Dhātuvibhaṅgasutta

Majjhima Nikāya 140

The Analysis of the Elements · Translation: Bhikkhu Sujato, SuttaCentral

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thusEvaṁ by meme heardsutaṁ—
oneekaṁ timesamayaṁ the Blessed Onebhagavā among the Magadhansmagadhesu walking tourcārikaṁ wanderingcaramāno to whereyena Rājagaharājagahaṁ that·to·down·movetadavasari;
to whereyena Bhaggavabhaggavo potterkumbhakāro to him approachedtenupasaṅkami; having approachedupasaṅkamitvā Bhaggavabhaggavaṁ pot·makerkumbhakāraṁ this·to·sayetadavoca:

So I have heard. At one time the Buddha was wandering in the Magadhan lands when he arrived at Rājagaha. He went to see Bhaggava the potter, and said,

if“sace to youte, Bhaggavabhaggava, no troubleagaru apart·dwellviharemu to·workshopāvesane one·nightekarattan”ti.
not“Na indeedkho to meme, sirbhante, troublegaru.
there isAtthi and·herecettha renunciate·becomepabbajito firstpaṭhamaṁ staying·arrivedvāsūpagato.
ifSace heso along·knowanujānāti, apart·dwellviharatha, sirbhante, as + pleasureyathāsukhan”ti.

“Bhaggava, if it is no trouble, I’d like to spend a single night in your workshop.” “It’s no trouble, sir. But there’s a renunciate already staying there. If he allows it, sir, you may stay as long as you please.”

by thatTena indeedkho thenpana timesamayena Pukkusātipukkusāti namednāma family·sonkulaputto to the Blessed Onebhagavantaṁ up·pointuddissa out of faithsaddhāya from the lay lifeagārasmā not·houseanagāriyaṁ had gone forthpabbajito.
heSo in thattasmiṁ potter·workshopkumbhakārāvesane firstpaṭhamaṁ reside·arrivedvāsūpagato washoti.
thenAtha indeedkho the Blessed Onebhagavā to venerableyenāyasmā Pukkusātipukkusāti approachedtenupasaṅkami; having approachedupasaṅkamitvā venerableāyasmantaṁ Pukkusātipukkusātiṁ said thisetadavoca:
if“sace to youte, mendicantbhikkhu, not·heavyagaru separate·dwell·wouldviharemu in the workshopāvesane for a single nightekarattan”ti.
spacious“Urundaṁ, reverendāvuso, the potter's workshopkumbhakārāvesanaṁ.
the venerable one may dwellViharatāyasmā as long as you pleaseyathāsukhan”ti.

Now at that time a gentleman named Pukkusāti had gone forth out of faith from the lay life to homelessness in the Buddha’s name. And it was he who had first taken up residence in the workshop. Then the Buddha approached Venerable Pukkusāti and said, “Mendicant, if it is no trouble, I’d like to spend a single night in the workshop.” “The potter’s workshop is spacious, reverend. Stay as long as you please.”

thenAtha indeedkho the Blessed Onebhagavā potter·workshopkumbhakārāvesanaṁ into·enterpavisitvā one·sideekamantaṁ grass·mattiṇasanthārakaṁ out·know·spreadpaññāpetvā down·sitnisīdi cross-leggedpallaṅkaṁ toward·bendābhujitvā straightujuṁ bodykāyaṁ forth·lead·putpaṇidhāya around·faceparimukhaṁ mindfulnesssatiṁ having establishedupaṭṭhapetvā.
thenAtha indeedkho the Blessed Onebhagavā much·indeedbahudeva the nightrattiṁ in sittingnisajjāya spentvītināmesi.
venerable·tooĀyasmāpi indeedkho Pukkusātipukkusāti much·indeedbahudeva the nightrattiṁ in sittingnisajjāya spentvītināmesi.
thenAtha indeedkho to the Blessed Onebhagavato this·occurredetadahosi:
impressive“pāsādikaṁ indeedkho thisayaṁ gentlemankulaputto behavesiriyati.
why not·IYannūnāhaṁ should questionpuccheyyan”ti.
thenAtha indeedkho the Blessed Onebhagavā to the venerableāyasmantaṁ Pukkusātipukkusātiṁ this·saidetadavoca:

Then the Buddha entered the workshop and spread out a grass mat to one side. He sat down cross-legged, set his body straight, and brought mindfulness to the present. He spent much of the night sitting in meditation, and so did Pukkusāti. Then it occurred to the Buddha, “This gentleman’s behavior is impressive. Why don’t I question him?” So the Buddha said to Pukkusāti,

in whom“kaṁsi youtvaṁ, mendicantbhikkhu, up·pointuddissa gone forthpabbajito? whoKo orvā yourte teachersatthā? whoseKassa orvā youtvaṁ teachingdhammaṁ do you approve ofrocesī”ti?
reverend, there is“Atthāvuso, asceticsamaṇo Gotamagotamo Sakyan·sonsakyaputto Sakyan·familysakyakulā gone forthpabbajito.
thisTaṁ indeedkho butpana Blessed Onebhagavantaṁ Gotamagotamaṁ thusevaṁ goodkalyāṇo reputation·soundkittisaddo spreadabbhuggato:
thus indeed‘itipi heso Blessed Onebhagavā perfectedarahaṁ fully·awakenedsammāsambuddho knowledge·conduct·accomplishedvijjācaraṇasampanno holysugato world·knowerlokavidū not·higheranuttaro person·train·guidepurisadammasārathi teachersatthā god·humandevamanussānaṁ awakenedbuddho blessedbhagavā’ti.
that + ITāhaṁ Blessed Onebhagavantaṁ up·pointuddissa gone forthpabbajito.
heSo andca myme Blessed Onebhagavā teachersatthā.
hisTassa and + Icāhaṁ of the Blessed Onebhagavato teachingdhammaṁ I approve ofrocemī”ti.
where“Kahaṁ butpana, mendicantbhikkhu, at presentetarahi heso Blessed Onebhagavā apart·dwellviharati perfectedarahaṁ fully awakened Buddhasammāsambuddho”ti.
reverend, there is“Atthāvuso, in the northernuttaresu landsjanapadesu Sāvatthīsāvatthi namednāma citynagaraṁ.
thereTattha heso Blessed Onebhagavā at presentetarahi apart·dwellviharati perfectedarahaṁ fully awakened Buddhasammāsambuddho”ti.
ever seen“Diṭṭhapubbo butpana by youte, mendicantbhikkhu, heso Blessed Onebhagavā;
having seendisvā andca butpana would you recognizejāneyyāsī”ti?
no“Na indeedkho by meme, reverendāvuso, seen·beforediṭṭhapubbo heso Blessed Onebhagavā;
having seendisvā and + Icāhaṁ notna would recognizejāneyyan”ti.

“In whose name have you gone forth, mendicant? Who is your Teacher? Whose teaching do you believe in?” “Reverend, there is the ascetic Gotama—a Sakyan, gone forth from a Sakyan family. He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ I’ve gone forth in his name. That Blessed One is my Teacher, and I believe in his teaching.” “But mendicant, where is the Blessed One at present, the perfected one, the fully awakened Buddha?” “In the northern lands there is a city named Sāvatthī. There the Blessed One is now staying, the perfected one, the fully awakened Buddha.” “But have you ever seen that Buddha? Would you recognize him if you saw him?” “No, I’ve never seen him, and I wouldn’t recognize him if I did.”

thenAtha indeedkho to the Buddhabhagavato this·wasetadahosi:
and in my name“mamañca indeed·even + thiskhvāyaṁ family·sonkulaputto up·pointinguddissa forth·gopabbajito.
why don't IYannūnassāhaṁ the Dhammadhammaṁ teach + quotation markerdeseyyan”ti.
thenAtha indeedkho the Buddhabhagavā the venerableāyasmantaṁ Pukkusātipukkusātiṁ to·addressedāmantesi:
the Dhamma“dhammaṁ to youte, mendicantbhikkhu, I shall teachdesessāmi.
itTaṁ listensuṇāhi, wellsādhukaṁ in the mindmanasi applykarohi; I will speakbhāsissāmī”ti.
thus + reverend + quotation marker“Evamāvuso”ti indeedkho the venerableāyasmā Pukkusātipukkusāti to the Buddhabhagavato back·heardpaccassosi.
the BuddhaBhagavā this·saidetadavoca:

Then it occurred to the Buddha, “This gentleman has gone forth in my name. Why don’t I teach him the Dhamma?” So the Buddha said to Pukkusāti, “Mendicant, I shall teach you the Dhamma. Listen and apply your mind well, I will speak.” “Yes, reverend,” replied Pukkusāti. The Buddha said this:

six“‘Cha elementsdhāturo thisayaṁ, monkbhikkhu, personpuriso sixcha fields of contactphassāyatano eighteenaṭṭhārasa mental preoccupationsmanopavicāro four foundationscaturādhiṭṭhāno;
whereyattha they standṭhitaṁ streams of conceivingmaññassavā do not flownappavattanti, streams of conceivingmaññassave indeedkho andpana not flowingnappavattamāne sagemuni at peacesantoti they are calledvuccati.
wisdomPaññaṁ do not neglectnappamajjeyya, preserve truthsaccamanurakkheyya, foster generositycāgamanubrūheyya, only for peacesantimeva heso should trainsikkheyyā’ti—
this is the summary recitalayamuddeso of the analysis of the elementsdhātuvibhaṅgassa.

“‘This person has six elements, six fields of contact, eighteen mental preoccupations, and four foundations. Where they stand, the streams of conceiving do not flow. And where the streams of conceiving do not flow, they are called a sage at peace. Do not neglect wisdom; preserve truth; foster generosity; and train only for peace.’ This is the summary recital for the analysis of the elements.

six‘Cha elementsdhāturo this personayaṁ, monkbhikkhu, haspuriso’ti—
soiti indeedkho but thispanetaṁ saidvuttaṁ. why is thisKiñcetaṁ because ofpaṭicca saidvuttaṁ?
these sixChayimā, monkbhikkhu, elementsdhātuyo—
earth elementpathavīdhātu, water elementāpodhātu, fire elementtejodhātu, air elementvāyodhātu, space elementākāsadhātu, consciousness elementviññāṇadhātu.
six‘Cha elementsdhāturo this personayaṁ, monkbhikkhu, haspuriso’ti—
soiti thatyaṁ thattaṁ saidvuttaṁ, this isidametaṁ because ofpaṭicca saidvuttaṁ.

‘This person has six elements.’ That’s what I said, but why did I say it? There are these six elements: the elements of earth, water, fire, air, space, and consciousness. ‘This person has six elements.’ That’s what I said, and this is why I said it.

six‘Cha field of contactphassāyatano thisayaṁ, monkbhikkhu, personpuriso’ti—
thusiti indeedkho but thispanetaṁ saidvuttaṁ. why thisKiñcetaṁ because ofpaṭicca saidvuttaṁ?
eye field of contactCakkhusamphassāyatanaṁ, ear field of contactsotasamphassāyatanaṁ, nose field of contactghānasamphassāyatanaṁ, tongue field of contactjivhāsamphassāyatanaṁ, body field of contactkāyasamphassāyatanaṁ, mind field of contactmanosamphassāyatanaṁ.
six‘Cha field of contactphassāyatano thisayaṁ, monkbhikkhu, personpuriso’ti—
thusiti whichyaṁ thattaṁ saidvuttaṁ, this + thisidametaṁ because ofpaṭicca saidvuttaṁ.

‘This person has six fields of contact.’ That’s what I said, but why did I say it? The fields of contact of the eye, ear, nose, tongue, body, and mind. ‘This person has six fields of contact.’ That’s what I said, and this is why I said it.

eighteen‘Aṭṭhārasa mental preoccupationmanopavicāro thisayaṁ, monkbhikkhu, personpuriso’ti—
thusiti indeedkho and thispanetaṁ saidvuttaṁ. why thisKiñcetaṁ because ofpaṭicca saidvuttaṁ?
with the eyeCakkhunā a sightrūpaṁ having seendisvā happiness·basissomanassaṭṭhāniyaṁ a sightrūpaṁ one is preoccupiedupavicarati, sadness·basisdomanassaṭṭhāniyaṁ a sightrūpaṁ one is preoccupiedupavicarati, equanimity·basisupekkhāṭṭhāniyaṁ a sightrūpaṁ one is preoccupiedupavicarati;
with the earsotena a soundsaddaṁ having heardsutvā ……pe…
with the noseghānena an odorgandhaṁ having smelledghāyitvā ……
with the tonguejivhāya a flavorrasaṁ having tastedsāyitvā ……
with the bodykāyena a touchphoṭṭhabbaṁ having encounteredphusitvā ……
with the mindmanasā an ideadhammaṁ having become consciousviññāya happiness·basissomanassaṭṭhāniyaṁ an ideadhammaṁ one is preoccupiedupavicarati, sadness·basisdomanassaṭṭhāniyaṁ an ideadhammaṁ one is preoccupiedupavicarati, equanimity·basisupekkhāṭṭhāniyaṁ an ideadhammaṁ one is preoccupiedupavicarati—
thusiti sixcha happiness·preoccupationssomanassupavicārā, sixcha sadness·preoccupationsdomanassupavicārā, sixcha equanimity·preoccupationsupekkhupavicārā.
eight·ten‘Aṭṭhārasa mental preoccupationmanopavicāro thisayaṁ, monkbhikkhu, personpuriso’ti—
thusiti whichyaṁ thattaṁ saidvuttaṁ, this·thisidametaṁ because ofpaṭicca saidvuttaṁ.

‘This person has eighteen mental preoccupations.’ That’s what I said, but why did I say it? Seeing a sight with their eyes, one is preoccupied with a sight that’s a basis for happiness or sadness or equanimity. Hearing a sound with their ears … Smelling an odor with their nose … Tasting a flavor with their tongue … Encountering a touch with their body … Becoming conscious of an idea with their mind, one is preoccupied with an idea that’s a basis for happiness or sadness or equanimity. So there are six preoccupations with happiness, six preoccupations with sadness, and six preoccupations with equanimity. ‘This person has eighteen mental preoccupations.’ That’s what I said, and this is why I said it.

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