Connected Discourses on Elements

1At Sāvatthı̄. “Bhikkhus, I will teach you the diversity of elements. ²²³ Spk: Diversity of elements: the diversified intrinsic nature of phenomena, which gain the name “elements” in the sense that they have an intrinsic nature consisting in their emptiness and absence of a being (nissattaṭṭha-suññataṭṭhasaṅkhātena sabhāvaṭṭhena dhātū ti laddhanāmānaṁ dhammānaṁ nānāsabhāvo dhātunānattaṁ). Listen to that and attend closely, I will speak.”

2“Yes, venerable sir,” those bhikkhus replied. The Blessed One said this:

3“And what, bhikkhus, is the diversity of elements? The eye element, form element, eye-consciousness element; the ear element, sound element, ear-consciousness element; the nose element, odour element, nose-consciousness element; the tongue element, taste element, tongue-consciousness element; the body element, tactile-object element, body-consciousness element; the mind element, mental-phenomena element, mind-consciousness element. This, bhikkhus, is called the diversity of elements.”²²⁴ Spk: The eye element is eye-sensitivity (cakkhupasāda), the form element is the form object; the eye-consciousness element is the mind based on eye-sensitivity (cakkhupasādavatthukaṁ cittaṁ). The other four sense elements, their objects, and states of consciousness are explained in the same way, with the appropriate changes. The mind element (manodhātu) is the threefold mind element [Spk-pṭ: the two receiving (sampaṭicchana) mind elements and the functional mind element [= the five-door adverting citta]. The mental-phenomena element (dhammadhātu) is the three aggregates—feeling, (perception, and volitional formations)—subtle form, and Nibbāna. The mind-consciousness element is all mind-consciousness [Spk-pṭ: of seventy-six types]. Precise formal definitions of the elements are not to be found in the Nikāyas. Perhaps the oldest canonical source for the definitions of the eighteen elements is Vibh 87-90. This comes in the Abhidhamma-bhājaniya only, which implies that the compilers of Vibh considered the eighteen elements a proper Abhidhamma category rather than one pertaining to the suttas. Discussion from the commentarial standpoint is at Vism 484-90 (Ppn 15:17-43) and Vibh-a 76-82.
The “sensitivities” (pasāda) are types of material phenomena, located in the gross sense organs, that are especially receptive to the appropriate types of sense objects. Both Vibh-a and Vism frame their explanations on the basis of the Abhidhamma theory of the cognitive process, which, though articulated as such only in the commentaries, already seems to underlie the classification of cittas in the Abhidhamma Piṭaka. This scheme, however, is clearly later than the Nikāyas, and Spk’s attempts to reconcile the two standpoints sometimes seems contrived.
The five types of sense consciousness are the cittas that exercise the rudimentary function of bare cognition of the sense object. Of the three mind elements, the “functional” (kiriya) is the first citta in the process, which merely adverts to the object, and hence is called the five-door adverting consciousness (pañcadvārāvajjana-citta). This is followed by the appropriate sense consciousness (eye-consciousness, etc.), a kammically resultant citta which may be either wholesome-resultant or unwholesome-resultant; hence the fivefold sense consciousness becomes tenfold. Next comes the receiving consciousness (sampaṭicchana-citta), which “picks up” the object for further scrutiny; this is a “mind element” and is either wholesome-resultant or unwholesome-resultant. Following this, an investigating consciousness (santīraṇa-citta) arises, a wholesome-resultant or unwholesome-resultant citta which investigates the object; then a determining consciousness (votthapana-citta), a functional citta which defines the object; and then comes a string of cittas called javana, which constitute either a wholesome or an unwholesome response to the object (or, in the case of the arahant, a merely “functional” response). This may be followed by a registration consciousness (tadārammaṇa), a resultant citta which records the impression of the object on the mental continuum. All the cittas from the investigating consciousness onwards are mind-consciousness element, which is of seventy-six types. In the mind door the process is somewhat different: it begins with a mind-door adverting consciousness (manodvārāvajjana-citta ), followed immediately by the string of javanas. For details, see CMA 1:8-10, 4:1-23.
The mental-phenomena element (dhammadhātu) is not necessarily the object of mind-consciousness element, as one might suppose it to be by analogy with the other senses. Along with the object of mind-consciousness it includes all feeling, perception, and volitional factors that accompany consciousness in the process of cognition. Thus it belongs as much to the subjective pole of the cognitive act as to the objective pole. See particularly CMA, Table 7.4.

2. Diversity of Contacts

1At Sāvatthı̄. “Bhikkhus, it is in dependence on the diversity of elements that there arises the diversity of contacts. And what, bhikkhus, is the diversity of elements? The eye element, the ear element, the nose element, the tongue element, the body element, the mind element. This is called the diversity of elements.

2“And how is it, bhikkhus, that in dependence on the diversity of elements there arises the diversity of contacts? In dependence on the eye element there arises eye-contact; in dependence on the ear element there arises ear-contact; in dependence on the nose element there arises nose-contact; [141] in dependence on the tongue element there arises tongue-contact; in dependence on the body element there arises body-contact; in dependence on the mind element there arises mind-contact.²²⁵ Spk: Eye-contact, etc., are associated with eye-consciousness, etc. Mind-contact is that associated with the first javana in the mind door; therefore when it is said, in dependence on the mind element there arises mind contact, this means that the contact of the first javana arises in dependence on the functional mind-consciousness element, i.e., the mind-door adverting citta. On javana, see CMA 3:9, 4:12-16, and on the mind-door adverting citta, see CMA 1:10, 3:9.
It is in this way, bhikkhus, that in dependence on the diversity of elements there arises the diversity of contacts.”

3. Not Diversity of Contacts

1At Sāvatthı̄. “Bhikkhus, it is in dependence on the diversity of elements that there arises the diversity of contacts. The diversity of elements does not arise in dependence on the diversity of contacts.

2“And what, bhikkhus, is the diversity of elements? The eye element … the mind element. This is called the diversity of elements.

3“And how is it, bhikkhus, that in dependence on the diversity of elements there arises the diversity of contacts; that the diversity of elements does not arise in dependence on the diversity of contacts?

4“In dependence on the eye element there arises eye-contact; the eye element does not arise in dependence on eye-contact…. In dependence on the mind element there arises mind-contact; the mind element does not arise in dependence on mind-contact.²²⁶ Since, according to the Abhidhamma scheme of conditional relations, the mind element and its concomitant contact are mutually dependent, Spk is compelled to explain these terms in a way that does not place the sutta in contradiction with the Abhidhamma. Hence Spk says: “The functional mind-consciousness element with the function of adverting (i.e., the mind-door adverting citta) does not arise in dependence on the contact associated with the first javana in the mind door (which occurs subsequent to it).” It is in this way, bhikkhus, that in dependence on the diversity of elements there arises the diversity of contacts; that the diversity of elements does not arise in dependence on the diversity of contacts.”

4. Diversity of Feelings (1)

1At Sāvatthı̄. “Bhikkhus, it is in dependence on the diversity of elements that there arises the diversity of contacts; in dependence on the diversity of contacts that there arises the diversity of feelings.

2“And what, bhikkhus, is the diversity of elements? [142] The eye element ... the mind element. This is called the diversity of elements.

3“And how is it, bhikkhus, that in dependence on the diversity of elements there arises the diversity of contacts; that in dependence on the diversity of contacts there arises the diversity of feelings? In dependence on the eye element there arises eye-contact; in dependence on eye-contact there arises feeling born of eye-contact. In dependence on the ear element there arises ear-contact; in dependence on ear-contact there arises feeling born of ear-contact. In dependence on the nose element there arises nose-contact; in dependence on nose-contact there arises feeling born of nose-contact. In dependence on the tongue element there arises tongue-contact; in dependence on tongue-contact there arises feeling born of tongue-contact. In dependence on the body element there arises body-contact; in dependence on body-contact there arises feeling born of body-contact. In dependence on the mind element there arises mind-contact; in dependence on mind-contact there arises feeling born of mind-contact.

4“It is in this way, bhikkhus, that in dependence on the diversity of elements there arises the diversity of contacts; that in dependence on the diversity of contacts there arises the diversity of feelings.”

5. Diversity of Feelings (2)

1At Sāvatthı̄. “Bhikkhus, it is in dependence on the diversity of elements that there arises the diversity of contacts; in dependence on the diversity of contacts that there arises the diversity of feelings. The diversity of contacts does not arise in dependence on the diversity of feelings; the diversity of elements does not arise in dependence on the diversity of contacts.

2“And what, bhikkhus, is the diversity of elements? The eye element … the mind element. This is called the diversity of elements.

3“And how is it, bhikkhus, that in dependence on the diversity of elements there arises the diversity of contacts; that in dependence on the diversity of contacts there arises the diversity of feelings? That the diversity of contacts does not arise in dependence on the diversity of feelings; that the diversity of elements does not arise in dependence on the diversity of contacts?

4“In dependence on the eye element there arises eye-contact; in dependence on eye-contact there arises feeling born of eye-contact. Eye-contact does not arise in dependence on feeling born of eye-contact; [143] the eye element does not arise in dependence on eye-contact…. In dependence on the mind element there arises mind-contact; in dependence on mind-contact there arises feeling born of mind-contact. Mind-contact does not arise in dependence on feeling born of mind-contact; the mind element does not arise in dependence on mind-contact.

5“It is in this way, bhikkhus, that in dependence on the diversity of elements there arises the diversity of contacts … the diversity of elements does not arise in dependence on the diversity of contacts.”

(External Pentad)

6. Diversity of External Elements

1At Sāvatthı̄. “Bhikkhus, I will teach you the diversity of elements. Listen to that and attend closely, I will speak….

2“And what, bhikkhus, is the diversity of elements? The form element, the sound element, the odour element, the taste element, the tactile-object element, the mental-phenomena element. This, bhikkhus, is called the diversity of elements.”

7. Diversity of Perceptions

1At Sāvatthı̄. “Bhikkhus, it is in dependence on the diversity of elements that there arises the diversity of perceptions; in dependence on the diversity of perceptions that there arises the diversity of intentions; in dependence on the diversity of intentions that there arises the diversity of desires; in dependence on the diversity of desires that there arises the diversity of passions; in dependence on the diversity of passions that there arises the diversity of quests.

2“And what, bhikkhus, is the diversity of elements? The form element ... the mental-phenomena element. This, bhikkhus, is called the diversity of elements. [144]

3“And how is it, bhikkhus, that in dependence on the diversity of elements there arises the diversity of perceptions … that in dependence on the diversity of passions there arises the diversity of quests?

4“In dependence on the form element there arises perception of form; in dependence on perception of form there arises intention regarding form; in dependence on intention regarding form there arises desire for form; in dependence on desire for form there arises passion for form; in dependence on passion for form there arises the quest for form....²²⁷ Spk: Perception of form (rūpasaññā): the perception associated with eye-consciousness. Intention regarding form (rūpasaṅkappa ): the intention associated with three cittas—the receiving, (investigating, and determining cittas). Desire for form (rūpacchanda): desire in the sense of desirousness for form. Passion for form (rūpapariḷāha): passion (lit. “fever”) in the sense of a burning in regard to form [Spk-pṭ: for the fire of lust, etc., has the function of “burning up” its own support]. The quest for form (rūpapariyesanā): searching in order to obtain that form, having taken along one’s friends and comrades. Passion and the quest are found in different javana processes (so that passion can become an antecedent condition for the quest).

5“In dependence on the mental-phenomena element there arises perception of mental phenomena; in dependence on perception of mental phenomena there arises intention regarding mental phenomena; in dependence on intention regarding mental phenomena there arises desire for mental phenomena; in dependence on desire for mental phenomena there arises passion for mental phenomena; in dependence on passion for mental phenomena there arises the quest for mental phenomena.

6“It is in this way, bhikkhus, that in dependence on the diversity of elements there arises the diversity of perceptions … that in dependence on the diversity of passions there arises the diversity of quests.”

8. Not Diversity of Quests

1At Sāvatthı̄. “Bhikkhus, it is in dependence on the diversity of elements that there arises the diversity of perceptions … (as in preceding sutta) ... in dependence on the diversity of passions that there arises the diversity of quests. The diversity of passions does not arise in dependence on the diversity of quests; [145] the diversity of desires does not arise in dependence on the diversity of passions; the diversity of intentions does not arise in dependence on the diversity of desires; the diversity of perceptions does not arise in dependence on the diversity of intentions; the diversity of elements does not arise in dependence on the diversity of perceptions.²²⁸ Ee should be corrected to read: no saṅkappanānattaṁ paṭicca uppajjati saññānānattaṁ; no saññānānattaṁ paṭicca uppajjati dhātunānattaṁ.

2“And what, bhikkhus, is the diversity of elements? The form element ... the mental-phenomena element. This, bhikkhus, is called the diversity of elements.

3“And how is it, bhikkhus, that in dependence on the diversity of elements there arises the diversity of perceptions … that in dependence on the diversity of passions there arises the diversity of quests? That the diversity of passions does not arise in dependence on the diversity of quests ... that the diversity of elements does not arise in dependence on the diversity of perceptions?

4“In dependence on the form element there arises perception of form; [… in dependence on passion for form there arises the quest for form. Passion for form does not arise in dependence on the quest for form; desire for form does not arise in dependence on passion for form; intention regarding form does not arise in dependence on desire for form; perception of form does not arise in dependence on intention regarding form; the form element does not arise in dependence on perception of form.] ... ²²⁹ Text enclosed in brackets is found in Ee and Se, but without the elision. Se further develops the pattern for the sound element, while Be proceeds directly from rūpadhātuṁ bhikkhave paṭicca uppajjati rūpasaññā to dhammadhātuṁ paṭicca uppajjati dhammasaññā and develops the pattern for the mental-phenomena element alone.

5“In dependence on the mental-phenomena element there arises perception of mental phenomena; [146] … in dependence on passion for mental phenomena there arises the quest for mental phenomena. Passion for mental phenomena does not arise in dependence on the quest for mental phenomena … the mental-phenomena element does not arise in dependence on perception of mental phenomena.

6“It is in this way, bhikkhus, that in dependence on the diversity of elements there arises the diversity of perceptions … that in dependence on the diversity of passions there arises the diversity of quests. That the diversity of passions does not arise in dependence on the diversity of quests ... that the diversity of elements does not arise in dependence on the diversity of perceptions.”

9. Diversity of External Contacts (1)

1At Sāvatthı̄. “Bhikkhus, it is in dependence on the diversity of elements that there arises the diversity of perceptions; in dependence on the diversity of perceptions that there arises the diversity of intentions; in dependence on the diversity of intentions that there arises the diversity of contacts; in dependence on the diversity of contacts that there arises the diversity of feelings; in dependence on the diversity of feelings that there arises the diversity of desires; in dependence on the diversity of desires that there arises the diversity of passions; in dependence on the diversity of passions that there arises the diversity of quests; in dependence on the diversity of quests that there arises the diversity of gains.²³⁰ This attempt to combine into one series the discrete sequences beginning with contact and perception leads to some strange incongruities, which become even more bizarre among the negations of the following sutta. Elsewhere contact is said to be the condition for the manifestation of the aggregates of feeling, perception, and volitional formations (e.g., at 22:82 (III 101,33-102,2), and see 35:93 (IV 68,15-16)); yet here contact and feeling are said to be dependent on perception and intention. Neither Spk nor Spk-pṭ shows any signs of uneasiness over the discrepancies nor tries to justify them. At MN I 111,35-112,13 a sequence of mental phenomena is given as follows: contact > feeling > perception > thought > conceptual proliferation > obsession by perceptions and notions arisen from proliferation. The texts often treat thought (vitakka) as identical with intention (saṅkappa ); proliferation (papañca) includes craving (taṇhā), which is synonymous with desire (chanda); and obsession (samudācāra) may comprise passions and quests, etc. This would then give us a more cogent version of the series. Spk does in fact refer to one elder, Uruvelāyavāsī Cūḷatissa Thera, who said: “Although the Blessed One inserted contact and feeling in the middle of the text, having turned the text back (pāḷiṁ pana parivaṭṭetvā) we get: perception, intention, desire, passion, quest, and gain in regard to the stated object (form, etc.), ‘gain of form’ being the object gained together with craving; then there is contact as the (mental) contact with the object gained and feeling as the experiencing of the object. In such a way this pair—contact with form and feeling—is found.”
Spk continues on its own: “And here, perception, intention, contact, feeling, and desire are found both in the same javana process and in different javana processes, while passion, quest, and gain are found only in different javana processes.”

2“And what, bhikkhus, is the diversity of elements? The form element ... the mental-phenomena element. This, bhikkhus, is called the diversity of elements.

3“And how is it, bhikkhus, that in dependence on the diversity of elements [147] there arises the diversity of perceptions … that in dependence on the diversity of quests there arises the diversity of gains?

4“In dependence on the form element there arises perception of form; in dependence on perception of form there arises intention regarding form; in dependence on intention regarding form there arises contact with form; in dependence on contact with form there arises feeling born of contact with form; in dependence on feeling born of contact with form there arises desire for form; in dependence on desire for form there arises passion for form; in dependence on passion for form there arises the quest for form; in dependence on the quest for form there arises the gain of form….

5“In dependence on the mental-phenomena element there arises perception of mental phenomena; in dependence on perception of mental phenomena there arises intention regarding mental phenomena … contact with mental phenomena … feeling born of contact with mental phenomena … desire for mental phenomena … passion for mental phenomena … the quest for mental phenomena; in dependence on the quest for mental phenomena there arises the gain of mental phenomena.

6“It is in this way, bhikkhus, that in dependence on the diversity of elements there arises the diversity of perceptions … that in dependence on the diversity of quests there arises the diversity of gains.”

10. Diversity of External Contacts (2)

1At Sāvatthı̄. “Bhikkhus, it is in dependence on the diversity of elements that there arises the diversity of perceptions … [148] (as in the preceding sutta) … in dependence on the diversity of quests that there arises the diversity of gains. The diversity of quests does not arise in dependence on the diversity of gains; the diversity of passions does not arise in dependence on the diversity of quests ... the diversity of elements does not arise in dependence on the diversity of perceptions.

2“And what, bhikkhus, is the diversity of elements? The form element ... the mental-phenomena element. This, bhikkhus, is called the diversity of elements.

3“And how is it, bhikkhus, that in dependence on the diversity of elements there arises the diversity of perceptions … that in dependence on the diversity of quests there arises the diversity of gains? That the diversity of quests does not arise in dependence on the diversity of gains ... that the diversity of elements does not arise in dependence on the diversity of perceptions?

4“In dependence on the form element there arises perception of form ... in dependence on the mental-phenomena element there arises perception of mental phenomena … in dependence on the quest for mental phenomena there arises the gain of mental phenomena. The quest for mental phenomena does not arise in dependence on the gain of mental phenomena; passion for mental phenomena does not arise in dependence on the quest for mental phenomena; [149] desire for mental phenomena does not arise in dependence on passion for mental phenomena; feeling born of contact with mental phenomena does not arise in dependence on desire for mental phenomena; contact with mental phenomena does not arise in dependence on feeling born of contact with mental phenomena; intention regarding mental phenomena does not arise in dependence on contact with mental phenomena; perception of mental phenomena does not arise in dependence on intention regarding mental phenomena; the mental-phenomena element does not arise in dependence on perception of mental phenomena.

5“It is in this way, bhikkhus, that in dependence on the diversity of elements there arises the diversity of perceptions … that in dependence on the diversity of quests there arises the diversity of gains; that the diversity of quests does not arise in dependence on the diversity of gains ... that the diversity of elements does not arise in dependence on the diversity of perceptions.”

1At Sāvatthı̄. [150] “Bhikkhus, there are these seven elements. What seven? The light element, the beauty element, the base of the infinity of space element, the base of the infinity of consciousness element, the base of nothingness element, the base of neither-perception-nor-nonperception element, the cessation of perception and feeling element. These are the seven elements.”²³¹ Spk: The light element (ābhādhātu) is a name for the jhāna together with its object, that is, light (āloka) and the jhāna arisen after doing the preparatory work on the light-kasiṇa. The beauty element (subhadhātu) is just the jhāna together with its object, namely, the jhāna arisen on the basis of a beautiful kasiṇa. The others are self-explanatory.

2When this was said, a certain bhikkhu asked the Blessed One: “Venerable sir, as to the light element ... the cessation of perception and feeling element: in dependence on what are these elements discerned?”

3“Bhikkhu, the light element is discerned in dependence on darkness. The beauty element is discerned in dependence on foulness. The base of the infinity of space element is discerned in dependence on form. The base of the infinity of consciousness element is discerned in dependence on the base of the infinity of space. The base of nothingness element is discerned in dependence on the base of the infinity of consciousness. The base of neither-perception-nor-nonperception element is discerned in dependence on the base of nothingness. The cessation of perception and feeling element is discerned in dependence on cessation.”²³² Spk: The light element is discerned in dependence on darkness: for darkness is delimited by (contrasted with) light, and light by darkness. Similarly, foulness is delimited by (contrasted with) beauty, and beauty by foulness. In dependence on form: in dependence on a form-sphere meditative attainment. For when one has a form-sphere attainment one can overcome form or attain the base of the infinity of space. In dependence on cessation (nirodhaṁ paṭicca): in dependence on the reflectively induced nonoccurrence (paṭisaṅkhā-appavatti) of the four (mental) aggregates. For the attainment of cessation is discerned in dependence on the cessation of the aggregates, not on their occurrence. And here it is just the cessation of the four aggregates that should be understood as “the attainment of cessation.” “But, venerable sir, as to the light element ... the cessation of perception and feeling element: how is the attainment of these elements to be attained?”

4“The light element, the beauty element, the base of the infinity of space element, the base of the infinity of consciousness element, [151] and the base of nothingness element: these elements are to be attained as attainments with perception. The base of neither-perception-nor-nonperception element: this element is to be attained as an attainment with a residue of formations.²³³ Spk: An attainment with a residue of formations (saṅkhārā-vasesasamāpatti ): because of a residue of subtle formations. According to Vism 337-38 (Ppn 10:47-54), in this attainment perception and the other mental factors are present merely in a subtle residual mode and thus cannot perform their decisive functions; hence the ambivalence in the name. The cessation of perception and feeling element: this element is to be attained as an attainment of cessation.”

12. With a Source

1At Sāvatthı̄. “Bhikkhus, sensual thought arises with a source, not without a source; thought of ill will arises with a source, not without a source; thought of harming arises with a source, not without a source. And how is this so?

2“In dependence on the sensuality element there arises sensual perception;²³⁴ Spk: The sensuality element (kāmadhātu) is sensual thought, all sense-sphere phenomena in general, and in particular everything unwholesome except the ill-will element and the harmfulness element, which are mentioned separately here. Sensual perception arises in dependence on the sensuality element either by taking it as an object or by way of association (i.e., when sensual perception is associated with sensual thought in the same citta). All these elements are defined at Vibh 86-87, quoted by Spk. Vibh-a 74 correlates sensual thought with sensuality as defilement (kilesakāma) and sense-sphere phenomena with sensuality as sensual objects (vatthukāma). Sensual intention arises in dependence on sensual perception by way either of association or decisive support. (Association condition (sampayutta-paccaya) is a relation between simultaneous mental phenomena; decisive-support condition (upanissaya-paccaya) is a relation between a cause and effect separated in time.)
in dependence on sensual perception there arises sensual intention; in dependence on sensual intention there arises sensual desire; in dependence on sensual desire there arises sensual passion; in dependence on sensual passion there arises a sensual quest. Engaged in a sensual quest, the uninstructed worldling conducts himself wrongly in three ways—with body, speech, and mind.

3“In dependence on the ill will element there arises perception of ill will;²³⁵ Spk: The ill will element (byāpādadhātu) is thought of ill will or ill will itself [Spk-pṭ: i.e., hatred (dosa)]. Note that the commentaries, following the Abhidhamma’s systematic treatment of the Buddha’s teaching, differentiate between ill will and thought of ill will. The two are distinct mental constituents (cetasikā dhammā), the former being a mode of the unwholesome mental factor hatred (dosa), the latter the thought (vitakka) associated with that mental factor. Similarly with harmfulness, etc. in dependence on perception of ill will there arises intention of ill will; in dependence on intention of ill will there arises desire [driven by] ill will; in dependence on desire [driven by] ill will there arises passion [driven by] ill will; in dependence on passion [driven by] ill will there arises a quest [driven by] ill will. Engaged in a quest [driven by] ill will, the uninstructed worldling conducts himself wrongly in three ways—with body, speech, and mind.

4“In dependence on the harmfulness element there arises perception of harming;²³⁶ Spk: The harmfulness element (vihiṁsādhātu) is thought of harmfulness and harmfulness itself. Vibh 86 explains the harmfulness element as injuring beings in various ways. in dependence on perception of harming there arises intention to harm; in dependence on intention to harm there arises desire to harm; in dependence on desire to harm there arises passion to harm; in dependence on passion to harm there arises a quest to harm. Engaged in a quest to harm, [152] the uninstructed worldling conducts himself wrongly in three ways—with body, speech, and mind.

5“Suppose, bhikkhus, a man would drop a blazing grass torch into a thicket of dry grass. If he does not quickly extinguish it with his hands and feet, the creatures living in the grass and wood will meet with calamity and disaster. So too, if any ascetic or brahmin does not quickly abandon, dispel, obliterate, and annihilate the unrighteous perceptions that have arisen in him, he dwells in suffering in this very life, with vexation, despair, and fever; and with the breakup of the body, after death, a bad destination may be expected for him.

6“Bhikkhus, thought of renunciation arises with a source, not without a source; thought of non-ill will arises with a source, not without a source; thought of harmlessness arises with a source, not without a source. And how is this so?

7“In dependence on the renunciation element there arises perception of renunciation;²³⁷ Spk: The renunciation element (nekkhammadhātu) is thought of renunciation and all wholesome states except the other two elements, which are to be explained separately. Perception of renunciation arises in dependence on the renunciation element by way of such conditions as conascence (sahajātapaccaya), etc. in dependence on perception of renunciation there arises intention of renunciation; in dependence on intention of renunciation there arises desire for renunciation; in dependence on desire for renunciation there arises passion for renunciation; in dependence on passion for renunciation there arises a quest for renunciation. Engaged in a quest for renunciation, the instructed noble disciple conducts himself rightly in three ways—with body, speech, and mind.

8“In dependence on the non-ill will element there arises perception of non-ill will;²³⁸ Spk: The non-ill will element (abyāpādadhātu) is thought of non-ill will and non-ill will itself, i.e., lovingkindness towards beings. in dependence on perception of non-ill will there arises intention of non-ill will; in dependence on intention of non-ill will there arises desire [guided by] non-ill will; in dependence on desire [guided by] non-ill will there arises passion [guided by] non-ill will; in dependence on passion [guided by] non-ill will there arises a quest [guided by] non-ill will. Engaged in a quest [guided by] non-ill will, the instructed noble disciple conducts himself rightly in three ways—with body, speech, and mind.

9“In dependence on the harmlessness element there arises perception of harmlessness;²³⁹ Spk: The harmlessness element (avihiṁsādhātu) is thought of harmlessness and compassion. [153] in dependence on perception of harmlessness there arises intention of harmlessness; in dependence on intention of harmlessness there arises desire for harmlessness; in dependence on desire for harmlessness there arises passion for harmlessness; in dependence on passion for harmlessness there arises a quest for harmlessness. Engaged in a quest for harmlessness, the instructed noble disciple conducts himself rightly in three ways—with body, speech, and mind.

10“Suppose, bhikkhus, a man would drop a blazing grass torch into a thicket of dry grass. If he quickly extinguishes it with his hands and feet, the creatures living in the grass and wood will not meet with calamity and disaster. So too, if any ascetic or brahmin quickly abandons, dispels, obliterates, and annihilates the unrighteous perceptions that have arisen in him, he dwells happily in this very life, without vexation, despair, and fever; and with the breakup of the body, after death, a good destination may be expected for him.”

13. The Brick Hall

1On one occasion the Blessed One was dwelling at Ñātika in the Brick Hall. There the Blessed One addressed the bhikkhus thus: “Bhikkhus!”

2“Venerable sir!” those bhikkhus replied. The Blessed One said this:

3“Bhikkhus, in dependence on an element there arises a perception, there arises a view, there arises a thought.”²⁴⁰ Spk: From this point on the word “element” means inclination (ajjhāsaya).

4When this was said, the Venerable Saddha Kaccāyana said to the Blessed One: “Venerable sir, when, in regard to those who are not perfectly enlightened, the view arises, ‘These are Perfectly Enlightened Ones,’ in dependence on what is this view discerned?” ²⁴¹ The name of the bhikkhu is given as in Ee. Be and Se cite it simply as Kaccāna, and Se notes a v.l., Sandha Kaccāyana. At 44:11 a Sabhiya Kaccāna is mentioned, also at the Brick Hall in Ñātika, and the two may be the same person. Spk explains his question in two ways: (i) “Why does the view arise in the six (rival) teachers who are not perfectly enlightened, ‘We are Perfectly Enlightened Ones’?” (ii) “Why does the view arise in their disciples in regard to (their teachers) who are not perfectly enlightened, ‘They are Perfectly Enlightened Ones’?” Ee sammāsambuddho ti should be amended to sammāsambuddhā ti.

5“Mighty, Kaccāyana, is this element, the element of ignorance. [154] In dependence on an inferior element, Kaccāyana, there arises an inferior perception, an inferior view, inferior thought, inferior volition, inferior longing, an inferior wish, an inferior person, inferior speech. He explains, teaches, proclaims, establishes, discloses, analyses, and elucidates the inferior. His rebirth, I say, is inferior.

6“In dependence on a middling element, Kaccāyana, there arises a middling perception, a middling view, middling thought, middling volition, middling longing, a middling wish, a middling person, middling speech. He explains, teaches, proclaims, establishes, discloses, analyses, and elucidates the middling. His rebirth, I say, is middling.

7“In dependence on a superior element, Kaccāyana, there arises a superior perception, a superior view, superior thought, superior volition, superior longing, a superior wish, a superior person, superior speech. He explains, teaches, proclaims, establishes, discloses, analyses, and elucidates the superior. His rebirth, I say, is superior.”

14. Inferior Disposition

1At Sāvatthı̄. “Bhikkhus, it is by way of elements that beings come together and unite. Those of an inferior disposition come together and unite with those of an inferior disposition; those of a good disposition come together and unite with those of a good disposition. ²⁴² The contrast is between hīnādhimuttikā and kalyāṇādhimuttikā. Spk glosses adhimuttikā with ajjhāsayā, “inclination.” In the past, by way of elements, beings came together and united…. In the future, too, by way of elements, beings will come together and unite…. [155] Now too, at present, by way of elements, beings come together and unite. Those of an inferior disposition come together and unite with those of an inferior disposition; those of a good disposition come together and unite with those of a good disposition.”

15. Walking Back and Forth

1On one occasion the Blessed One was dwelling at Rājagaha on Mount Vulture Peak. Now on that occasion, not far from the Blessed One, the Venerable Sāriputta was walking back and forth with a number of bhikkhus; the Venerable Mahāmoggallāna … the Venerable Mahākassapa … the Venerable Anuruddha … the Venerable Puṇṇa Mantāniputta … the Venerable Upāli … the Venerable Ānanda was walking back and forth with a number of bhikkhus. And not far from the Blessed One, Devadatta too was walking back and forth with a number of bhikkhus.

2Then the Blessed One addressed the bhikkhus thus: “Bhikkhus, do you see Sāriputta walking back and forth with a number of bhikkhus?”²⁴³ Sāriputta, as the bhikkhu disciple foremost in wisdom, attracted bhikkhus who were likewise of great wisdom. All the other disciples mentioned below attract pupils who share their specialty.

3“Yes, venerable sir.”

4“All those bhikkhus are of great wisdom. Do you see Moggallāna walking back and forth with a number of bhikkhus?”

5“Yes, venerable sir.”

6“All those bhikkhus have great spiritual power. Do you see Kassapa walking back and forth with a number of bhikkhus?” [156]

7“Yes, venerable sir.”

8“All those bhikkhus are proponents of the ascetic practices. Do you see Anuruddha walking back and forth with a number of bhikkhus?”

9“Yes, venerable sir.”

10“All those bhikkhus possess the divine eye. Do you see Puṇṇa Mantāniputta walking back and forth with a number of bhikkhus?”

11“Yes, venerable sir.”

12“All those bhikkhus are speakers on the Dhamma. Do you see Upāli walking back and forth with a number of bhikkhus?”

13“Yes, venerable sir.”

14“All those bhikkhus are upholders of the Discipline. Do you see Ānanda walking back and forth with a number of bhikkhus?”

15“Yes, venerable sir.”

16“All those bhikkhus are highly learned. Do you see Devadatta walking back and forth with a number of bhikkhus?”

17“Yes, venerable sir.”

18“All those bhikkhus have evil wishes.

19“Bhikkhus, it is by way of elements that beings come together and unite. Those of an inferior disposition come together and unite with those of an inferior disposition; those of a good disposition come together and unite with those of a good disposition. In the past they did so, in the future they will do so, [157] and now at present they do so too.”

16. With Verses

1At Sāvatthı̄.²⁴⁴ This sutta, including the verses, is at It 70-71. The verses alone, excluding the first two pādas, are at Th 147-48. “Bhikkhus, it is by way of elements that beings come together and unite: those of an inferior disposition come together and unite with those of an inferior disposition. In the past they did so, in the future they will do so, and now at present they do so too.

2“Just as excrement comes together and unites with excrement, urine with urine, spittle with spittle, pus with pus, and blood with blood, so too, bhikkhus, it is by way of elements that beings come together and unite: those of an inferior disposition come together and unite with those of an inferior disposition. In the past they did so, in the future they will do so, and now at present they do so too. [158]

3“Bhikkhus, it is by way of elements that beings come together and unite: those of a good disposition come together and unite with those of a good disposition. In the past they did so, in the future they will do so, and now at present they do so too.

4“Just as milk comes together and unites with milk, oil with oil, ghee with ghee, honey with honey, and molasses with molasses, so too, bhikkhus, it is by way of elements that beings come together and unite: those of a good disposition come together and unite with those of a good disposition. In the past they did so, in the future they will do so, and now at present they do so too.”

5This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:

6, 245
By nonassociation the woods is cut.
Just as one who has mounted a wooden plank
Would sink upon the mighty sea,
So one of virtuous living sinks
By consorting with a lethargic person.

7“Thus one should avoid such a person—
One lethargic, devoid of energy.
Keep company with the wise,
With resolute meditators,
With the noble ones who dwell secluded,
Their energy constantly aroused.” [159]

17. Lacking Faith

1At Sāvatthı̄. “Bhikkhus, it is by way of elements that beings come together and unite. Those lacking faith come together and unite with those lacking faith, the shameless with the shameless, those unafraid of wrongdoing with those unafraid of wrongdoing, the unlearned with the unlearned, the lazy with the lazy, the muddle-minded with the muddle-minded, the unwise with the unwise. In the past it was so; in the future it will be so; [160] and now too at present it is so.

2“Bhikkhus, it is by way of elements that beings come together and unite. Those having faith come together and unite with those having faith, those having a sense of shame with those having a sense of shame, those afraid of wrongdoing with those afraid of wrongdoing, the learned with the learned, the energetic with the energetic, the mindful with the mindful, the wise with the wise. In the past it was so; in the future it will be so; and now too at present it is so.”

18. Rooted in those Lacking Faith

1(As above, except that “the unconcentrated” and “the concentrated” are replaced by “the immoral” and “the virtuous,” respectively.) [167]

25. The Five Training Rules

1At Sāvatthı̄. “Bhikkhus, it is by way of elements that beings come together and unite. Those who destroy life come together and unite with those who destroy life; those who take what is not given … who engage in sexual misconduct … who speak falsehood … who indulge in wine, liquor, and intoxicants that cause negligence come together and unite with those who so indulge.

2“Those who abstain from the destruction of life come together and unite with those who abstain from the destruction of life; those who abstain from taking what is not given … from sexual misconduct ... from false speech … from wine, liquor, and intoxicants that cause negligence come together and unite with those who so abstain.”

26. Seven Courses of Kamma

1At Sāvatthı̄. “Bhikkhus, it is by way of elements that beings come together and unite. Those who destroy life come together and unite with those who destroy life; those who take what is not given … who engage in sexual misconduct … who speak falsehood … who speak divisively … who speak harshly … who indulge in idle chatter come together and unite with those who so indulge.

2“Those who abstain from the destruction of life … from taking what is not given … from sexual misconduct ... from false speech … from divisive speech … from harsh speech … from idle chatter come together and unite with those who so abstain.”

27. Ten Courses of Kamma

1At Sāvatthı̄. [168] “Bhikkhus, it is by way of elements that beings come together and unite. Those who destroy life come together and unite with those who destroy life; those ... (as above, continuing: ) … who are covetous … who bear ill will … of wrong view come together and unite with those of wrong view.

2“Those who abstain from the destruction of life ... (as above) … who are uncovetous … without ill will … of right view come together and unite with those of right view.”

28. The Eightfold Path

1At Sāvatthı̄. “Bhikkhus, it is by way of elements that beings come together and unite. Those of wrong view come together and unite with those of wrong view; those of wrong intention … wrong speech … wrong action … wrong livelihood … wrong effort … wrong mindfulness … wrong concentration come together and unite with those of wrong concentration.

2“Those of right view come together and unite with those of right view; those of right intention ... right speech ... right action ... right livelihood … right effort ... right mindfulness … right concentration come together and unite with those of right concentration.”

29. Ten Factors

1At Sāvatthı̄. “Bhikkhus, it is by way of elements that beings come together and unite. Those of wrong view ... (as above) [169] wrong concentration … wrong knowledge … wrong liberation come together and unite with those of wrong liberation.

2“Those of right view ... (as above) right concentration … right knowledge … right liberation come together and unite with those of right liberation.”²⁴⁶ Spk: Those of wrong knowledge: those endowed with wrong reviewing (micchāpaccavekkhaṇena samannāgatā). Those of wrong liberation: those who abide in an unemancipating liberation, which they assume to be wholesome liberation. Those of right knowledge: those with right reviewing. Those of right liberation: those endowed with the emancipating liberation of the fruit. Right knowledge and right liberation supplement the eight factors of the Noble Eightfold Path. They are said to be factors of the arahant (e.g., at MN III 76,8), but at 55:26 (V 384,1-12) they are also ascribed to Anāthapiṇḍika, a stream-enterer. Spk’s gloss of right knowledge as right reviewing knowledge is difficult to accept. More likely the expression refers to the full knowledge of the Four Noble Truths by means of which arahantship is gained.

1On one occasion the Blessed One was dwelling at Sāvatthı̄ in Jeta’s Grove, Anāthapiṇḍika’s Park….

2“Bhikkhus, there are these four elements. What four? The earth element, the water element, the heat element, the air element. These are the four elements.”²⁴⁷ Spk interprets each element by way of its physical characteristic or function: the earth element is the foundational element (patiṭṭhādhātu); the water element, the cohesive element (ābandhanadhātu); the fire element, the maturing element (paripācanadhātu); and the air element, the distensive element (vitthambhanadhātu). For a more detailed treatment according to the commentarial method, see Vism 364-70 (Ppn 11:85-117).

31. Before My Enlightenment

1At Sāvatthı̄. [170] “Bhikkhus, before my enlightenment, while I was still a bodhisatta, not yet perfectly enlightened, it occurred to me: ‘What is the gratification, what is the danger, what is the escape in the case of the earth element? What is the gratification, what is the danger, what is the escape in the case of the water element … the heat element ... the air element?’

2“Then, bhikkhus, it occurred to me: ‘The pleasure and joy that arise in dependence on the earth element: this is the gratification in the earth element. That the earth element is impermanent, suffering, and subject to change: this is the danger in the earth element. The removal and abandonment of desire and lust for the earth element: this is the escape from the earth element.²⁴⁸ Spk: Since it is contingent upon Nibbāna (nibbānaṁ āgamma) that desire and lust are removed and abandoned, Nibbāna is the escape from it. “‘The pleasure and joy that arise in dependence on the water element ... the heat element ... the air element: this is the gratification in the air element. That the air element is impermanent, suffering, and subject to change: this is the danger in the air element. The removal and abandonment of desire and lust for the air element: this is the escape from the air element.’²⁴⁹ Spk: In this sutta the Four Noble Truths are discussed. The gratification (assāda) in the four elements is the truth of the origin; the danger (ādīnava) is the truth of suffering; the escape (nissaraṇa) is the truth of cessation; the path that understands the escape is the truth of the path.

3“So long, bhikkhus, as I did not directly know as they really are the gratification, the danger, and the escape in the case of these four elements, I did not claim to have awakened to the unsurpassed perfect enlightenment in this world with its devas, Māra, and Brahmā, in this generation with its ascetics and brahmins, its devas and humans. But when I directly knew all this as it really is, then I claimed to have awakened to the unsurpassed perfect enlightenment in this world with ... its devas and humans. [171]

4“The knowledge and vision arose in me: ‘Unshakable is my liberation of mind;²⁵⁰ Throughout I read with Se and Ee cetovimutti as against Be vimutti. Spk: The knowledge arose, “This liberation of mine by the fruit of arahantship is unshakable.” Its unshakable-ness can be understood through the cause and through the object. It is unshakable through the cause because there can be no return of the defilements eradicated by the four paths. It is unshakable through the object because it occurs taking the unshakable state, Nibbāna, as object. this is my last birth; now there is no more renewed existence.’”

32. I Set Out

1At Sāvatthı̄. “Bhikkhus, I set out seeking the gratification in the earth element. Whatever gratification there is in the earth element—that I discovered. I have clearly seen with wisdom just how far the gratification in the earth element extends.

2“Bhikkhus, I set out seeking the danger in the earth element. Whatever danger there is in the earth element—that I discovered. I have clearly seen with wisdom just how far the danger in the earth element extends.

3“Bhikkhus, I set out seeking the escape from the earth element. Whatever escape there is from the earth element—that I discovered. I have clearly seen with wisdom just how far the escape from the earth element extends.

4“Bhikkhus, I set out seeking the gratification in … the danger in … the escape from the water element ... the heat element ... the air element. Whatever escape there is from the air element—that I discovered. I have clearly seen with wisdom just how far the escape from the earth element extends.

5“So long, bhikkhus, as I did not directly know as they really are the gratification, the danger, and the escape in the case of these four elements ... (as above) [172] … devas and humans.

6“The knowledge and vision arose in me: ‘Unshakable is my liberation of mind; this is my last birth; now there is no more renewed existence.’”

33. If There Were No

1At Sāvatthı̄. “Bhikkhus, if there were no gratification in the earth element, beings would not become enamoured with it; but because there is gratification in the earth element, beings become enamoured with it. If there were no danger in the earth element, beings would not experience revulsion towards it; but because there is danger in the earth element, beings experience revulsion towards it. If there were no escape from the earth element, beings would not escape from it; but because there is an escape from the earth element, beings escape from it.

2“Bhikkhus, if there were no gratification in the water element … in the heat element ... in the air element, beings would not become enamoured with it … [173] … but because there is an escape from the air element, beings escape from it.

3“So long, bhikkhus, as beings have not directly known as they really are the gratification as gratification, the danger as danger, and the escape as escape in the case of these four elements, they have not escaped from this world with its devas, Māra, and Brahmā, from this generation with its ascetics and brahmins, its devas and humans; they have not become detached from it, released from it, nor do they dwell with a mind rid of barriers. But when beings have directly known all this as it really is, then they have escaped from this world with its devas and humans ... they have become detached from it, released from it, and they dwell with a mind rid of barriers.”²⁵¹ Vimariyādikatena cetasā. Spk: The barriers (mariyādā) are twofold: the barriers of defilements and the barriers of the round of existence. Here, because of the abandoning of both, it is said that they dwell with a mind rid of barriers.

34. Exclusively Suffering

1At Sāvatthı̄. “Bhikkhus, if this earth element were exclusively suffering, immersed in suffering, steeped in suffering, and if it were not [also] steeped in pleasure, beings would not become enamoured with it. But because the earth element is pleasurable,²⁵² Spk: It is pleasurable in that it is a condition for pleasant feeling. immersed in pleasure, steeped in pleasure, and is not steeped [only] in suffering, beings become enamoured with it. [174]

2“Bhikkhus, if this water element were exclusively suffering … if this heat element were exclusively suffering … if this air element were exclusively suffering, immersed in suffering, steeped in suffering, and if it was not [also] steeped in pleasure, beings would not become enamoured with it. But because the air element is pleasurable, immersed in pleasure, steeped in pleasure, and is not steeped [only] in suffering, beings become enamoured with it.

3“Bhikkhus, if this earth element were exclusively pleasurable, immersed in pleasure, steeped in pleasure, and if it were not [also] steeped in suffering, beings would not experience revulsion towards it. But because the earth element is suffering, immersed in suffering, steeped in suffering, and is not steeped [only] in pleasure, beings experience revulsion towards it.

4“Bhikkhus, if this water element were exclusively pleasurable … if this heat element were exclusively pleasurable … if this air element were exclusively pleasurable, immersed in pleasure, steeped in pleasure, and if it were not [also] steeped in suffering, beings would not experience revulsion towards it. But because the air element is suffering, immersed in suffering, steeped in suffering, and is not steeped [only] in pleasure, beings experience revulsion towards it.”

35. Delight

1At Sāvatthı̄. “Bhikkhus, one who seeks delight in the earth element seeks delight in suffering. One who seeks delight in suffering, I say, is not freed from suffering. One who seeks delight in the water element … in the heat element … in the air element seeks delight in suffering. One who seeks delight in suffering, I say, is not freed from suffering. [175]

2“One who does not seek delight in the earth element ... in the air element does not seek delight in suffering. One who does not seek delight in suffering, I say, is freed from suffering.”

36. Arising

1At Sāvatthı̄. “Bhikkhus, the arising, continuation, production, and manifestation of the earth element is the arising of suffering, the continuation of disease, the manifestation of aging-and-death. ²⁵³ There is a lack of symmetry between the two clauses in this statement: the first strings together four terms: uppādo ṭhiti abhinibbatti pātubhāvo, but the sequel exemplifies only three, omitting abhinibbatti. This is done consistently whenever this “template” is applied, as at 22:30 and 35:21-22. The arising, continuation, production, and manifestation of the water element ... the heat element ... the air element is the arising of suffering, the continuation of disease, the manifestation of aging-and-death.

2“The cessation, subsiding, and passing away of the earth element … the air element is the cessation of suffering, the subsiding of disease, the passing away of aging-and-death.”

37. Ascetics and Brahmins (1)

1At Sāvatthı̄. “Bhikkhus, there are these four elements. What four? The earth element, the water element, the heat element, the air element.

2“Those ascetics or brahmins, bhikkhus, who do not understand as they really are the gratification, the danger, and the escape in the case of these four elements: [176] these I do not consider to be ascetics among ascetics or brahmins among brahmins, and these venerable ones do not, by realizing it for themselves with direct knowledge, in this very life enter and dwell in the goal of asceticism or the goal of brahminhood.

3“But, bhikkhus, those ascetics and brahmins who understand as they really are the gratification, the danger, and the escape in the case of these four elements: these I consider to be ascetics among ascetics and brahmins among brahmins, and these venerable ones, by realizing it for themselves with direct knowledge, in this very life enter and dwell in the goal of asceticism and the goal of brahminhood.”

38. Ascetics and Brahmins (2)

1At Sāvatthı̄. “Bhikkhus, there are these four elements. What four? The earth element, the water element, the heat element, the air element.

2“Those ascetics or brahmins, bhikkhus, who do not understand as they really are the origin and the passing away, the gratification, the danger, and the escape in the case of these four elements: these I do not consider to be ascetics among ascetics….

3“But, bhikkhus, those ascetics and brahmins who understand as they really are the origin and the passing away, the gratification, the danger, and the escape in the case of these four elements: these I consider to be ascetics among ascetics and brahmins among brahmins, and these venerable ones, by realizing it for themselves with direct knowledge, in this very life enter and dwell in the goal of asceticism and the goal of brahminhood.”

39. Ascetics and Brahmins (3)

1At Sāvatthı̄. “Bhikkhus, those ascetics or brahmins who do not understand the earth element, its origin, its cessation, and the way leading to its cessation; [177] who do not understand the water element ... the heat element ... the air element, its origin, its cessation, and the way leading to its cessation: these I do not consider to be ascetics among ascetics….

2“But, bhikkhus, those ascetics and brahmins who understand these things: these I consider to be ascetics among ascetics and brahmins among brahmins, and these venerable ones, by realizing it for themselves with direct knowledge, in this very life enter and dwell in the goal of asceticism and the goal of brahminhood.”

[178]