{"id":"mn28","title":"The Longer Simile of the Elephant’s Footprint","languageCodes":["en","pi"],"languageNotes":{"en":"Bhikkhu Sujato · CC0","pi":"Mahāsaṅgīti edition · SuttaCentral"},"chapters":[{"id":"mn28","title":"The Longer Simile of the Elephant’s Footprint","units":[{"id":"mn28:0","sourceIds":["mn28:0.1","mn28:0.2"],"kind":"text","text":{"pi":"Majjhima Nikāya 28\nMahāhatthipadopamasutta","en":"Middle Discourses 28\nThe Longer Simile of the Elephant’s Footprint"}},{"id":"mn28:1","sourceIds":["mn28:1.1","mn28:1.2","mn28:1.3","mn28:1.4","mn28:1.5","mn28:1.6"],"kind":"text","text":{"pi":"Evaṁ me sutaṁ—\nekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.\nTatra kho āyasmā sāriputto bhikkhū āmantesi:\n“āvuso bhikkhave”ti.\n“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ.\nĀyasmā sāriputto etadavoca:","en":"So I have heard.\nAt one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.\nThere Sāriputta addressed the mendicants,\n“Reverends, mendicants!”\n“Reverend,” they replied.\nSāriputta said this:"}},{"id":"mn28:2","sourceIds":["mn28:2.1","mn28:2.2","mn28:2.3","mn28:2.4"],"kind":"text","text":{"pi":"“Seyyathāpi, āvuso, yāni kānici jaṅgalānaṁ pāṇānaṁ padajātāni sabbāni tāni hatthipade samodhānaṁ gacchanti, hatthipadaṁ tesaṁ aggamakkhāyati yadidaṁ mahantattena;\nevameva kho, āvuso, ye keci kusalā dhammā sabbete catūsu ariyasaccesu saṅgahaṁ gacchanti.\nKatamesu catūsu?\nDukkhe ariyasacce, dukkhasamudaye ariyasacce, dukkhanirodhe ariyasacce, dukkhanirodhagāminiyā paṭipadāya ariyasacce.","en":"“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.\nIn the same way, all skillful qualities are included in the four noble truths.\nWhat four?\nThe noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering."}},{"id":"mn28:3","sourceIds":["mn28:3.1","mn28:3.2","mn28:3.3","mn28:3.4"],"kind":"text","text":{"pi":"Katamañcāvuso, dukkhaṁ ariyasaccaṁ?\nJātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, yampicchaṁ na labhati tampi dukkhaṁ; saṅkhittena, pañcupādānakkhandhā dukkhā.\nKatame cāvuso, pañcupādānakkhandhā?\nSeyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.","en":"And what is the noble truth of suffering?\nRebirth 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.\nAnd what are the five grasping aggregates?\nThey are as follows: the grasping aggregates of form, feeling, perception, choices, and consciousness."}},{"id":"mn28:4","sourceIds":["mn28:4.1","mn28:4.2"],"kind":"text","text":{"pi":"Katamo cāvuso, rūpupādānakkhandho?\nCattāri ca mahābhūtāni, catunnañca mahābhūtānaṁ upādāya rūpaṁ.","en":"And what is the grasping aggregate of form?\nThe four principal states, and form derived from the four principal states."}},{"id":"mn28:5","sourceIds":["mn28:5.1","mn28:5.2"],"kind":"text","text":{"pi":"Katamā cāvuso, cattāro mahābhūtā?\nPathavīdhātu, āpodhātu, tejodhātu, vāyodhātu.","en":"And what are the four principal states?\nThe elements of earth, water, fire, and air."}},{"id":"mn28:6","sourceIds":["mn28:6.1","mn28:6.2","mn28:6.3","mn28:6.4","mn28:6.5","mn28:6.6","mn28:6.7","mn28:6.8","mn28:6.9"],"kind":"text","text":{"pi":"Katamā cāvuso, pathavīdhātu?\nPathavīdhātu siyā ajjhattikā, siyā bāhirā.\nKatamā cāvuso, ajjhattikā pathavīdhātu?\nYaṁ ajjhattaṁ paccattaṁ kakkhaḷaṁ kharigataṁ upādinnaṁ, seyyathidaṁ—\nkesā 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.\nAyaṁ vuccatāvuso, ajjhattikā pathavīdhātu.\nYā ceva kho pana ajjhattikā pathavīdhātu, yā ca bāhirā pathavīdhātu, pathavīdhāturevesā.\n‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.\nEvametaṁ yathābhūtaṁ sammappaññāya disvā pathavīdhātuyā nibbindati, pathavīdhātuyā cittaṁ virājeti.","en":"And what is the earth element?\nThe earth element may be interior or exterior.\nAnd what is the interior earth element?\nAnything internal, personal, that’s hard, solid, and appropriated. This includes:\nhead hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces; or anything else internal, personal, that’s hard, solid, and appropriated.\nThis is called the interior earth element.\nThe interior earth element and the exterior earth element are just the earth element.\nThis should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’\nWhen you truly see with right understanding, you grow disillusioned with the earth element, detaching the mind from the earth element."}},{"id":"mn28:7","sourceIds":["mn28:7.1","mn28:7.2","mn28:7.3","mn28:7.4"],"kind":"text","text":{"pi":"Hoti kho so, āvuso, samayo yaṁ bāhirā āpodhātu pakuppati.\nAntarahitā tasmiṁ samaye bāhirā pathavīdhātu hoti.\nTassā hi nāma, āvuso, bāhirāya pathavīdhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati.\nKiṁ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā? Atha khvāssa notevettha hoti.","en":"There comes a time when the exterior water element flares up.\nAt that time the exterior earth element vanishes.\nSo for all its great age, the earth element will be revealed as impermanent, liable to end, vanish, and perish.\nWhat then of this ephemeral body appropriated by craving? Rather than ‘I’ or ‘mine’ or ‘I am’, they consider it to be none of these things."}},{"id":"mn28:8","sourceIds":["mn28:8.1","mn28:8.2","mn28:8.3","mn28:8.4","mn28:8.5","mn28:8.6","mn28:8.7"],"kind":"text","text":{"pi":"Tañce, āvuso, bhikkhuṁ pare akkosanti paribhāsanti rosenti vihesenti, so evaṁ pajānāti:\n‘uppannā kho me ayaṁ sotasamphassajā dukkhavedanā.\nSā ca kho paṭicca, no apaṭicca.\nKiṁ paṭicca?\nPhassaṁ paṭicca’.\nSo phasso aniccoti passati, vedanā aniccāti passati, saññā aniccāti passati, saṅkhārā aniccāti passati, viññāṇaṁ aniccanti passati.\nTassa dhātārammaṇameva cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.","en":"If others abuse, attack, harass, and trouble that mendicant, they understand:\n‘This painful feeling born of ear contact has arisen in me.\nThat’s dependent, not independent.\nDependent on what?\nDependent on contact.’\nThey see that contact, feeling, perception, choices, and consciousness are impermanent.\nBased on that element alone, their mind leaps forth, gains confidence, settles down, and becomes decided."}},{"id":"mn28:9","sourceIds":["mn28:9.1","mn28:9.2","mn28:9.3","mn28:9.4","mn28:9.5","mn28:9.6","mn28:9.7","mn28:9.8"],"kind":"text","text":{"pi":"Tañce, āvuso, bhikkhuṁ pare aniṭṭhehi akantehi amanāpehi samudācaranti—\npāṇisamphassenapi leḍḍusamphassenapi daṇḍasamphassenapi satthasamphassenapi.\nSo evaṁ pajānāti:\n‘tathābhūto kho ayaṁ kāyo yathābhūtasmiṁ kāye pāṇisamphassāpi kamanti, leḍḍusamphassāpi kamanti, daṇḍasamphassāpi kamanti, satthasamphassāpi kamanti.\nVuttaṁ kho panetaṁ bhagavatā kakacūpamovāde:\n“ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṁ, tatrāpi yo mano padūseyya na me so tena sāsanakaro”ti.\nĀraddhaṁ kho pana me vīriyaṁ bhavissati asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ.\nKāmaṁ dāni imasmiṁ kāye pāṇisamphassāpi kamantu, leḍḍusamphassāpi kamantu, daṇḍasamphassāpi kamantu, satthasamphassāpi kamantu, karīyati hidaṁ buddhānaṁ sāsanan’ti.","en":"Others might treat that mendicant with disliking, loathing, and detestation,\nstriking them with fists, stones, sticks, and swords.\nThey understand:\n‘This body is such that fists, stones, sticks, and swords strike it.\nBut the Buddha has said in the Advice on the Simile of the Saw:\n“Even if low-down bandits were to sever you limb from limb with a two-handed saw, anyone who had a malevolent thought on that account would not be following my instructions.”\nMy energy shall be roused up and unflagging, my mindfulness established and lucid, my body tranquil and undisturbed, and my mind immersed and unified in samādhi.\nGladly now, let fists, stones, sticks, and swords strike this body! For this is how the instructions of the Buddhas are followed.’"}},{"id":"mn28:10","sourceIds":["mn28:10.1","mn28:10.2","mn28:10.3","mn28:10.4","mn28:10.5","mn28:10.6","mn28:10.7","mn28:10.8","mn28:10.9"],"kind":"text","text":{"pi":"Tassa ce, āvuso, bhikkhuno evaṁ buddhaṁ anussarato evaṁ dhammaṁ anussarato evaṁ saṅghaṁ anussarato upekkhā kusalanissitā na saṇṭhāti.\nSo tena saṁvijjati saṁvegaṁ āpajjati:\n‘alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ,\nyassa me evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato, upekkhā kusalanissitā na saṇṭhātī’ti.\nSeyyathāpi, āvuso, suṇisā sasuraṁ disvā saṁvijjati saṁvegaṁ āpajjati;\nevameva kho, āvuso, tassa ce bhikkhuno evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato, upekkhā kusalanissitā na saṇṭhāti, so tena saṁvijjati saṁvegaṁ āpajjati:\n‘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.\nTassa ce, āvuso, bhikkhuno evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato upekkhā kusalanissitā saṇṭhāti, so tena attamano hoti.\nEttāvatāpi kho, āvuso, bhikkhuno bahukataṁ hoti.","en":"While recollecting the Buddha, the teaching, and the Saṅgha in this way, equanimity based on the skillful may not become stabilized in them.\nIn that case they stir up a sense of urgency:\n‘It’s my loss, my misfortune,\nthat while recollecting the Buddha, the teaching, and the Saṅgha in this way, equanimity based on the skillful does not become stabilized in me.’\nThey’re like a daughter-in-law who stirs up a sense of urgency when they see their father-in-law.\nBut 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.\nAt this point, much has been done by that mendicant."}},{"id":"mn28:11","sourceIds":["mn28:11.1","mn28:11.2","mn28:11.3","mn28:11.4","mn28:11.5","mn28:11.6","mn28:11.7","mn28:11.8","mn28:11.9"],"kind":"text","text":{"pi":"Katamā cāvuso, āpodhātu?\nĀpodhātu siyā ajjhattikā, siyā bāhirā.\nKatamā cāvuso, ajjhattikā āpodhātu?\nYaṁ ajjhattaṁ paccattaṁ āpo āpogataṁ upādinnaṁ, seyyathidaṁ—\npittaṁ semhaṁ pubbo lohitaṁ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṁ, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ āpo āpogataṁ upādinnaṁ—\nayaṁ vuccatāvuso, ajjhattikā āpodhātu.\nYā ceva kho pana ajjhattikā āpodhātu yā ca bāhirā āpodhātu, āpodhāturevesā.\n‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.\nEvametaṁ yathābhūtaṁ sammappaññāya disvā āpodhātuyā nibbindati, āpodhātuyā cittaṁ virājeti.","en":"And what is the water element?\nThe water element may be interior or exterior.\nAnd what is the interior water element?\nAnything internal, personal, that’s water, watery, and appropriated. This includes:\nbile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine; or anything else internal, personal, that’s water, watery, and appropriated.\nThis is called the interior water element.\nThe interior water element and the exterior water element are just the water element.\nThis should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’\nWhen you truly see with right understanding, you grow disillusioned with the water element, detaching the mind from the water element."}},{"id":"mn28:12","sourceIds":["mn28:12.1","mn28:12.2","mn28:12.3","mn28:12.4","mn28:12.5","mn28:12.6","mn28:12.7","mn28:12.8"],"kind":"text","text":{"pi":"Hoti kho so, āvuso, samayo yaṁ bāhirā āpodhātu pakuppati.\nSā gāmampi vahati, nigamampi vahati, nagarampi vahati, janapadampi vahati, janapadapadesampi vahati.\nHoti 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.\nHoti 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.\nHoti 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.\nHoti kho so, āvuso, samayo yaṁ mahāsamudde aḍḍhaporisampi udakaṁ saṇṭhāti, kaṭimattampi udakaṁ saṇṭhāti, jāṇukamattampi udakaṁ saṇṭhāti, gopphakamattampi udakaṁ saṇṭhāti.\nHoti kho so, āvuso, samayo, yaṁ mahāsamudde aṅgulipabbatemanamattampi udakaṁ na hoti.\nTassā hi nāma, āvuso, bāhirāya āpodhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati.","en":"There comes a time when the exterior water element flares up.\nIt sweeps away villages, towns, cities, countries, and regions.\nThere 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.\nThere 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.\nThere 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.\nThere 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.\nThere comes a time when there’s not even enough water left in the great ocean to wet the tip of the toe.\nSo for all its great age, the water element will be revealed as impermanent, liable to end, vanish, and perish."}},{"id":"mn28:13","sourceIds":["mn28:13.1"],"kind":"text","text":{"pi":"Kiṁ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā? Atha khvāssa notevettha hoti …pe…","en":"What then of this ephemeral body appropriated by craving? Rather than ‘I’ or ‘mine’ or ‘I am’, they consider it to be none of these things. …"}},{"id":"mn28:14","sourceIds":["mn28:14.1"],"kind":"text","text":{"pi":"tassa ce, āvuso, bhikkhuno evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato upekkhā kusalanissitā saṇṭhāti. So tena attamano hoti.","en":"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."}},{"id":"mn28:15","sourceIds":["mn28:15.1"],"kind":"text","text":{"pi":"Ettāvatāpi kho, āvuso, bhikkhuno bahukataṁ hoti.","en":"At this point, much has been done by that mendicant."}},{"id":"mn28:16","sourceIds":["mn28:16.1","mn28:16.2","mn28:16.3","mn28:16.4","mn28:16.5","mn28:16.6","mn28:16.7","mn28:16.8","mn28:16.9"],"kind":"text","text":{"pi":"Katamā cāvuso, tejodhātu?\nTejodhātu siyā ajjhattikā, siyā bāhirā.\nKatamā cāvuso, ajjhattikā tejodhātu?\nYaṁ ajjhattaṁ paccattaṁ tejo tejogataṁ upādinnaṁ, seyyathidaṁ—\nyena ca santappati, yena ca jīrīyati, yena ca pariḍayhati, yena ca asitapītakhāyitasāyitaṁ sammā pariṇāmaṁ gacchati, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ tejo tejogataṁ upādinnaṁ—\nayaṁ vuccatāvuso, ajjhattikā tejodhātu.\nYā ceva kho pana ajjhattikā tejodhātu yā ca bāhirā tejodhātu, tejodhāturevesā.\n‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.\nEvametaṁ yathābhūtaṁ sammappaññāya disvā tejodhātuyā nibbindati, tejodhātuyā cittaṁ virājeti.","en":"And what is the fire element?\nThe fire element may be interior or exterior.\nAnd what is the interior fire element?\nAnything internal, pertaining to an individual that’s fire, fiery, and appropriated. This includes:\nthat which warms, that which ages, that which heats you up when feverish, that which properly digests food and drink; or anything else internal, personal, that’s fire, fiery, and appropriated.\nThis is called the interior fire element.\nThe interior fire element and the exterior fire element are just the fire element.\nThis should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’\nWhen you truly see with right understanding, you grow disillusioned with the fire element, detaching the mind from the fire element."}},{"id":"mn28:17","sourceIds":["mn28:17.1","mn28:17.2","mn28:17.3","mn28:17.4","mn28:17.5","mn28:17.6"],"kind":"text","text":{"pi":"Hoti kho so, āvuso, samayo yaṁ bāhirā tejodhātu pakuppati.\nSā gāmampi dahati, nigamampi dahati, nagarampi dahati, janapadampi dahati, janapadapadesampi dahati.\nSā haritantaṁ vā panthantaṁ vā selantaṁ vā udakantaṁ vā ramaṇīyaṁ vā bhūmibhāgaṁ āgamma anāhārā nibbāyati.\nHoti kho so, āvuso, samayo yaṁ kukkuṭapattenapi nhārudaddulenapi aggiṁ gavesanti.\nTassā hi nāma, āvuso, bāhirāya tejodhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati.\nKiṁ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā?","en":"There comes a time when the exterior fire element flares up.\nIt burns up villages, towns, cities, countries, and regions until\nit reaches a green field, a roadside, a cliff’s edge, a body of water, or cleared parkland, where it’s extinguished due to not being fed.\nThere comes a time when they go looking for a fire, taking just a chicken feather or a scrap of sinew as kindling.\nSo for all its great age, the fire element will be revealed as impermanent, liable to end, vanish, and perish.\nWhat then of this ephemeral body appropriated by craving? Rather than ‘I’ or ‘mine’ or ‘I am’, they consider it to be none of these things. …"}},{"id":"mn28:18-20","sourceIds":["mn28:18-20.1","mn28:18-20.2"],"kind":"text","text":{"pi":"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.\nEttāvatāpi kho, āvuso, bhikkhuno bahukataṁ hoti.","en":"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.\nAt this point, much has been done by that mendicant."}},{"id":"mn28:21","sourceIds":["mn28:21.1","mn28:21.2","mn28:21.3","mn28:21.4","mn28:21.5","mn28:21.6","mn28:21.7","mn28:21.8","mn28:21.9"],"kind":"text","text":{"pi":"Katamā cāvuso, vāyodhātu?\nVāyodhātu siyā ajjhattikā, siyā bāhirā.\nKatamā cāvuso, ajjhattikā vāyodhātu?\nYaṁ ajjhattaṁ paccattaṁ vāyo vāyogataṁ upādinnaṁ, seyyathidaṁ—\nuddhaṅgamā vātā, adhogamā vātā, kucchisayā vātā, koṭṭhāsayā vātā, aṅgamaṅgānusārino vātā, assāso passāso iti, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ vāyo vāyogataṁ upādinnaṁ—\nayaṁ vuccatāvuso, ajjhattikā vāyodhātu.\nYā ceva kho pana ajjhattikā vāyodhātu, yā ca bāhirā vāyodhātu, vāyodhāturevesā.\n‘Taṁ netaṁ mama nesohamasmi na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.\nEvametaṁ yathābhūtaṁ sammappaññāya disvā vāyodhātuyā nibbindati vāyodhātuyā cittaṁ virājeti.","en":"And what is the air element?\nThe air element may be interior or exterior.\nAnd what is the interior air element?\nAnything internal, personal, that’s air, airy, and appropriated. This includes:\nwinds that go up or down, winds in the belly or the bowels, winds that flow through the limbs, in-breaths and out-breaths; or anything else internal, personal, that’s air, airy, and appropriated.\nThis is called the interior air element.\nThe interior air element and the exterior air element are just the air element.\nThis should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’\nWhen you truly see with right understanding, you grow disillusioned with the air element, detaching the mind from the air element."}},{"id":"mn28:22","sourceIds":["mn28:22.1","mn28:22.2","mn28:22.3","mn28:22.4","mn28:22.5"],"kind":"text","text":{"pi":"Hoti kho so, āvuso, samayo yaṁ bāhirā vāyodhātu pakuppati.\nSā gāmampi vahati, nigamampi vahati, nagarampi vahati, janapadampi vahati, janapadapadesampi vahati.\nHoti kho so, āvuso, samayo yaṁ gimhānaṁ pacchime māse tālavaṇṭenapi vidhūpanenapi vātaṁ pariyesanti, ossavanepi tiṇāni na icchanti.\nTassā hi nāma, āvuso, bāhirāya vāyodhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati.\nKiṁ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā? Atha khvāssa notevettha hoti.","en":"There comes a time when the exterior air element flares up.\nIt sweeps away villages, towns, cities, countries, and regions.\nThere 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.\nSo for all its great age, the air element will be revealed as impermanent, liable to end, vanish, and perish.\nWhat then of this ephemeral body appropriated by craving? Rather than ‘I’ or ‘mine’ or ‘I am’, they consider it to be none of these things."}},{"id":"mn28:23","sourceIds":["mn28:23.1","mn28:23.2","mn28:23.3","mn28:23.4","mn28:23.5","mn28:23.6","mn28:23.7"],"kind":"text","text":{"pi":"Tañce, āvuso, bhikkhuṁ pare akkosanti paribhāsanti rosenti vihesenti.\nSo evaṁ pajānāti, uppannā kho me ayaṁ sotasamphassajā dukkhā vedanā.\nSā ca kho paṭicca, no apaṭicca.\nKiṁ paṭicca?\nPhassaṁ paṭicca.\nSopi phasso aniccoti passati, vedanā aniccāti passati, saññā aniccāti passati, saṅkhārā aniccāti passati, viññāṇaṁ aniccanti passati.\nTassa dhātārammaṇameva cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.","en":"If others abuse, attack, harass, and trouble that mendicant, they understand:\n‘This painful feeling born of ear contact has arisen in me.\nThat’s dependent, not independent.\nDependent on what?\nDependent on contact.’\nThey see that contact, feeling, perception, choices, and consciousness are impermanent.\nBased on that element alone, their mind leaps forth, gains confidence, settles down, and becomes decided."}},{"id":"mn28:24","sourceIds":["mn28:24.1","mn28:24.2","mn28:24.3","mn28:24.4","mn28:24.5"],"kind":"text","text":{"pi":"Tañce, āvuso, bhikkhuṁ pare aniṭṭhehi akantehi amanāpehi samudācaranti, pāṇisamphassenapi leḍḍusamphassenapi daṇḍasamphassenapi satthasamphassenapi.\nSo evaṁ pajānāti ‘tathābhūto kho ayaṁ kāyo yathābhūtasmiṁ kāye pāṇisamphassāpi kamanti, leḍḍusamphassāpi kamanti, daṇḍasamphassāpi kamanti, satthasamphassāpi kamanti.\nVuttaṁ kho panetaṁ bhagavatā kakacūpamovāde “ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṁ. Tatrāpi yo mano padūseyya, na me so tena sāsanakaro”ti.\nĀraddhaṁ kho pana me vīriyaṁ bhavissati asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ.\nKāmaṁ dāni imasmiṁ kāye pāṇisamphassāpi kamantu, leḍḍusamphassāpi kamantu, daṇḍasamphassāpi kamantu, satthasamphassāpi kamantu. Karīyati hidaṁ buddhānaṁ sāsanan’ti.","en":"Others might treat that mendicant with disliking, loathing, and detestation, striking them with fists, stones, sticks, and swords.\nThey understand: ‘This body is such that fists, stones, sticks, and swords strike it.\nBut the Buddha has said in the Advice on the Simile of the Saw: “Even if low-down bandits were to sever you limb from limb with a two-handed saw, anyone who had a thought of hate on that account would not be following my instructions.”\nMy energy shall be roused up and unflagging, my mindfulness established and lucid, my body tranquil and undisturbed, and my mind immersed and unified in samādhi.\nGladly now, let fists, stones, sticks, and swords strike this body! For this is how the instructions of the Buddhas are followed.’"}},{"id":"mn28:25","sourceIds":["mn28:25.1","mn28:25.2","mn28:25.3","mn28:25.4","mn28:25.5","mn28:25.6","mn28:25.7","mn28:25.8","mn28:25.9","mn28:25.10","mn28:25.11"],"kind":"text","text":{"pi":"Tassa ce, āvuso, bhikkhuno evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato upekkhā kusalanissitā na saṇṭhāti.\nSo tena saṁvijjati saṁvegaṁ āpajjati:\n‘alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ.\nYassa me evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato upekkhā kusalanissitā na saṇṭhātī’ti.\nSeyyathāpi, āvuso, suṇisā sasuraṁ disvā saṁvijjati saṁvegaṁ āpajjati;\nevameva kho, āvuso, tassa ce bhikkhuno evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato, upekkhā kusalanissitā na saṇṭhāti.\nSo tena saṁvijjati saṁvegaṁ āpajjati:\n‘alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ.\nYassa me evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato, upekkhā kusalanissitā na saṇṭhātī’ti.\nTassa ce, āvuso, bhikkhuno evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato, upekkhā kusalanissitā saṇṭhāti, so tena attamano hoti.\nEttāvatāpi kho, āvuso, bhikkhuno bahukataṁ hoti.","en":"While recollecting the Buddha, the teaching, and the Saṅgha in this way, equanimity based on the skillful may not become stabilized in them.\nIn that case they stir up a sense of urgency:\n‘It’s my loss, my misfortune,\nthat while recollecting the Buddha, the teaching, and the Saṅgha in this way, equanimity based on the skillful does not become stabilized in me.’\nThey’re like a daughter-in-law who stirs up a sense of urgency when they see their father-in-law.\nBut 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.\nAt this point, much has been done by that mendicant."}},{"id":"mn28:26","sourceIds":["mn28:26.1","mn28:26.2"],"kind":"text","text":{"pi":"Seyyathāpi, āvuso, kaṭṭhañca paṭicca valliñca paṭicca tiṇañca paṭicca mattikañca paṭicca ākāso parivārito agārantveva saṅkhaṁ gacchati;\nevameva kho, āvuso, aṭṭhiñca paṭicca nhāruñca paṭicca maṁsañca paṭicca cammañca paṭicca ākāso parivārito rūpantveva saṅkhaṁ gacchati.","en":"When a space is enclosed by sticks, creepers, grass, and mud it becomes known as a ‘building’.\nIn the same way, when a space is enclosed by bones, sinews, flesh, and skin it becomes known as a ‘form’."}},{"id":"mn28:27","sourceIds":["mn28:27.1","mn28:27.2","mn28:27.3"],"kind":"text","text":{"pi":"Ajjhattikañceva, āvuso, cakkhuṁ aparibhinnaṁ hoti, bāhirā ca rūpā na āpāthaṁ āgacchanti, no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti.\nAjjhattikañceva, āvuso, cakkhuṁ aparibhinnaṁ hoti bāhirā ca rūpā āpāthaṁ āgacchanti, no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti.\nYato ca kho, āvuso, ajjhattikañceva cakkhuṁ aparibhinnaṁ hoti, bāhirā ca rūpā āpāthaṁ āgacchanti, tajjo ca samannāhāro hoti. Evaṁ tajjassa viññāṇabhāgassa pātubhāvo hoti.","en":"Reverends, though the interior eye is intact, so long as exterior sights don’t come into range and there’s no corresponding engagement, there’s no manifestation of the corresponding type of consciousness.\nThough the interior eye is intact and exterior sights come into range, so long as there’s no corresponding engagement, there’s no manifestation of the corresponding type of consciousness.\nBut when the interior eye is intact and exterior sights come into range and there is corresponding engagement, there is the manifestation of the corresponding type of consciousness."}},{"id":"mn28:28","sourceIds":["mn28:28.1","mn28:28.2","mn28:28.3","mn28:28.4","mn28:28.5","mn28:28.6","mn28:28.7","mn28:28.8","mn28:28.9","mn28:28.10"],"kind":"text","text":{"pi":"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.\nSo evaṁ pajānāti:\n‘evañhi kira imesaṁ pañcannaṁ upādānakkhandhānaṁ saṅgaho sannipāto samavāyo hoti.\nVuttaṁ kho panetaṁ bhagavatā:\n“yo paṭiccasamuppādaṁ passati so dhammaṁ passati;\nyo dhammaṁ passati so paṭiccasamuppādaṁ passatī”ti.\nPaṭiccasamuppannā kho panime yadidaṁ pañcupādānakkhandhā.\nYo imesu pañcasu upādānakkhandhesu chando ālayo anunayo ajjhosānaṁ so dukkhasamudayo.\nYo imesu pañcasu upādānakkhandhesu chandarāgavinayo chandarāgappahānaṁ, so dukkhanirodho’ti.\nEttāvatāpi kho, āvuso, bhikkhuno bahukataṁ hoti.","en":"The form produced in this way is included in the grasping aggregate of form. The feeling, perception, choices, and consciousness produced in this way are each included in the corresponding grasping aggregate.\nThey understand:\n‘So this is how there comes to be inclusion, gathering together, and assimilation into these five grasping aggregates.\nBut the Buddha has said:\n“One who sees dependent origination sees the teaching.\nOne who sees the teaching sees dependent origination.”\nAnd these five grasping aggregates are indeed dependently originated.\nThe desire, clinging, attraction, and attachment for these five grasping aggregates is the origin of suffering.\nGiving up and getting rid of desire and greed for these five grasping aggregates is the cessation of suffering.’\nAt this point, much has been done by that mendicant."}},{"id":"mn28:29-30","sourceIds":["mn28:29-30.1"],"kind":"text","text":{"pi":"Ajjhattikañceva, āvuso, sotaṁ aparibhinnaṁ hoti …pe…","en":"Though the ear …"}},{"id":"mn28:31-32","sourceIds":["mn28:31-32.1"],"kind":"text","text":{"pi":"ghānaṁ aparibhinnaṁ hoti …","en":"nose …"}},{"id":"mn28:33-34","sourceIds":["mn28:33-34.1"],"kind":"text","text":{"pi":"jivhā aparibhinnā hoti …","en":"tongue …"}},{"id":"mn28:35-36","sourceIds":["mn28:35-36.1"],"kind":"text","text":{"pi":"kāyo aparibhinno hoti …","en":"body …"}},{"id":"mn28:37","sourceIds":["mn28:37.1"],"kind":"text","text":{"pi":"mano aparibhinno hoti, bāhirā ca dhammā na āpāthaṁ āgacchanti no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti.","en":"mind is intact internally, so long as exterior ideas don’t come into range and there’s no corresponding engagement, there’s no manifestation of the corresponding type of consciousness."}},{"id":"mn28:38","sourceIds":["mn28:38.1","mn28:38.2","mn28:38.3","mn28:38.4","mn28:38.5","mn28:38.6","mn28:38.7","mn28:38.8","mn28:38.9","mn28:38.10","mn28:38.11","mn28:38.12","mn28:38.13","mn28:38.14","mn28:38.15"],"kind":"text","text":{"pi":"Ajjhattiko ceva, āvuso, mano aparibhinno hoti, bāhirā ca dhammā āpāthaṁ āgacchanti, no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti.\nYato ca kho, āvuso, ajjhattiko ceva mano aparibhinno hoti, bāhirā ca dhammā āpāthaṁ āgacchanti, tajjo ca samannāhāro hoti, evaṁ tajjassa viññāṇabhāgassa pātubhāvo hoti.\nYaṁ 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.\nSo evaṁ pajānāti:\n‘evañhi kira imesaṁ pañcannaṁ upādānakkhandhānaṁ saṅgaho sannipāto samavāyo hoti.\nVuttaṁ kho panetaṁ bhagavatā:\n“yo paṭiccasamuppādaṁ passati so dhammaṁ passati;\nyo dhammaṁ passati so paṭiccasamuppādaṁ passatī”ti.\nPaṭiccasamuppannā kho panime yadidaṁ pañcupādānakkhandhā.\nYo imesu pañcasu upādānakkhandhesu chando ālayo anunayo ajjhosānaṁ so dukkhasamudayo.\nYo imesu pañcasu upādānakkhandhesu chandarāgavinayo chandarāgappahānaṁ so dukkhanirodho’ti.\nEttāvatāpi kho, āvuso, bhikkhuno bahukataṁ hotī”ti.\nIdamavoca āyasmā sāriputto.\nAttamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti.\nMahāhatthipadopamasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.","en":"Though the mind is intact internally and exterior ideas come into range, so long as there’s no corresponding engagement, there’s no manifestation of the corresponding type of consciousness.\nBut when the mind is intact internally and exterior ideas come into range and there is corresponding engagement, there is the manifestation of the corresponding type of consciousness.\nThe form produced in this way is included in the grasping aggregate of form. The feeling, perception, choices, and consciousness produced in this way are each included in the corresponding grasping aggregate.\nThey understand:\n‘So this is how there comes to be inclusion, gathering together, and assimilation into these five grasping aggregates.\nBut the Buddha has also said:\n“One who sees dependent origination sees the teaching.\nOne who sees the teaching sees dependent origination.”\nAnd these five grasping aggregates are indeed dependently originated.\nThe desire, clinging, attraction, and attachment for these five grasping aggregates is the origin of suffering.\nGiving up and getting rid of desire and greed for these five grasping aggregates is the cessation of suffering.’\nAt this point, much has been done by that mendicant.”\nThat is what Venerable Sāriputta said.\nSatisfied, the mendicants approved what Sāriputta said."}}]}],"sourceRevision":"afdafa92450cfe7573b280da50382888323666d2","sourceUrl":"https://suttacentral.net/mn28/en/sujato","licence":"CC0 1.0","licenceUrl":"https://creativecommons.org/publicdomain/zero/1.0/","editionNote":"Full supplied source file; inherited abbreviations are preserved. Not a reconstructed expansion of every repetition. No Malay or Mandarin translation is implied."}