MN 28 The Longer Simile of the Elephant’s Footprint

Medium Discourses Collection 28 – Majjhima Nikāya 28

MN 28 The Longer Simile of the Elephant’s Footprint – Mahāhatthipadopamasutta

1.1

So I have heard.

Evaṁ me sutaṁ—

1.2

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

1.3

There Sāriputta addressed the bhikkhū,

Tatra kho āyasmā sāriputto bhikkhū āmantesi:

1.4

“Reverends, bhikkhū!”

“āvuso bhikkhave”ti.

1.5

“Reverend,” they replied.

“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ.

1.6

Sāriputta said this:

Āyasmā sāriputto etadavoca:

2.1

“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.

“Seyyathāpi, āvuso, yāni kānici jaṅgalānaṁ pāṇānaṁ padajātāni sabbāni tāni hatthipade samodhānaṁ gacchanti, hatthipadaṁ tesaṁ aggamakkhāyati yadidaṁ mahantattena;

2.2

In the same way, all skillful qualities can be included in the four noble truths.

evameva kho, āvuso, ye keci kusalā dhammā sabbete catūsu ariyasaccesu saṅgahaṁ gacchanti.

2.3

What four?

Katamesu catūsu?

2.4

The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.

Dukkhe ariyasacce, dukkhasamudaye ariyasacce, dukkhanirodhe ariyasacce, dukkhanirodhagāminiyā paṭipadāya ariyasacce.

3.1

And what is the noble truth of suffering?

Katamañcāvuso, dukkhaṁ ariyasaccaṁ?

3.2

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.

Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, yampicchaṁ na labhati tampi dukkhaṁ; saṅkhittena, pañcupādānakkhandhā dukkhā.

3.3

And what are the five grasping aggregates?

Katame cāvuso, pañcupādānakkhandhā?

3.4

They are as follows: the grasping aggregates of form, feeling, perception, actions done with defilement, and consciousness.

Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.

4.1

And what is the grasping aggregate of form?

Katamo cāvuso, rūpupādānakkhandho?

4.2

The four primary elements, and form derived from the four primary elements.

Cattāri ca mahābhūtāni, catunnañca mahābhūtānaṁ upādāya rūpaṁ.

5.1

And what are the four primary elements?

Katamā cāvuso, cattāro mahābhūtā?

5.2

The elements of earth, water, fire, and air.

Pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu.

6.1

And what is the earth element?

Katamā cāvuso, pathavīdhātu?

6.2

The earth element may be interior or exterior.

Pathavīdhātu siyā ajjhattikā, siyā bāhirā.

6.3

And what is the interior earth element?

Katamā cāvuso, ajjhattikā pathavīdhātu?

6.4

Anything hard, solid, and appropriated that’s internal, pertaining to an individual. This includes:

Yaṁ ajjhattaṁ paccattaṁ kakkhaḷaṁ kharigataṁ upādinnaṁ, seyyathidaṁ—

6.5

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 hard, solid, and appropriated that’s internal, pertaining to an individual.

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.

6.6

This is called the interior earth element.

Ayaṁ vuccatāvuso, ajjhattikā pathavīdhātu.

6.7

The interior earth element and the exterior earth element are just the earth element.

Yā ceva kho pana ajjhattikā pathavīdhātu, yā ca bāhirā pathavīdhātu, pathavīdhāturevesā.

6.8

This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not me (my essence).’ [na meso attā = na me eso attā or this is not my essence]

‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

6.9

When you truly see with right understanding, you grow disillusioned with the earth element, detaching the mind from the earth element.

Evametaṁ yathābhūtaṁ sammappaññāya disvā pathavīdhātuyā nibbindati, pathavīdhātuyā cittaṁ virājeti.

7.1

There comes a time when the exterior water element flares up.

Hoti kho so, āvuso, samayo yaṁ bāhirā āpodhātu pakuppati.

7.2

At that time the exterior earth element vanishes.

Antarahitā tasmiṁ samaye bāhirā pathavīdhātu hoti.

7.3

So for all its great age, the earth element will be revealed as anicca, liable to end, vanish, and perish.

Tassā hi nāma, āvuso, bāhirāya pathavīdhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati.

7.4

What then of this ephemeral body appropriated by craving? Rather than take it to be ‘I’ or ‘mine’ or ‘I am’, they still just consider it to be none of these things.

Kiṁ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā? Atha khvāssa notevettha hoti.

8.1

If others abuse, attack, harass, and trouble that bhikkhu, they understand:

Tañce, āvuso, bhikkhuṁ pare akkosanti paribhāsanti rosenti vihesenti, so evaṁ pajānāti:

8.2

‘This painful feeling born of ear contact has arisen in me.

‘uppannā kho me ayaṁ sotasamphassajā dukkhavedanā.

8.3

That’s dependent, not independent.

Sā ca kho paṭicca, no apaṭicca.

8.4

Dependent on what?

Kiṁ paṭicca?

8.5

Dependent on contact.’

Phassaṁ paṭicca’.

8.6

They see that contact, feeling, perception, actions done with defilement, and consciousness are anicca.

So phasso aniccoti passati, vedanā aniccāti passati, saññā aniccāti passati, saṅkhārā aniccāti passati, viññāṇaṁ aniccanti passati.

8.7

Based on that element alone, their mind becomes eager, confident, settled, and decided.

Tassa dhātārammaṇameva cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.

9.1

Others might treat that bhikkhu with disliking, loathing, and detestation,

Tañce, āvuso, bhikkhuṁ pare aniṭṭhehi akantehi amanāpehi samudācaranti—

9.2

striking them with fists, stones, sticks, and swords.

pāṇisamphassenapi leḍḍusamphassenapi daṇḍasamphassenapi satthasamphassenapi.

9.3

They understand:

So evaṁ pajānāti:

9.4

‘This body is such that fists, stones, sticks, and swords strike it.

‘tathābhūto kho ayaṁ kāyo yathābhūtasmiṁ kāye pāṇisamphassāpi kamanti, leḍḍusamphassāpi kamanti, daṇḍasamphassāpi kamanti, satthasamphassāpi kamanti.

9.5

But the Buddha has said in the Simile of the Saw:

Vuttaṁ kho panetaṁ bhagavatā kakacūpamovāde:

9.6

“Even if low-down bandits were to sever you limb from limb, anyone who had a malevolent thought on that account would not be following my instructions.”

“ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṁ, tatrāpi yo mano padūseyya na me so tena sāsanakaro”ti.

9.7

My energy shall be roused up and unflagging, my mindfulness established and lucid, my body tranquil and undisturbed, and my mind immersed in samādhi.

Āraddhaṁ kho pana me vīriyaṁ bhavissati asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ.

9.8

Gladly now, let fists, stones, sticks, and swords strike this body! For this is how the instructions of the Buddhas are followed.’

Kāmaṁ dāni imasmiṁ kāye pāṇisamphassāpi kamantu, leḍḍusamphassāpi kamantu, daṇḍasamphassāpi kamantu, satthasamphassāpi kamantu, karīyati hidaṁ buddhānaṁ sāsanan’ti.

10.1

While recollecting the Buddha, the teaching, and the Saṅgha in this way, equanimity based on the skillful may not become stabilized in them.

Tassa ce, āvuso, bhikkhuno evaṁ buddhaṁ anussarato evaṁ dhammaṁ anussarato evaṁ saṅghaṁ anussarato upekkhā kusalanissitā na saṇṭhāti.

10.2

In that case they stir up a sense of urgency:

So tena saṁvijjati saṁvegaṁ āpajjati:

10.3

‘It’s my loss, my misfortune,

‘alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ,

10.4

that while recollecting the Buddha, the teaching, and the Saṅgha in this way, equanimity based on the skillful does not become stabilized in me.’

yassa me evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato, upekkhā kusalanissitā na saṇṭhātī’ti.

10.5

They’re like a daughter-in-law who stirs up a sense of urgency when they see their father-in-law.

Seyyathāpi, āvuso, suṇisā sasuraṁ disvā saṁvijjati saṁvegaṁ āpajjati;

10.6

evameva kho, āvuso, tassa ce bhikkhuno evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato, upekkhā kusalanissitā na saṇṭhāti, so tena saṁvijjati saṁvegaṁ āpajjati:

10.7

‘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.

10.8

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.

Tassa ce, āvuso, bhikkhuno evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato upekkhā kusalanissitā saṇṭhāti, so tena attamano hoti.

10.9

At this point, much has been done by that bhikkhu.

Ettāvatāpi kho, āvuso, bhikkhuno bahukataṁ hoti.

11.1

And what is the water element?

Katamā cāvuso, āpodhātu?

11.2

The water element may be interior or exterior.

Āpodhātu siyā ajjhattikā, siyā bāhirā.

11.3

And what is the interior water element?

Katamā cāvuso, ajjhattikā āpodhātu?

11.4

Anything that’s water, watery, and appropriated that’s internal, pertaining to an individual. This includes:

Yaṁ ajjhattaṁ paccattaṁ āpo āpogataṁ upādinnaṁ, seyyathidaṁ—

11.5

bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine, or anything else that’s water, watery, and appropriated that’s internal, pertaining to an individual.

pittaṁ semhaṁ pubbo lohitaṁ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṁ, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ āpo āpogataṁ upādinnaṁ—

11.6

This is called the interior water element.

ayaṁ vuccatāvuso, ajjhattikā āpodhātu.

11.7

The interior water element and the exterior water element are just the water element.

Yā ceva kho pana ajjhattikā āpodhātu yā ca bāhirā āpodhātu, āpodhāturevesā.

11.8

This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not me (my essence).’

‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

11.9

When you truly see with right understanding, you grow disillusioned with the water element, detaching the mind from the water element.

Evametaṁ yathābhūtaṁ sammappaññāya disvā āpodhātuyā nibbindati, āpodhātuyā cittaṁ virājeti.

12.1

There comes a time when the exterior water element flares up.

Hoti kho so, āvuso, samayo yaṁ bāhirā āpodhātu pakuppati.

12.2

It sweeps away villages, towns, cities, countries, and regions.

Sā gāmampi vahati, nigamampi vahati, nagarampi vahati, janapadampi vahati, janapadapadesampi vahati.

12.3

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 yojanasatikānipi udakāni ogacchanti, dviyojanasatikānipi udakāni ogacchanti, tiyojanasatikānipi udakāni ogacchanti, catuyojanasatikānipi udakāni ogacchanti, pañcayojanasatikānipi udakāni ogacchanti, chayojanasatikānipi udakāni ogacchanti, sattayojanasatikānipi udakāni ogacchanti.

12.4

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 sattatālampi udakaṁ saṇṭhāti, chattālampi udakaṁ saṇṭhāti, pañcatālampi udakaṁ saṇṭhāti, catuttālampi udakaṁ saṇṭhāti, titālampi udakaṁ saṇṭhāti, dvitālampi udakaṁ saṇṭhāti, tālamattampi udakaṁ saṇṭhāti.

12.5

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 sattaporisampi udakaṁ saṇṭhāti, chapporisampi udakaṁ saṇṭhāti, pañcaporisampi udakaṁ saṇṭhāti, catupporisampi udakaṁ saṇṭhāti, tiporisampi udakaṁ saṇṭhāti, dviporisampi udakaṁ saṇṭhāti, porisamattampi udakaṁ saṇṭhāti.

12.6

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 aḍḍhaporisampi udakaṁ saṇṭhāti, kaṭimattampi udakaṁ saṇṭhāti, jāṇukamattampi udakaṁ saṇṭhāti, gopphakamattampi udakaṁ saṇṭhāti.

12.7

There comes a time when there isn’t enough water in the ocean even to wet the tip of your finger.

Hoti kho so, āvuso, samayo, yaṁ mahāsamudde aṅgulipabbatemanamattampi udakaṁ na hoti.

12.8

So for all its great age, the water element will be revealed as anicca, liable to end, vanish, and perish.

Tassā hi nāma, āvuso, bāhirāya āpodhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati.

13.1

What then of this ephemeral body appropriated by craving? Rather than take it to be ‘I’ or ‘mine’ or ‘I am’, they still just consider it to be none of these things. …

Kiṁ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā? Atha khvāssa notevettha hoti …pe…

14.1

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.

tassa ce, āvuso, bhikkhuno evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato upekkhā kusalanissitā saṇṭhāti. So tena attamano hoti.

15.1

At this point, much has been done by that bhikkhu.

Ettāvatāpi kho, āvuso, bhikkhuno bahukataṁ hoti.

16.1

And what is the fire element?

Katamā cāvuso, tejodhātu?

16.2

The fire element may be interior or exterior.

Tejodhātu siyā ajjhattikā, siyā bāhirā.

16.3

And what is the interior fire element?

Katamā cāvuso, ajjhattikā tejodhātu?

16.4

Anything that’s fire, fiery, and appropriated that’s internal, pertaining to an individual. This includes:

Yaṁ ajjhattaṁ paccattaṁ tejo tejogataṁ upādinnaṁ, seyyathidaṁ—

16.5

that which warms, that which ages, that which heats you up when feverish, that which properly digests food and drink, or anything else that’s fire, fiery, and appropriated that’s internal, pertaining to an individual.

yena ca santappati, yena ca jīrīyati, yena ca pariḍayhati, yena ca asitapītakhāyitasāyitaṁ sammā pariṇāmaṁ gacchati, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ tejo tejogataṁ upādinnaṁ—

16.6

This is called the interior fire element.

ayaṁ vuccatāvuso, ajjhattikā tejodhātu.

16.7

The interior fire element and the exterior fire element are just the fire element.

Yā ceva kho pana ajjhattikā tejodhātu yā ca bāhirā tejodhātu, tejodhāturevesā.

16.8

This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not me (my essence).’

‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

16.9

When you truly see with right understanding, you grow disillusioned with the fire element, detaching the mind from the fire element.

Evametaṁ yathābhūtaṁ sammappaññāya disvā tejodhātuyā nibbindati, tejodhātuyā cittaṁ virājeti.

17.1

There comes a time when the exterior fire element flares up.

Hoti kho so, āvuso, samayo yaṁ bāhirā tejodhātu pakuppati.

17.2

It burns up villages, towns, cities, countries, and regions until

Sā gāmampi dahati, nigamampi dahati, nagarampi dahati, janapadampi dahati, janapadapadesampi dahati.

17.3

it reaches a green field, a roadside, a cliff’s edge, a body of water, or cleared parkland, where it’s extinguished for lack of fuel.

Sā haritantaṁ vā panthantaṁ vā selantaṁ vā udakantaṁ vā ramaṇīyaṁ vā bhūmibhāgaṁ āgamma anāhārā nibbāyati.

17.4

There comes a time when they go looking for a fire, taking just a chicken feather or a scrap of sinew as kindling.

Hoti kho so, āvuso, samayo yaṁ kukkuṭapattenapi nhārudaddulenapi aggiṁ gavesanti.

17.5

So for all its great age, the fire element will be revealed as anicca, liable to end, vanish, and perish.

Tassā hi nāma, āvuso, bāhirāya tejodhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati.

17.6

What then of this ephemeral body appropriated by craving? Rather than take it to be ‘I’ or ‘mine’ or ‘I am’, they still just consider it to be none of these things. …

Kiṁ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā?

18-20.1

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.

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.

18-20.2

At this point, much has been done by that bhikkhu.

Ettāvatāpi kho, āvuso, bhikkhuno bahukataṁ hoti.

21.1

And what is the air element?

Katamā cāvuso, vāyodhātu?

21.2

The air element may be interior or exterior.

Vāyodhātu siyā ajjhattikā, siyā bāhirā.

21.3

And what is the interior air element?

Katamā cāvuso, ajjhattikā vāyodhātu?

21.4

Anything that’s wind, windy, and appropriated that’s internal, pertaining to an individual. This includes:

Yaṁ ajjhattaṁ paccattaṁ vāyo vāyogataṁ upādinnaṁ, seyyathidaṁ—

21.5

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 that’s wind, windy, and appropriated that’s internal, pertaining to an individual.

uddhaṅgamā vātā, adhogamā vātā, kucchisayā vātā, koṭṭhāsayā vātā, aṅgamaṅgānusārino vātā, assāso passāso iti, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ vāyo vāyogataṁ upādinnaṁ—

21.6

This is called the interior air element.

ayaṁ vuccatāvuso, ajjhattikā vāyodhātu.

21.7

The interior air element and the exterior air element are just the air element.

Yā ceva kho pana ajjhattikā vāyodhātu, yā ca bāhirā vāyodhātu, vāyodhāturevesā.

21.8

This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not me (my essence).’

‘Taṁ netaṁ mama nesohamasmi na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

21.9

When you truly see with right understanding, you reject the air element, detaching the mind from the air element.

Evametaṁ yathābhūtaṁ sammappaññāya disvā vāyodhātuyā nibbindati vāyodhātuyā cittaṁ virājeti.

22.1

There comes a time when the exterior air element flares up.

Hoti kho so, āvuso, samayo yaṁ bāhirā vāyodhātu pakuppati.

22.2

It sweeps away villages, towns, cities, countries, and regions.

Sā gāmampi vahati, nigamampi vahati, nagarampi vahati, janapadampi vahati, janapadapadesampi vahati.

22.3

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.

Hoti kho so, āvuso, samayo yaṁ gimhānaṁ pacchime māse tālavaṇṭenapi vidhūpanenapi vātaṁ pariyesanti, ossavanepi tiṇāni na icchanti.

22.4

So for all its great age, the air element will be revealed as anicca, liable to end, vanish, and perish.

Tassā hi nāma, āvuso, bāhirāya vāyodhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati.

22.5

What then of this ephemeral body appropriated by craving? Rather than take it to be ‘I’ or ‘mine’ or ‘I am’, they still just consider it to be none of these things. …

Kiṁ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā? Atha khvāssa notevettha hoti.

23.1

If others abuse, attack, harass, and trouble that bhikkhu, they understand:

Tañce, āvuso, bhikkhuṁ pare akkosanti paribhāsanti rosenti vihesenti.

23.2

‘This painful feeling born of ear contact has arisen in me.

So evaṁ pajānāti, uppannā kho me ayaṁ sotasamphassajā dukkhā vedanā.

23.3

That’s dependent, not independent.

Sā ca kho paṭicca, no apaṭicca.

23.4

Dependent on what?

Kiṁ paṭicca?

23.5

Dependent on contact.

Phassaṁ paṭicca.

23.6

They see that contact, feeling, perception, actions done with defilement, and consciousness are anicca.

Sopi phasso aniccoti passati, vedanā aniccāti passati, saññā aniccāti passati, saṅkhārā aniccāti passati, viññāṇaṁ aniccanti passati.

23.7

Based on that element alone, their mind becomes eager, confident, settled, and decided.

Tassa dhātārammaṇameva cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.

24.1

Others might treat that bhikkhu with disliking, loathing, and detestation, striking them with fists, stones, sticks, and swords.

Tañce, āvuso, bhikkhuṁ pare aniṭṭhehi akantehi amanāpehi samudācaranti, pāṇisamphassenapi leḍḍusamphassenapi daṇḍasamphassenapi satthasamphassenapi.

24.2

They understand: ‘This body is such that fists, stones, sticks, and swords strike it.

So evaṁ pajānāti ‘tathābhūto kho ayaṁ kāyo yathābhūtasmiṁ kāye pāṇisamphassāpi kamanti, leḍḍusamphassāpi kamanti, daṇḍasamphassāpi kamanti, satthasamphassāpi kamanti.

24.3

But the Buddha has said in the Simile of the Saw: “Even if low-down bandits were to sever you limb from limb, anyone who had a thought of hate on that account would not be following my instructions.”

Vuttaṁ kho panetaṁ bhagavatā kakacūpamovāde “ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṁ. Tatrāpi yo mano padūseyya, na me so tena sāsanakaro”ti.

24.4

My energy shall be roused up and unflagging, my mindfulness established and lucid, my body tranquil and undisturbed, and my mind immersed in samādhi.

Āraddhaṁ kho pana me vīriyaṁ bhavissati asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ.

24.5

Gladly now, let fists, stones, sticks, and swords strike this body! For this is how the instructions of the Buddhas are followed.’

Kāmaṁ dāni imasmiṁ kāye pāṇisamphassāpi kamantu, leḍḍusamphassāpi kamantu, daṇḍasamphassāpi kamantu, satthasamphassāpi kamantu. Karīyati hidaṁ buddhānaṁ sāsanan’ti.

25.1

While recollecting the Buddha, the teaching, and the Saṅgha in this way, equanimity based on the skillful may not become stabilized in them.

Tassa ce, āvuso, bhikkhuno evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato upekkhā kusalanissitā na saṇṭhāti.

25.2

In that case they stir up a sense of urgency:

So tena saṁvijjati saṁvegaṁ āpajjati:

25.3

‘It’s my loss, my misfortune,

‘alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ.

25.4

that while recollecting the Buddha, the teaching, and the Saṅgha in this way, equanimity based on the skillful does not become stabilized in me.’

Yassa me evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato upekkhā kusalanissitā na saṇṭhātī’ti.

25.5

They’re like a daughter-in-law who stirs up a sense of urgency when they see their father-in-law.

Seyyathāpi, āvuso, suṇisā sasuraṁ disvā saṁvijjati saṁvegaṁ āpajjati;

25.6

evameva kho, āvuso, tassa ce bhikkhuno evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato, upekkhā kusalanissitā na saṇṭhāti.

25.7

So tena saṁvijjati saṁvegaṁ āpajjati:

25.8

‘alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ.

25.9

Yassa me evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato, upekkhā kusalanissitā na saṇṭhātī’ti.

25.10

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.

Tassa ce, āvuso, bhikkhuno evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato, upekkhā kusalanissitā saṇṭhāti, so tena attamano hoti.

25.11

At this point, much has been done by that bhikkhu.

Ettāvatāpi kho, āvuso, bhikkhuno bahukataṁ hoti.

26.1

When a space is enclosed by sticks, creepers, grass, and mud it becomes known as a ‘building’.

Seyyathāpi, āvuso, kaṭṭhañca paṭicca valliñca paṭicca tiṇañca paṭicca mattikañca paṭicca ākāso parivārito agārantveva saṅkhaṁ gacchati;

26.2

In the same way, when a space is enclosed by bones, sinews, flesh, and skin it becomes known as a ‘form’.

evameva kho, āvuso, aṭṭhiñca paṭicca nhāruñca paṭicca maṁsañca paṭicca cammañca paṭicca ākāso parivārito rūpantveva saṅkhaṁ gacchati.

27.1

Reverends, though the eye is intact internally, 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 na āpāthaṁ āgacchanti, no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti.

27.2

Though the eye is intact internally and exterior sights come into range, so long as 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.

27.3

But when the eye is intact internally and exterior sights come into range and there is corresponding engagement, there is the 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.

28.1

The form produced in this way is included in the grasping aggregate of form. The feeling, perception, actions done with defilement, and consciousness produced in this way are each included in the corresponding grasping aggregate.

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.

28.2

They understand:

So evaṁ pajānāti:

28.3

‘So this is how there comes to be inclusion, gathering together, and joining together into these five grasping aggregates.

‘evañhi kira imesaṁ pañcannaṁ upādānakkhandhānaṁ saṅgaho sannipāto samavāyo hoti.

28.4

But the Buddha has said:

Vuttaṁ kho panetaṁ bhagavatā:

28.5

“One who sees dependent origination sees the teaching.

“yo paṭiccasamuppādaṁ passati so dhammaṁ passati;

28.6

One who sees the teaching sees dependent origination.”

yo dhammaṁ passati so paṭiccasamuppādaṁ passatī”ti.

28.7

And these five grasping aggregates are indeed dependently originated.

Paṭiccasamuppannā kho panime yadidaṁ pañcupādānakkhandhā.

28.8

The desire, adherence, attraction, and attachment for these five grasping aggregates is the origin of suffering.

Yo imesu pañcasu upādānakkhandhesu chando ālayo anunayo ajjhosānaṁ so dukkhasamudayo.

28.9

Giving up and getting rid of desire and greed for these five grasping aggregates is the cessation of suffering.’

Yo imesu pañcasu upādānakkhandhesu chandarāgavinayo chandarāgappahānaṁ, so dukkhanirodho’ti.

28.10

At this point, much has been done by that bhikkhu.

Ettāvatāpi kho, āvuso, bhikkhuno bahukataṁ hoti.

29-30.1

Though the ear …

Ajjhattikañceva, āvuso, sotaṁ aparibhinnaṁ hoti …pe…

31-32.1

nose …

ghānaṁ aparibhinnaṁ hoti …

33-34.1

tongue …

jivhā aparibhinnā hoti …

35-36.1

body …

kāyo aparibhinno hoti …

37.1

mind is intact internally, so long as exterior thoughts don’t come into range and there’s no corresponding engagement, there’s no manifestation of the corresponding type of consciousness.

mano aparibhinno hoti, bāhirā ca dhammā na āpāthaṁ āgacchanti no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti.

38.1

Though the mind is intact internally and exterior thoughts come into range, so long as 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.

38.2

But when the mind is intact internally and exterior thoughts come into range and there is corresponding engagement, there is the 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.

38.3

38.4

They understand:

So evaṁ pajānāti:

38.5

‘So this is how there comes to be inclusion, gathering together, and joining together into these five grasping aggregates.

‘evañhi kira imesaṁ pañcannaṁ upādānakkhandhānaṁ saṅgaho sannipāto samavāyo hoti.

38.6

But the Buddha has also said:

Vuttaṁ kho panetaṁ bhagavatā:

38.7

“One who sees dependent origination sees the teaching.

“yo paṭiccasamuppādaṁ passati so dhammaṁ passati;

38.8

One who sees the teaching sees dependent origination.”

yo dhammaṁ passati so paṭiccasamuppādaṁ passatī”ti.

38.9

And these five grasping aggregates are indeed dependently originated.

Paṭiccasamuppannā kho panime yadidaṁ pañcupādānakkhandhā.

38.10

The desire, adherence, attraction, and attachment for these five grasping aggregates is the origin of suffering.

Yo imesu pañcasu upādānakkhandhesu chando ālayo anunayo ajjhosānaṁ so dukkhasamudayo.

38.11

Giving up and getting rid of desire and greed for these five grasping aggregates is the cessation of suffering.’

Yo imesu pañcasu upādānakkhandhesu chandarāgavinayo chandarāgappahānaṁ so dukkhanirodho’ti.

38.12

At this point, much has been done by that bhikkhu.”

Ettāvatāpi kho, āvuso, bhikkhuno bahukataṁ hotī”ti.

38.13

That’s what Venerable Sāriputta said.

Idamavoca āyasmā sāriputto.

38.14

Satisfied, the bhikkhū were happy with what Sāriputta said.

Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti.

38.15

Mahāhatthipadopamasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.