Dhātuvibhaṅgasutta

Majjhima Nikāya 140

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

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heSo thusevaṁ understands:pajānāti:
if this‘imañce Iahaṁ equanimityupekkhaṁ thusevaṁ pureparisuddhaṁ thusevaṁ brightpariyodātaṁ the dimension of infinite spaceākāsānañcāyatanaṁ I would applyupasaṁhareyyaṁ, and accordinglytadanudhammañca mindcittaṁ I would developbhāveyyaṁ;
that is conditionedsaṅkhatametaṁ.
if thisImañce Iahaṁ equanimityupekkhaṁ thusevaṁ pureparisuddhaṁ thusevaṁ brightpariyodātaṁ the dimension of infinite consciousnessviññāṇañcāyatanaṁ I would applyupasaṁhareyyaṁ, and accordinglytadanudhammañca mindcittaṁ I would developbhāveyyaṁ;
that is conditionedsaṅkhatametaṁ.
if thisImañce Iahaṁ equanimityupekkhaṁ thusevaṁ pureparisuddhaṁ thusevaṁ brightpariyodātaṁ the dimension of nothingnessākiñcaññāyatanaṁ I would applyupasaṁhareyyaṁ, and accordinglytadanudhammañca mindcittaṁ I would developbhāveyyaṁ;
that is conditionedsaṅkhatametaṁ.
if thisImañce Iahaṁ equanimityupekkhaṁ thusevaṁ pureparisuddhaṁ thusevaṁ brightpariyodātaṁ the dimension of neither perception nor non-perceptionnevasaññānāsaññāyatanaṁ I would applyupasaṁhareyyaṁ, and accordinglytadanudhammañca mindcittaṁ I would developbhāveyyaṁ;
that is conditionedsaṅkhatametan’ti.
heSo neitherneva thattaṁ makes a choiceabhisaṅkharoti, notna forms an intentionabhisañcetayati for existencebhavāya orvā for nonexistencevibhavāya orvā.
heSo not making a choiceanabhisaṅkharonto not forming an intentionanabhisañcetayanto for existencebhavāya orvā for nonexistencevibhavāya orvā notna anythingkiñci in the worldloke grasps atupādiyati,
not graspinganupādiyaṁ notna is anxiousparitassati, not being anxiousaparitassaṁ personallypaccattaṁyeva becomes extinguishedparinibbāyati.
ended‘Khīṇā rebirthjāti, has been completedvusitaṁ the spiritual journeybrahmacariyaṁ, has been donekataṁ what had to be donekaraṇīyaṁ, there is nothing furthernāparaṁ for this placeitthattāyā’ti they understandpajānāti.

theySo if pleasantsukhañce feelingvedanaṁ they feelvedeti, it‘sā 'impermanent,' thusaniccā’ti they understandpajānāti, 'not attached to it,' thus‘anajjhositā’ti they understandpajānāti, 'not taking pleasure in it,' thus‘anabhinanditā’ti they understandpajānāti.
if painfulDukkhañce feelingvedanaṁ they feelvedeti, it‘sā 'impermanent,' thusaniccā’ti they understandpajānāti, 'not attached to it,' thus‘anajjhositā’ti they understandpajānāti, 'not taking pleasure in it,' thus‘anabhinanditā’ti they understandpajānāti.
if neither-painful-nor-pleasantAdukkhamasukhañce feelingvedanaṁ they feelvedeti, it‘sā 'impermanent,' thusaniccā’ti they understandpajānāti, 'not attached to it,' thus‘anajjhositā’ti they understandpajānāti, 'not taking pleasure in it,' thus‘anabhinanditā’ti they understandpajānāti.

thereforeTasmā thusevaṁ endowedsamannāgato mendicantbhikkhu with thisiminā ultimateparamena foundation of wisdompaññādhiṭṭhānena endowedsamannāgato ishoti.
thisEsā indeedhi, mendicantbhikkhu, ultimateparamā nobleariyā wisdompaññā namelyyadidaṁ—
in the ending of all sufferingsabbadukkhakkhaye knowledgeñāṇaṁ.

of thatTassa thatsā freedomvimutti on truthsacce foundedṭhitā unshakableakuppā ishoti.
for thatTañhi, monkbhikkhu, falsemusā whichyaṁ has a deceptive naturemosadhammaṁ, thattaṁ truesaccaṁ whichyaṁ has an undeceptive natureamosadhammaṁ extinguishmentnibbānaṁ.
thereforeTasmā thusevaṁ endowedsamannāgato monkbhikkhu with thisiminā ultimateparamena foundation of truthsaccādhiṭṭhānena endowedsamannāgato ishoti.
for thisEtañhi, monkbhikkhu, ultimateparamaṁ noble truthariyasaccaṁ namelyyadidaṁ—
has an undeceptive natureamosadhammaṁ extinguishmentnibbānaṁ.

of that very oneTasseva indeedkho andpana formerlypubbe to one without knowledgeaviddasuno attachmentsupadhī arehonti acquiredsamattā taken upsamādinnā.
of him thoseTyāssa abandonedpahīnā arehonti cut at the rootucchinnamūlā made like a palm stumptālāvatthukatā made incapable of existenceanabhāvaṅkatā in the futureāyatiṁ unable to ariseanuppādadhammā.
thereforeTasmā thusevaṁ endowedsamannāgato mendicantbhikkhu with thisiminā ultimateparamena foundation of generositycāgādhiṭṭhānena endowedsamannāgato ishoti.
thisEso forhi, mendicantbhikkhu, ultimateparamo nobleariyo generositycāgo that isyadidaṁ—
letting go of all attachmentssabbūpadhipaṭinissaggo.

for him indeedTasseva indeedkho butpana formerlypubbe of the unlearned oneaviddasuno covetousnessabhijjhā ishoti desirechando lust.sārāgo.
that for himSvāssa abandonedpahīno ishoti cut off at the rootucchinnamūlo made like a palm stumptālāvatthukato obliteratedanabhāvaṅkato in the futureāyatiṁ unable to arise.anuppādadhammo.
for him indeedTasseva indeedkho butpana formerlypubbe of the unlearned oneaviddasuno ill willāghāto ishoti malevolencebyāpādo ill will.sampadoso.
that for himSvāssa abandonedpahīno ishoti cut off at the rootucchinnamūlo made like a palm stumptālāvatthukato obliteratedanabhāvaṅkato in the futureāyatiṁ unable to arise.anuppādadhammo.
for him indeedTasseva indeedkho butpana formerlypubbe of the unlearned oneaviddasuno ignoranceavijjā ishoti delusion.sammoho.
that for himSvāssa abandonedpahīno ishoti cut off at the rootucchinnamūlo made like a palm stumptālāvatthukato obliteratedanabhāvaṅkato in the futureāyatiṁ unable to arise.anuppādadhammo.
thereforeTasmā thusevaṁ endowedsamannāgato mendicantbhikkhu with thisiminā ultimateparamena with the foundation of peaceupasamādhiṭṭhānena endowedsamannāgato is.hoti.
thisEso indeed,hi, mendicant,bhikkhu, ultimateparamo nobleariyo peaceupasamo namely—yadidaṁ—
of greed, hate, and delusionrāgadosamohānaṁ peace.upasamo.

wisdom‘Paññaṁ should not neglectnappamajjeyya, should preserve truthsaccamanurakkheyya, should foster generositycāgamanubrūheyya, peace onlysantimeva heso should trainsikkheyyā’ti—
thusiti whichyaṁ thattaṁ was saidvuttaṁ, this is thatidametaṁ because ofpaṭicca was saidvuttaṁ.

where‘Yattha standingṭhitaṁ streams of conceivingmaññassavā do not flownappavattanti, streams of conceivingmaññassave indeedkho andpana not flowingnappavattamāne a sagemuni at peacesantoti is calledvuccatī’ti—
thusiti indeedkho and thispanetaṁ was saidvuttaṁ. and why thisKiñcetaṁ owing topaṭicca was saidvuttaṁ?

'I am,'‘Asmī’ti, monkbhikkhu, this is conceivingmaññitametaṁ, 'I am this,'‘ayamahamasmī’ti this is conceivingmaññitametaṁ, 'I will be,'‘bhavissan’ti this is conceivingmaññitametaṁ, 'not‘na I will be,'bhavissan’ti this is conceivingmaññitametaṁ, 'having form‘rūpī I will be,'bhavissan’ti this is conceivingmaññitametaṁ, 'formless‘arūpī I will be,'bhavissan’ti this is conceivingmaññitametaṁ, 'percipient‘saññī I will be,'bhavissan’ti this is conceivingmaññitametaṁ, 'non-percipient‘asaññī I will be,'bhavissan’ti this is conceivingmaññitametaṁ, 'neither percipient nor non-percipient‘nevasaññīnāsaññī I will be,'bhavissan’ti this is conceiving.maññitametaṁ.
conceivingMaññitaṁ, monkbhikkhu, a diseaserogo conceivingmaññitaṁ a boilgaṇḍo conceivingmaññitaṁ a dart.sallaṁ.
of all conceivingsSabbamaññitānaṁ indeedtveva, monkbhikkhu, by passing beyondsamatikkamā a sagemuni at peacesantoti is called.vuccati.
the sageMuni indeedkho furtherpana, monkbhikkhu, at peacesanto notna is rebornjāyati, notna grows oldjīyati, notna diesmīyati, notna is shakenkuppati, notna yearns.piheti.
for that one indeedTañhissa, monkbhikkhu, there is notnatthi because of whichyena would be rebornjāyetha, not being rebornajāyamāno howkiṁ will grow oldjīyissati, not growing oldajīyamāno howkiṁ will diemīyissati, not dyingamīyamāno howkiṁ will be shakenkuppissati, not being shakenakuppamāno for whatkissa will yearn?pihessati?

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