Lastly, ‘The Questions of Upasīva,’ in the Sutta Nipāta, at
SN 1074‐6:
“It is like a flame struck by a sudden gust of wind,”
said the Buddha,
“in a flash it has gone out
and nothing more can be known about it.
It is the same
with a wise person
freed from mind and body —
in flash they have gone,
designation applies to them no more.”
“Please explain this clearly to me, Sir,”
said Upasīva,
“for it’s a state that you have understood:
one who has reached the end —
do they not exist,
or are they made immortal, perfectly free?”
“One who has reached the end
has no criterion
by which they can be measured;
That by which they could be talked of
is no more.
You cannot say — ‘He does not exist.’
But when all modes of being,
all phenomena are removed,
then all means of description
have gone too.”
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A
PPENDIX 2
D
HATUVIBHANGA
S
UTTA,
M
140
~ The Exposition of the Elements ~
1.
T
HUS HAVE
I
HEARD
. On one occasion the Blessèd One
was wandering in the Magadhan country and eventually arrived
at Rājagaha. There he went to the potter Bhaggava and said to
him:
2. “If it is not inconvenient for you, Bhaggava, I will stay
one night in your workshop.”
“It is not inconvenient for me, venerable sir, but there is
a homeless one already staying there. If he agrees, then stay as
long as you like, venerable sir.”
3. Now there was a clansman named Pukkusāti who had
gone forth from the home life into homelessness out of faith in
the Blessèd One, and on that occasion he was already staying in
the potter’s workshop. Then the Blessèd One went to the
venerable Pukkusāti and said to him: “If it is not inconvenient
for you, bhikkhu, I will stay one night in the workshop.”
“The potter’s workshop is large enough, friend. Let the
venerable one stay as long as he likes.”
4. Then the Blessèd One entered the potter’s workshop,
prepared a spread of grass at one end, and sat down, folding his
legs crosswise, setting his body erect, and establishing
mindfulness in front of him. Then the Blessèd One spent most
of the night seated [in meditation], and the venerable Pukkusāti
also spent most of the night seated [in meditation]. Then the
Blessèd One thought: “This clansman conducts himself in a way
that inspires confidence. Suppose I were to question him.” So
he asked the venerable Pukkusāti:
5. “Under whom have you gone forth, bhikkhu? Who is
your teacher? Whose Dhamma do you profess?”
“Friend, there is the recluse Gotama, the son of the
Sākyans who went forth from a Sākyan clan. Now a good report
of that Blessèd Gotama has been spread to this effect: ‘That
Blessèd One is accomplished, fully enlightened, perfect in true
knowledge and conduct, sublime, knower of worlds,
incomparable leader of persons to be tamed, teacher of gods
479
and humans, enlightened, blessèd.’ I have gone forth under that
Blessèd One; that Blessèd One is my teacher; I profess the
Dhamma of that Blessèd One.”
“But, bhikkhu, where is that Blessèd One, accomplished
and fully enlightened, now living?”
“There is, friend, a city in the northern country named
Sāvatthi. The Blessèd One, accomplished and fully enlightened,
is now living there.”
“But, bhikkhu, have you ever seen that Blessèd One
before? Would you recognise him if you saw him?”
“No, friend, I have never seen that Blessèd One before,
nor would I recognise him if I saw him.”
6. Then the Blessèd One thought: “This clansman has
gone forth from the home life into homelessness under me.
Suppose I were to teach him the Dhamma.” So the Blessèd One
addressed the venerable Pukkusāti thus: “Bhikkhu, I will teach
you the Dhamma. Listen and attend closely to what I shall say.”
— “Yes, friend,” the venerable Pukkusāti replied. The Blessèd
One said this:
7. “Bhikkhu, this person consists of six elements, six
bases of contact, and eighteen kinds of mental exploration, and
he has four foundations. The tides of conceiving do not sweep
over one who stands upon these [foundations], and when the
tides of conceiving no longer sweep over him he is called a sage
at peace. One should not neglect wisdom, should preserve truth,
should cultivate relinquishment, and should train for peace. This
is the summary of the exposition of the six elements.
8. “‘Bhikkhu, this person consists of six elements.’ So it
was said. And with reference to what was this said? There are
the earth element, the water element, the fire element, the air
element, the space element, and the consciousness element. So
it was with reference to this that it was said: ‘Bhikkhu, this person
consists of six elements.’
9. “‘Bhikkhu, this person consists of six bases of contact.’
So it was said. And with reference to what was this said? There
are the base of eye‐contact, the base of ear‐contact, the base of
nose‐contact, the base of tongue‐contact, the base of body‐contact,
and the base of mind‐contact. So it was with reference
to this that it was said: ‘Bhikkhu, this person consists of six bases
of contact.’
10. “‘Bhikkhu, this person consists of eighteen kinds of
mental exploration.’ So it was said. And with reference to what
was this said? On seeing a form with the eye, one explores a
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