30. The Elephant’s Footprint （三〇）象迹喻经

I have heard thus:

At one time, the Buddha was traveling in the country of Śrāvastī, staying at the Jeta Grove Anāthapiṇḍada-ārāma.

At that time, Venerable Śāriputra addressed the bhikṣus, saying: "Virtuous ones! If there are immeasurable wholesome dharmas, they are all included within the Four Noble Truths, coming into the Four Noble Truths. That is to say, the Four Noble Truths are the foremost among all dharmas. Why is that? Because they embrace all wholesome dharmas. Virtuous ones! It is like the tracks of all animals, the elephant's track is the foremost. Why is that? Because the elephant's track is the widest. In the same way, virtuous ones! Immeasurable wholesome dharmas, they are all included within the Four Noble Truths, coming into the Four Noble Truths. That is to say, the Four Noble Truths are the foremost among all dharmas. What are the four? They are the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, and the noble truth of the path to the cessation of suffering. Virtuous ones! What is the noble truth of suffering? It refers to the suffering of birth, the suffering of old age, the suffering of sickness, the suffering of death, the suffering of being with what is disliked, the suffering of separation from what is loved, the suffering of not obtaining what one seeks, and the suffering of the five aggregates of grasping.

Virtuous ones! What are the five aggregates of grasping? They are the aggregate of form, the aggregate of feeling, the aggregate of perception, the aggregate of volitional formations, and the aggregate of consciousness. Virtuous ones! What is the aggregate of form? It refers to all form that is composed of the four great elements and derived from the four great elements. Virtuous ones! What are the four great elements? They are the earth element, the water element, the fire element, and the wind element. Virtuous ones! What is the earth element? Virtuous ones! The earth element has two aspects: there is an internal earth element and an external earth element. Virtuous ones! What is the internal earth element? It refers to the hard and solid nature that is internal to the body, included within the body, and experienced by the body. What is that? It refers to hair, body hair, nails, teeth, coarse and fine skin, flesh, muscles, tendons, bones, heart, kidneys, liver, lungs, spleen, intestines, stomach, feces, and other similar things that are internal to the body, included within the body, and experienced by the body. Virtuous ones! This is called the internal earth element. Virtuous ones! The external earth element refers to the great, pure, and non-hated earth element. Virtuous ones! At times of a water disaster, the external earth element is destroyed at that time.

Virtuous ones! This external earth element is extremely great, extremely pure, and extremely non-hated. It is impermanent, subject to cessation, decline, and change. How much more so this body, which abides for a while, is loved, and is experienced! The ignorant and foolish ordinary person thinks: 'This is me, this is mine, I am that.' The noble disciple of much learning does not think: 'This is me, this is mine, I am that.' Why does he think so? If others scold, beat, or angrily rebuke him, he thinks: 'This suffering arises from causes and conditions, not without causes and conditions. What are the conditions? They are the conditions of suffering and contact.' He observes that contact is impermanent, and observes feeling, perception, volitional formations, and consciousness as impermanent. His mind abides in the realm of conditions, unified, concentrated, and immovable. Later, when others come and speak gentle and soft words to him, he thinks: 'This pleasure arises from causes and conditions, not without causes and conditions. What are the conditions? They are the conditions of pleasure and contact.' He observes that contact is impermanent, and observes feeling, perception, volitional formations, and consciousness as impermanent. His mind abides in the realm of conditions, unified, concentrated, and immovable. Later, when young, middle-aged, or old people come and do improper things, or strike him with fists, stones, or weapons, he thinks: 'I experience this body, which is coarse and composed of the four great elements, born from parents, nourished by food and drink, always clothed, sat upon, massaged, bathed, and endured. It is subject to destruction, cessation, and dispersal. Because of this body, I am struck with fists, stones, and weapons.' Therefore, he diligently practices without laziness, with correct body and mindfulness, without forgetting or being deluded, and with a concentrated mind. He thinks: 'I diligently practice without laziness, with correct body and mindfulness, without forgetting or being deluded, and with a concentrated mind. I experience this body, which should be struck with fists, stones, and weapons. I should only diligently study the Dharma of the World-Honored One.'

Virtuous ones! The World-Honored One also said: 'If thieves come and saw off your body limb by limb with a sharp saw, if your mind changes or you speak evil words when the thieves saw off your body limb by limb with a sharp saw, then you will decline. You should think like this: "If thieves come and saw off my body limb by limb with a sharp saw, may this cause my mind not to change or speak evil words. I will give rise to a compassionate mind for those who saw off my body limb by limb. For their sake, my mind will be filled with loving-kindness, pervading one direction, and accomplished in dwelling. Thus, in the second, third, and fourth directions, the four intermediate directions, above and below, everywhere, my mind will be filled with loving-kindness, without knots, without resentment, without anger, without contention, extremely vast, extremely great, immeasurable, well-cultivated, and accomplished in dwelling, pervading the entire world."'

Virtuous ones! If that bhikṣu does not dwell in the proper state of equanimity with regard to the Buddha, Dharma, and Saṅgha, then, virtuous ones! That bhikṣu should feel ashamed and disgusted, thinking: 'I have no benefit or virtue with regard to the Buddha, Dharma, and Saṅgha, because I do not dwell in the proper state of equanimity with regard to the Buddha, Dharma, and Saṅgha.' Virtuous ones! It is like a newly married bride who feels ashamed and disgusted when she sees her mother-in-law or husband. Virtuous ones! You should know that a bhikṣu is also like this. He should feel ashamed and disgusted, thinking: 'I have no benefit or virtue with regard to the Buddha, Dharma, and Saṅgha, because I do not dwell in the proper state of equanimity with regard to the Buddha, Dharma, and Saṅgha.' Because of feeling ashamed and disgusted, he then dwells in the proper state of equanimity. This is the supreme tranquility and cessation, which is the relinquishment of all existence, the removal of craving, the absence of desire, and the complete cessation without remainder. Virtuous ones! This is called the great learning of a bhikṣu.

Virtuous ones! What is the water element? Virtuous ones! The water element is twofold: there is an internal water element and an external water element. Virtuous ones! What is the internal water element? It refers to the water in the body, the water that is internal, the water that is moist, and the water that is internal. What is this? It refers to brain, brain roots, tears, sweat, snot, saliva, pus, blood, fat, marrow, mucus, bile, urine, and other water in the body that is internal, the water that is moist, and the water that is internal. Virtuous ones! This is called the internal water element. Virtuous ones! The external water element refers to the great, the pure, and the non-hated. Virtuous ones! At times of fire disasters, the external water element is extinguished at that time.

Virtuous ones! This external water element is extremely great, extremely pure, and extremely non-hated. It is impermanent, subject to cessation, decline, and change. How much more so this body, which abides for a while and is accepted out of love! The ignorant and foolish ordinary person thinks: 'This is me, this is mine, I am that.' The noble disciple of much learning does not think: 'This is me, this is mine, I am that.' How does he think? If others scold, beat, or angrily reproach him, he thinks: 'This suffering arises from causes and conditions, not without causes and conditions. What are the conditions? The conditions are painful contact.' He observes that contact is impermanent, and observes feeling, perception, formations, and consciousness as impermanent. His mind abides in the realm of conditions, is concentrated, unified, and immovable. Later, when others come and speak gentle and soft words to him, he thinks: 'This pleasure arises from causes and conditions, not without causes and conditions. What are the conditions? The conditions are pleasant contact.' He observes that contact is impermanent, and observes feeling, perception, formations, and consciousness as impermanent. His mind abides in the realm of conditions, is concentrated, unified, and immovable. Later, when young, middle-aged, or old people come and do improper things, or strike him with fists, stones, or weapons, he thinks: 'I have received this body, which is coarse and material, composed of the four great elements, born from parents, nourished by food and drink, always clothed, sat upon, massaged, bathed, and endured. It is subject to destruction, cessation, dispersal. Because of this body, I am struck with fists, stones, and weapons.' Therefore, he diligently practices without laziness, with correct body and mindfulness, without forgetting or being deluded, and with a concentrated mind. He thinks: 'I diligently practice without laziness, with correct body and mindfulness, without forgetting or being deluded, and with a concentrated mind. I should be struck with fists, stones, and weapons because of this body. I should only diligently study the Dharma of the World-Honored One.'

Virtuous ones! The World-Honored One also said: 'If thieves come and saw off your body limb by limb with a sharp saw, if your mind changes or you speak evil words when the thieves saw off your body limb by limb with a sharp saw, then you will decline. You should think like this: "If thieves come and saw off my body limb by limb with a sharp saw, may it cause my mind not to change or speak evil words. I will give rise to a compassionate mind for those who saw off my body limb by limb. For their sake, my mind will be filled with loving-kindness, pervading one direction, and accomplished in dwelling. Thus, in the second, third, and fourth directions, the four intermediate directions, above and below, everywhere, my mind will be filled with loving-kindness, without knots, without resentment, without anger, without contention, extremely vast, extremely great, immeasurable, well-cultivated, and accomplished in dwelling, pervading the entire world."'

Virtuous ones! If that bhikṣu does not dwell in the well-matched relinquishment based on the Buddha, Dharma, and Saṅgha, then, virtuous ones! That bhikṣu should feel ashamed and disgusted, thinking: 'I have no benefit in terms of benefit, and no virtue in terms of virtue. I do not dwell in the well-matched relinquishment based on the Buddha, Dharma, and Saṅgha.' Virtuous ones! It is like a newlywed bride who feels ashamed and disgusted when she sees her mother-in-law or her husband. Virtuous ones! You should know that a bhikṣu is also like this. He should feel ashamed and disgusted, thinking: 'I have no benefit in terms of benefit, and no virtue in terms of virtue. I do not dwell in the well-matched relinquishment based on the Buddha, Dharma, and Saṅgha.' Because of feeling ashamed and disgusted, he then dwells in the well-matched relinquishment. This is the supreme tranquility and cessation, namely the relinquishment of all existence, the removal of craving, the absence of desire, and the complete cessation without remainder. Virtuous ones! This is called the great learning of a bhikṣu.

Virtuous ones! What is the fire element? Virtuous ones! The fire element is twofold: there is an internal fire element and an external fire element. Virtuous ones! What is the internal fire element? It refers to the fire in the body, the fire that is internal, the fire nature that is hot, and the fire that is internally experienced. What is this? It refers to the warmth of the body, the heat of the body, the fever, the warmth, and the digestion of food and drink. These and other fires in the body, the fire that is internal, the fire nature that is hot, and the fire that is internally experienced. Virtuous ones! This is called the internal fire element. Virtuous ones! The external fire element refers to the great, the pure, and the non-hated. Virtuous ones! Sometimes the external fire element arises, and when it arises, it burns villages, towns, mountains, forests, and wilderness. When it burns them, it may reach a road or water, and then cease without being received. Virtuous ones! After the external fire element ceases, people seek fire, either by drilling wood or cutting bamboo, or by using a lens.

Virtuous ones! This external fire element is extremely great, extremely pure, and extremely non-hated. It is impermanent, subject to cessation, decline, and change. How much more so this body, which abides for a while and is received out of love! The ignorant and foolish ordinary person thinks: 'This is mine, this is my self, I am this.' The noble disciple of much learning does not think: 'This is mine, this is my self, I am this.' How does he think? If others scold, beat, or angrily reproach him, he thinks: 'This suffering arises from causes and conditions, not without causes and conditions. What are the conditions? The conditions are painful contact.' He observes that contact is impermanent, and observes feeling, perception, formations, and consciousness as impermanent. His mind abides in the realm of conditions, concentrated, unified, and immovable. Later, when others come and speak gentle and soft words to him, he thinks: 'This pleasure arises from causes and conditions, not without causes and conditions. What are the conditions? The conditions are pleasant contact.' He observes that contact is impermanent, and observes feeling, perception, formations, and consciousness as impermanent. His mind abides in the realm of conditions, concentrated, unified, and immovable. Later, when young, middle-aged, or old people come and do improper things, or strike him with fists, stones, or weapons, he thinks: 'I have received this body, which is coarse and material, composed of the four great elements, born from parents, nourished by food and drink, always clothed, sat upon, massaged, bathed, and endured. It is subject to destruction, cessation, dispersal. Because of this body, I am struck with fists, stones, and weapons.' Therefore, he diligently practices without laziness, with correct body and mindfulness, without forgetting or delusion, and with concentrated mind. He thinks: 'I diligently practice without laziness, with correct body and mindfulness, without forgetting or delusion, and with concentrated mind. I should be struck with fists, stones, and weapons because of this body. I should only diligently practice the Dharma of the World-Honored One.'

Virtuous ones! The World-Honored One also said: 'If thieves come and saw off your body limb by limb with a sharp saw, if your mind changes or you speak evil words when the thieves saw off your body limb by limb with a sharp saw, then you will decline. You should think like this: "If thieves come and saw off my body limb by limb with a sharp saw, may it cause my mind not to change or speak evil words. I will give rise to a compassionate mind for those who saw off my body limb by limb. For their sake, my mind will be filled with loving-kindness, pervading one direction, and so on up to all directions, with loving-kindness, without knots, without resentment, without anger, without contention, extremely vast, extremely great, immeasurable, well-cultivated, pervading all worlds, and accomplished."'

Virtuous ones! If that bhikṣu does not abide in the wholesome association of renunciation because of the Buddha, Dharma, and Saṅgha, then, virtuous ones! That bhikṣu should feel ashamed and disgusted, thinking: 'I am not benefiting from the benefits, and not benefiting from the virtues, because of the Buddha, Dharma, and Saṅgha.' Virtuous ones! It is like a newly married bride who feels ashamed and disgusted when she sees her mother-in-law or husband. Virtuous ones! You should know that a bhikṣu is also like this. He should feel ashamed and disgusted, thinking: 'I am not benefiting from the benefits, and not benefiting from the virtues, because of the Buddha, Dharma, and Saṅgha.' Because of feeling ashamed and disgusted, he then abides in the wholesome association of renunciation. This is the supreme tranquility and cessation, namely the renunciation of all existence, the detachment, desirelessness, and complete cessation without remainder. Virtuous ones! This is called the great learning of a bhikṣu.

Virtuous ones! What is the wind element? Virtuous ones! The wind element is twofold: there is an internal wind element and an external wind element. Virtuous ones! What is the internal wind element? It refers to the winds within the body, the winds that are internal and included, the nature of wind that moves and is internally experienced. What is that? It refers to upward winds, downward winds, abdominal winds, moving winds, contracting winds, knife-like winds, climbing winds, non-path winds, joint-moving winds, exhaled winds, inhaled winds, and other such winds within the body, the winds that are internal and included, the nature of wind that moves and is internally experienced. Virtuous ones! This is called the internal wind element. Virtuous ones! The external wind element refers to the great, the pure, and the non-hated. Virtuous ones! Sometimes the external wind element arises. When the wind element arises, it can blow down houses, uproot trees, and collapse mountains. After blowing down mountains and rocks, it stops and does not move even slightly. Virtuous ones! After the external wind element stops, people seek wind, either with a fan, a fan made of tala leaves, or with their clothes.

Virtuous ones! This wind element is extremely great, extremely pure, and extremely non-hated. It is impermanent, subject to cessation, decline, and change. How much more so this body, which abides for a while and is subject to craving! The ignorant and foolish ordinary person thinks: 'This is me, this is mine, I am that.' The noble disciple of much learning does not think: 'This is me, this is mine, I am that.' Why does he think so? If others scold, beat, or angrily rebuke him, he thinks: 'This suffering arises from causes and conditions, not without causes and conditions. What are the conditions? The conditions are painful feeling.' He observes that feeling is impermanent, and observes perception, volition, and consciousness as impermanent. His mind abides in the realm of conditions, concentrated and unified, without wavering. Later, when others come and speak gentle and soft words to him, he thinks: 'This pleasure arises from causes and conditions, not without causes and conditions. What are the conditions? The conditions are pleasant feeling.' He observes that feeling is impermanent, and observes perception, volition, and consciousness as impermanent. His mind abides in the realm of conditions, concentrated and unified, without wavering. Later, when young, middle-aged, or old people come and do improper things, or strike him with fists, stones, or weapons, he thinks: 'I have received this body, which is coarse and material, composed of the four great elements, born from parents, nourished by food and drink, always clothed, sat upon, massaged, bathed, and endured. It is subject to destruction, cessation, and dispersal. Because of this body, I am struck with fists, stones, and weapons.' Therefore, he diligently practices without laziness, with correct body and mindfulness, without forgetting or being deluded, with stable and unified mind. He thinks: 'I diligently practice without laziness, with correct body and mindfulness, without forgetting or being deluded, with stable and unified mind. I should be struck with fists, stones, and weapons because of this body. I should only diligently study the Dharma of the World-Honored One.'

Virtuous ones! The World-Honored One also said: 'If thieves come and saw off your body limb by limb with sharp saws, if your mind changes or you speak evil words when the thieves saw off your body limb by limb with sharp saws, you will then decline. You should think like this: "If thieves come and saw off my body limb by limb with sharp saws, may this cause my mind not to change or speak evil words. I will give rise to a compassionate mind for those who saw off my body limb by limb. For their sake, with a mind full of loving-kindness, I will fully accomplish and abide in the first direction. Thus, in the second, third, and fourth directions, in the four intermediate directions, above and below, everywhere, with a mind full of loving-kindness, without knots, without resentment, without anger, without contention, extremely vast, extremely great, immeasurable, well-cultivated, fully accomplishing and abiding in the entire world."'

Virtuous ones! If that bhikṣu does not abide in the wholesome association of renunciation because of the Buddha, Dharma, and Saṅgha, virtuous ones! That bhikṣu should be ashamed and disgusted, thinking: 'I am without benefit and without virtue because of the Buddha, Dharma, and Saṅgha, in that I do not abide in the wholesome association of renunciation.' Virtuous ones! It is like a newly married bride who is ashamed and disgusted when she sees her mother-in-law or her husband. Virtuous ones! You should know that a bhikṣu is also like this. He should be ashamed and disgusted, thinking: 'I am without benefit and without virtue because of the Buddha, Dharma, and Saṅgha, in that I do not abide in the wholesome association of renunciation.' Because of being ashamed and disgusted, he then abides in the wholesome association of renunciation. This is the supreme tranquility and cessation, namely the renunciation of all existence, the removal of craving, the absence of desire, and the complete cessation without remainder. Virtuous ones! This is called the great learning of a bhikṣu.

Virtuous ones! It is like using wood, clay, and water and grass to cover and wrap up space, then giving rise to the name 'house'. Virtuous ones! You should know that this body is also like this. It uses muscles and bones, skin and flesh, and blood to wrap and cover up space, then giving rise to the name 'body'. Virtuous ones! If the internal eye faculty is destroyed, external forms will not be illuminated by light, and there will be no recollection. Eye consciousness will not arise. Virtuous ones! If the internal eye faculty is not destroyed, external forms will be illuminated by light, and there will be recollection. Eye consciousness will arise. Virtuous ones! The internal eye faculty and forms, the eye consciousness knowing external forms, belong to the form aggregate. If there is feeling, that is the feeling aggregate. If there is perception, that is the perception aggregate. If there is volition, that is the volition aggregate. If there is consciousness, that is the consciousness aggregate. Thus, one observes the combination of the aggregates.

Virtuous ones! The World-Honored One also said: 'If one sees dependent origination, one sees the Dharma. If one sees the Dharma, one sees dependent origination.' Why is this? Virtuous ones! The World-Honored One said that the five aggregates of clinging arise from causes and conditions: the form aggregate, the feeling aggregate, the perception aggregate, the volitional formations aggregate, and the consciousness aggregate. Virtuous ones! If the internal ear, nose, tongue, body, and mind faculties are destroyed, external phenomena will not be illuminated by light, and there will be no recollection. Mental consciousness will not arise. Virtuous ones! If the internal mind faculty is not destroyed, external phenomena will be illuminated by light, and there will be recollection. Mental consciousness will arise. Virtuous ones! The internal mind faculty and phenomena, mental consciousness knowing external phenomena, belong to the form aggregate. If there is feeling, that is the feeling aggregate. If there is perception, that is the perception aggregate. If there is volition, that is the volition aggregate. If there is consciousness, that is the consciousness aggregate. Thus, one observes the combination of the aggregates. Virtuous ones! The World-Honored One also said: 'If one sees dependent origination, one sees the Dharma. If one sees the Dharma, one sees dependent origination.' Why is this? Virtuous ones! The World-Honored One said that the five aggregates of clinging arise from causes and conditions: the form aggregate, the feeling aggregate, the perception aggregate, the volitional formations aggregate, and the consciousness aggregate. One becomes disenchanted with these past, future, and present five aggregates of clinging. Having become disenchanted, one becomes desireless. Having become desireless, one becomes liberated. Having become liberated, one knows liberation. Birth is exhausted, the holy life has been established, what was to be done has been done, there is no more of this mundane state - this one knows as it really is. Virtuous ones! This is called the great learning of a bhikṣu.

The Venerable Sāriputta spoke thus. Those bhikṣus, having heard the Venerable Sāriputta's words, rejoiced and practiced them.