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Majjhima Nikāya 28 Middle Discourses 28
Mahāhatthipadopamasutta The Longer Simile of the Elephant’s Footprint
Evaṁ me sutaṁ—Thus I heard:So I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. On one occasion the Blessed One was living at Sāvatthi in Jeta’s Grove, Anāthapindika’s Park.At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho āyasmā sāriputto bhikkhū āmantesi: There the venerable Sāriputta addressed the bhikkhus thus:There Sāriputta addressed the mendicants,
“āvuso bhikkhave”ti. ‘Friends, bhikkhus.’“Reverends, mendicants!”
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. ‘Friend,’ they replied.“Reverend,” they replied.
Āyasmā sāriputto etadavoca: The venerable Sāriputta said this:Sāriputta said this:
“Seyyathāpi, āvuso, yāni kānici jaṅgalānaṁ pāṇānaṁ padajātāni sabbāni tāni hatthipade samodhānaṁ gacchanti, hatthipadaṁ tesaṁ aggamakkhāyati yadidaṁ mahantattena; ‘Friends, just as the footprint of any living being that walks can be placed within an elephant’s footprint, and so the elephant’s footprint is declared the chief of them because of its great size,“The footprints of all creatures that walk can fit inside an elephant’s footprint, so an elephant’s footprint is said to be the biggest of them all.
evameva kho, āvuso, ye keci kusalā dhammā sabbete catūsu ariyasaccesu saṅgahaṁ gacchanti. so too, whatever profitable dhammas there are can all be included in the Four Noble Truths.In the same way, all skillful qualities are included in the four noble truths.
Katamesu catūsu? In what four?What four?
Dukkhe ariyasacce, dukkhasamudaye ariyasacce, dukkhanirodhe ariyasacce, dukkhanirodhagāminiyā paṭipadāya ariyasacce. In the Noble Truth of Suffering, in the Noble Truth of the Origin of Suffering, in the Noble Truth of the Cessation of Suffering, and in the Noble Truth of the Way leading to the Cessation of Suffering.The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
Katamañcāvuso, dukkhaṁ ariyasaccaṁ? ‘And what is the Noble Truth of Suffering?And what is the noble truth of suffering?
Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, yampicchaṁ na labhati tampi dukkhaṁ; saṅkhittena, pañcupādānakkhandhā dukkhā. Birth is suffering, ageing is suffering, death is suffering; sorrow and lamentation, pain, grief and despair are suffering; not to get what one wants is suffering; in short the five aggregates affected by clinging are suffering.Rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering.
Katame cāvuso, pañcupādānakkhandhā? ‘And what are the five aggregates affected by clinging?And what are the five grasping aggregates?
Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. They are: the form aggregate affected by clinging, the feeling aggregate affected by clinging, the perception aggregate affected by clinging, the formations aggregate affected by clinging, the consciousness aggregate affected by clinging.They are as follows: the grasping aggregates of form, feeling, perception, choices, and consciousness.
Katamo cāvuso, rūpupādānakkhandho? ‘And what is the form aggregate affected by clinging?And what is the grasping aggregate of form?
Cattāri ca mahābhūtāni, catunnañca mahābhūtānaṁ upādāya rūpaṁ. It is the four great primary elements and any form derived from them.The four principal states, and form derived from the four principal states.
Katamā cāvuso, cattāro mahābhūtā? ‘And what are the four great primary elements?And what are the four principal states?
Pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu. They are the earth element, the water element, the fire element and the air element.The elements of earth, water, fire, and air.
Katamā cāvuso, pathavīdhātu? ‘And what is the earth element?And what is the earth element?
Pathavīdhātu siyā ajjhattikā, siyā bāhirā. The earth element can be either in oneself or external.The earth element may be interior or exterior.
Katamā cāvuso, ajjhattikā pathavīdhātu? ‘What is the earth element in oneself?And what is the interior earth element?
Yaṁ ajjhattaṁ paccattaṁ kakkhaḷaṁ kharigataṁ upādinnaṁ, seyyathidaṁ—Whatever in oneself, belonging to oneself, is solid, solidified and clung-to, that is to say,Anything internal, personal, that’s hard, solid, and appropriated. This includes:
kesā lomā nakhā dantā taco maṁsaṁ nhāru aṭṭhi aṭṭhimiñjaṁ vakkaṁ hadayaṁ yakanaṁ kilomakaṁ pihakaṁ papphāsaṁ antaṁ antaguṇaṁ udariyaṁ karīsaṁ, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ kakkhaḷaṁ kharigataṁ upādinnaṁ. head-hair, body-hair, nails, teeth, skin, flesh, sinews, bones, bone-marrow, kidneys, heart, liver, midriff, spleen, lights, bowels, entrails, gorge, dung, or whatever else in oneself, belonging to oneself, that is solid, solidified and clung-to:head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces; or anything else internal, personal, that’s hard, solid, and appropriated.
Ayaṁ vuccatāvuso, ajjhattikā pathavīdhātu. this is called earth element in oneself.This is called the interior earth element.
Yā ceva kho pana ajjhattikā pathavīdhātu, yā ca bāhirā pathavīdhātu, pathavīdhāturevesā. ‘Now earth element in oneself and external earth element are simply earth element.The interior earth element and the exterior earth element are just the earth element.
‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. And that should be seen as it actually is with right understanding thus: “This is not mine, this is not I, this is not my self.”This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’
Evametaṁ yathābhūtaṁ sammappaññāya disvā pathavīdhātuyā nibbindati, pathavīdhātuyā cittaṁ virājeti. When a man sees it with right understanding as it actually is thus, he becomes dispassionate towards the earth element, and he fades lust for the earth element out of his mind.When you truly see with right understanding, you grow disillusioned with the earth element, detaching the mind from the earth element.
Hoti kho so, āvuso, samayo yaṁ bāhirā āpodhātu pakuppati. ‘Now there is the occasion when the external earth element is disturbedThere comes a time when the exterior water element flares up.
Antarahitā tasmiṁ samaye bāhirā pathavīdhātu hoti. and then the external earth element vanishes.At that time the exterior earth element vanishes.
Tassā hi nāma, āvuso, bāhirāya pathavīdhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati. ‘For even this external earth element, great as it is, is describable as impermanent, as subject to destruction, as subject to disappearance, as subject to change,So for all its great age, the earth element will be revealed as impermanent, liable to end, vanish, and perish.
Kiṁ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā? Atha khvāssa notevettha hoti. so what of this body, which is clung to by craving and lasts but a while? There can be no (considering) that as “I” or “mine” or “am”.What then of this ephemeral body appropriated by craving? Rather than ‘I’ or ‘mine’ or ‘I am’, they consider it to be none of these things.
Tañce, āvuso, bhikkhuṁ pare akkosanti paribhāsanti rosenti vihesenti, so evaṁ pajānāti: ‘So then, (having seen this element as it actually is, thus,) if others abuse and scold, curse and threaten a bhikkhu, he understands thus:If others abuse, attack, harass, and trouble that mendicant, they understand:
‘uppannā kho me ayaṁ sotasamphassajā dukkhavedanā. “This painful feeling born of ear contact has arisen in me.‘This painful feeling born of ear contact has arisen in me.
Sā ca kho paṭicca, no apaṭicca. That is dependent, not independent.That’s dependent, not independent.
Kiṁ paṭicca? Dependent on what?Dependent on what?
Phassaṁ paṭicca’. Dependent on contact.”Dependent on contact.’
So phasso aniccoti passati, vedanā aniccāti passati, saññā aniccāti passati, saṅkhārā aniccāti passati, viññāṇaṁ aniccanti passati. Then he sees that contact is impermanent, that feeling is impermanent, that perception is impermanent, that formations are impermanent, and that consciousness is impermanent.They see that contact, feeling, perception, choices, and consciousness are impermanent.
Tassa dhātārammaṇameva cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati. And his mind, which has already made an element (constituent of the form aggregate) its objective support, enters into that (new objective support now contemplated) and acquires confidence, steadiness and decision.Based on that element alone, their mind leaps forth, gains confidence, settles down, and becomes decided.
Tañce, āvuso, bhikkhuṁ pare aniṭṭhehi akantehi amanāpehi samudācaranti—‘Now if others attack that bhikkhu with unwished-for, undesired and disagreeableOthers might treat that mendicant with disliking, loathing, and detestation,
pāṇisamphassenapi leḍḍusamphassenapi daṇḍasamphassenapi satthasamphassenapi. contact of fists, clods, sticks or knives,striking them with fists, stones, sticks, and swords.
So evaṁ pajānāti: he understands thus:They understand:
‘tathābhūto kho ayaṁ kāyo yathābhūtasmiṁ kāye pāṇisamphassāpi kamanti, leḍḍusamphassāpi kamanti, daṇḍasamphassāpi kamanti, satthasamphassāpi kamanti. “This body is a thing such that contact with fists, clods, sticks and knives takes place in it.‘This body is such that fists, stones, sticks, and swords strike it.
Vuttaṁ kho panetaṁ bhagavatā kakacūpamovāde: But this has been said by the Blessed One in his discourse on the Simile of the Saw:But the Buddha has said in the Advice on the Simile of the Saw:
“ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṁ, tatrāpi yo mano padūseyya na me so tena sāsanakaro”ti. “Even if bandits savagely severed limb from limb with a two-handled saw, he who entertained hate in his heart on that account would not be one who carried out my teaching.”“Even if low-down bandits were to sever you limb from limb with a two-handed saw, anyone who had a malevolent thought on that account would not be following my instructions.”
Āraddhaṁ kho pana me vīriyaṁ bhavissati asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ. So tireless energy shall be aroused in me and unremitting mindfulness established, my body shall be tranquil and unexcited, my mind shall be concentrated and unified.My energy shall be roused up and unflagging, my mindfulness established and lucid, my body tranquil and undisturbed, and my mind immersed and unified in samādhi.
Kāmaṁ dāni imasmiṁ kāye pāṇisamphassāpi kamantu, leḍḍusamphassāpi kamantu, daṇḍasamphassāpi kamantu, satthasamphassāpi kamantu, karīyati hidaṁ buddhānaṁ sāsanan’ti. And now let contact with fists, clods, sticks and knives take place in this body; for this is just how the Buddha’s message is put into effect.’Gladly now, let fists, stones, sticks, and swords strike this body! For this is how the instructions of the Buddhas are followed.’
Tassa ce, āvuso, bhikkhuno evaṁ buddhaṁ anussarato evaṁ dhammaṁ anussarato evaṁ saṅghaṁ anussarato upekkhā kusalanissitā na saṇṭhāti. ‘If, when he thus recollects the Buddha, Dhamma and Sangha, equanimity does not persist in him with the profitable as its support,While recollecting the Buddha, the teaching, and the Saṅgha in this way, equanimity based on the skillful may not become stabilized in them.
So tena saṁvijjati saṁvegaṁ āpajjati: then he arouses a sense of urgency thus:In that case they stir up a sense of urgency:
‘alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ, “It is loss for me, it is no gain for me, it is bad for me, it is no good for me,‘It’s my loss, my misfortune,
yassa me evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato, upekkhā kusalanissitā na saṇṭhātī’ti. that when I recollect the Buddha, Dhamma and Sangha thus, equanimity does not persist in me with the profitable as its support.”that while recollecting the Buddha, the teaching, and the Saṅgha in this way, equanimity based on the skillful does not become stabilized in me.’
Seyyathāpi, āvuso, suṇisā sasuraṁ disvā saṁvijjati saṁvegaṁ āpajjati; Just as when a daughter-in-law sees her father-in-law, she has a sense of urgency,They’re like a daughter-in-law who stirs up a sense of urgency when they see their father-in-law.
evameva kho, āvuso, tassa ce bhikkhuno evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato, upekkhā kusalanissitā na saṇṭhāti, so tena saṁvijjati saṁvegaṁ āpajjati: so too, if a bhikkhu …
‘alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ, yassa me evaṁ buddhaṁ anussarato evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato, upekkhā kusalanissitā na saṇṭhātī’ti. profitable as its support.
Tassa ce, āvuso, bhikkhuno evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato upekkhā kusalanissitā saṇṭhāti, so tena attamano hoti. ‘But if when a bhikkhu recollects the Buddha, Dhamma and Sangha thus, equanimity becomes established in him with what is profitable as its support, then he is satisfied.But if, while recollecting the Buddha, the teaching, and the Saṅgha in this way, equanimity based on the skillful does become stabilized in them, they’re happy with that.
Ettāvatāpi kho, āvuso, bhikkhuno bahukataṁ hoti. And at that point, friends, much has been done by the bhikkhus.At this point, much has been done by that mendicant.
Katamā cāvuso, āpodhātu? ‘What is the water element?And what is the water element?
Āpodhātu siyā ajjhattikā, siyā bāhirā. The water element can be either in oneself or external.The water element may be interior or exterior.
Katamā cāvuso, ajjhattikā āpodhātu? ‘What is the water element in oneself?And what is the interior water element?
Yaṁ ajjhattaṁ paccattaṁ āpo āpogataṁ upādinnaṁ, seyyathidaṁ—‘Whatever in oneself, belonging to oneself, is water, watery, and clung-to, that is to say,Anything internal, personal, that’s water, watery, and appropriated. This includes:
pittaṁ semhaṁ pubbo lohitaṁ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṁ, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ āpo āpogataṁ upādinnaṁ—bile, phlegm, pus, blood, sweat, fat, tears, grease, spittle, snot, oil-of-the-joints, urine, or whatever else in oneself, belonging to oneself, is water, watery, and clung-to:bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine; or anything else internal, personal, that’s water, watery, and appropriated.
ayaṁ vuccatāvuso, ajjhattikā āpodhātu. this is called water element in oneself.This is called the interior water element.
Yā ceva kho pana ajjhattikā āpodhātu yā ca bāhirā āpodhātu, āpodhāturevesā. ‘Now water element in oneself and external water element are simply water element.The interior water element and the exterior water element are just the water element.
‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. That should be seen with right understanding as it actually is thus: “This is not mine, this not I, this is not my self.”This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’
Evametaṁ yathābhūtaṁ sammappaññāya disvā āpodhātuyā nibbindati, āpodhātuyā cittaṁ virājeti. When a man sees it thus with right understanding as it actually is, he becomes dispassionate towards the water element, he fades lust for the water element out of his mind.When you truly see with right understanding, you grow disillusioned with the water element, detaching the mind from the water element.
Hoti kho so, āvuso, samayo yaṁ bāhirā āpodhātu pakuppati. ‘Now there is an occasion when the water element is disturbed.There comes a time when the exterior water element flares up.
Sā gāmampi vahati, nigamampi vahati, nagarampi vahati, janapadampi vahati, janapadapadesampi vahati. It carries away village, town, city, district and country.It sweeps away villages, towns, cities, countries, and regions.
Hoti kho so, āvuso, samayo yaṁ mahāsamudde yojanasatikānipi udakāni ogacchanti, dviyojanasatikānipi udakāni ogacchanti, tiyojanasatikānipi udakāni ogacchanti, catuyojanasatikānipi udakāni ogacchanti, pañcayojanasatikānipi udakāni ogacchanti, chayojanasatikānipi udakāni ogacchanti, sattayojanasatikānipi udakāni ogacchanti. There is an occasion when the waters in the great ocean sink down a hundred leagues, two hundred leagues … seven hundred leagues.There comes a time when the water in the ocean sinks down a hundred leagues, or two, three, four, five, six, up to seven hundred leagues.
Hoti kho so, āvuso, samayo yaṁ mahāsamudde sattatālampi udakaṁ saṇṭhāti, chattālampi udakaṁ saṇṭhāti, pañcatālampi udakaṁ saṇṭhāti, catuttālampi udakaṁ saṇṭhāti, titālampi udakaṁ saṇṭhāti, dvitālampi udakaṁ saṇṭhāti, tālamattampi udakaṁ saṇṭhāti. There is an occasion when the water in the great ocean stands seven palm trees deep, six palm trees deep … two palm trees deep, only a palm tree deep.There comes a time when the water in the ocean stands just seven palm trees deep, or six, five, four, three, two, or even just one palm tree deep.
Hoti kho so, āvuso, samayo yaṁ mahāsamudde sattaporisampi udakaṁ saṇṭhāti, chapporisampi udakaṁ saṇṭhāti, pañcaporisampi udakaṁ saṇṭhāti, catupporisampi udakaṁ saṇṭhāti, tiporisampi udakaṁ saṇṭhāti, dviporisampi udakaṁ saṇṭhāti, porisamattampi udakaṁ saṇṭhāti. There is an occasion when the waters in the great ocean stand seven fathoms deep, six … only a fathom deep.There comes a time when the water in the ocean stands just seven fathoms deep, or six, five, four, three, two, or even just one fathom deep.
Hoti kho so, āvuso, samayo yaṁ mahāsamudde aḍḍhaporisampi udakaṁ saṇṭhāti, kaṭimattampi udakaṁ saṇṭhāti, jāṇukamattampi udakaṁ saṇṭhāti, gopphakamattampi udakaṁ saṇṭhāti. There is an occasion when the waters in the great ocean stand half fathom deep, only waist deep, only knee deep, only ankle deep.There comes a time when the water in the ocean stands just half a fathom deep, or waist deep, or knee deep, or even just ankle deep.
Hoti kho so, āvuso, samayo, yaṁ mahāsamudde aṅgulipabbatemanamattampi udakaṁ na hoti. There is an occasion when the waters in the great ocean are not enough to wet even the joint of a finger.There comes a time when there’s not even enough water left in the great ocean to wet the tip of the toe.
Tassā hi nāma, āvuso, bāhirāya āpodhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati. ‘For even this external water element, great as it is, is describable as impermanent, as subject to destruction, as subject to disappearance, as subject to change,So for all its great age, the water element will be revealed as impermanent, liable to end, vanish, and perish.
Kiṁ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā? Atha khvāssa notevettha hoti …pe… so what of this body which is clung to by craving and lasts but a while? There can be no (considering) that as “I” or “mine” or “am”.What then of this ephemeral body appropriated by craving? Rather than ‘I’ or ‘mine’ or ‘I am’, they consider it to be none of these things. …
tassa ce, āvuso, bhikkhuno evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato upekkhā kusalanissitā saṇṭhāti. So tena attamano hoti. ‘So then, (having seen this element as it actually is, thus), if others abuse … (repeat paras. 11-14) …If, while recollecting the Buddha, the teaching, and the Saṅgha in this way, equanimity based on the skillful does become stabilized in them, they’re happy with that.
Ettāvatāpi kho, āvuso, bhikkhuno bahukataṁ hoti. much has been done by that bhikkhu.At this point, much has been done by that mendicant.
Katamā cāvuso, tejodhātu? ‘What is the fire element?And what is the fire element?
Tejodhātu siyā ajjhattikā, siyā bāhirā. The fire element can either be in oneself or external.The fire element may be interior or exterior.
Katamā cāvuso, ajjhattikā tejodhātu? ‘And what is the fire element in oneself?And what is the interior fire element?
Yaṁ ajjhattaṁ paccattaṁ tejo tejogataṁ upādinnaṁ, seyyathidaṁ—‘Whatever in oneself, belonging to oneself, is fire, fiery, and clung-to, that is to say,Anything internal, pertaining to an individual that’s fire, fiery, and appropriated. This includes:
yena ca santappati, yena ca jīrīyati, yena ca pariḍayhati, yena ca asitapītakhāyitasāyitaṁ sammā pariṇāmaṁ gacchati, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ tejo tejogataṁ upādinnaṁ—that whereby one is warmed, ages, and is consumed, and that whereby what is eaten, drunk, chewed and tasted gets completely digested, or whatever else in oneself, belonging to oneself, is fire, fiery, and clung-to:that which warms, that which ages, that which heats you up when feverish, that which properly digests food and drink; or anything else internal, personal, that’s fire, fiery, and appropriated.
ayaṁ vuccatāvuso, ajjhattikā tejodhātu. this is called fire element in oneself.This is called the interior fire element.
Yā ceva kho pana ajjhattikā tejodhātu yā ca bāhirā tejodhātu, tejodhāturevesā. ‘Now fire element in oneself and external fire element are simply fire element.The interior fire element and the exterior fire element are just the fire element.
‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. That should be seen with right understanding as it actually is thus: “This is not mine, this is not I, this is not my self.”This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’
Evametaṁ yathābhūtaṁ sammappaññāya disvā tejodhātuyā nibbindati, tejodhātuyā cittaṁ virājeti. When a man sees it thus with right understanding as it actually is, he becomes dispassionate towards the fire element, he fades lust for the fire element out of his mind.When you truly see with right understanding, you grow disillusioned with the fire element, detaching the mind from the fire element.
Hoti kho so, āvuso, samayo yaṁ bāhirā tejodhātu pakuppati. ‘There is an occasion when the external fire element is disturbed.There comes a time when the exterior fire element flares up.
Sā gāmampi dahati, nigamampi dahati, nagarampi dahati, janapadampi dahati, janapadapadesampi dahati. It burns up village, town, city, district and country.It burns up villages, towns, cities, countries, and regions until
Sā haritantaṁ vā panthantaṁ vā selantaṁ vā udakantaṁ vā ramaṇīyaṁ vā bhūmibhāgaṁ āgamma anāhārā nibbāyati. It only goes out when it comes to green grass, or to a road, or to a rock, or to water or a fair open space, for want of fuel.it reaches a green field, a roadside, a cliff’s edge, a body of water, or cleared parkland, where it’s extinguished due to not being fed.
Hoti kho so, āvuso, samayo yaṁ kukkuṭapattenapi nhārudaddulenapi aggiṁ gavesanti. There is an occasion when they seek to make a fire even with fowls’ claws and hide-parings.There comes a time when they go looking for a fire, taking just a chicken feather or a scrap of sinew as kindling.
Tassā hi nāma, āvuso, bāhirāya tejodhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati. ‘For even this external fire element, great as it is, is describable as impermanent, as subject to destruction, as subject to disappearance, as subject to change,So for all its great age, the fire element will be revealed as impermanent, liable to end, vanish, and perish.
Kiṁ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā? so what of this body, which is clung-to by craving and lasts but a while? There can be no (considering) that as “I” or “mine” or “am”.’What then of this ephemeral body appropriated by craving? Rather than ‘I’ or ‘mine’ or ‘I am’, they consider it to be none of these things. …
Atha khvāssa notevettha hoti …pe… tassa ce, āvuso, bhikkhuno evaṁ buddhaṁ anussarato evaṁ dhammaṁ anussarato evaṁ saṅghaṁ anussarato upekkhā kusalanissitā saṇṭhāti, so tena attamano hoti. ‘So then, (having seen this element as it actually is, thus) if others abuse (repeat paras. 11-14) …If, while recollecting the Buddha, the teaching, and the Saṅgha in this way, equanimity based on the skillful does become stabilized in them, they’re happy with that.
Ettāvatāpi kho, āvuso, bhikkhuno bahukataṁ hoti. much has been done by that bhikkhu.At this point, much has been done by that mendicant.
Katamā cāvuso, vāyodhātu? ‘What is the air element?And what is the air element?
Vāyodhātu siyā ajjhattikā, siyā bāhirā. The air element can either be in oneself or external.The air element may be interior or exterior.
Katamā cāvuso, ajjhattikā vāyodhātu? ‘What is the air element in oneself?And what is the interior air element?
Yaṁ ajjhattaṁ paccattaṁ vāyo vāyogataṁ upādinnaṁ, seyyathidaṁ—‘Whatever in oneself, belonging to oneself, is air, airy, and clung-to, that is to say,Anything internal, personal, that’s air, airy, and appropriated. This includes:
uddhaṅgamā vātā, adhogamā vātā, kucchisayā vātā, koṭṭhāsayā vātā, aṅgamaṅgānusārino vātā, assāso passāso iti, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ vāyo vāyogataṁ upādinnaṁ—up-going winds (forces), down-going winds (forces), winds (forces) in the belly, winds (forces) in the bowels, winds (forces) that pervade all the limbs, in-breath and out-breath, or whatever else in oneself, belonging to oneself, is air, airy, and clung-to:winds that go up or down, winds in the belly or the bowels, winds that flow through the limbs, in-breaths and out-breaths; or anything else internal, personal, that’s air, airy, and appropriated.
ayaṁ vuccatāvuso, ajjhattikā vāyodhātu. this is called air element in oneself.This is called the interior air element.
Yā ceva kho pana ajjhattikā vāyodhātu, yā ca bāhirā vāyodhātu, vāyodhāturevesā. ‘Now air element in oneself and external air element are simply air element.The interior air element and the exterior air element are just the air element.
‘Taṁ netaṁ mama nesohamasmi na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. And that should be seen as it actually is with right understanding thus: “This is not mine, this is not I, this is not myself.”This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’
Evametaṁ yathābhūtaṁ sammappaññāya disvā vāyodhātuyā nibbindati vāyodhātuyā cittaṁ virājeti. When a man sees it thus with right understanding as it actually is, he becomes dispassionate towards the air element, he fades lust for the air element out of his mind.When you truly see with right understanding, you grow disillusioned with the air element, detaching the mind from the air element.
Hoti kho so, āvuso, samayo yaṁ bāhirā vāyodhātu pakuppati. ‘There is an occasion when the external air element is disturbed.There comes a time when the exterior air element flares up.
Sā gāmampi vahati, nigamampi vahati, nagarampi vahati, janapadampi vahati, janapadapadesampi vahati. It sweeps away village, town, city, district and country.It sweeps away villages, towns, cities, countries, and regions.
Hoti kho so, āvuso, samayo yaṁ gimhānaṁ pacchime māse tālavaṇṭenapi vidhūpanenapi vātaṁ pariyesanti, ossavanepi tiṇāni na icchanti. There is an occasion in the last month of the hot season when they seek wind by means of a fan or bellows and even the strands of straw in the drip-fringe of the thatch do not stir.There comes a time, in the last month of summer, when they look for wind by using a palm-leaf or fan, and even the grasses in the drip-fringe of a thatch roof don’t stir.
Tassā hi nāma, āvuso, bāhirāya vāyodhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati. ‘For even this external air element, great as it is, is describable as impermanent, as subject to destruction, as subject to disappearance, as subject to change,So for all its great age, the air element will be revealed as impermanent, liable to end, vanish, and perish.
Kiṁ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā? Atha khvāssa notevettha hoti. so what of this body, which is clung-to and lasts but a while? There can be no (considering) that as “I” or “mine” or “am”.What then of this ephemeral body appropriated by craving? Rather than ‘I’ or ‘mine’ or ‘I am’, they consider it to be none of these things.
Tañce, āvuso, bhikkhuṁ pare akkosanti paribhāsanti rosenti vihesenti. ‘So then, (having seen this element as it actually is, thus,) if others abuse and scold, curse and threaten a bhikkhu,If others abuse, attack, harass, and trouble that mendicant, they understand:
So evaṁ pajānāti, uppannā kho me ayaṁ sotasamphassajā dukkhā vedanā. he understands thus: “This painful feeling born of ear contact has arisen in me.‘This painful feeling born of ear contact has arisen in me.
Sā ca kho paṭicca, no apaṭicca. That is dependent, not independent.That’s dependent, not independent.
Kiṁ paṭicca? Dependent on what?Dependent on what?
Phassaṁ paṭicca. Dependent on contact.”Dependent on contact.’
Sopi phasso aniccoti passati, vedanā aniccāti passati, saññā aniccāti passati, saṅkhārā aniccāti passati, viññāṇaṁ aniccanti passati. Then he sees that contact is impermanent, that feeling is impermanent, that perception is impermanent, that formations are impermanent, and that consciousness is impermanent.They see that contact, feeling, perception, choices, and consciousness are impermanent.
Tassa dhātārammaṇameva cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati. And his mind, which has already made an element its objective support, enters into that (new objective support now contemplated) and acquires confidence, steadiness and decision.Based on that element alone, their mind leaps forth, gains confidence, settles down, and becomes decided.
Tañce, āvuso, bhikkhuṁ pare aniṭṭhehi akantehi amanāpehi samudācaranti, pāṇisamphassenapi leḍḍusamphassenapi daṇḍasamphassenapi satthasamphassenapi. ‘Now if others attack that bhikkhu with unwished-for, undesired and disagreeable contact of fists, clods, sticks or knives,Others might treat that mendicant with disliking, loathing, and detestation, striking them with fists, stones, sticks, and swords.
So evaṁ pajānāti ‘tathābhūto kho ayaṁ kāyo yathābhūtasmiṁ kāye pāṇisamphassāpi kamanti, leḍḍusamphassāpi kamanti, daṇḍasamphassāpi kamanti, satthasamphassāpi kamanti. he understands thus: “This body is a thing such that contact with fists, clods, sticks and knives takes place in it.They understand: ‘This body is such that fists, stones, sticks, and swords strike it.
Vuttaṁ kho panetaṁ bhagavatā kakacūpamovāde “ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṁ. Tatrāpi yo mano padūseyya, na me so tena sāsanakaro”ti. But this has been said by the Blessed One in his discourse on the Simile of the Saw: “Even if bandits savagely severed limb from limb with a two-handled saw, he who entertained hate in his heart on that account would not be one who carried out my teaching.”But the Buddha has said in the Advice on the Simile of the Saw: “Even if low-down bandits were to sever you limb from limb with a two-handed saw, anyone who had a thought of hate on that account would not be following my instructions.”
Āraddhaṁ kho pana me vīriyaṁ bhavissati asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ. So tireless energy shall be aroused in me and unremitting mindfulness established, my body shall be tranquil and unexcited, my mind shall be concentrated and unified.My energy shall be roused up and unflagging, my mindfulness established and lucid, my body tranquil and undisturbed, and my mind immersed and unified in samādhi.
Kāmaṁ dāni imasmiṁ kāye pāṇisamphassāpi kamantu, leḍḍusamphassāpi kamantu, daṇḍasamphassāpi kamantu, satthasamphassāpi kamantu. Karīyati hidaṁ buddhānaṁ sāsanan’ti. And now let contact with fists, clods, sticks and knives take place in this body; for this is just how the Buddha’s message is put into effect.’Gladly now, let fists, stones, sticks, and swords strike this body! For this is how the instructions of the Buddhas are followed.’
Tassa ce, āvuso, bhikkhuno evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato upekkhā kusalanissitā na saṇṭhāti. ‘If, when he thus recollects the Buddha, Dhamma and Sangha, equanimity does not persist in him with the profitable as its support,While recollecting the Buddha, the teaching, and the Saṅgha in this way, equanimity based on the skillful may not become stabilized in them.
So tena saṁvijjati saṁvegaṁ āpajjati: then he arouses a sense of urgency thus:In that case they stir up a sense of urgency:
‘alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ. “It is loss for me, it is no gain for me, it is bad for me, it is no good for me,‘It’s my loss, my misfortune,
Yassa me evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato upekkhā kusalanissitā na saṇṭhātī’ti. that when I recollect the Buddha, Dhamma and Sangha thus, equanimity does not persist in me with the profitable as its support.”that while recollecting the Buddha, the teaching, and the Saṅgha in this way, equanimity based on the skillful does not become stabilized in me.’
Seyyathāpi, āvuso, suṇisā sasuraṁ disvā saṁvijjati saṁvegaṁ āpajjati; Just as when a daughter-in-law sees her father-in-law, she has a sense of urgency,They’re like a daughter-in-law who stirs up a sense of urgency when they see their father-in-law.
evameva kho, āvuso, tassa ce bhikkhuno evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato, upekkhā kusalanissitā na saṇṭhāti. so too, if a bhikkhu recollects the Buddha, Dhamma and Sangha thus, and equanimity does not persist in him with the profitable as its support,
So tena saṁvijjati saṁvegaṁ āpajjati: he arouses a sense of urgency thus:
‘alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ. “It is loss for me, it is no gain for me, it is bad for me, it is no good for me,
Yassa me evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato, upekkhā kusalanissitā na saṇṭhātī’ti. that when I recollect the Buddha, Dhamma and Sangha thus, equanimity does not persist in me with the profitable as its support.”
Tassa ce, āvuso, bhikkhuno evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato, upekkhā kusalanissitā saṇṭhāti, so tena attamano hoti. ‘But if when a bhikkhu recollects the Buddha, Dhamma and Sangha thus, equanimity becomes established in him with what is profitable as its support, then he is satisfied.But if, while recollecting the Buddha, the teaching, and the Saṅgha in this way, equanimity based on the skillful does become stabilized in them, they’re happy with that.
Ettāvatāpi kho, āvuso, bhikkhuno bahukataṁ hoti. And at that point, friends, much has been done by the bhikkhu.At this point, much has been done by that mendicant.
Seyyathāpi, āvuso, kaṭṭhañca paṭicca valliñca paṭicca tiṇañca paṭicca mattikañca paṭicca ākāso parivārito agārantveva saṅkhaṁ gacchati; ‘Just as when a space is enclosed by timber and creepers, grass and clay, there comes to be the term “house”,When a space is enclosed by sticks, creepers, grass, and mud it becomes known as a ‘building’.
evameva kho, āvuso, aṭṭhiñca paṭicca nhāruñca paṭicca maṁsañca paṭicca cammañca paṭicca ākāso parivārito rūpantveva saṅkhaṁ gacchati. so too, when a space is enclosed by bones and sinews, flesh and skin, there comes to be the term “form”.In the same way, when a space is enclosed by bones, sinews, flesh, and skin it becomes known as a ‘form’.
Ajjhattikañceva, āvuso, cakkhuṁ aparibhinnaṁ hoti, bāhirā ca rūpā na āpāthaṁ āgacchanti, no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti. ‘If the eye in oneself were intact but no external forms came to its threshold (of consciousness) and there were no appropriate (conscious) engagement, then there would be no manifestation of the appropriate class of consciousness.Reverends, though the interior eye is intact, so long as exterior sights don’t come into range and there’s no corresponding engagement, there’s no manifestation of the corresponding type of consciousness.
Ajjhattikañceva, āvuso, cakkhuṁ aparibhinnaṁ hoti bāhirā ca rūpā āpāthaṁ āgacchanti, no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti. If the eye in oneself were intact and external forms came to its threshold but there were no appropriate (conscious) engagement, there would be no manifestation of the appropriate class of consciousness.Though the interior eye is intact and exterior sights come into range, so long as there’s no corresponding engagement, there’s no manifestation of the corresponding type of consciousness.
Yato ca kho, āvuso, ajjhattikañceva cakkhuṁ aparibhinnaṁ hoti, bāhirā ca rūpā āpāthaṁ āgacchanti, tajjo ca samannāhāro hoti. Evaṁ tajjassa viññāṇabhāgassa pātubhāvo hoti. But it is owing to the fact that the eye in oneself is intact and that external forms come to its threshold, and that there is the appropriate (conscious) engagement, that there is manifestation of the appropriate class of consciousness.But when the interior eye is intact and exterior sights come into range and there is corresponding engagement, there is the manifestation of the corresponding type of consciousness.
Yaṁ tathābhūtassa rūpaṁ taṁ rūpupādānakkhandhe saṅgahaṁ gacchati, yā tathābhūtassa vedanā sā vedanupādānakkhandhe saṅgahaṁ gacchati, yā tathābhūtassa saññā sā saññupādānakkhandhe saṅgahaṁ gacchati, ye tathābhūtassa saṅkhārā te saṅkhārupādānakkhandhe saṅgahaṁ gacchanti, yaṁ tathābhūtassa viññāṇaṁ taṁ viññāṇupādānakkhandhe saṅgahaṁ gacchati. ‘Whatever form of what has come to be thus, is included in the form aggregate affected by clinging. Whatever feeling of what has come to be thus, is included in the feeling aggregate affected by clinging. Whatever perception of what has come to be thus, is included in the perception aggregate affected by clinging. Whatever formations of what has come to be thus, are included in the formations aggregate affected by clinging. Whatever consciousness of what has come to be thus, is included in the consciousness aggregate affected by clinging.The form produced in this way is included in the grasping aggregate of form. The feeling, perception, choices, and consciousness produced in this way are each included in the corresponding grasping aggregate.
So evaṁ pajānāti: ‘He understands thus:They understand:
‘evañhi kira imesaṁ pañcannaṁ upādānakkhandhānaṁ saṅgaho sannipāto samavāyo hoti. “This, it seems, is how there comes to be inclusion, gathering, amassing into these five aggregates affected by clinging.‘So this is how there comes to be inclusion, gathering together, and assimilation into these five grasping aggregates.
Vuttaṁ kho panetaṁ bhagavatā: Now this has been said by the Blessed One:But the Buddha has said:
“yo paṭiccasamuppādaṁ passati so dhammaṁ passati; “He who sees dependent origination sees the Dhamma:“One who sees dependent origination sees the teaching.
yo dhammaṁ passati so paṭiccasamuppādaṁ passatī”ti. he who sees the Dhamma sees dependent origination.”One who sees the teaching sees dependent origination.”
Paṭiccasamuppannā kho panime yadidaṁ pañcupādānakkhandhā. And these five aggregates affected by clinging are dependently arisen.And these five grasping aggregates are indeed dependently originated.
Yo imesu pañcasu upādānakkhandhesu chando ālayo anunayo ajjhosānaṁ so dukkhasamudayo. The wish for reliance on, approval or acceptance of, these five aggregates affected by clinging is the origin of suffering.The desire, clinging, attraction, and attachment for these five grasping aggregates is the origin of suffering.
Yo imesu pañcasu upādānakkhandhesu chandarāgavinayo chandarāgappahānaṁ, so dukkhanirodho’ti. The removal of wishing and lust, the abandoning of wishing and lust for them is the cessation of suffering.”Giving up and getting rid of desire and greed for these five grasping aggregates is the cessation of suffering.’
Ettāvatāpi kho, āvuso, bhikkhuno bahukataṁ hoti. And at this point too, friends, much has been done by the bhikkhu.At this point, much has been done by that mendicant.
Ajjhattikañceva, āvuso, sotaṁ aparibhinnaṁ hoti …pe… ‘If the ear in oneself were intact but no external sounds came to its threshold …Though the ear …
ghānaṁ aparibhinnaṁ hoti … If the nose in oneself were intact but no external smells came to its threshold …nose …
jivhā aparibhinnā hoti … If the tongue in oneself were intact but no external flavours came to its threshold …tongue …
kāyo aparibhinno hoti … If the body in oneself were intact but no external tangibles came to its threshold …body …
mano aparibhinno hoti, bāhirā ca dhammā na āpāthaṁ āgacchanti no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti. ‘If the mind in oneself were intact but no external dhammas came to its threshold … and there were no appropriate (conscious) engagement, then there would be no manifestation of the appropriate class of consciousness.mind is intact internally, so long as exterior ideas don’t come into range and there’s no corresponding engagement, there’s no manifestation of the corresponding type of consciousness.
Ajjhattiko ceva, āvuso, mano aparibhinno hoti, bāhirā ca dhammā āpāthaṁ āgacchanti, no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti. If the mind in oneself were intact and external dhammas came to its threshold but there were no appropriate (conscious) engagement, there would be no manifestation of the appropriate class of consciousness.Though the mind is intact internally and exterior ideas come into range, so long as there’s no corresponding engagement, there’s no manifestation of the corresponding type of consciousness.
Yato ca kho, āvuso, ajjhattiko ceva mano aparibhinno hoti, bāhirā ca dhammā āpāthaṁ āgacchanti, tajjo ca samannāhāro hoti, evaṁ tajjassa viññāṇabhāgassa pātubhāvo hoti. But it is owing to the fact that the mind in oneself is intact and that external dhammas come to its threshold, and that there is the appropriate (conscious) engagement, that there is manifestation of the appropriate class of consciousness.But when the mind is intact internally and exterior ideas come into range and there is corresponding engagement, there is the manifestation of the corresponding type of consciousness.
Yaṁ tathābhūtassa rūpaṁ taṁ rūpupādānakkhandhe saṅgahaṁ gacchati, yā tathābhūtassa vedanā sā vedanupādānakkhandhe saṅgahaṁ gacchati, yā tathābhūtassa saññā sā saññupādānakkhandhe saṅgahaṁ gacchati, ye tathābhūtassa saṅkhārā te saṅkhārupādānakkhandhe saṅgahaṁ gacchanti, yaṁ tathābhūtassa viññāṇaṁ taṁ viññāṇupādānakkhandhe saṅgahaṁ gacchati. Whatever form of what has come to be thus, is included in the form aggregate affected by clinging. Whatever feeling of what has come to be thus, is included in the feeling aggregate affected by clinging. Whatever perception of what has come to be thus, is included in the perception aggregate affected by clinging. Whatever formations of what has come to be thus, are included in the formations aggregate affected by clinging. Whatever consciousness of what has come to be thus, is included in the consciousness aggregate affected by clinging.The form produced in this way is included in the grasping aggregate of form. The feeling, perception, choices, and consciousness produced in this way are each included in the corresponding grasping aggregate.
So evaṁ pajānāti: ‘He understands thus:They understand:
‘evañhi kira imesaṁ pañcannaṁ upādānakkhandhānaṁ saṅgaho sannipāto samavāyo hoti. “This, it seems, is how there comes to be inclusion, gathering, amassing into these five aggregates affected by clinging.‘So this is how there comes to be inclusion, gathering together, and assimilation into these five grasping aggregates.
Vuttaṁ kho panetaṁ bhagavatā: Now this has been said by the Blessed One:But the Buddha has also said:
“yo paṭiccasamuppādaṁ passati so dhammaṁ passati; “He who sees dependent origination sees the Dhamma:“One who sees dependent origination sees the teaching.
yo dhammaṁ passati so paṭiccasamuppādaṁ passatī”ti. he who sees the Dhamma sees dependent origination.”One who sees the teaching sees dependent origination.”
Paṭiccasamuppannā kho panime yadidaṁ pañcupādānakkhandhā. And these five aggregates affected by clinging are dependently arisen.And these five grasping aggregates are indeed dependently originated.
Yo imesu pañcasu upādānakkhandhesu chando ālayo anunayo ajjhosānaṁ so dukkhasamudayo. The wish for reliance on, approval or acceptance of, these five aggregates affected by clinging is the origin of suffering.The desire, clinging, attraction, and attachment for these five grasping aggregates is the origin of suffering.
Yo imesu pañcasu upādānakkhandhesu chandarāgavinayo chandarāgappahānaṁ so dukkhanirodho’ti. The removal of wishing and lust, the abandoning of wishing and lust for them is the cessation of suffering.”Giving up and getting rid of desire and greed for these five grasping aggregates is the cessation of suffering.’
Ettāvatāpi kho, āvuso, bhikkhuno bahukataṁ hotī”ti. And at this point too, friends, much has been done by the bhikkhu.’At this point, much has been done by that mendicant.”
Idamavoca āyasmā sāriputto. That is what the venerable Sāriputta said.That is what Venerable Sāriputta said.
Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti. The bhikkhus were satisfied, and they delighted in his words.Satisfied, the mendicants approved what Sāriputta said.
Mahāhatthipadopamasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.