10.
The Discourse on the Analysis of Elements
342. Thus have I heard - On one occasion the Blessed One, wandering on a journey among the Magadhans, arrived at Rājagaha; he approached Bhaggava the potter; having approached, he said this to Bhaggava the potter - "If it is not troublesome for you, Bhaggava, I would stay in the workshop for one night." "It is not troublesome for me, venerable sir. But there is here a gone forth one who has already taken up residence. If he allows, stay, venerable sir, as you please."
Now at that time a son of good family named Pukkusāti had gone forth from home into homelessness with faith with reference to the Blessed One. He had already taken up residence in that potter's workshop. Then the Blessed One approached the Venerable Pukkusāti; having approached, he said this to the Venerable Pukkusāti - "If it is not troublesome for you, monk, I would stay in the workshop for one night." "The potter's workshop is spacious, friend. Let the venerable one stay as he pleases."
Then the Blessed One, having entered the potter's workshop, having prepared a grass mat to one side, sat down, folding his legs crosswise, directing his body upright, having established mindfulness in front of him. Then the Blessed One spent much of the night sitting. The Venerable Pukkusāti also spent much of the night sitting.
Then this occurred to the Blessed One: "This son of good family conducts himself in an inspiring manner. What if I were to ask him?" Then the Blessed One said this to the Venerable Pukkusāti - "With reference to whom have you gone forth, monk? Or who is your Teacher? Or whose Teaching do you approve of?" "There is, friend, the ascetic Gotama, a Sakyan son who has gone forth from the Sakyan clan. And concerning that Blessed One Gotama, such a good reputation has arisen - 'Thus indeed is the Blessed One: the Worthy One, the One Enlightened by himself, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One.' With reference to that Blessed One I have gone forth. And that Blessed One is my Teacher. And I approve of the Teaching of that Blessed One." "But where, monk, is that Blessed One now dwelling, the Worthy One, the One Enlightened by himself?" "There is, friend, in the northern districts a city named Sāvatthī. There that Blessed One is dwelling now, the Worthy One, the One Enlightened by himself." "But have you, monk, seen that Blessed One before; and having seen him, would you recognise him?" "I have not, friend, seen that Blessed One before; and having seen him, I would not recognise him."
Then this occurred to the Blessed One: "This son of good family has gone forth with reference to me. What if I were to teach him the Teaching." Then the Blessed One addressed the Venerable Pukkusāti: "I will teach you the Teaching, monk. Listen to that, pay close attention; I will speak." "Yes, friend," the Venerable Pukkusāti assented to the Blessed One. The Blessed One said this -
343. "'This person, monk, has six elements, six bases of contact, eighteen mental examinations, and four determinations; wherein one established, the outflows of conceit do not occur, and when the outflows of conceit do not occur, he is called a peaceful sage. He should not neglect wisdom, he should guard truth, he should cultivate generosity, he should train only in peace' - this is the synopsis of the Analysis of the Elements.
344. "'This person, monk, has six elements' - thus indeed this was said. Dependent on what was this said?- the solid element, the liquid element, the heat element, the air element, the space element, the consciousness element. 'This person, monk, has six elements' - thus what was said, this was said dependent on that.
345. "'This person, monk, has six sense bases of contact' - thus indeed this was said. Dependent on what was this said? The eye-contact sense base, the ear-contact sense base, the nose-contact sense base, the tongue-contact sense base, the body-contact sense base, the mind-contact sense base. 'This person, monk, has six sense bases of contact' - thus what was said, this was said dependent on that.
346. "'This person, monk, has eighteen mental examinations' - thus indeed this was said. Dependent on what was this said? Having seen a form with the eye, one explores a form that is a basis for pleasure, one explores a form that is a basis for displeasure, one explores a form that is a basis for equanimity. Having heard a sound with the ear... etc... Having smelled an odour with the nose. Having tasted a flavour with the tongue. having touched a tangible object with the body... Having cognised a mental object with the mind, one explores a mental object that is a basis for pleasure, one explores a mental object that is a basis for displeasure, one explores a mental object that is a basis for equanimity - thus six explorations with pleasure, six explorations with displeasure, six explorations with equanimity. "'This person, monk, has eighteen mental examinations' - thus what was said, this was said dependent on that.
347. "'This person, monk, has four determinations' - thus indeed this was said. Dependent on what was this said? One with wisdom as determination, one with truth as determination, one with generosity as determination, one with peace as determination. 'This person, monk, has four determinations' - thus what was said, this was said dependent on that.
348. "'He should not neglect wisdom, he should guard truth, he should cultivate generosity, he should train only in peace' - thus indeed this was said. Dependent on what was this said? And how, monk, does one not neglect wisdom? There are these six elements, monk - the solid element, the liquid element, the heat element, the air element, the space element, the consciousness element.
349. "And what, monk, is the solid element? The solid element may be internal, may be external. And what, monk, is the internal solid element? Whatever internally, individually, is hard, solidified, grasped, as follows - head hairs, body hairs, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, intestines, mesentery, undigested food, excrement, or whatever else internally, individually, is hard, solidified, grasped - this is called, monk, the internal solid element. Now both the internal solid element and the external solid element are just the solid element. That should be seen as it really is with right wisdom thus: 'This is not mine, this I am not, this is not my self' - thus this should be seen as it really is with right wisdom. Having seen this as it really is with right wisdom, one becomes disenchanted with the solid element, one makes the mind dispassionate towards the solid element.
350. "And what, monk, is the liquid element? The liquid element may be internal, may be external. And what, monk, is the internal liquid element? Whatever internally, individually, is liquid, having the nature of liquid, grasped, as follows - bile, phlegm, pus, blood, sweat, fat, tears, grease, spittle, snot, synovic fluid, urine, or whatever else internally, individually, is liquid, having the nature of liquid, grasped - this is called, monk, the internal liquid element. Now both the internal liquid element and the external liquid element are just the liquid element. 'This is not mine, this I am not, this is not my self' - thus this should be seen as it really is with right wisdom. Having seen this as it really is with right wisdom, one becomes disenchanted with the liquid element, one makes the mind dispassionate towards the liquid element.
351. "And what, monk, is the heat element? The heat element may be internal, may be external. And what, monk, is the internal heat element? Whatever internally, individually, is heat, having the nature of heat, grasped, as follows - that by which one is warmed, that by which one ages, that by which one is consumed, that by which what is eaten, drunk, chewed, and tasted is properly digested, or whatever else internally, individually, is heat, having the nature of heat, grasped - this is called, monk, the internal heat element. Now both the internal heat element and the external heat element are just the heat element. 'This is not mine, this I am not, this is not my self' - thus this should be seen as it really is with right wisdom. Having seen this as it really is with right wisdom, one becomes disenchanted with the heat element, one makes the mind dispassionate towards the heat element.
352. "And what, monk, is the air element? The air element may be internal, may be external. And what, monk, is the internal air element? Whatever internally, individually, is air, having the nature of air, grasped, as follows - upward-moving winds, downward-moving winds, winds in the belly, winds in the abdomen, winds that course through the limbs, in-breath and out-breath, or whatever else internally, individually, is air, having the nature of air, grasped - this is called, monk, the internal air element. Now both the internal air element and the external air element are just the air element. 'This is not mine, this I am not, this is not my self' - thus this should be seen as it really is with right wisdom. Having seen this as it really is with right wisdom, one becomes disenchanted with the air element, one makes the mind dispassionate towards the air element.
353. "And what, monk, is the space element? The space element may be internal, may be external. And what, monk, is the internal space element? Whatever internally, individually, is space, having the nature of space, grasped, as follows - the ear-hole, the nose-hole, the mouth opening, that by which what is eaten, drunk, chewed, and tasted is swallowed, where what is eaten, drunk, chewed, and tasted remains, that by which what is eaten, drunk, chewed, and tasted passes out below, or whatever else internally, individually, is space, having the nature of space, open, having the nature of openness, hollow, having the nature of hollowness, not touched by flesh and blood, grasped - this is called, monk, the internal space element. Now both the internal space element and the external space element are just the space element. 'This is not mine, this I am not, this is not my self' - thus this should be seen as it really is with right wisdom. Having seen this as it really is with right wisdom, one becomes disenchanted with the space element, one makes the mind dispassionate towards the space element.
354. "Then further, only consciousness remains, pure and bright. And with that consciousness, what does one cognize? One cognizes 'pleasure,' one cognizes 'pain,' one cognizes 'neither-unpleasant-nor-pleasant.' Dependent on contact experienced as pleasant, monk, a pleasant feeling arises. Feeling a pleasant feeling, he understands: 'I feel a pleasant feeling.' He understands: 'With the cessation of that very contact experienced as pleasant, whatever feeling arising from that, the pleasant feeling that arose dependent on contact experienced as pleasant, that ceases, that is appeased.'
355. "Dependent on contact experienced as unpleasant, monk, an unpleasant feeling arises. Feeling an unpleasant feeling, he understands: 'I feel an unpleasant feeling.' He understands: 'With the cessation of that very contact experienced as unpleasant, whatever feeling arising from that, the unpleasant feeling that arose dependent on contact experienced as unpleasant, that ceases, that is appeased.'
356. "Dependent on contact experienced as neither-unpleasant-nor-pleasant, monk, a neither-unpleasant-nor-pleasant feeling arises. Feeling a neither-unpleasant-nor-pleasant feeling, he understands: 'I feel a neither-unpleasant-nor-pleasant feeling.' He understands: 'With the cessation of that very contact experienced as neither-unpleasant-nor-pleasant, whatever feeling arising from that, the neither-unpleasant-nor-pleasant feeling that arose dependent on contact experienced as neither-unpleasant-nor-pleasant, that ceases, that is appeased.'
357. "Just as, monk, from the friction and combination of two sticks, heat is produced, fire is generated, and from the separation and dispersal of those very two sticks, whatever heat arising from that ceases, that is appeased; just so, monk, dependent on contact experienced as pleasant, a pleasant feeling arises. Feeling a pleasant feeling, he understands: 'I feel a pleasant feeling.' He understands: 'With the cessation of that very contact experienced as pleasant, whatever feeling arising from that, the pleasant feeling that arose dependent on contact experienced as pleasant, that ceases, that is appeased.'
358. "Dependent on contact experienced as unpleasant, monk, an unpleasant feeling arises. Feeling an unpleasant feeling, he understands: 'I feel an unpleasant feeling.' He understands: 'With the cessation of that very contact experienced as unpleasant, whatever feeling arising from that, the unpleasant feeling that arose dependent on contact experienced as unpleasant, that ceases, that is appeased.'
359. "Dependent on contact experienced as neither-unpleasant-nor-pleasant, monk, a neither-unpleasant-nor-pleasant feeling arises. Feeling a neither-unpleasant-nor-pleasant feeling, he understands: 'I feel a neither-unpleasant-nor-pleasant feeling.' He understands: 'With the cessation of that very contact experienced as neither-unpleasant-nor-pleasant, whatever feeling arising from that, the neither-unpleasant-nor-pleasant feeling that arose dependent on contact experienced as neither-unpleasant-nor-pleasant, that ceases, that is appeased.'
360. "Then further, only equanimity remains, pure and bright, soft and wieldy and luminous. Just as, monk, a skilled goldsmith or a goldsmith's apprentice might prepare a forge, having prepared the forge might light the mouth of the forge, having lit the mouth of the forge might take gold with tongs and place it in the mouth of the forge, and from time to time he might blow on it, from time to time he might sprinkle it with water, from time to time he might examine it; that gold becomes well-blown, thoroughly blown, with faults removed, with impurities removed, soft and wieldy and luminous, and whatever kind of ornament he wishes for - whether a band, whether an earring, whether a necklace, whether a golden garland - it serves that purpose for him; just so, monk, then further, only equanimity remains, pure and bright, soft and wieldy and luminous.
361. "He thus understands: 'If I were to focus this equanimity, so pure and so bright, on the plane of infinite space, and were to develop the mind in conformity with that, thus this equanimity of mine, dependent on that, clinging to that, would remain for a long time, for a long duration. If I were to focus this equanimity, so pure and so bright, on the plane of infinite consciousness, and were to develop the mind in conformity with that, thus this equanimity of mine, dependent on that, clinging to that, would remain for a long time, for a long duration. If I were to focus this equanimity, so pure and so bright, on the plane of nothingness, and were to develop the mind in conformity with that, thus this equanimity of mine, dependent on that, clinging to that, would remain for a long time, for a long duration. If I were to focus this equanimity, so pure and so bright, on the plane of neither-perception-nor-non-perception, and were to develop the mind in conformity with that, thus this equanimity of mine, dependent on that, clinging to that, would remain for a long time, for a long duration.'"
362. "He thus understands: 'If I were to focus this equanimity, so pure and so bright, on the plane of infinite space, and were to develop the mind in conformity with that, this is conditioned. If I were to focus this equanimity, so pure and so bright, on the plane of infinite consciousness, and were to develop the mind in conformity with that, this is conditioned. If I were to focus this equanimity, so pure and so bright, on the plane of nothingness, and were to develop the mind in conformity with that, this is conditioned. If I were to focus this equanimity, so pure and so bright, on the plane of neither-perception-nor-non-perception, and were to develop the mind in conformity with that, this is conditioned.'
"He neither generates nor constructs for the sake of existence or non-existence. Not generating, not constructing for the sake of existence or non-existence, he does not cling to anything in the world; not clinging, he is not agitated; not being agitated, he personally attains final nibbāna. He understands: 'Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being.'
363. If he feels a pleasant feeling, he understands: 'It is impermanent'; he understands: 'It is not clung to'; he understands: 'It is not delighted in'. If he feels a painful feeling, he understands: 'It is impermanent'; he understands: 'It is not clung to'; he understands: 'It is not delighted in'. If he feels a neither-unpleasant-nor-pleasant feeling, he understands: 'It is impermanent'; he understands: 'It is not clung to'; he understands: 'It is not delighted in'.
364. If he feels a pleasant feeling, he feels it unbound; if he feels a painful feeling, he feels it unbound; if he feels a neither-unpleasant-nor-pleasant feeling, he feels it unbound. Feeling a feeling bounded by the body, he understands: 'I feel a feeling bounded by the body'; feeling a feeling bounded by life, he understands: 'I feel a feeling bounded by life'; he understands: 'Upon the body's collapse at death, beyond the exhaustion of life, right here all that is felt, not delighted in, will become cool.'
365. "Just as, monk, an oil lamp burns dependent on oil and dependent on a wick; through the exhaustion of that very oil and wick, and through the non-supply of other fuel, being without nutriment, it is extinguished; just so, monk, feeling a feeling bounded by the body, he understands: 'I feel a feeling bounded by the body'; feeling a feeling bounded by life, he understands: 'I feel a feeling bounded by life'; he understands: 'Upon the body's collapse at death, beyond the exhaustion of life, right here all that is felt, not delighted in, will become cool.' Therefore a monk thus endowed is endowed with this supreme foundation of wisdom. For this, monk, is the supreme noble wisdom, that is to say - knowledge of the elimination of all suffering.
366. "That liberation of his, established in truth, is unshakable. For, monk, that is false which is subject to deception; that is truth which is not subject to deception - Nibbāna. Therefore a monk thus endowed is endowed with this supreme foundation of truth. For this, monk, is the supreme noble truth, that is to say - Nibbāna, not subject to deception.
367. But for that very one who formerly was a fool, there were clingings complete and taken upon himself. Those have been abandoned by him, their root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Therefore a monk thus endowed is endowed with this supreme foundation of generosity. For this, monk, is the supreme noble generosity, that is to say - the relinquishment of all clinging.
368. But for that very one who formerly was a fool, there is covetousness, desire, and lust. That has been abandoned by him, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. But for that very one who formerly was a fool, there is resentment, anger, and wickedness. That has been abandoned by him, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. But for that very one who formerly was a fool, there is ignorance and confusion. That has been abandoned by him, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Therefore a monk thus endowed is endowed with this supreme foundation of peace. For this, monk, is the supreme noble peace, that is to say - the peace of lust, hate, and delusion. 'He should not neglect wisdom, he should guard truth, he should cultivate generosity, he should train only in peace' - thus what was said, this was said dependent on that.
369. "'Wherein one established, the outflows of conceit do not occur, and when the outflows of conceit do not occur, he is called a peaceful sage' - thus indeed this was said. Dependent on what was this said? 'I am', monk, this is imagining, 'I am this' is imagining, 'I shall be' is imagining, 'I shall not be' is imagining, 'I shall be material' is imagining, 'I shall be formless' is imagining, 'I shall be percipient' is imagining, 'I shall be non-percipient' is imagining, 'I shall be neither percipient nor non-percipient' is imagining. Imagining, monk, is a disease, imagining is a boil, imagining is a dart. By the transcendence of all imagining, monk, he is called a peaceful sage. But the sage, monk, who is peaceful, is not born, does not age, does not die, is not agitated, does not long. For him, monk, there is nothing by which he would be born; not being born, how will he age? Not ageing, how will he die? Not dying, how will he be agitated? Not being agitated, for what will he long? 'Wherein one established, the outflows of conceit do not occur, and when the outflows of conceit do not occur, he is called a peaceful sage' - thus what was said, this was said dependent on that. Remember this analysis of the six elements in brief from me, monk."
370. Then the Venerable Pukkusāti - "The Teacher has truly arrived for me, the Fortunate One has truly arrived for me, the One Enlightened by himself has truly arrived for me" - having risen from his seat, having arranged his robe on one shoulder, having fallen at the Blessed One's feet with his head, said this to the Blessed One - "A transgression overcame me, venerable sir, as one who was foolish, as one who was confused, as one who was unwholesome, in that I thought the Blessed One should be addressed as 'friend'. May the Blessed One accept my transgression as a transgression for the sake of restraint in the future." "Truly, monk, a transgression overcame you as one who was foolish, as one who was confused, as one who was unwholesome, in that you thought I should be addressed as 'friend'. But since you, monk, having seen the transgression as a transgression, make amends according to the Teaching, we accept it from you. For this is growth, monk, in the Noble One's discipline: whoever, having seen a transgression as a transgression, makes amends according to the Teaching, and commits to restraint in the future." "May I, venerable sir, receive full ordination in the presence of the Blessed One." "But is your bowl and robes complete, monk?" "My bowl and robes are not complete, venerable sir." "Monk, Truth-finders do not give full ordination to one whose bowl and robes are incomplete."
Then the Venerable Pukkusāti, having delighted in and given thanks for what the Blessed One had said, rose from his seat, paid respect to the Blessed One, circumambulated him keeping him on his right, and departed in search of a bowl and robes. Then a stray cow deprived the Venerable Pukkusāti of life while he was wandering in search of a bowl and robes. Then several monks approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One - "Venerable sir, the son of good family named Pukkusāti who was exhorted by the Blessed One with a brief exhortation has died. What is his destination, what is his future life?" "Monks, the son of good family Pukkusāti was wise; he practised in conformity with the Teaching, and he did not vex me on account of the Teaching. Monks, the son of good family Pukkusāti, with the utter elimination of the five lower mental fetters, is one of spontaneous birth, attaining final nibbāna there, not subject to return from that world."
This is what the Blessed One said. Those monks, delighted, rejoiced in what the Blessed One had said.
The Discourse on the Analysis of the Elements is concluded as tenth.