中部28经/大象迹喻经(譬喻品[3])

这是我亲身听闻到的，有个时候，佛陀住在舍卫城祇树林给孤独园。在那里，舍利弗尊者对比丘们说：”贤友们。””贤友。”那些比丘回答舍利弗尊者。舍利弗尊者说：

”贤友们，就像所有陆地动物的足迹都包含在象足之中，象足被认为是它们中最大的。同样，贤友们，所有善法都包含在四圣谛中（四圣谛解释，见第九百三十二章）。哪四种？苦圣谛、苦集圣谛、苦灭圣谛、趣向苦灭之道圣谛。

贤友们，什么是苦圣谛？生是苦，老是苦，死是苦，忧悲苦恼是苦，所欲不得是苦。简而言之，五取蕴是苦（五取蕴解释，见第六百三十六章）。

贤友们，什么是五取蕴？即：色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。

贤友们，什么是色取蕴？四大种及四大种所造色。

贤友们，什么是四大种？地界、水界、火界、风界。

贤友们，什么是地界？地界可能是内在的，也可能是外在的。贤友们，什么是内在地界？凡是内在的、自身的、坚硬、固体、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、肠、肠间膜、胃中物、粪便，或其他任何内在的、自身的、坚硬、固体、被执取的，这称为内在地界。无论是内在地界还是外在地界，都只是地界。应当以正慧如实观察：'这不是我的，这不是我，这不是我的自我。'如此以正慧如实观察后，他对地界厌离，使心离染。

贤友们，有时外在水界激荡，那时外在地界就会消失。贤友们，即使这么大的外在地界也会显现出无常性、毁坏性、消失性、变易性，何况这小小的、被渴爱执取的身体，还会有'我'、'我的'、'我是'的想法？那是不可能的。

如果别人辱骂、责骂、激怒、烦扰那位比丘，他了知：'这耳触所生的苦受已经生起。这是缘生的，不是无因的。缘于什么？缘于触。'他观察触是无常的，受是无常的，想是无常的，行是无常的，识是无常的。他的心缘于界而趣向、信解、确立、决定。

如果别人以不可意、不可爱、不可喜的方式对待那位比丘——用手打、用石头打、用棍棒打、用刀剑打，他了知：'这个身体的性质就是会被手打、被石头打、被棍棒打、被刀剑打。世尊在《锯喻经》中说过：”即使强盗用两手锯分解你的身体，如果你因此而生起嗔恨心，你就不是在实行如来的教导。”我将精进不懈，念住不乱，身体轻安不躁动，心专一定（定解释，见第九百三十二章）。现在就让这身体被手打、被石头打、被棍棒打、被刀剑打吧，这正是诸佛的教导。'

如果那位比丘这样忆念佛、法、僧，而善巧的舍心没有建立，他因此感到惊慌、羞愧：'真是我的损失，真是我没有得到，真是我的不幸，真是我没有好运，我这样忆念佛、法、僧，而善巧的舍心没有建立。'贤友们，就像媳妇见到公公就感到惊慌、羞愧。同样，如果那位比丘这样忆念佛、法、僧，而善巧的舍心没有建立，他因此感到惊慌、羞愧：'真是我的损失，真是我没有得到，真是我的不幸，真是我没有好运，我这样忆念佛、法、僧，而善巧的舍心没有建立。'如果那位比丘这样忆念佛、法、僧，而善巧的舍心建立了，他因此感到满足。贤友们，即使到这个程度，那位比丘也已经做得很好了。

贤友们，什么是水界？水界可能是内在的，也可能是外在的。贤友们，什么是内在水界？凡是内在的、自身的、水、水性、被执取的，例如胆汁、痰、脓、血、汗、脂肪、泪、皮脂、唾液、鼻涕、关节滑液、尿，或其他任何内在的、自身的、水、水性、被执取的，这称为内在水界。无论是内在水界还是外在水界，都只是水界。应当以正慧如实观察：'这不是我的，这不是我，这不是我的自我。'如此以正慧如实观察后，他对水界厌离，使心离染。

贤友们，有时外在水界激荡，它会冲走村庄、城镇、城市、地区、国土。贤友们，有时海水退去一百由旬、二百由旬、三百由旬、四百由旬、五百由旬、六百由旬、七百由旬（由旬解释：印度计里程的数目，每由旬有三十里、四十里、五十里、六十里的四种说法，但说四十里为一由旬者居多）。贤友们，有时海水只有七棵椰子树那么深，六棵椰子树那么深，五棵椰子树那么深，四棵椰子树那么深，三棵椰子树那么深，两棵椰子树那么深，一棵椰子树那么深。贤友们，有时海水只有七个人那么深，六个人那么深，五个人那么深，四个人那么深，三个人那么深，两个人那么深，一个人那么深。贤友们，有时海水只有半个人那么深，腰那么深，膝盖那么深，脚踝那么深。贤友们，有时海水连湿润指节都做不到。贤友们，即使这么大的外在水界也会显现出无常性、毁坏性、消失性、变易性，何况这小小的、被渴爱执取的身体，还会有'我'、'我的'、'我是'的想法？那是不可能的......如果那位比丘这样忆念佛、法、僧，而善巧的舍心建立了，他因此感到满足。贤友们，即使到这个程度，那位比丘也已经做得很好了。

贤友们，什么是火界？火界可能是内在的，也可能是外在的。贤友们，什么是内在火界？凡是内在的、自身的、火、火性、被执取的，例如使身体温暖的、使身体老化的、使身体发热的、使饮食得以正常消化的，或其他任何内在的、自身的、火、火性、被执取的，这称为内在火界。无论是内在火界还是外在火界，都只是火界。应当以正慧如实观察：'这不是我的，这不是我，这不是我的自我。'如此以正慧如实观察后，他对火界厌离，使心离染。

贤友们，有时外在火界激荡，它会烧毁村庄、城镇、城市、地区、国土。它烧到青草地、道路、岩石、水边或可爱的土地就会因缺少燃料而熄灭。贤友们，有时人们用鸡毛和腱皮来找火（腱皮解释：牛皮）。贤友们，即使这么大的外在火界也会显现出无常性、毁坏性、消失性、变易性，何况这小小的、被渴爱执取的身体，还会有'我'、'我的'、'我是'的想法？那是不可能的......如果那位比丘这样忆念佛、法、僧，而善巧的舍心建立了，他因此感到满足。贤友们，即使到这个程度，那位比丘也已经做得很好了。

贤友们，什么是风界？风界可能是内在的，也可能是外在的。贤友们，什么是内在风界？凡是内在的、自身的、风、风性、被执取的，例如上行风、下行风、腹中风、肠中风、遍行全身的风、入息、出息，或其他任何内在的、自身的、风、风性、被执取的，这称为内在风界。无论是内在风界还是外在风界，都只是风界。应当以正慧如实观察：'这不是我的，这不是我，这不是我的自我。'如此以正慧如实观察后，他对风界厌离，使心离染。

贤友们，有时外在风界激荡，它会吹走村庄、城镇、城市、地区、国土。贤友们，有时在热季的最后一个月，人们用扇子或棕榈叶来找风，即使屋檐下的草也不动。贤友们，即使这么大的外在风界也会显现出无常性、毁坏性、消失性、变易性，何况这小小的、被渴爱执取的身体，还会有'我'、'我的'、'我是'的想法？那是不可能的。

如果别人辱骂、责骂、激怒、烦扰那位比丘，他了知：'这耳触所生的苦受已经生起。这是缘生的，不是无因的。缘于什么？缘于触。'他观察触是无常的，受是无常的，想是无常的，行是无常的，识是无常的。他的心缘于界而趣向、信解、确立、决定。

如果别人以不可意、不可爱、不可喜的方式对待那位比丘——用手打、用石头打、用棍棒打、用刀剑打，他了知：'这个身体的性质就是会被手打、被石头打、被棍棒打、被刀剑打。世尊在《锯喻经》中说过：”即使强盗用两手锯分解你的身体，如果你因此而生起嗔恨心，你就不是在实行如来的教导。”我将精进不懈，念住不乱，身体轻安不躁动，心专一定。现在就让这身体被手打、被石头打、被棍棒打、被刀剑打吧，这正是诸佛的教导。'

如果那位比丘这样忆念佛、法、僧，而善巧的舍心没有建立，他因此感到惊慌、羞愧：'真是我的损失，真是我没有得到，真是我的不幸，真是我没有好运，我这样忆念佛、法、僧，而善巧的舍心没有建立。'贤友们，就像媳妇见到公公就感到惊慌、羞愧。同样，如果那位比丘这样忆念佛、法、僧，而善巧的舍心没有建立，他因此感到惊慌、羞愧：'真是我的损失，真是我没有得到，真是我的不幸，真是我没有好运，我这样忆念佛、法、僧，而善巧的舍心没有建立。'如果那位比丘这样忆念佛、法、僧，而善巧的舍心建立了，他因此感到满足。贤友们，即使到这个程度，那位比丘也已经做得很好了。

”贤友们，就像依靠木材、藤蔓、草和泥土，空间被包围而称为'房子'。同样，贤友们，依靠骨骼、筋腱、肌肉和皮肤，空间被包围而称为'色'。

贤友们，如果内在眼根没有损坏，但外在色尘没有进入视野范围内（色解释：物质事物），没有相应的作意，就不会有相应识的生起（识解释：就是六识；六识解释，见第一百八十八章）。贤友们，如果内在眼根没有损坏，外在色尘进入视野范围内，但没有相应的作意，仍然不会有相应识的生起。贤友们，只有当内在眼根没有损坏，外在色尘进入视野范围内，有相应的作意，才会有相应识的生起。这样生起的色属于色取蕴，这样生起的受属于受取蕴，这样生起的想属于想取蕴，这样生起的行属于行取蕴，这样生起的识属于识取蕴。

他了知：'原来五取蕴是这样聚集、会合、和合的。世尊说过：”谁见缘起，谁就见法；谁见法，谁就见缘起。”这五取蕴确实是缘生的。对这五取蕴的欲求、执著、爱恋、沉溺就是苦集；对这五取蕴的欲贪调伏、欲贪断除就是苦灭。'贤友们，即使到这个程度，那位比丘也已经做得很好了。

贤友们，如果内在耳根没有损坏...如果内在鼻根没有损坏...如果内在舌根没有损坏...如果内在身根没有损坏...如果内在意根没有损坏，但外在法尘没有进入意识范围内（法尘解释：六尘之一，法尘是意根所缘的境界，意根对前五根所缘的境界，分别好丑，而起善恶诸法，是名法尘。吾人日常动作，虽已过去，而前尘影事，忆念不忘，即是法尘的作用），没有相应的作意，就不会有相应识的生起。贤友们，如果内在意根没有损坏，外在法尘进入意识范围内，但没有相应的作意，仍然不会有相应识的生起。贤友们，只有当内在意根没有损坏，外在法尘进入意识范围内，有相应的作意，才会有相应识的生起。这样生起的色属于色取蕴，这样生起的受属于受取蕴，这样生起的想属于想取蕴，这样生起的行属于行取蕴，这样生起的识属于识取蕴。他了知：'原来五取蕴是这样聚集、会合、和合的。世尊说过：”谁见缘起，谁就见法；谁见法，谁就见缘起。”这五取蕴确实是缘生的。对这五取蕴的欲求、执著、爱恋、沉溺就是苦集；对这五取蕴的欲贪调伏、欲贪断除就是苦灭。'贤友们，即使到这个程度，那位比丘也已经做得很好了。”

这就是舍利弗尊者所说的。那些比丘对舍利弗尊者的话感到欢喜，欣然接受。

《大象迹喻经》结束。

巴利语原版经文

MN.28/(8) Mahāhatthipadopamasuttaṃ

　　 300. 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. “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.

　　 “Katamo cāvuso, rūpupādānakkhandho? Cattāri ca mahābhūtāni, catunnañca mahābhūtānaṃ upādāya rūpaṃ.

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

　　 302. “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.

　　 “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.

　　 “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.

　　 “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 sāsanan’ti.

　　 “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. “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.

　　 “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.

　　 304. “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.

　　 “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. “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.

　　 “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.

　　 “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.

　　 “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 sāsanan’ti.

　　 “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. “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.

　　 “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.

　　 “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.

　　 Idamavoca āyasmā sāriputto. Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinandunti.

　　 Mahāhatthipadopamasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.