1Thus 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."

2Now 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.[n.1264] According to MA, Pukkusāti had been the king of Takkasilā and had entered into a friendship with King Bimbisāra of Magadha through merchants who travelled between the two countries for purposes of trade. In an exchange of gifts Bimbisāra sent Pukkusāti a golden plate on which he had inscribed descriptions of the Three Jewels and various aspects of the Dhamma. When Pukkusāti read the inscription, he was filled with joy and decided to renounce the world. Without taking formal ordination, he shaved his head, put on yellow robes, and left the palace. He went to Rājagaha intending to meet the Buddha, who was then in Sāvatthī, about 300 miles away. The Buddha saw Pukkusāti with his clairvoyant knowledge, and recognising his capacity to attain the paths and fruits, he journeyed alone on foot to Rājagaha to meet him. To avoid being recognised, by an act of will the Buddha caused his special physical attributes such as the marks of a Great Man to be concealed, and he appeared just like an ordinary wandering monk. He arrived at the potter's shed shortly after Pukkusāti had arrived there intending to leave for Sāvatthī the next day in order to meet the Buddha. 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.[n.1265] Pukkusāti, unaware that the new arrival is the Buddha, addresses him by the familiar appellation "āvuso." Let the venerable one stay as long as he likes."

3Then 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.

4Then 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?"[n.1266] MA: The Buddha asked these questions merely as a way to start a conversation, as he already knew that Pukkusāti had gone forth on account of himself.

"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."

5Then 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:

6"Bhikkhu, this person consists of six elements, six bases of contact, and eighteen kinds of mental exploration, and he has four foundations.[n.1267] MA: Since Pukkusāti had already purified the preliminary practice of the path and was able to attain the fourth jhāna through mindfulness of breathing, the Buddha began directly with a talk on insight meditation, expounding the ultimate voidness that is the foundation for arahantship. 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.

7"‘Bhikkhu, this person consists of six elements.’[n.1268] MA: Here the Buddha expounds the non-truly existent by way of the truly existent; for the elements are truly existent but the person is not truly existent. This is meant: "That which you perceive as a person consists of six elements. Ultimately there is no person here. ‘Person’ is a mere concept." 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.’

8"‘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.’

9"‘Bhikkhu, this person consists of eighteen kinds of mental exploration.’[n.1269] As at MN 137.8. 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.’

10"‘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.[n.1270] Paññạ̄dhiṭṭhāna, saccādhiṭṭhāna,cāgādhiṭṭāna, upasamādhiṭṭhāna. Ñm, in Ms, had first rendered adhiṭṭāna as "resolve," and then replaced it with "mode of expression," neither of which seems suitable for this context. MA glosses the word with patiṭṭhā, which clearly means foundation, and explains the sense of the statement thus: "This person who consists of the six elements, the six bases of contact, and the eighteen kinds of mental approach — when he turns away from these and attains arahantship, the supreme accomplishment, he does so established upon these four bases." The four foundations will be individually elucidated by the sequel, verses 12–29. So it was with reference to this that it was said: ‘Bhikkhu, this person has four foundations.’

11"‘One should not neglect wisdom, should preserve truth, should cultivate relinquishment, and should train for peace.’[n.1271] MA: From the start one should not neglect the wisdom born of concentration and insight in order to penetrate through to the wisdom of the fruit of arahantship. One should preserve truthful speech in order to realise Nibbāna, the ultimate truth. One should cultivate the relinquishment of defilements in order to relinquish all defilements by the path of arahantship. From the start one should train in the pacification of defilements in order to pacify all defilements by the path of arahantship. Thus the wisdom, etc., born of serenity and insight are spoken of as the preliminary foundations for achieving the foundations of wisdom, etc. (distinctive of arahantship). So it was said. And with reference to what was this said?

"How, bhikkhu, does one not neglect wisdom?[n.1272] MA: The non-neglecting of wisdom is explained by way of the meditation on the elements. The analysis of the elements here is identical with that of MN 28.6, 11, 16, 21 (BW 11, 13, 15) and MN 62.8–12. There are these six elements: the earth element, the water element, the fire element, the air element, the space element, and the consciousness element.

12"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.

13"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.

14"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.

15"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.

16"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.

17"Then there remains only consciousness, purified and bright.[n.1273] MA: This is the sixth element, which "remains" in that it has yet to be expounded by the Buddha and penetrated by Pukkusāti. Here it is explained as the consciousness that accomplishes the work of insight contemplation on the elements. Under the heading of consciousness, the contemplation of feeling is also introduced. 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.[n.1274] This passage shows the conditionality of feeling and its impermanence through the cessation of its condition. 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.’

18In 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.’

19In 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.’

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20–22Bhikkhu, 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.’

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23"Then there remains only equanimity, purified and bright, malleable, wieldy, and radiant.[n.1275] MA identifies this as the equanimity of the fourth jhāna. According to MA, Pukkusāti had already achieved the fourth jhāna and had a strong attachment to it. The Buddha first praises this equanimity to inspire Pukkusāti's confidence, then he gradually leads him to the immaterial jhānas and the attainment of the paths and fruits. 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.

24"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.[n.1276] The sense is: If he attains the base of infinite space and should pass away while still attached to it, he would be reborn in the plane of infinite space and would live there for the full lifespan of 20,000 aeons specified for that plane. In the higher three immaterial planes the lifespan is respectively 40,000 aeons, 60,000 aeons, and 84,000 aeons. 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.’

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25"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.[n.1277] MA: This is said in order to show the danger in the immaterial jhānas. By the one phrase, "This would be conditioned," he shows: "Even though the lifespan there is 20,000 aeons, that is conditioned, fashioned, built up. It is thus impermanent, unstable, not lasting, transient. It is subject to perishing, breaking up, and dissolution; it is involved with birth, ageing, and death, grounded upon suffering. It is not a shelter, a place of safety, a refuge. Having passed away there as a worldling, one can still be reborn in the four states of deprivation." 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.[n.1278] So n’eva abhisaṅkharoti nābhisañcetayati bhavāya vā vibhavāya. The two verbs suggest the notion of volition as a constructive power that builds up the continuation of conditioned existence. Ceasing to will for either being or non-being shows the extinction of craving for eternal existence and annihilation, culminating in the attainment of arahantship.

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26Since 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.’[n.1279] MA says that at this point Pukkusāti penetrated three paths and fruits, becoming a non-returner. He realised that his teacher was the Buddha himself, but he could not express his realisation since the Buddha still continued with his discourse.

27"If he feels a pleasant feeling,[n.1280] This passage shows the arahant's abiding in the Nibbāna element with a residue remaining (of the factors of conditioned existence, sa-upādisesa nibbānadhātu). Though he continues to experience feelings, he is free from lust towards pleasant feeling, from aversion towards painful feeling, and from ignorance about neutral 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.’

28"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.’[n.1281] That is, he continues to experience feeling only as long as the body with its life faculty continues, but not beyond that. 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.’[n.1282] This refers to his attainment of the Nibbāna-element with no residue remaining (anupādisesa nibbānadhātu) — the cessation of all conditioned existence with his final passing away.

29Bhikkhu, 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.[n.1283] This completes the exposition of the first foundation, which began at verse 13. MA says that the knowledge of the destruction of all suffering is the wisdom pertaining to the fruit of arahantship.

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30"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.

31"Formerly, when he was ignorant, he undertook and accepted acquisitions;[n.1284] MA mentions four kinds of acquisitions (upadhi) here: see n.674. 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.

32"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.’

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33"‘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.’[n.1285] The "tides of conceiving" (maññussavā), as the following paragraph will show, are thoughts and notions originating from the three roots of conceiving — craving, conceit, and views. For a fuller explanation, see n.6. The "sage at peace" (muni santo) is the arahant. 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.[n.1286] That which is not present in him is craving for being, which leads those who have not eradicated it back to a new birth following death. 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."

34Thereupon 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."

35Then 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.

36Then, 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."[n.1287] MA says that he was reborn in the Pure Abode called Avihā and attained arahantship as soon as he took rebirth there. It quotes a verse from the Saṁyutta Nikāya (SN 1:50/i.35) mentioning Pukkusāti as one of seven bhikkhus who were reborn in Avihā and attained deliverance by transcending the celestial bonds.

37That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One's words.

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1Evaṁ me sutaṁ — ​ ekaṁ samayaṁ bhagavā magadhesu cārikaṁ caramāno yena rājagahaṁ tadavasari;

yena bhaggavo kumbhakāro tenupasaṅkami; upasaṅkamitvā bhaggavaṁ kumbhakāraṁ etadavoca:

"Na kho me, bhante, garu. Atthi cettha pabbajito paṭhamaṁ vāsūpagato. Sace so anujānāti, viharatha, bhante, yathāsukhan"ti.

2Tena kho pana samayena pukkusāti nāma kulaputto bhagavantaṁ uddissa saddhāya agārasmā anagāriyaṁ pabbajito. So tasmiṁ kumbhakārāvesane paṭhamaṁ vāsūpagato hoti. Atha kho bhagavā yenāyasmā pukkusāti tenupasaṅkami; upasaṅkamitvā āyasmantaṁ pukkusātiṁ etadavoca: "Sace te, bhikkhu, agaru viharemu āvesane ekarattan"ti.

"Urundaṁ, āvuso, kumbhakārāvesanaṁ. Viharatāyasmā yathāsukhan"ti.

3Atha kho bhagavā kumbhakārāvesanaṁ pavisitvā ekamantaṁ tiṇasanthārakaṁ paññāpetvā nisīdi pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. Atha kho bhagavā bahudeva rattiṁ nisajjāya vītināmesi. Āyasmāpi kho pukkusāti bahudeva rattiṁ nisajjāya vītināmesi.

4Atha kho bhagavato etadahosi: "pāsādikaṁ kho ayaṁ kulaputto iriyati. Yannūnāhaṁ puccheyyan"ti.

Atha kho bhagavā āyasmantaṁ pukkusātiṁ etadavoca: "kaṁsi tvaṁ, bhikkhu, uddissa pabbajito? Ko vā te satthā? Kassa vā tvaṁ dhammaṁ rocesī"ti?

"Atthāvuso, samaṇo gotamo sakyaputto sakyakulā pabbajito. Taṁ kho pana bhagavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. Tāhaṁ bhagavantaṁ uddissa pabbajito. So ca me bhagavā satthā. Tassa cāhaṁ bhagavato dhammaṁ rocemī"ti

"Kahaṁ pana, bhikkhu, etarahi so bhagavā viharati arahaṁ sammāsambuddho"ti.

"Atthāvuso, uttaresu janapadesu sāvatthi nāma nagaraṁ. Tattha so bhagavā etarahi viharati arahaṁ sammāsambuddho"ti.

"Diṭṭhapubbo pana te, bhikkhu, so bhagavā; disvā ca pana jāneyyāsī"ti?

"Na kho me, āvuso, diṭṭhapubbo so bhagavā; disvā cāhaṁ na jāneyyan"ti.

5Atha kho bhagavato etadahosi: "mamañca khvāyaṁ kulaputto uddissa pabbajito. Yannūnassāhaṁ dhammaṁ deseyyan"ti. Atha kho bhagavā āyasmantaṁ pukkusātiṁ āmantesi: "dhammaṁ te, bhikkhu, desessāmi. Taṁ suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī"ti. "Evamāvuso"ti kho āyasmā pukkusāti bhagavato paccassosi. Bhagavā etadavoca:

6"‘Cha dhāturo ayaṁ, bhikkhu, puriso cha phassāyatano aṭṭhārasa manopavicāro caturādhiṭṭhāno; yattha ṭhitaṁ maññassavā nappavattanti, maññassave kho pana nappavattamāne muni santoti vuccati. Paññaṁ nappamajjeyya, saccamanurakkheyya, cāgamanubrūheyya, santimeva so sikkheyyā’ti — ayamuddeso dhātuvibhaṅgassa.

7‘Cha dhāturo ayaṁ, bhikkhu, puriso’ti — iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Chayimā, bhikkhu, dhātuyo — pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu. ‘Cha dhāturo ayaṁ, bhikkhu, puriso’ti – iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

8‘Cha phassāyatano ayaṁ, bhikkhu, puriso’ti — iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Cakkhusamphassāyatanaṁ, sotasamphassāyatanaṁ, ghānasamphassāyatanaṁ, jivhāsamphassāyatanaṁ, kāyasamphassāyatanaṁ, manosamphassāyatanaṁ. ‘Cha phassāyatano ayaṁ, bhikkhu, puriso’ti — iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

9‘Aṭṭhārasa manopavicāro ayaṁ, bhikkhu, puriso’ti — iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Cakkhunā rūpaṁ disvā somanassaṭṭhāniyaṁ rūpaṁ upavicarati, domanassaṭṭhāniyaṁ rūpaṁ upavicarati, upekkhāṭṭhāniyaṁ rūpaṁ upavicarati; sotena saddaṁ sutvā … pe … ghānena gandhaṁ ghāyitvā … jivhāya rasaṁ sāyitvā … kāyena phoṭṭhabbaṁ phusitvā … manasā dhammaṁ viññāya somanassaṭṭhāniyaṁ dhammaṁ upavicarati, domanassaṭṭhāniyaṁ dhammaṁ upavicarati, upekkhāṭṭhāniyaṁ dhammaṁ upavicarati — iti cha somanassupavicārā, cha domanassupavicārā, cha upekkhupavicārā. ‘Aṭṭhārasa manopavicāro ayaṁ, bhikkhu, puriso’ti — iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

10‘Caturādhiṭṭhāno ayaṁ, bhikkhu, puriso’ti — iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Paññādhiṭṭhāno, saccādhiṭṭhāno, cāgādhiṭṭhāno, upasamādhiṭṭhāno. ‘Caturādhiṭṭhāno ayaṁ, bhikkhu, puriso’ti — iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

11‘Paññaṁ nappamajjeyya, saccamanurakkheyya, cāgamanubrūheyya, santimeva so sikkheyyā’ti — iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Kathañca, bhikkhu, paññaṁ nappamajjati?

Chayimā, bhikkhu, dhātuyo — pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu.

12Katamā ca, bhikkhu, pathavīdhātu? Pathavīdhātu siyā ajjhattikā siyā bāhirā. Katamā ca, bhikkhu, ajjhattikā pathavīdhātu? Yaṁ ajjhattaṁ paccattaṁ kakkhaḷaṁ kharigataṁ upādinnaṁ, seyyathidaṁ — kesā lomā nakhā dantā taco maṁsaṁ nhāru aṭṭhi aṭṭhimiñjaṁ vakkaṁ hadayaṁ yakanaṁ kilomakaṁ pihakaṁ papphāsaṁ antaṁ antaguṇaṁ udariyaṁ karīsaṁ, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ kakkhaḷaṁ kharigataṁ upādinnaṁ — ayaṁ vuccati, bhikkhu, ajjhattikā pathavīdhātu. Yā ceva kho pana ajjhattikā pathavīdhātu yā ca bāhirā pathavīdhātu pathavīdhāturevesā. ‘Taṁ netaṁ mama nesohamasmi na meso attā’ti – evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. Evametaṁ yathābhūtaṁ sammappaññāya disvā pathavīdhātuyā nibbindati, pathavīdhātuyā cittaṁ virājeti.

13Katamā ca, bhikkhu, āpodhātu? Āpodhātu siyā ajjhattikā siyā bāhirā. Katamā ca, bhikkhu, ajjhattikā āpodhātu? Yaṁ ajjhattaṁ paccattaṁ āpo āpogataṁ upādinnaṁ seyyathidaṁ — pittaṁ semhaṁ pubbo lohitaṁ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṁ, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ āpo āpogataṁ upādinnaṁ — ayaṁ vuccati, bhikkhu, ajjhattikā āpodhātu. Yā ceva kho pana ajjhattikā āpodhātu yā ca bāhirā āpodhātu āpodhāturevesā. ‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti — evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. Evametaṁ yathābhūtaṁ sammappaññāya disvā āpodhātuyā nibbindati, āpodhātuyā cittaṁ virājeti.

14Katamā ca, bhikkhu, tejodhātu? Tejodhātu siyā ajjhattikā siyā bāhirā. Katamā ca, bhikkhu, ajjhattikā tejodhātu? Yaṁ ajjhattaṁ paccattaṁ tejo tejogataṁ upādinnaṁ, seyyathidaṁ — yena ca santappati, yena ca jīrīyati, yena ca pariḍayhati, yena ca asitapītakhāyitasāyitaṁ sammā pariṇāmaṁ gacchati, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ tejo tejogataṁ upādinnaṁ — ayaṁ vuccati, bhikkhu, ajjhattikā tejodhātu. Yā ceva kho pana ajjhattikā tejodhātu yā ca bāhirā tejodhātu tejodhāturevesā. ‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti — evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. Evametaṁ yathābhūtaṁ sammappaññāya disvā tejodhātuyā nibbindati, tejodhātuyā cittaṁ virājeti.

15Katamā ca, bhikkhu, vāyodhātu? Vāyodhātu siyā ajjhattikā siyā bāhirā. Katamā ca, bhikkhu, ajjhattikā vāyodhātu? Yaṁ ajjhattaṁ paccattaṁ vāyo vāyogataṁ upādinnaṁ, seyyathidaṁ — uddhaṅgamā vātā adhogamā vātā kucchisayā vātā koṭṭhāsayā vātā aṅgamaṅgānusārino vātā assāso passāso iti, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ vāyo vāyogataṁ upādinnaṁ — ayaṁ vuccati, bhikkhu, ajjhattikā vāyodhātu. Yā ceva kho pana ajjhattikā vāyodhātu yā ca bāhirā vāyodhātu vāyodhāturevesā. ‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti – evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. Evametaṁ yathābhūtaṁ sammappaññāya disvā vāyodhātuyā nibbindati, vāyodhātuyā cittaṁ virājeti.

16Katamā ca, bhikkhu, ākāsadhātu? Ākāsadhātu siyā ajjhattikā siyā bāhirā. Katamā ca, bhikkhu, ajjhattikā ākāsadhātu? Yaṁ ajjhattaṁ paccattaṁ ākāsaṁ ākāsagataṁ upādinnaṁ, seyyathidaṁ — kaṇṇacchiddaṁ nāsacchiddaṁ mukhadvāraṁ yena ca asitapītakhāyitasāyitaṁ ajjhoharati, yattha ca asitapītakhāyitasāyitaṁ santiṭṭhati, yena ca asitapītakhāyitasāyitaṁ adhobhāgaṁ nikkhamati, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ ākāsaṁ ākāsagataṁ aghaṁ aghagataṁ vivaraṁ vivaragataṁ asamphuṭṭhaṁ maṁsalohitehi upādinnaṁ — ayaṁ vuccati, bhikkhu, ajjhattikā ākāsadhātu. Yā ceva kho pana ajjhattikā ākāsadhātu yā ca bāhirā ākāsadhātu ākāsadhāturevesā. ‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti – evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. Evametaṁ yathābhūtaṁ sammappaññāya disvā ākāsadhātuyā nibbindati, ākāsadhātuyā cittaṁ virājeti.

17Athāparaṁ viññāṇaṁyeva avasissati parisuddhaṁ pariyodātaṁ. Tena ca viññāṇena kiṁ vijānāti? ‘Sukhan’tipi vijānāti, ‘dukkhan’tipi vijānāti, ‘adukkhamasukhan’tipi vijānāti. Sukhavedaniyaṁ, bhikkhu, phassaṁ paṭicca uppajjati sukhā vedanā. So sukhaṁ vedanaṁ vedayamāno ‘sukhaṁ vedanaṁ vedayāmī’ti pajānāti. ‘Tasseva sukhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ sukhavedaniyaṁ phassaṁ paṭicca uppannā sukhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.

18Dukkhavedaniyaṁ, bhikkhu, phassaṁ paṭicca uppajjati dukkhā vedanā. So dukkhaṁ vedanaṁ vedayamāno ‘dukkhaṁ vedanaṁ vedayāmī’ti pajānāti. ‘Tasseva dukkhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ dukkhavedaniyaṁ phassaṁ paṭicca uppannā dukkhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.

19Adukkhamasukhavedaniyaṁ, bhikkhu, phassaṁ paṭicca uppajjati adukkhamasukhā vedanā. So adukkhamasukhaṁ vedanaṁ vedayamāno ‘adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti. ‘Tasseva adukkhamasukhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ adukkhamasukhavedaniyaṁ phassaṁ paṭicca uppannā adukkhamasukhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.

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20Seyyathāpi, bhikkhu, dvinnaṁ kaṭṭhānaṁ saṅghaṭṭā samodhānā usmā jāyati, tejo abhinibbattati, tesaṁyeva dvinnaṁ kaṭṭhānaṁ nānābhāvā vinikkhepā yā tajjā usmā sā nirujjhati, sā vūpasammati; evameva kho, bhikkhu, sukhavedaniyaṁ phassaṁ paṭicca uppajjati sukhā vedanā. So sukhaṁ vedanaṁ vedayamāno ‘sukhaṁ vedanaṁ vedayāmī’ti pajānāti. ‘Tasseva sukhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ sukhavedaniyaṁ phassaṁ paṭicca uppannā sukhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.

21Dukkhavedaniyaṁ, bhikkhu, phassaṁ paṭicca uppajjati dukkhā vedanā. So dukkhaṁ vedanaṁ vedayamāno ‘dukkhaṁ vedanaṁ vedayāmī’ti pajānāti. ‘Tasseva dukkhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ dukkhavedaniyaṁ phassaṁ paṭicca uppannā dukkhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.

22Adukkhamasukhavedaniyaṁ, bhikkhu, phassaṁ paṭicca uppajjati adukkhamasukhā vedanā. So adukkhamasukhaṁ vedanaṁ vedayamāno ‘adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti. ‘Tasseva adukkhamasukhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ adukkhamasukhavedaniyaṁ phassaṁ paṭicca uppannā adukkhamasukhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.

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23Athāparaṁ upekkhāyeva avasissati parisuddhā pariyodātā mudu ca kammaññā ca pabhassarā ca. Seyyathāpi, bhikkhu, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā ukkaṁ bandheyya, ukkaṁ bandhitvā ukkāmukhaṁ ālimpeyya, ukkāmukhaṁ ālimpetvā saṇḍāsena jātarūpaṁ gahetvā ukkāmukhe pakkhipeyya, tamenaṁ kālena kālaṁ abhidhameyya, kālena kālaṁ udakena paripphoseyya, kālena kālaṁ ajjhupekkheyya, taṁ hoti jātarūpaṁ sudhantaṁ niddhantaṁ nīhaṭaṁ ninnītakasāvaṁ mudu ca kammaññañca pabhassarañca, yassā yassā ca piḷandhanavikatiyā ākaṅkhati — yadi paṭṭikāya yadi kuṇḍalāya yadi gīveyyakāya yadi suvaṇṇamālāya tañcassa atthaṁ anubhoti; evameva kho, bhikkhu, athāparaṁ upekkhāyeva avasissati parisuddhā pariyodātā mudu ca kammaññā ca pabhassarā ca.

24So evaṁ pajānāti: ‘imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ ākāsānañcāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ. Evaṁ me ayaṁ upekkhā tannissitā tadupādānā ciraṁ dīghamaddhānaṁ tiṭṭheyya. Imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ viññāṇañcāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ. Evaṁ me ayaṁ upekkhā tannissitā tadupādānā ciraṁ dīghamaddhānaṁ tiṭṭheyya. Imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ ākiñcaññāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ. Evaṁ me ayaṁ upekkhā tannissitā tadupādānā ciraṁ dīghamaddhānaṁ tiṭṭheyya. Imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ nevasaññānāsaññāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ. Evaṁ me ayaṁ upekkhā tannissitā tadupādānā ciraṁ dīghamaddhānaṁ tiṭṭheyyā’ti.

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25So evaṁ pajānāti: ‘imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ ākāsānañcāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ; saṅkhatametaṁ. Imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ viññāṇañcāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ; saṅkhatametaṁ. Imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ ākiñcaññāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ; saṅkhatametaṁ. Imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ nevasaññānāsaññāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ; saṅkhatametan’ti.

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26So neva taṁ abhisaṅkharoti, na abhisañcetayati bhavāya vā vibhavāya vā. So anabhisaṅkharonto anabhisañcetayanto bhavāya vā vibhavāya vā na kiñci loke upādiyati, anupādiyaṁ na paritassati, aparitassaṁ paccattaṁyeva parinibbāyati. ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.

27So sukhañce vedanaṁ vedeti, ‘sā aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti. Dukkhañce vedanaṁ vedeti, ‘sā aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti. Adukkhamasukhañce vedanaṁ vedeti, ‘sā aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti.

28So sukhañce vedanaṁ vedeti, visaṁyutto naṁ vedeti; dukkhañce vedanaṁ vedeti, visaṁyutto naṁ vedeti; adukkhamasukhañce vedanaṁ vedeti, visaṁyutto naṁ vedeti. So kāyapariyantikaṁ vedanaṁ vedayamāno ‘kāyapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti, jīvitapariyantikaṁ vedanaṁ vedayamāno ‘jīvitapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti, ‘kāyassa bhedā paraṁ maraṇā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānāti.

29Seyyathāpi, bhikkhu, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyati; tasseva telassa ca vaṭṭiyā ca pariyādānā aññassa ca anupahārā anāhāro nibbāyati; evameva kho, bhikkhu, kāyapariyantikaṁ vedanaṁ vedayamāno ‘kāyapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti, jīvitapariyantikaṁ vedanaṁ vedayamāno ‘jīvitapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti, ‘kāyassa bhedā paraṁ maraṇā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānāti.

Tasmā evaṁ samannāgato bhikkhu iminā paramena paññādhiṭṭhānena samannāgato hoti. Esā hi, bhikkhu, paramā ariyā paññā yadidaṁ — sabbadukkhakkhaye ñāṇaṁ.

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30Tassa sā vimutti sacce ṭhitā akuppā hoti. Tañhi, bhikkhu, musā yaṁ mosadhammaṁ, taṁ saccaṁ yaṁ amosadhammaṁ nibbānaṁ. Tasmā evaṁ samannāgato bhikkhu iminā paramena saccādhiṭṭhānena samannāgato hoti. Etañhi, bhikkhu, paramaṁ ariyasaccaṁ yadidaṁ — amosadhammaṁ nibbānaṁ.

31Tasseva kho pana pubbe aviddasuno upadhī honti samattā samādinnā. Tyāssa pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Tasmā evaṁ samannāgato bhikkhu iminā paramena cāgādhiṭṭhānena samannāgato hoti. Eso hi, bhikkhu, paramo ariyo cāgo yadidaṁ — sabbūpadhipaṭinissaggo.

32Tasseva kho pana pubbe aviddasuno abhijjhā hoti chando sārāgo. Svāssa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo. Tasseva kho pana pubbe aviddasuno āghāto hoti byāpādo sampadoso. Svāssa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo. Tasseva kho pana pubbe aviddasuno avijjā hoti sammoho. Svāssa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo. Tasmā evaṁ samannāgato bhikkhu iminā paramena upasamādhiṭṭhānena samannāgato hoti.

Eso hi, bhikkhu, paramo ariyo upasamo yadidaṁ — rāgadosamohānaṁ upasamo. ‘Paññaṁ nappamajjeyya, saccamanurakkheyya, cāgamanubrūheyya, santimeva so sikkheyyā’ti — iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

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33‘Yattha ṭhitaṁ maññassavā nappavattanti, maññassave kho pana nappavattamāne muni santoti vuccatī’ti — iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

‘Asmī’ti, bhikkhu, maññitametaṁ, ‘ayamahamasmī’ti maññitametaṁ, ‘bhavissan’ti maññitametaṁ, ‘Na bhavissan’ti maññitametaṁ, ‘rūpī bhavissan’ti maññitametaṁ, ‘arūpī bhavissan’ti maññitametaṁ, ‘saññī bhavissan’ti maññitametaṁ, ‘asaññī bhavissan’ti maññitametaṁ, ‘nevasaññīnāsaññī bhavissan’ti maññitametaṁ. Maññitaṁ, bhikkhu, rogo maññitaṁ gaṇḍo maññitaṁ sallaṁ. Sabbamaññitānaṁ tveva, bhikkhu, samatikkamā muni santoti vuccati. Muni kho pana, bhikkhu, santo na jāyati, na jīyati, na mīyati, na kuppati, na piheti. Tañhissa, bhikkhu, natthi yena jāyetha, ajāyamāno kiṁ jīyissati, ajīyamāno kiṁ mīyissati, amīyamāno kiṁ kuppissati, akuppamāno kissa pihessati?

‘Yattha ṭhitaṁ maññassavā nappavattanti, maññassave kho pana nappavattamāne muni santoti vuccatī’ti — iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. Imaṁ kho me tvaṁ, bhikkhu, saṁkhittena chadhātuvibhaṅgaṁ dhārehī"ti.

34Atha kho āyasmā pukkusāti: "satthā kira me anuppatto, sugato kira me anuppatto, sammāsambuddho kira me anuppatto"ti uṭṭhāyāsanā ekaṁsaṁ cīvaraṁ katvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavoca: "Accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yohaṁ bhagavantaṁ āvusovādena samudācaritabbaṁ amaññissaṁ. Tassa me, bhante, bhagavā accayaṁ accayato paṭiggaṇhātu āyatiṁ saṁvarāyā"ti.

"Taggha tvaṁ, bhikkhu, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yaṁ maṁ tvaṁ āvusovādena samudācaritabbaṁ amaññittha. Yato ca kho tvaṁ, bhikkhu, accayaṁ accayato disvā yathādhammaṁ paṭikarosi, taṁ te mayaṁ paṭiggaṇhāma. Vuddhihesā, bhikkhu, ariyassa vinaye yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti, āyatiṁ saṁvaraṁ āpajjatī"ti.

"Labheyyāhaṁ, bhante, bhagavato santike upasampadan"ti.

"Paripuṇṇaṁ pana te, bhikkhu, pattacīvaran"ti?

"Na kho me, bhante, paripuṇṇaṁ pattacīvaran"ti.

"Na kho, bhikkhu, tathāgatā aparipuṇṇapattacīvaraṁ upasampādentī"ti.

35Atha kho āyasmā pukkusāti bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pattacīvarapariyesanaṁ pakkāmi.

36Atha kho āyasmantaṁ pukkusātiṁ pattacīvarapariyesanaṁ carantaṁ vibbhantā gāvī jīvitā voropesi.

Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: "yo so, bhante, pukkusāti nāma kulaputto bhagavatā saṁkhittena ovādena ovadito so kālaṅkato. Tassa kā gati, ko abhisamparāyo"ti?

"Paṇḍito, bhikkhave, pukkusāti kulaputto paccapādi dhammassānudhammaṁ, na ca maṁ dhammādhikaraṇaṁ vihesesi. Pukkusāti, bhikkhave, kulaputto pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā"ti.

37Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

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Dhātuvibhaṅgasuttaṁ niṭṭhitaṁ dasamaṁ.