Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.that on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Tatra kho āyasmā sāriputto bhikkhū āmantesi:There Ven. Sāriputta addressed the monks, “āvuso bhikkhave”ti.“Friend monks!”

“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ.“Yes, friend,” the monks responded to him. Āyasmā sāriputto etadavoca:Ven. Sāriputta said,

“Seyyathāpi, āvuso, yāni kānici jaṅgalānaṁ pāṇānaṁ padajātāni sabbāni tāni hatthipade samodhānaṁ gacchanti, hatthipadaṁ tesaṁ aggamakkhāyati yadidaṁ mahantattena;“Friends, just as the footprints of all legged animals are encompassed by the footprint of the elephant, and the elephant’s footprint is reckoned the foremost among them in terms of size; evameva 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. Katamesu catūsu?In which four? Dukkhe ariyasacce, dukkhasamudaye ariyasacce, dukkhanirodhe ariyasacce, dukkhanirodhagāminiyā paṭipadāya ariyasacce.In the noble truth of stress, in the noble truth of the origination of stress, in the noble truth of the cessation of stress, and in the noble truth of the path of practice leading to the cessation of stress.

Katamañcāvuso, dukkhaṁ ariyasaccaṁ?“And what is the noble truth of stress? Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, yampicchaṁ na labhati tampi dukkhaṁ; saṅkhittena, pañcupādānakkhandhā dukkhā.Birth is stressful, aging is stressful, death is stressful; sorrow, lamentation, pain, distress, & despair are stressful; not getting what is wanted is stressful. In short, the five clinging-aggregates are stressful. Katame cāvuso, pañcupādānakkhandhā?And which are the five clinging-aggregates? Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.The form clinging-aggregate, the feeling clinging-aggregate, the perception clinging-aggregate, the fabrication clinging-aggregate, and the consciousness clinging-aggregate.

Katamo cāvuso, rūpupādānakkhandho?“And what is the form clinging-aggregate? Cattāri ca mahābhūtāni, catunnañca mahābhūtānaṁ upādāya rūpaṁ.The four great existents and the form derived from them.

Katamā cāvuso, cattāro mahābhūtā?And what are the four great elements? Pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu.The earth property, the liquid property, the fire property, & the wind property.

Katamā cāvuso, pathavīdhātu?[The Earth Property] “And what is the earth property? Pathavīdhātu siyā ajjhattikā, siyā bāhirā.The earth property may be either internal or external. Katamā cāvuso, ajjhattikā pathavīdhātu?What is the internal earth property? Yaṁ ajjhattaṁ paccattaṁ kakkhaḷaṁ kharigataṁ upādinnaṁ, seyyathidaṁ—Whatever internal, within oneself, is hard, solid, & sustained (by craving): kesā lomā nakhā dantā taco maṁsaṁ nhāru aṭṭhi aṭṭhimiñjaṁ vakkaṁ hadayaṁ yakanaṁ kilomakaṁ pihakaṁ papphāsaṁ antaṁ antaguṇaṁ udariyaṁ karīsaṁ, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ kakkhaḷaṁ kharigataṁ upādinnaṁ.head hairs, body hairs, nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, large intestines, small intestines, contents of the stomach, feces, or whatever else internal, within oneself, is hard, solid, & sustained: Ayaṁ vuccatāvuso, ajjhattikā pathavīdhātu.This is called the internal earth property. Yā ceva kho pana ajjhattikā pathavīdhātu, yā ca bāhirā pathavīdhātu, pathavīdhāturevesā.Now both the internal earth property and the external earth property are simply earth property. ‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.And that should be seen as it has come to be with right discernment: ‘This is not mine, this is not what I am, this is not my self.’ Evametaṁ yathābhūtaṁ sammappaññāya disvā pathavīdhātuyā nibbindati, pathavīdhātuyā cittaṁ virājeti.When one sees it thus as it has come to be with right discernment, one becomes disenchanted with the earth property and makes the mind dispassionate toward the earth property.

Hoti kho so, āvuso, samayo yaṁ bāhirā āpodhātu pakuppati.
bāhirā āpodhātu pakuppati → pathavīdhātu pakuppati (mr)“Now there comes a time, friends, when the external liquid property is provoked, Antarahitā tasmiṁ samaye bāhirā pathavīdhātu hoti.and at that time the external earth property vanishes. Tassā hi nāma, āvuso, bāhirāya pathavīdhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati.So when even in the external earth property—so vast—inconstancy will be discerned, destructibility will be discerned, a tendency to decay will be discerned, changeability will be discerned, Kiṁ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā? Atha khvāssa notevettha hoti.then what of this short-lasting body, sustained by clinging, is ‘I’ or ‘mine’ or ‘what I am’? It has here only a ‘no.’

Tañce, āvuso, bhikkhuṁ pare akkosanti paribhāsanti rosenti vihesenti, so evaṁ pajānāti:“Now if other people insult, malign, exasperate, & harass a monk (who has discerned this), he discerns that ‘uppannā kho me ayaṁ sotasamphassajā dukkhavedanā.’A painful feeling, born of ear-contact, has arisen within me. Sā ca kho paṭicca, no apaṭicca.And that is dependent, not independent. Kiṁ paṭicca?Dependent on what? Phassaṁ paṭicca’.Dependent on contact.’ So phasso aniccoti passati, vedanā aniccāti passati, saññā aniccāti passati, saṅkhārā aniccāti passati, viññāṇaṁ aniccanti passati.
So → sopi kho (sya-all); sopi (mr)And he sees that contact is inconstant, feeling is inconstant, perception is inconstant, consciousness is inconstant. Tassa dhātārammaṇameva cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.His mind, with the (earth) property as its object/support, leaps up, grows confident, steadfast, & released.

Tañce, āvuso, bhikkhuṁ pare aniṭṭhehi akantehi amanāpehi samudācaranti—“And if other people attack the monk in ways that are undesirable, displeasing, & disagreeable— pāṇisamphassenapi leḍḍusamphassenapi daṇḍasamphassenapi satthasamphassenapi.through contact with fists, contact with stones, contact with sticks, or contact with knives— So evaṁ pajānāti:the monk discerns that ‘tathābhūto kho ayaṁ kāyo yathābhūtasmiṁ kāye pāṇisamphassāpi kamanti, leḍḍusamphassāpi kamanti, daṇḍasamphassāpi kamanti, satthasamphassāpi kamanti.‘This body is of such a nature that contacts with fists come, contacts with stones come, contacts with sticks come, & contacts with knives come. Vuttaṁ kho panetaṁ bhagavatā kakacūpamovāde:Now the Blessed One has said, in his exhortation of the simile of the saw [MN 21],

“ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṁ, tatrāpi yo mano padūseyya na me so tena sāsanakaro”ti.“Monks, even if bandits were to carve you up savagely into pieces with a two-handled saw, with a two-handled saw, he among you who let his heart get angered even at that would not be doing my bidding.” Āraddhaṁ kho pana me vīriyaṁ bhavissati asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ.So my persistence will be aroused & untiring, my mindfulness established & unconfused, my body calm & unaroused, my mind centered & unified. Kāmaṁ dāni imasmiṁ kāye pāṇisamphassāpi kamantu, leḍḍusamphassāpi kamantu, daṇḍasamphassāpi kamantu, satthasamphassāpi kamantu, karīyati hidaṁ buddhānaṁ sāsanan’ti.And now let contact with fists come to this body, let contact with stones, with sticks, with knives come to this body, for this is how the Buddha’s bidding is done.’

Tassa ce, āvuso, bhikkhuno evaṁ buddhaṁ anussarato evaṁ dhammaṁ anussarato evaṁ saṅghaṁ anussarato upekkhā kusalanissitā na saṇṭhāti.“And if, in the monk recollecting the Buddha, Dhamma, & Saṅgha in this way, equanimity based on what is skillful is not established, he feels apprehensive at that So tena saṁvijjati saṁvegaṁ āpajjati:and gives rise to a sense of urgency: ‘alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ,‘It is a loss for me, not a gain; ill-gotten for me, not well-gotten, yassa me evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato, upekkhā kusalanissitā na saṇṭhātī’ti.that when I recollect the Buddha, Dhamma, & Saṅgha in this way, equanimity based on what is skillful is not established within me.’ Seyyathāpi, āvuso, suṇisā sasuraṁ disvā saṁvijjati saṁvegaṁ āpajjati;Just as when a daughter-in-law, on seeing her father-in-law, feels apprehensive and gives rise to a sense of urgency (to please him), evameva kho, āvuso, tassa ce bhikkhuno evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato, upekkhā kusalanissitā na saṇṭhāti, so tena saṁvijjati saṁvegaṁ āpajjati:in the same way, if, in the monk recollecting the Buddha, Dhamma, & Saṅgha in this way, equanimity based on what is skillful is not established, he feels apprehensive at that and gives rise to a sense of urgency: ‘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.‘It is a loss for me, not a gain; ill-gotten for me, not well-gotten, that when I recollect the Buddha, Dhamma, & Saṅgha in this way, equanimity based on what is skillful is not established within me.’ Tassa ce, āvuso, bhikkhuno evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato upekkhā kusalanissitā saṇṭhāti, so tena attamano hoti.“But if, in the monk recollecting the Buddha, Dhamma, & Saṅgha in this way, equanimity based on what is skillful is established, then he is gratified at that. Ettāvatāpi kho, āvuso, bhikkhuno bahukataṁ hoti.And even to this extent, friends, the monk has accomplished a great deal.

Katamā cāvuso, āpodhātu?[The Liquid Property] “And what is the liquid property? Āpodhātu siyā ajjhattikā, siyā bāhirā.The liquid property may be either internal or external. Katamā cāvuso, ajjhattikā āpodhātu?What is the internal liquid property? Yaṁ ajjhattaṁ paccattaṁ āpo āpogataṁ upādinnaṁ, seyyathidaṁ—Whatever internal, within oneself, is liquid, watery, & sustained: pittaṁ semhaṁ pubbo lohitaṁ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṁ, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ āpo āpogataṁ upādinnaṁ—bile, phlegm, pus, blood, sweat, fat, tears, skin-oil, saliva, mucus, fluid in the joints, urine, or whatever else internal, within oneself, is liquid, watery, & sustained: ayaṁ vuccatāvuso, ajjhattikā āpodhātu.This is called the internal liquid property. Yā ceva kho pana ajjhattikā āpodhātu yā ca bāhirā āpodhātu, āpodhāturevesā.Now both the internal liquid property and the external liquid property are simply liquid property. ‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.And that should be seen as it has come to be with right discernment: ‘This is not mine, this is not what I am, this is not my self.’ Evametaṁ yathābhūtaṁ sammappaññāya disvā āpodhātuyā nibbindati, āpodhātuyā cittaṁ virājeti.When one sees it thus as it has come to be with right discernment, one becomes disenchanted with the liquid property and makes the mind dispassionate toward the liquid property.

Hoti kho so, āvuso, samayo yaṁ bāhirā āpodhātu pakuppati.“Now there comes a time, friends, when the external liquid property is provoked Sā gāmampi vahati, nigamampi vahati, nagarampi vahati, janapadampi vahati, janapadapadesampi vahati.and washes away village, town, city, district, & country. Hoti kho so, āvuso, samayo yaṁ mahāsamudde yojanasatikānipi udakāni ogacchanti, dviyojanasatikānipi udakāni ogacchanti, tiyojanasatikānipi udakāni ogacchanti, catuyojanasatikānipi udakāni ogacchanti, pañcayojanasatikānipi udakāni ogacchanti, chayojanasatikānipi udakāni ogacchanti, sattayojanasatikānipi udakāni ogacchanti.There comes a time when the water in the great ocean drops down one hundred leagues, two hundred… three hundred… four hundred… five hundred… six hundred… seven hundred leagues. Hoti kho so, āvuso, samayo yaṁ mahāsamudde sattatālampi udakaṁ saṇṭhāti, chattālampi udakaṁ saṇṭhāti, pañcatālampi udakaṁ saṇṭhāti, catuttālampi udakaṁ saṇṭhāti, titālampi udakaṁ saṇṭhāti, dvitālampi udakaṁ saṇṭhāti, tālamattampi udakaṁ saṇṭhāti.
tālamattampi → tālampi (bj)There comes a time when the water in the great ocean stands seven palm-trees deep, six… five… four… three… two palm-trees deep, one palm-tree deep. Hoti kho so, āvuso, samayo yaṁ mahāsamudde sattaporisampi udakaṁ saṇṭhāti, chapporisampi udakaṁ saṇṭhāti, pañcaporisampi udakaṁ saṇṭhāti, catupporisampi udakaṁ saṇṭhāti, tiporisampi udakaṁ saṇṭhāti, dviporisampi udakaṁ saṇṭhāti, porisamattampi udakaṁ saṇṭhāti.
porisamattampi → porisampi (bj)There comes a time when the water in the great ocean stands seven fathoms deep, six… five… four… three… two fathoms deep, one fathom deep. Hoti kho so, āvuso, samayo yaṁ mahāsamudde aḍḍhaporisampi udakaṁ saṇṭhāti, kaṭimattampi udakaṁ saṇṭhāti, jāṇukamattampi udakaṁ saṇṭhāti, gopphakamattampi udakaṁ saṇṭhāti.There comes a time when the water in the great ocean stands half a fathom deep, hip-deep, knee-deep, ankle deep. Hoti kho so, āvuso, samayo, yaṁ mahāsamudde aṅgulipabbatemanamattampi udakaṁ na hoti.There comes a time when the water in the great ocean is not even the depth of the first joint of a finger. Tassā hi nāma, āvuso, bāhirāya āpodhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati.“So when even in the external liquid property—so vast—inconstancy will be discerned, destructibility will be discerned, a tendency to decay will be discerned, changeability will be discerned, Kiṁ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā? Atha khvāssa notevettha hoti …pe…then what of this short-lasting body, sustained by clinging, is ‘I’ or ‘mine’ or ‘what I am’? It has here only a ‘no.’ “Now if other people insult, malign, exasperate, & harass a monk (who has discerned this), he discerns that ’A painful feeling, born of ear-contact, has arisen within me. And that is dependent, not independent. Dependent on what? Dependent on contact.’ And he sees that contact is inconstant, feeling is inconstant, perception is inconstant, consciousness is inconstant. His mind, with the (liquid) property as its object/support, leaps up, grows confident, steadfast, & released. “And if other people attack the monk in ways that are undesirable, displeasing, & disagreeable—through contact with fists, contact with stones, contact with sticks, or contact with knives—the monk discerns that ‘This body is of such a nature that contacts with fists come, contacts with stones come, contacts with sticks come, & contacts with knives come. Now the Blessed One has said, in his exhortation of the simile of the saw, “Monks, even if bandits were to carve you up savagely into pieces with a two-handled saw, with a two-handled saw, he among you who let his heart get angered even at that would not be doing my bidding.” So my persistence will be aroused & untiring, my mindfulness established & unconfused, my body calm & unaroused, my mind centered & unified. And now let contact with fists come to this body, let contact with stones, with sticks, with knives come to this body, for this is how the Buddha’s bidding is done.’ “And if, in the monk recollecting the Buddha, Dhamma, & Saṅgha in this way, equanimity based on what is skillful is not established, he feels apprehensive at that and gives rise to a sense of urgency: ‘It is a loss for me, not a gain; ill-gotten for me, not well-gotten, that when I recollect the Buddha, Dhamma, & Saṅgha in this way, equanimity based on what is skillful is not established within me.’ Just as when a daughter-in-law, on seeing her father-in-law, feels apprehensive and gives rise to a sense of urgency (to please him), in the same way, if, in the monk recollecting the Buddha, Dhamma, & Saṅgha in this way, equanimity based on what is skillful is not established, he feels apprehensive at that and gives rise to a sense of urgency: ‘It is a loss for me, not a gain; ill-gotten for me, not well-gotten, that when I recollect the Buddha, Dhamma, & Saṅgha in this way, equanimity based on what is skillful is not established within me.’ tassa ce, āvuso, bhikkhuno evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato upekkhā kusalanissitā saṇṭhāti. So tena attamano hoti.“But if, in the monk recollecting the Buddha, Dhamma, & Saṅgha in this way, equanimity based on what is skillful is established, then he is gratified at that. Ettāvatāpi kho, āvuso, bhikkhuno bahukataṁ hoti.And even to this extent, friends, the monk has accomplished a great deal.

Katamā cāvuso, tejodhātu?[The Fire Property] “And what is the fire property? Tejodhātu siyā ajjhattikā, siyā bāhirā.The fire property may be either internal or external. Katamā cāvuso, ajjhattikā tejodhātu?What is the internal fire property? Yaṁ ajjhattaṁ paccattaṁ tejo tejogataṁ upādinnaṁ, seyyathidaṁ—Whatever internal, within oneself, is fire, fiery, & sustained: yena ca santappati, yena ca jīrīyati, yena ca pariḍayhati, yena ca asitapītakhāyitasāyitaṁ sammā pariṇāmaṁ gacchati, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ tejo tejogataṁ upādinnaṁ—that by which (the body) is warmed, aged, & consumed with fever; and that by which what is eaten, drunk, chewed, & savored gets properly digested, or whatever else internal, within oneself, is fire, fiery, & sustained: ayaṁ vuccatāvuso, ajjhattikā tejodhātu.This is called the internal fire property. Yā ceva kho pana ajjhattikā tejodhātu yā ca bāhirā tejodhātu, tejodhāturevesā.Now both the internal fire property and the external fire property are simply fire property. ‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.And that should be seen as it has come to be with right discernment: ‘This is not mine, this is not what I am, this is not my self.’ Evametaṁ yathābhūtaṁ sammappaññāya disvā tejodhātuyā nibbindati, tejodhātuyā cittaṁ virājeti.When one sees it thus as it has come to be with right discernment, one becomes disenchanted with the fire property and makes the mind dispassionate toward the fire property.

Hoti kho so, āvuso, samayo yaṁ bāhirā tejodhātu pakuppati.“Now there comes a time, friends, when the external fire property is provoked Sā gāmampi dahati, nigamampi dahati, nagarampi dahati, janapadampi dahati, janapadapadesampi dahati.and consumes village, town, city, district, & country; Sā haritantaṁ vā panthantaṁ vā selantaṁ vā udakantaṁ vā ramaṇīyaṁ vā bhūmibhāgaṁ āgamma anāhārā nibbāyati.and then, coming to the edge of a green district, the edge of a road, the edge of a rocky district, to the water’s edge, or to a lush, well-watered area, goes out from lack of sustenance. Hoti kho so, āvuso, samayo yaṁ kukkuṭapattenapi nhārudaddulenapi aggiṁ gavesanti.There comes a time when people try to make fire using a wing-bone & tendon parings. Tassā hi nāma, āvuso, bāhirāya tejodhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati.“So when even in the external fire property—so vast—inconstancy will be discerned, destructibility will be discerned, a tendency to decay will be discerned, changeability will be discerned, Kiṁ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā?then what of this short-lasting body, sustained by clinging, is ‘I’ or ‘mine’ or ‘what 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.It has here only a ‘no.’ “Now if other people insult, malign, exasperate, & harass a monk (who has discerned this), he discerns that ’A painful feeling, born of ear-contact, has arisen within me. And that is dependent, not independent. Dependent on what? Dependent on contact.’ And he sees that contact is inconstant, feeling is inconstant, perception is inconstant, consciousness is inconstant. His mind, with the (fire) property as its object/support, leaps up, grows confident, steadfast, & released. “And if other people attack the monk in ways that are undesirable, displeasing, & disagreeable—through contact with fists, contact with stones, contact with sticks, or contact with knives—the monk discerns that ‘This body is of such a nature that contacts with fists come, contacts with stones come, contacts with sticks come, & contacts with knives come. Now the Blessed One has said, in his exhortation of the simile of the saw, “Monks, even if bandits were to carve you up savagely into pieces with a two-handled saw, with a two-handled saw, he among you who let his heart get angered even at that would not be doing my bidding.” So my persistence will be aroused & untiring, my mindfulness established & unconfused, my body calm & unaroused, my mind centered & unified. And now let contact with fists come to this body, let contact with stones, with sticks, with knives come to this body, for this is how the Buddha’s bidding is done.’ “And if, in the monk recollecting the Buddha, Dhamma, & Saṅgha in this way, equanimity based on what is skillful is not established, he feels apprehensive at that and gives rise to a sense of urgency: ‘It is a loss for me, not a gain; ill-gotten for me, not well-gotten, that when I recollect the Buddha, Dhamma, & Saṅgha in this way, equanimity based on what is skillful is not established within me.’ Just as when a daughter-in-law, on seeing her father-in-law, feels apprehensive and gives rise to a sense of urgency (to please him), in the same way, if, in the monk recollecting the Buddha, Dhamma, & Saṅgha in this way, equanimity based on what is skillful is not established, he feels apprehensive at that and gives rise to a sense of urgency: ‘It is a loss for me, not a gain; ill-gotten for me, not well-gotten, that when I recollect the Buddha, Dhamma, & Saṅgha in this way, equanimity based on what is skillful is not established within me.’ “But if, in the monk recollecting the Buddha, Dhamma, & Saṅgha in this way, equanimity based on what is skillful is established, then he is gratified at that. Ettāvatāpi kho, āvuso, bhikkhuno bahukataṁ hoti.And even to this extent, friends, the monk has accomplished a great deal.

Katamā cāvuso, vāyodhātu?[The Wind Property] “And what is the wind property? Vāyodhātu siyā ajjhattikā, siyā bāhirā.The wind property may be either internal or external. Katamā cāvuso, ajjhattikā vāyodhātu?What is the internal wind property? Yaṁ ajjhattaṁ paccattaṁ vāyo vāyogataṁ upādinnaṁ, seyyathidaṁ—Whatever internal, within oneself, is wind, windy, & sustained: uddhaṅgamā vātā, adhogamā vātā, kucchisayā vātā, koṭṭhāsayā vātā, aṅgamaṅgānusārino vātā, assāso passāso iti, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ vāyo vāyogataṁ upādinnaṁ—
koṭṭhāsayā → koṭṭhasayā (bj, sya-all, pts1ed)up-going winds, down-going winds, winds in the stomach, winds in the intestines, winds that course through the body, in-&-out breathing, or whatever else internal, within oneself, is wind, windy, & sustained: ayaṁ vuccatāvuso, ajjhattikā vāyodhātu.This is called the internal wind property. Yā ceva kho pana ajjhattikā vāyodhātu, yā ca bāhirā vāyodhātu, vāyodhāturevesā.Now both the internal wind property and the external wind property are simply wind property. ‘Taṁ netaṁ mama nesohamasmi na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.And that should be seen as it has come to be with right discernment: ‘This is not mine, this is not what I am, this is not my self.’ Evametaṁ yathābhūtaṁ sammappaññāya disvā vāyodhātuyā nibbindati vāyodhātuyā cittaṁ virājeti.When one sees it thus as it has come to be with right discernment, one becomes disenchanted with the wind property and makes the mind dispassionate toward the wind property.

Hoti kho so, āvuso, samayo yaṁ bāhirā vāyodhātu pakuppati.“Now there comes a time, friends, when the external wind property is provoked Sā gāmampi vahati, nigamampi vahati, nagarampi vahati, janapadampi vahati, janapadapadesampi vahati.and blows away village, town, city, district, & country. Hoti kho so, āvuso, samayo yaṁ gimhānaṁ pacchime māse tālavaṇṭenapi vidhūpanenapi vātaṁ pariyesanti, ossavanepi tiṇāni na icchanti.There comes a time when, in the last month of the hot season, people try to start a breeze with a fan or bellows, and even the grass at the fringe of a thatch roof doesn’t stir. Tassā hi nāma, āvuso, bāhirāya vāyodhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati.“So when even in the external wind property—so vast—inconstancy will be discerned, destructibility will be discerned, a tendency to decay will be discerned, changeability will be discerned, Kiṁ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā? Atha khvāssa notevettha hoti.then what of this short-lasting body, sustained by clinging, is ‘I’ or ‘mine’ or ‘what I am’? It has here only a ‘no.’

Tañce, āvuso, bhikkhuṁ pare akkosanti paribhāsanti rosenti vihesenti.“Now if other people insult, malign, exasperate, & harass a monk (who has discerned this), So evaṁ pajānāti, uppannā kho me ayaṁ sotasamphassajā dukkhā vedanā.he discerns that ’A painful feeling, born of ear-contact, has arisen within me. Sā ca kho paṭicca, no apaṭicca.And that is dependent, not independent. Kiṁ paṭicca?Dependent on what? Phassaṁ paṭicca.Dependent on contact.’ Sopi phasso aniccoti passati, vedanā aniccāti passati, saññā aniccāti passati, saṅkhārā aniccāti passati, viññāṇaṁ aniccanti passati.And he sees that contact is inconstant, feeling is inconstant, perception is inconstant, consciousness is inconstant. Tassa dhātārammaṇameva cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.His mind, with the (wind) property as its object/support, leaps up, grows confident, steadfast, & released.

Tañce, āvuso, bhikkhuṁ pare aniṭṭhehi akantehi amanāpehi samudācaranti, pāṇisamphassenapi leḍḍusamphassenapi daṇḍasamphassenapi satthasamphassenapi.“And if other people attack the monk in ways that are undesirable, displeasing, & disagreeable—through contact with fists, contact with stones, contact with sticks, or contact with knives— So evaṁ pajānāti ‘tathābhūto kho ayaṁ kāyo yathābhūtasmiṁ kāye pāṇisamphassāpi kamanti, leḍḍusamphassāpi kamanti, daṇḍasamphassāpi kamanti, satthasamphassāpi kamanti.the monk discerns that ‘This body is of such a nature that contacts with fists come, contacts with stones come, contacts with sticks come, & contacts with knives come. Vuttaṁ kho panetaṁ bhagavatā kakacūpamovāde “ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṁ. Tatrāpi yo mano padūseyya, na me so tena sāsanakaro”ti.Now the Blessed One has said, in his exhortation of the simile of the saw, “Monks, even if bandits were to carve you up savagely into pieces with a two-handled saw, with a two-handled saw, he among you who let his heart get angered even at that would not be doing my bidding.” Āraddhaṁ kho pana me vīriyaṁ bhavissati asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ.So my persistence will be aroused & untiring, my mindfulness established & unconfused, my body calm & unaroused, my mind centered & unified. Kāmaṁ dāni imasmiṁ kāye pāṇisamphassāpi kamantu, leḍḍusamphassāpi kamantu, daṇḍasamphassāpi kamantu, satthasamphassāpi kamantu. Karīyati hidaṁ buddhānaṁ sāsanan’ti.And now let contact with fists come to this body, let contact with stones, with sticks, with knives come to this body, for this is how the Buddha’s bidding is done.’

Tassa ce, āvuso, bhikkhuno evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato upekkhā kusalanissitā na saṇṭhāti.“And if, in the monk recollecting the Buddha, Dhamma, & Saṅgha in this way, equanimity based on what is skillful is not established, he feels apprehensive at that So tena saṁvijjati saṁvegaṁ āpajjati:and gives rise to a sense of urgency: ‘alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ.‘It is a loss for me, not a gain; ill-gotten for me, not well-gotten, Yassa me evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato upekkhā kusalanissitā na saṇṭhātī’ti.that when I recollect the Buddha, Dhamma, & Saṅgha in this way, equanimity based on what is skillful is not established within me.’ Seyyathāpi, āvuso, suṇisā sasuraṁ disvā saṁvijjati saṁvegaṁ āpajjati;Just as when a daughter-in-law, on seeing her father-in-law, feels apprehensive and gives rise to a sense of urgency (to please him), evameva kho, āvuso, tassa ce bhikkhuno evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato, upekkhā kusalanissitā na saṇṭhāti.in the same way, if, in the monk recollecting the Buddha, Dhamma, & Saṅgha in this way, equanimity based on what is skillful is not established, he feels apprehensive at that So tena saṁvijjati saṁvegaṁ āpajjati:and gives rise to a sense of urgency: ‘alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ.‘It is a loss for me, not a gain; ill-gotten for me, not well-gotten, Yassa me evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato, upekkhā kusalanissitā na saṇṭhātī’ti.that when I recollect the Buddha, Dhamma, & Saṅgha in this way, equanimity based on what is skillful is not established within me.’ Tassa ce, āvuso, bhikkhuno evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato, upekkhā kusalanissitā saṇṭhāti, so tena attamano hoti.“But if, in the monk recollecting the Buddha, Dhamma, & Saṅgha in this way, equanimity based on what is skillful is established, then he is gratified at that. Ettāvatāpi kho, āvuso, bhikkhuno bahukataṁ hoti.And even to this extent, friends, the monk has accomplished a great deal.

Seyyathāpi, āvuso, kaṭṭhañca paṭicca valliñca paṭicca tiṇañca paṭicca mattikañca paṭicca ākāso parivārito agārantveva saṅkhaṁ gacchati;[Dependent Co-arising] “Friends, just as when—in dependence on timber, vines, grass, & clay—space is enclosed and is gathered under the term ‘house,’ evameva kho, āvuso, aṭṭhiñca paṭicca nhāruñca paṭicca maṁsañca paṭicca cammañca paṭicca ākāso parivārito rūpantveva saṅkhaṁ gacchati.in the same way, when space is enclosed in dependence on bones, tendons, muscle, & skin, it is gathered under the term, ‘form.’

Ajjhattikañceva, āvuso, cakkhuṁ aparibhinnaṁ hoti, bāhirā ca rūpā na āpāthaṁ āgacchanti, no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti.“Now if internally the eye is intact but externally forms do not come into range, nor is there a corresponding engagement, then there is no appearing of the corresponding type of consciousness. Ajjhattikañceva, āvuso, cakkhuṁ aparibhinnaṁ hoti bāhirā ca rūpā āpāthaṁ āgacchanti, no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti.If internally the eye is intact and externally forms come into range, but there is no corresponding engagement, then there is no appearing of the corresponding type of consciousness. Yato ca kho, āvuso, ajjhattikañceva cakkhuṁ aparibhinnaṁ hoti, bāhirā ca rūpā āpāthaṁ āgacchanti, tajjo ca samannāhāro hoti. Evaṁ tajjassa viññāṇabhāgassa pātubhāvo hoti.But when internally the eye is intact and externally forms come into range, and there is a corresponding engagement, then there is the appearing of the corresponding type of consciousness.

Yaṁ tathābhūtassa rūpaṁ taṁ rūpupādānakkhandhe saṅgahaṁ gacchati, yā tathābhūtassa vedanā sā vedanupādānakkhandhe saṅgahaṁ gacchati, yā tathābhūtassa saññā sā saññupādānakkhandhe saṅgahaṁ gacchati, ye tathābhūtassa saṅkhārā te saṅkhārupādānakkhandhe saṅgahaṁ gacchanti, yaṁ tathābhūtassa viññāṇaṁ taṁ viññāṇupādānakkhandhe saṅgahaṁ gacchati.“The form of what has thus come into being is gathered under the form clinging-aggregate. The feeling of what has thus come into being is gathered under the feeling clinging-aggregate. The perception of what has thus come into being is gathered under the perception clinging-aggregate. The fabrications of what has thus come into being are gathered under the fabrication clinging-aggregate. The consciousness of what has thus come into being is gathered under the consciousness clinging-aggregate.

So evaṁ pajānāti:One discerns, ‘evañhi kira imesaṁ pañcannaṁ upādānakkhandhānaṁ saṅgaho sannipāto samavāyo hoti.‘This, it seems, is how there is the gathering, meeting, & convergence of these five clinging-aggregates. Vuttaṁ kho panetaṁ bhagavatā:Now, the Blessed One has said, “yo paṭiccasamuppādaṁ passati so dhammaṁ passati;“Whoever sees dependent co-arising sees the Dhamma; yo dhammaṁ passati so paṭiccasamuppādaṁ passatī”ti.whoever sees the Dhamma sees dependent co-arising.” Paṭiccasamuppannā kho panime yadidaṁ pañcupādānakkhandhā.And these things—the five clinging-aggregates—are dependently co-arisen. Yo imesu pañcasu upādānakkhandhesu chando ālayo anunayo ajjhosānaṁ so dukkhasamudayo.Any desire, embracing, grasping, & holding-on to these five clinging-aggregates is the origination of stress. Yo imesu pañcasu upādānakkhandhesu chandarāgavinayo chandarāgappahānaṁ, so dukkhanirodho’ti.Any subduing of desire & passion, any abandoning of desire & passion for these five clinging-aggregates is the cessation of stress.’ Ettāvatāpi kho, āvuso, bhikkhuno bahukataṁ hoti.And even to this extent, friends, the monk has accomplished a great deal.

Ajjhattikañceva, āvuso, sotaṁ aparibhinnaṁ hoti …pe…“Now if internally the ear is intact.… ghānaṁ aparibhinnaṁ hoti …“Now if internally the nose… jivhā aparibhinnā hoti …the tongue… kāyo aparibhinno hoti …the body is intact.… mano aparibhinno hoti, bāhirā ca dhammā na āpāthaṁ āgacchanti no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti.“Now if internally the intellect is intact but externally ideas do not come into range, nor is there a corresponding engagement, then there is no appearing of the corresponding type of consciousness.

Ajjhattiko ceva, āvuso, mano aparibhinno hoti, bāhirā ca dhammā āpāthaṁ āgacchanti, no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti.If internally the intellect is intact and externally ideas come into range, but there is no corresponding engagement, then there is no appearing of the corresponding type of consciousness. Yato ca kho, āvuso, ajjhattiko ceva mano aparibhinno hoti, bāhirā ca dhammā āpāthaṁ āgacchanti, tajjo ca samannāhāro hoti, evaṁ tajjassa viññāṇabhāgassa pātubhāvo hoti.But when internally the intellect is intact and externally ideas come into range, and there is a corresponding engagement, then there is the appearing of the corresponding type of consciousness.

Yaṁ tathābhūtassa rūpaṁ taṁ rūpupādānakkhandhe saṅgahaṁ gacchati, yā tathābhūtassa vedanā sā vedanupādānakkhandhe saṅgahaṁ gacchati, yā tathābhūtassa saññā sā saññupādānakkhandhe saṅgahaṁ gacchati, ye tathābhūtassa saṅkhārā te saṅkhārupādānakkhandhe saṅgahaṁ gacchanti, yaṁ tathābhūtassa viññāṇaṁ taṁ viññāṇupādānakkhandhe saṅgahaṁ gacchati.“The form of what has thus come into being is gathered under the form clinging-aggregate. The feeling of what has thus come into being is gathered under the feeling clinging-aggregate. The perception of what has thus come into being is gathered under the perception clinging-aggregate. The fabrications of what has thus come into being are gathered under the fabrication clinging-aggregate. The consciousness of what has thus come into being is gathered under the consciousness clinging-aggregate. So evaṁ pajānāti:One discerns, ‘evañhi kira imesaṁ pañcannaṁ upādānakkhandhānaṁ saṅgaho sannipāto samavāyo hoti.‘This, it seems, is how there is the gathering, meeting, & convergence of these five clinging-aggregates.

Vuttaṁ kho panetaṁ bhagavatā:Now, the Blessed One has said, “yo paṭiccasamuppādaṁ passati so dhammaṁ passati;“Whoever sees dependent co-arising sees the Dhamma; yo dhammaṁ passati so paṭiccasamuppādaṁ passatī”ti.whoever sees the Dhamma sees dependent co-arising.” Paṭiccasamuppannā kho panime yadidaṁ pañcupādānakkhandhā.And these things—the five clinging-aggregates—are dependently co-arisen. Yo imesu pañcasu upādānakkhandhesu chando ālayo anunayo ajjhosānaṁ so dukkhasamudayo.Any desire, embracing, grasping, & holding-on to these five clinging-aggregates is the origination of stress. Yo imesu pañcasu upādānakkhandhesu chandarāgavinayo chandarāgappahānaṁ so dukkhanirodho’ti.Any subduing of desire & passion, any abandoning of desire & passion for these five clinging-aggregates is the cessation of stress.’ Ettāvatāpi kho, āvuso, bhikkhuno bahukataṁ hotī”ti.And even to this extent, friends, the monk has accomplished a great deal.”

Idamavoca āyasmā sāriputto.That is what Ven. Sāriputta said. Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti.Gratified, the monks delighted in Ven. Sāriputta’s words.

Mahāhatthipadopamasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.Mahahatthipadopama Sutta The Eighth Finished.