Linked Discourses on the Elements

The Chapter on Diversity

SN 14.1 Diversity of Elements Dhātunānattasutta

At Sāvatthī.

"Mendicants, I will teach you the diversity of elements. Listen and apply your mind well, I will speak."

"Yes, sir," they replied. The Buddha said this:

"And what is the diversity of elements? The eye element, sight element, and eye consciousness element. The ear element, sound element, and ear consciousness element. The nose element, smell element, and nose consciousness element. The tongue element, taste element, and tongue consciousness element. The body element, touch element, and body consciousness element. The mind element, idea element, and mind consciousness element. This is called the diversity of elements."

SN 14.2 Diversity of Contacts Phassanānattasutta

At Sāvatthī.

"Mendicants, diversity of elements gives rise to diversity of contacts. And what is the diversity of elements? The eye element, ear element, nose element, tongue element, body element, and mind element. This is called the diversity of elements.

And how does diversity of elements give rise to diversity of contacts? The eye element gives rise to eye contact. The ear element ... nose ... tongue ... body ... The mind element gives rise to mind contact. That's how diversity of elements gives rise to diversity of contacts."

SN 14.3 Not Diversity of Contacts Nophassanānattasutta

At Sāvatthī.

"Mendicants, diversity of elements gives rise to diversity of contacts. Diversity of contacts doesn't give rise to diversity of elements. And what is the diversity of elements? The eye element, ear element, nose element, tongue element, body element, and mind element. This is called the diversity of elements.

And how does diversity of elements give rise to diversity of contacts, while diversity of contacts doesn't give rise to diversity of elements? The eye element gives rise to eye contact. Eye contact doesn't give rise to the eye element. ... The mind element gives rise to mind contact. Mind contact doesn't give rise to the mind element. That's how diversity of elements gives rise to diversity of contacts, while diversity of contacts doesn't give rise to diversity of elements."

SN 14.4 Diversity of Feelings Vedanānānattasutta

At Sāvatthī.

"Mendicants, diversity of elements gives rise to diversity of contacts, and diversity of contacts gives rise to diversity of feelings. And what is the diversity of elements? The eye element, ear element, nose element, tongue element, body element, and mind element. This is called the diversity of elements.

And how does diversity of elements give rise to diversity of contacts, and diversity of contacts gives rise to diversity of feelings? The eye element gives rise to eye contact. Eye contact gives rise to the feeling born of eye contact. ... The mind element gives rise to mind contact. Mind contact gives rise to the feeling born of mind contact. That's how diversity of elements gives rise to diversity of contacts, and diversity of contacts gives rise to diversity of feelings."

SN 14.5 Diversity of Feelings (2nd) Dutiyavedanānānattasutta

At Sāvatthī.

"Mendicants, diversity of elements gives rise to diversity of contacts. Diversity of contacts gives rise to diversity of feelings. Diversity of feelings doesn't give rise to diversity of contacts. Diversity of contacts doesn't give rise to diversity of elements. And what is the diversity of elements? The eye element, ear element, nose element, tongue element, body element, and mind element. This is called the diversity of elements.

And how does diversity of elements give rise to diversity of contacts, and diversity of contacts give rise to diversity of feelings, while diversity of feelings doesn't give rise to diversity of contacts, and diversity of contacts doesn't give rise to diversity of elements? The eye element gives rise to eye contact. Eye contact gives rise to feeling born of eye contact. Feeling born of eye contact doesn't give rise to eye contact. Eye contact doesn't give rise to the eye element. ... The mind element gives rise to mind contact. Mind contact gives rise to feeling born of mind contact. Feeling born of mind contact doesn't give rise to mind contact. Mind contact doesn't give rise to the mind element. That's how diversity of elements gives rise to diversity of contacts, and diversity of contacts gives rise to diversity of feelings, while diversity of feelings doesn't give rise to diversity of contacts, and diversity of contacts doesn't give rise to diversity of elements."

SN 14.6 External Diversity of Elements Bāhiradhātunānattasutta

At Sāvatthī.

"Mendicants, I will teach you the diversity of elements. And what is the diversity of elements? The sight element, the sound element, the smell element, the taste element, the touch element, and the idea element. This is called the diversity of elements."

SN 14.7 Diversity of Perceptions Saññānānattasutta

At Sāvatthī.

"Mendicants, diversity of elements gives rise to diversity of perceptions. Diversity of perceptions gives rise to diversity of thoughts. Diversity of thoughts gives rise to diversity of desires. Diversity of desires gives rise to diversity of passions. Diversity of passions gives rise to diversity of searches. And what is the diversity of elements? The sight element, the sound element, the smell element, the taste element, the touch element, and the idea element. This is called the diversity of elements.

And how does diversity of elements give rise to diversity of perceptions, and diversity of perceptions give rise to diversity of thoughts, and diversity of thoughts give rise to diversity of desires, and diversity of desires give rise to diversity of passions, and diversity of passions give rise to diversity of searches?

The sight element gives rise to the perception of sights. The perception of sights gives rise to thoughts about sights. Thoughts about sights give rise to the desire for sights. The desire for sights gives rise to the passion for sights. The passion for sights gives rise to searching for sights. ... The idea element gives rise to the perception of ideas. The perception of ideas gives rise to thoughts about ideas. Thoughts about ideas give rise to the desire for ideas. The desire for ideas gives rise to the passion for ideas. The passion for ideas gives rise to searching for ideas.

That's how diversity of elements gives rise to diversity of perceptions, and diversity of perceptions gives rise to diversity of thoughts, and diversity of thoughts gives rise to diversity of desires, and diversity of desires gives rise to diversity of passions, and diversity of passions gives rise to diversity of searches."

SN 14.8 No Diversity of Searches Nopariyesanānānattasutta

At Sāvatthī.

"Mendicants, diversity of elements gives rise to diversity of perceptions. Diversity of perceptions gives rise to diversity of thoughts. Diversity of thoughts gives rise to diversity of desires. Diversity of desires gives rise to diversity of passions. Diversity of passions gives rise to diversity of searches. Diversity of searches doesn't give rise to diversity of passions. Diversity of passions doesn't give rise to diversity of desires. Diversity of desires doesn't give rise to diversity of thoughts. Diversity of thoughts doesn't give rise to diversity of perceptions. Diversity of perceptions doesn't give rise to diversity of elements. And what is the diversity of elements? The sight element, the sound element, the smell element, the taste element, the touch element, and the idea element. This is called the diversity of elements.

And how does diversity of elements give rise to diversity of perceptions ... diversity of perceptions doesn't give rise to diversity of elements?

The sight element gives rise to the perception of sights ... The idea element gives rise to the perception of ideas ... the search for ideas. The search for ideas doesn't give rise to the passion for ideas. The passion for ideas doesn't give rise to the desire for ideas. The desire for ideas doesn't give rise to thoughts about ideas. Thoughts about ideas don't give rise to perceptions of ideas. Perceptions of ideas don't give rise to the idea element.

That's how diversity of elements gives rise to diversity of perceptions ... diversity of perceptions doesn't give rise to diversity of elements."

SN 14.9 Diversity of Gains Bāhiraphassanānattasutta

At Sāvatthī.

"Mendicants, diversity of elements gives rise to diversity of perceptions. Diversity of perceptions gives rise to diversity of thoughts. Diversity of thoughts gives rise to diversity of contacts. Diversity of contacts gives rise to diversity of feelings. Diversity of feelings gives rise to diversity of desires. Diversity of desires gives rise to diversity of passions. Diversity of passions gives rise to diversity of searches. Diversity of searches gives rise to diversity of gains. And what is the diversity of elements? The sight element, the sound element, the smell element, the taste element, the touch element, and the idea element. This is called the diversity of elements.

And how does diversity of elements give rise to diversity of perceptions ... diversity of searches give rise to diversity of gains?

The sight element gives rise to the perception of sights. The perception of sights gives rise to thoughts about sights. Thoughts about sights give rise to sight contact. Sight contact gives rise to feeling born of sight contact. Feeling born of sight contact gives rise to the desire for sights. The desire for sights gives rise to the passion for sights. The passion for sights gives rise to searching for sights. Searching for sights gives rise to gaining sights ... The idea element gives rise to the perception of ideas. The perception of ideas gives rise to thoughts about ideas. Thoughts about ideas give rise to idea contact. Idea contact gives rise to feeling born of idea contact. Feeling born of idea contact gives rise to the desire for ideas. The desire for ideas gives rise to the passion for ideas. The passion for ideas gives rise to searching for ideas. Searching for ideas gives rise to gaining ideas.

That's how diversity of elements gives rise to diversity of perceptions ... diversity of searches gives rise to diversity of gains."

SN 14.10 No Diversity of Gains Dutiyabāhiraphassanānattasutta

At Sāvatthī.

"Mendicants, diversity of elements gives rise to diversity of perceptions. Diversity of perceptions gives rise to diversity of thoughts. ... contacts ... feelings ... desires ... passions ... Diversity of searches gives rise to diversity of gains. Diversity of gains doesn't give rise to diversity of searches. Diversity of searches doesn't give rise to diversity of passions. ... desires ... feelings ... contacts ... thoughts ... Diversity of perceptions doesn't give rise to diversity of elements. And what is the diversity of elements? The sight element, the sound element, the smell element, the taste element, the touch element, and the idea element. This is called the diversity of elements.

And how does diversity of elements give rise to diversity of perceptions, and diversity of perceptions give rise to diversity of thoughts? contacts ... feelings ... desires ... passions ... searches ... gains ... while diversity of gains doesn't give rise to diversity of searches ... passions ... desires ... feelings ... contacts ... thoughts ... perceptions ... elements?

The sight element gives rise to the perception of sights ... The idea element gives rise to the perception of ideas ... The search for ideas gives rise to gaining ideas. The gaining of ideas doesn't give rise to the search for ideas. The search for ideas doesn't give rise to the passion for ideas. The passion for ideas doesn't give rise to the desire for ideas. The desire for ideas doesn't give rise to feeling born of idea contact. Feeling born of idea contact doesn't give rise to idea contact. Idea contact doesn't give rise to thoughts about ideas. Thoughts about ideas don't give rise to perceptions of ideas. Perceptions of ideas don't give rise to the idea element.

That's how diversity of elements gives rise to diversity of perceptions ... diversity of perceptions doesn't give rise to diversity of elements."

Chapter Two

SN 14.11 Seven Elements Sattadhātusutta

At Sāvatthī.

"Mendicants, there are these seven elements. What seven? The element of light, the element of beauty, the element of the dimension of infinite space, the element of the dimension of infinite consciousness, the element of the dimension of nothingness, the element of the dimension of neither perception nor non-perception, and the element of the cessation of perception and feeling. These are the seven elements."

When he said this, one of the mendicants asked the Buddha, "Sir, due to what does each of these elements appear?"

"Mendicant, the element of light appears due to the element of darkness. The element of beauty appears due to the element of ugliness. The element of the dimension of infinite space appears due to the element of form. The element of the dimension of infinite consciousness appears due to the element of the dimension of infinite space. The element of the dimension of nothingness appears due to the element of the dimension of infinite consciousness. The element of the dimension of neither perception nor non-perception appears due to the element of the dimension of nothingness. The element of the cessation of perception and feeling appears due to the element of cessation."

"Sir, how is each of these elements to be attained?"

"The elements of light, beauty, the dimension of infinite space, the dimension of infinite consciousness, and the dimension of nothingness are attainments with perception. The element of the dimension of neither perception nor non-perception is an attainment with only a residue of conditioned phenomena. The element of the cessation of perception and feeling is an attainment of cessation."

SN 14.12 With a Cause Sanidānasutta

At Sāvatthī.

"Mendicants, sensual, malicious, and cruel thoughts arise for a reason, not without reason.

And how do sensual, malicious, and cruel thoughts arise for a reason, not without reason? The element of sensuality gives rise to sensual perceptions. Sensual perceptions give rise to sensual thoughts. Sensual thoughts give rise to sensual desires. Sensual desires give rise to sensual passions. Sensual passions give rise to searches for sensual pleasures. An unlearned ordinary person on a search for sensual pleasures behaves badly in three ways: by body, speech, and mind.

The element of malice gives rise to malicious perceptions. Malicious perceptions give rise to malicious thoughts. ... malicious desires ... malicious passions ... malicious searches ... An unlearned ordinary person on a malicious search behaves badly in three ways: by body, speech, and mind.

The element of cruelty gives rise to cruel perceptions. Cruel perceptions give rise to cruel thoughts. ... cruel desires ... cruel passions ... cruel searches ... An unlearned ordinary person on a cruel search behaves badly in three ways: by body, speech, and mind.

Suppose a person was to drop a burning torch in a thicket of dry grass. If they don't quickly extinguish it with their hands and feet, the creatures living in the grass and wood would come to ruin.

In the same way, a corrupt perception might arise in an ascetic or brahmin. If they don't quickly give it up, get rid of it, eliminate it, and obliterate it, they'll suffer in the present life, with distress, anguish, and fever. And when the body breaks up, after death, they can expect to be reborn in a bad place.

Thoughts of renunciation, good will, and harmlessness arise for a reason, not without reason.

And how do thoughts of renunciation, good will, and harmlessness arise for a reason, not without reason? The element of renunciation gives rise to perceptions of renunciation. Perceptions of renunciation give rise to thoughts of renunciation. Thoughts of renunciation give rise to enthusiasm for renunciation. Enthusiasm for renunciation gives rise to fervor for renunciation. Fervor for renunciation gives rise to the search for renunciation. A learned noble disciple on a search for renunciation behaves well in three ways: by body, speech, and mind.

The element of good will gives rise to perceptions of good will. Perceptions of good will give rise to thoughts of good will. ... enthusiasm for good will ... fervor for good will ... the search for good will. A learned noble disciple on a search for good will behaves well in three ways: by body, speech, and mind.

The element of harmlessness gives rise to perceptions of harmlessness. Perceptions of harmlessness give rise to thoughts of harmlessness. ... enthusiasm for harmlessness ... fervor for harmlessness ... the search for harmlessness. A learned noble disciple on a search for harmlessness behaves well in three ways: by body, speech, and mind.

Suppose a person was to drop a burning torch in a thicket of dry grass. If they were to quickly extinguish it with their hands and feet, the creatures living in the grass and wood wouldn't come to ruin.

In the same way, a corrupt perception might arise in an ascetic or brahmin. If they quickly give it up, get rid of it, eliminate it, and obliterate it, they'll be happy in the present life, free of distress, anguish, and fever. And when the body breaks up, after death, they can expect to be reborn in a good place."

SN 14.13 In the Brick Hall Giñjakāvasathasutta

At one time the Buddha was staying at Ñātika in the brick house. There the Buddha addressed the mendicants, "Mendicants!"

"Venerable sir," they replied. The Buddha said this:

"Mendicants, an element gives rise to a perception, a view, and a thought."

When he said this, Venerable Kaccāna said to the Buddha, "Sir, regarding those who are not fully awakened Buddhas, there is a view that they are in fact fully awakened Buddhas. Due to what does this view appear?"

"It's a mighty thing, Kaccāna, the element of ignorance. An inferior element gives rise to inferior perceptions, inferior views, inferior thoughts, inferior intentions, inferior aims, inferior wishes, an inferior person, and inferior speech. One explains, teaches, asserts, establishes, clarifies, analyzes, and reveals the inferior. I say that their rebirth is inferior.

A middling element gives rise to middling perceptions, middling views, middling thoughts, middling intentions, middling aims, middling wishes, a middling person, and middling speech. One explains, teaches, asserts, establishes, clarifies, analyzes, and reveals the middling. I say that their rebirth is middling.

A superior element gives rise to superior perceptions, superior views, superior thoughts, superior intentions, superior aims, superior wishes, a superior person, and superior speech. One explains, teaches, asserts, establishes, clarifies, analyzes, and reveals the superior. I say that their rebirth is superior."

SN 14.14 Bad Convictions Hīnādhimuttikasutta

At Sāvatthī.

"Mendicants, sentient beings come together and converge because of an element. Those who have bad convictions come together and converge with those who have bad convictions. Those who have good convictions come together and converge with those who have good convictions.

In the past, too, sentient beings came together and converged because of an element. ...

In the future, too, sentient beings will come together and converge because of an element. ...

At present, too, sentient beings come together and converge because of an element. Those who have bad convictions come together and converge with those who have bad convictions. Those who have good convictions come together and converge with those who have good convictions."

SN 14.15 Walking Together Caṅkamasutta

At one time the Buddha was staying near Rājagaha, on the Vulture's Peak Mountain. Now at that time Venerable Sāriputta was walking together with several mendicants not far from the Buddha. Venerable Mahāmoggallāna was doing likewise, as were Venerable Mahākassapa, Venerable Anuruddha, Venerable Puṇṇa son of Mantāṇī, Venerable Upāli, Venerable Ānanda, and Devadatta.

Then the Buddha said to the mendicants, "Mendicants, do you see Sāriputta walking together with several mendicants?"

"Yes, sir."

"All of those mendicants have great wisdom. Do you see Moggallāna walking together with several mendicants?"

"Yes, sir."

"All of those mendicants have great psychic power. Do you see Kassapa walking together with several mendicants?"

"Yes, sir."

"All of those mendicants advocate austerities. Do you see Anuruddha walking together with several mendicants?"

"Yes, sir."

"All of those mendicants have clairvoyance. Do you see Puṇṇa son of Mantāṇī walking together with several mendicants?"

"Yes, sir."

"All of those mendicants are Dhamma speakers. Do you see Upāli walking together with several mendicants?"

"Yes, sir."

"All of those mendicants are experts in monastic law. Do you see Ānanda walking together with several mendicants?"

"Yes, sir."

"All of those mendicants are very learned. Do you see Devadatta walking together with several mendicants?"

"Yes, sir."

"All of those mendicants have corrupt wishes.

Sentient beings come together and converge because of an element. Those who have bad convictions come together and converge with those who have bad convictions. Those who have good convictions come together and converge with those who have good convictions.

In the past, in the future, and also in the present, sentient beings come together and converge because of an element. Those who have bad convictions come together and converge with those who have bad convictions. Those who have good convictions come together and converge with those who have good convictions."

SN 14.16 With Verses Sagāthāsutta

At Sāvatthī.

"Mendicants, sentient beings come together and converge because of an element. Those who have bad convictions come together and converge with those who have bad convictions. In the past ...

In the future ...

At present, too, sentient beings come together and converge because of an element. Those who have bad convictions come together and converge with those who have bad convictions.

It's like how dung comes together with dung, urine with urine, spit with spit, pus with pus, and blood with blood. In the same way, sentient beings come together and converge because of an element. Those who have bad convictions come together and converge with those who have bad convictions. In the past ... In the future ... At present, too, sentient beings come together and converge because of an element. Those who have bad convictions come together and converge with those who have bad convictions.

Sentient beings come together and converge because of an element. Those who have good convictions come together and converge with those who have good convictions. In the past ...

In the future ... At present, too, sentient beings come together and converge because of an element. Those who have good convictions come together and converge with those who have good convictions.

It's like how milk comes together with milk, oil with oil, ghee with ghee, honey with honey, and molasses with molasses. In the same way, sentient beings come together and converge because of an element. Those who have good convictions come together and converge with those who have good convictions. In the past ... In the future ... At present, too, sentient beings come together and converge because of an element. Those who have good convictions come together and converge with those who have good convictions."

That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

"Socializing promotes entanglement;
they're cut off by being aloof.
If you're lost in the middle of a great sea,
and you clamber up on a little log, you'll sink.

So too, a person who lives well
sinks by relying on a lazy person.
Hence you should avoid such
a lazy person who lacks energy.

Dwell with the noble ones
who are secluded and determined
and always energetic;
the astute who practice absorption."

SN 14.17 Faithless Assaddhasaṁsandanasutta

At Sāvatthī.

"Mendicants, sentient beings come together and converge because of an element: the faithless with the faithless, the unconscientious with the unconscientious, the imprudent with the imprudent, the unlearned with the unlearned, the lazy with the lazy, the unmindful with the unmindful, and the witless with the witless.

In the past, too, sentient beings came together and converged because of an element. ...

In the future, too, sentient beings will come together and converge because of an element. ...

At present, too, sentient beings come together and converge because of an element. ...

Sentient beings come together and converge because of an element: the faithful with the faithful, the conscientious with the conscientious, the prudent with the prudent, the learned with the learned, the energetic with the energetic, the mindful with the mindful, and the wise with the wise. In the past ... In the future ... At present, too, sentient beings come together and converge because of an element. ..."

SN 14.18 Beginning With the Faithless Assaddhamūlakasutta

At Sāvatthī.

"Mendicants, sentient beings come together and converge because of an element: the faithless with the faithless, the unconscientious with the unconscientious, the witless with the witless, the faithful with the faithful, the conscientious with the conscientious, and the wise with the wise. In the past ... In the future ...

At present, too, sentient beings come together and converge because of an element. ...

Sentient beings come together and converge because of an element: the faithless with the faithless, the imprudent with the imprudent, the witless with the witless, the faithful with the faithful, the prudent with the prudent, and the wise with the wise.

(The following should be told in full like the first section.)

Sentient beings come together because of an element: the faithless ... unlearned ... witless ... the faithful ...

Sentient beings come together because of an element: the faithless ... lazy ... witless. the faithful ... energetic ... wise.

Sentient beings come together because of an element: the faithless ... unmindful ... witless. the faithful ... mindful ... wise."

SN 14.19 Beginning With the Shameless Ahirikamūlakasutta

At Sāvatthī.

"Mendicants, sentient beings come together and converge because of an element: the unconscientious with the unconscientious ... imprudent ... witless. The conscientious with the conscientious ... prudent ... wise.

... shameless ... unlearned ... witless. The conscientious with the conscientious ... learned ... wise.

... shameless ... lazy ... witless. The conscientious with the conscientious ... energetic ... wise.

... shameless ... unmindful ... witless. The conscientious with the conscientious ... mindful ... wise."

SN 14.20 Beginning With Imprudence Anottappamūlakasutta

At Sāvatthī.

"Mendicants, sentient beings come together and converge because of an element: the imprudent with the imprudent ... unlearned ... witless. The prudent with the prudent ... learned ... wise.

... the imprudent with the imprudent ... lazy ... witless. The prudent with the prudent ... energetic ... wise.

... the imprudent with the imprudent ... unmindful ... witless. The prudent with the prudent ... mindful ... wise."

SN 14.21 Beginning With the Unlearned Appassutamūlakasutta

At Sāvatthī.

"Mendicants, sentient beings come together and converge because of an element: the unlearned with the unlearned ... lazy ... witless. The learned with the learned ... energetic ... wise.

... the unlearned with the unlearned ... unmindful ... witless. The learned with the learned ... mindful ... wise."

SN 14.22 Beginning With the Lazy Kusītamūlakasutta

At Sāvatthī.

"Mendicants, sentient beings come together and converge because of an element: the lazy with the lazy ... unmindful ... witless ... energetic ... mindful ... wise ..."

(Tell all in full for the past, future, and present.)

The Chapter on Ways of Performing Deeds

SN 14.23 Lacking Immersion Asamāhitasutta

At Sāvatthī.

"Mendicants, sentient beings come together and converge because of an element: the faithless with the faithless ... shameless ... imprudent ... lacking immersion ... witless ...

The faithful with the faithful ... conscientious ... prudent ... possessing immersion ... and the wise with the wise."

SN 14.24 Unethical Dussīlasutta

At Sāvatthī.

"Mendicants, sentient beings come together and converge because of an element: the faithless with the faithless ... shameless ... imprudent ... unethical ... witless ...

The faithful with the faithful ... conscientious ... prudent ... ethical ... and the wise with the wise."

SN 14.25 The Five Precepts Pañcasikkhāpadasutta

At Sāvatthī.

"Mendicants, sentient beings come together and converge because of an element: those who kill living creatures with those who kill living creatures, those who steal ... commit sexual misconduct ... lie ... consume beer, wine, and liquor intoxicants ...

Those who refrain from killing living creatures ... who refrain from stealing ... who refrain from sexual misconduct ... who refrain from lying ... those who refrain from consuming beer, wine, and liquor intoxicants with those who refrain from consuming beer, wine, and liquor intoxicants."

SN 14.26 Seven Ways of Performing Deeds Sattakammapathasutta

At Sāvatthī.

"Mendicants, sentient beings come together and converge because of an element: those who kill living creatures with those who kill living creatures, those who steal ... commit sexual misconduct ... lie ... speak divisively ... speak harshly ... talk nonsense ...

Those who refrain from killing living creatures. ... who refrain from stealing ... who refrain from sexual misconduct ... who refrain from lying ... who refrain from divisive speech ... who refrain from harsh speech ... who refrain from talking nonsense with those who refrain from talking nonsense."

SN 14.27 Ten Ways of Performing Deeds Dasakammapathasutta

At Sāvatthī.

"Mendicants, sentient beings come together and converge because of an element: those who kill living creatures with those who kill living creatures, those who steal ... commit sexual misconduct ... lie ... speak divisively ... speak harshly ... talk nonsense ... are covetous ... are malicious ... have wrong view ...

Those who refrain from killing living creatures ... who refrain from stealing ... who refrain from sexual misconduct ... who refrain from lying ... who refrain from divisive speech ... who refrain from harsh speech ... who refrain from talking nonsense ... are not covetous ... are not malicious ... have right view with those who have right view."

SN 14.28 The Eightfold Path Aṭṭhaṅgikasutta

At Sāvatthī.

"Mendicants, sentient beings come together and converge because of an element: those of wrong view with those of wrong view ... wrong thought ... wrong speech ... wrong action ... wrong livelihood ... wrong effort ... wrong mindfulness ... wrong immersion ...

Those who have right view ... right thought ... right speech ... right action ... right livelihood ... right effort ... right mindfulness ... right immersion with those who have right immersion."

SN 14.29 Ten Factored Path Dasaṅgasutta

At Sāvatthī.

"Mendicants, sentient beings come together and converge because of an element: those of wrong view with those of wrong view ... wrong thought ... wrong speech ... wrong action ... wrong livelihood ... wrong effort ... wrong mindfulness ... wrong immersion ... wrong knowledge ... wrong freedom ...

Those who have right view ... right thought ... right speech ... right action ... right livelihood ... right effort ... right mindfulness ... right immersion ... right knowledge ... right freedom with those who have right freedom."

(Tell all in full for the past, future, and present.)

Chapter Four

SN 14.30 Four Elements Catudhātusutta

At one time the Buddha was staying near Sāvatthī in Jeta's Grove, Anāthapiṇḍika's monastery. ... "Mendicants, there are these four elements. What four? The elements of earth, water, fire, and air. These are the four elements."

SN 14.31 Before Awakening Pubbesambodhasutta

At Sāvatthī.

"Mendicants, before my awakening---when I was still unawakened but intent on awakening---I thought: 'What's the gratification, the drawback, and the escape when it comes to the earth element ... the water element ... the fire element ... and the air element?'

Then it occurred to me: 'The pleasure and happiness that arise from the earth element: this is its gratification. That the earth element is impermanent, suffering, and perishable: this is its drawback. Removing and giving up desire and greed for the earth element: this is its escape. The pleasure and happiness that arise from the water element ... The pleasure and happiness that arise from the fire element ... The pleasure and happiness that arise from the air element: this is its gratification. That the air element is impermanent, suffering, and perishable: this is its drawback. Removing and giving up desire and greed for the air element: this is its escape.'

As long as I didn't truly understand these four elements' gratification, drawback, and escape in this way for what they are, I didn't announce my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans.

But when I did truly understand these four elements' gratification, drawback, and escape in this way for what they are, I announced my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans.

Knowledge and vision arose in me: 'My freedom is unshakable; this is my last rebirth; now there'll be no more future lives.'"

SN 14.32 In Search of Gratification Acariṁsutta

At Sāvatthī.

"Mendicants, I went in search of the earth element's gratification, and I found it. I've seen clearly with wisdom the full extent of gratification in the earth element. I went in search of the earth element's drawback, and I found it. I've seen clearly with wisdom the full extent of the drawback in the earth element. I went in search of escape from the earth element, and I found it. I've seen clearly with wisdom the full extent of escape from the earth element.

I went in search of the water element's gratification ... I went in search of the fire element's gratification ... I went in search of the air element's gratification ...

As long as I didn't truly understand these four elements' gratification, drawback, and escape for what they are, I didn't announce my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans.

But when I did truly understand the four elements' gratification, drawback, and escape for what they are, I announced my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans.

Knowledge and vision arose in me: 'My freedom is unshakable; this is my last rebirth; now there'll be no more future lives.'"

SN 14.33 If There Was No Nocedaṁsutta

At Sāvatthī.

"Mendicants, if there were no gratification in the earth element, sentient beings wouldn't be aroused by it. But since there is gratification in the earth element, sentient beings are aroused by it. If the earth element had no drawback, sentient beings wouldn't grow disillusioned with it. But since the earth element has a drawback, sentient beings do grow disillusioned with it. If there were no escape from the earth element, sentient beings wouldn't escape from it. But since there is an escape from the earth element, sentient beings do escape from it.

If there were no gratification in the water element ... If there were no gratification in the fire element ... If there were no gratification in the air element ...

As long as sentient beings don't truly understand these four elements' gratification, drawback, and escape for what they are, they haven't escaped from this world---with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans---and they don't live detached, liberated, with a mind free of limits.

But when sentient beings truly understand these four elements' gratification, drawback, and escape for what they are, they've escaped from this world---with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans---and they live detached, liberated, with a mind free of limits."

SN 14.34 Exclusively Painful Ekantadukkhasutta

At Sāvatthī.

"Mendicants, if the earth element were exclusively painful---soaked and steeped in pain and not steeped in pleasure---sentient beings wouldn't be aroused by it. But because the earth element is pleasurable---soaked and steeped in pleasure and not steeped in pain---sentient beings are aroused by it.

If the water element ... If the fire element ... If the air element ...

If the earth element was perfectly pleasurable---soaked and steeped in pleasure and not steeped in pain---sentient beings wouldn't grow disillusioned with it. But because the earth element is painful---soaked and steeped in pain and not steeped in pleasure---sentient beings do grow disillusioned with it.

If the water element ... If the fire element ... If the air element was perfectly pleasurable---soaked and steeped in pleasure and not steeped in pain---sentient beings wouldn't grow disillusioned with it. But because the air element is painful---soaked and steeped in pain and not steeped in pleasure---sentient beings do grow disillusioned with it."

SN 14.35 Taking Pleasure Abhinandasutta

At Sāvatthī.

"Mendicants, if you take pleasure in the earth element, you take pleasure in suffering. If you take pleasure in suffering, I say you're not exempt from suffering. If you take pleasure in the water element ... If you take pleasure in the fire element ... If you take pleasure in the air element, you take pleasure in suffering. If you take pleasure in suffering, I say you're not exempt from suffering.

If you don't take pleasure in the earth element, you don't take pleasure in suffering. If you don't take pleasure in suffering, I say you're exempt from suffering. If you don't take pleasure in the water element ... If you don't take pleasure in the fire element ... If you don't take pleasure in the air element, you don't take pleasure in suffering. If you don't take pleasure in suffering, I say you're exempt from suffering."

SN 14.36 Arising Uppādasutta

At Sāvatthī.

"Mendicants, the arising, continuation, rebirth, and manifestation of the earth element is the arising of suffering, the continuation of diseases, and the manifestation of old age and death. The arising, continuation, rebirth, and manifestation of the water element ... The arising, continuation, rebirth, and manifestation of the fire element ... The arising, continuation, rebirth, and manifestation of the air element is the arising of suffering, the continuation of diseases, and the manifestation of old age and death.

The cessation, settling, and ending of the earth element is the cessation of suffering, the settling of diseases, and the ending of old age and death. The cessation, settling, and ending of the water element ... The cessation, settling, and ending of the fire element ... The cessation, settling, and ending of the air element is the cessation of suffering, the settling of diseases, and the ending of old age and death."

SN 14.37 Ascetics and Brahmins Samaṇabrāhmaṇasutta

At Sāvatthī.

"Mendicants, there are these four elements. What four? The elements of earth, water, fire, and air. There are ascetics and brahmins who don't truly understand these four elements' gratification, drawback, and escape. I don't deem them as true ascetics and brahmins. Those venerables don't realize the goal of life as an ascetic or brahmin, and don't live having realized it with their own insight.

There are ascetics and brahmins who do truly understand these four elements' gratification, drawback, and escape. I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight."

SN 14.38 Ascetics and Brahmins (2nd) Dutiyasamaṇabrāhmaṇasutta

At Sāvatthī.

"Mendicants, there are these four elements. What four? The elements of earth, water, fire, and air. There are ascetics and brahmins who don't truly understand these four elements' origin, ending, gratification, drawback, and escape ...

(Tell all in full.)

There are ascetics and brahmins who do truly understand these four elements' origin, ending, gratification, drawback, and escape ..."

SN 14.39 Ascetics and Brahmins (3rd) Tatiyasamaṇabrāhmaṇasutta

At Sāvatthī.

"Mendicants, there are ascetics and brahmins who don't understand the earth element, its origin, its cessation, and the practice that leads to its cessation. They don't understand the water element ... fire element ... air element ... Those venerables don't realize the goal of life as an ascetic or brahmin, and don't live having realized it with their own insight.

There are ascetics and brahmins who do understand the earth element, its origin, its cessation, and the practice that leads to its cessation. They do understand the water element ... the fire element ... the air element ... Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight."