mn28:1.1So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There Sāriputta addressed the mendicants,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. “Reverends, mendicants!”

mn28:1.5“Reverend,” they replied. Sāriputta said this:

mn28:2.1“The footprints of all creatures that walk can fit inside an elephant’s footprint, so an elephant’s footprint is said to be the biggest of them all. In the same way, all skillful qualities are included in the four noble truths.Sāriputta’s emphasis on the four noble truths is also shown in MN141, 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 MN44:11.1). What four? The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.

mn28:3.1And what is the noble truth of suffering? Rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering. And what are the five grasping aggregates? They are as follows: the grasping aggregates of form, feeling, perception, choices, and consciousness.

mn28:4.1And what is the grasping aggregate of form? The four principal states, and form derived from the four principal states.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.

mn28:5.1And what are the four principal states?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. The elements of earth, water, fire, and air.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.

---

mn28:6.1And what is the earth element? The earth element may be interior or exterior.That is to say, inside oneself or in the world outside oneself. And what is the interior earth element? Anything internal, pertaining to an individual, that’s hard, solid, and appropriated. This includes:“Appropriated” (upādinna) is a technical term referring to matter that has been “taken up” or “grasped” at birth, namely the organic body. 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, pertaining to an individual, that’s hard, solid, and appropriated.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. This is called the interior earth element. The interior earth element and the exterior earth element are just the earth element.The exterior element is not defined here. Rather, the sutta moves by collapsing the distinction between interior and exterior. This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’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. When you truly see with right understanding, you grow disillusioned with the earth element, detaching the mind from the earth element.

---

mn28:7.1There comes a time when the exterior water element flares up.This is in reference to the belief that the earth rests upon water, and if the water is disturbed it shakes the earth (AN8.70, DN16:3.13.3). 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. At that time the exterior earth element vanishes. So for all its great age, the earth element will be revealed as impermanent, liable to end, vanish, and perish.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. 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.The key to this difficult sentence is recognizing that atha kho here is adversative (compare DN23:8.1: “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. MN38:18.4).
“Ephemeral” is mattaṭṭhaka, “standing” ((ṭ)ṭha) for “a while” (matta).

mn28:8.1If others abuse, attack, harass, and trouble that mendicant, they understand: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. ‘This painful feeling born of ear contact has arisen in me.Sāriputta brings in a reflection on conditionality, not as a philosophy, but as a skillful method of defusing reactive emotions. That’s dependent, not independent. Dependent on what? Dependent on contact.’ They see that contact, feeling, perception, choices, and consciousness are impermanent.With the previously-mentioned form, now all five aggregates are included. Based on that element alone, their mind leaps forth, gains confidence, settles down, and becomes decided.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”.

mn28:9.1Others might treat that mendicant with disliking, loathing, and detestation, striking them with fists, stones, sticks, and swords. They understand: ‘This body is such that fists, stones, sticks, and swords strike it. But the Buddha has said in the Advice on the Simile of the Saw:Sāriputta is quoting from MN21:21.1.

mn28:9.6“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.” My energy shall be roused up and unflagging, my mindfulness established and lucid, my body tranquil and undisturbed, and my mind immersed in samādhi and unified. Gladly now, let fists, stones, sticks, and swords strike this body! For this is how the instructions of the Buddhas are followed.’

mn28:10.1While recollecting the Buddha, the teaching, and the Saṅgha in this way, equanimity based on the skillful may not become stabilized in them.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. In that case they stir up a sense of urgency: ‘It’s my loss, my misfortune, that while recollecting the Buddha, the teaching, and the Saṅgha in this way, equanimity based on the skillful does not become stabilized in me.’ They’re like a daughter-in-law who stirs up a sense of urgency when they see their father-in-law.This alludes to the idea that a newlywed bride moving in to her husband’s home would be on her best behavior. But if, while recollecting the Buddha, the teaching, and the Saṅgha in this way, equanimity based on the skillful does become stabilized in them, they’re happy with that. At this point, much has been done by that mendicant.Sāriputta offers positive reinforcement. Even an apparently small instance of overcoming anger is a significant step in mental training.

mn28:11.1And what is the water element? The water element may be interior or exterior. And what is the interior water element? Anything internal, pertaining to an individual, that’s water, watery, and appropriated. This includes: bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine; or anything else internal, pertaining to an individual, that’s water, watery, and appropriated. This is called the interior water element. The interior water element and the exterior water element are just the water element. This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ When you truly see with right understanding, you grow disillusioned with the water element, detaching the mind from the water element.

mn28:12.1There comes a time when the exterior water element flares up. It sweeps away villages, towns, cities, countries, and regions.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. There comes a time when the water in the ocean sinks down a hundred leagues, or two, three, four, five, six, up to seven hundred leagues. There comes a time when the water in the ocean stands just seven palm trees deep, or six, five, four, three, two, or even just one palm tree deep. There comes a time when the water in the ocean stands just seven fathoms deep, or six, five, four, three, two, or even just one fathom deep. There comes a time when the water in the ocean stands just half a fathom deep, or waist deep, or knee deep, or even just ankle deep. There comes a time when there’s not even enough water left in the great ocean to wet the tip of the toe. So for all its great age, the water element will be revealed as impermanent, liable to end, vanish, and perish. What then of this ephemeral body appropriated by craving? Rather than ‘I’ or ‘mine’ or ‘I am’, they consider it to be none of these things. … If, while recollecting the Buddha, the teaching, and the Saṅgha in this way, equanimity based on the skillful does become stabilized in them, they’re happy with that. At this point, much has been done by that mendicant.

---

mn28:16.1And what is the fire element? The fire element may be interior or exterior. And what is the interior fire element? Anything internal, pertaining to an individual that’s fire, fiery, and appropriated. This includes: that which warms, that which ages, that which heats you up when feverish, that which properly digests food and drink; or anything else internal, pertaining to an individual, that’s fire, fiery, and appropriated. This is called the interior fire element. The interior fire element and the exterior fire element are just the fire element. This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ When you truly see with right understanding, you grow disillusioned with the fire element, detaching the mind from the fire element.

mn28:17.1There comes a time when the exterior fire element flares up. It burns up villages, towns, cities, countries, and regions until it reaches a green field, a roadside, a cliff’s edge, a body of water, or cleared parkland, where it’s extinguished due to not being fed. There comes a time when they go looking for a fire, taking just a chicken feather or a scrap of sinew as kindling. So for all its great age, the fire element will be revealed as impermanent, liable to end, vanish, and perish. What then of this ephemeral body appropriated by craving? Rather than ‘I’ or ‘mine’ or ‘I am’, they consider it to be none of these things. …

mn28:18-20.1If, while recollecting the Buddha, the teaching, and the Saṅgha in this way, equanimity based on the skillful does become stabilized in them, they’re happy with that. At this point, much has been done by that mendicant.

mn28:21.1And what is the air element? The air element may be interior or exterior. And what is the interior air element? Anything internal, pertaining to an individual, that’s air, airy, and appropriated. This includes: winds that go up or down, winds in the belly or the bowels, winds that flow through the limbs, in-breaths and out-breaths; or anything else internal, pertaining to an individual, that’s air, airy, and appropriated.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. This is called the interior air element. The interior air element and the exterior air element are just the air element. This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ When you truly see with right understanding, you grow disillusioned with the air element, detaching the mind from the air element.

mn28:22.1There comes a time when the exterior air element flares up. It sweeps away villages, towns, cities, countries, and regions. There comes a time, in the last month of summer, when they look for wind by using a palm-leaf or fan, and even the grasses in the drip-fringe of a thatch roof don’t stir. So for all its great age, the air element will be revealed as impermanent, liable to end, vanish, and perish. What then of this ephemeral body appropriated by craving? Rather than ‘I’ or ‘mine’ or ‘I am’, they consider it to be none of these things.

mn28:23.1If others abuse, attack, harass, and trouble that mendicant, they understand: ‘This painful feeling born of ear contact has arisen in me. That’s dependent, not independent. Dependent on what? Dependent on contact.’ They see that contact, feeling, perception, choices, and consciousness are impermanent. Based on that element alone, their mind leaps forth, gains confidence, settles down, and becomes decided.

mn28:24.1Others might treat that mendicant with disliking, loathing, and detestation, striking them with fists, stones, sticks, and swords. They understand: ‘This body is such that fists, stones, sticks, and swords strike it. But the Buddha has said in the 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.” My energy shall be roused up and unflagging, my mindfulness established and lucid, my body tranquil and undisturbed, and my mind immersed in samādhi. Gladly now, let fists, stones, sticks, and swords strike this body! For this is how the instructions of the Buddhas are followed.’

mn28:25.1While recollecting the Buddha, the teaching, and the Saṅgha in this way, equanimity based on the skillful may not become stabilized in them. In that case they stir up a sense of urgency: ‘It’s my loss, my misfortune, that while recollecting the Buddha, the teaching, and the Saṅgha in this way, equanimity based on the skillful does not become stabilized in me.’ They’re like a daughter-in-law who stirs up a sense of urgency when they see their father-in-law. But if, while recollecting the Buddha, the teaching, and the Saṅgha in this way, equanimity based on the skillful does become stabilized in them, they’re happy with that. At this point, much has been done by that mendicant.

---

mn28:26.1When a space is enclosed by sticks, creepers, grass, and mud it becomes known as a ‘building’.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. In the same way, when a space is enclosed by bones, sinews, flesh, and skin it becomes known as a ‘form’.

mn28:27.1Reverends, though the eye is intact internally, so long as exterior sights don’t come into range and there’s no corresponding engagement, there’s no manifestation of the corresponding type of consciousness.This expands the normal explanation of sense experience, found for example at MN148:7.3. Though the eye is intact internally and exterior sights come into range, so long as there’s no corresponding engagement, there’s no manifestation of the corresponding type of consciousness. But when the eye is intact internally and exterior sights come into range and there is corresponding engagement, there is the manifestation of the corresponding type of consciousness.

mn28:28.1The 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.Sāriputta shows the connection between the six senses and the five aggregates.

mn28:28.2They understand: ‘So this is how there comes to be inclusion, gathering together, and joining together into these five grasping aggregates. But the Buddha has said:This statement is not found in the Pali canon. “One who sees dependent origination sees the teaching.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. One who sees the teaching sees dependent origination.” And these five grasping aggregates are indeed dependently originated. The desire, clinging, attraction, and attachment for these five grasping aggregates is the origin of suffering.He brings the teaching back around to the four noble truths. Giving up and getting rid of desire and greed for these five grasping aggregates is the cessation of suffering.’ At this point, much has been done by that mendicant.

mn28:29-30.1Though the ear … nose … tongue … body … 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.The “mind” (mano, Sanskrit manas) here is presumably what is elsewhere called the “mind element” (manodhātu 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).

mn28:38.1Though 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. 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.

mn28:38.3The form produced in this way is included in the grasping aggregate of form. The feeling, perception, choices, and consciousness produced in this way are each included in the corresponding grasping aggregate. They understand: ‘So this is how there comes to be inclusion, gathering together, and joining together into these five grasping aggregates.

mn28:38.6But the Buddha has also said: “One who sees dependent origination sees the teaching. One who sees the teaching sees dependent origination.” And these five grasping aggregates are indeed dependently originated. The desire, clinging, attraction, and attachment for these five grasping aggregates is the origin of suffering. Giving up and getting rid of desire and greed for these five grasping aggregates is the cessation of suffering.’ At this point, much has been done by that mendicant.”

mn28:38.13That’s what Venerable Sāriputta said. Satisfied, the mendicants approved what Sāriputta said.

1Evaṁ me sutaṁ — ​ ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho āyasmā sāriputto bhikkhū āmantesi: "āvuso bhikkhave"ti.

"Āvuso"ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. Āyasmā sāriputto etadavoca:

2"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.

3Katamañcāvuso, dukkhaṁ ariyasaccaṁ? Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, yampicchaṁ na labhati tampi dukkhaṁ; saṅkhittena, pañcupādānakkhandhā dukkhā. Katame cāvuso, pañcupādānakkhandhā? Seyyathidaṁ — rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.

4Katamo cāvuso, rūpupādānakkhandho? Cattāri ca mahābhūtāni, catunnañca mahābhūtānaṁ upādāya rūpaṁ.

5Katamā cāvuso, cattāro mahābhūtā? Pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu.

---

6Katamā 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.

---

7Hoti 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.

8Tañce, 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.

9Tañce, 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.

10Tassa 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.

11Katamā 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.

12Hoti 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 saṁghaṁ anussarato upekkhā kusalanissitā saṇṭhāti. So tena attamano hoti. Ettāvatāpi kho, āvuso, bhikkhuno bahukataṁ hoti.

---

13Katamā 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.

14Hoti 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?

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.

15Katamā 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.

16Hoti 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.

17Tañce, 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.

18Tañce, 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.

19Tassa 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.

---

20Seyyathāpi, 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.

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.

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.

21So 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.

22Ajjhattikañceva, āvuso, sotaṁ aparibhinnaṁ hoti … pe … ghānaṁ aparibhinnaṁ hoti … mano aparibhinno hoti, bāhirā ca dhammā na āpāthaṁ āgacchanti no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti.

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.

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.

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.

23Idamavoca āyasmā sāriputto. Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti.

Mahāhatthipadopamasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.