Evaṁ me sutaṁ — ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho āyasmā sāriputto bhikkhū āmantesi: “āvuso bhikkhave”ti.
Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s park. There, the venerable Sāriputta addressed the bhikkhus: “Friends, bhikkhus.”
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. Āyasmā sāriputto etadavoca:
“Friend,” those bhikkhus responded to the venerable Sāriputta. Venerable Sāriputta then said this:
“Seyyathāpi, āvuso, yāni kānici jaṅgalānaṁ pāṇānaṁ padajātāni sabbāni tāni hatthipade samodhānaṁ gacchanti, hatthipadaṁ tesaṁ aggamakkhāyati yadidaṁ mahantattena; evameva kho, āvuso, ye keci kusalā dhammā sabbete catūsu ariyasaccesu saṅgahaṁ gacchanti. Katamesu catūsu? Dukkhe ariyasacce, dukkhasamudaye ariyasacce, dukkhanirodhe ariyasacce, dukkhanirodhagāminiyā paṭipadāya ariyasacce.
“Just as, friends, the footprints of all jungle creatures are encompassed by the elephant’s footprint, which is declared the largest due to its size; similarly, friends, all wholesome teachings are encompassed by the Four Noble Truths. Which four? They are the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the ending of suffering, and the noble truth of the way of practice leading to the end of suffering.’
Katamañcāvuso, dukkhaṁ ariyasaccaṁ? Jātipi dukkhā, jarāpi dukkhā, byādhipi dukkho, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, yampicchaṁ na labhati tampi dukkhaṁ; saṅkhittena, pañcupādānakkhandhā dukkhā.
Friends, what is the noble truth of suffering? Birth is suffering, aging is suffering, death is suffering; sorrow, lamentation, pain, distress, and despair are suffering, as is not obtaining what one desires. In summary, the five aggregates subject to clinging are suffering.
Katame cāvuso, pañcupādānakkhandhā? Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.
Which, friends, are the five aggregates subject to clinging? They are namely: the aggregate of form subject to clinging, the aggregate of feeling subject to clinging, the aggregate of perception subject to clinging, the aggregate of intentional constructs subject to clinging, and the aggregate of consciousness subject to clinging.
Katamo cāvuso, rūpupādānakkhandho? Cattāri ca mahābhūtāni, catunnañca mahābhūtānaṁ upādāya rūpaṁ.
What, friends, is the aggregate of form subject to clinging? It consists of the four great elements and the forms dependent on these four great elements.
Katamā cāvuso, cattāro mahābhūtā? Pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu.
What, friends, are the four great elements? They are the earth element, the water element, the fire element, and the wind element.
Earth Element
Katamā cāvuso, pathavīdhātu? Pathavīdhātu siyā ajjhattikā, siyā bāhirā. Katamā cāvuso, ajjhattikā pathavīdhātu? Yaṁ ajjhattaṁ paccattaṁ kakkhaḷaṁ kharigataṁ upādinnaṁ, seyyathidaṁ— kesā lomā nakhā dantā taco maṁsaṁ nhāru aṭṭhi aṭṭhimiñjaṁ vakkaṁ hadayaṁ yakanaṁ kilomakaṁ pihakaṁ papphāsaṁ antaṁ antaguṇaṁ udariyaṁ karīsaṁ, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ kakkhaḷaṁ kharigataṁ upādinnaṁ. Ayaṁ vuccatāvuso, ajjhattikā pathavīdhātu. Yā ceva kho pana ajjhattikā pathavīdhātu, yā ca bāhirā pathavīdhātu, pathavīdhāturevesā. ‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. Evametaṁ yathābhūtaṁ sammappaññāya disvā pathavīdhātuyā nibbindati, pathavīdhātuyā cittaṁ virājeti.
What, friends, is the earth element? The earth element can be internal or external. What is the internal earth element? It is anything internally, belonging to oneself, that is solid, solidified, and clung to, that is, hair of the head, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, |membranes::pleura [kilomaka]|, 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. Both the internal earth element and the external earth element are simply the earth element. It should be seen with proper wisdom as it truly is: ‘This is not mine, this I am not, this is not my self.’ Having seen it thus with proper wisdom, one becomes disenchanted with the earth element, and the mind becomes |dispassionate::detached [virājeti]| towards the earth element.
Hoti kho so, āvuso, samayo yaṁ bāhirā āpodhātu pakuppati. Antarahitā tasmiṁ samaye bāhirā pathavīdhātu hoti. Tassā hi nāma, āvuso, bāhirāya pathavīdhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati. Kiṁ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā? Atha khvāssa notevettha hoti.
Friends, there comes a time when the external water element is disturbed, and during that time, the external earth element disappears. When the external earth element is seen to be impermanent, subject to wearing away, and liable to 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 am this’ or ‘this is mine’ or ‘I am’ (the root of conceit, comparison, ego).
Tañce, āvuso, bhikkhuṁ pare akkosanti paribhāsanti rosenti vihesenti, so evaṁ pajānāti: ‘uppannā kho me ayaṁ sotasamphassajā dukkhavedanā. Sā ca kho paṭicca, no apaṭicca. Kiṁ paṭicca? Phassaṁ paṭicca’. So phasso aniccoti passati, vedanā aniccāti passati, saññā aniccāti passati, saṅkhārā aniccāti passati, viññāṇaṁ aniccanti passati. Tassa dhātārammaṇameva cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.
And if others insult, abuse, provoke, or harass a bhikkhu, he understands that this painful feeling has arisen from sensory contact and is dependent on it, not independent. He perceives contact, feeling, perception, intentional constructs, and consciousness as impermanent. His mind, focusing solely on the element as its object, acquires clarity, steadiness, and resolution.
Tañce, āvuso, bhikkhuṁ pare aniṭṭhehi akantehi amanāpehi samudācaranti— pāṇisamphassenapi leḍḍusamphassenapi daṇḍasamphassenapi satthasamphassenapi. So evaṁ pajānāti: ‘tathābhūto kho ayaṁ kāyo yathābhūtasmiṁ kāye pāṇisamphassāpi kamanti, leḍḍusamphassāpi kamanti, daṇḍasamphassāpi kamanti, satthasamphassāpi kamanti. Vuttaṁ kho panetaṁ bhagavatā kakacūpamovāde:
Now, if others treat that bhikkhu with actions that are unwished for, undesired, and disagreeable, through contact with fists, clods, sticks, or knives, he understands thus: This body is subject to contact with fists, clods, sticks, and knives. But this has been said by the Blessed One in the ‘advice on the simile of the saw’“:
“ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṁ, tatrāpi yo mano padūseyya na me so tena sāsanakaro”ti. Āraddhaṁ kho pana me vīriyaṁ bhavissati asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ. Kāmaṁ dāni imasmiṁ kāye pāṇisamphassāpi kamantu, leḍḍusamphassāpi kamantu, daṇḍasamphassāpi kamantu, satthasamphassāpi kamantu, karīyati hidaṁ buddhānaṁ sāsanan’ti.
“Bhikkhus, even if bandits were to savagely sever you limb by limb with a two-handled saw, anyone who would let his mind be overcome by hatred towards them would not be fulfilling my teaching.” Therefore, tireless energy shall be aroused in me, |unmuddled::without confusion [asammuṭṭha]| |mindfulness::recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]| established; my body shall be |tranquil::peaceful, calm [santa]|, |without agitation::without arousal, without excitement [asāraddha]|; my mind |collected::composed, settled [samāhita]| and |unified::one-pointedness, with oneness, integrated, well-composed, concentrated [ekagga]|. Let contact with fists, clods, sticks, and knives now disturb this body, for this is indeed the teaching of the Buddhas being practiced by me.
Tassa ce, āvuso, bhikkhuno evaṁ buddhaṁ anussarato evaṁ dhammaṁ anussarato evaṁ saṅghaṁ anussarato upekkhā kusalanissitā na saṇṭhāti. So tena saṁvijjati saṁvegaṁ āpajjati: ‘alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ, yassa me evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato, upekkhā kusalanissitā na saṇṭhātī’ti. Seyyathāpi, āvuso, suṇisā sasuraṁ disvā saṁvijjati saṁvegaṁ āpajjati; evameva kho, āvuso, tassa ce bhikkhuno evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato, upekkhā kusalanissitā na saṇṭhāti, so tena saṁvijjati saṁvegaṁ āpajjati: ‘alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ, yassa me evaṁ buddhaṁ anussarato evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato, upekkhā kusalanissitā na saṇṭhātī’ti. Tassa ce, āvuso, bhikkhuno evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato upekkhā kusalanissitā saṇṭhāti, so tena attamano hoti. Ettāvatāpi kho, āvuso, bhikkhuno bahukataṁ hoti.
When that bhikkhu thus recollects the Buddha, the Dhamma, and the Sangha, if equanimity supported by the wholesome does not become established in him, he arouses a sense of urgency thus: “It is indeed a loss for me, not a gain; it is indeed bad for me, not good, 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 a daughter-in-law, upon seeing her father-in-law, arouses a sense of urgency to please him, so too, when that bhikkhu recollects the Buddha, the Dhamma, and the Sangha, and equanimity supported by the wholesome does not become established, he arouses a sense of urgency. However, if equanimity supported by the wholesome becomes established in him upon such recollection, then he is joyful and satisfied. By this, friends, much has been done by that bhikkhu.
Water Element
Katamā cāvuso, āpodhātu? Āpodhātu siyā ajjhattikā, siyā bāhirā. Katamā cāvuso, ajjhattikā āpodhātu? Yaṁ ajjhattaṁ paccattaṁ āpo āpogataṁ upādinnaṁ, seyyathidaṁ— pittaṁ semhaṁ pubbo lohitaṁ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṁ, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ āpo āpogataṁ upādinnaṁ— ayaṁ vuccatāvuso, ajjhattikā āpodhātu. Yā ceva kho pana ajjhattikā āpodhātu yā ca bāhirā āpodhātu, āpodhāturevesā. ‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. Evametaṁ yathābhūtaṁ sammappaññāya disvā āpodhātuyā nibbindati, āpodhātuyā cittaṁ virājeti.
What, friends, is the water element? The water element can be internal or external. What is the internal water element? It is anything internally, belonging to oneself, that is liquid, fluid, and clung to, that is, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, mucus, |oil of the joints::synovial fluid [lasikā]|, urine, or whatever else internally, belonging to oneself, is liquid, fluid, and clung to — this is called the internal water element. Both the internal water element and the external water element are simply the water element. It should be seen with proper wisdom as it truly is: ‘This is not mine, this I am not, this is not my self.’ Having seen it thus with proper wisdom, one becomes disenchanted with the water element, and the mind becomes dispassionate towards the water element.
Hoti kho so, āvuso, samayo yaṁ bāhirā āpodhātu pakuppati. Sā gāmampi vahati, nigamampi vahati, nagarampi vahati, janapadampi vahati, janapadapadesampi vahati. Hoti kho so, āvuso, samayo yaṁ mahāsamudde yojanasatikānipi udakāni ogacchanti, dviyojanasatikānipi udakāni ogacchanti, tiyojanasatikānipi udakāni ogacchanti, catuyojanasatikānipi udakāni ogacchanti, pañcayojanasatikānipi udakāni ogacchanti, chayojanasatikānipi udakāni ogacchanti, sattayojanasatikānipi udakāni ogacchanti. Hoti kho so, āvuso, samayo yaṁ mahāsamudde sattatālampi udakaṁ saṇṭhāti, chattālampi udakaṁ saṇṭhāti, pañcatālampi udakaṁ saṇṭhāti, catuttālampi udakaṁ saṇṭhāti, titālampi udakaṁ saṇṭhāti, dvitālampi udakaṁ saṇṭhāti, tālamattampi udakaṁ saṇṭhāti. Hoti kho so, āvuso, samayo yaṁ mahāsamudde sattaporisampi udakaṁ saṇṭhāti, chapporisampi udakaṁ saṇṭhāti, pañcaporisampi udakaṁ saṇṭhāti, catupporisampi udakaṁ saṇṭhāti, tiporisampi udakaṁ saṇṭhāti, dviporisampi udakaṁ saṇṭhāti, porisamattampi udakaṁ saṇṭhāti. Hoti kho so, āvuso, samayo yaṁ mahāsamudde aḍḍhaporisampi udakaṁ saṇṭhāti, kaṭimattampi udakaṁ saṇṭhāti, jāṇukamattampi udakaṁ saṇṭhāti, gopphakamattampi udakaṁ saṇṭhāti. Hoti kho so, āvuso, samayo, yaṁ mahāsamudde aṅgulipabbatemanamattampi udakaṁ na hoti. Tassā hi nāma, āvuso, bāhirāya āpodhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati. Kiṁ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā? 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. Ettāvatāpi kho, āvuso, bhikkhuno bahukataṁ hoti.
There is indeed a time, friends, when the external water element is disturbed. It sweeps through villages, towns, cities, regions, and entire countries. There is, friends, a time when in the great ocean, waters descend even to the extent of a hundred yojanas, two hundred yojanas, three hundred yojanas, four hundred yojanas, five hundred yojanas, six hundred yojanas, and seven hundred yojanas. There is, friends, a time when in the great ocean, the water stands only as high as seven palm trees, six palm trees, five palm trees, four palm trees, three palm trees, two palm trees, and even just as high as one palm tree. There is, friends, a time when in the great ocean, the water stands only as high as seven persons, six persons, five persons, four persons, three persons, two persons, and even just as high as one person. There is, friends, a time when in the great ocean, the water stands only as high as half a person, at waist level, at knee level, and at ankle level. 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 wearing away, and liable to dissolution 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 am this’ or ‘this is mine’ or ‘I am’ (the root of conceit, comparison, ego). And if others insult, abuse, provoke, or harass a bhikkhu, he understands that this painful feeling has arisen from sensory contact and is dependent on it, not independent. He perceives contact, feeling, perception, intentional constructs, and consciousness as impermanent. His mind, focusing solely on the element as its object, acquires clarity, steadiness, and resolution... Indeed, friends, by this much, a bhikkhu has accomplished much.
Fire Element
Katamā cāvuso, tejodhātu? Tejodhātu siyā ajjhattikā, siyā bāhirā. Katamā cāvuso, ajjhattikā tejodhātu? Yaṁ ajjhattaṁ paccattaṁ tejo tejogataṁ upādinnaṁ, seyyathidaṁ— yena ca santappati, yena ca jīrīyati, yena ca pariḍayhati, yena ca asitapītakhāyitasāyitaṁ sammā pariṇāmaṁ gacchati, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ tejo tejogataṁ upādinnaṁ— ayaṁ vuccatāvuso, ajjhattikā tejodhātu. Yā ceva kho pana ajjhattikā tejodhātu yā ca bāhirā tejodhātu, tejodhāturevesā. ‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. Evametaṁ yathābhūtaṁ sammappaññāya disvā tejodhātuyā nibbindati, tejodhātuyā cittaṁ virājeti.
What, friends, is the fire element? The fire element may be internal or external. What then is the internal fire element? It is whatever internally, belonging to oneself, is heat, hot, and clung to, that is, that by which one is warmed, ages, and is consumed, and that by which what is eaten, drunk, chewed, and tasted gets properly digested; or whatever else internally, belonging to oneself, is heat, hot, and clung to — this is called the internal fire element. Both the internal fire element and the external fire element are simply the fire element. It should be seen with proper wisdom as it truly is: ‘This is not mine, this I am not, this is not my self.’ Having seen it thus with proper wisdom, one becomes disenchanted with the fire element, and the mind becomes dispassionate towards the fire element.
Hoti kho so, āvuso, samayo yaṁ bāhirā tejodhātu pakuppati. Sā gāmampi dahati, nigamampi dahati, nagarampi dahati, janapadampi dahati, janapadapadesampi dahati. Sā haritantaṁ vā panthantaṁ vā selantaṁ vā udakantaṁ vā ramaṇīyaṁ vā bhūmibhāgaṁ āgamma anāhārā nibbāyati. Hoti kho so, āvuso, samayo yaṁ kukkuṭapattenapi nhārudaddulenapi aggiṁ gavesanti. Tassā hi nāma, āvuso, bāhirāya tejodhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati. Kiṁ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā?
Now, friends, there comes a time when the external fire element becomes disturbed. It burns up villages, towns, cities, districts, and even entire countries. The fire eventually extinguishes itself when it reaches green grass, a road, a rock, water, or a fair open space, due to lack of fuel. Friends, there comes a time when people resort to using a cock’s feather or broken bits of sinew to make fire. When even this great external fire element is seen to be impermanent, subject to wearing away, and liable to dissolution 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 am this’ or ‘this is mine’ or ‘I am’.
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. Ettāvatāpi kho, āvuso, bhikkhuno bahukataṁ hoti.
And if others insult, abuse, provoke, or harass a bhikkhu, he understands that this painful feeling has arisen from sensory contact and is dependent on it, not independent. He perceives contact, feeling, perception, intentional constructs, and consciousness as impermanent. His mind, focusing solely on the element as its object, acquires clarity, steadiness, and resolution... Indeed, friends, by this much, a bhikkhu has accomplished much.
Wind Element
Katamā cāvuso, vāyodhātu? Vāyodhātu siyā ajjhattikā, siyā bāhirā. Katamā cāvuso, ajjhattikā vāyodhātu? Yaṁ ajjhattaṁ paccattaṁ vāyo vāyogataṁ upādinnaṁ, seyyathidaṁ— uddhaṅgamā vātā, adhogamā vātā, kucchisayā vātā, koṭṭhāsayā vātā, aṅgamaṅgānusārino vātā, assāso passāso iti, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ vāyo vāyogataṁ upādinnaṁ— ayaṁ vuccatāvuso, ajjhattikā vāyodhātu. Yā ceva kho pana ajjhattikā vāyodhātu, yā ca bāhirā vāyodhātu, vāyodhāturevesā. ‘Taṁ netaṁ mama nesohamasmi na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. Evametaṁ yathābhūtaṁ sammappaññāya disvā vāyodhātuyā nibbindati vāyodhātuyā cittaṁ virājeti.
Friends, what is the wind element? The wind element may be internal or external. What, friends, is the internal wind element? Whatever internally, belonging to oneself, is wind, windy, and clung to, that is, upward-moving winds, downward-moving 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 wind, windy, and clung to — this is called the internal wind element. Both the internal wind element and the external wind element are simply the wind element. It should be seen with proper wisdom as it truly is: ‘This is not mine, this I am not, this is not my self.’ Having seen it thus with proper wisdom, one becomes disenchanted with the wind element, and the mind becomes dispassionate towards the wind element.
Hoti kho so, āvuso, samayo yaṁ bāhirā vāyodhātu pakuppati. Sā gāmampi vahati, nigamampi vahati, nagarampi vahati, janapadampi vahati, janapadapadesampi vahati. Hoti kho so, āvuso, samayo yaṁ gimhānaṁ pacchime māse tālavaṇṭenapi vidhūpanenapi vātaṁ pariyesanti, ossavanepi tiṇāni na icchanti. Tassā hi nāma, āvuso, bāhirāya vāyodhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati. Kiṁ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā? Atha khvāssa notevettha hoti.
Now, there comes a time when the external wind element becomes unsettled. It powerfully moves through villages, towns, cities, regions, and even whole countries. There also comes a time in the last month of the hot season when people try to generate wind with fans or bellows, but even the tiny pieces of straw hanging from the edges of roofs don’t move. When this great external wind element itself, as vast and powerful as it is, can be clearly seen to be impermanent, subject to wearing away, and liable to dissolution and change, then what of this body, which is clung to by craving and lasts but a while? There can be no considering that as ‘I am this’ or ‘this is mine’ or ‘I am’.
Tañce, āvuso, bhikkhuṁ pare akkosanti paribhāsanti rosenti vihesenti. So evaṁ pajānāti, uppannā kho me ayaṁ sotasamphassajā dukkhā vedanā. Sā ca kho paṭicca, no apaṭicca. Kiṁ paṭicca? Phassaṁ paṭicca. Sopi phasso aniccoti passati, vedanā aniccāti passati, saññā aniccāti passati, saṅkhārā aniccāti passati, viññāṇaṁ aniccanti passati. Tassa dhātārammaṇameva cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.
And if others insult, abuse, provoke, or harass a bhikkhu, he understands that this painful feeling has arisen from sensory contact and is dependent on it, not independent. He perceives contact, feeling, perception, intentional constructs, and consciousness as impermanent. His mind, focusing solely on the element as its object, acquires clarity, steadiness, and resolution. His mind, focusing solely on the element as its object, acquires clarity, steadiness, and resolution.
Tañce, āvuso, bhikkhuṁ pare aniṭṭhehi akantehi amanāpehi samudācaranti, pāṇisamphassenapi leḍḍusamphassenapi daṇḍasamphassenapi satthasamphassenapi. So evaṁ pajānāti ‘tathābhūto kho ayaṁ kāyo yathābhūtasmiṁ kāye pāṇisamphassāpi kamanti, leḍḍusamphassāpi kamanti, daṇḍasamphassāpi kamanti, satthasamphassāpi kamanti. Vuttaṁ kho panetaṁ bhagavatā kakacūpamovāde “ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṁ. Tatrāpi yo mano padūseyya, na me so tena sāsanakaro”ti. Āraddhaṁ kho pana me vīriyaṁ bhavissati asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ. Kāmaṁ dāni imasmiṁ kāye pāṇisamphassāpi kamantu, leḍḍusamphassāpi kamantu, daṇḍasamphassāpi kamantu, satthasamphassāpi kamantu. Karīyati hidaṁ buddhānaṁ sāsanan’ti.
Now, if others treat that bhikkhu with actions that are unwished for, undesired, and disagreeable, through contact with fists, clods, sticks, or knives, he understands thus: This body is subject to contact with fists, clods, sticks, and knives. But this has been said by the Blessed One in the ‘advice on the simile of the saw’”: “Bhikkhus, even if bandits were to savagely sever you limb by limb with a two-handled saw, anyone who would let his mind be overcome by hatred towards them would not be fulfilling my teaching.” Therefore, tireless energy shall be aroused in me, unwavering mindfulness established; my body shall be tranquil, without agitation; my mind collected and unified. Let contact with fists, clods, sticks, and knives now disturb this body, for this is indeed the teaching of the Buddhas being practiced by me.
Tassa ce, āvuso, bhikkhuno evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato upekkhā kusalanissitā na saṇṭhāti. So tena saṁvijjati saṁvegaṁ āpajjati: ‘alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ. Yassa me evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato upekkhā kusalanissitā na saṇṭhātī’ti. Seyyathāpi, āvuso, suṇisā sasuraṁ disvā saṁvijjati saṁvegaṁ āpajjati; evameva kho, āvuso, tassa ce bhikkhuno evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato, upekkhā kusalanissitā na saṇṭhāti. So tena saṁvijjati saṁvegaṁ āpajjati: ‘alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ. Yassa me evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato, upekkhā kusalanissitā na saṇṭhātī’ti. Tassa ce, āvuso, bhikkhuno evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato, upekkhā kusalanissitā saṇṭhāti, so tena attamano hoti. Ettāvatāpi kho, āvuso, bhikkhuno bahukataṁ hoti.
When that bhikkhu thus recollects the Buddha, the Dhamma, and the Sangha, if equanimity supported by the wholesome does not become established in him, he arouses a sense of urgency thus: “It is indeed a loss for me, not a gain; it is indeed bad for me, not good, 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 a daughter-in-law, upon seeing her father-in-law, arouses a sense of urgency to please him, so too, when that bhikkhu recollects the Buddha, the Dhamma, and the Sangha, and equanimity supported by the wholesome does not become established, he arouses a sense of urgency. However, if equanimity supported by the wholesome becomes established in him upon such recollection, then he is joyful and satisfied. By this, friends, much has been done by that bhikkhu.
Seyyathāpi, āvuso, kaṭṭhañca paṭicca valliñca paṭicca tiṇañca paṭicca mattikañca paṭicca ākāso parivārito agārantveva saṅkhaṁ gacchati; evameva kho, āvuso, aṭṭhiñca paṭicca nhāruñca paṭicca maṁsañca paṭicca cammañca paṭicca ākāso parivārito rūpantveva saṅkhaṁ gacchati.
Friends, just as a space surrounded by wood, creepers, grass, and clay is simply considered a house; similarly, friends, a form surrounded by bones, sinews, flesh, and skin is simply recognized as a body.
Ajjhattikañceva, āvuso, cakkhuṁ aparibhinnaṁ hoti, bāhirā ca rūpā na āpāthaṁ āgacchanti, no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti. Ajjhattikañceva, āvuso, cakkhuṁ aparibhinnaṁ hoti bāhirā ca rūpā āpāthaṁ āgacchanti, no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti. Yato ca kho, āvuso, ajjhattikañceva cakkhuṁ aparibhinnaṁ hoti, bāhirā ca rūpā āpāthaṁ āgacchanti, tajjo ca samannāhāro hoti. Evaṁ tajjassa viññāṇabhāgassa pātubhāvo hoti.
If, friends, the eye is unimpaired and external forms do not come into its range, and there is no corresponding mental engagement, then, in that case, the arising of the consciousness associated with sight does not occur. If, friends, the eye is unimpaired and external forms come into its range, but there is no corresponding mental engagement, then, in that case too, the arising of the consciousness associated with sight does not occur. However, friends, when the eye is unimpaired, external forms come into its range, and there is corresponding mental engagement, then the arising of the consciousness associated with sight occurs.
Yaṁ tathābhūtassa rūpaṁ taṁ rūpupādānakkhandhe saṅgahaṁ gacchati, yā tathābhūtassa vedanā sā vedanupādānakkhandhe saṅgahaṁ gacchati, yā tathābhūtassa saññā sā saññupādānakkhandhe saṅgahaṁ gacchati, ye tathābhūtassa saṅkhārā te saṅkhārupādānakkhandhe saṅgahaṁ gacchanti, yaṁ tathābhūtassa viññāṇaṁ taṁ viññāṇupādānakkhandhe saṅgahaṁ gacchati.
The form that is thus understood belongs to the aggregate of form subject to clinging. The feeling that is thus understood belongs to the aggregate of feeling subject to clinging. The perception that is thus understood belongs to the aggregate of perception subject to clinging. The intentional constructs that are thus understood belong to the aggregate of intentional constructs subject to clinging. The consciousness that is thus understood belongs to the aggregate of consciousness subject to clinging.
So evaṁ pajānāti: ‘evañhi kira imesaṁ pañcannaṁ upādānakkhandhānaṁ saṅgaho sannipāto samavāyo hoti. Vuttaṁ kho panetaṁ bhagavatā: “yo paṭiccasamuppādaṁ passati so dhammaṁ passati; yo dhammaṁ passati so paṭiccasamuppādaṁ passatī”ti. Paṭiccasamuppannā kho panime yadidaṁ pañcupādānakkhandhā. Yo imesu pañcasu upādānakkhandhesu chando ālayo anunayo ajjhosānaṁ so dukkhasamudayo. Yo imesu pañcasu upādānakkhandhesu chandarāgavinayo chandarāgappahānaṁ, so dukkhanirodho’ti. Ettāvatāpi kho, āvuso, bhikkhuno bahukataṁ hoti.
He understands thus: ‘Indeed, this is how the gathering, assembly, and coalescence of these five aggregates subject to clinging occur. The Blessed One has indeed said: ‘One who sees dependent co-arising sees the Dhamma; one who sees the Dhamma sees dependent co-arising.’ These five aggregates subject to clinging are indeed arisen through dependent co-arising. Desire, attachment, inclination, and holding on to these five aggregates subject to clinging is the origin of suffering. The removal and abandonment of desire and attachment in these five aggregates subject to clinging is the ending of suffering.’ By this much also, friends, a bhikkhu has accomplished much.
Ajjhattikañceva, āvuso, sotaṁ aparibhinnaṁ hoti …pe… ghānaṁ aparibhinnaṁ hoti … jivhā aparibhinnā hoti … kāyo aparibhinno hoti … mano aparibhinno hoti, bāhirā ca dhammā na āpāthaṁ āgacchanti no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti.
If, friends, the internal ear … nose … tongue … body … mind is unimpaired, and mental experiences do not come into their range, and there is no corresponding mental engagement, then, in that case, the arising of the consciousness associated with them does not occur.
Ajjhattiko ceva, āvuso, mano aparibhinno hoti, bāhirā ca dhammā āpāthaṁ āgacchanti, no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti. Yato ca kho, āvuso, ajjhattiko ceva mano aparibhinno hoti, bāhirā ca dhammā āpāthaṁ āgacchanti, tajjo ca samannāhāro hoti, evaṁ tajjassa viññāṇabhāgassa pātubhāvo hoti.
However, friends, if the internal mind is unimpaired, and mental experiences come into its range, but there is no corresponding mental engagement, then, in that case too, the arising of the consciousness associated with the mind does not occur. But when, friends, the internal mind is unimpaired, mental experiences come into its range, and there is corresponding mental engagement, then the arising of the consciousness associated with the mind occurs.
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. So evaṁ pajānāti: ‘evañhi kira imesaṁ pañcannaṁ upādānakkhandhānaṁ saṅgaho sannipāto samavāyo hoti.
The form thus experienced is included in the aggregate of form subject to clinging. The feeling thus experienced is included in the aggregate of feeling subject to clinging. The perception thus experienced is included in the aggregate of perception subject to clinging. The intentional constructs thus experienced are included in the aggregate of intentional constructs subject to clinging. The consciousness thus experienced is included in the aggregate of consciousness subject to clinging. He thus understands: ‘Indeed, this is the gathering, assembly, and coalescence of these five aggregates subject to clinging.’
Vuttaṁ kho panetaṁ bhagavatā: “yo paṭiccasamuppādaṁ passati so dhammaṁ passati; yo dhammaṁ passati so paṭiccasamuppādaṁ passatī”ti. Paṭiccasamuppannā kho panime yadidaṁ pañcupādānakkhandhā. Yo imesu pañcasu upādānakkhandhesu chando ālayo anunayo ajjhosānaṁ so dukkhasamudayo. Yo imesu pañcasu upādānakkhandhesu chandarāgavinayo chandarāgappahānaṁ so dukkhanirodho’ti. Ettāvatāpi kho, āvuso, bhikkhuno bahukataṁ hotī”ti.
The Blessed One has indeed said: ‘One who sees dependent co-arising sees the Dhamma; one who sees the Dhamma sees dependent co-arising.’ These five aggregates subject to clinging are indeed arisen through dependent co-arising. Desire, attachment, inclination, and involvement in these five aggregates subject to clinging is the origin of suffering. The removal and abandonment of desire and attachment in these five aggregates subject to clinging is the ending of suffering.’ By this much also, friends, a bhikkhu has accomplished much.”
Idamavoca āyasmā sāriputto. Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti.
This was said by the venerable Sāriputta. The bhikkhus rejoiced in and approved of venerable Sāriputta’s words.