore, a bhikkhu equipped in this way possesses the highest foundation of wisdom. For, bhikkhu, this is the highest noble wisdom, that is, the knowledge of the |complete end of suffering::total extinction of stress, complete wearing away of discontentment [sabba + dukkhakkhaya]|.

Tassa sā vimutti sacce ṭhitā akuppā hoti. Tañhi, bhikkhu, musā yaṁ mosadhammaṁ, taṁ saccaṁ yaṁ amosadhammaṁ nibbānaṁ. Tasmā evaṁ samannāgato bhikkhu iminā paramena saccādhiṭṭhānena samannāgato hoti. Etañhi, bhikkhu, paramaṁ ariyasaccaṁ yadidaṁ— amosadhammaṁ nibbānaṁ.

His release, being founded on truth, is unshakeable. For that is false, bhikkhu, which is |deceptive::false, lit. untrue nature [mosadhamma]|, and that is true which is Nibbāna, the undeceptive. Therefore, a bhikkhu equipped in this way possesses the highest foundation of truth. For, bhikkhu, this is the ultimate noble truth, that is, Nibbāna, which is undeceptive.

Tasseva kho pana pubbe aviddasuno upadhī honti samattā samādinnā. Tyāssa pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Tasmā evaṁ samannāgato bhikkhu iminā paramena cāgādhiṭṭhānena samannāgato hoti. Eso hi, bhikkhu, paramo ariyo cāgo yadidaṁ— sabbūpadhipaṭinissaggo.

For him, previously not having wisdom, |attachments::experiencing clinging, grasping, identification, appropriations towards acquisitions, possessions, towards any of the five aggregates [upadhi]| were fully taken up and embraced. But for him, they are abandoned, cut off at the root, made like a palm stump, obliterated so that they are no more subject to future arising. Therefore, a bhikkhu equipped in this way possesses the highest foundation of relinquishment. For, bhikkhu, this is the supreme noble relinquishment, that is, the relinquishment of all attachments.

Tasseva kho pana pubbe aviddasuno abhijjhā hoti chando sārāgo. Svāssa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo. Tasseva kho pana pubbe aviddasuno āghāto hoti byāpādo sampadoso. Svāssa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo. Tasseva kho pana pubbe aviddasuno avijjā hoti sammoho. Svāssa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo. Tasmā evaṁ samannāgato bhikkhu iminā paramena upasamādhiṭṭhānena samannāgato hoti. Eso hi, bhikkhu, paramo ariyo upasamo yadidaṁ — rāgadosamohānaṁ upasamo.

For him, previously not having wisdom, there was |craving::greediness, wanting, yearning [abhijjhā]|, |desire::intention, wish, impulse, interest [chanda]|, |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|. But for him, it is abandoned, cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising. For him, previously not having wisdom, there was |annoyance::irritation, repugnance [āghāta]|, |ill will::intentional act of mentally opposing or rejecting others; an intentional construct fueled by aversion, directed against kindness or compassion. It manifests as hostility of will, impeding goodwill and fostering internal or external conflict. [byāpāda]|, |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|. But for him, it is abandoned, cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising. For him, previously not having wisdom, there was |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|, |illusion::delusion, erroneous belief, false idea, misapprehension; it fuels further confusion and doubt [moha]|. But for him, it is abandoned, cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising. Therefore, a bhikkhu equipped in this way possesses the highest foundation of peace. For, bhikkhu, this is the supreme noble peace, that is, the pacification of lust, aversion, and confusion.

‘Paññaṁ nappamajjeyya, saccamanurakkheyya, cāgamanubrūheyya, santimeva so sikkheyyā’ti— iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

‘One should not be negligent in [cultivating] wisdom, one should preserve truth, cultivate relinquishment, and train for tranquility’—thus, that was said with reference to this.

Sage At Peace

‘Yattha ṭhitaṁ maññassavā nappavattanti, maññassave kho pana nappavattamāne muni santoti vuccatī’ti— iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

“The streams of conceiving do not flow for one who is established upon [these foundations], and when the streams of conceiving no longer flow, he is called a sage at peace”—this was said. With 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. Maññitaṁ, bhikkhu, rogo maññitaṁ gaṇḍo maññitaṁ sallaṁ. Sabbamaññitānaṁ tveva, bhikkhu, samatikkamā muni santoti vuccati. Muni kho pana, bhikkhu, santo na jāyati, na jīyati, na mīyati, na kuppati, na piheti. Tañhissa, bhikkhu, natthi yena jāyetha, ajāyamāno kiṁ jīyissati, ajīyamāno kiṁ mīyissati, amīyamāno kiṁ kuppissati, akuppamāno kissa pihessati?

“‘I am’—this, bhikkhu, is a conception. ‘I am this’ is a conception. ‘I will be’ is a conception. ‘I will not be’ is a conception. ‘I will be with form’ is a conception. ‘I will be formless’ is a conception. ‘I will be percipient’ is a conception. ‘I will be non-percipient’ is a conception. ‘I will be neither percipient nor non-percipient’ is a conception. conception, bhikkhu, is a disease, conception is a boil, conception is a dart. By overcoming all conceptions, bhikkhu, one is called a sage at peace. Indeed, a sage at peace, bhikkhu, does not get born, does not age, does not die, does not get agitated, does not yearn. For him, bhikkhu, there is nothing by which he might be born; not being born, how could he age? Not aging, how could he die? Not dying, how could he get agitated? Not getting agitated, for what could he yearn?

‘Yattha ṭhitaṁ maññassavā nappavattanti, maññassave kho pana nappavattamāne muni santoti vuccatī’ti— iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. Imaṁ kho me tvaṁ, bhikkhu, saṅkhittena chadhātuvibhaṅgaṁ dhārehī”ti.

‘The streams of conceiving do not flow for one who is established upon [these foundations], and when the streams of conceiving no longer flow, he is called a sage at peace’—thus, that was said with reference to this. You should remember this brief exposition on the six elements from me, bhikkhu.”

Atha kho āyasmā pukkusāti: “satthā kira me anuppatto, sugato kira me anuppatto, sammāsambuddho kira me anuppatto”ti uṭṭhāyāsanā ekaṁsaṁ cīvaraṁ katvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavoca: “accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yohaṁ bhagavantaṁ āvusovādena samudācaritabbaṁ amaññissaṁ. Tassa me, bhante, bhagavā accayaṁ accayato paṭiggaṇhātu āyatiṁ saṁvarāyā”ti.

Then Venerable Pukkusāti, realizing, “The Teacher has come to me, the Accomplished One has come to me, the Fully Awakened One has come to me,” rising from his seat, arranging his upper robe over one shoulder, prostrated himself with his head at the Blessed One’s feet and said: “I have made a mistake, venerable sir, in that I was lacking discernment, imprudent, and unskillful in addressing the Blessed One in such a familiar manner. May the Blessed One forgive my mistake for the sake of restraint in the future.”

“Taggha tvaṁ, bhikkhu, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yaṁ maṁ tvaṁ āvusovādena samudācaritabbaṁ amaññittha. Yato ca kho tvaṁ, bhikkhu, accayaṁ accayato disvā yathādhammaṁ paṭikarosi, taṁ te mayaṁ paṭiggaṇhāma. Vuddhihesā, bhikkhu, ariyassa vinaye yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti, āyatiṁ saṁvaraṁ āpajjatī”ti.

“Indeed, you made a mistake, bhikkhu, in that you were lacking discernment, imprudent, and unskillful in addressing me in such a familiar manner. But since you see your mistake and have made amends for it according to the Dhamma, we forgive you. For this, bhikkhu, is growth in the discipline of the noble one — seeing one’s mistake and making amends for it according to the Dhamma, and undertaking restraint in the future.”

“Labheyyāhaṁ, bhante, bhagavato santike upasampadan”ti.

“May I receive the higher ordination in the presence of the Blessed One?”

“Paripuṇṇaṁ pana te, bhikkhu, pattacīvaran”ti?

“Have you obtained your alms bowl and robes, bhikkhu?”

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

“No, venerable sir, I have not obtained my alms bowl and robes.”

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

“The |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]| does not give the higher ordination to one whose alms bowl and robes have not been obtained.”

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

Then Venerable Pukkusāti, delighted and joyful in the Blessed One’s words, rose from his seat, paid homage to the Blessed One, and circled him, keeping him on his right side, before setting out to search for alms bowl and robes.

Atha kho āyasmantaṁ pukkusātiṁ pattacīvarapariyesanaṁ carantaṁ vibbhantā gāvī jīvitā voropesi.

While Venerable Pukkusāti was searching for alms bowl and robes, a stray cow caused his death.

Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “yo so, bhante, pukkusāti nāma kulaputto bhagavatā saṅkhittena ovādena ovadito so kālaṅkato. Tassa kā gati, ko abhisamparāyo”ti?

Then several bhikkhus went to the Blessed One, and after paying homage to him, they sat down to one side. Sitting to one side, those bhikkhus said to the Blessed One: “Venerable sir, the clansman named Pukkusāti, whom the Blessed One briefly advised, has passed away. What is his destination? What is his future rebirth?”

“Paṇḍito, bhikkhave, pukkusāti kulaputto paccapādi dhammassānudhammaṁ, na ca maṁ dhammādhikaraṇaṁ vihesesi. Pukkusāti, bhikkhave, kulaputto pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā”ti.

“Pukkusāti, bhikkhus, was wise. He practiced in accordance with the Dhamma and did not trouble me with matters related to the Dhamma. Pukkusāti, bhikkhus, with the complete exhaustion of the five lower fetters, has been reborn spontaneously and will attain final Nibbāna there without returning from that world.”

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

The Blessed One said this. The bhikkhus were delighted and rejoiced in the Blessed One’s words.