MN 140
Dhatu-vibhanga Sutta
An Analysis of the Properties
Translated from the Pali by
Thanissaro BhikkhuPTS: M iii 238
Source: Transcribed from a file provided by the translator.
Copyright © 1997 Thanissaro Bhikkhu.
Access to Insight edition © 1997
For free distribution. This work may be republished, reformatted,
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I have heard that on one occasion, as the Blessed One was wandering among the
Magadhans, he entered Rajagaha, went to the potter Bhaggava, and on arrival said
to him, "If it is no inconvenience for you, Bhaggava, I will stay for one night
in your shed."
"It's no inconvenience for me, lord, but there is a wanderer who has already
taken up residence there. If he gives his permission, you may stay there as you
like."
Now at that time a clansman named Pukkusati had left home and gone forth into
homelessness through faith, out of dedication to the Blessed One. He was the one
who had already taken up residence in the potter's shed. So the Blessed One
approached Ven. Pukkusati and said to him, "If it is no inconvenience for you,
monk, I will stay one night in the shed."
"The shed is roomy, my friend. Stay as you like."
So the Blessed One, entering the potter's shed and, setting out a spread of
grass to one side, sat down folding his legs crosswise, holding his body erect,
and setting mindfulness to the fore. He spent most of the night sitting [in
meditation]. Ven. Pukkusati also spent most of the night sitting [in
meditation]. The thought occurred to the Blessed One, "How inspiring is the way
this clansman behaves! What if I were to question him?" So he said to Ven.
Pukkusati, "Out of dedication to whom, monk, have you gone forth? Who is your
teacher? Of whose Dhamma do you approve?"
"There is, my friend, the contemplative Gotama, a son of the Sakyans, gone forth
from a Sakyan clan. Now, this excellent report about the honorable Gotama has
been spread about: 'Indeed, the Blessed One is worthy & rightly self-awakened,
consummate in knowledge & conduct, well-gone, an expert with regard to the
worlds, unexcelled as a trainer for those people fit to be tamed, the Teacher of
divine & human beings, awakened, blessed.' I have gone forth out of dedication
to that Blessed One. That Blessed One is my teacher. It is of that Blessed One's
Dhamma that I approve."
"But where, monk, is that Blessed One — worthy & rightly self-awakened — staying
now?"
"There is, my friend, a city in the northern lands named Savatthi. That is where
the Blessed One — worthy & rightly self-awakened — is staying now."
"Have you ever seen that Blessed One before? On seeing him, would you recognize
him?"
"No, my friend, I have never seen the Blessed One before, nor on seeing him
would I recognize him."
Then the thought occurred to the Blessed One: "It is out of dedication to me
that this clansman has gone forth. What if I were to teach him the Dhamma?" So
he said to Ven. Pukkusati, "I will teach you the Dhamma, monk. Listen & pay
close attention. I will speak."
"As you say, friend," replied Ven. Pukkusati.
The Blessed One said: "A person has six properties, six media of sensory
contact, eighteen considerations, & four determinations. He has been stilled
where the currents of construing do not flow. And when the currents of
construing do not flow, he is said to be a sage at peace. One should not be
negligent of discernment, should guard the truth, be devoted to relinquishment,
and train only for calm. This is the summary of the analysis of the six
properties.
"'A person has six properties.' Thus was it said. In reference to what was it
said? These are the six properties: the earth property, the liquid property, the
fire property, the wind property, the space property, the consciousness
property. 'A person has six properties.' Thus was it said, and in reference to
this was it said.
"'A person has six media of sensory contact.' Thus was it said. In reference to
what was it said? These are the six media of sensory contact: the eye as a
medium of sensory contact, the ear... the nose... the tongue... the body... the
intellect as a medium of sensory contact. 'A person has six media of sensory
contact.' Thus was it said, and in reference to this was it said.
"'A person has eighteen considerations.' Thus was it said. In reference to what
was it said? These are the eighteen considerations: On seeing a form with the
eye, one considers a form that can act as a basis for joy, a form that can act
as a basis for sadness, or a form that can act as a basis for equanimity. On
hearing a sound with the ear... On smelling an aroma with the nose... On tasting
a flavor with the tongue... On feeling a tactile sensation with the body... On
cognizing an idea with the intellect, one considers an idea that can act as a
basis for joy, an idea that can act as a basis for sadness, or an idea that can
act as a basis for equanimity. Thus there are six considerations conducive to
joy, six conducive to sadness, & six conducive to equanimity. 'A person has
eighteen considerations.' Thus was it said, and in reference to this was it
said.
"'A person has four determinations.' Thus was it said. In reference to what was
it said? These are the four determinations: the determination for discernment,
the determination for truth, the determination for relinquishment, the
determination for calm. 'A person has four determinations.' Thus was it said,
and in reference to this was it said.
"'One should not be negligent of discernment, should guard the truth, be devoted
to relinquishment, and train only for calm.' Thus was it said. In reference to
what was it said? And how is one not negligent of discernment? These are the six
properties: the earth property, the liquid property, the fire property, the wind
property, the space property, the consciousness property.
"And what is the earth property? The earth property can be either internal or
external. What is the internal earth property? Anything internal, within
oneself, that's hard, solid, & sustained [by craving]: head hairs, body hairs,
nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver,
membranes, spleen, lungs, large intestines, small intestines, contents of the
stomach, feces, or anything else internal, within oneself, that's hard, solid,
and sustained: This is called the internal earth property. Now both the internal
earth property & the external earth property are simply earth property. And that
should be seen as it actually is present with right discernment: 'This is not
mine, this is not me, this is not my self.' When one sees it thus as it actually
is present with right discernment, one becomes disenchanted with the earth
property and makes the earth property fade from the mind.
"And what is the liquid property? The liquid property may be either internal or
external. What is the internal liquid property? Anything internal, belonging to
oneself, that's liquid, watery, & sustained: bile, phlegm, pus, blood, sweat,
fat, tears, oil, saliva, mucus, oil-of-the-joints, urine, or anything else
internal, within oneself, that's liquid, watery, & sustained: This is called the
internal liquid property. Now both the internal liquid property & the external
liquid property are simply liquid property. And that should be seen as it
actually is present with right discernment: 'This is not mine, this is not me,
this is not my self.' When one sees it thus as it actually is present with right
discernment, one becomes disenchanted with the liquid property and makes the
liquid property fade from the mind.
"And what is the fire property? The fire property may be either internal or
external. What is the internal fire property? Anything internal, belonging to
oneself, that's fire, fiery, & sustained: that by which [the body] is warmed,
aged, & consumed with fever; and that by which what is eaten, drunk, consumed &
tasted gets properly digested; or anything else internal, within oneself, that's
fire, fiery, & sustained: This is called the internal fire property. Now both
the internal fire property & the external fire property are simply fire
property. And that should be seen as it actually is present with right
discernment: 'This is not mine, this is not me, this is not my self.' When one
sees it thus as it actually is present with right discernment, one becomes
disenchanted with the fire property and makes the fire property fade from the
mind.
"And what is the wind property? The wind property may be either internal or
external. What is the internal wind property? Anything internal, belonging to
oneself, that's wind, windy, & sustained: up-going winds, down-going winds,
winds in the stomach, winds in the intestines, winds that course through the
body, in-and-out breathing, or anything else internal, within oneself, that's
wind, windy, & sustained: This is called the internal wind property. Now both
the internal wind property & the external wind property are simply wind
property. And that should be seen as it actually is present with right
discernment: 'This is not mine, this is not me, this is not my self.' When one
sees it thus as it actually is present with right discernment, one becomes
disenchanted with the wind property and makes the wind property fade from the
mind.
"And what is the space property? The space property may be either internal or
external. What is the internal space property? Anything internal, belonging to
oneself, that's space, spatial, & sustained: the holes of the ears, the
nostrils, the mouth, the [passage] whereby what is eaten, drunk, consumed, &
tasted gets swallowed, and where it collects, and whereby it is excreted from
below, or anything else internal, within oneself, that's space, spatial, &
sustained: This is called the internal space property. Now both the internal
space property & the external space property are simply space property. And that
should be seen as it actually is present with right discernment: 'This is not
mine, this is not me, this is not my self.' When one sees it thus as it actually
is present with right discernment, one becomes disenchanted with the space
property and makes the space property fade from the mind.
"There remains only consciousness: pure & bright. What does one cognize with
that consciousness? One cognizes 'pleasure.' One cognizes 'pain.' One cognizes
'neither pleasure nor pain.' In dependence on a sensory contact that is to be
felt as pleasure, there arises a feeling of pleasure. When sensing a feeling of
pleasure, one discerns that 'I am sensing a feeling of pleasure.' One discerns
that 'With the cessation of that very sensory contact that is to be felt as
pleasure, the concomitant feeling — the feeling of pleasure that has arisen in
dependence on the sensory contact that is to be felt as pleasure — ceases, is
stilled.' In dependence on a sensory contact that is to be felt as pain... In
dependence on a sensory contact that is to be felt as neither pleasure nor pain,
there arises a feeling of neither pleasure nor pain. When sensing a feeling of
neither pleasure nor pain, one discerns that 'I am sensing a feeling of neither
pleasure nor pain.' One discerns that 'With the cessation of that very sensory
contact that is to be felt as neither pleasure nor pain, the concomitant feeling
— the feeling of neither pleasure nor pain that has arisen in dependence on the
sensory contact that is to be felt as neither pleasure nor pain — ceases, is
stilled.'
"Just as when, from the friction & conjunction of two fire sticks, heat is born
and fire appears, and from the separation & disjunction of those very same fire
sticks, the concomitant heat ceases, is stilled; in the same way, in dependence
on a sensory contact that is to be felt as pleasure, there arises a feeling of
pleasure... In dependence on a sensory contact that is to be felt as pain... In
dependence on a sensory contact that is to be felt as neither pleasure nor pain,
there arises a feeling of neither pleasure nor pain... One discerns that 'With
the cessation of that very sensory contact that is to be felt as neither
pleasure nor pain, the concomitant feeling... ceases, is stilled.'
"There remains only equanimity: pure & bright, pliant, malleable, & luminous.
Just as if a skilled goldsmith or goldsmith's apprentice were to prepare a
furnace, heat up a crucible, and, taking gold with a pair of tongs, place it in
the crucible: He would blow on it time & again, sprinkle water on it time &
again, examine it time & again, so that the gold would become refined,
well-refined, thoroughly refined, flawless, free from dross, pliant, malleable,
& luminous. Then whatever sort of ornament he had in mind — whether a belt, an
earring, a necklace, or a gold chain — it would serve his purpose. In the same
way, there remains only equanimity: pure & bright, pliant, malleable, &
luminous. One discerns that 'If I were to direct equanimity as pure & bright as
this toward the dimension of the infinitude of space, I would develop the mind
along those lines, and thus this equanimity of mine — thus supported, thus
sustained — would last for a long time. One discerns that 'If I were to direct
equanimity as pure and bright as this toward the dimension of the infinitude of
consciousness... the dimension of nothingness... the dimension of neither
perception nor non-perception, I would develop the mind along those lines, and
thus this equanimity of mine — thus supported, thus sustained — would last for a
long time.'
"One discerns that 'If I were to direct equanimity as pure & bright as this
towards the dimension of the infinitude of space and to develop the mind along
those lines, that would be fabricated. One discerns that 'If I were to direct
equanimity as pure and bright as this towards the dimension of the infinitude of
consciousness... the dimension of nothingness... the dimension of neither
perception nor non-perception and to develop the mind along those lines, that
would be fabricated.' One neither fabricates nor mentally fashions for the sake
of becoming or un-becoming. This being the case, one is not sustained by
anything in the world (does not cling to anything in the world). Unsustained,
one is not agitated. Unagitated, one is totally unbound right within. One
discerns that 'Birth is ended, the holy life fulfilled, the task done. There is
nothing further for this world.'
"Sensing a feeling of pleasure, one discerns that it is fleeting, not grasped
at, not relished. Sensing a feeling of pain... Sensing a feeling of neither
pleasure nor pain, one discerns that it is fleeting, not grasped at, not
relished. Sensing a feeling of pleasure, one senses it disjoined from it.
Sensing a feeling of pain... Sensing a feeling of neither pleasure nor pain, one
senses it disjoined from it. When sensing a feeling limited to the body, one
discerns that 'I am sensing a feeling limited to the body.' When sensing a
feeling limited to life, one discerns that 'I am sensing a feeling limited to
life.' One discerns that 'With the break-up of the body, after the termination
of life, all that is sensed, not being relished, will grow cold right here.'
"Just as an oil lamp burns in dependence on oil & wick; and from the termination
of the oil & wick — and from not being provided any other sustenance — it goes
out unnourished; even so, when sensing a feeling limited to the body, one
discerns that 'I am sensing a feeling limited to the body.' When sensing a
feeling limited to life, one discerns that 'I am sensing a feeling limited to
life.' One discerns that 'With the break-up of the body, after the termination
of life, all that is sensed, not being relished, will grow cold right here.'
"Thus a monk so endowed is endowed with the highest determination for
discernment, for this — the knowledge of the passing away of all suffering &
stress — is the highest noble discernment.
"His release, being founded on truth, does not fluctuate, for whatever is
deceptive is false; Unbinding — the undeceptive — is true. Thus a monk so
endowed is endowed with the highest determination for truth, for this —
Unbinding, the undeceptive — is the highest noble truth.
"Whereas formerly he foolishly had taken on mental acquisitions and brought them
to completion, he has now abandoned them, their root destroyed, like an uprooted
palm tree, deprived of the conditions of development, not destined for future
arising. Thus a monk so endowed is endowed with the highest determination for
relinquishment, for this — the renunciation of all mental acquisitions — is the
highest noble relinquishment.
"Whereas formerly he foolishly had greed — as well as desire & infatuation — he
has now abandoned them, their root destroyed like an uprooted palm tree,
deprived of the conditions of development, not destined for future arising.
Whereas formerly he foolishly had malice — as well as ill-will & hatred — he has
now abandoned them... Whereas formerly he foolishly had ignorance — as well as
delusion & confusion — he has now abandoned them, their root destroyed like an
uprooted palm tree, deprived of the conditions of development, not destined for
future arising. Thus a monk so endowed is endowed with the highest determination
for calm, for this — the calming of passions, aversions, & delusions — is the
highest noble calm. 'One should not be negligent of discernment, should guard
the truth, be devoted to relinquishment, and train only for calm.' Thus was it
said, and in reference to this was it said.
"'He has been stilled where the currents of construing do not flow. And when the
currents of construing do not flow, he is said to be a sage at peace.' Thus was
it said. With reference to what was it said? 'I am' is a construing. 'I am this'
is a construing. 'I shall be' is a construing. 'I shall not be'... 'I shall be
possessed of form'... 'I shall not be possessed of form'... 'I shall be
percipient'... 'I shall not be percipient'... 'I shall be neither percipient nor
non-percipient' is a construing. Construing is a disease, construing is a
cancer, construing is an arrow. By going beyond all construing, he is said to be
a sage at peace.
"Furthermore, a sage at peace is not born, does not age, does not die, is
unagitated, and is free from longing. He has nothing whereby he would be born.
Not being born, will he age? Not aging, will he die? Not dying, will he be
agitated? Not being agitated, for what will he long? It was in reference to this
that it was said, 'He has been stilled where the currents of construing do not
flow. And when the currents of construing do not flow, he is said to be a sage
at peace.' Now, monk, you should remember this, my brief analysis of the six
properties."
Then the thought occurred to Ven. Pukkusati: "Surely, the Teacher has come to
me! Surely, the One Well-gone has come to me! Surely, the Rightly Self-awakened
One has come to me!" Getting up from his seat, arranging his upper robe over one
shoulder, and bowing down with his head at the Blessed One's feet, he said, "A
transgression has overcome me, lord, in that I was so foolish, so muddle-headed,
and so unskilled as to assume that it was proper to address the Blessed One as
'friend.' May the Blessed One please accept this confession of my transgression
as such, so that I may achieve restraint in the future."
"Yes, monk, a transgression overcame you in that you were so foolish, so
muddle-headed, and so unskilled as to assume that it was proper to address me as
'friend.' But because you see your transgression as such and make amends in
accordance with the Dhamma, we accept your confession. For it is a cause of
growth in the Dhamma & Discipline of the noble ones when, seeing a transgression
as such, one makes amends in accordance with the Dhamma and achieves restraint
in the future."
"Lord, may I receive full acceptance (ordination as a monk) from the Blessed
One?"
"And are your robes & bowl complete?"
"No, lord, my robes & bowl are not complete."
"Tathagatas do not give full acceptance to one whose robes & bowl are not
complete."
Then Ven. Pukkusati, delighting & rejoicing in the Blessed One's words, got up
from his seat, bowed down to the Blessed One and, keeping him on his right, left
in search of robes and a bowl. And while he was searching for robes & a bowl, a
runaway cow killed him.
Then a large number of monks approached the Blessed One and, on arrival, having
bowed down to him, sat to one side. As they were sitting there, they said to the
Blessed One, "Lord, the clansman Pukkusati, whom the Blessed One instructed with
a brief instruction, has died. What is his destination? What is his future
state?"
"Monks, the clansman Pukkusati was wise. He practiced the Dhamma in accordance
with the Dhamma and did not pester me with issues related to the Dhamma. With
the destruction of the first five fetters, he has arisen spontaneously [in the
Pure Abodes], there to be totally unbound, never again to return from that
world."
That is what the Blessed One said. Gratified, the monks delighted in the Blessed
One's words.
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