162. （一六二）分别六界经

distinguishing the six elements and sense bases observing dharmas
hot springs, and forests Venerable Ānanda, speaking in the
meditation chamber meaningful conduct, Kūluśa, non-disputation parrots, distinguishing karma

I have heard thus:

At one time, the Buddha was traveling in the country of Magadha, and he went to the city of Rajagriha to spend the night. Then the World-Honored One went to a potter's house and said, "Potter! I wish to stay in your house for one night. Do you allow it?"

The potter replied, "I have no objection. But there is already a monk staying there. If he allows it, you may stay as you wish."

At that time, Venerable Pukkasati was already staying in the potter's house. Then the World-Honored One left the potter's house and entered the potter's shed, and said to Venerable Pukkasati, "Monk! I wish to stay in the potter's house for one night. Do you allow it?"

Venerable Pukkasati replied, "Sir! I have no objection. But the grass seat in the potter's shed is already spread. If you wish to stay, you may do as you please."

At that time, the World-Honored One came out of the potter's house to wash his feet, then returned inside, spread his sitting mat on the grass seat, and sat cross-legged in meditation, silently and peacefully, for the whole night. Venerable Pukkasati also sat cross-legged in meditation, silently and peacefully, for the whole night. Then the World-Honored One thought, "This monk's dwelling is very peaceful and wonderful! I should now ask him: 'Who is your teacher? Who did you go forth with to study the path and receive the Dharma?'"

Having thought this, the World-Honored One asked, "Monk! Who is your teacher? Who did you go forth with to study the path and receive the Dharma?"

Venerable Pukkasati replied, "Virtuous one! There is a śramaṇa Gautama, a son of the Śākya clan, who has abandoned his Śākya family, shaved his beard and hair, donned the saffron robes, gone forth from home to homelessness, and awakened to unsurpassed perfect enlightenment. He is my teacher, and I have gone forth to study the path and receive the Dharma under him."

The World-Honored One then asked again, "Monk! Have you ever seen your teacher?"

Venerable Pukkasati replied, "I have not seen him."

The World-Honored One asked, "If you had seen your teacher, would you recognize him?"

Venerable Pukkasati replied, "I do not recognize him. However, sir, I have heard that the World-Honored One, the Tathāgata, the Arhat, the Perfectly Enlightened One, the One with Perfect Wisdom and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Trainer of Those to Be Tamed, the Teacher of Gods and Humans, the Buddha, the Blessed One, is my teacher. I have gone forth and studied the Dharma under him."

At that time, the World-Honored One also had this thought: "This noble son has gone forth and studied the Dharma under me. Should I now teach the Dharma to him?"

Having thought this, the World-Honored One said to Venerable Pukkasati, "Bhikṣu! I will teach you the Dharma, which is good in the beginning, good in the middle, and good in the end, with meaning and expression, complete and pure, revealing the holy life. It is called the analysis of the six elements. Listen carefully and keep it in mind."

Venerable Pukkasati replied, "Yes."

The Buddha told him, "Bhikṣu! There are six aggregates, six sense bases, eighteen mental activities, and four abodes. If one abides in them, one does not hear of distressing matters. Having not heard of distressing matters, one's mind is not hateful, sorrowful, or weary, and one is not terrified. There is such teaching, non-negligent wisdom, guarding the truth, and nurturing generosity. Bhikṣu! One should study the supreme, study the ultimate, and analyze the six elements. Thus, bhikṣu! There are six aggregates. What is meant by this? Namely, the earth element, water element, fire element, wind element, space element, and consciousness element. Bhikṣu! There are six aggregates. This is why it is said.

Bhikṣu! There are six sense bases. What is meant by this? Namely, bhikṣu, the eye sense base sees forms, the ear sense base hears sounds, the nose sense base smells odors, the tongue sense base tastes flavors, the body sense base feels tangibles, and the mind sense base cognizes dharmas. Bhikṣu! There are six sense bases. This is why it is said.

Bhikṣu! There are four abodes. What is meant by this? Namely, the abode of truth, the abode of wisdom, the abode of generosity, and the abode of cessation. Bhikṣu! There are four abodes. This is why it is said.

Furthermore, the non-negligent wisdom of a bhikṣu. If a bhikṣu analyzes the body element, he thinks, 'Now, this body of mine has an internal water element that is born. What is it? Namely, brain, membranes, tears, sweat, snot, saliva, pus, blood, fat, marrow, mucus, lymph, and urine. Such and so forth are the remaining internal parts of this body, which are internal and included within. The water nature moistens internally, born and received. This is called the internal water element, bhikṣu. If there is an internal water element and an external water element, they are all collectively called the water element. They are all not mine, I am not theirs, and they are not the spirit either. Knowing this through such wisdom and seeing it as it truly is, the mind is not attached to this water element. This is called the non-negligent wisdom of a bhikṣu.

Furthermore, the non-negligent wisdom of a bhikṣu. If a bhikṣu analyzes the body element, he thinks, 'Now, this body of mine has an internal fire element that is born. What is it? Namely, the heat of the body, the warmth of the body, the fever of the body, and the cooking of the body, which digests food and drink. Such and so forth are the remaining internal parts of this body, which are internal and included within. The fire nature is hot internally, born and received. This is called the internal fire element, bhikṣu. If there is an internal fire element and an external fire element, they are all collectively called the fire element. They are all not mine, I am not theirs, and they are not the spirit either. Knowing this through such wisdom and seeing it as it truly is, the mind is not attached to this fire element. This is called the non-negligent wisdom of a bhikṣu.

Furthermore, the non-negligent wisdom of a bhikṣu. If a bhikṣu analyzes the body element, he thinks, 'Now, this body of mine has an internal wind element that is born. What is it? Namely, upper wind, lower wind, side wind, pulling wind, kicking wind, non-path wind, joint wind, exhalation wind, and inhalation wind. Such and so forth are the remaining internal parts of this body, which are internal and included within. The wind nature moves internally, born and received. This is called the internal wind element, bhikṣu. If there is an internal wind element and an external wind element, they are all collectively called the wind element. They are all not mine, I am not theirs, and they are not the spirit either. Knowing this through such wisdom and seeing it as it truly is, the mind is not attached to this wind element. This is called the non-negligent wisdom of a bhikṣu.

Furthermore, the non-negligent wisdom of a bhikṣu. If a bhikṣu analyzes the body element, he thinks, 'Now, this body of mine has an internal space element that is born. What is it? Namely, the space of the eyes, the space of the ears, the space of the nose, the space of the mouth, the movement of the throat, which refers to eating, swallowing, and digesting food, and the slow swallowing and staying. If it goes down and comes out. Such and so forth are the remaining internal parts of this body, which are internal and included within. The space is not covered by flesh, skin, bones, and tendons. This is called the internal space element, bhikṣu. If there is an internal space element and an external space element, they are all collectively called the space element. They are all not mine, I am not theirs, and they are not the spirit either. Knowing this through such wisdom and seeing it as it truly is, the mind is not attached to this space element. This is called the non-negligent wisdom of a bhikṣu.

Bhikṣu! If a bhikṣu knows these five elements as they truly are, and having known them as they truly are, the mind is not attached to them and is liberated, then there is only remaining consciousness. What kind of consciousness is this? The consciousness of pleasure, the consciousness of pain, the consciousness of joy, the consciousness of sorrow, and the consciousness of equanimity. Bhikṣu! Because of the contact of pleasure, there arises the perception of pleasure. That perception is the perception of pleasure. Having perceived the perception of pleasure, one knows the perception of pleasure. If a bhikṣu extinguishes this contact of pleasure, having extinguished this contact of pleasure, if there is a perception of pleasure arising from the contact of pleasure, that also ceases, stops, and is known as coolness. Bhikṣu! Because of the contact of pain, there arises the perception of pain. That perception is the perception of pain. Having perceived the perception of pain, one knows the perception of pain. If a bhikṣu extinguishes this contact of pain, having extinguished this contact of pain, if there is a perception of pain arising from the contact of pain, that also ceases, stops, and is known as coolness. Bhikṣu! Because of the contact of joy, there arises the perception of joy. That perception is the perception of joy. Having perceived the perception of joy, one knows the perception of joy. If a bhikṣu extinguishes this contact of joy, having extinguished this contact of joy, if there is a perception of joy arising from the contact of joy, that also ceases, stops, and is known as coolness.

Bhikṣu! Because of the contact of sorrow, there arises the perception of sorrow. That perception is the perception of sorrow. Having perceived the perception of sorrow, one knows the perception of sorrow. If a bhikṣu extinguishes this contact of sorrow, having extinguished this contact of sorrow, if there is a perception of sorrow arising from the contact of sorrow, that also ceases, stops, and is known as coolness. Bhikṣu! Because of the contact of equanimity, there arises the perception of equanimity. That perception is the perception of equanimity. Having perceived the perception of equanimity, one knows the perception of equanimity. If a bhikṣu extinguishes this contact of equanimity, having extinguished this contact of equanimity, if there is a perception of equanimity arising from the contact of equanimity, that also ceases, stops, and is known as coolness. Bhikṣu! Because of various contacts, there arise various perceptions. Having extinguished various contacts, various perceptions also cease. He knows that this perception arises from contact, that contact is the root of contact, the practice of contact, arising from contact, with contact as the foremost, and based on contact.

Bhikṣu! It is like a fire-drill, because of the friction of the drill and the person's effort, fire is produced. Bhikṣu! Various forests and trees are separated and scattered. If fire is produced from them, the fire is hotter than the wood. When it completely ceases and stops, the wood becomes cool. In the same way, bhikṣu! Because of various contacts, there arise various perceptions. When various contacts cease, various perceptions also cease. He knows that this perception arises from contact, that contact is the root of contact, the practice of contact, arising from contact, with contact as the foremost, and based on contact. If a bhikṣu is not attached to these three perceptions and is liberated, then that bhikṣu only remains in equanimity, which is extremely pure. Bhikṣu! That bhikṣu thinks: 'I move this pure equanimity into the immeasurable space, cultivate this mind, rely on it, abide in it, establish it, take it as an object, and bind it to it. I move this pure equanimity into the immeasurable consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception, cultivate this mind, rely on it, abide in it, establish it, take it as an object, and bind it to it.'

Bhikṣu! It is like a skilled goldsmith who burns gold in a fire, forges it to be extremely thin, and repeatedly adds fire to refine it, making it extremely soft and radiant. Bhikṣu! This gold, when repeatedly refined by the goldsmith in a fire, is made extremely soft and radiant. Then the goldsmith can make whatever he wishes, such as silk brocade, new clothes, finger rings, bracelets, necklaces, and jeweled garlands. In the same way, bhikṣu! That bhikṣu thinks: 'I move this pure equanimity into the immeasurable space, cultivate this mind, rely on it, abide in it, establish it, take it as an object, and bind it to it. I move this pure equanimity into the immeasurable consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception, cultivate this mind, rely on it, abide in it, establish it, take it as an object, and bind it to it.'

That bhikṣu further thinks: 'My pure equanimity relies on the immeasurable space, therefore it is conditioned. If it is conditioned, then it is impermanent. If it is impermanent, then it is suffering. If it is suffering, then I know suffering. Knowing suffering, I will not move from here to enter the immeasurable space. My pure equanimity relies on the immeasurable consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception, therefore it is conditioned. If it is conditioned, then it is impermanent. If it is impermanent, then it is suffering. If it is suffering, then I know suffering. Knowing suffering, I will not move from here to enter the immeasurable consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception.' Bhikṣu! If a bhikṣu observes these four places with wisdom, knows them as they truly are, and does not accomplish them, does not move into them, then at that time he is not conditioned, does not think of existence or non-existence. He knows the last perception of the body, knows the last perception of the body, knows the last perception of life, knows the last perception of life, and when the body perishes and life ends, the end of life, all perceptions cease and stop, and he knows the end of cold.

Bhikṣu! It is like a burning lamp, which depends on oil and wick. If no one adds more oil and continues the wick, then the previous one will be extinguished and not continue. In the same way, bhikṣu! The last perception of the body knows the last perception of the body, the last perception of life knows the last perception of life, when the body perishes and life ends, the end of life, all perceptions cease and stop, and he knows the end of cold. Bhikṣu! This is called the first true wisdom of a bhikṣu, namely, the ultimate cessation, the bhikṣu who has exhausted the taints accomplishes it, and accomplishes the first true wisdom. Bhikṣu! This liberation abides in true reality, and does not move. True reality means according to the Dharma. False speech means false Dharma. Bhikṣu! Accomplishes that first true reality.

Bhikṣu! That bhikṣu, if he has enemies, at that time lets go, spits out, liberates, and extinguishes them. Bhikṣu! This is called the first true wisdom of a bhikṣu, namely, the ultimate cessation of all worldly things, without desire, extinction, cessation, and stopping. Bhikṣu! Accomplishes it, and accomplishes the first true wisdom. Bhikṣu! That bhikṣu's mind is defiled by desire, anger, and delusion, and cannot be liberated. Bhikṣu! All desire, anger, and delusion are exhausted, without desire, extinction, cessation, and stopping, and attains the first cessation. Bhikṣu! Accomplishes it, and accomplishes the first cessation.

"Bhikṣu! I is self-elevation, I will be is also self-elevation, I will not be is also self-elevation, I will have form is also self-elevation, I will have formless is also self-elevation, I will not have form and not formless is also self-elevation, I will have perception is also self-elevation, I will have no perception is also self-elevation, I will not have perception and not no perception is also self-elevation. This is arrogance, this is pride, this is indulgence. Bhikṣu! If there is no all this self-elevation, arrogance, pride, and indulgence, the mind is called cessation. Bhikṣu! If the mind ceases, then there is no hatred, no sorrow, no toil, no fear. Why? Because that bhikṣu accomplishes the Dharma, and there is no more hatred to be spoken of. If there is no hatred, then there is no sorrow, no sorrow, then no toil, no toil, then no fear. Because of no fear, one should attain parinirvāṇa, with birth ended, the holy life established, what was to be done is done, no more future lives, knowing it as it really is."

Having spoken this Dharma, the Venerable Phālguna Sālī was far from defilements and impurities, and the Dharma eye was born. Then the Venerable Phālguna Sālī saw the Dharma, attained the Dharma, realized the pure Dharma, cut off doubts, crossed over perplexity, had no other masters, did not depend on others, was without hesitation, had attained the fruit of realization, and attained fearlessness in the World-Honored One's Dharma. He then rose from his seat, bowed his head at the Buddha's feet, and said: "World-Honored One! I repent. Well-Gone One! I confess. Like a fool, like a fool, like one who is not settled, like one who does not understand well, not recognizing good fields, I was unable to know myself. Why is that? Because I called the Tathāgata, the Arhat, the Perfectly Enlightened One my lord. May the World-Honored One please allow me to repent. Having repented, I will not do it again in the future."

The World-Honored One said: "Bhikṣu! You are indeed foolish, you are indeed unsettled, you do not understand well, to call the Tathāgata, the Arhat, the Perfectly Enlightened One your lord. Bhikṣu! If you can repent, see, confess, and guard against doing it again, then in the noble Dharma and Vinaya, it will be beneficial and not harmful. That is, to be able to repent, see, confess, and guard against doing it again."

The Buddha spoke thus. The Venerable Phālguna Sālī, having heard the Buddha's words, rejoiced and upheld them.