..續本文上一頁itthi Sutta (No. 9) and the Greater Sutta on the Elephant Footprint Simile (No. 28).

　　The Greater Discourse on the Elephant Footprint Simile[28] is a masterpiece of methodical treatment. It begins with the statement that the Four Noble Truths comprise everything that is salutary, then singles out the Truth of Suffering as being identifiable with the five aggregates of personality. From these, the aggregate of corporeality is chosen for detailed investigation; it is shown to consist of the four great elements, each of which is said to be internal and external. The bodily parts and functions belonging to the internal element are stated in detail, and it is said of both the internal and external elements that they neither belong to a self, nor constitute a self. This insight leads to disgust and detachment regarding the elements.

　　The discourse then goes on to show the impermanence of the mighty external elements when they are involved in great upheavals of nature, and against that background it is stressed that this tiny body, the product of craving, can never be regarded as "I" or "mine" or considered in the sense of "I am." And when a monk who has this firm and deeply rooted insight meets with abuse, blame and hostility on the part of others, he is able to analyze the situation soberly and so remain master of it. He recognizes that the painful feeling that has arisen in him is produced by ear-contact, which is in itself no more than a conditioned phenomenon; and of all the constituent parts of the situation he knows that they are impermanent. This he discerns with reference to contact, feeling, perception, formations and consciousness. At this point of the discourse we see that the other four aggregates, the mental components of personality, are introduced in an organic context, together with the already mentioned factor of contact. The discourse then continues: "Then his mind, just by taking only the elements as its object, becomes elated, gladdened, firm and intent; and even if he is beaten and injured he will think: ”This body is of such a nature that is liable to such injuries.”" Thereupon he recollects the Master”s Simile of the Saw and will resolve to follow the Buddha”s injunction to suffer all injuries in patience, whatever may happen to him.

　　But, the sermon continues, if when thus remembering the Buddha, Dhamma and Sangha the monk”s equanimity does not endure, he will be stirred by a sense of urgency and feel ashamed that, in spite of that recollection of the Triple Gem, he could not remain constant. On the other hand, if his endurance persists he will experience happiness. "Even to this extent, much has been achieved by that monk," says the sutta.

　　Here all the four elements are treated identically. The concluding section starts by comparing the body and its constituent parts with a house, which is made up of its various components. After that follows an exposition of the conditioned arising of the sixfold perceptual consciousness. In mentioning the five sense-organs and sense-objects as the basic conditions for the arising of five-sense consciousness, derived corporeality is here introduced by means of a prominent part of it, thus completing the treatment of the corporeal aggregate. With the state of consciousness having thus arisen, all five aggregates are given, and in that way their conjunction can be understood, as well as their dependent origination. And in this connection Sariputta quotes the Master: "He who understands dependent origination understands the Dhamma; and he who understands the Dhamma understands dependent origination." Desire, inclination and attachment in regard to the five aggregates is the origin of suffering. Removal of that desire, inclination and attachment is the cessation of suffering. And …

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