mn.28 Majjhima Nikāya (Middle Discourses)

Greater Discourse on the Simile of the Elephant's Footprint

Thus have I heard:

At one time the Lord was staying near Sāvatthī in the Jeta Grove in Anāthapiṇḍika's monastery. There the venerable Sāriputta addressed the monks, saying:

“Reverend monks.”

“Your reverence,” these monks answered the venerable Sāriputta in assent.

The venerable Sāriputta spoke thus:

“As, your reverences, among all creatures that can walk all pedal qualities are combined in an elephant's foot, and as the elephant's foot is chief among these in point of size, so, your reverences, all skilled states of mind are included among the four ariyan truths. Among what four? Among the ariyan truth of anguish, among the ariyan truth of the uprising of anguish, among the ariyan truth of the stopping of anguish, among the ariyan truth of the course leading to the stopping of anguish.

And what, your reverences, is the ariyan truth of anguish? Birth is anguish and ageing is anguish and dying is anguish; and grief, lamentation, sorrow, tribulation and despair are anguish, and not getting what one wants, that too is anguish. In brief the five groups of grasping are anguish.

And what, your reverences, are the five groups of grasping? Just these; the group of grasping after material shape, the group of grasping after feeling, the group of grasping after perception, the group of grasping after the habitual tendencies, the group of grasping after consciousness.

And what, your reverences, is the group of grasping after material shapes? The four great elements, and the material shape that is derived from the four great elements.

And what, your reverences, are the four great elements? The element of extension, the liquid element, the element of heat, the element of motion.

The Element of Extension

And what, your reverences, is the element of extension? The element of extension may be internal, it may be external.

And what, your reverences, is the internal element of extension? Whatever is hard, solid, is internal, referable to an individual and derived therefrom, that is to say: the hair of the head, the hair of the body, nails, teeth, skin, flesh, sinews, bones, marrow of the bones, kidney, heart, liver, pleura, spleen, lungs, intestines, mesentery, stomach, excrement, or whatever other thing is hard, solid, is internal, referable to an individual or derived therefrom—this, your reverences, is called the internal element of extension. Whatever is an internal element of extension and whatever is an external element of extension, just these are the element of extension.

By means of perfect intuitive wisdom it should be seen of this as it really is, thus: This is not mine, this am I not, this is not my self. Having seen this thus as it really is by means of perfect intuitive wisdom, he disregards the element of extension, he cleanses his mind of the element of extension.

There comes to be a time, your reverences, when the element of extension that is external is agitated; at that time the external element of extension disappears. The impermanence of this ancient external element of extension can be shown, your reverences, its liability to destruction can be shown, its liability to decay can be shown, its liability to change can be shown. So what of this short-lived body derived from craving? There is not anything here for saying, ‘I’ or ‘mine’ or ‘I am.’

Your reverences, if others abuse, revile, annoy, vex this monk, he comprehends: ‘This painful feeling that has arisen in me is born of sensory impingement on the ear, it has a cause, not no cause. What is the cause? Sensory impingement is the cause.’ He sees that sensory impingement is impermanent, he sees that feeling is impermanent, he sees that perception is impermanent, he sees that the habitual tendencies are impermanent, he sees that consciousness is impermanent. His mind rejoices, is pleased, composed and is set on the objects of the element.

If, your reverences, others comport themselves in undesirable, disagreeable, unpleasant ways towards that monk, and he receives blows from their hands and from clods of earth and from sticks and weapons, he comprehends thus: ‘This body is such that blows from hands affect it and blows from clods of earth affect it and blows from sticks affect it and blows from weapons affect it. But this was said by the Lord in the Parable of the Saw: “If, monks, low-down thieves should carve you limb from limb with a two-handled saw, whoever sets his heart at enmity, he, for this reason, is not a doer of my teaching.” Unsluggish energy shall come to be stirred up by me, unmuddled mindfulness set up, the body tranquillised, impassible, the mind composed and one-pointed. Now, willingly, let blows from hands affect this body, let blows from clods of earth this body, let blows from sticks this body, let blows from weapons affect it, for this teaching of the Awakened Ones is being done.’

If, your reverences, this monk recollects the Awakened One thus, if he recollects Dhamma thus, if he recollects the Order thus, but there is not established (in him) the equanimity that depends on skill; he is strongly moved because of this, he comes to a strongly moved condition, and thinks: ‘It is unprofitable for me, it is not profitable for me, it is ill gotten by me, it is not well gotten by me that, although I recollect the Awakened One thus, although I recollect Dhamma thus, although I recollect the Order thus, the equanimity that depends on skill is not established (in me).’

Your reverences, as a daughter-in-law, having seen her father-in-law, is strongly moved and comes to a strongly moved condition, so, your reverences, if while this monk is recollecting the Awakened One, if while this monk is recollecting the dhamma, if while this monk is recollecting the Order, the equanimity that depends on skill is not established (in him); he is strongly moved because of this, he comes to a strongly moved condition, and thinks: ‘It is unprofitable for me, it is not profitable for me, it is ill gotten by me, it is not well gotten by me that, although I recollect the Awakened One thus, although I recollect dhamma thus, although I recollect the Order thus, the equanimity that depends on skill is not established (in me).’ But if, your reverences, while this monk is recollecting the Awakened One thus while this monk is recollecting the dhamma thus while this monk is recollecting the Order thus, the equanimity that depends on skill is established (in him), he, because of this is pleased.

Up to this point, your reverences, much has been done by the monk.

The Liquid Element

And what, your reverences, is the liquid element? The liquid element may be internal, it may be external.

And what, your reverences, is the internal liquid element? Whatever is liquid, fluid, is internal, referable to an individual or derived therefrom, that is to say: bile, phlegm, pus, blood, sweat, fat, tears, serum, saliva, mucus, synovial fluid, urine or whatever other thing is liquid, fluid, is internal, referable to an individual or derived therefrom—this, your reverences, is called the internal liquid element. Whatever is an internal liquid element and whatever is an external liquid element, just these are the liquid element.

By means of perfect intuitive wisdom it should be seen of this as it really is, thus: This is not mine, this am I not, this is not my self. Having seen this thus as it really is by means of perfect intuitive wisdom, he disregards the liquid element, he cleanses his mind of the liquid element.

There comes to be a time, your reverences, when the liquid element that is external is agitated; it carries away villages and it carries away little towns and it carries away towns and it carries away districts and it carries away districts and regions. There comes to be a time, your reverences, when the waters in the great ocean go down a hundred yojanas, and when they go down two hundred yojanas, and when they go down three hundred yojanas, and when they go down four hundred yojanas, and when they go down five hundred yojanas, and when they go down six hundred yojanas and when they go down seven hundred yojanas. There comes to be a time, your reverences, when the water in the great ocean stands at (the height of) seven palm trees (in depth), when the water stands at (the height of) six palm trees (in depth), when the water stands at (the height of) five palm trees (in depth), when the water stands at (the height of) four palm trees (in depth), when the water stands at (the height of) three palm trees (in depth), when the water stands at (the height of) two palm trees (in depth) and when the water stands at (the height of) one palm tree (in depth). There comes to be a time, your reverences, when the water in the great ocean stands at (the depth of) seven men's stature, when the water in the great ocean stands at (the depth of) six men's stature, when the water in the great ocean stands at (the depth of) five men's stature, when the water in the great ocean stands at (the depth of) four men's stature, when the water in the great ocean stands at (the depth of) three men's stature, when the water in the great ocean stands at (the depth of) two men's stature and when the water stands at (the depth of) merely one man's stature. There comes to be a time, your reverences, when the water in the great ocean stands at (the depth of) half a man's stature, and when the water stands merely up to his hip, and when the water stands merely up to his knee, and when the water stands merely up to his ankle. There comes to be a time, your reverences, when the water in the great ocean does not wet even a toe-joint. The impermanence of this ancient liquid element that is external can be shown, your reverences, its liability to destruction can be shown, its liability to decay can be shown, its liability to change can be shown. So what of this short-lived body derived from craving? There is not anything here for saying, ‘I’ or ‘mine’ or ‘I am.’

If, your reverences, this monk recollects the Awakened One thus, if he recollects dhamma thus, if he recollects the Order thus, but there is not established (in him) the equanimity that depends on skill; he is strongly moved because of this, he comes to a strongly moved condition, and thinks: ‘It is unprofitable for me, it is not profitable for me, it is ill gotten by me, it is not well gotten by me that, although I recollect the Awakened One thus, although I recollect dhamma thus, although I recollect the Order thus, the equanimity that depends on skill is not established (in me).’

Up to this point, your reverences, much has been done by the monk.

The Element of Heat

And what, your reverences, is the element of heat? The heat element may be internal, it may be external.

And what, your reverences, is the internal heat element? Whatever is heat, warmth, is internal, referable to an individual and derived therefrom, such as by whatever one is vitalised, by whatever one is consumed, by whatever one is burnt up, and by whatever one has munched, drunk, eaten and tasted that is properly transmuted (in digestion), or whatever other thing is heat, warmth, is internal, referable to an individual or derived therefrom—this, your reverences, is called the internal heat element.Whatever is an internal element of heat and whatever is an external element of heat, just these are the element of heat.

By means of perfect intuitive wisdom it should be seen of this as it really is, thus: This is not mine, this am I not, this is not myself. Having seen this thus as it really is by means of perfect intuitive wisdom, he disregards the heat element, he cleanses his mind of the heat element.

There comes a time, your reverences, when the element of heat that is external is agitated, and it burns up villages and it burns up little towns and it burns up towns and it burns up districts and it burns up districts and regions. When it has come to the end of the crops or to the end of a highway or to the end of a mountain or to the end of water or to a lovely stretch of level ground, it is extinguished through lack of fuel. There comes to be a time, your reverences, when people seek to light a fire with a cock's feather or with snippets of gristle. The impermanence of this ancient external element of heat can be shown, your reverences, its liability to destruction can be shown, its liability to decay can be shown, its liability to change can be shown. So what of this short-lived body derived from craving? There is not anything here for saying, ‘I’ or ‘mine’ or ‘I am.’

Up to this point, your reverences, much has been done by the monk.

The Element of Motion

And what, your reverences, is the element of motion? The element of motion may be internal, it may be external.

And what, your reverences, is the internal element of motion? Whatever is motion, wind, is internal, referable to an individual and derived therefrom, such as winds going upwards, winds going downwards, winds in the abdomen, winds in the belly, winds that shoot across the several limbs, in-breathing, out-breathing, or whatever other thing is motion, wind, is internal, referable to an individual and derived therefrom—this, your reverences, is called the internal element of motion. Whatever is an internal element of motion and whatever is an external element of motion, just these are the element of motion.

By means of perfect intuitive wisdom it should be seen of this as it really is, thus: This is not mine, this am I not, this is not myself. Having seen this thus as it really is by means of perfect intuitive wisdom, he disregards the element of motion, he cleanses his mind of the element of motion.

There comes a time, your reverences, when the element of motion that is external is agitated, and it carries away villages and it carries away little towns and it carries away towns and it carries away districts and it carries away districts and regions. There comes to be a time, your reverences, when in the last month of the hot weather people are looking about for wind by means of a palm (leaf) fan and a fan for fanning the fire, and they do not expect grasses in the top of the thatch. The impermanence of this ancient external element of motion can be shown, your reverences, its liability to destruction can be shown, its liability to decay can be shown, its liability to change can be shown. So what of this short-lived body derived from craving? There is not anything here for saying, ‘I’ or ‘mine’ or ‘I am.’

Up to this point, your reverences, much has been done by the monk.

Your reverences, just as a space that is enclosed by stakes and creepers and grass and clay is known as a dwelling, so a space that is enclosed by bones and sinews and flesh and skin is known as a material shape. If, your reverences, the eye that is internal is intact but external material shapes do not come within its range and there is no appropriate impact, then there is no appearance of the appropriate section of consciousness. If, your reverences, the eye that is internal is intact and external material shapes come within its range but without an appropriate impact, then there is no appearance of the appropriate section of consciousness. But when, your reverences, the eye that is internal is intact and external material shapes come within its range and there is the appropriate impact, then there is thus an appearance of the appropriate section of consciousness.

Whatever is material shape in what has thus come to be, it is included in the group of grasping after material shape. Whatever is feeling in what has thus come to be, it is included in the group of grasping after feeling. Whatever is perception in what has thus come to be, it is included in the group of grasping after perception. Whatever are the habitual tendencies in what has thus come to be, they are included in the group of grasping after the habitual tendencies. Whatever is consciousness in what has thus come to be, it is included in the group of grasping after consciousness. He comprehends thus: ‘Thus there is, so it is said, the including, the collecting together, the coming together of these five groups of grasping,’

This was said by the Lord: ‘Whoever sees conditioned genesis sees dhamma, whoever sees dhamma sees conditioned genesis.’ These are generated by conditions: that is to say the five groups of grasping. Whatever among these five groups of grasping is desire, sensual pleasure, affection, catching at, that is the uprising of anguish. Whatever among these five groups of grasping is the control of desire and attachment, the ejection of desire and attachment, that is the stopping of anguish.

Up to this point, your reverences, much has been done by the monk.

If, your reverences, the ear that is internal is intact but external sounds do not come within its range and there is no appropriate impact, then there is no appearance of the appropriate section of consciousness. If, your reverences, the ear that is internal is intact and external sounds come within its range but without an appropriate impact, then there is no appearance of the appropriate section of consciousness. But when, your reverences, the ear that is internal is intact and external sounds come within its range and there is the appropriate impact, then there is thus an appearance of the appropriate section of consciousness.

Up to this point, your reverences, much has been done by the monk.

If, your reverences, the nose that is internal is intact but external scents do not come within its range and there is no appropriate impact, then there is no appearance of the appropriate section of consciousness. If, your reverences, the nose that is internal is intact and external scents come within its range but without an appropriate impact, then there is no appearance of the appropriate section of consciousness. But when, your reverences, the nose that is internal is intact and external scents come within its range and there is the appropriate impact, then there is thus an appearance of the appropriate section of consciousness.

Up to this point, your reverences, much has been done by the monk.

If, your reverences, the tongue that is internal is intact but external tastes do not come within its range and there is no appropriate impact, then there is no appearance of the appropriate section of consciousness. If, your reverences, the tongue that is internal is intact and external tastes come within its range but without an appropriate impact, then there is no appearance of the appropriate section of consciousness. But when, your reverences, the tongue that is internal is intact and external tastes come within its range and there is the appropriate impact, then there is thus an appearance of the appropriate section of consciousness.

Up to this point, your reverences, much has been done by the monk.

If, your reverences, the body that is internal is intact but external contact do not come within its range and there is no appropriate impact, then there is no appearance of the appropriate section of consciousness. If, your reverences, the body that is internal is intact and external contact come within its range but without an appropriate impact, then there is no appearance of the appropriate section of consciousness. But when, your reverences, the body that is internal is intact and external contact come within its range and there is the appropriate impact, then there is thus an appearance of the appropriate section of consciousness.

Up to this point, your reverences, much has been done by the monk.

If, your reverences, the mind that is internal is intact but external mental objects do not come within its range and there is no appropriate impact, then there is no appearance of the appropriate section of consciousness. If, your reverences, the mind that is internal is intact and external mental objects come within its range but without an appropriate impact, then there is no appearance of the appropriate section of consciousness. But when, your reverences, the mind that is internal is intact and external mental objects come within its range and there is the appropriate impact, then there is thus an appearance of the appropriate section of consciousness.

Up to this point, your reverences, much has been done by the monk.

Thus spoke the venerable Sāriputta. Delighted, these monks rejoiced in what the venerable Sāriputta had said.

The Greater Discourse on the Simile of the Elephant's Footprint: The Eighth

- Translator: I.B. Horner

- Editor: Brother Joe Smith

The Greater Discourse on the Simile of the Elephant’s Footprint

Thus have I heard. On one occasion the Blessed One was living at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. There the venerable Sāriputta addressed the bhikkhus thus: “Friends, bhikkhus.”—“Friend,” they replied. The venerable Sāriputta said this:

“Friends, just as the footprint of any living being that walks can be placed within an elephant’s footprint, and so the elephant’s footprint is declared the chief of them because of its great size; so too, all wholesome states can be included in the Four Noble Truths. In what four? In the noble truth of suffering, in the noble truth of the origin of suffering, in the noble truth of the cessation of suffering, and in the noble truth of the way leading to the cessation of suffering.

“And what is the noble truth of suffering? Birth is suffering, ageing is suffering, death is suffering; sorrow, lamentation, pain, grief, and despair are suffering; not to obtain what one wants is suffering; in short, the five aggregates affected by clinging are suffering.

“And what are the five aggregates affected by clinging? They are: the material form aggregate affected by clinging, the feeling aggregate affected by clinging, the perception aggregate affected by clinging, the formations aggregate affected by clinging, and the consciousness aggregate affected by clinging.

“And what is the material form aggregate affected by clinging? It is the four great elements and the material form derived from the four great elements. And what are the four great elements? They are the earth element, the water element, the fire element, and the air element.

The Earth Element

“What, friends, is the earth element? The earth element may be either internal or external. What is the internal earth element? Whatever internally, belonging to oneself, is solid, solidified, and clung-to; that is, head-hairs, body-hairs, nails, teeth, skin, flesh, sinews, bones, bone-marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, contents of the stomach, feces, or whatever else internally, belonging to oneself, is solid, solidified, and clung-to: this is called the internal earth element. Now both the internal earth element and the external earth element are simply earth element. And that should be seen as it actually is with proper wisdom thus: ‘This is not mine, this I am not, this is not my self.’ When one sees it thus as it actually is with proper wisdom, one becomes disenchanted with the earth element and makes the mind dispassionate toward the earth element.

“Now there comes a time when the water element is disturbed and then the external earth element vanishes. When even this external earth element, great as it is, is seen to be impermanent, subject to destruction, disappearance, and changeˌ what of this body, which is clung to by craving and lasts but a while? There can be no considering that as ‘I’ or ‘mine’ or ‘I am.’

“So then, if others abuse, revile, scold, and harass a bhikkhu who has seen this element as it actually is, he understands thus: ‘This painful feeling born of ear-contact has arisen in me. That is dependent, not independent. Dependent on what? Dependent on contact.’ Then he sees that contact is impermanent, that feeling is impermanent, that perception is impermanent, that formations are impermanent, and that consciousness is impermanent. And his mind, having made an element its objective support, enters into that new objective support and acquires confidence, steadiness, and resolution.

“Now, if others attack that bhikkhu in ways that are unwished for, undesired, and disagreeable, by contact with fists, clods, sticks, or knives, he understands thus: ‘This body is of such a nature that contact with fists, clods, sticks, and knives assail it. But this has been said by the Blessed One in his “advice on the simile of the saw”: “Bhikkhus, even if bandits were to sever you savagely limb by limb with a two-handled saw, he who gave rise to a mind of hate towards them would not be carrying out my teaching.” So tireless energy shall be aroused in me and unremitting mindfulness established, my body shall be tranquil and untroubled, my mind concentrated and unified. And now let contact with fists, clods, sticks, and knives assail this body; for this teaching of the Buddhas is being practised by me.’

“When that bhikkhu thus recollects the Buddha, the Dhamma, and the Sangha, if equanimity supported by the wholesome does not become established in him, then he arouses a sense of urgency thus: ‘It is a loss for me, it is no gain for me, it is bad for me, it is no good for me, that when I thus recollect the Buddha, the Dhamma, and the Sangha, equanimity supported by the wholesome does not become established in me.’ Just as when a daughter-in-law sees her father-in-law, she arouses a sense of urgency to please him, so too, when that bhikkhu thus recollects the Buddha, the Dhamma, and the Sangha, if equanimity supported by the wholesome does not become established in him, then he arouses a sense of urgency. But if, when he recollects the Buddha, the Dhamma, and the Sangha, equanimity supported by the wholesome becomes established in him, then he is satisfied with it. At that point, friends, much has been done by that bhikkhu.

The Water Element

“What, friends, is the water element? The water element may be either internal or external. What is the internal water element? Whatever internally, belonging to oneself, is water, watery, and clung-to; that is, bile, phlegm, pus, blood, sweat, fat, tears, grease, spittle, snot, oil-of-the-joints, urine, or whatever else internally, belonging to oneself, is water, watery, and clung-to: this is called the internal water element. Now both the internal water element and the external water element are simply water element. And that should be seen as it actually is with proper wisdom thus: ‘This is not mine, this I am not, this is not my self.’ When one sees it thus as it actually is with proper wisdom, one becomes disenchanted with the water element and makes the mind dispassionate toward the water element.

“Now there comes a time when the external water element is disturbed. It carries away villages, towns, cities, districts, and countries. There comes a time when the waters in the great ocean sink down a hundred leagues, two hundred leagues, three hundred leagues, four hundred leagues, five hundred leagues, six hundred leagues, seven hundred leagues. There comes a time when the waters in the great ocean stand seven palms deep, six palms deep…two palms deep, only a palm deep. There comes a time when the waters in the great ocean stand seven fathoms deep, six fathoms deep…two fathoms deep, only a fathom deep. There comes a time when the waters in the great ocean stand half a fathom deep, only waist deep, only knee deep, only ankle deep. There comes a time when the waters in the great ocean are not enough to wet even the joint of a finger. When even this external water element, great as it is, is seen to be impermanent, subject to destruction, disappearance, and change, what of this body, which is clung to by craving and lasts but a while? There can be no considering that as ‘I’ or ‘mine’ or ‘I am.’

“So then, if others abuse, revile, scold, and harass a bhikkhu who has seen this element as it actually is, he understands thus:…repeat §§8—10…At that point too, friends, much has been done by that bhikkhu.

The Fire Element

“What, friends, is the fire element? The fire element may be either internal or external. What is the internal fire element? Whatever internally, belonging to oneself, is fire, fiery, and clung-to; that is, that by which one is warmed, ages, and is consumed, and that by which what is eaten, drunk, consumed, and tasted gets completely digested, or whatever else internally, belonging to oneself, is fire, fiery, and clung-to: this is called the internal fire element. Now both the internal fire element and the external fire element are simply fire element. And that should be seen as it actually is with proper wisdom thus: ‘This is not mine, this I am not, this is not my self.’ When one sees it thus as it actually is with proper wisdom, one becomes disenchanted with the fire element and makes the mind dispassionate toward the fire element.

“Now there comes a time when the external fire element is disturbed. It burns up villages, towns, cities, districts, and countries. It goes out due to lack of fuel only when it comes to green grass, or to a road, or to a rock, or to water, or to a fair open space. There comes a time when they seek to make a fire even with a cock’s feather or a hide-paring. When even this external fire element, great as it is, is seen to be impermanent, subject to destruction, disappearance, and change, what of this body, which is clung to by craving and lasts but a while? There can be no considering that as ‘I’ or ‘mine’ or ‘I am.’

The Air Element

“What, friends, is the air element? The air element may be either internal or external. What is the internal air element? Whatever internally, belonging to oneself, is air, airy, and clung-to; that is, up-going winds, down-going winds, winds in the belly, winds in the bowels, winds that course through the limbs, in-breath and out-breath, or whatever else internally, belonging to oneself, is air, airy, and clung-to: this is called the internal air element. Now both the internal air element and the external air element are simply air element. And that should be seen as it actually is with proper wisdom thus: ‘This is not mine, this I am not, this is not my self.’ When one sees it thus as it actually is with proper wisdom, one becomes disenchanted with the air element and makes the mind dispassionate toward the air element.

“Now there comes a time when the external air element is disturbed. It sweeps away villages, towns, cities, districts, and countries. There comes a time in the last month of the hot season when they seek wind by means of a fan or bellows and even the strands of straw in the drip-fringe of the thatch do not stir. When even this external air element, great as it is, is seen to be impermanent, subject to destruction, disappearance, and change, what of this body, which is clung to by craving and lasts but a while? There can be no considering that as ‘I’ or ‘mine’ or ‘I am.’

“So then, if others abuse, revile, scold, and harass a bhikkhu who has seen this element as it actually is, he understands thus:… repeat §§8—10…At that point too, friends, much has been done by that bhikkhu.

“Friends, just as when a space is enclosed by timber and creepers, grass, and clay, it comes to be termed just ‘house,’ so too, when a space is enclosed by bones and sinews, flesh and skin, it comes to be termed just ‘material form.’

“If, friends, internally the eye is intact but no external forms come into its range, and there is no corresponding conscious engagement, then there is no manifestation of the corresponding section of consciousness. If internally the eye is intact and external forms come into its range, but there is no corresponding conscious engagement, then there is no manifestation of the corresponding section of consciousness. But when internally the eye is intact and external forms come into its range and there is the corresponding conscious engagement, then there is the manifestation of the corresponding section of consciousness.

“The material form in what has thus come to be is included in the material form aggregate affected by clinging. The feeling in what has thus come to be is included in the feeling aggregate affected by clinging. The perception in what has thus come to be is included in the perception aggregate affected by clinging. The formations in what has thus come to be are included in the formations aggregate affected by clinging. The consciousness in what has thus come to be is included in the consciousness aggregate affected by clinging. He understands thus: ‘This, indeed, is how there comes to be the inclusion, gathering, and amassing of things into these five aggregates affected by clinging. Now this has been said by the Blessed One: “One who sees dependent origination sees the Dhamma; one who sees the Dhamma sees dependent origination.” And these five aggregates affected by clinging are dependently arisen. The desire, indulgence, inclination, and holding based on these five aggregates affected by clinging is the origin of suffering. The removal of desire and lust, the abandonment of desire and lust for these five aggregates affected by clinging is the cessation of suffering.’ At that point too, friends, much has been done by that bhikkhu.

“If, friends, internally the ear is intact but no external sounds come into its range…as in §§27—28…At that point too, friends, much has been done by that bhikkhu.

“If, friends, internally the nose is intact but no external smells come into its range…At that point too, friends, much has been done by that bhikkhu.

“If, friends, internally the tongue is intact but no external flavours come into its range…At that point too, friends, much has been done by that bhikkhu.

“If, friends, internally the body is intact but no external tangibles come into its range…At that point too, friends, much has been done by that bhikkhu.

“If, friends, internally the mind is intact but no external mind-objects come into its range, and there is no corresponding conscious engagement, then there is no manifestation of the corresponding section of consciousness. If internally the mind is intact and external mind-objects come into its range, but there is no corresponding conscious engagement, then there is no manifestation of the corresponding section of consciousness. But when internally the mind is intact and external mind-objects come into its range and there is the corresponding conscious engagement, then there is the manifestation of the corresponding section of consciousness.

That is what the venerable Sāriputta said. The bhikkhus were satisfied and delighted in the venerable Sāriputta’s words.

- Translator: Bhikkhu Bodhi

- Editor: Blake Walsh

The Greater Discourse on the Simile of the Elephant‘s Footprint

Thus have I heard. On one occasion the Prosperous One¹ was dwelling at Sāvatthi, at Jeta‘s Grove, in Anāthapiṇḍika‘s Park. There Venerable Sāriputta addressed the monks: “Venerable monks!” “Venerable,” those monks replied to Venerable Sāriputta. Venerable Sāriputta said this:

“Venerables, just as the footprint of any jungle animal can fit inside an elephant‘s footprint, and the elephant‘s footprint is considered the best of them on account of its large size, in the same way, Venerables, all wholesome teachings are included in the four noble truths. What four? The noble truth of unsatisfactoriness, the noble truth of the origin of unsatisfactoriness, the noble truth of the cessation of unsatisfactoriness, and the noble truth of the practice which leads to the cessation of unsatisfactoriness.

“Venerables, what is the noble truth of unsatisfactoriness? Birth is unsatisfactory, decay is unsatisfactory, death is unsatisfactory; sorrow, grief, pain, depression, and anguish are unsatisfactory; not getting what one wants is unsatisfactory; briefly, the five components subject to grasping are unsatisfactory.

“Venerables, what are the five components subject to grasping? The body component subject to grasping, the feeling component subject to grasping, the identification component subject to grasping, the mental activity component subject to grasping, and the consciousness component subject to grasping.

“Venerables, what is the body component subject to grasping? The four great elements, and the body which is composed of the four great elements.

Contemplation of the Four Physical Elements

“Venerables, what are the four great elements? The earth element, the water element, the heat element, the wind element.

“Venerables, what is the earth element? The earth element may be internal or external. Venerables, what is the internal earth element? Whatever internal personal component that is experienced as hard or solid – such as head-hair, body-hair, nails, teeth, skin, muscle, tendons, bone, bone-marrow, kidney, heart, liver, membranes, spleen, lungs, colon, intestines, stomach, feces, or any other internal personal component that is experienced as hard or solid – venerables, this is called the ‘internal earth element.’ Whether earth element is internal or external, it is the same earth element. It should be accurately seen with right wisdom in this way: ‘This is not mine, I am not this, this is not my self.’ When one has accurately seen it with right wisdom in this way, one becomes disenchanted with the earth element, and the mind becomes dispassionate towards the earth element.

“Venerables, there is a time when the external earth element is disturbed. At that time, the external earth element disappears. Venerables, even the vastness of the external earth element will be seen as impermanent, as subject to elimination, subject to disappearance, subject to alteration. How then could one say of this ephemeral craving-born body, ‘This is me’ or ‘This is mine’ or ‘I am this’? Those concepts do not apply here.

“Venerables, if they disparage, demean, deprecate, or deride a monk, he understands it in this way: ‘What has arisen for me is an unpleasant feeling produced by ear-contact. It has a basis, it is not without a basis. What is its basis? Sense-contact is its basis.’ He sees, ‘Sense-contact is impermanent.’ He sees, ‘Feeling is impermanent.’ He sees, ‘Identification is impermanent.’ He sees, ‘Mental activities are impermanent.’ He sees, ‘Consciousness is impermanent.’ He places, settles, stabilizes, and resolves his mind on that elemental foundation.

“Venerables, if others assail that monk in an unwanted, undesirable, unpleasing way – such as hitting him with fists, stones, sticks, or knives – he understands it in this way: ‘This body is such that it can be hit by fists, stones, sticks, and knives. However, the Prosperous One said in the Simile of the Saw: “Monks, even if criminals cut off your limbs with a two-handled saw, if you produce hostility in your mind, you are not following my instructions.” Unrelenting energy will be initiated in me, unwavering mindfulness will be established, the body will be tranquil and undisturbed, the mind will be collected and unified. Now let them hit this body with fists, stones, sticks, and knives, for the Buddha‘s instructions are being followed.’

“Venerables, when that monk recollects the Buddha, the Dhamma, and the Saṅgha in this way, if equanimity based on wholesomeness does not become established in him, then he rouses himself in this way: ‘Ah, it is misfortune for me, it is unfortunate for me, it is bad fortune for me, it is not good fortune for me, that when I recollect the Buddha, the Dhamma, and the Saṅgha in this way, equanimity based on wholesomeness does not become established in me!’ Venerables, just as when a daughter-in-law sees her father-in-law she becomes roused, in the same way, venerables, when that monk recollects the Buddha, the Dhamma, and the Saṅgha in this way, if equanimity based on wholesomeness does not become established in him, then he rouses himself in this way: ‘Ah, it is misfortune for me, it is unfortunate for me, it is bad fortune for me, it is not good fortune for me, that when I recollect the Buddha, the Dhamma, and the Saṅgha in this way, equanimity based on wholesomeness does not become established in me!’ Venerables, when that monk recollects the Buddha, the Dhamma, and the Saṅgha in this way, if equanimity based on wholesomeness does become established in him, then because of that he is satisfied. Venerables, by that point, much has been accomplished by that monk.

“Venerables, what is the water element? The water element may be internal or external. Venerables, what is the internal water element? Whatever internal personal component that is experienced as water or watery – such as bile, phlegm, pus, blood, sweat, fat, tears, oil, saliva, mucus, synovial fluid, urine, or any other internal personal component that is experienced as water or watery – Venerables, this is called the ‘internal water element.’ Whether water element is internal or external, it is the same water element. It should be accurately seen with right wisdom in this way: ‘This is not mine, I am not this, this is not my self.’ When one has accurately seen it with right wisdom in this way, one becomes disenchanted with the water element, and the mind becomes dispassionate towards the water element.

“Venerables, there is a time when the external water element is disturbed. It demolishes villages, towns, cities, countries, and regions. Venerables, there is a time when the depth of the great ocean decreases by a hundred fathoms, two hundred fathoms, three hundred fathoms, four hundred fathoms, five hundred fathoms, six hundred fathoms, seven hundred fathoms. Venerables, there is a time when the great ocean is only as deep as the height of seven trees, six trees, five trees, four trees, three trees, two trees, one tree. Venerables, there is a time when the great ocean is only as deep as the height of seven people, six people, five people, four people, three people, two people, one person. Venerables, there is a time when the great ocean is only as deep as half the height of one person, to the waist of one person, to the knees of one person, to the ankles of one person. Venerables, there is a time when the great ocean is so shallow it doesn‘t even reach the top of one‘s toes. Venerables, even the vastness of the external water element will be seen as impermanent, as subject to elimination, subject to disappearance, subject to alteration. How then could one say of this ephemeral craving-born body, ‘This is me’ or ‘This is mine’ or ‘I am this’? Those concepts do not apply here.

“Venerables, if they disparage, demean, deprecate, or deride a monk… Venerables, by that point, much has been accomplished by that monk.

“Venerables, what is the heat element? The heat element may be internal or external. Venerables, what is the internal heat element? Whatever internal personal component that is experienced as heat or heating – such as what brings warmth, or causes decay, or burns, or causes what one has eaten, drunk, consumed, or swallowed to be completely digested; or any other internal personal component that is experienced as heat or heating – Venerables, this is called the ‘internal heat element.’ Whether heat element is internal or external, it is the same heat element. It should be accurately seen with right wisdom in this way: ‘This is not mine, I am not this, this is not my self.’ When one has accurately seen it with right wisdom in this way, one becomes disenchanted with the heat element, and the mind becomes dispassionate towards the heat element.

“Venerables, there is a time when the external heat element is disturbed. It burns villages, towns, cities, countries, and regions. Only when it reaches greenery, a roadside, a cliffside, a shore, or a decent extent of open land does it go out from a lack of fuel. Venerables, there is a time when they try to kindle fire using chicken feathers, sinews, or scraps of leather. Venerables, even the vastness of the external heat element will be seen as impermanent, as subject to elimination, subject to disappearance, subject to alteration. How then could one say of this ephemeral craving-born body, ‘This is me’ or ‘This is mine’ or ‘I am this’? Those concepts do not apply here.

“Venerables, if they disparage, demean, deprecate, or deride a monk… Venerables, by that point, much has been accomplished by that monk.

“Venerables, what is the wind element? The wind element may be internal or external. Venerables, what is the internal wind element? Whatever internal personal component that is experienced as wind or windy – such as up-going winds, down-going winds, winds in the belly, winds in the abdomen, winds moving along the limbs, inhalation, exhalation, or any other internal personal component that is experienced as wind or windy – venerables, this is called the ‘internal wind element.’ Whether wind element is internal or external, it is the same wind element. It should be accurately seen with right wisdom in this way: ‘This is not mine, I am not this, this is not my self.’ When one has accurately seen it with right wisdom in this way, one becomes disenchanted with the wind element, and the mind becomes dispassionate towards the wind element.

“Venerables, there is a time when the external wind element is disturbed. It demolishes villages, towns, cities, countries, and regions. Venerables, there is a time, in the last month of summer, when they try to generate wind using a palm leaf or a fan, and even the roof-thatch does not quiver. Venerables, even the vastness of the external wind element will be seen as impermanent, as subject to elimination, subject to disappearance, subject to alteration. How then could one say of this ephemeral craving-born body, ‘This is me’ or ‘This is mine’ or ‘I am this’? Those concepts do not apply here.

“Venerables, if they disparage, demean, deprecate, or deride a monk… Venerables, by that point, much has been accomplished by that monk.

Analysis of Sensory Consciousness

“Venerables, just as when space is encompassed by wood, rope, thatch, and clay it is called a ‘house,’ in the same way, when space is encompassed by bones, sinews, muscle, and skin it is called a ‘body.’

“Venerables, when the eye is not internally damaged but an external sight does not enter the sensory field, then no connection happens and there is no manifestation of consciousness based on that.

“Venerables, when the eye is internally damaged and an external sight enters the sensory field, then no connection happens and there is no manifestation of consciousness based on that.

“Venerables, when the eye is not internally damaged and an external sight enters the sensory field, then a connection happens and there is a manifestation of consciousness based on that.

“The body that has come into existence in this way is included in the body component subject to grasping. The feeling that has come into existence in this way is included in the feeling component subject to grasping. The identification that has come into existence in this way is included in the identification component subject to grasping. The mental activity that has come into existence in this way is included in the mental activity component subject to grasping. The consciousness that has come into existence in this way is included in the consciousness component subject to grasping.

“One understands in this way: ‘It seems there is this collection and combination of these five components subject to grasping. This was said by the Prosperous One: “One who sees Dependent Co-Arising sees the Dhamma; one who sees the Dhamma sees Dependent Co-Arising.” These five components subject to grasping are dependently co-arisen. Interest, attachment, affection, and adherence in relation to these five components subject to grasping is the arising of dissatisfaction. The elimination of discarding of interest and passion in relation to these five components subject to grasping is the cessation of dissatisfaction.’ Venerables, by that point, much has been accomplished by that monk.

“Venerables, when the ear is not internally damaged but an external sound does not enter the sensory field…

“Venerables, when the nose is not internally damaged but an external fragrance does not enter the sensory field…

“Venerables, when the tongue is not internally damaged but an external flavor does not enter the sensory field…

“Venerables, when the body is not internally damaged but an external touch does not enter the sensory field…

“Venerables, when the mind is not internally damaged but an external mind-object does not enter the sensory field… Venerables, by that point, much has been accomplished by that monk.”

This is what Venerable Sāriputta said. Satisfied, those monks delighted in Venerable Sāriputta‘s speech.

- Translator: Suddhāso Bhikkhu

- Editor: Aminah Borg-Luck

The Longer Simile of the Elephant’s Footprint

So I have heard.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
There Sāriputta addressed the mendicants,
“Reverends, mendicants!”
“Reverend,” they replied.
Sāriputta said this:
“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.
In the same way, all skillful qualities can be included in the four noble truths.
What four?
The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
And what is the noble truth of suffering?
Rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering.
And what are the five grasping aggregates?
They are as follows: the grasping aggregates of form, feeling, perception, choices, and consciousness.
And what is the grasping aggregate of form?
The four primary elements, and form derived from the four primary elements.
And what are the four primary elements?
The elements of earth, water, fire, and air.
And what is the earth element?
The earth element may be interior or exterior.
And what is the interior earth element?
Anything hard, solid, and appropriated that’s internal, pertaining to an individual. This includes:
head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, or anything else hard, solid, and appropriated that’s internal, pertaining to an individual.
This is called the interior earth element.
The interior earth element and the exterior earth element are just the earth element.
This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’
When you truly see with right understanding, you grow disillusioned with the earth element, detaching the mind from the earth element.
There comes a time when the exterior water element flares up.
At that time the exterior earth element vanishes.
So for all its great age, the earth element will be revealed as impermanent, liable to end, vanish, and perish.
What then of this ephemeral body appropriated by craving? Rather than take it to be ‘I’ or ‘mine’ or ‘I am’, they still just consider it to be none of these things.
If others abuse, attack, harass, and trouble that mendicant, they understand:
‘This painful feeling born of ear contact has arisen in me.
That’s dependent, not independent.
Dependent on what?
Dependent on contact.’
They see that contact, feeling, perception, choices, and consciousness are impermanent.
Based on that element alone, their mind becomes eager, confident, settled, and decided.
Others might treat that mendicant with disliking, loathing, and detestation,
striking them with fists, stones, sticks, and swords.
They understand:
‘This body is such that fists, stones, sticks, and swords strike it.
But the Buddha has said in the Simile of the Saw:
“Even if low-down bandits were to sever you limb from limb, anyone who had a malevolent thought on that account would not be following my instructions.”
My energy shall be roused up and unflagging, my mindfulness established and lucid, my body tranquil and undisturbed, and my mind immersed in samādhi.
Gladly now, let fists, stones, sticks, and swords strike this body! For this is how the instructions of the Buddhas are followed.’
While recollecting the Buddha, the teaching, and the Saṅgha in this way, equanimity based on the skillful may not become stabilized in them.
In that case they stir up a sense of urgency:
‘It’s my loss, my misfortune,
that while recollecting the Buddha, the teaching, and the Saṅgha in this way, equanimity based on the skillful does not become stabilized in me.’
They’re like a daughter-in-law who stirs up a sense of urgency when they see their father-in-law.

But if, while recollecting the Buddha, the teaching, and the Saṅgha in this way, equanimity based on the skillful does become stabilized in them, they’re happy with that.
At this point, much has been done by that mendicant.
And what is the water element?
The water element may be interior or exterior.
And what is the interior water element?
Anything that’s water, watery, and appropriated that’s internal, pertaining to an individual. This includes:
bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine, or anything else that’s water, watery, and appropriated that’s internal, pertaining to an individual.
This is called the interior water element.
The interior water element and the exterior water element are just the water element.
This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’
When you truly see with right understanding, you grow disillusioned with the water element, detaching the mind from the water element.
There comes a time when the exterior water element flares up.
It sweeps away villages, towns, cities, countries, and regions.
There comes a time when the water in the ocean sinks down a hundred leagues, or two, three, four, five, six, up to seven hundred leagues.
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.
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.
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.
There comes a time when there isn’t enough water in the ocean even to wet the tip of your finger.
So for all its great age, the water element will be revealed as impermanent, liable to end, vanish, and perish.
What then of this ephemeral body appropriated by craving? Rather than take it to be ‘I’ or ‘mine’ or ‘I am’, they still just consider it to be none of these things. …
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.
At this point, much has been done by that mendicant.
And what is the fire element?
The fire element may be interior or exterior.
And what is the interior fire element?
Anything that’s fire, fiery, and appropriated that’s internal, pertaining to an individual. This includes:
that which warms, that which ages, that which heats you up when feverish, that which properly digests food and drink, or anything else that’s fire, fiery, and appropriated that’s internal, pertaining to an individual.
This is called the interior fire element.
The interior fire element and the exterior fire element are just the fire element.
This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’
When you truly see with right understanding, you grow disillusioned with the fire element, detaching the mind from the fire element.
There comes a time when the exterior fire element flares up.
It burns up villages, towns, cities, countries, and regions until
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.
There comes a time when they go looking for a fire, taking just a chicken feather or a scrap of sinew as kindling.
So for all its great age, the fire element will be revealed as impermanent, liable to end, vanish, and perish.
What then of this ephemeral body appropriated by craving? Rather than take it to be ‘I’ or ‘mine’ or ‘I am’, they still just consider it to be none of these things. …
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.
At this point, much has been done by that mendicant.
And what is the air element?
The air element may be interior or exterior.
And what is the interior air element?
Anything that’s wind, windy, and appropriated that’s internal, pertaining to an individual. This includes:
winds that go up or down, winds in the belly or the bowels, winds that flow through the limbs, in-breaths and out-breaths, or anything else that’s wind, windy, and appropriated that’s internal, pertaining to an individual.
This is called the interior air element.
The interior air element and the exterior air element are just the air element.
This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’
When you truly see with right understanding, you reject the air element, detaching the mind from the air element.
There comes a time when the exterior air element flares up.
It sweeps away villages, towns, cities, countries, and regions.
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.
So for all its great age, the air element will be revealed as impermanent, liable to end, vanish, and perish.
What then of this ephemeral body appropriated by craving? Rather than take it to be ‘I’ or ‘mine’ or ‘I am’, they still just consider it to be none of these things. …
If others abuse, attack, harass, and trouble that mendicant, they understand:
‘This painful feeling born of ear contact has arisen in me.
That’s dependent, not independent.
Dependent on what?
Dependent on contact.
They see that contact, feeling, perception, choices, and consciousness are impermanent.
Based on that element alone, their mind becomes eager, confident, settled, and decided.
Others might treat that mendicant with disliking, loathing, and detestation, striking them with fists, stones, sticks, and swords.
They understand: ‘This body is such that fists, stones, sticks, and swords strike it.
But the Buddha has said in the Simile of the Saw: “Even if low-down bandits were to sever you limb from limb, anyone who had a thought of hate on that account would not be following my instructions.”
My energy shall be roused up and unflagging, my mindfulness established and lucid, my body tranquil and undisturbed, and my mind immersed in samādhi.
Gladly now, let fists, stones, sticks, and swords strike this body! For this is how the instructions of the Buddhas are followed.’
While recollecting the Buddha, the teaching, and the Saṅgha in this way, equanimity based on the skillful may not become stabilized in them.
In that case they stir up a sense of urgency:
‘It’s my loss, my misfortune,
that while recollecting the Buddha, the teaching, and the Saṅgha in this way, equanimity based on the skillful does not become stabilized in me.’
They’re like a daughter-in-law who stirs up a sense of urgency when they see their father-in-law.

But if, while recollecting the Buddha, the teaching, and the Saṅgha in this way, equanimity based on the skillful does become stabilized in them, they’re happy with that.
At this point, much has been done by that mendicant.
When a space is enclosed by sticks, creepers, grass, and mud it becomes known as a ‘building’.
In the same way, when a space is enclosed by bones, sinews, flesh, and skin it becomes known as a ‘form’.
Reverends, though the eye is intact internally, so long as exterior sights don’t come into range and there’s no corresponding engagement, there’s no manifestation of the corresponding type of consciousness.
Though the eye is intact internally and exterior sights come into range, so long as there’s no corresponding engagement, there’s no manifestation of the corresponding type of consciousness.
But when the eye is intact internally and exterior sights come into range and there is corresponding engagement, there is the manifestation of the corresponding type of consciousness.
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.
They understand:
‘So this is how there comes to be inclusion, gathering together, and joining together into these five grasping aggregates.
But the Buddha has said:
“One who sees dependent origination sees the teaching.
One who sees the teaching sees dependent origination.”
And these five grasping aggregates are indeed dependently originated.
The desire, adherence, attraction, and attachment for these five grasping aggregates is the origin of suffering.
Giving up and getting rid of desire and greed for these five grasping aggregates is the cessation of suffering.’
At this point, much has been done by that mendicant.
Though the ear …
nose …
tongue …
body …
mind is intact internally, so long as exterior thoughts don’t come into range and there’s no corresponding engagement, there’s no manifestation of the corresponding type of consciousness.
Though the mind is intact internally and exterior thoughts come into range, so long as there’s no corresponding engagement, there’s no manifestation of the corresponding type of consciousness.
But when the mind is intact internally and exterior thoughts come into range and there is corresponding engagement, there is the manifestation of the corresponding type of consciousness.
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.
They understand:
‘So this is how there comes to be inclusion, gathering together, and joining together into these five grasping aggregates.
But the Buddha has also said:
“One who sees dependent origination sees the teaching.
One who sees the teaching sees dependent origination.”
And these five grasping aggregates are indeed dependently originated.
The desire, adherence, attraction, and attachment for these five grasping aggregates is the origin of suffering.
Giving up and getting rid of desire and greed for these five grasping aggregates is the cessation of suffering.’
At this point, much has been done by that mendicant.”
That’s what Venerable Sāriputta said.
Satisfied, the mendicants were happy with what Sāriputta said.