Introduction

This sutta is also a part of our Wise Restraint Foundations of the Buddha’s Dhamma Structured Study:
Wise Restraint Foundations of the Buddha’s Dhamma Structured Study

For a complete understanding of this sutta in the over-arching context of the Buddha’s Dhamma, please read the linked suttas at the end of this article. ([x])

The significance and proper application of the Dhatu-Vibhanga Sutta will be lost if the context provided by a clear understanding of Dependent Origination and Four Noble Truths is ignored. [1,2]

Overall, this sutta shows the Buddha’s view on the complete and impersonal ordinariness of human life. The objects of life that are constantly personalized though self-identification are shown to be common, fleeting, and having no substance worth self-identification.

This sutta should be seen as a broad and far-reaching analysis of Five Clinging-Aggregates and how ignorance of Four Noble Truths creates fabricated views and an ongoing personalized experience of stress and sufferings. [3]In this sutta, the Buddha describes the six properties that constitute a person. Notice that there is no reference to a soul, or ground of being, or inner Buddha-Nature or Buddha -Hood, all themes common to modern Buddhism. As shown in this sutta, and many others, these are all aspects of fabricated self-identification craving for self-establishment in imaginary and speculative non-physical realms. As taught by the Buddha, the craving for self-establishment in these imaginary and speculative non-physical realms are to be seen clearly as fabrications arising from ignorance of Four Noble Truths.

Understanding this most profound sutta relieves the fear and aversion that arises from the desire for continued self-establishment in impermanent objects, events, views, and ideas fabricated from ignorance of Four Noble Truths. This fear born of desire often gives rise to clinging tenaciously to fabricated views of what Buddhism should be and results in the many adaptations, accommodations, and embellishments to the Buddha’s Dhamma common to modern Buddhism. [4,5]

In the Nagara Sutta, the Buddha describes the singular importance of recognizing that it is self-referential views stuck in ongoing thinking rooted in ignorance of Four Noble Truths that results in common and pervasive human suffering. After six years wandering Northern India seeking understanding, Siddartha Gotama finally realized that it was self-referential views craving for and clinging to impermanent objects, events, views, and ideas that originate and continue confused and deluded thinking and ongoing stress and suffering. [6,7]

The Buddha taught one path, an Eightfold Path, that provides the framework and ongoing guidance to recognize and abandon all self-referential views rooted in ignorance of Four Noble Truths.  The Buddha shows in this sutta the great freedom and calm that is developed through becoming “Rightly Self-Awakened.” [8]

My comments below are in italics.

Dhatu-Vibhanga Sutta – An Analysis Of The Six Human Properties

Majjhima Nikaya 140

On one occasion the Buddha was wandering among the Magadhans. He entered Rajagaha and went to the potter Bhaggava. He asked Bhaggava “If it is no inconvenience for you, friend, I will stay for one night in your shed.”

“It is no inconvenience for me but the wanderer Pukkusati has already taken up residence there. If he gives his permission, you may stay there as you like.”

Pukkusati, a fellow Sakyan, had gone forth into homelessness and was developing the Buddha’s Dhamma. The Buddha approached Pukkusati and asked him if he could stay one night in his shed.

Pukkusati replied, “This shed is roomy my friend, stay as you like.”

The Buddha entered the shed and sat on a pile of leaves and grass. Folding his legs crosswise and holding his body erect he set mindfulness to the fore and began Jhana. Pukkusati joined him in meditation for most of the evening.

As morning approached, the Buddha had the thought “How inspiring Pukkusati behaves! Let me question him on his understanding.

“Venerable Pukkusati, out of dedication to whom have you gone forth? Who is your teacher and whose dhamma are you practicing?”

“My teacher is Gotama the contemplative, a Sakyan son. He is known far and wide as a Buddha, a rightly self-awakened one who is consummate and clear knowing and of pure conduct. He is an expert of worldly affairs, and the unsurpassed teacher of those fit to be taught. I have gone forth with dedication to him as my teacher and it is his Dhamma that I am practicing.”

“Friend Pukkusati, where is the Buddha staying now?”

“Wanderer, I have heard that the Buddha is in Savatthi.”

“Have you met the Buddha, would you recognize him.”

“No, I have never met the Buddha and I would not recognize him.”

The Buddha understood Pukkusati’s devotion. Without identifying himself he said to Pukkusati “I will teach you the Dhamma, friend. Listen and pay close attention as I speak.

“A person has six properties, six media of sensory contact leading to eighteen distinct considerations. Furthermore, a well-focused Dhamma practitioner establishes four wise determinations. Having established these four wise determinations this one has stilled the distraction of fabricated speculation and supposition. When the distraction of fabricated speculation and supposition has stilled, this one is said to be a sage at peace. A well-focused Dhamma practitioner should not neglect wise discernment, should always guard the truth, should always be devoted to unbinding, and train their minds only for calm.

“This is my summary and analysis of these six properties:

1. The earth property.
2. The liquid property.
3. The fire property.
4. The wind property.
5. The space property.
6. The consciousness property.

“A person has these six properties.

“Furthermore, a person has six media of sensory contact:

1. The eye.
2. The ear.
3. The nose.
4. The tongue.
5. The body.
6. The intellect.

“A person has these six media of sensory contact. (The Six Sense-Base)

“Furthermore, a person has eighteen considerations:

• On seeing form with the eye, one considers form as a basis for pleasure, or form as a basis for disappointment, or form as a basis for equanimity.
• On hearing sound with the ear, one considers sound as a basis for pleasure, or sound as a basis for disappointment, or sound as a basis for equanimity.
• On smelling an aroma with the nose, one considers aroma as a basis for pleasure, or aroma as a basis for disappointment, or aroma as a basis for equanimity.
• On tasting flavor with the tongue, one considers taste as a basis for pleasure, or taste as a basis for disappointment, or taste as a basis for equanimity.
• On feeling a tactile sensation with the body, one considers feeling as a basis for pleasure, or feeling as a basis for disappointment, or feeling as a basis for equanimity.
• On cognizing an idea with the intellect, one considers the idea as a basis for pleasure, or the idea as a basis for disappointment, or the idea as a basis for equanimity.

“These are the six considerations that are conducive to pleasure, six considerations that are conducive to disappointment, and six considerations that are conducive to equanimity. A person has these eighteen considerations.

“Furthermore, a wise Dhamma practitioner has four determinations:

1. The determination for discernment.
2. The determination for truth.
3. The determination for relinquishment.
4. The determination for calm.

“A wise Dhamma practitioner has these four determinations.

The first determination is in reference to awakened Right View: A profound and penetrating understanding of stress and suffering. The second determination refers to developing understanding of Four Noble Truths that supports Right View. The third determination is the relinquishment of craving for and clinging to all self-referential and fabricated views ignorant of Four Noble Truths. The fourth determination refers to the culmination of the Buddha’s Eightfold Path and the establishment of a calm mind free of the agitation and distraction of ignorance.

“A Dhamma practitioner should not neglect discernment, should guard the truth, be devoted to relinquishment, and train only for calm.

“And how does one not neglect discernment? Through mindfulness of the six properties:

“And what is the earth property? The earth property can be internal or external. The internal earth property is anything within oneself that is hard, solid, and sustained by craving – head, hair, body, nails, teeth, skin, flesh, tendons, bones, marrow, kidneys, heart, liver, membranes, spleen, lungs, intestines, contents of the stomach, feces, and anything else internal within oneself that’s hard solid and sustained by craving. This is called the internal earth property. Both internal earth property and external earth property are simply earth property.

“Internal and external properties are simply one property” refers to the confused and magical thinking that would establish a self both internally as physical form and externally in non-physical imaginary realms. The common compulsion of establishing a self in external, non-physical form is explained further on as simply continued fabrication. Any ideological and imaginary self-referential establishment is fabricated self-establishment, occurring only in the mind. This type of fabricated compulsive thinking continues distraction and can only support becoming further ignorant of Four Noble Truths.

The reference here and below to “sustained by craving refers to self-identification with the impermanent, common, and ordinary physical phenomena mentioned. Seeing this clearly, one can understand that there is nothing unique or personal about any of these impermanent phenomena. This understanding supports the cessation of establishing and defining a “self” through self-reference and clinging to ordinary, common, and impermanent objects, events views, and ideas. This teaching and sutta show the only useful and non-distracting insight the Buddha teaches – insight into Three Marks Of Existence. [9]

“This is how the earth property should be seen by one with right discernment: ‘this is not me, this is not mine, this is not what I am, this is not my self.’ When one sees this as it has come to be with right discernment, one becomes disenchanted with the earth property and, through lack of sustenance, the earth property fades from the mind. [10]

It is craving for and clinging to self-referential views ignorant of Four Noble Truths that sustain self-identification with any and all of these properties.

“And what is the liquid property? The liquid property can be internal or external. The internal liquid property is anything belonging to oneself that is liquid, watery, and sustained by craving – bile, pus, blood, sweat, fat, tears, oil, saliva, mucus, urine, and anything else internal, within oneself that is liquid, watery, and sustained by craving. This is called the internal liquid property. Both internal and external liquid property are simply liquid property.

“This is how the liquid property should be seen by one with right discernment: ‘this is not me, this is not mine, this is not what I am, this is not my self.’ When one sees this as it has come to be with right discernment, one becomes disenchanted with the liquid property and, through lack of sustenance, the liquid property fades from the mind.

“And what is the fire property? The fire property can be internal or external. The internal fire property is anything belonging to oneself that is fire, fiery, and sustained by craving. The internal fire property is that by which the body is warmed, ages, consumed by fever, that which is eaten, drunk, chewed, and savored that is digested, or anything else internal, within oneself, that is fire, fiery and sustained, is called the internal fire property. Both internal and external fire property are simply fire property.

“This is how the fire property should be seen by one with right discernment: ‘this is not me, this is not mine, this is not what I am, this is not my self.’ When one sees this as it has come to be with right discernment, one becomes disenchanted with the fire property and, through lack of sustenance, the fire property fades from the mind.

“And what is the wind property? The wind property can be internal or external. The internal wind property is anything belonging to oneself that is wind, windy, and sustained by craving. The internal wind property is rising or falling wind, wind in the stomach, wind in the intestines, wind that courses through the body, in-and-out breathing, or anything else internal, within oneself, that is wind, windy and sustained, is called the internal wind property. Both internal and external wind property are simply wind property.

“This is how the wind property should be seen by one with right discernment: ‘this is not me, this is not mine, this is not what I am, this is not my self.’ When one sees this as it has come to be with right discernment, one becomes disenchanted with the wind property and, through lack of sustenance, the wind property fades from the mind.

“And what is the space property? The space property can be internal or external. The internal space property is anything belonging to oneself that is space, spatial, and sustained by craving. The internal space property is the holes of the ears, the nostrils, the mouth, the throat passage whereby what is eaten, drunk, consumed, and tasted gets swallowed, and where it collects, and whereby it is excreted from the body, or anything else internal, within oneself, that is space, spatial, and sustained. This is called the internal space property. Both the internal and external space property are simply space property.

“This is how the space property should be seen by one with right discernment: ‘this is not me, this is not mine, this is not what I am, this is not my self.’ When one sees this as it has come to be with right discernment, one becomes disenchanted with the space property and, through lack of sustenance, the space property fades from the mind.

“And what is the consciousness property? Consciousness free of fabrication remains pure and bright. What is perceived by consciousness? One perceives pleasure. One perceives pain. One perceives neither pleasure nor pain.

In dependence on sensory contact that is to be felt as pleasure, there arises a feeling of pleasure. (Due to self-identification)  One perceives ‘I am sensing a feeling of pleasure.’

“That is to be felt” refers to holding the intention for self-identification with whatever is the focus of desire.

In dependence on sensory contact that is to be felt as pain, there arises a feeling of pain. (Due to self-identification)  One perceives ‘I am sensing a feeling of pain.’

In dependence on sensory contact that is to be felt as neither pleasure nor pain, there arises a feeling of neither pleasure nor pain. (Due to self-identification)  One perceives ‘I am sensing neither pleasure nor pain.’

“neither pleasure nor pain” is a feeling of disinterest, ambiguity, boredom – characteristic of a mind disjoined from its body.

“Through refined mindfulness, one understands that with the cessation (of self-identification) of that very sensory contact the feeling of pleasure has arisen independently of that contact. What is to be felt as pleasure ceases– is stilled (Through restraint and lack of self-reference). [11]

By developing restraint at the six sense-base one is able to remain well-concentrated and mindful of what is occurring and simply observe the arising and passing away of ordinary and impersonal phenomena. The result of the development of restraint at the six sense-base is a mind established in Right View.

“Through refined mindfulness, one understands that with the cessation (of self-identification) of that very sensory contact the feeling of pain has arisen independently of that contact. What is to be felt as pain ceases– is stilled.

“Through refined mindfulness, one understands that with the cessation (of self-identification) of that very sensory contact the feeling of neither pleasure nor pain has arisen independently of that contact. What is to be felt as neither pleasure nor pain ceases– is stilled.

Understanding the process of how a mind ignorant of Four Noble Truths fabricates wrong views of “self” brings an understanding of the Buddha’s meaning of “Anatta” – the Not-Self Characteristic.  [12]

“Just as when two sticks are brought together and agitated, heat and fire are born dependent on contact and agitation. When the sticks are separated and the agitation ceases, heat subsides and fire is extinguished.

“In this same manner, an agitated mind, lacking concentration, in dependence on contact will feel feelings of pleasure, or feelings of pain, or feelings of neither pleasure nor pain.

“A wise Dhamma Practitioner understands that with the cessation of (self-referential) sensory contact, feelings of pleasure, or pain, or neither pleasure nor pain are stilled.

“Now there remains only a mind established in equanimity, luminous, pure, supple, and spacious. Just as if a skillful goldsmith were to take raw gold, and through skillful effort transform this raw gold into a refined and flawless ornament, malleable and luminous. The gold would now suit the Goldsmith’s purpose.

“In this same manner, one whose mind is established in equanimity, luminous, pure, supple, and spacious, knows that ‘If I were to direct my thinking toward non-physical dimensions of infinite consciousness, or infinite space, or infinite emptiness or nothingness, or the dimension of neither perception nor non-perception, I would know these (distracted mind-sates) as fabricated.

Any self-referential,  ideological, imaginary non-physical establishment should be seen as fabricated and arising from ignorance of Four Noble Truths and immediately abandoned.

“A wise Dhamma practitioner does not fabricate, or mentally construct, for the sake of self-establishment in this physical realm or any (fabricated or imaginary) non-physical realm. Fabrications abandoned, this one is not sustained through craving. This one is released from clinging to anything in the world.

“(Released from wrong views ignorant of Four Noble Truths) This one is no longer agitated, their mind is calm and well-concentrated. This one knows their mind is calm and well-concentrated. This one knows ‘Birth is now ended, a life well-integrated (with the Eightfold Path) has been lived, my task is complete, there is nothing further in this world.’

“Nothing further in this world” refers to having developed the profound understanding that there is now, and never was, anything of the world that could be seen as me, mine, myself, or any variation of self-identification. “Nothing further in this world” also refers to the profound understanding that there is nothing further beyond this world in a non-physical, ideological, and imaginary sense to crave for or cling to.

“Friend, Pukkusati, when sensing a feeling of pleasure, understand it as impersonal and a such impermanent. Understanding thus, craving and clinging vanish. Likewise, when sensing a feeling of pain, or sensing a feeling of neither pleasure nor pain, understand these feelings as impersonal and as such impermanent. Understanding thus, craving and clinging vanish. Understanding brings the awareness that pleasure, pain, and neither pleasure nor pain are impersonal and as such impermanent and are not craved after or self-identified with.

“Self-identified with” is clinging to what is craved after. As shown in Dependent Origination, it is craving originating in ignorance of Four Noble Truths that leads to clinging to and maintaining ignorance. [1]

“When feeling pleasure, pain, or neither pleasure nor pain, a wise Dhamma practitioner remains disjoined (through lack of self-identification) from these feelings. This one understands feelings in the body are limited to the body. This one understands feelings limited to human life are limited to human life. This one understands that with the ending of life and the break-up of the body that all that is experienced and not joined to will grow cold and end right then.

“Just as an oil lamp burns in dependence on wick and oil, from the termination of wick and oil it would be unnourished and cease. In this same manner when a wise Dhamma practitioner is feeling a feeling limited to the body they understand ‘I am sensing a feeling that is limited to this body.’ When wise Dhamma practitioner is feeling a feeling limited to human life they understand ‘I am sensing a feeling limited to human life.’ This wise Dhamma practitioner understands that with the ending of life and the break-up of the body that all that is experienced and not joined to will grow cold and end right then.

These last two paragraphs refer to the freedom and peace developed through the recognition and relinquishment of all self-referential views. The Buddha is describing a mind established in Right View and free of any ignorance of Four Noble Truths, a mind free of fear fueled by desire, a mind resting in equanimity.

“In this manner, when one has the highest determination for understanding, for the knowledge of the arising and passing away of suffering and stress, this one has achieved the greatest noble understanding.

“This Dhamma practitioner has gained release from all views ignorant of Four Noble Truths. Their mind has established Right View now resting in pure truth. This view will no longer fluctuate due to distraction. This one knows whatever is deceptive and remains free from associating with deception. This Dhamma practitioner is established with the highest determination for truth. This is the foremost unbinding from wrong views and is the highest Noble Truth.

“Formerly, when still ignorant of Four Noble Truths, this Dhamma practitioner foolishly craved after mental acquisitions and created self-identities clinging to these mental acquisitions. This Dhamma practitioner has completely abandoned them. Through the Eightfold Path, this one has cut fabrications off at the root of ignorance. Like the stump of a palmyra tree, now deprived of the conditions of sustenance, fabrications will no longer arise. [13]

“Likewise, when still ignorant of Four Noble Truths, this  Dhamma practitioner foolishly was driven by desire and self-infatuation, by ill-will and hatred, by delusion and ignorance, and created self-identities clinging to these unskillful qualities. Now, this Dhamma practitioner has completely abandoned them. Through the Eightfold Path, this one has cut fabrications off at the root of ignorance. Like the stump of a palmyra tree, now deprived of the conditions of sustenance, fabrications will no longer arise.

“This Dhamma practitioner has established the highest determination for calm – for the calming of greed, aversion, and deluded thinking. This one has established the Highest Noble Calm. This Dhamma practitioner knows to never neglect Right View, to always guard the Truth and to always train for establishing a  calm and well-concentered mind. [14]

“This Dhamma practitioner understands where, through wise restraint, the currents of speculation and supposition do not flow, this one is known as ‘a sage at peace.’

“With reference to what I am saying to you, all of the following is speculation and supposition:

• I am.
• I am this.
• I will be.
• I will not be.
• I will have this form.
• I will not have this form.
• I will have psychic powers.
• I will not have psychic powers.

Common in many modern Buddhist doctrines, the acquisition of supernatural powers is often presented as a sign of “awakening” or higher knowledge. Here, and many other suttas, the Buddha is showing that grasping after or clinging to anything in this manner is simply continued self-reference rooted in ignorance.

“Speculation and supposition are diseases, a cancer, an arrow. By abandoning all speculation and supposition this Dhamma Practitioner is known as a ‘sage at peace.’ [15]

“A sage at peace is no longer distracted or agitated by birth, aging, sickness, death, sorrow, regret, greed, aversion, or deluded thinking. With no distraction or agitation, what would this Dhamma practitioner crave for or cling to?

“This Dhamma practitioner understands where the currents of speculation and supposition do not flow. When, through wise restraint, the currents of speculation and supposition do not flow, this one is known as ‘a sage at peace.’

“Now, friend Pukkusati, you should remember my brief analysis of the six properties.”

Then the thought occurred to Venerable Pukkusati: ’Surely the Great Teacher has come to me! Surely the Rightly Self-Awakened one has come to me! Pukkusati rose and bowed to the Buddha and said: ‘I was foolish, confused, and unskilled to address you merely as friend. Please accept my apology so that I may restrain myself in the future.’

The Buddha replied ‘Yes, confusion overcame you. But, most importantly, you have recognized your confusion and, in accordance with my Dhamma, have made the strong determination to end your confusion. It is just this determination and discipline that one grows in the Dhamma and practices restraint in the future.

“Great Teacher, please accept me into the order to follow your Dhamma.

“Do you have an alms bowl and robes?”

“No” Replied Pukkusati.

“Then gather a bowl and robes and I will give you the going forth.”

Pukkusati was delighted. He bowed to the Buddha and left in search of an alms bowl and robes for his ordination. While searching, a runaway cow trampled and killed Pukkusati.

A large group from the Sangha found the Buddha and told him of Pukkusati demise. They asked the Buddha what Pukkusati’s future state would be.

“Friends, Pukkusati was wise. He practiced the Dhamma in accordance with my instruction. He never pestered me with un-related issues. He has abandoned the five fetters of:

1. Self-identification.
2. Grasping at rituals and practices.
3. Doubt and uncertainty.
4. Sensual craving.
5. Deluded thinking.

“He is now free of fabricated views will never again be subject to the suffering born of ignorance. [16]

Those that heard these words of the Buddha were delighted.

End Of Sutta

1. Dependent Origination – The Paticca Samuppada Sutta
2. Four Noble Truths – The Dhammacakkappavattana Sutta
3. Dependent Origination And Five Clinging-Aggregates
4. Modern Buddhism – A Thicket Of Views
5. An Admirable Sangha – Upaddha Sutta
6. Nagara Sutta – The Buddha Describes His Awakening
7. The Noble Search For The Noble Path
8. Loka Sutta
9. Three Marks Of Existence – Anicca, Anatta, Dukkha
10. Mindfulness Of Bahiya
11. Wisdom Of Restraint
12. Anatta-Lakkhana Sutta – The Not-Self Characteristic
13. Anupada Sutta – Ending Fabrications One After Another
14. Right Meditation – Samadhi – Jhanas
15. Sallatha Sutta
16. Atthakanagara Sutta – The Single Quality For Awakening