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I. DIVERSITY
(Internal Pentad)
1 (1) Diversity of Elements

At Sāvatthı̄. “Bhikkhus, I will teach you the diversity of elements. 223 Listen to that and attend closely, I will speak.”
“Yes, venerable sir,” those bhikkhus replied. The Blessed One said this: “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
2 (2) Diversity of Contacts
At 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.
“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 It is in this way, bhikkhus, that in dependence on the diversity of elements there arises the diversity of contacts.”
3 (3) Not Diversity of Contacts
At 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.
“And what, bhikkhus, is the diversity of elements? The eye element … the mind element. This is called the diversity of elements.
“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?
“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 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 (4) Diversity of Feelings (1)
At 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.
“And what, bhikkhus, is the diversity of elements? [142] The eye element
... the mind element. This is called the diversity of elements.
“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.
“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 (5) Diversity of Feelings (2)
At 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.
“And what, bhikkhus, is the diversity of elements? The eye element … the mind element. This is called the diversity of elements.
“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?
“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.
“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 (6) Diversity of External Elements
At Sāvatthı̄. “Bhikkhus, I will teach you the diversity of elements. Listen to that and attend closely, I will speak….
“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 (7) Diversity of Perceptions
At 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.
“And what, bhikkhus, is the diversity of elements? The form element ... the mental-phenomena element. This, bhikkhus, is called the diversity of elements. [144]
“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?
“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
“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.
“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 (8) Not Diversity of Quests
At 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
“And what, bhikkhus, is the diversity of elements? The form element ... the mental-phenomena element. This, bhikkhus, is called the diversity of elements.
“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?
“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
“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.
“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 (9) Diversity of External Contacts (1)
At 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
“And what, bhikkhus, is the diversity of elements? The form element ... the mental-phenomena element. This, bhikkhus, is called the diversity of elements.
“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?
“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….
“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.
“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 (10) Diversity of External Contacts (2)
At 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.
“And what, bhikkhus, is the diversity of elements? The form element ... the mental-phenomena element. This, bhikkhus, is called the diversity of elements.
“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?
“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.
“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.”
II. THE SECOND SUBCHAPTER
(Seven Elements)
11 (1) Seven Elements
At 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
When 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?”
“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 “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?”
“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 The cessation of perception and feeling element: this element is to be attained as an attainment of cessation.”
12 (2) With a Source
At 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?
“In dependence on the sensuality element there arises sensual perception;234 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.
“In dependence on the ill will element there arises perception of ill will;235 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.
“In dependence on the harmfulness element there arises perception of harming;236 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.
“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.
“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?
“In dependence on the renunciation element there arises perception of renunciation;237 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.
“In dependence on the non-ill will element there arises perception of non- ill will;238 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.
“In dependence on the harmlessness element there arises perception of harmlessness;239 [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.
“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 (3) The Brick Hall
On one occasion the Blessed One was dwelling at Ñātika in the Brick Hall. There the Blessed One addressed the bhikkhus thus: “Bhikkhus!”
“Venerable sir!” those bhikkhus replied. The Blessed One said this: “Bhikkhus, in dependence on an element there arises a perception, there
arises a view, there arises a thought.”240
When 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
“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.
“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.
“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 (4) Inferior Disposition
At 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 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 (5) Walking Back and Forth
On 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.
Then the Blessed One addressed the bhikkhus thus: “Bhikkhus, do you see Sāriputta walking back and forth with a number of bhikkhus?”243
“Yes, venerable sir.”
“All those bhikkhus are of great wisdom. Do you see Moggallāna walking back and forth with a number of bhikkhus?”
“Yes, venerable sir.”
“All those bhikkhus have great spiritual power. Do you see Kassapa walking back and forth with a number of bhikkhus?” [156]
“Yes, venerable sir.”
“All those bhikkhus are proponents of the ascetic practices. Do you see Anuruddha walking back and forth with a number of bhikkhus?”
“Yes, venerable sir.”
“All those bhikkhus possess the divine eye. Do you see Puṇṇa Mantāniputta walking back and forth with a number of bhikkhus?”
“Yes, venerable sir.”
“All those bhikkhus are speakers on the Dhamma. Do you see Upāli walking back and forth with a number of bhikkhus?”
“Yes, venerable sir.”
“All those bhikkhus are upholders of the Discipline. Do you see Ānanda walking back and forth with a number of bhikkhus?”
“Yes, venerable sir.”
“All those bhikkhus are highly learned. Do you see Devadatta walking back and forth with a number of bhikkhus?”
“Yes, venerable sir.”
“All those bhikkhus have evil wishes.
“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 (6) With Verses
At Sāvatthı̄.244 “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.
“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]
“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.
“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.”
This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:
“From association the woods of lust is born,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.
“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 (7) Lacking Faith
At 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.
“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 (8) Rooted in those Lacking Faith
(i)
“Bhikkhus, it is by way of elements that beings come together and unite.
[161] Those lacking faith come together and unite with those lacking faith,
the shameless with the shameless, the unwise with the unwise. Those having faith come together and unite with those having faith, those having a sense of shame with those having a sense of shame, 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.” (The next four parts of this sutta substitute the following in the second place, instead of “the shameless,” and “those having a sense of shame”:)
(ii) those unafraid of wrongdoing, those afraid of wrongdoing;
(iii) the unlearned, the learned; [162]
(iv) the lazy, the energetic;
(v) the muddle-minded, the mindful.
19 (9) Rooted in the Shameless
(i)
“Bhikkhus, it is by way of elements that beings come together and unite. The shameless come together and unite with the shameless, [163] those unafraid of wrongdoing with those unafraid of wrongdoing, the unwise with the unwise. Those having a sense of shame come together and unite with those having a sense of shame, those afraid of wrongdoing with those afraid of wrongdoing, 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.]” (The next three parts of this sutta substitute the following in the second place, instead of “those unafraid of wrongdoing,” and “those afraid of wrongdoing”:)
(ii) the unlearned, the learned;
(iii) the lazy, the energetic;
(iv) the muddle-minded, the mindful.
20 (10) Rooted in those Unafraid of Wrongdoing
(i)
[164] “Bhikkhus, it is by way of elements that beings come together and unite. Those unafraid of wrongdoing come together and unite with those
unafraid of wrongdoing, the unlearned with the unlearned, the unwise with the unwise. Those afraid of wrongdoing come together and unite with those afraid of wrongdoing, the learned with the learned, 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.”
(The next two parts of this sutta substitute the following in the second place, instead of “the unlearned,” and “the learned”:)
(ii) the lazy, the energetic;
(iii) the muddle-minded, the mindful.
21 (11) Rooted in the Unlearned
(i)
“Bhikkhus, it is by way of elements that beings come together and unite. The unlearned come together and unite with the unlearned, the lazy with the lazy, the unwise with the unwise. The learned come together and unite with the learned, the energetic [165] with the energetic, 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.”
(ii)
“The unlearned come together and unite with the unlearned, the muddle- minded with the muddle-minded, the unwise with the unwise. The learned come together and unite with the learned, 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.”
22 (12) Rooted in the Lazy
“Bhikkhus, it is by way of elements that beings come together and unite. The lazy come together and unite with the lazy, the muddle-minded with the muddle-minded, the unwise with the unwise. The energetic come together and unite 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.”
[166]
III. COURSES OF KAMMA
23 (1) Unconcentrated
At 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 unconcentrated with the unconcentrated, the unwise with the unwise.
“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 concentrated with the concentrated, the wise with the wise.”
24 (2) Immoral
(As above, except that “the unconcentrated” and “the concentrated” are replaced by “the immoral” and “the virtuous,” respectively.) [167]
25 (3) The Five Training Rules
At 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.
“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 (4) Seven Courses of Kamma
At 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.
“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 (5) Ten Courses of Kamma
At 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.
“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 (6) The Eightfold Path
At 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.
“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 (7) Ten Factors
At 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.
“Those of right view ... (as above) right concentration … right knowledge … right liberation come together and unite with those of right liberation.”246
IV. THE FOURTH SUBCHAPTER
(The Four Elements)
30 (1) Four Elements
On one occasion the Blessed One was dwelling at Sāvatthı̄ in Jeta’s Grove, Anāthapiṇḍika’s Park….
“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
31 (2) Before My Enlightenment
At 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?’
“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 “‘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
“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]
“The knowledge and vision arose in me: ‘Unshakable is my liberation of mind;250 this is my last birth; now there is no more renewed existence.’”
32 (3) I Set Out
At 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.
“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.
“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.
“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.
“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.
“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 (4) If There Were No
At 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.
“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.
“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
34 (5) Exclusively Suffering
At 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 immersed in pleasure, steeped in pleasure, and is not steeped [only] in suffering, beings become enamoured with it. [174]
“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.
“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.
“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 (6) Delight
At 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]
“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 (7) Arising
At 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 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.
“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 (8) Ascetics and Brahmins (1)
At Sāvatthı̄. “Bhikkhus, there are these four elements. What four? The earth element, the water element, the heat element, the air element.
“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.
“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 (9) Ascetics and Brahmins (2)
At Sāvatthı̄. “Bhikkhus, there are these four elements. What four? The earth element, the water element, the heat element, the air element.
“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….
“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 (10) Ascetics and Brahmins (3)
At 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….
“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]
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