[346] "Just as, friends, when space is enclosed in dependence on timber, in dependence on creepers, in dependence on clay, and in dependence on grass, it comes to be reckoned simply as a 'house'; even so, friends, when space is enclosed in dependence on bones, in dependence on sinews, in dependence on flesh, and in dependence on skin, it comes to be reckoned simply as 'form (rūpa)'.
"If, friends, the eye that is internal is intact, but external forms do not come into range, and there is no corresponding engagement [of attention], then there is as yet no manifestation of the corresponding class of consciousness. If, friends, the eye that is internal is intact and external forms come into range, but there is no corresponding engagement, then there is as yet no manifestation of the corresponding class of consciousness. But when, friends, the eye that is internal is intact, external forms come into range, and there is the corresponding engagement — thus there is the manifestation of the corresponding class of consciousness.
"Whatever form there is in what has thus come to be is included in the aggregate subject to clinging (upādānakkhandha) of form. Whatever feeling (vedanā) there is in what has thus come to be is included in the aggregate subject to clinging of feeling. Whatever perception there is in what has thus come to be is included in the aggregate subject to clinging of perception. Whatever volitional formations there are in what has thus come to be are included in the aggregate subject to clinging of volitional formations. Whatever consciousness there is in what has thus come to be is included in the aggregate subject to clinging of consciousness.
"He understands thus: 'Thus indeed, it seems, there comes to be the inclusion, the gathering, and the combination of these five aggregates subject to clinging. And this has been said by the Blessed One: "One who sees dependent origination (paṭiccasamuppāda) sees the Dhamma; one who sees the Dhamma sees dependent origination." And dependently originated indeed are these, namely, the five aggregates subject to clinging. Whatever desire, adherence, attraction, and holding there is with regard to these five aggregates subject to clinging — that is the origin (samudaya) of suffering (dukkha). Whatever removal of desire and lust, whatever abandoning of desire and lust there is with regard to these five aggregates subject to clinging — that is the cessation (nirodha) of suffering.' Even to this extent, friends, much has been done by that bhikkhu.
"If, friends, the ear that is internal is intact ... the nose is intact ... the tongue is intact ... the body is intact ... If, friends, the mind (mano) that is internal is intact, but external dhammas (mind-objects) do not come into range, and there is no corresponding engagement, then there is as yet no manifestation of the corresponding class of consciousness. If, friends, the mind that is internal is intact and external dhammas come into range, but there is no corresponding engagement, then there is as yet no manifestation of the corresponding class of consciousness. But when, friends, the mind that is internal is intact, external dhammas come into range, and there is the corresponding engagement — thus there is the manifestation of the corresponding class of consciousness.
"Whatever form there is in what has thus come to be is included in the aggregate subject to clinging of form. Whatever feeling there is in what has thus come to be is included in the aggregate subject to clinging of feeling. Whatever perception there is in what has thus come to be is included in the aggregate subject to clinging of perception. Whatever volitional formations there are in what has thus come to be are included in the aggregate subject to clinging of volitional formations. Whatever consciousness there is in what has thus come to be is included in the aggregate subject to clinging of consciousness.
"He understands thus: 'Thus indeed, it seems, there comes to be the inclusion, the gathering, and the combination of these five aggregates subject to clinging. And this has been said by the Blessed One: "One who sees dependent origination sees the Dhamma; one who sees the Dhamma sees dependent origination." And dependently originated indeed are these, namely, the five aggregates subject to clinging. Whatever desire, adherence, attraction, and holding there is with regard to these five aggregates subject to clinging — that is the origin of suffering. Whatever removal of desire and lust, whatever abandoning of desire and lust there is with regard to these five aggregates subject to clinging — that is the cessation of suffering.' Even to this extent, friends, much has been done by that bhikkhu."
Thus spoke the Venerable Sāriputta. Satisfied, those bhikkhus delighted in the Venerable Sāriputta's words.
The Mahāhatthipadopama Sutta, the eighth, is finished.
_______________
The Mahāsāropama Sutta
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.