Evaṁ me sutaṁ—So I have heard. ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Tatra kho āyasmā sāriputto bhikkhū āmantesi: There Venerable Sāriputta addressed the bhikkhus, “āvuso bhikkhave”ti. “Friends, bhikkhus!”
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. “Friend,” they replied. Āyasmā sāriputto etadavoca: Venerable Sāriputta said this:
“Seyyathāpi, āvuso, yāni kānici jaṅgalānaṁ pāṇānaṁ padajātāni sabbāni tāni hatthipade samodhānaṁ gacchanti, hatthipadaṁ tesaṁ aggamakkhāyati yadidaṁ mahantattena; “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. In the same way, all beneficial things are included in the four noble truths. Katamesu catūsu? What four? Dukkhe ariyasacce, dukkhasamudaye ariyasacce, dukkhanirodhe ariyasacce, dukkhanirodhagāminiyā paṭipadāya ariyasacce. 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? Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, yampicchaṁ na labhati tampi dukkhaṁ; saṅkhittena, pañcupādānakkhandhā dukkhā. Birth is suffering; aging is suffering; death is suffering; sorrow, lamentation, displeasure, sadness, and distress are suffering; not getting what you wish for is suffering. In brief, the five-assumption-aggregates are suffering. Katame cāvuso, pañcupādānakkhandhā? And what are the five-assumption-aggregates? Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. They are as follows: the assumption-aggregates of form, feeling, perception, activities, and consciousness.
Katamo cāvuso, rūpupādānakkhandho? And what is the assumption-aggregate of form? Cattāri ca mahābhūtāni, catunnañca mahābhūtānaṁ upādāya rūpaṁ. The four primary elements, and form derived from the four primary elements.
Katamā cāvuso, cattāro mahābhūtā? And what are the four primary elements? Pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu. The elements of earth, water, fire, and air.
Katamā cāvuso, pathavīdhātu? And what is the earth element? *A brief note on the four elements or _dhātu_: this is not a framework for explaining the external word in the manner of science or physics, but a characteristic of every arisen phenomenon in one’s experience— which is to say, of everything in the ultimate sense. A scientist’s *experience* of studying or observing physical forces, states of matter, or subatomic particles has the four elements as its foundation. Consequently, as explained further down in the discourse, even mental phenomena have a component of form or _rūpa_—which is defined in terms of the four elements—just like of all the other aggregates. Pathavīdhātu siyā ajjhattikā, siyā bāhirā. The earth element may be internal or external. Katamā cāvuso, ajjhattikā pathavīdhātu? And what is the internal earth element? Yaṁ ajjhattaṁ paccattaṁ kakkhaḷaṁ kharigataṁ upādinnaṁ, seyyathidaṁ—Anything internal and pertaining to oneself 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, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, or anything else internal and pertaining to oneself that’s hard, solid, and appropriated. Ayaṁ vuccatāvuso, ajjhattikā pathavīdhātu. This is called the internal earth element. Yā ceva kho pana ajjhattikā pathavīdhātu, yā ca bāhirā pathavīdhātu, pathavīdhāturevesā. Both the internal earth element and the external earth element are just the earth element. * One should see that there is no fundamental difference between the two. The internal form, upon which one’s whole life depends, is not somehow more permanent or reliable than the external one. ‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. This should be seen as it is 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. Having seen as it is with right understanding, he grows disenchanted with the earth element; he rids the mind of passion for the earth element.
Hoti kho so, āvuso, samayo yaṁ bāhirā āpodhātu pakuppati. There comes a time when the external water element flares up. Antarahitā tasmiṁ samaye bāhirā pathavīdhātu hoti. At that time the external earth element vanishes. Tassā hi nāma, āvuso, bāhirāya pathavīdhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati. So for all its great age, the earth element will reveal its nature of impermanence, wearing out, fading, and changing. Kiṁ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā? Atha khvāssa notevettha hoti. What then of this ephemeral body assumed by craving as ‘I’ or ‘mine’ or ‘I am’? He considers it to be none of these things.
Tañce, āvuso, bhikkhuṁ pare akkosanti paribhāsanti rosenti vihesenti, so evaṁ pajānāti: If others abuse, attack, harass, and trouble that bhikkhu, he understands: ‘uppannā kho me ayaṁ sotasamphassajā dukkhavedanā. ‘This unpleasant feeling born of ear pressure has arisen in me. Sā ca kho paṭicca, no apaṭicca. That’s dependent, not independent. Kiṁ paṭicca? Dependent on what? Phassaṁ paṭicca’. Dependent on pressure.’ * If there were no earth element making up the ear, or any other sense base, there could be no _phassa_. The latter is thus also impermanent. See the comments in [MN 18](https://suttas.hillsidehermitage.org/?q=mn18). So phasso aniccoti passati, vedanā aniccāti passati, saññā aniccāti passati, saṅkhārā aniccāti passati, viññāṇaṁ aniccanti passati. He sees that pressure, feeling, perception, activities, and consciousness are impermanent. Tassa dhātārammaṇameva cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati. Based on that element alone, their mind becomes secure, confident, settled, and decided.
Tañce, āvuso, bhikkhuṁ pare aniṭṭhehi akantehi amanāpehi samudācaranti—Others might treat that bhikkhu with disliking, loathing, and detestation, pāṇisamphassenapi leḍḍusamphassenapi daṇḍasamphassenapi satthasamphassenapi. striking them with fists, stones, sticks, and swords. So evaṁ pajānāti: He understands: ‘tathābhūto kho ayaṁ kāyo yathābhūtasmiṁ kāye pāṇisamphassāpi kamanti, leḍḍusamphassāpi kamanti, daṇḍasamphassāpi kamanti, satthasamphassāpi kamanti. ‘This body is such that fists, stones, sticks, and swords strike it. Vuttaṁ kho panetaṁ bhagavatā kakacūpamovāde: 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 low-down bandits were to sever one limb from limb, anyone who pollutes their mind 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. My effort shall be roused up and steadfast, my recollection established and lucid, my body calm and undisturbed, and my mind composed. Kāmaṁ dāni imasmiṁ kāye pāṇisamphassāpi kamantu, leḍḍusamphassāpi kamantu, daṇḍasamphassāpi kamantu, satthasamphassāpi kamantu, karīyati hidaṁ buddhānaṁ sāsanan’ti. Gladly now, let fists, stones, sticks, and swords strike this body! For this is how the instructions of the Buddhas are followed.’ *This is the attitude that’s in accordance with the recognition that the internal earth element does not have a privileged position to the external one. It’s not about *trying* to experience bodily pain however, but about a mental context of dispassion that would not budge no matter what happens to the body.
Tassa ce, āvuso, bhikkhuno evaṁ buddhaṁ anussarato evaṁ dhammaṁ anussarato evaṁ saṅghaṁ anussarato upekkhā kusalanissitā na saṇṭhāti. While recollecting the Buddha, the teaching, and the Saṅgha in this way, equanimity based on the beneficial may not become stabilized in him. So tena saṁvijjati saṁvegaṁ āpajjati: In that case, he stirs up a sense of urgency: ‘alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ, ‘It’s my loss, my misfortune, yassa me evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato, upekkhā kusalanissitā na saṇṭhātī’ti. that while recollecting the Buddha, the teaching, and the Saṅgha in this way, equanimity based on the beneficial does not become stabilized in me.’ Seyyathāpi, āvuso, suṇisā sasuraṁ disvā saṁvijjati saṁvegaṁ āpajjati; He's like a daughter-in-law who stirs up a sense of urgency when she sees her 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: ‘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. Tassa ce, āvuso, bhikkhuno evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato upekkhā kusalanissitā saṇṭhāti, so tena attamano hoti. But if, while recollecting the Buddha, the teaching, and the Saṅgha in this way, equanimity based on the beneficial does become stabilized in him, he’s pleased about that. Ettāvatāpi kho, āvuso, bhikkhuno bahukataṁ hoti. At this point, much has been done by that bhikkhu.
Katamā cāvuso, āpodhātu? And what is the water element? Āpodhātu siyā ajjhattikā, siyā bāhirā. The water element may be internal or external. Katamā cāvuso, ajjhattikā āpodhātu? And what is the internal water element? Yaṁ ajjhattaṁ paccattaṁ āpo āpogataṁ upādinnaṁ, seyyathidaṁ—Anything internal and pertaining to oneself that’s water, watery, and appropriated. That 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, saliva, snot, synovial fluid, urine, or anything else internal and pertaining to oneself that’s water, watery, and appropriated. ayaṁ vuccatāvuso, ajjhattikā āpodhātu. This is called the internal water element. Yā ceva kho pana ajjhattikā āpodhātu yā ca bāhirā āpodhātu, āpodhāturevesā. Both the internal water element and the external water element are just the water element. ‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. This should be seen as it is 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. Having seen as it is with right understanding, he grows disenchanted with the water element; he rids the mind of passion for the water element.
Hoti kho so, āvuso, samayo yaṁ bāhirā āpodhātu pakuppati. There comes a time when the external water element flares up. Sā gāmampi vahati, nigamampi vahati, nagarampi vahati, janapadampi vahati, janapadapadesampi vahati. 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 comes a time when the water in the ocean sinks 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 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 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 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 comes a time when there isn’t enough water in the ocean even to wet the tip of your finger. Tassā hi nāma, āvuso, bāhirāya āpodhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati. So for all its great age, the water element will reveal its nature of impermanence, wearing out, fading, and changing. Kiṁ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā? Atha khvāssa notevettha hoti …pe… What then of this ephemeral body assumed by craving as ‘I’ or ‘mine’ or ‘I am’? He considers 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. If, while recollecting the Buddha, the Dhamma, and the Saṅgha in this way, equanimity based on the beneficial does become stabilized in him, he’s pleased about that. Ettāvatāpi kho, āvuso, bhikkhuno bahukataṁ hoti. At this point, much has been done by that bhikkhu.
Katamā cāvuso, tejodhātu? And what is the fire element? Tejodhātu siyā ajjhattikā, siyā bāhirā. The fire element may be internal or external. Katamā cāvuso, ajjhattikā tejodhātu? And what is the internal fire element? Yaṁ ajjhattaṁ paccattaṁ tejo tejogataṁ upādinnaṁ, seyyathidaṁ—Anything internal and pertaining to oneself 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 which warms, that which ages, that which heats one when feverish, that which properly digests food and drink, or anything else internal and pertaining to oneself that’s fire, fiery, and appropriated. ayaṁ vuccatāvuso, ajjhattikā tejodhātu. This is called the internal fire element. Yā ceva kho pana ajjhattikā tejodhātu yā ca bāhirā tejodhātu, tejodhāturevesā. Both the internal fire element and the external fire element are just the fire element. ‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. This should be seen as it is 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. Having seen as it is with right understanding, he grows disenchanted with the fire element; he rids the mind of passion for the fire element.
Hoti kho so, āvuso, samayo yaṁ bāhirā tejodhātu pakuppati. There comes a time when the external fire element flares up. Sā gāmampi dahati, nigamampi dahati, nagarampi dahati, janapadampi dahati, janapadapadesampi dahati. 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 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. Hoti kho so, āvuso, samayo yaṁ kukkuṭapattenapi nhārudaddulenapi aggiṁ gavesanti. 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. So for all its great age, the fire element will reveal its nature of impermanence, wearing out, fading, and changing. Kiṁ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā? What then of this ephemeral body assumed by craving as ‘I’ or ‘mine’ or ‘I am’? He considers 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. If, while recollecting the Buddha, the Dhamma, and the Saṅgha in this way, equanimity based on the beneficial does become stabilized in him, he’s pleased about that. Ettāvatāpi kho, āvuso, bhikkhuno bahukataṁ hoti. At this point, much has been done by that bhikkhu.
Katamā cāvuso, vāyodhātu? And what is the air element? Vāyodhātu siyā ajjhattikā, siyā bāhirā. The air element may be internal or external. Katamā cāvuso, ajjhattikā vāyodhātu? And what is the internal air element? Yaṁ ajjhattaṁ paccattaṁ vāyo vāyogataṁ upādinnaṁ, seyyathidaṁ—Anything internal and pertaining to oneself 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—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 and pertaining to oneself that’s air, airy, and appropriated. ayaṁ vuccatāvuso, ajjhattikā vāyodhātu. This is called the internal air element. Yā ceva kho pana ajjhattikā vāyodhātu, yā ca bāhirā vāyodhātu, vāyodhāturevesā. Both the internal air element and the external air element are just the air element. ‘Taṁ netaṁ mama nesohamasmi na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. This should be seen as it is 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. Having seen as it is with right understanding, he grows disenchanted with the air element; he rids the mind of passion for the air element.
Hoti kho so, āvuso, samayo yaṁ bāhirā vāyodhātu pakuppati. There comes a time when the external air element flares up. Sā gāmampi vahati, nigamampi vahati, nagarampi vahati, janapadampi vahati, janapadapadesampi vahati. 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 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. 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. What then of this ephemeral body assumed by craving as ‘I’ or ‘mine’ or ‘I am’? He considers it to be none of these things.
Tañce, āvuso, bhikkhuṁ pare akkosanti paribhāsanti rosenti vihesenti. If others abuse, attack, harass, and trouble that bhikkhu, he understands: So evaṁ pajānāti, uppannā kho me ayaṁ sotasamphassajā dukkhā vedanā. ‘This unpleasant feeling born of ear pressure has arisen in me. Sā ca kho paṭicca, no apaṭicca. That’s dependent, not independent. Kiṁ paṭicca? Dependent on what? Phassaṁ paṭicca. Dependent on pressure. Sopi phasso aniccoti passati, vedanā aniccāti passati, saññā aniccāti passati, saṅkhārā aniccāti passati, viññāṇaṁ aniccanti passati. He sees that pressure, feeling, perception, activities, and consciousness are impermanent. Tassa dhātārammaṇameva cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati. Based on that element alone, their mind becomes secure, confident, settled, and decided.
Tañce, āvuso, bhikkhuṁ pare aniṭṭhehi akantehi amanāpehi samudācaranti, pāṇisamphassenapi leḍḍusamphassenapi daṇḍasamphassenapi satthasamphassenapi. Others might treat that bhikkhu 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: ‘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 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, anyone who polluted their mind 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. My effort shall be roused up and steadfast, my recollection established and lucid, my body calm and undisturbed, and my mind composed. Kāmaṁ dāni imasmiṁ kāye pāṇisamphassāpi kamantu, leḍḍusamphassāpi kamantu, daṇḍasamphassāpi kamantu, satthasamphassāpi kamantu. Karīyati hidaṁ buddhānaṁ sāsanan’ti. 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. While recollecting the Buddha, the Dhamma, and the Saṅgha in this way, equanimity based on the beneficial may not become stabilized in him. So tena saṁvijjati saṁvegaṁ āpajjati: In that case, he stirs up a sense of urgency: ‘alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ. ‘It’s my loss, my misfortune, Yassa me evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato upekkhā kusalanissitā na saṇṭhātī’ti. that while recollecting the Buddha, the Dhamma, and the Saṅgha in this way, equanimity based on the beneficial does not become stabilized in me.’ Seyyathāpi, āvuso, suṇisā sasuraṁ disvā saṁvijjati saṁvegaṁ āpajjati; He's like a daughter-in-law who stirs up a sense of urgency when she sees her 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: ‘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. Tassa ce, āvuso, bhikkhuno evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato, upekkhā kusalanissitā saṇṭhāti, so tena attamano hoti. But if, while recollecting the Buddha, the Dhamma, and the Saṅgha in this way, equanimity based on the beneficial does become stabilized in him, he’s pleased about that. Ettāvatāpi kho, āvuso, bhikkhuno bahukataṁ hoti. At this point, much has been done by that bhikkhu.
Seyyathāpi, āvuso, kaṭṭhañca paṭicca valliñca paṭicca tiṇañca paṭicca mattikañca paṭicca ākāso parivārito agārantveva saṅkhaṁ gacchati; When a space is enclosed by sticks, creepers, grass, and mud it becomes known as a ‘building’. *Again, the point here is that there is no miraculous reason why it couldn’t at any time fall apart just like a building. evameva kho, āvuso, aṭṭhiñca paṭicca nhāruñca paṭicca maṁsañca paṭicca cammañca paṭicca ākāso parivārito rūpantveva saṅkhaṁ gacchati. In the same way, when a space is enclosed by bones, sinews, flesh, and skin it becomes known as ‘form’.
Ajjhattikañceva, āvuso, cakkhuṁ aparibhinnaṁ hoti, bāhirā ca rūpā na āpāthaṁ āgacchanti, no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti. Friends, though the eye is intact internally, so long as external forms don’t come into range and there’s no corresponding engagement, there’s no manifestation of the corresponding type of consciousness. *The “corresponding engagement” (_tajjo samannāhāro_) is automatically there in a mind with _avijjā_ (_avijjāpaccayā saṅkhārā_). With that engagement, there is the corresponding consciousness (_saṅkhārapaccayā viññāṇaṃ_). If there were not that ignorance nor the engagement/_saṅkhāras_ that automatically comes with it, there would be no manifestation of the _five assumption-aggregates_, i.e., there would be no _dukkha_. It is because of this that a _puthujjana_ must regard Arahantship as something inconceivable from their present point of view: it is the utter cessation of the five assumption-aggregates (which are _sakkāya_ or “personality”, MN 109), which is to say, the cessation of everything that makes them what they are. Only the stream-enterer who sees _paṭiccasamuppāda_ and its cessation knows how to put an end to the five assumption-aggregates so that only the five aggregates remain. Ajjhattikañceva, āvuso, cakkhuṁ aparibhinnaṁ hoti bāhirā ca rūpā āpāthaṁ āgacchanti, no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti. Though the eye is intact internally and external forms 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 when the eye is intact internally and external forms 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. The form produced in this way is included in the assumption-aggregate of form. The feeling, perception, activities, and consciousness produced in this way are each included in the corresponding assumption-aggregate.
So evaṁ pajānāti: He understands: ‘evañhi kira imesaṁ pañcannaṁ upādānakkhandhānaṁ saṅgaho sannipāto samavāyo hoti. ‘So this is how there comes to be inclusion, gathering together, and joining together into these five-assumption-aggregates. Vuttaṁ kho panetaṁ bhagavatā: But the Buddha has said: “yo paṭiccasamuppādaṁ passati so dhammaṁ passati; “One who sees dependent origination sees the Dhamma. yo dhammaṁ passati so paṭiccasamuppādaṁ passatī”ti. One who sees the Dhamma sees dependent origination.” Paṭiccasamuppannā kho panime yadidaṁ pañcupādānakkhandhā. And these five-assumption-aggregates are indeed dependently arisen. Yo imesu pañcasu upādānakkhandhesu chando ālayo anunayo ajjhosānaṁ so dukkhasamudayo. The desire, adherence, affection, and resting upon these five-assumption-aggregates is the origin of suffering. Yo imesu pañcasu upādānakkhandhesu chandarāgavinayo chandarāgappahānaṁ, so dukkhanirodho’ti. The dispelling and giving up of desire-and-passion for these five-assumption-aggregates is the cessation of suffering.’ Ettāvatāpi kho, āvuso, bhikkhuno bahukataṁ hoti. At this point, much has been done by that bhikkhu. *Such a bhikkhu sees paṭiccasamuppāda and the cessation of suffering, so he’s at least a sotāpanna. The same applies whenever this last phrase occurred previously in the Sutta.
Ajjhattikañceva, āvuso, sotaṁ aparibhinnaṁ hoti …pe… Though the ear … ghānaṁ aparibhinnaṁ hoti … nose … jivhā aparibhinnā hoti … tongue … kāyo aparibhinno hoti … body … mano aparibhinno hoti, bāhirā ca dhammā na āpāthaṁ āgacchanti no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti. mental faculty is intact internally, so long as external phenomena 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. Though the mental faculty is intact internally and external phenomena 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 when the mental faculty is intact internally and external phenomena 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. The form produced in this way is included in the assumption-aggregate of form. The feeling, perception, activities, and consciousness produced in this way are each included in the corresponding assumption-aggregate. So evaṁ pajānāti: He understands: ‘evañhi kira imesaṁ pañcannaṁ upādānakkhandhānaṁ saṅgaho sannipāto samavāyo hoti. ‘So this is how there comes to be inclusion, gathering together, and joining together into these five-assumption-aggregates.
Vuttaṁ kho panetaṁ bhagavatā: But the Buddha has also said: “yo paṭiccasamuppādaṁ passati so dhammaṁ passati; “One who sees dependent origination sees the Dhamma. yo dhammaṁ passati so paṭiccasamuppādaṁ passatī”ti. One who sees the Dhamma sees dependent origination.” Paṭiccasamuppannā kho panime yadidaṁ pañcupādānakkhandhā. And these five-assumption-aggregates are indeed dependently arisen. Yo imesu pañcasu upādānakkhandhesu chando ālayo anunayo ajjhosānaṁ so dukkhasamudayo. The desire, adherence, affection, and resting upon these five-assumption-aggregates is the origin of suffering. Yo imesu pañcasu upādānakkhandhesu chandarāgavinayo chandarāgappahānaṁ so dukkhanirodho’ti. The dispelling and giving up of desire-and-passion for these five-assumption-aggregates is the cessation of suffering.’ Ettāvatāpi kho, āvuso, bhikkhuno bahukataṁ hotī”ti. At this point, much has been done by that bhikkhu.”
Idamavoca āyasmā sāriputto. That’s what Venerable Sāriputta said. Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti. Pleased, the bhikkhus delighted in what Venerable Sāriputta said.
Mahāhatthipadopamasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.
Origin URL: https://suttas.hillsidehermitage.org/?q=mn28