MN · mn28
The Greater Elephant Footprint Simile
0.1Majjhima Nikāya 28
The Middle Length Discourses 28
0.2Mahāhatthipadopamasutta
The Greater Elephant Footprint Simile
1.1Evaṁ me sutaṁ—
Thus have I heard—
1.2ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Bhagavā was dwelling at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s park.
1.3Tatra kho āyasmā sāriputto bhikkhū āmantesi:
There the venerable Sāriputta addressed the bhikkhus:
1.4“āvuso bhikkhave”ti.
“Friends, bhikkhus.”
1.5“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ.
“Friend,” those bhikkhus replied to the venerable Sāriputta.
1.6Āyasmā sāriputto etadavoca:
The venerable Sāriputta said this:
2.1“Seyyathāpi, āvuso, yāni kānici jaṅgalānaṁ pāṇānaṁ padajātāni sabbāni tāni hatthipade samodhānaṁ gacchanti, hatthipadaṁ tesaṁ aggamakkhāyati yadidaṁ mahantattena;
“Just as, friends, whatever kinds of footprints there are of creatures that roam in the wild, all of them are included within the elephant’s footprint, and the elephant’s footprint is declared chief among them because of its great size;
2.2evameva kho, āvuso, ye keci kusalā dhammā sabbete catūsu ariyasaccesu saṅgahaṁ gacchanti.
even so, friends, whatever wholesome dhammas there are, all of them are included in the four noble truths.
2.3Katamesu catūsu?
Which four?
2.4Dukkhe ariyasacce, dukkhasamudaye ariyasacce, dukkhanirodhe ariyasacce, dukkhanirodhagāminiyā paṭipadāya ariyasacce.
The noble truth of dukkha, the noble truth of the origin of dukkha, the noble truth of the cessation of dukkha, and the noble truth of the way of practice leading to the cessation of dukkha.
3.1Katamañcāvuso, dukkhaṁ ariyasaccaṁ?
And what, friends, is the noble truth of dukkha?
3.2Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, yampicchaṁ na labhati tampi dukkhaṁ; saṅkhittena, pañcupādānakkhandhā dukkhā.
Birth is dukkha, aging is dukkha, death is dukkha, sorrow, lamentation, pain, distress, and despair are dukkha; not getting what one wants is also dukkha; in brief, the five aggregates of clinging/feeding [pañcupādānakkhandhā] are dukkha.
3.3Katame cāvuso, pañcupādānakkhandhā?
And what, friends, are the five aggregates of clinging/feeding [pañcupādānakkhandhā]?
3.4Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.
That is: the form aggregate of clinging/feeding [rūpupādānakkhandho], the vedanā aggregate of clinging/feeding [vedanupādānakkhandho], the saññā aggregate of clinging/feeding [saññupādānakkhandho], the saṅkhāra aggregate of clinging/feeding [saṅkhārupādānakkhandho], the consciousness [viññāṇa] aggregate of clinging/feeding [viññāṇupādānakkhandho].
4.1Katamo cāvuso, rūpupādānakkhandho?
And what, friends, is the form aggregate of clinging/feeding [rūpupādānakkhandho]?
4.2Cattāri ca mahābhūtāni, catunnañca mahābhūtānaṁ upādāya rūpaṁ.
The four great elements, and form derived from the four great elements.
5.1Katamā cāvuso, cattāro mahābhūtā?
And what, friends, are the four great elements?
5.2Pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu.
The earth element, the water element, the fire element, the air element.
6.1Katamā cāvuso, pathavīdhātu?
And what, friends, is the earth element?
6.2Pathavīdhātu siyā ajjhattikā, siyā bāhirā.
The earth element may be internal, or it may be external.
6.3Katamā cāvuso, ajjhattikā pathavīdhātu?
And what, friends, is the internal earth element?
6.4Yaṁ ajjhattaṁ paccattaṁ kakkhaḷaṁ kharigataṁ upādinnaṁ, seyyathidaṁ—
Whatever internally, in oneself, is hard, solid, and taken up, that is:
6.5kesā 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-hairs, body-hairs, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, membranes, spleen, lungs, intestines, mesentery, stomach contents, feces, or whatever else internally, in oneself, is hard, solid, and taken up.
6.6Ayaṁ vuccatāvuso, ajjhattikā pathavīdhātu.
This is called the internal earth element, friends.
6.7Yā ceva kho pana ajjhattikā pathavīdhātu, yā ca bāhirā pathavīdhātu, pathavīdhāturevesā.
Now both the internal earth element and the external earth element are just the earth element.
6.8‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
‘That is not mine, I am not that, that is not my self’—thus it should be seen as it truly is with right discernment [paññā].
6.9Evametaṁ yathābhūtaṁ sammappaññāya disvā pathavīdhātuyā nibbindati, pathavīdhātuyā cittaṁ virājeti.
Having seen it thus as it truly is with right discernment [paññā], one becomes disenchanted with the earth element and makes the mind [citta] dispassionate toward the earth element.
7.1Hoti kho so, āvuso, samayo yaṁ bāhirā āpodhātu pakuppati.
There comes a time, friends, when the external water element is disturbed.
7.2Antarahitā tasmiṁ samaye bāhirā pathavīdhātu hoti.
At that time the external earth element disappears.
7.3Tassā hi nāma, āvuso, bāhirāya pathavīdhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati.
And so, friends, even in regard to this external earth element, so great as it is, impermanence [aniccā] will be evident, its nature to waste away will be evident, its nature to vanish will be evident, its nature to change will be evident.
7.4Kiṁ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā? Atha khvāssa notevettha hoti.
So what of this fathom-long body, taken up through taṇhā, as ‘I’ or ‘mine’ or ‘I am’? Of course, it is not so here.
8.1Tañce, āvuso, bhikkhuṁ pare akkosanti paribhāsanti rosenti vihesenti, so evaṁ pajānāti:
And if, friends, others abuse, insult, scold, and harass a bhikkhu, he understands thus:
8.2‘uppannā kho me ayaṁ sotasamphassajā dukkhavedanā.
‘This painful vedanā born of ear-contact has arisen in me.
8.3Sā ca kho paṭicca, no apaṭicca.
And it is dependent, not independent.
8.4Kiṁ paṭicca?
Dependent on what?
8.5Phassaṁ paṭicca’.
Dependent on contact.’
8.6So phasso aniccoti passati, vedanā aniccāti passati, saññā aniccāti passati, saṅkhārā aniccāti passati, viññāṇaṁ aniccanti passati.
He sees contact as impermanent [aniccā], he sees vedanā as impermanent [aniccā], he sees saññā as impermanent [aniccā], he sees saṅkhāras as impermanent [aniccā], he sees consciousness [viññāṇa] as impermanent [aniccā].
8.7Tassa dhātārammaṇameva cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.
His mind [citta] leaps toward the element itself as object, becomes clear, steadies, and settles.
9.1Tañce, āvuso, bhikkhuṁ pare aniṭṭhehi akantehi amanāpehi samudācaranti—
And if, friends, others behave toward a bhikkhu in unwished-for, unwanted, disagreeable ways—
9.2pāṇisamphassenapi leḍḍusamphassenapi daṇḍasamphassenapi satthasamphassenapi.
with contact by the hand, with contact by a clod, with contact by a stick, or with contact by a blade—
9.3So evaṁ pajānāti:
he understands thus:
9.4‘tathābhūto kho ayaṁ kāyo yathābhūtasmiṁ kāye pāṇisamphassāpi kamanti, leḍḍusamphassāpi kamanti, daṇḍasamphassāpi kamanti, satthasamphassāpi kamanti.
‘This body is of such a kind that, in a body of such a kind, contact by the hand can occur, contact by a clod can occur, contact by a stick can occur, contact by a blade can occur.
9.5Vuttaṁ kho panetaṁ bhagavatā kakacūpamovāde:
And this was said by the Bhagavā in the Advice on the Simile of the Saw:
9.6“ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṁ, tatrāpi yo mano padūseyya na me so tena sāsanakaro”ti.
“Even if bandits were to carve you limb from limb with a two-handled saw, bhikkhus, whoever then corrupted the mind [citta] would not be carrying out my instruction.”
9.7Āraddhaṁ kho pana me vīriyaṁ bhavissati asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ.
But my energy will be aroused, not slack; my sati will be established, not confused; my body will be tranquil, not agitated; my mind [citta] will be endowed with samādhi [samāhitaṁ], gathered into one [ekaggaṁ].
9.8Kāmaṁ dāni imasmiṁ kāye pāṇisamphassāpi kamantu, leḍḍusamphassāpi kamantu, daṇḍasamphassāpi kamantu, satthasamphassāpi kamantu, karīyati hidaṁ buddhānaṁ sāsanan’ti.
Let there now occur in this body contact by the hand, contact by a clod, contact by a stick, contact by a blade. For this is how the Buddhas’ instruction is carried out.’
10.1Tassa ce, āvuso, bhikkhuno evaṁ buddhaṁ anussarato evaṁ dhammaṁ anussarato evaṁ saṅghaṁ anussarato upekkhā kusalanissitā na saṇṭhāti.
If, friends, while that bhikkhu is thus recollecting the Buddha, thus recollecting the dhamma, thus recollecting the saṅgha, equanimity [upekkhā] based on the wholesome does not become settled,
10.2So tena saṁvijjati saṁvegaṁ āpajjati:
then he is stirred by that and comes to a sense of urgency:
10.3‘alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ,
‘It is a loss for me indeed, not a gain for me indeed; poorly gained by me indeed, not well gained by me indeed,
10.4yassa me evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato, upekkhā kusalanissitā na saṇṭhātī’ti.
that while I am thus recollecting the Buddha, thus recollecting the dhamma, thus recollecting the saṅgha, equanimity [upekkhā] based on the wholesome does not become settled.’
10.5Seyyathāpi, āvuso, suṇisā sasuraṁ disvā saṁvijjati saṁvegaṁ āpajjati;
Just as, friends, a daughter-in-law, seeing her father-in-law, is stirred and comes to a sense of urgency;
10.6evameva kho, āvuso, tassa ce bhikkhuno evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato, upekkhā kusalanissitā na saṇṭhāti, so tena saṁvijjati saṁvegaṁ āpajjati:
even so, friends, if, while that bhikkhu is thus recollecting the Buddha, thus recollecting the dhamma, thus recollecting the saṅgha, equanimity [upekkhā] based on the wholesome does not become settled, then he is stirred by that and comes to a sense of urgency:
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.
‘It is a loss for me indeed, not a gain for me indeed; poorly gained by me indeed, not well gained by me indeed, that while I am thus recollecting the Buddha, thus recollecting the dhamma, thus recollecting the saṅgha, equanimity [upekkhā] based on the wholesome does not become settled.’
10.8Tassa ce, āvuso, bhikkhuno evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato upekkhā kusalanissitā saṇṭhāti, so tena attamano hoti.
But if, friends, while that bhikkhu is thus recollecting the Buddha, thus recollecting the dhamma, thus recollecting the saṅgha, equanimity [upekkhā] based on the wholesome does become settled, then he is pleased with that.
10.9Ettāvatāpi kho, āvuso, bhikkhuno bahukataṁ hoti.
Even to this extent, friends, a bhikkhu has done much.
11.1Katamā cāvuso, āpodhātu?
And what, friends, is the water element?
11.2Āpodhātu siyā ajjhattikā, siyā bāhirā.
The water element may be internal, or it may be external.
11.3Katamā cāvuso, ajjhattikā āpodhātu?
And what, friends, is the internal water element?
11.4Yaṁ ajjhattaṁ paccattaṁ āpo āpogataṁ upādinnaṁ, seyyathidaṁ—
Whatever internally, in oneself, is water, watery, and taken up, that is:
11.5pittaṁ 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 internally, in oneself, is water, watery, and taken up—
11.6ayaṁ vuccatāvuso, ajjhattikā āpodhātu.
this is called the internal water element, friends.
11.7Yā ceva kho pana ajjhattikā āpodhātu yā ca bāhirā āpodhātu, āpodhāturevesā.
Now both the internal water element and the external water element are just the water element.
11.8‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
‘That is not mine, I am not that, that is not my self’—thus it should be seen as it truly is with right discernment [paññā].
11.9Evametaṁ yathābhūtaṁ sammappaññāya disvā āpodhātuyā nibbindati, āpodhātuyā cittaṁ virājeti.
Having seen it thus as it truly is with right discernment [paññā], one becomes disenchanted with the water element and makes the mind [citta] dispassionate toward the water element.
12.1Hoti kho so, āvuso, samayo yaṁ bāhirā āpodhātu pakuppati.
There comes a time, friends, when the external water element is disturbed.
12.2Sā gāmampi vahati, nigamampi vahati, nagarampi vahati, janapadampi vahati, janapadapadesampi vahati.
It carries away a village, it carries away a town, it carries away a city, it carries away a district, it carries away a region of a district.
12.3Hoti 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 comes a time, friends, when in the great ocean waters sink down a hundred yojanas, two hundred yojanas, three hundred yojanas, four hundred yojanas, five hundred yojanas, six hundred yojanas, seven hundred yojanas.
12.4Hoti 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 comes a time, friends, when in the great ocean water stands at seven palm-tree lengths, at six palm-tree lengths, at five palm-tree lengths, at four palm-tree lengths, at three palm-tree lengths, at two palm-tree lengths, at just one palm-tree length.
12.5Hoti 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 comes a time, friends, when in the great ocean water stands at seven men’s heights, at six men’s heights, at five men’s heights, at four men’s heights, at three men’s heights, at two men’s heights, at just one man’s height.
12.6Hoti kho so, āvuso, samayo yaṁ mahāsamudde aḍḍhaporisampi udakaṁ saṇṭhāti, kaṭimattampi udakaṁ saṇṭhāti, jāṇukamattampi udakaṁ saṇṭhāti, gopphakamattampi udakaṁ saṇṭhāti.
There comes a time, friends, when in the great ocean water stands at half a man’s height, at waist height, at knee height, at ankle height.
12.7Hoti kho so, āvuso, samayo, yaṁ mahāsamudde aṅgulipabbatemanamattampi udakaṁ na hoti.
There comes a time, friends, when in the great ocean there is not even enough water to wet a finger-joint.
12.8Tassā hi nāma, āvuso, bāhirāya āpodhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati.
And so, friends, even in regard to this external water element, so great as it is, impermanence [aniccā] will be evident, its nature to waste away will be evident, its nature to vanish will be evident, its nature to change will be evident.
13.1Kiṁ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā? Atha khvāssa notevettha hoti …pe…
So what of this fathom-long body, taken up through taṇhā, as ‘I’ or ‘mine’ or ‘I am’? Of course, it is not so here. …
14.1tassa ce, āvuso, bhikkhuno evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato upekkhā kusalanissitā saṇṭhāti. So tena attamano hoti.
But if, friends, while that bhikkhu is thus recollecting the Buddha, thus recollecting the dhamma, thus recollecting the saṅgha, equanimity [upekkhā] based on the wholesome does become settled, he is pleased with that.
15.1Ettāvatāpi kho, āvuso, bhikkhuno bahukataṁ hoti.
Even to this extent, friends, a bhikkhu has done much.
16.1Katamā cāvuso, tejodhātu?
And what, friends, is the fire element?
16.2Tejodhātu siyā ajjhattikā, siyā bāhirā.
The fire element may be internal, or it may be external.
16.3Katamā cāvuso, ajjhattikā tejodhātu?
And what, friends, is the internal fire element?
16.4Yaṁ ajjhattaṁ paccattaṁ tejo tejogataṁ upādinnaṁ, seyyathidaṁ—
Whatever internally, in oneself, is fire, fiery, and taken up, that is:
16.5yena ca santappati, yena ca jīrīyati, yena ca pariḍayhati, yena ca asitapītakhāyitasāyitaṁ sammā pariṇāmaṁ gacchati, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ tejo tejogataṁ upādinnaṁ—
that by which one is warmed, that by which one ages, that by which one burns, and that by which what is eaten, drunk, chewed, and tasted is properly digested; or whatever else internally, in oneself, is fire, fiery, and taken up—
16.6ayaṁ vuccatāvuso, ajjhattikā tejodhātu.
this is called the internal fire element, friends.
16.7Yā ceva kho pana ajjhattikā tejodhātu yā ca bāhirā tejodhātu, tejodhāturevesā.
Now both the internal fire element and the external fire element are just the fire element.
16.8‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
‘That is not mine, I am not that, that is not my self’—thus it should be seen as it truly is with right discernment [paññā].
16.9Evametaṁ yathābhūtaṁ sammappaññāya disvā tejodhātuyā nibbindati, tejodhātuyā cittaṁ virājeti.
Having seen it thus as it truly is with right discernment [paññā], one becomes disenchanted with the fire element and makes the mind [citta] dispassionate toward the fire element.
17.1Hoti kho so, āvuso, samayo yaṁ bāhirā tejodhātu pakuppati.
There comes a time, friends, when the external fire element is disturbed.
17.2Sā gāmampi dahati, nigamampi dahati, nagarampi dahati, janapadampi dahati, janapadapadesampi dahati.
It burns a village, it burns a town, it burns a city, it burns a district, it burns a region of a district.
17.3Sā haritantaṁ vā panthantaṁ vā selantaṁ vā udakantaṁ vā ramaṇīyaṁ vā bhūmibhāgaṁ āgamma anāhārā nibbāyati.
Reaching a patch of ground with green grass, or a road’s edge, or a rocky place, or water, or some charming piece of land, it goes out for lack of fuel.
17.4Hoti kho so, āvuso, samayo yaṁ kukkuṭapattenapi nhārudaddulenapi aggiṁ gavesanti.
There comes a time, friends, when people look for fire even with a cock’s feather and a shred of sinew.
17.5Tassā hi nāma, āvuso, bāhirāya tejodhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati.
And so, friends, even in regard to this external fire element, so great as it is, impermanence [aniccā] will be evident, its nature to waste away will be evident, its nature to vanish will be evident, its nature to change will be evident.
17.6Kiṁ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā?
So what of this fathom-long body, taken up through taṇhā, as ‘I’ or ‘mine’ or ‘I am’?
18-20.1Atha khvāssa notevettha hoti …pe… tassa ce, āvuso, bhikkhuno evaṁ buddhaṁ anussarato evaṁ dhammaṁ anussarato evaṁ saṅghaṁ anussarato upekkhā kusalanissitā saṇṭhāti, so tena attamano hoti.
Of course, it is not so here. … But if, friends, while that bhikkhu is thus recollecting the Buddha, thus recollecting the dhamma, thus recollecting the saṅgha, equanimity [upekkhā] based on the wholesome does become settled, he is pleased with that.
18-20.2Ettāvatāpi kho, āvuso, bhikkhuno bahukataṁ hoti.
Even to this extent, friends, a bhikkhu has done much.
21.1Katamā cāvuso, vāyodhātu?
And what, friends, is the air element?
21.2Vāyodhātu siyā ajjhattikā, siyā bāhirā.
The air element may be internal, or it may be external.
21.3Katamā cāvuso, ajjhattikā vāyodhātu?
And what, friends, is the internal air element?
21.4Yaṁ ajjhattaṁ paccattaṁ vāyo vāyogataṁ upādinnaṁ, seyyathidaṁ—
Whatever internally, in oneself, is air, airy, and taken up, that is:
21.5uddhaṅgamā vātā, adhogamā vātā, kucchisayā vātā, koṭṭhāsayā vātā, aṅgamaṅgānusārino vātā, assāso passāso iti, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ vāyo vāyogataṁ upādinnaṁ—
upward-moving winds, downward-moving winds, winds in the belly, winds in the bowels, winds that course through the limbs, inhalation and exhalation; or whatever else internally, in oneself, is air, airy, and taken up—
21.6ayaṁ vuccatāvuso, ajjhattikā vāyodhātu.
this is called the internal air element, friends.
21.7Yā ceva kho pana ajjhattikā vāyodhātu, yā ca bāhirā vāyodhātu, vāyodhāturevesā.
Now both the internal air element and the external air element are just the air element.
21.8‘Taṁ netaṁ mama nesohamasmi na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
‘That is not mine, I am not that, that is not my self’—thus it should be seen as it truly is with right discernment [paññā].
21.9Evametaṁ yathābhūtaṁ sammappaññāya disvā vāyodhātuyā nibbindati vāyodhātuyā cittaṁ virājeti.
Having seen it thus as it truly is with right discernment [paññā], one becomes disenchanted with the air element and makes the mind [citta] dispassionate toward the air element.
22.1Hoti kho so, āvuso, samayo yaṁ bāhirā vāyodhātu pakuppati.
There comes a time, friends, when the external air element is disturbed.
22.2Sā gāmampi vahati, nigamampi vahati, nagarampi vahati, janapadampi vahati, janapadapadesampi vahati.
It carries away a village, it carries away a town, it carries away a city, it carries away a district, it carries away a region of a district.
22.3Hoti kho so, āvuso, samayo yaṁ gimhānaṁ pacchime māse tālavaṇṭenapi vidhūpanenapi vātaṁ pariyesanti, ossavanepi tiṇāni na icchanti.
There comes a time, friends, when in the last month of the hot season people look for wind even with a palm-leaf fan or a winnowing fan, and even the grasses do not stir.
22.4Tassā hi nāma, āvuso, bāhirāya vāyodhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati.
And so, friends, even in regard to this external air element, so great as it is, impermanence [aniccā] will be evident, its nature to waste away will be evident, its nature to vanish will be evident, its nature to change will be evident.
22.5Kiṁ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā? Atha khvāssa notevettha hoti.
So what of this fathom-long body, taken up through taṇhā, as ‘I’ or ‘mine’ or ‘I am’? Of course, it is not so here.
23.1Tañce, āvuso, bhikkhuṁ pare akkosanti paribhāsanti rosenti vihesenti.
And if, friends, others abuse, insult, scold, and harass a bhikkhu,
23.2So evaṁ pajānāti, uppannā kho me ayaṁ sotasamphassajā dukkhā vedanā.
he understands thus: ‘This painful vedanā born of ear-contact has arisen in me.
23.3Sā ca kho paṭicca, no apaṭicca.
And it is dependent, not independent.
23.4Kiṁ paṭicca?
Dependent on what?
23.5Phassaṁ paṭicca.
Dependent on contact.
23.6Sopi phasso aniccoti passati, vedanā aniccāti passati, saññā aniccāti passati, saṅkhārā aniccāti passati, viññāṇaṁ aniccanti passati.
He too sees contact as impermanent [aniccā], he sees vedanā as impermanent [aniccā], he sees saññā as impermanent [aniccā], he sees saṅkhāras as impermanent [aniccā], he sees consciousness [viññāṇa] as impermanent [aniccā].
23.7Tassa dhātārammaṇameva cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.
His mind [citta] leaps toward the element itself as object, becomes clear, steadies, and settles.
24.1Tañce, āvuso, bhikkhuṁ pare aniṭṭhehi akantehi amanāpehi samudācaranti, pāṇisamphassenapi leḍḍusamphassenapi daṇḍasamphassenapi satthasamphassenapi.
And if, friends, others behave toward a bhikkhu in unwished-for, unwanted, disagreeable ways, with contact by the hand, with contact by a clod, with contact by a stick, or with contact by a blade,
24.2So evaṁ pajānāti ‘tathābhūto kho ayaṁ kāyo yathābhūtasmiṁ kāye pāṇisamphassāpi kamanti, leḍḍusamphassāpi kamanti, daṇḍasamphassāpi kamanti, satthasamphassāpi kamanti.
he understands thus: ‘This body is of such a kind that, in a body of such a kind, contact by the hand can occur, contact by a clod can occur, contact by a stick can occur, contact by a blade can occur.
24.3Vuttaṁ kho panetaṁ bhagavatā kakacūpamovāde “ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṁ. Tatrāpi yo mano padūseyya, na me so tena sāsanakaro”ti.
And this was said by the Bhagavā in the Advice on the Simile of the Saw: “Even if bandits were to carve you limb from limb with a two-handled saw, bhikkhus. Even there, whoever corrupted the mind [citta] would not be carrying out my instruction.”
24.4Āraddhaṁ kho pana me vīriyaṁ bhavissati asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ.
But my energy will be aroused, not slack; my sati will be established, not confused; my body will be tranquil, not agitated; my mind [citta] will be endowed with samādhi [samāhitaṁ], gathered into one [ekaggaṁ].
24.5Kāmaṁ dāni imasmiṁ kāye pāṇisamphassāpi kamantu, leḍḍusamphassāpi kamantu, daṇḍasamphassāpi kamantu, satthasamphassāpi kamantu. Karīyati hidaṁ buddhānaṁ sāsanan’ti.
Let there now occur in this body contact by the hand, contact by a clod, contact by a stick, contact by a blade. For this is how the Buddhas’ instruction is carried out.’
25.1Tassa ce, āvuso, bhikkhuno evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato upekkhā kusalanissitā na saṇṭhāti.
If, friends, while that bhikkhu is thus recollecting the Buddha, thus recollecting the dhamma, thus recollecting the saṅgha, equanimity [upekkhā] based on the wholesome does not become settled,
25.2So tena saṁvijjati saṁvegaṁ āpajjati:
then he is stirred by that and comes to a sense of urgency:
25.3‘alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ.
‘It is a loss for me indeed, not a gain for me indeed; poorly gained by me indeed, not well gained by me indeed.
25.4Yassa me evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato upekkhā kusalanissitā na saṇṭhātī’ti.
That while I am thus recollecting the Buddha, thus recollecting the dhamma, thus recollecting the saṅgha, equanimity [upekkhā] based on the wholesome does not become settled.’
25.5Seyyathāpi, āvuso, suṇisā sasuraṁ disvā saṁvijjati saṁvegaṁ āpajjati;
Just as, friends, a daughter-in-law, seeing her father-in-law, is stirred and comes to a sense of urgency;
25.6evameva kho, āvuso, tassa ce bhikkhuno evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato, upekkhā kusalanissitā na saṇṭhāti.
even so, friends, if, while that bhikkhu is thus recollecting the Buddha, thus recollecting the dhamma, thus recollecting the saṅgha, equanimity [upekkhā] based on the wholesome does not become settled,
25.7So tena saṁvijjati saṁvegaṁ āpajjati:
then he is stirred by that and comes to a sense of urgency:
25.8‘alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ.
‘It is a loss for me indeed, not a gain for me indeed; poorly gained by me indeed, not well gained by me indeed.
25.9Yassa me evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato, upekkhā kusalanissitā na saṇṭhātī’ti.
That while I am thus recollecting the Buddha, thus recollecting the dhamma, thus recollecting the saṅgha, equanimity [upekkhā] based on the wholesome does not become settled.’
25.10Tassa ce, āvuso, bhikkhuno evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato, upekkhā kusalanissitā saṇṭhāti, so tena attamano hoti.
But if, friends, while that bhikkhu is thus recollecting the Buddha, thus recollecting the dhamma, thus recollecting the saṅgha, equanimity [upekkhā] based on the wholesome does become settled, then he is pleased with that.
25.11Ettāvatāpi kho, āvuso, bhikkhuno bahukataṁ hoti.
Even to this extent, friends, a bhikkhu has done much.
26.1Seyyathāpi, āvuso, kaṭṭhañca paṭicca valliñca paṭicca tiṇañca paṭicca mattikañca paṭicca ākāso parivārito agārantveva saṅkhaṁ gacchati;
Just as, friends, depending on timber, depending on vines, depending on grass, and depending on clay, space enclosed around them comes to be reckoned simply as ‘house’;
26.2evameva kho, āvuso, aṭṭhiñca paṭicca nhāruñca paṭicca maṁsañca paṭicca cammañca paṭicca ākāso parivārito rūpantveva saṅkhaṁ gacchati.
even so, friends, depending on bones, depending on sinews, depending on flesh, and depending on skin, space enclosed around them comes to be reckoned simply as ‘form’.
27.1Ajjhattikañceva, āvuso, cakkhuṁ aparibhinnaṁ hoti, bāhirā ca rūpā na āpāthaṁ āgacchanti, no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti.
If, friends, the internal eye is unimpaired, but external forms do not come into range, and there is no corresponding engagement, then there is no manifestation of the corresponding part of consciousness [viññāṇa].
27.2Ajjhattikañceva, āvuso, cakkhuṁ aparibhinnaṁ hoti bāhirā ca rūpā āpāthaṁ āgacchanti, no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti.
If, friends, the internal eye is unimpaired, and external forms do come into range, but there is no corresponding engagement, then there is no manifestation of the corresponding part of consciousness [viññāṇa].
27.3Yato ca kho, āvuso, ajjhattikañceva cakkhuṁ aparibhinnaṁ hoti, bāhirā ca rūpā āpāthaṁ āgacchanti, tajjo ca samannāhāro hoti. Evaṁ tajjassa viññāṇabhāgassa pātubhāvo hoti.
But when, friends, the internal eye is unimpaired, and external forms do come into range, and there is the corresponding engagement, then there is a manifestation of the corresponding part of consciousness [viññāṇa].
28.1Yaṁ 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 there is in one who is thus constituted is included in the form aggregate of clinging/feeding [rūpupādānakkhandhe]; whatever vedanā there is in one who is thus constituted is included in the vedanā aggregate of clinging/feeding [vedanupādānakkhandhe]; whatever saññā there is in one who is thus constituted is included in the saññā aggregate of clinging/feeding [saññupādānakkhandhe]; whatever saṅkhāras there are in one who is thus constituted are included in the saṅkhāra aggregate of clinging/feeding [saṅkhārupādānakkhandhe]; whatever consciousness [viññāṇa] there is in one who is thus constituted is included in the consciousness [viññāṇa] aggregate of clinging/feeding [viññāṇupādānakkhandhe].
28.2So evaṁ pajānāti:
He understands thus:
28.3‘evañhi kira imesaṁ pañcannaṁ upādānakkhandhānaṁ saṅgaho sannipāto samavāyo hoti.
‘So this is how there comes to be the inclusion, the gathering, the coming together of these five aggregates of clinging/feeding [upādānakkhandhānaṁ].
28.4Vuttaṁ kho panetaṁ bhagavatā:
And this was said by the Bhagavā:
28.5“yo paṭiccasamuppādaṁ passati so dhammaṁ passati;
“Who sees paṭiccasamuppāda sees dhamma;
28.6yo dhammaṁ passati so paṭiccasamuppādaṁ passatī”ti.
who sees dhamma sees paṭiccasamuppāda.”
28.7Paṭiccasamuppannā kho panime yadidaṁ pañcupādānakkhandhā.
These, namely the five aggregates of clinging/feeding [pañcupādānakkhandhā], are paṭiccasamuppāda'ed [paṭiccasamuppannā].
28.8Yo imesu pañcasu upādānakkhandhesu chando ālayo anunayo ajjhosānaṁ so dukkhasamudayo.
Whatever desire, attachment, attraction, and holding in regard to these five aggregates of clinging/feeding [upādānakkhandhesu], that is the origin of dukkha.
28.9Yo imesu pañcasu upādānakkhandhesu chandarāgavinayo chandarāgappahānaṁ, so dukkhanirodho’ti.
Whatever removal of desire and passion, whatever abandoning of desire and passion, in regard to these five aggregates of clinging/feeding [upādānakkhandhesu], that is the cessation of dukkha.’
28.10Ettāvatāpi kho, āvuso, bhikkhuno bahukataṁ hoti.
Even to this extent, friends, a bhikkhu has done much.
29-30.1Ajjhattikañceva, āvuso, sotaṁ aparibhinnaṁ hoti …pe…
If, friends, the internal ear is unimpaired …
31-32.1ghānaṁ aparibhinnaṁ hoti …
If the nose is unimpaired …
33-34.1jivhā aparibhinnā hoti …
If the tongue is unimpaired …
35-36.1kāyo aparibhinno hoti …
If the body is unimpaired …
37.1mano aparibhinno hoti, bāhirā ca dhammā na āpāthaṁ āgacchanti no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti.
If the mind [citta] internally is unimpaired, but external dhammas do not come into range and there is no corresponding engagement, then there is no manifestation of the corresponding part of consciousness [viññāṇa].
38.1Ajjhattiko ceva, āvuso, mano aparibhinno hoti, bāhirā ca dhammā āpāthaṁ āgacchanti, no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti.
If, friends, the internal mind [citta] is unimpaired, and external dhammas do come into range, but there is no corresponding engagement, then there is no manifestation of the corresponding part of consciousness [viññāṇa].
38.2Yato ca kho, āvuso, ajjhattiko ceva mano aparibhinno hoti, bāhirā ca dhammā āpāthaṁ āgacchanti, tajjo ca samannāhāro hoti, evaṁ tajjassa viññāṇabhāgassa pātubhāvo hoti.
But when, friends, the internal mind [citta] is unimpaired, and external dhammas do come into range, and there is the corresponding engagement, then there is a manifestation of the corresponding part of consciousness [viññāṇa].
38.3Yaṁ 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 there is in one who is thus constituted is included in the form aggregate of clinging/feeding [rūpupādānakkhandhe]; whatever vedanā there is in one who is thus constituted is included in the vedanā aggregate of clinging/feeding [vedanupādānakkhandhe]; whatever saññā there is in one who is thus constituted is included in the saññā aggregate of clinging/feeding [saññupādānakkhandhe]; whatever saṅkhāras there are in one who is thus constituted are included in the saṅkhāra aggregate of clinging/feeding [saṅkhārupādānakkhandhe]; whatever consciousness [viññāṇa] there is in one who is thus constituted is included in the consciousness [viññāṇa] aggregate of clinging/feeding [viññāṇupādānakkhandhe].
38.4So evaṁ pajānāti:
He understands thus:
38.5‘evañhi kira imesaṁ pañcannaṁ upādānakkhandhānaṁ saṅgaho sannipāto samavāyo hoti.
‘So this is how there comes to be the inclusion, the gathering, the coming together of these five aggregates of clinging/feeding [upādānakkhandhānaṁ].
38.6Vuttaṁ kho panetaṁ bhagavatā:
And this was said by the Bhagavā:
38.7“yo paṭiccasamuppādaṁ passati so dhammaṁ passati;
“Who sees paṭiccasamuppāda sees dhamma;
38.8yo dhammaṁ passati so paṭiccasamuppādaṁ passatī”ti.
who sees dhamma sees paṭiccasamuppāda.”
38.9Paṭiccasamuppannā kho panime yadidaṁ pañcupādānakkhandhā.
These, namely the five aggregates of clinging/feeding [pañcupādānakkhandhā], are paṭiccasamuppāda'ed [paṭiccasamuppannā].
38.10Yo imesu pañcasu upādānakkhandhesu chando ālayo anunayo ajjhosānaṁ so dukkhasamudayo.
Whatever desire, attachment, attraction, and holding in regard to these five aggregates of clinging/feeding [upādānakkhandhesu], that is the origin of dukkha.
38.11Yo imesu pañcasu upādānakkhandhesu chandarāgavinayo chandarāgappahānaṁ so dukkhanirodho’ti.
Whatever removal of desire and passion, whatever abandoning of desire and passion, in regard to these five aggregates of clinging/feeding [upādānakkhandhesu], that is the cessation of dukkha.’
38.12Ettāvatāpi kho, āvuso, bhikkhuno bahukataṁ hotī”ti.
Even to this extent, friends, a bhikkhu has done much.”
38.13Idamavoca āyasmā sāriputto.
This is what the venerable Sāriputta said.
38.14Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti.
Delighted, those bhikkhus rejoiced in the venerable Sāriputta’s words.
38.15Mahāhatthipadopamasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.
Finished is the eighth: The Greater Elephant Footprint Simile.