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.

They understand: ‘If I were to apply this equanimity, so pure and bright, to the dimension of infinite space, my mind would develop accordingly. But that is conditioned. If I were to apply this equanimity, so pure and bright, to the dimension of infinite consciousness … nothingness … neither perception nor non-perception, my mind would develop accordingly. But that is conditioned.’ They neither make a choice nor form an intention for existence or nonexistence. Because of this, they don’t grasp at anything in the world. Not grasping, they’re not anxious. Not being anxious, they personally become extinguished. They 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.’

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.

If they feel a pleasant feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it. If they feel a painful feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it. If they feel a neutral feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it.

If they feel a pleasant feeling, they feel it detached. If they feel a painful feeling, they feel it detached. If they feel a neutral feeling, they feel it detached. Feeling the end of the body draw close, they understand: ‘I feel the end of the body draw close.’ Feeling the end of life draw close, they understand: ‘I feel the end of life draw close.’ They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, since I no longer take pleasure in it, will become cool right here.’ Suppose an oil lamp depended on oil and a wick to burn. As the oil and the wick are used up, it would be extinguished due to not being fed. In the same way, feeling the end of the body draw close, they understand: ‘I feel the end of the body draw close.’ Feeling the end of life draw close, they understand: ‘I feel the end of life draw close.’ They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, since I no longer take pleasure in it, will become cool right here.’

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.

Therefore a mendicant thus endowed is endowed with the ultimate foundation of wisdom. For this is the ultimate noble wisdom, namely, the knowledge of the ending of all suffering.

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.

Their freedom, being founded on truth, is unshakable. For that which is false has a deceptive nature, while that which is true has an undeceptive nature—extinguishment. Therefore a mendicant thus endowed is endowed with the ultimate foundation of truth. For this is the ultimate noble truth, namely, that which has an undeceptive nature—extinguishment.

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.

In their ignorance, they used to acquire attachments. Those have been cut off at the root, made like a palm stump, obliterated so they are unable to arise in the future. Therefore a mendicant thus endowed is endowed with the ultimate foundation of generosity. For this is the ultimate noble generosity, namely, letting go of all attachments.

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.

In their ignorance, they used to be covetous, full of desire and lust. That has been cut off at the root, made like a palm stump, obliterated so it’s unable to arise in the future. In their ignorance, they used to be contemptuous, full of ill will and malevolence. That has been cut off at the root, made like a palm stump, obliterated so it’s unable to arise in the future. In their ignorance, they used to be ignorant, full of delusion. That has been cut off at the root, made like a palm stump, obliterated so it’s unable to arise in the future. Therefore a mendicant thus endowed is endowed with the ultimate foundation of peace. For this is the ultimate noble peace, namely, the pacification of greed, hate, and delusion.

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.

‘Do not neglect wisdom; preserve truth; foster generosity; and train only for peace.’ That’s what I said, and this is why I said it.

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?

‘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.’ That’s what I said, but why did I say it?

'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?

These are all forms of conceiving: ‘I am’, ‘I am this’, ‘I will be’, ‘I will not be’, ‘I will have form’, ‘I will be formless’, ‘I will be percipient’, ‘I will be non-percipient’, ‘I will be neither percipient nor non-percipient.’ Conceiving is a disease, a boil, a dart. Having gone beyond all conceiving, one is called a sage at peace. The sage at peace is not reborn, does not grow old, and does not die. They are not shaken, and do not yearn. For they have nothing which would cause them to be reborn. Not being reborn, how could they grow old? Not growing old, how could they die? Not dying, how could they be shaken? Not shaking, for what could they yearn?

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