The Sixfold Purification · Translation: Bhikkhu Sujato, SuttaCentral
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thusEvaṁ
by meme
heardsutaṁ—
oneekaṁ
timesamayaṁ
the Blessed Onebhagavā
at Sāvatthīsāvatthiyaṁ
was stayingviharati
in Jeta's Grovejetavane
of Anāthapiṇḍikaanāthapiṇḍikassa
monasteryārāme.
thereTatra
indeedkho
the Blessed Onebhagavā
the mendicantsbhikkhū
addressedāmantesi:
Mendicants“bhikkhavo”ti.
Venerable sir“Bhadante”ti
thosete
mendicantsbhikkhū
to the Blessed Onebhagavato
repliedpaccassosuṁ.
the Blessed OneBhagavā
said thisetadavoca:
So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!” “Venerable sir,” they replied. The Buddha said this:
here,“Idha,
monks,bhikkhave,
a monkbhikkhu
enlightenmentaññaṁ
declares:byākaroti:
ended‘khīṇā
rebirthjāti,
completedvusitaṁ
the spiritual journeybrahmacariyaṁ,
donekataṁ
what had to be donekaraṇīyaṁ,
there is nothing furthernāparaṁ
for this placeitthattāyāti
I understandpajānāmī’ti.
“Take a mendicant who declares enlightenment: ‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.”’
of thatTassa,
monksbhikkhave,
of a mendicantbhikkhuno
statementbhāsitaṁ
notneva
should be approvedabhinanditabbaṁ
should not be rejectednappaṭikkositabbaṁ.
having not approvedAnabhinanditvā
having not rejectedappaṭikkositvā
a questionpañho
should be askedpucchitabbo:
these four‘cattārome,
reverendāvuso,
kinds of expressionvohārā
by thattena
by the Blessed Onebhagavatā
who knowsjānatā
who seespassatā
the perfected onearahatā
the fully awakened Buddhasammāsambuddhena
rightly explainedsammadakkhātā.
whatKatame
fourcattāro?
in the seenDiṭṭhe
saying you have seendiṭṭhavāditā,
in the heardsute
saying you have heardsutavāditā,
in the thoughtmute
saying you have thoughtmutavāditā,
in the knownviññāte
saying you have knownviññātavāditā—
theseime
indeedkho,
reverendāvuso,
fourcattāro
kinds of expressionvohārā
by thattena
by the Blessed Onebhagavatā
who knowsjānatā
who seespassatā
the perfected onearahatā
the fully awakened Buddhasammāsambuddhena
rightly explainedsammadakkhātā.
howKathaṁ
of the one knowingjānato
and of the venerablepanāyasmato,
howkathaṁ
of the one seeingpassato
regarding theseimesu
fourcatūsu
kinds of expressionvohāresu
by not graspinganupādāya
from defilementsāsavehi
mindcittaṁ
is freedvimuttan’ti?
You should neither approve nor reject that mendicant’s statement. Rather, you should question them: ‘Reverend, these four kinds of expression have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. What four? Saying you’ve seen, heard, thought, or known something, and you have. These are the four kinds of expression rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. How does the venerable know and see regarding these four kinds of expression so that your mind is freed from defilements by not grasping?’
of one with defilements endedKhīṇāsavassa,
monksbhikkhave,
of a monkbhikkhuno
who has lived the lifevusitavato
who has done what was to be donekatakaraṇīyassa
with burden laid downohitabhārassa
who has attained own goalanuppattasadatthassa
with fetter of existence completely endedparikkhīṇabhavasaṁyojanassa
rightly freed through final knowledgesammadaññāvimuttassa
this is in line with the teachingayamanudhammo
ishoti
for answeringveyyākaraṇāya:
regarding the seen‘diṭṭhe
indeedkho
Iahaṁ,
reverendsāvuso,
not getting involvedanupāyo
not shying awayanapāyo
independentanissito
untiedappaṭibaddho
liberatedvippamutto
detachedvisaṁyutto
with mind free of boundariesvimariyādīkatena
with mindcetasā
I liveviharāmi.
regarding the heardSute
indeedkho
Iahaṁ,
reverendsāvuso
…pe……pe…
regarding the sensedmute
indeedkho
Iahaṁ,
reverendsāvuso
……
regarding the cognizedviññāte
indeedkho
Iahaṁ,
reverendsāvuso,
not getting involvedanupāyo
not shying awayanapāyo
independentanissito
untiedappaṭibaddho
liberatedvippamutto
detachedvisaṁyutto
with mind free of boundariesvimariyādīkatena
with mindcetasā
I liveviharāmi.
thusEvaṁ
indeedkho
for meme,
reverendsāvuso,
knowingjānato
thusevaṁ
seeingpassato
in theseimesu
fourcatūsu
ways of expressionvohāresu
by not graspinganupādāya
from defilementsāsavehi
mindcittaṁ
is freedvimuttan’ti.
For a mendicant with defilements ended—who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—it is in line with the teaching to answer: ‘Regarding what is seen, reverends, I live without getting involved or shying away, independent, untied, liberated, detached, with mind free of boundaries. Regarding what is heard … thought … or known, I live without getting involved or shying away, independent, untied, liberated, detached, with mind free of boundaries. That is how I know and see regarding these four kinds of expression so that my mind is freed from defilements by not grasping.’
of thatTassa,
monksbhikkhave,
of the mendicantbhikkhuno
saying ‘good’‘sādhū’ti
statementbhāsitaṁ
should be applaudedabhinanditabbaṁ
should be cheeredanumoditabbaṁ.
saying ‘good’‘Sādhū’ti
statementbhāsitaṁ
having applaudedabhinanditvā
having cheeredanumoditvā
furtheruttariṁ
questionpañho
should be askedpucchitabbo.
these five‘Pañcime,
reverendāvuso,
grasping aggregatesupādānakkhandhā
by thattena
by the Blessed Onebhagavatā
by the knowing onejānatā
by the seeing onepassatā
by the arahantarahatā
by the fully awakened onesammāsambuddhena
rightly explainedsammadakkhātā.
whichKatame
fivepañca?
that is, the grasping aggregate of formSeyyathidaṁ—rūpupādānakkhandho,
the grasping aggregate of feelingvedanupādānakkhandho,
the grasping aggregate of perceptionsaññupādānakkhandho,
the grasping aggregate of choicessaṅkhārupādānakkhandho,
the grasping aggregate of consciousnessviññāṇupādānakkhandho—
theseime
indeedkho,
reverendāvuso,
five grasping aggregatespañcupādānakkhandhā
by thattena
by the Blessed Onebhagavatā
by the knowing onejānatā
by the seeing onepassatā
by the arahantarahatā
by the fully awakened onesammāsambuddhena
rightly explainedsammadakkhātā.
howKathaṁ
of the venerable one knowingjānato
and of the venerable onepanāyasmato,
howkathaṁ
of one seeingpassato
in theseimesu
in the fivepañcasu
in the grasping aggregatesupādānakkhandhesu
by not graspinganupādāya
from defilementsāsavehi
mindcittaṁ
is freed?vimuttan’ti?
Saying ‘Good!’ you should applaud and cheer that mendicant’s statement, then ask a further question: ‘Reverend, these five grasping aggregates have been rightly explained by the Buddha. What five? That is: the grasping aggregates of form, feeling, perception, choices, and consciousness. These are the five grasping aggregates that have been rightly explained by the Buddha. How does the venerable know and see regarding these five grasping aggregates so that your mind is freed from defilements by not grasping?’
of one with defilements endedKhīṇāsavassa,
monksbhikkhave,
of a monkbhikkhuno
who has livedvusitavato
who has done what was to be donekatakaraṇīyassa
who has laid down the burdenohitabhārassa
who has reached the true goalanuppattasadatthassa
who has destroyed the fetter of existenceparikkhīṇabhavasaṁyojanassa
who is liberated by perfect knowledgesammadaññāvimuttassa
this is in accordance with the teachingayamanudhammo
ishoti
for answeringveyyākaraṇāya:
form‘rūpaṁ
indeedkho
Iahaṁ,
reverendsāvuso,
powerlessabalaṁ
fadedvirāgunaṁ
unreliableanassāsikanti
having knownviditvā
whichye
in formrūpe
attraction and graspingupāyūpādānā
of the mindcetaso
mental fixation, insistence, and underlying tendencyadhiṭṭhānābhinivesānusayā
through theirtesaṁ
through endingkhayā
through fading awayvirāgā
through cessationnirodhā
through giving awaycāgā
through letting gopaṭinissaggā
freedvimuttaṁ
myme
mindcittanti
I understandpajānāmi.
feelingVedanaṁ
indeedkho
Iahaṁ,
reverendsāvuso
…pe……pe…
perceptionsaññaṁ
indeedkho
Iahaṁ,
reverendsāvuso
……
choicessaṅkhāre
indeedkho
Iahaṁ,
reverendsāvuso
……
consciousnessviññāṇaṁ
indeedkho
Iahaṁ,
reverendsāvuso,
powerlessabalaṁ
fadedvirāgunaṁ
unreliableanassāsikanti
having knownviditvā
whichye
in consciousnessviññāṇe
attraction and graspingupāyūpādānā
of the mindcetaso
mental fixation, insistence, and underlying tendencyadhiṭṭhānābhinivesānusayā
through theirtesaṁ
through endingkhayā
through fading awayvirāgā
through cessationnirodhā
through giving awaycāgā
through letting gopaṭinissaggā
freedvimuttaṁ
myme
mindcittanti
I understandpajānāmi.
thusEvaṁ
indeedkho
for meme,
reverendsāvuso,
knowingjānato
thusevaṁ
seeingpassato
regarding theseimesu
fivepañcasu
grasping aggregatesupādānakkhandhesu
by not graspinganupādāya
from defilementsāsavehi
mindcittaṁ
freedvimuttan’ti.
For a mendicant with defilements ended it is in line with the teaching to answer: ‘Reverends, knowing that form is powerless, faded, and unreliable, I understand that my mind is freed through the ending, fading away, cessation, giving away, and letting go of attraction, grasping, mental fixation, insistence, and underlying tendency for form. Knowing that feeling … perception … choices … consciousness is powerless, faded, and unreliable, I understand that my mind is freed through the ending, fading away, cessation, giving away, and letting go of attraction, grasping, mental fixation, insistence, and underlying tendency for consciousness. That is how I know and see regarding these five grasping aggregates so that my mind is freed from defilements by not grasping.’
of thatTassa,
monksbhikkhave,
of the monkbhikkhuno
saying 'good'‘sādhū’ti
statementbhāsitaṁ
should be applaudedabhinanditabbaṁ,
should be cheeredanumoditabbaṁ.
saying 'good'‘Sādhū’ti
statementbhāsitaṁ
having applaudedabhinanditvā
having cheeredanumoditvā
furtheruttariṁ
questionpañho
should be askedpucchitabbo.
these six‘Chayimā,
reverendāvuso,
elementsdhātuyo
by thattena
by the Blessed Onebhagavatā
knowingjānatā
seeingpassatā
by the worthy onearahatā
by the perfectly awakened onesammāsambuddhena
rightly explainedsammadakkhātā.
whichKatamā
sixcha?
earth elementPathavīdhātu,
water elementāpodhātu,
fire elementtejodhātu,
air elementvāyodhātu,
space elementākāsadhātu,
consciousness elementviññāṇadhātu—
theseimā
indeedkho,
reverendāvuso,
sixcha
elementsdhātuyo
by thattena
by the Blessed Onebhagavatā
knowingjānatā
seeingpassatā
by the worthy onearahatā
by the perfectly awakened onesammāsambuddhena
rightly explainedsammadakkhātā.
howKathaṁ
knowingjānato
but for the venerablepanāyasmato,
howkathaṁ
seeingpassato
in theseimāsu
sixchasu
elementsdhātūsu
by not graspinganupādāya
from the defilementsāsavehi
mindcittaṁ
is freedvimuttan’ti?
Saying ‘Good!’ you should applaud and cheer that mendicant’s statement, then ask a further question: ‘Reverend, these six elements have been rightly explained by the Buddha. What six? The elements of earth, water, fire, air, space, and consciousness. These are the six elements that have been rightly explained by the Buddha. How does the venerable know and see regarding these six elements so that your mind is freed from defilements by not grasping?’
of one with defilements endedKhīṇāsavassa,
monksbhikkhave,
for a mendicantbhikkhuno
who has lived the lifevusitavato
who has done the taskkatakaraṇīyassa
who has laid down the burdenohitabhārassa
who has attained the true goalanuppattasadatthassa
who has ended the fetter of existenceparikkhīṇabhavasaṁyojanassa
who is freed by perfect knowledgesammadaññāvimuttassa
this is in line with the teachingayamanudhammo
ishoti
for answeringveyyākaraṇāya:
earth element‘pathavīdhātuṁ
indeedkho
Iahaṁ,
reverendsāvuso,
notna
as selfattato
I have not takenupagacchiṁ,
notna
andca
based on the earth elementpathavīdhātunissitaṁ
a selfattānaṁ.
whichYe
andca
based on the earth elementpathavīdhātunissitā
attraction and graspingupāyūpādānā
of the mindcetaso
mental fixation, insistence, and underlying tendencyadhiṭṭhānābhinivesānusayā
of thesetesaṁ
through the endingkhayā
fading awayvirāgā
cessationnirodhā
giving awaycāgā
letting gopaṭinissaggā
freedvimuttaṁ
myme
mindcittanti
I understandpajānāmi.
water elementĀpodhātuṁ
indeedkho
Iahaṁ,
reverendsāvuso
…pe……pe…
fire elementtejodhātuṁ
indeedkho
Iahaṁ,
reverendsāvuso
……
air elementvāyodhātuṁ
indeedkho
Iahaṁ,
reverendsāvuso
……
space elementākāsadhātuṁ
indeedkho
Iahaṁ,
reverendsāvuso
……
consciousness elementviññāṇadhātuṁ
indeedkho
Iahaṁ,
reverendsāvuso,
notna
as selfattato
I have not takenupagacchiṁ,
notna
andca
based on the consciousness elementviññāṇadhātunissitaṁ
a selfattānaṁ.
whichYe
andca
based on the consciousness elementviññāṇadhātunissitā
attraction and graspingupāyūpādānā
of the mindcetaso
mental fixation, insistence, and underlying tendencyadhiṭṭhānābhinivesānusayā
of thesetesaṁ
through the endingkhayā
fading awayvirāgā
cessationnirodhā
giving awaycāgā
letting gopaṭinissaggā
freedvimuttaṁ
myme
mindcittanti
I understandpajānāmi.
thusEvaṁ
indeedkho
myme,
reverendsāvuso,
knowingjānato,
thusevaṁ
seeingpassato
in theseimāsu
sixchasu
elementsdhātūsu
by not graspinganupādāya
from defilementsāsavehi
mindcittaṁ
freedvimuttan’ti.
For a mendicant with defilements ended it is in line with the teaching to answer: ‘Reverends, I’ve not taken the earth element as self, nor is there a self based on the earth element. And I understand that my mind is freed through the ending, fading away, cessation, giving away, and letting go of attraction, grasping, mental fixation, insistence, and underlying tendency based on the earth element. I’ve not taken the water element … fire element … air element … space element … consciousness element as self, nor is there a self based on the consciousness element. And I understand that my mind is freed through the ending of attraction based on the consciousness element. That is how I know and see regarding these six elements so that my mind is freed from defilements by not grasping.’
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