---
title: "中阿含經 · 30 象跡喻經"
description: "中阿含经是佛教重要经典之一，由东晋时期译经师瞿昙僧伽提婆翻译。该经属于原始佛教阿含部经典，收录于汉传佛教大藏经中，与长阿含经、杂阿含经、增一阿含经并称四阿含。内容主要记载佛陀与弟子们的对话，涵盖佛教基本教义如四谛、八正道、十二因缘等核心思想。经文以中篇形式呈现，结构严谨，是研究早期佛教教理的重要文献。作为原始佛教经典，中阿含经在佛教史上具有重要地位，为后世各宗派共同尊奉，对理解佛陀原始教法具有不可替代的价值。"
url: "https://rushiwowen.co/en/r/cma7j3zz101oijl0a15tvumuz"
---

### （三〇）中阿含舍梨子相應品象跡喻經第十初一日誦

> Middle Length Discourses: The Shorter Series on Sariputta, The Elephant's Footprint Simile Sutra, Tenth

我聞如是：

> This is what I heard:

一時，佛遊舍衛國，在勝林給孤獨園。

> Once, the Buddha was dwelling in the kingdom of Śrāvastī, at the Jeta Grove in the garden of Anāthapiṇḍada.

爾時，尊者舍梨子告諸比丘：「諸賢！若有無量善法，彼一切法皆四聖諦所攝，來入四聖諦中，謂四聖諦於一切法最為第一。所以者何？攝受一切眾善法故。諸賢！猶如諸畜之跡，象跡為第一。所以者何？彼象跡者最廣大故。如是，諸賢！無量善法，彼一切法皆四聖諦所攝，來入四聖諦中，謂四聖諦於一切法最為第一。云何為四？謂苦聖諦，苦習、苦滅、苦滅道聖諦。諸賢！云何苦聖諦？謂生苦、老苦、病苦、死苦、怨憎會苦、愛別離苦、所求不得苦、略五盛陰苦。

> At that time, the Venerable Shariputra addressed the monks, saying: "Venerable friends, if there are countless wholesome teachings, all of those teachings are encompassed by the Four Noble Truths. They are gathered into the Four Noble Truths, for the Four Noble Truths are the foremost among all teachings. Why is this? Because they contain and bring together all wholesome teachings. Venerable friends, just as among the tracks of all animals, the elephant's footprint is the foremost. Why is this? Because the elephant's footprint is the broadest and most encompassing. In the same way, venerable friends, countless wholesome teachings—all of those teachings are encompassed by the Four Noble Truths. They are gathered into the Four Noble Truths, for the Four Noble Truths are the foremost among all teachings. "What are these 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 Leading to the Cessation of Suffering. "Venerable friends, what is the Noble Truth of Suffering? It is: the suffering of birth, the suffering of aging, the suffering of sickness, the suffering of death, the suffering of being joined with what is disliked, the suffering of separation from what is loved, the suffering of not obtaining what one seeks, and in brief, the suffering of the five aggregates subject to clinging."

「諸賢！云何五盛陰？謂色盛陰，覺、想、行、識盛陰。諸賢！云何色盛陰？謂有色，彼一切四大及四大造。諸賢！云何四大？謂地界，水、火、風界。諸賢！云何地界？諸賢！謂地界有二，有內地界，有外地界。諸賢！云何內地界？謂內身中在，內所攝堅，堅性住，內之所受。此為云何？謂髮、毛、爪、齒、麤細皮膚、肌肉、筋、骨、心、腎、肝、肺、脾、腸、𦝩、糞，如是比此身中餘在，內所攝，堅性住，內之所受，諸賢！是謂內地界。諸賢！外地界者，謂大是，淨是，不憎惡是。諸賢！有時水災，是時滅外地界。

> "Venerable ones, what are the Five Aggregates of Clinging? They are: the aggregate of clinging to form, the aggregates of clinging to sensation, perception, mental formations, and consciousness. Venerable ones, what is the aggregate of clinging to form? It refers to all forms, which consist of the four great elements and what is made from them. Venerable ones, what are the four great elements? They are: the earth element, the water element, the fire element, and the wind element. Venerable ones, what is the earth element? Venerable ones, the earth element is of two kinds: the internal earth element and the external earth element. Venerable ones, what is the internal earth element? It refers to what is inside this body, solid and firm, sustained internally, and personally experienced. What does this include? It includes hair, body hair, nails, teeth, coarse and fine skin, flesh, sinews, bones, heart, kidneys, liver, lungs, spleen, intestines, stomach, feces, and other such solid, firm, internally sustained, and personally experienced things within this body. Venerable ones, this is called the internal earth element. Venerable ones, the external earth element is what is vast, pure, and not repulsive. Venerable ones, when there is a water calamity, then the external earth element is destroyed."

「諸賢！此外地界極大，極淨，極不憎惡，是無常法、盡法、衰法、變易之法，況復此身暫住，為愛所受？謂不多聞愚癡凡夫而作此念：『是我，是我所，我是彼所。』多聞聖弟子不作此念：『是我，是我所，我是彼所。』彼云何作是念？若有他人罵詈、捶打、瞋恚責數者，彼作是念：『我生此苦，從因緣生，非無因緣。云何為緣？緣苦更樂。』彼觀此更樂無常，觀覺、想、行、識無常，彼心緣界住，止合一心，定不移動。彼於後時他人來語柔辭軟言者，彼作是念：『我生此樂，從因緣生，非無因緣。云何為緣？緣樂更樂。』彼觀此更樂無常，觀覺、想、行、識、無常，彼心緣界住，止合一心，定不移動。彼於後時，若幼少、中年、長老來行不可事，或以拳扠，或以石擲，或刀杖加，彼作是念：『我受此身，色法麤質，四大之種，從父母生，飲食長養，常衣被覆，坐臥按摩，澡浴強忍，是破壞法，是滅盡法，離散之法，我因此身致拳扠、石擲及刀杖加。』由是之故，彼極精勤而不懈怠，正身正念，不忘不癡，安定一心，彼作是念：『我極精勤而不懈怠，正身正念，不忘不癡，安定一心，我受此身，應致拳扠、石擲及刀杖加，但當精勤學世尊法。』

> Virtuous ones! Consider this vast earth element—so immense, so pure, so free from aversion. Yet even this is impermanent, subject to exhaustion, decay, and change. How much more so this body, which we cling to only briefly, bound by attachment? The unlearned, ignorant ordinary person thinks: 'This is me, this is mine, I belong to this.' But the learned noble disciple does not think: 'This is me, this is mine, I belong to this.' How then does the noble disciple reflect? When others scold, strike, or rebuke him with anger, he thinks: 'This suffering arises in me due to conditions, not without cause. What is the condition? It is conditioned by painful contact.' He observes that this contact is impermanent; he observes feeling, perception, mental formations, and consciousness as impermanent. His mind settles on the elements, collected and unified, steadfast and unmoving. Later, if others come and speak to him with gentle, soft words, he thinks: 'This pleasure arises in me due to conditions, not without cause. What is the condition? It is conditioned by pleasant contact.' He observes that this contact is impermanent; he observes feeling, perception, mental formations, and consciousness as impermanent. His mind settles on the elements, collected and unified, steadfast and unmoving. Later, if someone—whether young, middle-aged, or old—comes and acts unpleasantly toward him, striking with fists, throwing stones, or attacking with knife or staff, he reflects: 'I bear this body—a material form, coarse and composed of the four great elements, born from parents, sustained by food, constantly clothed, rested, massaged, bathed, and endured—a body that is subject to breaking up, to cessation, to dissolution. It is because of this body that I encounter fists, stones, and attacks with knife or staff.' Therefore, he applies himself with utmost diligence, without laziness, with upright body and mindful awareness, undistracted and unconfused, with collected and unified mind. He thinks: 'I apply myself with utmost diligence, without laziness, with upright body and mindful awareness, undistracted and unconfused, with collected and unified mind. Though this body may meet with fists, stones, and attacks with knife or staff, I will simply strive diligently in the practice of the Blessed One's teaching.'

「諸賢！世尊亦如是說：『若有賊來，以利刀鋸，節節解身。若汝為賊以利刀鋸節節解身時，或心變易，或惡語言者，汝則衰退。汝當作是念：「若有賊來，以利刀鋸節節解我身者，因此令我心不變易，不惡語言，當為彼節節解我身者起哀愍心，為彼人故，心與慈俱，遍滿一方成就遊，如是二三四方、四維上下，普周一切，心與慈俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。」』

> "Virtuous ones! The World-Honored One also taught in this way: 'Suppose a bandit were to come and cut your body apart, joint by joint, with a sharp saw. If, when that bandit is cutting your body apart joint by joint with a sharp saw, your mind becomes disturbed or you speak harsh words, then you have regressed. You should think in this way: "If a bandit comes and cuts my body apart joint by joint with a sharp saw, I will not let this cause my mind to become disturbed or cause me to speak harsh words. For the one who is cutting my body apart joint by joint, I will arouse a mind of compassion. For that person's sake, I will dwell with a mind imbued with loving-kindness, pervading one direction. Having done so, I will pervade the second, third, and fourth directions, the four intermediate directions, above and below—everywhere, all-encompassing. I will dwell with a mind imbued with loving-kindness, free from hostility and ill will, free from affliction and contention, vast and measureless, well-developed, pervading the entire world."'"

「諸賢！彼比丘若因佛、法、眾，不住善相應捨者，諸賢！彼比丘應慙愧羞厭，我於利無利，於德無德，謂我因佛、法、眾，不住善相應捨。諸賢！猶如初迎新婦，見其姑嫜，若見夫主，則慙愧羞厭。諸賢！當知比丘亦復如是，應慙愧羞厭，我於利無利，於德無德，謂我因佛、法、眾，不住善相應捨，彼因慙愧羞厭故，便住善相應捨，是妙息寂，謂捨一切有，離愛、無欲、滅盡無餘。諸賢！是謂比丘一切大學。

> Venerable friends! If a monk, because of the Buddha, the Dharma, and the Sangha, does not abide in well-balanced equanimity, then, venerable friends, that monk should feel ashamed and remorseful, thinking: 'I gain no benefit, I attain no virtue—for I, because of the Buddha, the Dharma, and the Sangha, do not abide in well-balanced equanimity.' Venerable friends! Just as a new bride, when she sees her parents-in-law or her husband, feels ashamed and embarrassed, so too should a monk feel ashamed and remorseful, thinking: 'I gain no benefit, I attain no virtue—for I, because of the Buddha, the Dharma, and the Sangha, do not abide in well-balanced equanimity.' Because of that shame and remorse, he then abides in well-balanced equanimity—that sublime peace and stillness which is the letting go of all existence, freedom from craving, absence of desire, and complete cessation without remainder. Venerable friends! This is the great training for a monk in all respects.

「諸賢！云何水界？諸賢！謂水界有二，有內水界，有外水界。諸賢！云何內水界？謂內身中在，內所攝水，水性潤，內之所受。此為云何？謂腦、腦根，淚、汗、涕、唾、膿、血、肪、髓、涎、膽、小便，如是比此身中餘在，內所攝水，水性潤，內之所受，諸賢！是謂內水界。諸賢！外水界者，謂大是，淨是，不憎惡是，諸賢！有時火災，是時滅外水界。

> "Virtuous ones, what is the water element? Virtuous ones, there are two kinds of water element: the internal water element and the external water element. Virtuous ones, what is the internal water element? It refers to the water that exists within the body, internally contained, with the nature of moisture, and internally experienced. What does this include? It includes the brain, brain matter, tears, sweat, mucus, saliva, pus, blood, fat, marrow, phlegm, bile, and urine, as well as other such substances within this body that are internally contained, with the nature of moisture, and internally experienced. Virtuous ones, this is called the internal water element. Virtuous ones, as for the external water element, it is vast, pure, and not repulsive. Virtuous ones, when the fire calamity occurs, at that time the external water element will be extinguished."

「諸賢！此外水界極大，極淨，極不憎惡，是無常法、盡法、衰法、變易之法，況復此身暫住，為愛所受？謂不多聞愚癡凡夫而作此念：『是我，是我所，我是彼所。』多聞聖弟子不作此念：『是我，是我所，我是彼所。』彼云何作是念？若有他人罵詈、捶打、瞋恚責數者，便作是念：『我生此苦，從因緣生，非無因緣。云何為緣？緣苦更樂。』彼觀此更樂無常，觀覺、想、行、識無常，彼心緣界住，止合一心，定不移動。彼於後時，他人來語柔辭軟言者，彼作是念：『我生此樂，從因緣生，非無因緣。云何為緣？緣樂更樂。』彼觀此更樂無常，觀覺、想、行、識無常，彼心緣界住，止合一心，定不移動。彼於後時，若幼少、中年、長老來行不可事，或以拳扠，或以石擲，或刀杖加，彼作是念：『我受此身，色法麤質，四大之種，從父母生，飲食長養，常衣被覆，坐臥按摩，澡浴強忍，是破壞法，是滅盡法，離散之法，我因此身致拳扠、石擲及刀杖加。』由是之故，彼極精勤而不懈怠，正身正念，不忘不癡，安定一心，彼作是念：『我極精勤而不懈怠，正身正念，不忘不癡，安定一心，我受此身應致拳扠、石擲及刀杖加，但當精勤學世尊法。』

> Noble ones! Consider the vast waters of the world—immense, clear, and free from impurity. Yet even these are impermanent, subject to ending, decay, and change. How much more so is this body, which we cling to only briefly, held dear out of attachment? The unlearned, ignorant ordinary person thinks: "This is me, this is mine, I belong to this." But the learned noble disciple does not think in this way. How then does such a disciple reflect? When others scold, strike, or rebuke them in anger, they think: "This suffering arises in me due to conditions, not without cause. What is the condition? It is contact that gives rise to suffering." They observe that this contact is impermanent; they observe feeling, perception, mental formations, and consciousness as impermanent. Their mind settles on the elements, becomes collected and unified, steady and unmoving. Later, if others approach with gentle and kind words, they think: "This pleasure arises in me due to conditions, not without cause. What is the condition? It is contact that gives rise to pleasure." They observe that this contact is impermanent; they observe feeling, perception, mental formations, and consciousness as impermanent. Their mind settles on the elements, becomes collected and unified, steady and unmoving. Later still, if someone—whether young, middle-aged, or old—approaches and acts harmfully, striking with fists, throwing stones, or attacking with weapons, they reflect: "This body I have is material, coarse, composed of the four great elements, born from parents, sustained by food, clothed and covered, subject to sitting, lying, rubbing, bathing, and enduring—it is a thing liable to break up, to cease, to scatter. It is because of this body that I encounter fists, stones, and weapons." Therefore, they apply themselves with utmost diligence, without laziness, with upright body and mindful awareness, attentive and clear, with a calm and unified mind. They think: "I apply myself diligently, without laziness, with upright body and mindful awareness, attentive and clear, with a calm and unified mind. Though this body may meet with fists, stones, and weapons, let me strive earnestly in the practice of the Blessed One’s teaching."

「諸賢！世尊亦如是說：『若有賊來，以利刀鋸，節節解身。若汝為賊以利刀鋸節節解身時，或心變易，或惡語言者，汝則衰退。汝當作是念：「若有賊來，以利刀鋸節節解我身者，因此令我心不變易，不惡語言，當為彼節節解我身者起哀愍心，為彼人故，心與慈俱，遍滿一方成就遊，如是二三四方、四維上下，普周一切，心與慈俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。」』

> Venerable ones! The World-Honored One also taught this: 'Suppose a bandit were to come and cut your body apart, joint by joint, with a sharp saw. If, when that bandit cuts your body apart, joint by joint, with a sharp saw, your mind becomes disturbed or you speak harsh words, then you have fallen away. You should think like this: "If a bandit comes and cuts my body apart, joint by joint, with a sharp saw, I will not let this cause my mind to become disturbed or cause me to speak harsh words. I will arouse a mind of compassion for the one who cuts my body apart, joint by joint. For that person's sake, I will dwell pervading one direction with a mind imbued with loving-kindness—abundant, expansive, immeasurable, free from hostility and ill will. Just so with the second direction, the third, the fourth. Thus above, below, across, everywhere, all around, I will dwell pervading the entire world with a mind imbued with loving-kindness—abundant, expansive, immeasurable, free from hostility and ill will."'

「諸賢！彼比丘若因佛、法、眾，不住善相應捨者，諸賢！彼比丘應慙愧羞厭，我於利無利，於德無德，謂我因佛、法、眾，不住善相應捨。諸賢！猶如初迎新婦，見其姑嫜，若見夫主，則慙愧羞厭。諸賢！當知比丘亦復如是，應慙愧羞厭，我於利無利，於德無德，謂我因佛、法、眾，不住善相應捨，彼因慙愧羞厭故，便住善相應捨，是妙息寂，謂捨一切有，離愛、無欲，滅盡無餘。諸賢！是謂比丘一切大學。

> Venerable friends! If a monk, because of the Buddha, the Dharma, and the Sangha, does not abide in the well-balanced state of equanimity, then, venerable friends, that monk should feel ashamed and remorseful, thinking: 'I have gained no benefit, I have attained no virtue, for I do not abide in the well-balanced state of equanimity because of the Buddha, the Dharma, and the Sangha.' Venerable friends! Just as a new bride, when she sees her parents-in-law or her husband, feels ashamed and remorseful, so too should a monk feel ashamed and remorseful, thinking: 'I have gained no benefit, I have attained no virtue, for I do not abide in the well-balanced state of equanimity because of the Buddha, the Dharma, and the Sangha.' Because of this shame and remorse, he then abides in the well-balanced state of equanimity, which is the sublime peace—the letting go of all existence, freedom from craving, absence of desire, complete cessation without remainder. Venerable friends! This is called the supreme training for a monk.

「諸賢！云何火界？諸賢！謂火界有二，有內火界，有外火界。諸賢！云何內火界？謂內身中在，內所攝火，火性熱，內之所受。此為云何？謂暖身、熱身、煩悶、溫壯、消化飲食，如是比此身中餘在，內所攝火，火性熱，內之所受，諸賢！是謂內火界。諸賢！外火界者，謂大是，淨是，不憎惡是。諸賢！有時外火界起，起已燒村邑、城郭、山林、曠野，燒彼已，或至道、至水，無受而滅。諸賢！外火界滅後，人民求火，或鑽木截竹，或以珠燧。

> "Virtuous ones! What is the fire element? Virtuous ones! The fire element is of two kinds: there is the internal fire element, and there is the external fire element. Virtuous ones! What is the internal fire element? It is the fire that exists within the body, the fire that is internally contained, with the nature of heat, and is internally experienced. What does this refer to? It refers to the warmth of the body, the heat of the body, feverish discomfort, the body's temperature, and the digestion of food and drink. In this way, whatever else in this body exists as internally contained fire, with the nature of heat, and is internally experienced—this, virtuous ones, is called the internal fire element. Virtuous ones! As for the external fire element, it is vast, pure, and not to be despised. Virtuous ones! Sometimes the external fire element arises; having arisen, it burns villages, towns, forests, and wilderness. After burning them, it may reach a road or reach water, and then, without anything to sustain it, it extinguishes. Virtuous ones! After the external fire element has extinguished, people seek fire by drilling wood, splitting bamboo, or using a crystal lens."

「諸賢！此外火界極大，極淨，極不憎惡，是無常法、盡法、衰法、變易之法，況復此身暫住，為愛所受？謂不多聞愚癡凡夫而作此念：『是我，是我所，我是彼所。』多聞聖弟子不作此念：『是我，是我所，我是彼所。』彼云何作是念？若有他人罵詈、捶打、瞋恚責數者，便作是念：『我生此苦，從因緣生，非無因緣。云何為緣？緣苦更樂。』彼觀此更樂無常，觀覺、想、行、識無常，彼心緣界住，止合一心，定不移動。彼於後時，他人來語柔辭軟言者，彼作是念：『我生此樂，從因緣生，非無因緣。云何為緣？緣樂更樂。』彼觀此更樂無常，觀覺、想、行、識無常，彼心緣界住，止合一心，定不移動。彼於後時，若幼少、中年、長老來行不可事，或以拳扠，或以石擲，或刀杖加，彼作是念：『我受此身，色法麤質，四大之種，從父母生，飲食長養，常衣被覆，坐臥按摩，澡浴強忍，是破壞法，是滅盡法，離散之法，我因此身致拳扠、石擲及刀杖加。』由是之故，彼極精勤而不懈怠，正身正念，不忘不癡，安定一心，彼作是念：『我極精勤而不懈怠，正身正念，不忘不癡，安定一心，我受此身應致拳扠、石擲及刀杖加，但當精勤學世尊法。』

> Virtuous friends! Consider the great external fire element—vast, pure, and free from aversion. Yet even that is impermanent, subject to ending, decay, and change. How much more so this body, which endures only briefly and is clung to with affection? The unlearned, ignorant ordinary person thinks: "This is me, this is mine, I belong to this." But the learned noble disciple does not think: "This is me, this is mine, I belong to this." How then does the noble disciple reflect? When others scold, strike, or rebuke him with anger, he reflects: "This suffering arises in me due to conditions, not without cause. What is the condition? Contact is the condition for suffering." He observes that this contact is impermanent; he observes that feeling, perception, formations, and consciousness are impermanent. His mind dwells grounded in the elements, collected and unified, steady and unmoving. Later, if others come and speak to him with gentle, soft words, he reflects: "This pleasure arises in me due to conditions, not without cause. What is the condition? Contact is the condition for pleasure." He observes that this contact is impermanent; he observes that feeling, perception, formations, and consciousness are impermanent. His mind dwells grounded in the elements, collected and unified, steady and unmoving. Later, if someone—whether young, middle-aged, or old—comes and acts unpleasantly toward him, striking him with fists, throwing stones, or attacking with knife or club, he reflects: "I bear this body—a material form, coarse and composed of the four great elements, born from parents, sustained by food, constantly clothed, rested, massaged, bathed, and endured—a body that is subject to breaking up, to cessation, to dissolution. It is because of this body that I encounter fists, stones, knives, and clubs." Therefore, he applies himself with utmost diligence, without laziness, with upright body and mindful awareness, unconfused and clearly comprehending, with collected and unified mind. He reflects: "I apply myself with utmost diligence, without laziness, with upright body and mindful awareness, unconfused and clearly comprehending, with collected and unified mind. Though because of this body I may encounter fists, stones, knives, and clubs, I will simply strive diligently in the practice of the Blessed One's teaching."

「諸賢！世尊亦如是說：『若有賊來，以利刀鋸，節節解身。若汝為賊以利刀鋸節節解身時，或心變易，或惡語言者，汝則衰退。汝當作是念：「若有賊來，以利刀鋸節節解我身者，因此令我心不變易，不惡語言，當為彼節節解我身者起哀愍心，為彼人故，心與慈俱，遍滿一方成就遊，如是二三四方、四維上下，普周一切，心與慈俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。」』

> "Virtuous ones, the World-Honored One also taught this: 'Suppose a bandit were to come and cut your body apart, joint by joint, with a sharp saw. If, while that bandit is cutting your body apart joint by joint with a sharp saw, your mind becomes disturbed or you speak harsh words, then you have regressed. You should think in this way: "If a bandit comes and cuts my body apart joint by joint with a sharp saw, because of this, I will not let my mind become disturbed, nor speak harsh words. For the one who is cutting my body apart joint by joint, I will give rise to a heart of compassion. For that person's sake, I will fill my mind with loving-kindness, pervading one direction and dwelling fully in it. In the same way, the second, third, and fourth directions; the four intermediate directions; above and below—everywhere, all around, I will pervade the entire world with a mind imbued with loving-kindness, vast, expansive, immeasurable, free from hostility and ill will, and dwell fully in it."'"

「諸賢！彼比丘若因佛、法、眾，不住善相應捨者，諸賢！彼比丘應慙愧羞厭，我於利無利，於德無德，謂我因佛、法、眾，不住善相應捨。諸賢！猶如初迎新婦，見其姑嫜，若見夫主，則慙愧羞厭。諸賢！當知比丘亦復如是，應慙愧羞厭，我於利無利，於德無德，謂我因佛、法、眾，不住善相應捨，彼因慙愧羞厭故，便住善相應捨，是妙息寂，謂捨一切有，離愛、無欲，滅盡無餘。諸賢！是謂比丘一切大學。

> "Virtuous ones! If a monk, because of the Buddha, the Dharma, and the Sangha, does not abide in the well-aligned letting go, then, virtuous ones, that monk should feel ashamed and humbled, thinking: 'I have gained no benefit, I have attained no virtue, for I do not abide in the well-aligned letting go because of the Buddha, the Dharma, and the Sangha.' "Virtuous ones! Just as a newlywed bride, upon seeing her parents-in-law or her husband, feels ashamed and humbled, so too should a monk feel ashamed and humbled, thinking: 'I have gained no benefit, I have attained no virtue, for I do not abide in the well-aligned letting go because of the Buddha, the Dharma, and the Sangha.' "Because of this shame and humility, he then abides in the well-aligned letting go. This is the wonderful peace and stillness—the letting go of all existence, the freedom from craving, the absence of desire, the complete cessation without remainder. "Virtuous ones, this is called the monk's supreme training."

「諸賢！云何風界？諸賢！謂風界有二，有內風界，有外風界。諸賢！云何內風界？謂內身中在，內所攝風，風性動，內之所受。此為云何？謂上風、下風、腹風、行風、掣縮風、刀風、躋風、非道風、節節行風、息出風、息入風，如是比此身中餘在，內所攝風，風性動，內之所受，諸賢！是謂內風界。諸賢！外風界者，謂大是，淨是，不憎惡是。諸賢！有時外風界起，風界起時撥，屋拔樹，崩山，山巖撥已便止，纖毫不動。諸賢！外風界止後，人民求風，或以其扇，或以哆邏葉，或以衣求風。

> "Virtuous ones! What is the wind element? Virtuous ones! The wind element is twofold: there is the internal wind element, and there is the external wind element. Virtuous ones! What is the internal wind element? It refers to the wind that exists within the body, the wind that is internally contained—the nature of wind is movement, and it is experienced internally. What does this include? It includes: upward-moving wind, downward-moving wind, wind in the abdomen, circulating wind, constricting wind, sharp wind, wind in the joints, wind moving through improper pathways, wind circulating through the joints, exhaling wind, inhaling wind, and so on—all the wind that remains in this body, internally contained, the nature of wind is movement, and it is experienced internally. Virtuous ones! This is called the internal wind element. Virtuous ones! As for the external wind element, it is vast, pure, and not to be despised. Virtuous ones! At times, the external wind element arises. When the wind element arises, it uproots houses, tears down trees, and collapses mountains. After uprooting mountain rocks, it ceases, not moving even the slightest bit. Virtuous ones! After the external wind element subsides, people seek wind—whether by using a fan, a palm leaf, or a garment to create a breeze."

「諸賢！此風界極大，極淨，極不憎惡，是無常法、盡法、衰法、變易之法，況復此身暫住，為愛所受？謂不多聞愚癡凡夫而作此念：『是我，是我所，我是彼所。』多聞聖弟子不作此念：『是我，是我所，我是彼所。』彼云何作是念？若有他人罵詈、捶打、瞋恚責數者，便作是念：『我生此苦，從因緣生，非無因緣。云何為緣？緣苦更樂。』彼觀此更樂無常，觀覺、想、行、識無常，彼心緣界住，止合一心，定不移動。彼於後時，他人來語柔辭軟言者，彼作是念：『我生此樂，從因緣生，非無因緣。云何為緣？緣樂更樂。』彼觀此更樂無常，觀覺、想、行、識無常，彼心緣界住，止合一心，定不移動；彼於後時，若幼少、中年、長老來行不可事，或以拳扠，或以石擲，或刀杖加，彼作是念：『我受此身，色法麤質，四大之種，從父母生，飲食長養，常衣被覆，坐臥按摩，澡浴強忍，是破壞法，是滅盡法，離散之法，我因此身致拳扠、石擲及刀杖加。』由是之故，彼極精勤而不懈怠，正身正念，不忘不癡，安定一心，彼作是念：『我極精勤而不懈怠，正身正念，不忘不癡，安定一心，我受此身應致拳扠、石擲及刀杖加，但當精勤學世尊法。』

「諸賢！世尊亦如是說：『若有賊來，以利刀鋸，節節解身。若汝為賊以利刀鋸節節解身時，或心變易，或惡語言者，汝則衰退。汝當作是念：「若有賊來，以利刀鋸節節解我身者，因此令我心不變易，不惡語言，當為彼節節解我身者起哀愍心，為彼人故，心與慈俱，遍滿一方成就遊，如是二三四方、四維上下，普周一切，心與慈俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。」』

> "Virtuous ones! The World-Honored One also taught this: 'Suppose a bandit were to come and cut your body apart, joint by joint, with a sharp saw. If, while that bandit is cutting your body apart joint by joint with a sharp saw, your mind were to become disturbed or you were to speak harsh words, then you would be failing. You should think thus: "If a bandit comes and cuts my body apart joint by joint with a sharp saw, because of this, I will not let my mind become disturbed, nor will I speak harsh words. For the one cutting my body apart joint by joint, I will arouse a mind of compassion. For that person's sake, with a mind imbued with loving-kindness, I will dwell pervading one quarter of the world, abiding in its fullness. So too the second, third, and fourth quarters; above, below, across; everywhere, in all respects: with a mind imbued with loving-kindness, free from hostility and ill will, I will dwell pervading the entire world, vast, expansive, immeasurable, well-developed, abiding in its fullness."'"

「諸賢！彼比丘若因佛、法、眾，不住善相應捨者，諸賢！彼比丘應慙愧羞厭，我於利無利，於德無德，謂我因佛、法、眾，不住善相應捨。諸賢！猶如初迎新婦，見其姑嫜，若見夫主，則慙愧羞厭。諸賢！當知比丘亦復如是，應慙愧羞厭，我於利無利，於德無德，謂我因佛、法、眾，不住善相應捨，彼因慙愧羞厭故，便住善相應捨，是妙息寂，謂捨一切有，離愛、無欲，滅盡無餘。諸賢！是謂比丘一切大學。

> Noble friends! If a monk, because of the Buddha, the Dharma, and the Sangha, does not abide in the well-attuned equanimity, then, noble friends, that monk should feel ashamed and humbled, thinking: "I have gained no benefit, I have attained no virtue, for I, because of the Buddha, the Dharma, and the Sangha, do not abide in the well-attuned equanimity." Noble friends! It is just like a newlywed bride who, upon seeing her parents-in-law or her husband, feels ashamed and humbled. Noble friends! Know that a monk should be just the same—ashamed and humbled, thinking: "I have gained no benefit, I have attained no virtue, for I, because of the Buddha, the Dharma, and the Sangha, do not abide in the well-attuned equanimity." Because of that shame and humility, he then abides in the well-attuned equanimity—that wonderful peace and stillness which is the letting go of all existence, the freedom from craving, the absence of desire, the complete and utter cessation. Noble friends! This is called the monk's supreme training.

「諸賢！猶如因材木，因泥土，因水草，覆裹於空，便生屋名。諸賢！當知此身亦復如是，因筋骨，因皮膚，因肉血，纏裹於空，便生身名。諸賢！若內眼處壞者，外色便不為光明所照，則無有念，眼識不得生。諸賢！若內眼處不壞者，外色便為光明所照，而便有念，眼識得生。諸賢！內眼處及色，眼識知外色，是屬色陰。若有覺是覺陰，若有想是想陰，若有思是思陰，若有識是識陰，如是觀陰合會。

「諸賢！世尊亦如是說：『若見緣起便見法，若見法便見緣起。』所以者何？諸賢！世尊說五盛陰從因緣生，色盛陰，覺、想、行、識盛陰。諸賢！若內耳、鼻、舌、身、意處壞者，外法便不為光明所照，則無有念，意識不得生。諸賢！若內意處不壞者，外法便為光明所照而便有念，意識得生。諸賢！內意處及法，意識知外色法，是屬色陰。若有覺是覺陰，若有想是想陰，若有思是思陰，若有識是識陰，如是觀陰合會。諸賢！世尊亦如是說：『若見緣起便見法，若見法便見緣起。』所以者何？諸賢！世尊說五盛陰從因緣生，色盛陰，覺、想、行、識盛陰，彼厭此過去、未來、現在五盛陰，厭已便無欲，無欲已便解脫，解脫已便知解脫，生已盡，梵行已立，所作已辦，不更受有，知如真。諸賢！是謂比丘一切大學。」

尊者舍梨子所說如是。彼諸比丘聞尊者舍梨子所說，歡喜奉行。

象跡喻經第十竟三千八百六十七字