True DhammaLibrary · Community
MN 28PTS MN 1.18411 min read

The Longer Simile of the Elephant’s Footprint

Mahāhatthipadopamasutta

Sāriputta gives an elaborate demonstration of how, just as any footprint can fit inside an elephant’s, all the Buddha’s teaching can fit inside the four noble truths. This offers an overall template for organizing the Buddha’s teachings.

Translated by Bhikkhu Sujato · Pāli: Mahāsaṅgīti Tipiṭaka · Public domain (CC0) via SuttaCentral

  • 0.1Majjhima Nikāya 28Middle Discourses 28

0.2MahāhatthipadopamasuttaThe Longer Simile of the Elephant’s Footprint

1.1Evaṁ me sutaṁ—So I have heard.1.2ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.1.3Tatra kho āyasmā sāriputto bhikkhū āmantesi:There Sāriputta addressed the mendicants,11.4“āvuso bhikkhave”ti.“Reverends, mendicants!”

1.5“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ.“Reverend,” they replied.1.6Āyasmā sāriputto etadavoca:Sāriputta said this:

2.1PTS 1.185“Seyyathāpi, āvuso, yāni kānici jaṅgalānaṁ pāṇānaṁ padajātāni sabbāni tāni hatthipade samodhānaṁ gacchanti, hatthipadaṁ tesaṁ aggamakkhāyati yadidaṁ mahantattena;“The footprints of all creatures that walk can fit inside an elephant’s footprint, so an elephant’s footprint is said to be the biggest of them all.2.2evameva kho, āvuso, ye keci kusalā dhammā sabbete catūsu ariyasaccesu saṅgahaṁ gacchanti.In the same way, all skillful qualities are included in the four noble truths.22.3Katamesu catūsu?What four?2.4Dukkhe ariyasacce, dukkhasamudaye ariyasacce, dukkhanirodhe ariyasacce, dukkhanirodhagāminiyā paṭipadāya ariyasacce.The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.

3.1Katamañcāvuso, dukkhaṁ ariyasaccaṁ?And what is the noble truth of suffering?3.2Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, yampicchaṁ na labhati tampi dukkhaṁ; saṅkhittena, pañcupādānakkhandhā dukkhā.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.3.3Katame cāvuso, pañcupādānakkhandhā?And what are the five grasping aggregates?3.4Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.They are as follows: the grasping aggregates of form, feeling, perception, choices, and consciousness.

4.1Katamo cāvuso, rūpupādānakkhandho?And what is the grasping aggregate of form?4.2Cattāri ca mahābhūtāni, catunnañca mahābhūtānaṁ upādāya rūpaṁ.The four principal states, and form derived from the four principal states.3

5.1Katamā cāvuso, cattāro mahābhūtā?And what are the four principal states?45.2Pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu.The elements of earth, water, fire, and air.5

6.1Katamā cāvuso, pathavīdhātu?And what is the earth element?6.2Pathavīdhātu siyā ajjhattikā, siyā bāhirā.The earth element may be interior or exterior.66.3Katamā cāvuso, ajjhattikā pathavīdhātu?And what is the interior earth element?6.4Yaṁ ajjhattaṁ paccattaṁ kakkhaḷaṁ kharigataṁ upādinnaṁ, seyyathidaṁ—Anything internal, personal, that’s hard, solid, and appropriated. This includes:76.5kesā lomā nakhā dantā taco maṁsaṁ nhāru aṭṭhi aṭṭhimiñjaṁ vakkaṁ hadayaṁ yakanaṁ kilomakaṁ pihakaṁ papphāsaṁ antaṁ antaguṇaṁ udariyaṁ karīsaṁ, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ kakkhaḷaṁ kharigataṁ upādinnaṁ.head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces; or anything else internal, personal, that’s hard, solid, and appropriated.86.6Ayaṁ vuccatāvuso, ajjhattikā pathavīdhātu.This is called the interior earth element.6.7Yā ceva kho pana ajjhattikā pathavīdhātu, yā ca bāhirā pathavīdhātu, pathavīdhāturevesā.The interior earth element and the exterior earth element are just the earth element.96.8‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’106.9Evametaṁ yathābhūtaṁ sammappaññāya disvā pathavīdhātuyā nibbindati, pathavīdhātuyā cittaṁ virājeti.When you truly see with right understanding, you grow disillusioned with the earth element, detaching the mind from the earth element.

7.1Hoti kho so, āvuso, samayo yaṁ bāhirā āpodhātu pakuppati.There comes a time when the exterior water element flares up.117.2Antarahitā tasmiṁ samaye bāhirā pathavīdhātu hoti.At that time the exterior earth element vanishes.7.3Tassā hi nāma, āvuso, bāhirāya pathavīdhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati.So for all its great age, the earth element will be revealed as impermanent, liable to end, vanish, and perish.127.4Kiṁ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā? Atha khvāssa notevettha hoti.What then of this ephemeral body appropriated by craving? Rather than ‘I’ or ‘mine’ or ‘I am’, they consider it to be none of these things.13

8.1PTS 1.186Tañce, āvuso, bhikkhuṁ pare akkosanti paribhāsanti rosenti vihesenti, so evaṁ pajānāti:If others abuse, attack, harass, and trouble that mendicant, they understand:148.2‘uppannā kho me ayaṁ sotasamphassajā dukkhavedanā.‘This painful feeling born of ear contact has arisen in me.158.3Sā ca kho paṭicca, no apaṭicca.That’s dependent, not independent.8.4Kiṁ paṭicca?Dependent on what?8.5Phassaṁ paṭicca’.Dependent on contact.’8.6So phasso aniccoti passati, vedanā aniccāti passati, saññā aniccāti passati, saṅkhārā aniccāti passati, viññāṇaṁ aniccanti passati.They see that contact, feeling, perception, choices, and consciousness are impermanent.168.7Tassa dhātārammaṇameva cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.Based on that element alone, their mind leaps forth, gains confidence, settles down, and becomes decided.17

9.1Tañce, āvuso, bhikkhuṁ pare aniṭṭhehi akantehi amanāpehi samudācaranti—Others might treat that mendicant with disliking, loathing, and detestation,9.2pāṇisamphassenapi leḍḍusamphassenapi daṇḍasamphassenapi satthasamphassenapi.striking them with fists, stones, sticks, and swords.9.3So evaṁ pajānāti:They understand:9.4‘tathābhūto kho ayaṁ kāyo yathābhūtasmiṁ kāye pāṇisamphassāpi kamanti, leḍḍusamphassāpi kamanti, daṇḍasamphassāpi kamanti, satthasamphassāpi kamanti.‘This body is such that fists, stones, sticks, and swords strike it.9.5Vuttaṁ kho panetaṁ bhagavatā kakacūpamovāde:But the Buddha has said in the Advice on the Simile of the Saw:18

9.6“ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṁ, tatrāpi yo mano padūseyya na me so tena sāsanakaro”ti.“Even if low-down bandits were to sever you limb from limb with a two-handed saw, anyone who had a malevolent thought on that account would not be following my instructions.”9.7Āraddhaṁ kho pana me vīriyaṁ bhavissati asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ.My energy shall be roused up and unflagging, my mindfulness established and lucid, my body tranquil and undisturbed, and my mind immersed and unified in samādhi.9.8Kāmaṁ dāni imasmiṁ kāye pāṇisamphassāpi kamantu, leḍḍusamphassāpi kamantu, daṇḍasamphassāpi kamantu, satthasamphassāpi kamantu, karīyati hidaṁ buddhānaṁ sāsanan’ti.Gladly now, let fists, stones, sticks, and swords strike this body! For this is how the instructions of the Buddhas are followed.’

10.1PTS 1.187Tassa ce, āvuso, bhikkhuno evaṁ buddhaṁ anussarato evaṁ dhammaṁ anussarato evaṁ saṅghaṁ anussarato upekkhā kusalanissitā na saṇṭhāti.While recollecting the Buddha, the teaching, and the Saṅgha in this way, equanimity based on the skillful may not become stabilized in them.1910.2So tena saṁvijjati saṁvegaṁ āpajjati:In that case they stir up a sense of urgency:10.3‘alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ,‘It’s my loss, my misfortune,10.4yassa me evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato, upekkhā kusalanissitā na saṇṭhātī’ti.that while recollecting the Buddha, the teaching, and the Saṅgha in this way, equanimity based on the skillful does not become stabilized in me.’10.5Seyyathāpi, āvuso, suṇisā sasuraṁ disvā saṁvijjati saṁvegaṁ āpajjati;They’re like a daughter-in-law who stirs up a sense of urgency when they see their father-in-law.2010.6evameva kho, āvuso, tassa ce bhikkhuno evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato, upekkhā kusalanissitā na saṇṭhāti, so tena saṁvijjati saṁvegaṁ āpajjati:10.7‘alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ, yassa me evaṁ buddhaṁ anussarato evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato, upekkhā kusalanissitā na saṇṭhātī’ti.10.8Tassa ce, āvuso, bhikkhuno evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato upekkhā kusalanissitā saṇṭhāti, so tena attamano hoti.But if, while recollecting the Buddha, the teaching, and the Saṅgha in this way, equanimity based on the skillful does become stabilized in them, they’re happy with that.10.9Ettāvatāpi kho, āvuso, bhikkhuno bahukataṁ hoti.At this point, much has been done by that mendicant.21

11.1Katamā cāvuso, āpodhātu?And what is the water element?11.2Āpodhātu siyā ajjhattikā, siyā bāhirā.The water element may be interior or exterior.11.3Katamā cāvuso, ajjhattikā āpodhātu?And what is the interior water element?11.4Yaṁ ajjhattaṁ paccattaṁ āpo āpogataṁ upādinnaṁ, seyyathidaṁ—Anything internal, personal, that’s water, watery, and appropriated. This includes:11.5pittaṁ semhaṁ pubbo lohitaṁ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṁ, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ āpo āpogataṁ upādinnaṁ—bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine; or anything else internal, personal, that’s water, watery, and appropriated.11.6ayaṁ vuccatāvuso, ajjhattikā āpodhātu.This is called the interior water element.11.7Yā ceva kho pana ajjhattikā āpodhātu yā ca bāhirā āpodhātu, āpodhāturevesā.The interior water element and the exterior water element are just the water element.11.8‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’11.9Evametaṁ yathābhūtaṁ sammappaññāya disvā āpodhātuyā nibbindati, āpodhātuyā cittaṁ virājeti.When you truly see with right understanding, you grow disillusioned with the water element, detaching the mind from the water element.

12.1PTS 1.188Hoti kho so, āvuso, samayo yaṁ bāhirā āpodhātu pakuppati.There comes a time when the exterior water element flares up.12.2Sā gāmampi vahati, nigamampi vahati, nagarampi vahati, janapadampi vahati, janapadapadesampi vahati.It sweeps away villages, towns, cities, countries, and regions.2212.3Hoti kho so, āvuso, samayo yaṁ mahāsamudde yojanasatikānipi udakāni ogacchanti, dviyojanasatikānipi udakāni ogacchanti, tiyojanasatikānipi udakāni ogacchanti, catuyojanasatikānipi udakāni ogacchanti, pañcayojanasatikānipi udakāni ogacchanti, chayojanasatikānipi udakāni ogacchanti, sattayojanasatikānipi udakāni ogacchanti.There comes a time when the water in the ocean sinks down a hundred leagues, or two, three, four, five, six, up to seven hundred leagues.12.4Hoti kho so, āvuso, samayo yaṁ mahāsamudde sattatālampi udakaṁ saṇṭhāti, chattālampi udakaṁ saṇṭhāti, pañcatālampi udakaṁ saṇṭhāti, catuttālampi udakaṁ saṇṭhāti, titālampi udakaṁ saṇṭhāti, dvitālampi udakaṁ saṇṭhāti, tālamattampi udakaṁ saṇṭhāti.There comes a time 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.12.5Hoti kho so, āvuso, samayo yaṁ mahāsamudde sattaporisampi udakaṁ saṇṭhāti, chapporisampi udakaṁ saṇṭhāti, pañcaporisampi udakaṁ saṇṭhāti, catupporisampi udakaṁ saṇṭhāti, tiporisampi udakaṁ saṇṭhāti, dviporisampi udakaṁ saṇṭhāti, porisamattampi udakaṁ saṇṭhāti.There comes a time when the water in the ocean stands just seven fathoms deep, or six, five, four, three, two, or even just one fathom deep.12.6Hoti kho so, āvuso, samayo yaṁ mahāsamudde aḍḍhaporisampi udakaṁ saṇṭhāti, kaṭimattampi udakaṁ saṇṭhāti, jāṇukamattampi udakaṁ saṇṭhāti, gopphakamattampi udakaṁ saṇṭhāti.There comes a time when the water in the ocean stands just half a fathom deep, or waist deep, or knee deep, or even just ankle deep.12.7Hoti kho so, āvuso, samayo, yaṁ mahāsamudde aṅgulipabbatemanamattampi udakaṁ na hoti.There comes a time when there’s not even enough water left in the great ocean to wet the tip of the toe.12.8Tassā hi nāma, āvuso, bāhirāya āpodhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati.So for all its great age, the water element will be revealed as impermanent, liable to end, vanish, and perish.13.1Kiṁ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā? Atha khvāssa notevettha hoti …pe…What then of this ephemeral body appropriated by craving? Rather than ‘I’ or ‘mine’ or ‘I am’, they consider it to be none of these things. …14.1tassa ce, āvuso, bhikkhuno evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato upekkhā kusalanissitā saṇṭhāti. So tena attamano hoti.If, while recollecting the Buddha, the teaching, and the Saṅgha in this way, equanimity based on the skillful does become stabilized in them, they’re happy with that.15.1Ettāvatāpi kho, āvuso, bhikkhuno bahukataṁ hoti.At this point, much has been done by that mendicant.

16.1Katamā cāvuso, tejodhātu?And what is the fire element?16.2Tejodhātu siyā ajjhattikā, siyā bāhirā.The fire element may be interior or exterior.16.3Katamā cāvuso, ajjhattikā tejodhātu?And what is the interior fire element?16.4Yaṁ ajjhattaṁ paccattaṁ tejo tejogataṁ upādinnaṁ, seyyathidaṁ—Anything internal, pertaining to an individual that’s fire, fiery, and appropriated. This includes:16.5yena ca santappati, yena ca jīrīyati, yena ca pariḍayhati, yena ca asitapītakhāyitasāyitaṁ sammā pariṇāmaṁ gacchati, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ tejo tejogataṁ upādinnaṁ—that which warms, that which ages, that which heats you up when feverish, that which properly digests food and drink; or anything else internal, personal, that’s fire, fiery, and appropriated.16.6ayaṁ vuccatāvuso, ajjhattikā tejodhātu.This is called the interior fire element.16.7Yā ceva kho pana ajjhattikā tejodhātu yā ca bāhirā tejodhātu, tejodhāturevesā.The interior fire element and the exterior fire element are just the fire element.16.8‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’16.9Evametaṁ yathābhūtaṁ sammappaññāya disvā tejodhātuyā nibbindati, tejodhātuyā cittaṁ virājeti.When you truly see with right understanding, you grow disillusioned with the fire element, detaching the mind from the fire element.

17.1Hoti kho so, āvuso, samayo yaṁ bāhirā tejodhātu pakuppati.There comes a time when the exterior fire element flares up.17.2Sā gāmampi dahati, nigamampi dahati, nagarampi dahati, janapadampi dahati, janapadapadesampi dahati.It burns up villages, towns, cities, countries, and regions until17.3Sā haritantaṁ vā panthantaṁ vā selantaṁ vā udakantaṁ vā ramaṇīyaṁ vā bhūmibhāgaṁ āgamma anāhārā nibbāyati.it reaches a green field, a roadside, a cliff’s edge, a body of water, or cleared parkland, where it’s extinguished due to not being fed.17.4Hoti kho so, āvuso, samayo yaṁ kukkuṭapattenapi nhārudaddulenapi aggiṁ gavesanti.There comes a time when they go looking for a fire, taking just a chicken feather or a scrap of sinew as kindling.17.5Tassā hi nāma, āvuso, bāhirāya tejodhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati.So for all its great age, the fire element will be revealed as impermanent, liable to end, vanish, and perish.17.6Kiṁ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā?What then of this ephemeral body appropriated by craving? Rather than ‘I’ or ‘mine’ or ‘I am’, they consider it to be none of these things. …

18-20.1Atha khvāssa notevettha hoti …pe… tassa ce, āvuso, bhikkhuno evaṁ buddhaṁ anussarato evaṁ dhammaṁ anussarato evaṁ saṅghaṁ anussarato upekkhā kusalanissitā saṇṭhāti, so tena attamano hoti.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.18-20.2Ettāvatāpi kho, āvuso, bhikkhuno bahukataṁ hoti.At this point, much has been done by that mendicant.

21.1Katamā cāvuso, vāyodhātu?And what is the air element?21.2Vāyodhātu siyā ajjhattikā, siyā bāhirā.The air element may be interior or exterior.21.3Katamā cāvuso, ajjhattikā vāyodhātu?And what is the interior air element?21.4Yaṁ ajjhattaṁ paccattaṁ vāyo vāyogataṁ upādinnaṁ, seyyathidaṁ—Anything internal, personal, that’s air, airy, and appropriated. This includes:21.5uddhaṅgamā vātā, adhogamā vātā, kucchisayā vātā, koṭṭhāsayā vātā, aṅgamaṅgānusārino vātā, assāso passāso iti, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ vāyo vāyogataṁ upādinnaṁ—winds that go up or down, winds in the belly or the bowels, winds that flow through the limbs, in-breaths and out-breaths; or anything else internal, personal, that’s air, airy, and appropriated.2321.6ayaṁ vuccatāvuso, ajjhattikā vāyodhātu.This is called the interior air element.21.7Yā ceva kho pana ajjhattikā vāyodhātu, yā ca bāhirā vāyodhātu, vāyodhāturevesā.The interior air element and the exterior air element are just the air element.21.8‘Taṁ netaṁ mama nesohamasmi na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’21.9Evametaṁ yathābhūtaṁ sammappaññāya disvā vāyodhātuyā nibbindati vāyodhātuyā cittaṁ virājeti.When you truly see with right understanding, you grow disillusioned with the air element, detaching the mind from the air element.

22.1PTS 1.189Hoti kho so, āvuso, samayo yaṁ bāhirā vāyodhātu pakuppati.There comes a time when the exterior air element flares up.22.2Sā gāmampi vahati, nigamampi vahati, nagarampi vahati, janapadampi vahati, janapadapadesampi vahati.It sweeps away villages, towns, cities, countries, and regions.22.3Hoti kho so, āvuso, samayo yaṁ gimhānaṁ pacchime māse tālavaṇṭenapi vidhūpanenapi vātaṁ pariyesanti, ossavanepi tiṇāni na icchanti.There comes a time, in the last month of summer, when they look for wind by using a palm-leaf or fan, and even the grasses in the drip-fringe of a thatch roof don’t stir.22.4Tassā hi nāma, āvuso, bāhirāya vāyodhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati.So for all its great age, the air element will be revealed as impermanent, liable to end, vanish, and perish.22.5Kiṁ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā? Atha khvāssa notevettha hoti.What then of this ephemeral body appropriated by craving? Rather than ‘I’ or ‘mine’ or ‘I am’, they consider it to be none of these things.

23.1Tañce, āvuso, bhikkhuṁ pare akkosanti paribhāsanti rosenti vihesenti.If others abuse, attack, harass, and trouble that mendicant, they understand:23.2So evaṁ pajānāti, uppannā kho me ayaṁ sotasamphassajā dukkhā vedanā.‘This painful feeling born of ear contact has arisen in me.23.3Sā ca kho paṭicca, no apaṭicca.That’s dependent, not independent.23.4Kiṁ paṭicca?Dependent on what?23.5Phassaṁ paṭicca.Dependent on contact.’23.6Sopi phasso aniccoti passati, vedanā aniccāti passati, saññā aniccāti passati, saṅkhārā aniccāti passati, viññāṇaṁ aniccanti passati.They see that contact, feeling, perception, choices, and consciousness are impermanent.23.7Tassa dhātārammaṇameva cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.Based on that element alone, their mind leaps forth, gains confidence, settles down, and becomes decided.

24.1Tañce, āvuso, bhikkhuṁ pare aniṭṭhehi akantehi amanāpehi samudācaranti, pāṇisamphassenapi leḍḍusamphassenapi daṇḍasamphassenapi satthasamphassenapi.Others might treat that mendicant with disliking, loathing, and detestation, striking them with fists, stones, sticks, and swords.24.2So evaṁ pajānāti ‘tathābhūto kho ayaṁ kāyo yathābhūtasmiṁ kāye pāṇisamphassāpi kamanti, leḍḍusamphassāpi kamanti, daṇḍasamphassāpi kamanti, satthasamphassāpi kamanti.They understand: ‘This body is such that fists, stones, sticks, and swords strike it.24.3Vuttaṁ kho panetaṁ bhagavatā kakacūpamovāde “ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṁ. Tatrāpi yo mano padūseyya, na me so tena sāsanakaro”ti.But the Buddha has said in the Advice on the Simile of the Saw: “Even if low-down bandits were to sever you limb from limb with a two-handed saw, anyone who had a thought of hate on that account would not be following my instructions.”24.4Āraddhaṁ kho pana me vīriyaṁ bhavissati asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ.My energy shall be roused up and unflagging, my mindfulness established and lucid, my body tranquil and undisturbed, and my mind immersed and unified in samādhi.24.5Kāmaṁ dāni imasmiṁ kāye pāṇisamphassāpi kamantu, leḍḍusamphassāpi kamantu, daṇḍasamphassāpi kamantu, satthasamphassāpi kamantu. Karīyati hidaṁ buddhānaṁ sāsanan’ti.Gladly now, let fists, stones, sticks, and swords strike this body! For this is how the instructions of the Buddhas are followed.’

25.1PTS 1.190Tassa ce, āvuso, bhikkhuno evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato upekkhā kusalanissitā na saṇṭhāti.While recollecting the Buddha, the teaching, and the Saṅgha in this way, equanimity based on the skillful may not become stabilized in them.25.2So tena saṁvijjati saṁvegaṁ āpajjati:In that case they stir up a sense of urgency:25.3‘alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ.‘It’s my loss, my misfortune,25.4Yassa me evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato upekkhā kusalanissitā na saṇṭhātī’ti.that while recollecting the Buddha, the teaching, and the Saṅgha in this way, equanimity based on the skillful does not become stabilized in me.’25.5Seyyathāpi, āvuso, suṇisā sasuraṁ disvā saṁvijjati saṁvegaṁ āpajjati;They’re like a daughter-in-law who stirs up a sense of urgency when they see their father-in-law.25.6evameva kho, āvuso, tassa ce bhikkhuno evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato, upekkhā kusalanissitā na saṇṭhāti.25.7So tena saṁvijjati saṁvegaṁ āpajjati:25.8‘alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ.25.9Yassa me evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato, upekkhā kusalanissitā na saṇṭhātī’ti.25.10Tassa ce, āvuso, bhikkhuno evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato, upekkhā kusalanissitā saṇṭhāti, so tena attamano hoti.But if, while recollecting the Buddha, the teaching, and the Saṅgha in this way, equanimity based on the skillful does become stabilized in them, they’re happy with that.25.11Ettāvatāpi kho, āvuso, bhikkhuno bahukataṁ hoti.At this point, much has been done by that mendicant.

26.1Seyyathāpi, āvuso, kaṭṭhañca paṭicca valliñca paṭicca tiṇañca paṭicca mattikañca paṭicca ākāso parivārito agārantveva saṅkhaṁ gacchati;When a space is enclosed by sticks, creepers, grass, and mud it becomes known as a ‘building’.2426.2evameva kho, āvuso, aṭṭhiñca paṭicca nhāruñca paṭicca maṁsañca paṭicca cammañca paṭicca ākāso parivārito rūpantveva saṅkhaṁ gacchati.In the same way, when a space is enclosed by bones, sinews, flesh, and skin it becomes known as a ‘form’.

27.1Ajjhattikañceva, āvuso, cakkhuṁ aparibhinnaṁ hoti, bāhirā ca rūpā na āpāthaṁ āgacchanti, no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti.Reverends, though the interior eye is intact, so long as exterior sights don’t come into range and there’s no corresponding engagement, there’s no manifestation of the corresponding type of consciousness.2527.2Ajjhattikañceva, āvuso, cakkhuṁ aparibhinnaṁ hoti bāhirā ca rūpā āpāthaṁ āgacchanti, no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti.Though the interior eye is intact and exterior sights come into range, so long as there’s no corresponding engagement, there’s no manifestation of the corresponding type of consciousness.27.3Yato ca kho, āvuso, ajjhattikañceva cakkhuṁ aparibhinnaṁ hoti, bāhirā ca rūpā āpāthaṁ āgacchanti, tajjo ca samannāhāro hoti. Evaṁ tajjassa viññāṇabhāgassa pātubhāvo hoti.But when the interior eye is intact and exterior sights come into range and there is corresponding engagement, there is the manifestation of the corresponding type of consciousness.

28.1Yaṁ tathābhūtassa rūpaṁ taṁ rūpupādānakkhandhe saṅgahaṁ gacchati, yā tathābhūtassa vedanā sā vedanupādānakkhandhe saṅgahaṁ gacchati, yā tathābhūtassa saññā sā saññupādānakkhandhe saṅgahaṁ gacchati, ye tathābhūtassa saṅkhārā te saṅkhārupādānakkhandhe saṅgahaṁ gacchanti, yaṁ tathābhūtassa viññāṇaṁ taṁ viññāṇupādānakkhandhe saṅgahaṁ gacchati.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.26

28.2PTS 1.191So evaṁ pajānāti:They understand:28.3‘evañhi kira imesaṁ pañcannaṁ upādānakkhandhānaṁ saṅgaho sannipāto samavāyo hoti.‘So this is how there comes to be inclusion, gathering together, and assimilation into these five grasping aggregates.28.4Vuttaṁ kho panetaṁ bhagavatā:But the Buddha has said:2728.5“yo paṭiccasamuppādaṁ passati so dhammaṁ passati;“One who sees dependent origination sees the teaching.2828.6yo dhammaṁ passati so paṭiccasamuppādaṁ passatī”ti.One who sees the teaching sees dependent origination.”28.7Paṭiccasamuppannā kho panime yadidaṁ pañcupādānakkhandhā.And these five grasping aggregates are indeed dependently originated.28.8Yo imesu pañcasu upādānakkhandhesu chando ālayo anunayo ajjhosānaṁ so dukkhasamudayo.The desire, clinging, attraction, and attachment for these five grasping aggregates is the origin of suffering.2928.9Yo imesu pañcasu upādānakkhandhesu chandarāgavinayo chandarāgappahānaṁ, so dukkhanirodho’ti.Giving up and getting rid of desire and greed for these five grasping aggregates is the cessation of suffering.’28.10Ettāvatāpi kho, āvuso, bhikkhuno bahukataṁ hoti.At this point, much has been done by that mendicant.

29-30.1Ajjhattikañceva, āvuso, sotaṁ aparibhinnaṁ hoti …pe…Though the ear …31-32.1ghānaṁ aparibhinnaṁ hoti …nose …33-34.1jivhā aparibhinnā hoti …tongue …35-36.1kāyo aparibhinno hoti …body …37.1mano aparibhinno hoti, bāhirā ca dhammā na āpāthaṁ āgacchanti no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti.mind is intact internally, so long as exterior ideas don’t come into range and there’s no corresponding engagement, there’s no manifestation of the corresponding type of consciousness.30

38.1Ajjhattiko ceva, āvuso, mano aparibhinno hoti, bāhirā ca dhammā āpāthaṁ āgacchanti, no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti.Though the mind is intact internally and exterior ideas come into range, so long as there’s no corresponding engagement, there’s no manifestation of the corresponding type of consciousness.38.2Yato ca kho, āvuso, ajjhattiko ceva mano aparibhinno hoti, bāhirā ca dhammā āpāthaṁ āgacchanti, tajjo ca samannāhāro hoti, evaṁ tajjassa viññāṇabhāgassa pātubhāvo hoti.But when the mind is intact internally and exterior ideas come into range and there is corresponding engagement, there is the manifestation of the corresponding type of consciousness.

38.3Yaṁ tathābhūtassa rūpaṁ taṁ rūpupādānakkhandhe saṅgahaṁ gacchati, yā tathābhūtassa vedanā sā vedanupādānakkhandhe saṅgahaṁ gacchati, yā tathābhūtassa saññā sā saññupādānakkhandhe saṅgahaṁ gacchati, ye tathābhūtassa saṅkhārā te saṅkhārupādānakkhandhe saṅgahaṁ gacchanti, yaṁ tathābhūtassa viññāṇaṁ taṁ viññāṇupādānakkhandhe saṅgahaṁ gacchati.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.38.4So evaṁ pajānāti:They understand:38.5‘evañhi kira imesaṁ pañcannaṁ upādānakkhandhānaṁ saṅgaho sannipāto samavāyo hoti.‘So this is how there comes to be inclusion, gathering together, and assimilation into these five grasping aggregates.

38.6Vuttaṁ kho panetaṁ bhagavatā:But the Buddha has also said:38.7“yo paṭiccasamuppādaṁ passati so dhammaṁ passati;“One who sees dependent origination sees the teaching.38.8yo dhammaṁ passati so paṭiccasamuppādaṁ passatī”ti.One who sees the teaching sees dependent origination.”38.9Paṭiccasamuppannā kho panime yadidaṁ pañcupādānakkhandhā.And these five grasping aggregates are indeed dependently originated.38.10Yo imesu pañcasu upādānakkhandhesu chando ālayo anunayo ajjhosānaṁ so dukkhasamudayo.The desire, clinging, attraction, and attachment for these five grasping aggregates is the origin of suffering.38.11Yo imesu pañcasu upādānakkhandhesu chandarāgavinayo chandarāgappahānaṁ so dukkhanirodho’ti.Giving up and getting rid of desire and greed for these five grasping aggregates is the cessation of suffering.’38.12Ettāvatāpi kho, āvuso, bhikkhuno bahukataṁ hotī”ti.At this point, much has been done by that mendicant.”

38.13Idamavoca āyasmā sāriputto.That is what Venerable Sāriputta said.38.14Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti.Satisfied, the mendicants approved what Sāriputta said.

38.15Mahāhatthipadopamasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.

Translator’s notes

  1. This sutta is a masterclass on the methods employed by the Buddha’s greatest student, Sāriputta. He begins with the four noble truths, then proceeds to unpack them systematically, leading to a lengthy analysis of the four elements. But the unpacking takes surprising directions as Sāriputta draws on unexpected layers of the Dhamma to illustrate a familiar teaching in new ways. All the while, he conveys warmth and compassion, illustrating in his manner of teaching the connection that is also the topic of the teaching.

    ↩ mn28:1.3

  2. Sāriputta’s emphasis on the four noble truths is also shown in MN 141, where he is said to focus on teaching new students as far as stream-entry. The current sutta illustrates how he did this, carefully explaining fundamental concepts and showing their real world impacts, while offering pragmatic and reassuring advice. Along the way, he introduces all the major wisdom teachings of Buddhism, demonstrating exactly how they fit into the four noble truths.

    The idea of “inclusion” (saṅgaha) became a fundamental method of the Abhidhamma Piṭaka, especially the Dhātukathā, which systematized the mapping of inclusion or exclusion regarding all phenomena (see too MN 44:11.1).

    ↩ mn28:2.2

  3. The Buddha’s use of mahābhūtā (“principal states”) responds to Yājñavalkya’s core teaching at Bṛhadāraṇyaka Upaniṣad 2.4.12, where the several “states” or “real entities” (bhūtā)—namely the diverse manifestations of creation—arise from and dissolve into the “principal state” (mahābhūta) of the Self, singular and infinite. For the Buddha, the “principal states” are themselves plural, as there is no underlying singular reality. Later Sanskrit literature lists the “five states” (pañcabhūta) as earth, water, fire, air, and space.

    ↩ mn28:4.2

  4. Delving into the four noble truths leads us to the actual topic, the four elements. But in this topic we will find not just matter, but connections that lead us back to the four noble truths.

    ↩ mn28:5.1

  5. Each of these “elements” was a major deity of the Vedas, called by many names in addition to the obvious Pṛthivī, Agni, Āpas, and Vāyu. Nature was a realm of divine powers invoked and hopefully tamed by hymn and ritual. The Buddha treated elements as natural phenomena rather than divinities, but this creates a potential problem. If prayer and sacrifice is no longer effective, are we just victims of the arbitrary threats of an uncaring world? Our modern solution is to subjugate the world of nature, to set ourselves above it and beat it into submission with our technology. For the Buddha, the solution was, rather, to dissolve the difference between self and other: if we are no more than elements, elements are no less than us. While the impermanence of the elements was inescapable, we can master our own responses. Thus we do not live in a world stripped of meaning, but one full of the potential for freedom.

    ↩ mn28:5.2

  6. That is to say, inside oneself or in the world outside oneself.

    ↩ mn28:6.2

  7. “Appropriated” (upādinna) is a technical term referring to matter that has been “taken up” or “grasped” at birth, namely the organic body.

    ↩ mn28:6.4

  8. The phrase “or anything else” (yaṁ vā panaññampi kiñci) indicates that the analysis is meant to be illustrative rather than exhaustive. Early Buddhism makes no claim to list all the different manifestations of the elements.

    ↩ mn28:6.5

  9. The exterior element is not defined here. Rather, the sutta moves by collapsing the distinction between interior and exterior.

    ↩ mn28:6.7

  10. Since what is “in here” and what is “out there” are the same element, how can it be “my” body?

    In this standard reflection on not-self, “this is not mine” counters craving due to a sense of ownership; “I am not this” counters the conceit of identification; and “this is not my self” counters views based on speculation.

    ↩ mn28:6.8

  11. This is in reference to the belief that the earth rests upon water, and if the water is disturbed it shakes the earth (AN 8.70:14.3, DN 16:3.13.3). Thus this is a reference to calamity by earthquake rather than flood. Apparently it was believed that an extreme earthquake could shake apart the whole earth.

    ↩ mn28:7.1

  12. Read mahallikā as “old” rather than “large”.

    Note that “impermanence” in the suttas is not reduced to “momentariness”. It applies equally to the largest and smallest scales, as well as the living scale of the human life.

    ↩ mn28:7.3

  13. The key to this difficult sentence is recognizing that atha kho here is adversative (compare DN 23:8.1: “Even though Master Kassapa says this, nonetheless I think that”, kiñcāpi bhavaṁ kassapo evamāha, atha kho evaṁ me ettha hoti).

    Notevettha hoti resolves as follows: not(i) is the negative, which is distributed across the three terms, I, mine, I am; ev(a) conveys exclusivity; ettha with hoti and the genitive means “think about that” (eg. MN 38:18.4).

    “Ephemeral” is mattaṭṭhaka, “standing” ((ṭ)ṭha) for “a while” (matta).

    ↩ mn28:7.4

  14. The motif of mendicants being attacked is found occasionally in the suttas, but more commonly in texts of the Jains, who went naked and did not bathe.

    ↩ mn28:8.1

  15. Sāriputta brings in a reflection on conditionality, not as a philosophy, but as a skillful method of defusing reactive emotions.

    ↩ mn28:8.2

  16. With the previously-mentioned form, now all five aggregates are included.

    ↩ mn28:8.6

  17. Here the elements serve for calming the mind (samatha) as earlier they served for insight (vipassanā)

    Ārammaṇa does not mean “object”, an Abhidhamma concept foreign to the suttas: existence is relational, not objective. Rather, it is a “support” upon which the mind relies. The “support” itself is impermanent and conditioned, but it serves to achieve the purpose.

    The phrase pakkhandati pasīdati santiṭṭhati adhimuccati is stock, so pakkhandati does not mean to “enter into” but rather to be “secure”.

    ↩ mn28:8.7

  18. Sāriputta is quoting from MN 21:21.1.

    ↩ mn28:9.5

  19. Again the teaching is pragmatic rather than theoretical, as Sāriputta is reassuring young students. It often happens in the course of practice that even when doing what is said to be the right thing, the results are not what you hoped.

    ↩ mn28:10.1

  20. This alludes to the idea that a newlywed bride moving in to her husband’s home would be on her best behavior.

    ↩ mn28:10.5

  21. Sāriputta offers positive reinforcement. Even an apparently small instance of overcoming anger is a significant step in mental training.

    ↩ mn28:10.9

  22. Flood was and remains an ever-present threat in the Indo-Gangetic Plain.

    I am writing this note in eastern Australia in 2023, where, due to the impermanence of the elements driven by human greed, we have just endured multiple devastating floods and now face summers of fire.

    ↩ mn28:12.2

  23. The “winds” (vātā) include both literal gas and movements of energy.

    The study of such winds was a major theme of the early Upaniṣads. The very first sentence of the Bṛhadāraṇyaka Upaniṣad says that, for the sacrificial horse, the wind (vātā) is the breath (or vital force, prāṇa), a concept it goes on to mention no fewer than 160 times.

    ↩ mn28:21.5

  24. Sāriputta extends the teaching in a new way by including the space element. But this is not arbitrarily added to the previous discussion. Rather, he begins by defining space as that which is physically delimited by the other elements. Thus space is considered as a kind of “derived form” (upādāyarūpa). This point was contested by some later schools of Buddhism, who believed that space was unconditioned.

    ↩ mn28:26.1

  25. This expands the normal explanation of sense experience, found for example at MN 148:7.3.

    ↩ mn28:27.1

  26. Sāriputta shows the connection between the six senses and the five aggregates.

    ↩ mn28:28.1

  27. This statement is not found in the Pali canon. See, however, SN 22.87:3.2, “one who sees the teaching sees me.”

    ↩ mn28:28.4

  28. Bringing in dependent origination, Sāriputta integrates in a single discourse all the major wisdom frameworks: the truths, aggregates, senses, elements, and dependent origination. This is especially useful for students, as they would have heard these individual teachings many times, but might be unclear how they are connected.

    ↩ mn28:28.5

  29. He brings the teaching back around to the four noble truths.

    ↩ mn28:28.8

  30. The “mind” (mano, Sanskrit manas) here is presumably what is elsewhere called the “mind element” (manodhātu, eg. MN 155:4.8), since both are connected with “ideas” (dhammā) and “mind consciousness” (manoviññāṇa). The exact nature of mano here is not specified in early texts. Judging from this sutta, it parallels the physical basis for the other five kinds of consciousness (already in Bṛhadāraṇyaka Upaniṣad 6.1.8: “seeing through the eye, hearing through the ear, knowing through the mind”), in which case it might be the physical basis for consciousness. The suttas do not specify what this is; tradition calls it the hadayavatthu, the “heart basis”, while today we would recognize it as the brain. Compare Aitareya Upaniṣad, which says that the mind (manas) creates the heart, which in turn creates the moon (1.1.4); when man was formed, the moon, having become manas, entered the heart (1.2.4); mind and heart are then said to be the same (3.2). As with the other senses, the mind remains inert until actuated by the Self. Leaving aside the metaphysics, the conception of manas as the underlying potential for consciousness is similar, regardless of whether this was a physical organ, or a process of ongoing consciousness awaiting stimulation per the commentary (bhavaṅgacitta). The Abhidhamma Vibhaṅga alludes to this passage when it says that the mind element arises either following sense stimulus, or else at the “initial engagement with all mental phenomena” (Vb 3:48.6).

    ↩ mn28:37.1