MN 28 · 大象迹喻经
300如是我闻：有一次，世尊住在舍卫城的祇树给孤独园。在那里，具寿舍利弗对比丘们说：“比丘贤友们！”比丘们回答说：“贤友！”具寿舍利弗这样说：“贤友们，就像森林中任何众生的足迹，都能容纳于大象的足迹中；大象的足迹因其广大而被视为第一。同样地，贤友们，所有善法都包含在四圣谛中。哪四个呢？苦圣谛、苦集圣谛、苦灭圣谛、导向苦灭的道圣谛。”
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho āyasmā sāriputto bhikkhū āmantesi – ‘‘āvuso bhikkhave’’ti. ‘‘Āvuso’’ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca – ‘‘seyyathāpi, āvuso, yāni kānici jaṅgalānaṃ pāṇānaṃ padajātāni sabbāni tāni hatthipade samodhānaṃ gacchanti, hatthipadaṃ tesaṃ aggamakkhāyati yadidaṃ mahantattena; evameva kho, āvuso, ye keci kusalā dhammā sabbete catūsu ariyasaccesu saṅgahaṃ gacchanti. Katamesu catūsu? Dukkhe ariyasacce , dukkhasamudaye ariyasacce, dukkhanirodhe ariyasacce, dukkhanirodhagāminiyā paṭipadāya ariyasacce’’.
301“贤友们，什么是苦圣谛呢？生是苦，老是苦，死是苦，愁、悲、苦、忧、恼是苦，求不得也是苦。简言之，五取蕴就是苦。贤友们，什么是五取蕴呢？即色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。”
‘‘Katamañcāvuso, dukkhaṃ ariyasaccaṃ? Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, yampicchaṃ na labhati tampi dukkhaṃ; saṃkhittena, pañcupādānakkhandhā dukkhā. Katame cāvuso, pañcupādānakkhandhā? Seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.
3“贤友们，什么是色取蕴呢？即四大种和四大种所造之色。”
‘‘Katamo cāvuso, rūpupādānakkhandho? Cattāri ca mahābhūtāni, catunnañca mahābhūtānaṃ upādāya rūpaṃ.
4“贤友们，什么是四大种呢？地界、水界、火界、风界。”
‘‘Katamā cāvuso, cattāro mahābhūtā? Pathavīdhātu, āpodhātu , tejodhātu, vāyodhātu.
302“贤友们，什么是地界呢？地界可以有内的，也可以有外的。贤友们，什么是内的地界呢？凡是自身内在、属于个人的、坚硬性、粗糙性、被执取的，例如：头发、体毛、指甲、牙齿、皮肤、肌肉、筋腱、骨骼、骨髓、肾脏、心脏、肝脏、肋膜、脾脏、肺脏、肠、肠间膜、胃内容物、粪便，以及任何其他自身内在、属于个人的、坚硬性、粗糙性、被执取的。贤友们，这就叫做内地界。然而，内地界也好，外地界也好，都只是地界。应当以正慧如实地观察：‘这不是我的，我不是这个，这不是我的我。’这样以正慧如实地观察之后，便会对地界厌离，使心在地界上离染。”
‘‘Katamā cāvuso, pathavīdhātu? Pathavīdhātu siyā ajjhattikā, siyā bāhirā. Katamā cāvuso, ajjhattikā pathavīdhātu? Yaṃ ajjhattaṃ paccattaṃ kakkhaḷaṃ kharigataṃ upādinnaṃ, seyyathidaṃ – kesā lomā nakhā dantā taco maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ kakkhaḷaṃ kharigataṃ upādinnaṃ. Ayaṃ vuccatāvuso, ajjhattikā pathavīdhātu. Yā ceva kho pana ajjhattikā pathavīdhātu, yā ca bāhirā pathavīdhātu, pathavīdhāturevesā. ‘Taṃ netaṃ mama, nesohamasmi, na meso attā’ti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā pathavīdhātuyā nibbindati, pathavīdhātuyā cittaṃ virājeti.
6朋友，确实有这样的时候，外在的水界会猛烈变动起来。它会冲走村庄，也会冲走城镇，会冲走城市，也会冲走国家，还会冲走国土的一部分。朋友，确实有这样的时候，在大海中，水会退去一百由旬，也会退去两百由旬，会退去三百由旬，也会退去四百由旬，会退去五百由旬，也会退去六百由旬，还会退去七百由旬。朋友，确实有这样的时候，在大海中，水只存留七棵棕榈树那么高，只存留六棵棕榈树那么高，只存留五棵棕榈树那么高，只存留四棵棕榈树那么高，只存留三棵棕榈树那么高，只存留两棵棕榈树那么高，只存留一棵棕榈树那么高。朋友，确实有这样的时候，在大海中，水只存留七个人那么高，只存留六个人那么高，只存留五个人那么高，只存留四个人那么高，只存留三个人那么高，只存留两个人那么高，只存留一个人那么高。朋友，确实有这样的时候，在大海中，水只存留半个人那么高，只存留齐腰高，只存留齐膝高，只存留齐脚踝高。朋友，确实有这样的时候，在大海中，连一个手指尖儿能沾湿的水都不存在了。对于那么大、那么久远的外在水界，它的无常性都会被了知，它的坏灭法性都会被了知，它的衰变法性都会被了知，它的变异法性都会被了知。更何况是这个由渴爱执取来的、只有一点点分量的身体，还能说‘我是’、‘我的’、‘我是这个’什么呢？在这里，根本就没有那个。……朋友，如果那位比丘这样随念着佛陀，这样随念着法，这样随念着僧，能建立起依托于善的舍心，他因此会感到喜悦。到这种程度，朋友，这位比丘确实做了很多修行了。
‘‘Hoti kho so, āvuso, samayo yaṃ bāhirā āpodhātu pakuppati. Sā gāmampi vahati, nigamampi vahati, nagarampi vahati, janapadampi vahati, janapadapadesampi vahati. Hoti kho so, āvuso, samayo yaṃ 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 yaṃ mahāsamudde sattatālampi udakaṃ saṇṭhāti, chattālampi udakaṃ saṇṭhāti, pañcatālampi udakaṃ saṇṭhāti, catuttālampi udakaṃ saṇṭhāti, titālampi udakaṃ saṇṭhāti, dvitālampi udakaṃ saṇṭhāti, tālamattampi udakaṃ saṇṭhāti. Hoti kho so, āvuso, samayo yaṃ mahāsamudde sattaporisampi udakaṃ saṇṭhāti, chapporisampi udakaṃ saṇṭhāti, pañcaporisampi udakaṃ saṇṭhāti, catupporisampi udakaṃ saṇṭhāti, tiporisampi udakaṃ saṇṭhāti, dviporisampi udakaṃ saṇṭhāti, porisamattampi udakaṃ saṇṭhāti. Hoti kho so, āvuso, samayo yaṃ mahāsamudde aḍḍhaporisampi udakaṃ saṇṭhāti, kaṭimattampi udakaṃ saṇṭhāti, jāṇukamattampi udakaṃ saṇṭhāti, gopphakamattampi udakaṃ saṇṭhāti. Hoti kho so, āvuso, samayo, yaṃ mahāsamudde aṅgulipabbatemanamattampi udakaṃ na hoti. Tassā hi nāma, āvuso, bāhirāya āpodhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati. Kiṃ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmīti’ vā? Atha khvāssa notevettha hoti…pe… tassa ce, āvuso, bhikkhuno evaṃ buddhaṃ anussarato, evaṃ dhammaṃ anussarato, evaṃ saṅghaṃ anussarato upekkhā kusalanissitā saṇṭhāti. So tena attamano hoti. Ettāvatāpi kho, āvuso, bhikkhuno bahukataṃ hoti.
7朋友们，如果别人辱骂、诽谤、惹恼、伤害那位比丘，他这样了知：‘由于耳触，我生起了苦受。而这苦受是依缘而起的，不是不依缘的。依什么缘？依触而缘起。’他看到那触也是无常的，受无常，想无常，行无常，识无常。他的心直接跃入以界为所缘，变得明净、安定、确立、解脱。
‘‘Tañce, āvuso, bhikkhuṃ pare akkosanti paribhāsanti rosenti vihesenti. So evaṃ pajānāti, uppannā kho me ayaṃ sotasamphassajā dukkhā vedanā. Sā ca kho paṭicca, no apaṭicca. Kiṃ paṭicca? Phassaṃ paṭicca. Sopi phasso aniccoti passati, vedanā aniccāti passati , saññā aniccāti passati, saṅkhārā aniccāti passati, viññāṇaṃ aniccanti passati. Tassa dhātārammaṇameva cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati.
8朋友们，如果别人用不可爱、不合意、不愉快的方式对待那位比丘——用手触碰、用土块触碰、用棍棒触碰、用刀剑触碰——他这样了知：‘这身体就是这样的性质，在这样的身体上，手触会来，土块触会来，棍棒触会来，刀剑触会来。而世尊在《锯喻经》中说过：“比丘们，即使盗贼、暴徒用双柄的锯子把你们的肢体一段一段地锯开，那时如果谁心生嗔恚，他就不是我的教法的实践者。”现在，我要让精进发动而不懈怠，念现前而不忘失，身体平静而不暴躁，心入定而专一。现在就让手触来吧，让土块触来吧，让棍棒触来吧，让刀剑触来吧，因为诸佛的教导正在被实践。’
‘‘Tañce, āvuso, bhikkhuṃ pare aniṭṭhehi akantehi amanāpehi samudācaranti, pāṇisamphassenapi leḍḍusamphassenapi daṇḍasamphassenapi satthasamphassenapi. So evaṃ pajānāti ‘tathābhūto kho ayaṃ kāyo yathābhūtasmiṃ kāye pāṇisamphassāpi kamanti, leḍḍusamphassāpi kamanti, daṇḍasamphassāpi kamanti, satthasamphassāpi kamanti. Vuttaṃ kho panetaṃ bhagavatā kakacūpamovāde ‘‘ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṃ. Tatrāpi yo mano padūseyya, na me so tena sāsanakaro’’ti. Āraddhaṃ kho pana me vīriyaṃ bhavissati asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. Kāmaṃ dāni imasmiṃ kāye pāṇisamphassāpi kamantu, leḍḍusamphassāpi kamantu, daṇḍasamphassāpi kamantu, satthasamphassāpi kamantu. Karīyati hidaṃ buddhānaṃ sāsana’nti.
9朋友们，如果那位比丘这样随念着佛、这样随念着法、这样随念着僧，而依靠善法的舍心却没有安住，那么他就因此感到悚惧和急切：‘我真是没有利得啊，真的没有利得；我的获得不好啊，真的不是好获得。我这样随念佛、随念法、随念僧，依靠善法的舍心却没有安住。’ 朋友们，就好比媳妇见到了家公，感到悚惧和急切；同样的，朋友们，如果那位比丘这样随念着佛、这样随念着法、这样随念着僧，依靠善法的舍心却没有安住，那么他就因此感到悚惧和急切：‘我真是没有利得啊，真的没有利得；我的获得不好啊，真的不是好获得。我这样随念佛、随念法、随念僧，依靠善法的舍心却没有安住。’ 朋友们，如果那位比丘这样随念着佛、这样随念着法、这样随念着僧，依靠善法的舍心得以安住，他就对此感到满意。就这一点来说，朋友们，这位比丘也已经做了很多了。
‘‘Tassa ce, āvuso, bhikkhuno evaṃ buddhaṃ anussarato, evaṃ dhammaṃ anussarato, evaṃ saṅghaṃ anussarato upekkhā kusalanissitā na saṇṭhāti. So tena saṃvijjati saṃvegaṃ āpajjati – ‘alābhā vata me, na vata me lābhā, dulladdhaṃ vata me, na vata me suladdhaṃ. Yassa me evaṃ buddhaṃ anussarato, evaṃ dhammaṃ anussarato, evaṃ saṅghaṃ anussarato upekkhā kusalanissitā na saṇṭhātī’ti. Seyyathāpi, āvuso, suṇisā sasuraṃ disvā saṃvijjati saṃvegaṃ āpajjati; evameva kho, āvuso, tassa ce bhikkhuno evaṃ buddhaṃ anussarato, evaṃ dhammaṃ anussarato, evaṃ saṅghaṃ anussarato, upekkhā kusalanissitā na saṇṭhāti. So tena saṃvijjati saṃvegaṃ āpajjati – ‘alābhā vata me, na vata me lābhā, dulladdhaṃ vata me, na vata me suladdhaṃ. Yassa me evaṃ buddhaṃ anussarato, evaṃ dhammaṃ anussarato, evaṃ saṅghaṃ anussarato, upekkhā kusalanissitā na saṇṭhātī’ti. Tassa ce, āvuso, bhikkhuno evaṃ buddhaṃ anussarato, evaṃ dhammaṃ anussarato, evaṃ saṅghaṃ anussarato, upekkhā kusalanissitā saṇṭhāti, so tena attamano hoti. Ettāvatāpi kho, āvuso, bhikkhuno bahukataṃ hoti.
303朋友，什么是水界呢？水界有内在的，也有外在的。朋友，什么是内在的水界呢？任何内在的、属于自己的水、水性的、已经被执取的，举例来说：胆汁、痰、脓、血、汗、脂肪、泪、油脂、唾液、鼻涕、关节滑液、尿，或者任何其它内在的、属于自己的、水、水性的、执取的——这就叫做，朋友，内在的水界。而内在的水界和外在的水界，都只是水界而已。应当以正慧，照它实际的样子这样观察：‘这不是我的，我不是这个，这不是我的我。’照它实际的样子用正慧看见之后，对水界生起厌离，使心对水界离染。
‘‘Katamā cāvuso, āpodhātu? Āpodhātu siyā ajjhattikā, siyā bāhirā. Katamā cāvuso ajjhattikā āpodhātu? Yaṃ ajjhattaṃ paccattaṃ āpo āpogataṃ upādinnaṃ, seyyathidaṃ – pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṃ, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ āpo āpogataṃ upādinnaṃ – ayaṃ vuccatāvuso, ajjhattikā āpodhātu. Yā ceva kho pana ajjhattikā āpodhātu yā ca bāhirā āpodhātu, āpodhāturevesā. ‘Taṃ netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā āpodhātuyā nibbindati, āpodhātuyā cittaṃ virājeti.
11“贤友们，会有某个时候，外界的水界激变，那时外界的地界便隐没不见。贤友们，对于如此广大、历时久远的外地界，尚且能显示其无常性，显示其灭尽的本质，显示其衰落的本质，显示其变易的本质，那么对于这短暂、由渴爱所执取的身体，哪里还会有‘我’、‘我的’或‘我是’的念头呢？所以，在这里确实就没有那种执著了。”
‘‘Hoti kho so, āvuso, samayo yaṃ bāhirā āpodhātu pakuppati . Antarahitā tasmiṃ samaye bāhirā pathavīdhātu hoti. Tassā hi nāma, āvuso, bāhirāya pathavīdhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati. Kiṃ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā? Atha khvāssa notevettha hoti.
304朋友，什么是火界呢？火界有内在的，也有外在的。朋友，什么是内在的火界呢？任何内在的、属于自己的火、火性的、已经被执取的，举例来说：由此身体得以温暖，由此身体得以衰老，由此身体得以烧灼，由此所吃、所喝、所嚼、所尝的食物得以完全消化，或者任何其它内在的、属于自己的、火、火性的、执取的——这就叫做，朋友，内在的火界。而内在的火界和外在的火界，都只是火界而已。应当以正慧，照它实际的样子这样观察：‘这不是我的，我不是这个，这不是我的我。’照它实际的样子用正慧看见之后，对火界生起厌离，使心对火界离染。
‘‘Katamā cāvuso, tejodhātu? Tejodhātu siyā ajjhattikā, siyā bāhirā. Katamā cāvuso, ajjhattikā tejodhātu? Yaṃ ajjhattaṃ paccattaṃ tejo tejogataṃ upādinnaṃ, seyyathidaṃ – yena ca santappati, yena ca jīrīyati, yena ca pariḍayhati, yena ca asitapītakhāyitasāyitaṃ sammā pariṇāmaṃ gacchati, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ tejo tejogataṃ upādinnaṃ – ayaṃ vuccatāvuso, ajjhattikā tejodhātu. Yā ceva kho pana ajjhattikā tejodhātu yā ca bāhirā tejodhātu, tejodhāturevesā. ‘Taṃ netaṃ mama , nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā tejodhātuyā nibbindati, tejodhātuyā cittaṃ virājeti.
13朋友们，会有那样的时刻，外在的火界发怒了。它烧毁村庄，烧毁小镇，烧毁城市，烧毁田野，烧毁田野的一角。它蔓延到绿色的地方、道路、岩石、水域或可爱的地面，因为得不到燃料而熄灭。朋友们，会有那样的时刻，人们用鸡毛、用筋片去求火。朋友们，连这么巨大的外在火界，它的无常性都会被了知，它的灭尽法性都会被了知，它的消逝法性都会被了知，它的变易法性都会被了知。更何况这个短暂存在、被渴爱所执取的身体，又有什么‘我’、‘我的’或‘我是’呢？那么，在这里就没有那些了。……朋友们，如果那位比丘这样随念着佛、这样随念着法、这样随念着僧，依靠善法的舍心得以安住，他就对此感到满意。就这一点来说，朋友们，这位比丘也已经做了很多了。
‘‘Hoti kho so, āvuso, samayo yaṃ bāhirā tejodhātu pakuppati. Sā gāmampi dahati, nigamampi dahati, nagarampi dahati, janapadampi dahati, janapadapadesampi dahati. Sā haritantaṃ vā panthantaṃ vā selantaṃ vā udakantaṃ vā ramaṇīyaṃ vā bhūmibhāgaṃ āgamma anāhārā nibbāyati. Hoti kho so, āvuso, samayo yaṃ kukkuṭapattenapi nhārudaddulenapi aggiṃ gavesanti . Tassā hi nāma, āvuso, bāhirāya tejodhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati. Kiṃ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā? Atha khvāssa notevettha hoti…pe… tassa ce, āvuso, bhikkhuno evaṃ buddhaṃ anussarato evaṃ dhammaṃ anussarato evaṃ saṅghaṃ anussarato upekkhā kusalanissitā saṇṭhāti, so tena attamano hoti. Ettāvatāpi kho, āvuso, bhikkhuno bahukataṃ hoti.
305朋友们，什么是风界？风界可以是内在的，也可以是外在的。朋友们，什么是内在的风界？凡是在自身之内、个别属于自身的风、风性、被执取的，例如：上行风、下行风、腹内风、肠内风、在肢体间运行的风、入出息，以及其他任何在自身之内、个别属于自身的风、风性、被执取的——朋友们，这就叫作内在的风界。而内在的风界和外在的风界，都只是风界。应当以正慧如实观察：‘这不是我的，我不是这个，这不是我的我。’以正慧这样如实观察之后，便厌离风界，使心对风界离染。
‘‘Katamā cāvuso, vāyodhātu? Vāyodhātu siyā ajjhattikā, siyā bāhirā. Katamā cāvuso, ajjhattikā vāyodhātu? Yaṃ ajjhattaṃ paccattaṃ vāyo vāyogataṃ upādinnaṃ, seyyathidaṃ – uddhaṅgamā vātā, adhogamā vātā, kucchisayā vātā, koṭṭhāsayā vātā, aṅgamaṅgānusārino vātā, assāso passāso iti, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ vāyo vāyogataṃ upādinnaṃ – ayaṃ vuccatāvuso, ajjhattikā vāyodhātu. Yā ceva kho pana ajjhattikā vāyodhātu, yā ca bāhirā vāyodhātu, vāyodhāturevesā. ‘Taṃ netaṃ mama nesohamasmi na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā vāyodhātuyā nibbindati vāyodhātuyā cittaṃ virājeti.
15朋友们，会有那样的时刻，外在的风界发怒了。它卷走村庄，卷走小镇，卷走城市，卷走田野，卷走田野的一角。朋友们，会有那样的时刻，在夏季的最后一个月，人们用芭蕉扇、用扇子去寻求风，连水沟旁的草都不希望它摇动。朋友们，连这么巨大的外在风界，它的无常性都会被了知，它的灭尽法性都会被了知，它的消逝法性都会被了知，它的变易法性都会被了知。更何况这个短暂存在、被渴爱所执取的身体，又有什么‘我’、‘我的’或‘我是’呢？那么，在这里就没有那些了。
‘‘Hoti kho so, āvuso, samayo yaṃ bāhirā vāyodhātu pakuppati. Sā gāmampi vahati, nigamampi vahati, nagarampi vahati, janapadampi vahati, janapadapadesampi vahati. Hoti kho so, āvuso, samayo yaṃ gimhānaṃ pacchime māse tālavaṇṭenapi vidhūpanenapi vātaṃ pariyesanti, ossavanepi tiṇāni na icchanti. Tassā hi nāma, āvuso, bāhirāya vāyodhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati. Kiṃ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā? Atha khvāssa notevettha hoti.
16朋友，如果其他人在辱骂、诽谤、激怒、伤害那位比丘，他会这样了知：‘在我这里，确实生起了由耳触产生的苦受。而那个苦受是有缘的，不是无缘的。缘于什么呢？缘于触。’他见到那个触是无常的，见到受是无常的，见到想是无常的，见到行是无常的，见到识是无常的。他的心就只投入到以界为所缘，变得清净、安稳、确立、解脱。
‘‘Tañce, āvuso, bhikkhuṃ pare akkosanti paribhāsanti rosenti vihesenti, so evaṃ pajānāti – ‘uppannā kho me ayaṃ sotasamphassajā dukkhavedanā . Sā ca kho paṭicca, no apaṭicca. Kiṃ paṭicca? Phassaṃ paṭicca’. So phasso aniccoti passati, vedanā aniccāti passati, saññā aniccāti passati, saṅkhārā aniccāti passati, viññāṇaṃ aniccanti passati. Tassa dhātārammaṇameva cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati.
17朋友，如果其他人用不想要、不可爱、不可喜的方式对待那位比丘——用手触碰、用土块攻击、用棍棒打击、用刀剑砍杀，他会这样了知：‘这个身体本来就是这样的性质，所以在这样的身体上，手的触碰也会发生，土块的攻击也会发生，棍棒的打击也会发生，刀剑的砍杀也会发生。然而，世尊在《锯喻教诫》中说过：“诸比丘，即使盗贼、凶徒用一把双面锯，将你们的肢体一节一节地割开，到那时，谁若在心中生起嗔恨，他就不是奉行我教导的人。”我将保持精进，不懈怠；保持正念，不迷失；身体轻安，不躁动；内心专注，得统一。就算现在这个身体上，手的触碰发生、土块的攻击发生、棍棒的打击发生、刀剑的砍杀发生，那正是在行持诸佛的教导。’
‘‘Tañce, āvuso, bhikkhuṃ pare aniṭṭhehi akantehi amanāpehi samudācaranti – pāṇisamphassenapi leḍḍusamphassenapi daṇḍasamphassenapi satthasamphassenapi. So evaṃ pajānāti – ‘tathābhūto kho ayaṃ kāyo yathābhūtasmiṃ kāye pāṇisamphassāpi kamanti, leḍḍusamphassāpi kamanti, daṇḍasamphassāpi kamanti, satthasamphassāpi kamanti. Vuttaṃ kho panetaṃ bhagavatā kakacūpamovāde – ‘‘ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṃ, tatrāpi yo mano padūseyya na me so tena sāsanakaro’’ti. Āraddhaṃ kho pana me vīriyaṃ bhavissati asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. Kāmaṃ dāni imasmiṃ kāye pāṇisamphassāpi kamantu, leḍḍusamphassāpi kamantu, daṇḍasamphassāpi kamantu, satthasamphassāpi kamantu, karīyati hidaṃ buddhānaṃ sāsana’nti.
18朋友，如果那位比丘这样随念着佛陀，这样随念着法，这样随念着僧，却不能建立起依托于善的舍心，他因此会感到羞愧，生起悚惧感：‘我真是太没有获得，我真是没有获得；我获得的是不好的，我获得的不是好的。像我这样随念着佛陀，随念着法，随念着僧，却不能建立起依托于善的舍心。’朋友，就像媳妇见到公公时，会感到羞愧和悚惧；同样的道理，朋友，如果那位比丘这样随念着佛陀，这样随念着法，这样随念着僧，却不能建立起依托于善的舍心，他因此会感到羞愧，生起悚惧感：‘我真是太没有获得，我真是没有获得；我获得的是不好的，我获得的不是好的。像我这样随念着佛陀，随念着法，随念着僧，却不能建立起依托于善的舍心。’朋友，如果那位比丘这样随念着佛陀，这样随念着法，这样随念着僧，能建立起依托于善的舍心，他因此会感到喜悦。到这种程度，朋友，这位比丘确实做了很多修行了。
‘‘Tassa ce, āvuso, bhikkhuno evaṃ buddhaṃ anussarato evaṃ dhammaṃ anussarato evaṃ saṅghaṃ anussarato upekkhā kusalanissitā na saṇṭhāti. So tena saṃvijjati saṃvegaṃ āpajjati – ‘alābhā vata me, na vata me lābhā, dulladdhaṃ vata me, na vata me suladdhaṃ, yassa me evaṃ buddhaṃ anussarato, evaṃ dhammaṃ anussarato, evaṃ saṅghaṃ anussarato, upekkhā kusalanissitā na saṇṭhātī’ti. Seyyathāpi, āvuso, suṇisā sasuraṃ disvā saṃvijjati saṃvegaṃ āpajjati; evameva kho, āvuso, tassa ce bhikkhuno evaṃ buddhaṃ anussarato, evaṃ dhammaṃ anussarato, evaṃ saṅghaṃ anussarato, upekkhā kusalanissitā na saṇṭhāti, so tena saṃvijjati saṃvegaṃ āpajjati – ‘alābhā vata me na vata me lābhā, dulladdhaṃ vata me, na vata me suladdhaṃ, yassa me evaṃ buddhaṃ anussarato evaṃ dhammaṃ anussarato, evaṃ saṅghaṃ anussarato, upekkhā kusalanissitā na saṇṭhātī’ti. Tassa ce, āvuso, bhikkhuno evaṃ buddhaṃ anussarato, evaṃ dhammaṃ anussarato, evaṃ saṅghaṃ anussarato upekkhā kusalanissitā saṇṭhāti, so tena attamano hoti. Ettāvatāpi kho, āvuso, bhikkhuno bahukataṃ hoti.
306贤友们，就像依靠木料、依靠藤蔓、依靠草、依靠泥土，围住的空间，就被叫做‘房屋’。同样地，贤友们，依靠骨头、依靠筋、依靠肉、依靠皮，围住的空间，就被叫做‘色身’。贤友们，如果内在的眼根没有损坏，但外在的色境并不出现在它的范围内，也没有与之相应的作意，那么，相应那部分识就不会生起。贤友们，如果内在的眼根没有损坏，外在的色境也出现在它的范围内，却没有与之相应的作意，那么，相应那部分识也不会生起。可是，贤友们，一旦内在的眼根没有损坏，外在的色境出现在它的范围内，并且有与之相应的作意，那么，相应那部分识就会生起。在那样的状态下存在的色，它就摄入色取蕴；在那样的状态下存在的受，它就摄入受取蕴；在那样的状态下存在的想，它就摄入想取蕴；在那样的状态下存在的行，它们就摄入行取蕴；在那样的状态下存在的识，它就摄入识取蕴。
‘‘Seyyathāpi, āvuso, kaṭṭhañca paṭicca valliñca paṭicca tiṇañca paṭicca mattikañca paṭicca ākāso parivārito agāraṃ tveva saṅkhaṃ gacchati; evameva kho, āvuso, aṭṭhiñca paṭicca nhāruñca paṭicca maṃsañca paṭicca cammañca paṭicca ākāso parivārito rūpaṃ tveva saṅkhaṃ gacchati. Ajjhattikañceva, āvuso, cakkhuṃ aparibhinnaṃ hoti, bāhirā ca rūpā na āpāthaṃ āgacchanti, no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti. Ajjhattikañceva , āvuso, cakkhuṃ aparibhinnaṃ hoti bāhirā ca rūpā āpāthaṃ āgacchanti, no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti. Yato ca kho, āvuso, ajjhattikañceva cakkhuṃ aparibhinnaṃ hoti, bāhirā ca rūpā āpāthaṃ āgacchanti, tajjo ca samannāhāro hoti. Evaṃ tajjassa viññāṇabhāgassa pātubhāvo hoti. Yaṃ tathābhūtassa rūpaṃ taṃ rūpupādānakkhandhe saṅgahaṃ gacchati, yā tathābhūtassa vedanā sā vedanupādānakkhandhe saṅgahaṃ gacchati, yā tathābhūtassa saññā sā saññupādānakkhandhe saṅgahaṃ gacchati, ye tathābhūtassa saṅkhārā te saṅkhārupādānakkhandhe saṅgahaṃ gacchanti, yaṃ tathābhūtassa viññāṇaṃ taṃ viññāṇupādānakkhandhe saṅgahaṃ gacchati.
20他这样了知：‘原来这五取蕴就是如此聚集、和合、组合在一起的。而世尊确实说过：“凡是见到缘起的人，他就见到法；凡是见到法的人，他就见到缘起。”而这所谓的五取蕴，本就是缘起的。对这五取蕴的喜爱、依着、随顺、执取，那就是苦的集起。对这五取蕴的喜爱与贪著的调伏、喜爱与贪著的舍断，那就是苦的息灭。’贤友们，到了这个程度，比丘就已经做得很多了。
‘‘So evaṃ pajānāti – ‘evañhi kira imesaṃ pañcannaṃ upādānakkhandhānaṃ saṅgaho sannipāto samavāyo hoti. Vuttaṃ kho panetaṃ bhagavatā – ‘yo paṭiccasamuppādaṃ passati so dhammaṃ passati; yo dhammaṃ passati so paṭiccasamuppādaṃ passatīti. Paṭiccasamuppannā kho panime yadidaṃ pañcupādānakkhandhā. Yo imesu pañcasu upādānakkhandhesu chando ālayo anunayo ajjhosānaṃ so dukkhasamudayo. Yo imesu pañcasu upādānakkhandhesu chandarāgavinayo chandarāgappahānaṃ, so dukkhanirodho’ti. Ettāvatāpi kho, āvuso, bhikkhuno bahukataṃ hoti.
21贤友们，如果内在的耳根没有损坏……鼻根没有损坏……舌根没有损坏……身根没有损坏……意根没有损坏，但外在的法尘并不出现在它的范围内，也没有与之相应的作意，那么，相应那部分识就不会生起。贤友们，如果内在的意根没有损坏，外在的法尘出现在它的范围内，却没有与之相应的作意，那么，相应那部分识也不会生起。可是，贤友们，一旦内在的意根没有损坏，外在的法尘出现在它的范围内，并且有与之相应的作意，那么，相应那部分识就会生起。在那样的状态下存在的色，它就摄入色取蕴；在那样的状态下存在的受，它就摄入受取蕴；在那样的状态下存在的想，它就摄入想取蕴；在那样的状态下存在的行，它们就摄入行取蕴；在那样的状态下存在的识，它就摄入识取蕴。他这样了知：‘原来这五取蕴就是如此聚集、和合、组合在一起的。而世尊确实说过：“凡是见到缘起的人，他就见到法；凡是见到法的人，他就见到缘起。”而这所谓的五取蕴，本就是缘起的。对这五取蕴的喜爱、依着、随顺、执取，那就是苦的集起。对这五取蕴的喜爱与贪著的调伏、喜爱与贪著的舍断，那就是苦的息灭。’贤友们，到了这个程度，比丘就已经做得很多了。”
‘‘Ajjhattikañceva, āvuso, sotaṃ aparibhinnaṃ hoti…pe… ghānaṃ aparibhinnaṃ hoti… jivhā aparibhinnā hoti… kāyo aparibhinno hoti… mano aparibhinno hoti, bāhirā ca dhammā na āpāthaṃ āgacchanti no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti. Ajjhattiko ceva, āvuso, mano aparibhinno hoti, bāhirā ca dhammā āpāthaṃ āgacchanti, no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti. Yato ca kho, āvuso, ajjhattiko ceva mano aparibhinno hoti, bāhirā ca dhammā āpāthaṃ āgacchanti, tajjo ca samannāhāro hoti, evaṃ tajjassa viññāṇabhāgassa pātubhāvo hoti. Yaṃ tathābhūtassa rūpaṃ taṃ rūpupādānakkhandhe saṅgahaṃ gacchati, yā tathābhūtassa vedanā sā vedanupādānakkhandhe saṅgahaṃ gacchati, yā tathābhūtassa saññā sā saññupādānakkhandhe saṅgahaṃ gacchati, ye tathābhūtassa saṅkhārā te saṅkhārupādānakkhandhe saṅgahaṃ gacchanti, yaṃ tathābhūtassa viññāṇaṃ taṃ viññāṇupādānakkhandhe saṅgahaṃ gacchati. So evaṃ pajānāti – ‘evañhi kira imesaṃ pañcannaṃ upādānakkhandhānaṃ saṅgaho sannipāto samavāyo hoti. Vuttaṃ kho panetaṃ bhagavatā – ‘‘yo paṭiccasamuppādaṃ passati so dhammaṃ passati; yo dhammaṃ passati so paṭiccasamuppādaṃ passatī’’ti. Paṭiccasamuppannā kho panime yadidaṃ pañcupādānakkhandhā. Yo imesu pañcasu upādānakkhandhesu chando ālayo anunayo ajjhosānaṃ so dukkhasamudayo. Yo imesu pañcasu upādānakkhandhesu chandarāgavinayo chandarāgappahānaṃ so dukkhanirodho’ti. Ettāvatāpi kho, āvuso, bhikkhuno bahukataṃ hotī’’ti.
22这是具寿舍利弗说的。那些比丘对具寿舍利弗的说法，内心悦服，欢喜信受。
Idamavoca āyasmā sāriputto. Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinandunti.
23大象迹喻经完 第八
Mahāhatthipadopamasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.