mn.140 Majjhima Nikāya (Middle Discourses)

Thus have I heard. On one occasion the Blessed One was wandering in the Magadhan country and eventually arrived at Rājagaha. There he went to the potter Bhaggava and said to him:

“If it is not inconvenient for you, Bhaggava, I will stay one night in your workshop.”

“It is not inconvenient for me, venerable sir, but there is a homeless one already staying there. If he agrees, then stay as long as you like, venerable sir.”

Now there was a clansman named Pukkusāti who had gone forth from the home life into homelessness out of faith in the Blessed One, and on that occasion he was already staying in the potter’s workshop. Then the Blessed One went to the venerable Pukkusāti and said to him: “If it is not inconvenient for you, bhikkhu, I will stay one night in the workshop.”

“The potter’s workshop is large enough, friend. Let the venerable one stay as long as he likes.”

Then the Blessed One entered the potter’s workshop, prepared a spread of grass at one end, and sat down, folding his legs crosswise, setting his body erect, and establishing mindfulness in front of him. Then the Blessed One spent most of the night seated in meditation, and the venerable Pukkusāti also spent most of the night seated in meditation. Then the Blessed One thought: “This clansman conducts himself in a way that inspires confidence. Suppose I were to question him.” So he asked the venerable Pukkusāti:

“Under whom have you gone forth, bhikkhu? Who is your teacher? Whose Dhamma do you profess?”

“Friend, there is the recluse Gotama, the son of the Sakyans who went forth from a Sakyan clan. Now a good report of that Blessed Gotama has been spread to this effect: ‘That Blessed One is accomplished, fully enlightened, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened, blessed.’ I have gone forth under that Blessed One; that Blessed One is my teacher; I profess the Dhamma of that Blessed One.”

“But, bhikkhu, where is that Blessed One, accomplished and fully enlightened, now living?”

“There is, friend, a city in the northern country named Sāvatthī. The Blessed One, accomplished and fully enlightened, is now living there.”

“But, bhikkhu, have you ever seen that Blessed One before? Would you recognise him if you saw him?”

“No, friend, I have never seen that Blessed One before, nor would I recognise him if I saw him.”

Then the Blessed One thought: “This clansman has gone forth from the home life into homelessness under me. Suppose I were to teach him the Dhamma.” So the Blessed One addressed the venerable Pukkusāti thus: “Bhikkhu, I will teach you the Dhamma. Listen and attend closely to what I shall say.”—“Yes, friend,” the venerable Pukkusāti replied. The Blessed One said this:

“Bhikkhu, this person consists of six elements, six bases of contact, and eighteen kinds of mental exploration, and he has four foundations. The tides of conceiving do not sweep over one who stands upon these foundations, and when the tides of conceiving no longer sweep over him he is called a sage at peace. One should not neglect wisdom, should preserve truth, should cultivate relinquishment, and should train for peace. This is the summary of the exposition of the six elements.

“‘Bhikkhu, this person consists of six elements.’ So it was said. And with reference to what was this said? There are the earth element, the water element, the fire element, the air element, the space element, and the consciousness element. So it was with reference to this that it was said: ‘Bhikkhu, this person consists of six elements.’

“‘Bhikkhu, this person consists of six bases of contact.’ So it was said. And with reference to what was this said? There are the base of eye-contact, the base of ear-contact, the base of nose-contact, the base of tongue-contact, the base of body-contact, and the base of mind-contact. So it was with reference to this that it was said: ‘Bhikkhu, this person consists of six bases of contact.’

“‘Bhikkhu, this person consists of eighteen kinds of mental exploration.’ So it was said. And with reference to what was this said? On seeing a form with the eye, one explores a form productive of joy, one explores a form productive of grief, one explores a form productive of equanimity. On hearing a sound with the ear… On smelling an odour with the nose…On tasting a flavour with the tongue…On touching a tangible with the body…On cognizing a mind-object with the mind, one explores a mind-object productive of joy, one explores a mind-object productive of grief, one explores a mind-object productive of equanimity. So it was with reference to this that it was said: ‘Bhikkhu, this person consists of eighteen kinds of mental exploration.’

“‘Bhikkhu, this person has four foundations.’ So it was said. And with reference to what was this said? There are the foundation of wisdom, the foundation of truth, the foundation of relinquishment, and the foundation of peace. So it was with reference to this that it was said: ‘Bhikkhu, this person has four foundations.’

“‘One should not neglect wisdom, should preserve truth, should cultivate relinquishment, and should train for peace.’ So it was said. And with reference to what was this said?

“How, bhikkhu, does one not neglect wisdom? There are these six elements: the earth element, the water element, the fire element, the air element, the space element, and the consciousness element.

“What, bhikkhu, is the earth element? The earth element may be either internal or external. What is the internal earth element? Whatever internally, belonging to oneself, is solid, solidified, and clung-to, that is, head-hairs, body-hairs, nails, teeth, skin, flesh, sinews, bones, bone-marrow, kidneys, heart, liver, diaphragm, 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. Now both the internal earth element and the external earth element are simply earth element. And that should be seen as it actually is with proper wisdom thus: ‘This is not mine, this I am not, this is not my self.’ When one sees it thus as it actually is with proper wisdom, one becomes disenchanted with the earth element and makes the mind dispassionate towards the earth element.

“What, bhikkhu, is the water element? The water element may be either internal or external. What is the internal water element? Whatever internally, belonging to oneself, is water, watery, and clung-to, that is, bile, phlegm, pus, blood, sweat, fat, tears, grease, spittle, snot, oil-of-the-joints, urine, or whatever else internally, belonging to oneself, is water, watery, and clung-to: this is called the internal water element. Now both the internal water element and the external water element are simply water element. And that should be seen as it actually is with proper wisdom thus: ‘This is not mine, this I am not, this is not my self.’ When one sees it thus as it actually is with proper wisdom, one becomes disenchanted with the water element and makes the mind dispassionate towards the water element.

“What, bhikkhu, is the fire element? The fire element may be either internal or external. What is the internal fire element? Whatever internally, belonging to oneself, is fire, fiery, and clung-to, that is, that by which one is warmed, ages, and is consumed, and that by which what is eaten, drunk, consumed, and tasted gets completely digested, or whatever else internally, belonging to oneself, is fire, fiery, and clung-to: this is called the internal fire element. Now both the internal fire element and the external fire element are simply fire element. And that should be seen as it actually is with proper wisdom thus: ‘This is not mine, this I am not, this is not my self.’ When one sees it thus as it actually is with proper wisdom, one becomes disenchanted with the fire element and makes the mind dispassionate towards the fire element.

“What, bhikkhu, is the air element? The air element may be either internal or external. What is the internal air element? Whatever internally, belonging to oneself, is air, airy, and clung-to, that is, up-going winds, down-going 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 clung-to: this is called the internal air element. Now both the internal air element and the external air element are simply air element. And that should be seen as it actually is with proper wisdom thus: ‘This is not mine, this I am not, this is not my self.’ When one sees it thus as it actually is with proper wisdom, one becomes disenchanted with the air element and makes the mind dispassionate towards the air element.

“What, bhikkhu, is the space element? The space element may be either internal or external. What is the internal space element? Whatever internally, belonging to oneself, is space, spatial, and clung-to, that is, the holes of the ears, the nostrils, the door of the mouth, and that aperture whereby what is eaten, drunk, consumed, and tasted gets swallowed, and where it collects, and whereby it is excreted from below, or whatever else internally, belonging to oneself, is space, spatial, and clung-to: this is called the internal space element. Now both the internal space element and the external space element are simply space element. And that should be seen as it actually is with proper wisdom thus: ‘This is not mine, this I am not, this is not my self.’ When one sees it thus as it actually is with proper wisdom, one becomes disenchanted with the space element and makes the mind dispassionate towards the space element.

“Then there remains only consciousness, purified and bright. What does one cognize with that consciousness? One cognizes: ‘This is pleasant’; one cognizes: ‘This is painful’; one cognizes: ‘This is neither-painful-nor-pleasant.’ In dependence on a contact to be felt as pleasant there arises a pleasant feeling. When one feels a pleasant feeling, one understands: ‘I feel a pleasant feeling.’ One understands: ‘With the cessation of that same contact to be felt as pleasant, its corresponding feeling—the pleasant feeling that arose in dependence on that contact to be felt as pleasant—ceases and subsides.’ In dependence on a contact to be felt as painful there arises a painful feeling. When one feels a painful feeling, one understands: ‘I feel a painful feeling.’ One understands: ‘With the cessation of that same contact to be felt as painful, its corresponding feeling—the painful feeling that arose in dependence on that contact to be felt as painful—ceases and subsides.’ In dependence on a contact to be felt as neither-painful-nor-pleasant there arises a neither-painful-nor-pleasant feeling. When one feels a neither-painful-nor-pleasant feeling, one understands: ‘I feel a neither-painful-nor-pleasant feeling.’ One understands: ‘With the cessation of that same contact to be felt as neither-painful-nor-pleasant, its corresponding feeling—the neither-painful-nor-pleasant feeling that arose in dependence on that contact to be felt as neither-painful-nor-pleasant—ceases and subsides.’ Bhikkhu, just as from the contact and friction of two fire-sticks heat is generated and fire is produced, and with the separation and disjunction of those two fire-sticks the corresponding heat ceases and subsides; so too, in dependence on a contact to be felt as pleasant…to be felt as painful…to be felt as neither-painful-nor-pleasant there arises a neither-painful-nor-pleasant feeling… One understands: ‘With the cessation of that same contact to be felt as neither-painful-nor-pleasant, its corresponding feeling…ceases and subsides.’

“Then there remains only equanimity, purified and bright, malleable, wieldy, and radiant. Suppose, bhikkhu, a skilled goldsmith or his apprentice were to prepare a furnace, heat up the crucible, take some gold with tongs, and put it into the crucible. From time to time he would blow on it, from time to time he would sprinkle water over it, and from time to time he would just look on. That gold would become refined, well refined, completely refined, faultless, rid of dross, malleable, wieldy, and radiant. Then whatever kind of ornament he wished to make from it, whether a golden chain or earrings or a necklace or a golden garland, it would serve his purpose. So too, bhikkhu, then there remains only equanimity, purified and bright, malleable, wieldy, and radiant.

“He understands thus: ‘If I were to direct this equanimity, so purified and bright, to the base of infinite space and to develop my mind accordingly, then this equanimity of mine, supported by that base, clinging to it, would remain for a very long time. If I were to direct this equanimity, so purified and bright, to the base of infinite consciousness… …to the base of nothingness…to the base of neither-perception-nor-non-perception and to develop my mind accordingly, then this equanimity of mine, supported by that base, clinging to it, would remain for a very long time.’

“He understands thus: ‘If I were to direct this equanimity, so purified and bright, to the base of infinite space and to develop my mind accordingly, this would be conditioned. If I were to direct this equanimity, so purified and bright, to the base of infinite consciousness…to the base of nothingness…to the base of neither-perception-nor-non-perception and to develop my mind accordingly, this would be conditioned.’ He does not form any condition or generate any volition tending towards either being or non-being. Since he does not form any condition or generate any volition tending towards either being or non-being, he does not cling to anything in this world. When he does not cling, he is not agitated. When he is not agitated, he personally attains Nibbāna. He understands thus: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.’

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

“If he feels a pleasant feeling, he feels it detached; if he feels a painful feeling, he feels it detached; if he feels a neither-painful-nor-pleasant feeling, he feels it detached. When he feels a feeling terminating with the body, he understands: ‘I feel a feeling terminating with the body.’ When he feels a feeling terminating with life, he understands: ‘I feel a feeling terminating with life.’ He understands: ‘On the dissolution of the body, with the ending of life, all that is felt, not being delighted in, will become cool right here.’ Bhikkhu, just as an oil-lamp burns in dependence on oil and a wick, and when the oil and wick are used up, if it does not get any more fuel, it is extinguished from lack of fuel; so too when he feels a feeling terminating with the body…a feeling terminating with life, he understands: ‘I feel a feeling terminating with life.’ He understands: ‘On the dissolution of the body, with the ending of life, all that is felt, not being delighted in, will become cool right here.’

“Therefore a bhikkhu possessing this wisdom possesses the supreme foundation of wisdom. For this, bhikkhu, is the supreme noble wisdom, namely, the knowledge of the destruction of all suffering.

“His deliverance, being founded upon truth, is unshakeable. For that is false, bhikkhu, which has a deceptive nature, and that is true which has an undeceptive nature—Nibbāna. Therefore a bhikkhu possessing this truth possesses the supreme foundation of truth. For this, bhikkhu, is the supreme noble truth, namely, Nibbāna, which has an undeceptive nature.

“Formerly, when he was ignorant, he undertook and accepted acquisitions; now he has abandoned them, cut them off at the root, made them like a palm stump, done away with them so that they are no longer subject to future arising. Therefore a bhikkhu possessing this relinquishment possesses the supreme foundation of relinquishment. For this, bhikkhu, is the supreme noble relinquishment, namely, the relinquishing of all acquisitions.

“Formerly, when he was ignorant, he experienced covetousness, desire, and lust; now he has abandoned them, cut them off at the root, made them like a palm stump, done away with them so that they are no longer subject to future arising. Formerly, when he was ignorant, he experienced anger, ill will, and hate; now he has abandoned them, cut them off at the root, made them like a palm stump, done away with them so that they are no longer subject to future arising. Formerly, when he was ignorant, he experienced ignorance and delusion; now he has abandoned them, cut them off at the root, made them like a palm stump, done away with them so that they are no longer subject to future arising. Therefore a bhikkhu possessing this peace possesses the supreme foundation of peace. For this, bhikkhu, is the supreme noble peace, namely, the pacification of lust, hate, and delusion.

“So it was with reference to this that it was said: ‘One should not neglect wisdom, should preserve truth, should cultivate relinquishment, and should train for peace.’

“‘The tides of conceiving do not sweep over one who stands upon these foundations, and when the tides of conceiving no longer sweep over him he is called a sage at peace.’ So it was said. And with reference to what was this said?

“Bhikkhu, ‘I am’ is a conceiving; ‘I am this’ is a conceiving; ‘I shall be’ is a conceiving; ‘I shall not be’ is a conceiving; ‘I shall be possessed of form’ is a conceiving; ‘I shall be formless’ is a conceiving; ‘I shall be percipient’ is a conceiving; ‘I shall be non-percipient’ is a conceiving; ‘I shall be neither-percipient-nor-non-percipient’ is a conceiving. Conceiving is a disease, conceiving is a tumour, conceiving is a dart. By overcoming all conceivings, bhikkhu, one is called a sage at peace. And the sage at peace is not born, does not age, does not die; he is not shaken and does not yearn. For there is nothing present in him by which he might be born. Not being born, how could he age? Not ageing, how could he die? Not dying, how could he be shaken? Not being shaken, why should he yearn?

“So it was with reference to this that it was said: ‘The tides of conceiving do not sweep over one who stands upon these foundations, and when the tides of conceiving no longer sweep over him he is called a sage at peace.’ Bhikkhu, bear in mind this brief exposition of the six elements.”

Thereupon the venerable Pukkusāti thought: “Indeed, the Teacher has come to me! The Sublime One has come to me! The Fully Enlightened One has come to me!” Then he rose from his seat, arranged his upper robe over one shoulder, and prostrating himself with his head at the Blessed One’s feet, he said: “Venerable sir, a transgression overcame me, in that like a fool, confused and blundering, I presumed to address the Blessed One as ‘friend.’ Venerable sir, may the Blessed One forgive my transgression seen as such for the sake of restraint in the future.”

“Surely, bhikkhu, a transgression overcame you, in that like a fool, confused and blundering, you presumed to address me as ‘friend.’ But since you see your transgression as such and make amends in accordance with the Dhamma, we forgive you. For it is growth in the Noble One’s Discipline when one sees one’s transgression as such, makes amends in accordance with the Dhamma, and undertakes restraint in the future.”

“Venerable sir, I would receive the full admission under the Blessed One.”

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

“Venerable sir, my bowl and robes are not complete.”

“Bhikkhu, Tathāgatas do not give the full admission to anyone whose bowl and robes are not complete.”

Then the venerable Pukkusāti, having delighted and rejoiced in the Blessed One’s words, rose from his seat, and after paying homage to the Blessed One, keeping him on his right, he departed in order to search for a bowl and robes. Then, while the venerable Pukkusāti was searching for a bowl and robes, a stray cow killed him.

Then a number of bhikkhus went to the Blessed One, and after paying homage to him, they sat down at one side and told him: “Venerable sir, the clansman Pukkusāti, who was given brief instruction by the Blessed One, has died. What is his destination? What is his future course?”

“Bhikkhus, the clansman Pukkusāti was wise. He practised in accordance with the Dhamma and did not trouble me in the interpretation of the Dhamma. With the destruction of the five lower fetters, the clansman Pukkusāti has reappeared spontaneously in the Pure Abodes and will attain final Nibbāna there without ever returning from that world.”

That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One’s words.

Thus have I heard. On one occasion the Blessed One was traveling in Māgadha. He entered Rājagaha, approached the potter Bhaggava, and said to him, “Bhaggava, if it is not a burden for you, I will stay in your foyer for one night.” “Bhante, it is not a burden for me. However, there is another renunciate staying here who arrived first. If he permits it, Bhante, you may stay as you wish.”

On that occasion it was a gentleman named Pukkusāti, who had become a homeless renunciate because of faith in the Blessed One, who had arrived first and was staying in the potter‘s foyer. Then the Blessed One approached Venerable Pukkusāti and said to him, “Monk, if it is not a burden for you, I will stay in the foyer for one night.” “Venerable, the potter‘s foyer is spacious. The Venerable may stay as he wishes.”

Then the Blessed One entered the potter‘s foyer and prepared a grass mat. He sat down, crossed his legs, straightened his posture, and established mindfulness as foremost. Then the Blessed One spent most of the night sitting up. Venerable Pukkusāti also spent most of the night sitting up. The Blessed One thought, “This gentleman‘s behavior is inspiring. Perhaps I will question him.”

Then the Blessed One said to Venerable Pukkusāti, “Monk, because of whom did you become a renunciate? Or who is your teacher? Or whose teaching do you approve of?”

“Venerable, there is the contemplative Gotama, a Sakyan, a renunciate from the Sakya clan. A good report has circulated about him: ‘He is a Blessed One, an Arahant, a Fully Self-Enlightened One, perfect in knowledge and conduct, sublime, a world-knower, an unsurpassed trainer of trainable people, a teacher of celestial and human beings, an awakened one, a Blessed One.’ Because of that Blessed One I became a renunciate. That Blessed One is my teacher. I approve of that Blessed One‘s teaching.”

“Monk, where does the Blessed One, the Arahant, the Fully Self-Enlightened One now live?”

“Venerable, in the northern countries there is a town named Sāvatthi. That is where the Blessed One, the Arahant, the Fully Self-Enlightened One now lives.”

“Monk, have you seen the Blessed One before? If you saw him, would you know it was him?”

“No, Venerable, I have not seen the Blessed One before. If I saw him, I would not know it was him.”

Then the Blessed One thought, “This gentleman has become a renunciate because of me. Perhaps I will teach him the Dhamma.” Then the Blessed One said to Venerable Pukkusāti, “Monk, I will teach you the Dhamma. Listen to this and carefully pay attention; I will speak.” “Yes, Venerable,” Venerable Pukkusāti replied to the Blessed One. The Blessed One said this:

“Monk, this person has six elements, six sense-domains, eighteen mental explorations, and four resolutions. Standing where one is not flooded by the flow of notions, one is called a ‘peaceful sage.’ One does not neglect wisdom, one protects truth, one practices renunciation, and one trains for peace. This is the summary of the analysis of elements.

“‘Monk, this person has six elements’ – that is what was said. What does it refer to? The earth-element, the water-element, the heat-element, the wind-element, the space-element, and the consciousness-element. ‘Monk, this person has six elements’ – that is what was said, and this is what it refers to.

“‘Monk, this person has six sense-domains’ – that is what was said. What does it refer to? The domain of eye-contact, the domain of ear-contact, the domain of nose-contact, the domain of tongue-contact, the domain of body-contact, and the domain of mind-contact. ‘Monk, this person has six sense-domains’ – that is what was said, and this is what it refers to.

“‘Monk, this person has eighteen mental explorations’ – that is what was said. What does it refer to? After seeing a sight with the eye, one explores a sight that is a basis for elation, one explores a sight that is a basis for depression, and one explores a sight that is a basis for equanimity. After hearing a sound with the ear… odor with the nose… flavor with the tongue… tangible object with the body… mental object with the mind, one explores a mental object that is a basis for elation, one explores a mental object that is a basis for depression, and one explores a mental object that is a basis for equanimity. In this way, there are six explorations of elation, six explorations of depression, and six explorations of equanimity. ‘Monk, this person has eighteen mental explorations’ – that is what was said, and this is what it refers to.

“‘Monk, this person has four resolutions’ – that is what was said. What does it refer to? The resolution of wisdom, the resolution of truth, the resolution of renunciation, and the resolution of peace. ‘Monk, this person has four resolutions’ – that is what was said, and this is what it refers to.

“‘One does not neglect wisdom, one protects truth, one practices renunciation, and one trains for peace’ – that is what was said. What does it refer to?

“Monk, how does one not neglect wisdom? Monk, these are the six elements: the earth-element, the water-element, the heat-element, the wind-element, the space-element, and the consciousness-element.

“Monk, what is the earth-element? The earth-element can be internal and it can be external. Monk, what is the internal earth-element? Any internal component that is firm, solid, and an object of attachment – such as head-hair, body-hair, nails, teeth, skin, muscles, tendons, bone, bone-marrow, kidneys, heart, liver, membranes, spleen, lungs, bowels, intestines, stomach, and excrement – or any other internal component that is firm, solid, and an object of attachment: monk, this is called the internal earth-element. The internal earth-element and the external earth-element are exactly the same earth-element. It is to be seen accurately with correct wisdom in this way: ‘That is not mine, that is not me, that is not my self.’ Seeing it accurately with correct wisdom in this way, one becomes disenchanted with the earth-element, and the mind becomes dispassionate regarding the earth-element.

“Monk, what is the water-element? The water-element can be internal and it can be external. Monk, what is the internal water-element? Any internal component that is liquid, fluid, and an object of attachment – such as bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, mucus, oil, and urine – or any other internal component that is liquid, fluid, and an object of attachment: monk, this is called the internal water-element. The internal water-element and the external water-element are exactly the same water-element. It is to be seen accurately with correct wisdom in this way: ‘That is not mine, that is not me, that is not my self.’ Seeing it accurately with correct wisdom in this way, one becomes disenchanted with the water-element, and the mind becomes dispassionate regarding the water-element.

“Monk, what is the heat-element? The heat-element can be internal and it can be external. Monk, what is the internal heat-element? Any internal component that is hot, heating, and an object of attachment – that which warms the body, ages the body, destroys¹ the body, and digests food and drink – or any other internal component that is hot, heating, and an object of attachment: monk, this is called the internal heat-element. The internal heat-element and the external heat-element are exactly the same heat-element. It is to be seen accurately with correct wisdom in this way: ‘That is not mine, that is not me, that is not my self.’ Seeing it accurately with correct wisdom in this way, one becomes disenchanted with the heat-element, and the mind becomes dispassionate regarding the heat-element.

“Monk, what is the wind-element? The wind-element can be internal and it can be external. Monk, what is the internal wind-element? Any internal component that is wind, windy, and an object of attachment – winds going up, winds going down, winds in the stomach, winds in the abdomen, winds in the limbs, inhalation, and exhalation – or any other internal component that is wind, windy, and an object of attachment: monk, this is called the internal wind-element. The internal wind-element and the external wind-element are exactly the same wind-element. It is to be seen accurately with correct wisdom in this way: ‘That is not mine, that is not me, that is not my self.’ Seeing it accurately with correct wisdom in this way, one becomes disenchanted with the wind-element, and the mind becomes dispassionate regarding the wind-element.

“Monk, what is the space-element? The space-element can be internal and it can be external. Monk, what is the internal space-element? Any internal component that is space, spacious, and an object of attachment – inside the ears, inside the nose, the mouth, the esophagus, the stomach, the bowels – or any other internal component that is space, spacious, and an object of attachment: monk, this is called the internal space-element. The internal space-element and the external space-element are exactly the same space-element. It is to be seen accurately with correct wisdom in this way: ‘That is not mine, that is not me, that is not my self.’ Seeing it accurately with correct wisdom in this way, one becomes disenchanted with the space-element, and the mind becomes dispassionate regarding the space-element.

“Then what remains is consciousness – completely pure and clean. What is cognized by that consciousness? Pleasant is cognized, unpleasant is cognized, neutral² is cognized.

“Monk, dependent on a sense-contact experiencable as pleasant, a pleasant feeling arises. When feeling a pleasant feeling, one knows ‘I am feeling a pleasant feeling.’ One knows, ‘When the sense-contact experiencable as pleasant ceases, then the pleasant feeling which has arisen dependent on that sense-contact also ceases and comes to an end.’

“Monk, dependent on a sense-contact experiencable as unpleasant, an unpleasant feeling arises. When feeling an unpleasant feeling, one knows ‘I am feeling an unpleasant feeling.’ One knows, ‘When the sense-contact experiencable as unpleasant ceases, then the unpleasant feeling which has arisen dependent on that sense-contact also ceases and comes to an end.’

“Monk, dependent on a sense-contact experiencable as neutral, a neutral feeling arises. When feeling a neutral feeling, one knows ‘I am feeling a neutral feeling.’ One knows, ‘When the sense-contact experiencable as neutral ceases, then the neutral feeling which has arisen dependent on that sense-contact also ceases and comes to an end.’

“Monk, just as when two sticks are rubbed together warmth comes into being and heat is produced, and when those two sticks are separated the warmth from that friction ceases and comes to an end; in the same way, monk, dependent on a sense-contact experiencable as pleasant… as unpleasant… as neutral, a neutral feeling arises. When feeling a neutral feeling, one knows ‘I am feeling a neutral feeling.’ One knows, ‘When the sense-contact experiencable as neutral ceases, then the neutral feeling which has arisen dependent on that sense-contact also ceases and comes to an end.’

“Then what remains is equanimity – completely pure, completely clean, pliable, workable, and bright. Monks, just as a skilled goldsmith or apprentice goldsmith might prepare and light a forge, then take some gold with tongs and place it in the forge; sometimes he would blow on it, sometimes he would sprinkle water on it, and sometimes he would just observe it. In this way, that gold would become well-smelted, refined, free of impurity, pliable, workable, and bright, and he could produce whatever was needed – an anklet, an earring, a collar, or a golden necklace. In the same way, monk, what remains is equanimity – completely pure, completely clean, pliable, workable, and bright.

“One knows, ‘If I direct this completely pure and completely clean equanimity to the dimension of infinite space, I would be able to develop my mind accordingly; based upon and holding to that equanimity, it would remain there for a long time. If I direct this completely pure and completely clean equanimity to the dimension of infinite consciousness, I would be able to develop my mind accordingly; based upon and holding to that equanimity, it would remain there for a long time. If I direct this completely pure and completely clean equanimity to the dimension of nothingness, I would be able to develop my mind accordingly; based upon and holding to that equanimity, it would remain there for a long time. If I direct this completely pure and completely clean equanimity to the dimension of neither perception nor non-perception, I would be able to develop my mind accordingly; based upon and holding to that equanimity, it would remain there for a long time. But that is conditional.

“One does not produce or wish for either existence or non-existence. Not producing or wishing for either existence or non-existence, one does not cling to anything in the world. Not clinging to anything in the world, one does not crave³. Not craving, one personally attains complete enlightenment. One knows, ‘Birth is eliminated, the spiritual life has been lived, the task is done, there will not be another state of existence.’

“If one feels a pleasant feeling, one knows ‘It is impermanent,’ ‘There is no attachment to it,’ ‘There is no delight in it.’ If one feels an unpleasant feeling, one knows ‘It is impermanent,’ ‘There is no attachment to it,’ ‘There is no delight in it.’ If one feels a neutral feeling, one knows ‘It is impermanent,’ ‘There is no attachment to it,’ ‘There is no delight in it.’

“If one feels a pleasant feeling, one feels it unbound. If one feels an unpleasant feeling, one feels it unbound. If one feels a neutral feeling, one feels it unbound. If one feels a feeling that ends with the body, one knows ‘I am feeling a feeling that ends with the body.’ If one feels a feeling that ends with life, one knows ‘I am feeling a feeling that ends with life.’ One knows, ‘When there is separation from the body after death, following the completion of this life, all that is felt here will become cool, as there is no delight in it.’

“Monk, just as an oil-lamp burns in dependence on oil and wick, and when that oil and wick are completely used up, if there is no other fuel it will go out⁴; in the same way, monk, if one feels a feeling that ends with the body, one knows ‘I am feeling a feeling that ends with the body.’ If one feels a feeling that ends with life, one knows ‘I am feeling a feeling that ends with life.’ One knows, ‘When there is separation from the body after death, following the completion of this life, all that is felt here will become cool, as there is no delight in it.’ Therefore, monk, one who has this, has the paramount resolution of wisdom; for this is the paramount noble wisdom: the knowledge of the complete elimination of suffering.

“That liberation is unwaveringly based in truth. Monk, that which has a deceptive nature is false, and that which has a non-deceptive nature is true – Nibbāna. Therefore, monk, one who has this, has the paramount resolution of truth; for this is the paramount noble truth: Nibbāna, which has a non-deceptive nature.

“Previously one was foolish, and collected acquisitions⁵. Now one has abandoned them, severed them at the root, eliminated their basis, annihilated them, and made it impossible for them to arise again in the future. Therefore, monk, one who has this, has the paramount resolution of renunciation; for this is the paramount noble renunciation: the relinquishment of all acquisitions.

“Previously one was foolish, and had longing, desire, and passion. Now one has abandoned them, severed them at the root, eliminated their basis, annihilated them, and made it impossible for them to arise again in the future. Previously one was foolish, and had anger, aversion, and hatred. Now one has abandoned them, severed them at the root, eliminated their basis, annihilated them, and made it impossible for them to arise again in the future. Previously one was foolish, and had ignorance and delusion. Now one has abandoned them, severed them at the root, eliminated their basis, annihilated them, and made it impossible for them to arise again in the future. Therefore, monk, one who has this, has the paramount resolution of peace; for this is the paramount resolution of peace – the pacification of lust, hate, and delusion.

“‘One does not neglect wisdom, one protects truth, one practices renunciation, and one trains for peace’ – that is what was said, and this is what it refers to.

“‘Standing where one is not flooded by the flow of notions, one is called a “peaceful sage”’ – that is what was said. What does it refer to? Monk, ‘I am’ is a notion, ‘I am this’ is a notion, ‘I will be’ is a notion, ‘I will not be’ is a notion, ‘I will be with physical form’ is a notion, ‘I will be without physical form’ is a notion, ‘I will be percipient’ is a notion, ‘I will be non-percipient’ is a notion, ‘I will be neither percipient nor non-percipient’ is a notion. Monk, a notion is a disease, a tumor, a piercing sting. Monk, one who transcends all notions is called a ‘peaceful sage.’ Monk, a peaceful sage is not born, does not age, does not die, is not agitated, and does not yearn. Monk, he has nothing which would cause him to be born. When one is not born, how can they age? When one does not age, how can one die? When one does not die, how can one be agitated? When one is not agitated, how can one yearn? Standing where one is not flooded by the flow of notions, one is called a “peaceful sage”’ – that is what was said, and this is what it refers to.

“Monk, remember this brief analysis of the six elements that I have given to you.”

Then it occurred to Venerable Pukkusāti, “Apparently the Teacher has come to me! Apparently the Sublime One has come to me! Apparently the Fully Self-Enlightened One has come to me!” He rose from his seat, arranged his robe on one shoulder, bowed with his head to the Blessed One‘s feet, and said to the Blessed One, “Bhante, it was a transgression, an overstep; it was foolish, deluded, unwholesome, that I unthinkingly called the Blessed One ‘Venerable’⁶. Bhante, let the Blessed One accept my transgression as a transgression; I will make amends in accordance with Dhamma and practice restraint in the future.”

“Monk, it certainly was a transgression and an overstep, it was foolish, deluded, and unwholesome that you unthinkingly addressed me as ‘Venerable.’ Monk, I accept that you have seen your transgression as a transgression and that you will make amends in accordance with Dhamma. Monk, this is progress in the discipline of the noble ones: that one sees one‘s transgression as a transgression, makes amends in accordance with Dhamma, and practices restraint in the future.”

“Bhante, I would receive full ordination in the Blessed One‘s presence.”

“Monk, do you have a complete set of robes and a bowl?”

“Bhante, I do not have a complete set of robes and a bowl.”

“Monk, Tathāgatas do not ordain those who do not have a complete set of robes and a bowl.”

Then Venerable Pukkusāti delighted and rejoiced in the Blessed One‘s speech. He rose from his seat, paid respects to the Blessed One, and having done what was appropriate he left in search of a bowl and robes. Then while Venerable Pukkusāti was searching for a bowl and robes, a stray cow killed him.

Then several monks approached the Blessed One, paid respects to him, and sat to one side. When they were seated to one side, those monks said to the Blessed One, “Bhante, the gentleman named Pukkusāti, to whom the Blessed One gave a brief discourse, has died⁷. What was his destination? What was his next state of existence?” “Monks, the gentleman Pukkusāti was wise. He practiced Dhamma in accordance with Dhamma, and he did not worry me in matters of Dhamma. Monks, the gentleman Pukkusāti, with complete elimination of the five lower fetters, is a spontaneously arisen being; there he will attain complete enlightenment without returning from that world.”

This is what the Blessed One said. Satisfied, those monks delighted in the Blessed One‘s speech.