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MN 28 Mahā-hatthipad-opama: Longer Simile of the Elephant’s Footprint

pic for POJ


(derived from B. Sujato 2018/12) (源自B. Sujato 2018/12)
Evaṃ me sutaṃ—​ So I have heard.    我曾听闻。
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. 有一次，佛陀住在舍卫城附近的祇树给孤独园。

28.1 – (Sariputta gives talk)

Tatra kho āyasmā sāriputto bhikkhū āmantesi: There Sāriputta addressed the monks: 在那里，舍利弗对比丘们说：
“āvuso bhikkhave”ti. “Reverends, monks!” “尊者们，比丘们！”
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. “Reverend,” they replied. “尊者，”他们回答。
Āyasmā sāriputto etadavoca: Sāriputta said this: 舍利弗这样说道：

28.2 – (of all animals, elephant’s footprint is biggest ↔ all skillful Dharmas fit in4👑☸)

“Seyyathāpi, āvuso, yāni kānici jaṅgalānaṃ pāṇānaṃ padajātāni sabbāni tāni hatthipade samodhānaṃ gacchanti, hatthipadaṃ tesaṃ aggamakkhāyati yadidaṃ mahantattena; “The footprints of all creatures that walk can fit inside an elephant’s footprint, so an elephant’s footprint is said to be the biggest of them all.    “一切行走生物的足迹都能容纳在大象的足迹之中，所以大象的足迹被称为其中最大的。
evameva kho, āvuso, ye keci kusalā dhammā sabbete catūsu ariyasaccesu saṅgahaṃ gacchanti. In the same way, all skillful Dharmas can be included in the four noble truths. 同样地，所有善法都可以包含在四圣谛中。
Katamesu catūsu? What four? 哪四种？
Dukkhe ariyasacce, dukkhasamudaye ariyasacce, dukkhanirodhe ariyasacce, dukkhanirodhagāminiyā paṭipadāya ariyasacce. The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. 苦圣谛、苦集圣谛、苦灭圣谛和导向苦灭之道的圣谛。

Katamañcāvuso, dukkhaṃ ariyasaccaṃ? And what is the noble truth of suffering?   何为苦圣谛？
Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, yampicchaṃ na labhati tampi dukkhaṃ; saṅkhittena, pañcupādānakkhandhā dukkhā. Rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering. 生是苦；老是苦；死是苦；忧、悲、苦、恼、绝望是苦；求不得是苦。简而言之，五取蕴是苦。
Katame cāvuso, pañcupādānakkhandhā? And what are the five grasping aggregates? 何为五取蕴？
Seyyathidaṃ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. They are as follows: the grasping aggregates of form, feeling, perception, co-activities, and consciousness. 它们是：色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。

28.3 – (rūpa form aggregate consists of four primary elements)

Katamo cāvuso, rūpupādānakkhandho? And what is the grasping aggregate of form?   何为色取蕴？
Cattāri ca mahābhūtāni, catunnañca mahābhūtānaṃ upādāya rūpaṃ. The four primary elements, and form derived from the four primary elements. 四大种，以及四大种所造之色。

Katamā cāvuso, cattāro mahābhūtā? And what are the four primary elements?   何为四大种？
Pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu. The elements of earth, water, fire, and air. 地大、水大、火大、风大。

28.4 – (And what is the earth element?)

Katamā cāvuso, pathavīdhātu? And what is the earth element?   何为地大？
Pathavīdhātu siyā ajjhattikā, siyā bāhirā. The earth element may be interior or exterior. 地大可分为内在地大和外在地大。
Katamā cāvuso, ajjhattikā pathavīdhātu? And what is the interior earth element? 何为内在地大？
Yaṃ ajjhattaṃ paccattaṃ kakkhaḷaṃ kharigataṃ upādinnaṃ, seyyathidaṃ— Anything hard, solid, and organic that’s internal, pertaining to an individual. This includes: 凡是内在的、属于个人的、坚硬、固体和有机的物质。这包括：
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. head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentry, undigested food, feces, or anything else hard, solid, and organic that’s internal, pertaining to an individual. 头发、体毛、指甲、牙齿、皮肤、肌肉、筋腱、骨骼、骨髓、肾脏、心脏、肝脏、横膈膜、脾脏、肺部、肠道、肠系膜、未消化食物、粪便，或任何其他内在的、属于个人的、坚硬、固体和有机的物质。
Ayaṃ vuccatāvuso, ajjhattikā pathavīdhātu. This is called the interior earth element. 这被称为内在地大。
Yā ceva kho pana ajjhattikā pathavīdhātu, yā ca bāhirā pathavīdhātu, pathavīdhāturevesā. The interior earth element and the exterior earth element are just the earth element. 内在地大和外在地大都只是地大。
‘Taṃ netaṃ mama, nesohamasmi, na meso attā’ti—evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. This should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’ 应当如实以正慧观见：“这不是我的，我不是这个，这不是我的自我。”
Evametaṃ yathābhūtaṃ sammappaññāya disvā pathavīdhātuyā nibbindati, pathavīdhātuyā cittaṃ virājeti. When you really see with proper understanding, you grow disenchanted with the earth element, detaching the mind from the earth element. 当你真正以正慧观见时，你会对地大感到厌离，将心从地大中解脱出来。

Hoti kho so, āvuso, samayo yaṃ bāhirā āpodhātu pakuppati. There comes a time when the exterior water element flares up.   有时候，外在的水大会爆发。
Antarahitā tasmiṃ samaye bāhirā pathavīdhātu hoti. At that time the exterior earth element vanishes. 那时，外在的地大就会消失。
Tassā hi nāma, āvuso, bāhirāya pathavīdhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati. So for all its great age, the earth element will be revealed as impermanent, liable to end, vanish, and perish. 所以，尽管地大存在了很久很久，它终将被揭示为无常、会灭尽、会消失、会毁坏。
Kiṃ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā? Atha khvāssa notevettha hoti. What then of this short-lived body produced by craving? Rather than take it to be ‘I’ or ‘mine’ or ‘I am’, they still just consider it to be none of these things. 那么，这由贪欲所生的短暂身体又算得了什么呢？他们宁愿不把它当作“我”或“我的”或“我是”，他们仍然只认为它不是这些东西。

Tañce, āvuso, bhikkhuṃ pare akkosanti paribhāsanti rosenti vihesenti, so evaṃ pajānāti: If others abuse, attack, harass, and trouble that monk, they understand:    如果其他人辱骂、攻击、骚扰和烦扰那位比丘，他们会明白：
‘uppannā kho me ayaṃ sotasamphassajā dukkhavedanā. ‘This painful feeling born of ear contact has arisen in me. “这种由耳触产生的痛苦感受已经在我心中升起。
Sā ca kho paṭicca, no apaṭicca. That’s dependent, not independent. 这是有依的，不是无依的。
Kiṃ paṭicca? Dependent on what? 依于什么？
Phassaṃ paṭicca’. Dependent on contact.’ 依于触。”
So phasso aniccoti passati, vedanā aniccāti passati, saññā aniccāti passati, saṅkhārā aniccāti passati, viññāṇaṃ aniccanti passati. They see that contact, feeling, perception, co-activities, and consciousness are impermanent. 他们看到触、受、想、行、识都是无常的。
Tassa dhātārammaṇameva cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati. Based on that element alone, their mind becomes eager, confident, settled, and decided. 仅凭那个元素，他们的心就变得渴望、自信、安定、坚决。

Tañce, āvuso, bhikkhuṃ pare aniṭṭhehi akantehi amanāpehi samudācaranti— Others might treat that monk with disliking, loathing, and detestation,   其他人可能会以厌恶、憎恨和憎恶来对待那位比丘，
pāṇisamphassenapi leḍḍusamphassenapi daṇḍasamphassenapi satthasamphassenapi. striking them with fists, stones, sticks, and swords. 用拳头、石头、棍棒和刀剑击打他们。
So evaṃ pajānāti: They understand: 他们明白：
‘tathābhūto kho ayaṃ kāyo yathābhūtasmiṃ kāye pāṇisamphassāpi kamanti, leḍḍusamphassāpi kamanti, daṇḍasamphassāpi kamanti, satthasamphassāpi kamanti. ‘This body is such that fists, stones, sticks, and swords strike it. “这个身体就是这样，拳头、石头、棍棒和刀剑会击打它。
Vuttaṃ kho panetaṃ bhagavatā kakacūpamovāde: But the Buddha has said in the Simile of the Saw: 但佛陀在《锯喻经》中说过：
“ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṃ, tatrāpi yo mano padūseyya na me so tena sāsanakaro”ti. “Even if low-down bandits were to sever you limb from limb, anyone who had a malevolent thought on that account would not be following my instructions.” “即使是低劣的盗贼将你们肢解，任何因此而生起恶意念头的人都不会遵循我的教诲。”
Āraddhaṃ kho pana me vīriyaṃ bhavissati asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. My energy shall be roused up and unflagging, my rememberfulness established and lucid, my body pacified and undisturbed, and my mind undistractify-&-lucidifyd in samādhi. 我的精进将振奋而不懈怠，我的正念将建立而明晰，我的身体将安详而不动，我的心将集中而明晰。
Kāmaṃ dāni imasmiṃ kāye pāṇisamphassāpi kamantu, leḍḍusamphassāpi kamantu, daṇḍasamphassāpi kamantu, satthasamphassāpi kamantu, karīyati hidaṃ buddhānaṃ sāsanan’ti. Gladly now, let fists, stones, sticks, and swords strike this body! For this is how the instructions of the Buddhas are followed.’ 现在，欣然让拳头、石头、棍棒和刀剑击打这个身体吧！因为这就是遵循佛陀教诲的方式。”

Tassa ce, āvuso, bhikkhuno evaṃ buddhaṃ anussarato evaṃ dhammaṃ anussarato evaṃ saṅghaṃ anussarato upekkhā kusalanissitā na saṇṭhāti. While recollecting the Buddha, The Dharma, and the Saṅgha in this way, equanimous-observation based on the skillful may not become stabilized in them.    当他们这样回忆佛、法、僧时，基于善法的平等心可能无法稳定下来。
So tena saṃvijjati saṃvegaṃ āpajjati: In that case they stir up a sense of urgency: 在这种情况下，他们会生起一种紧迫感：
‘alābhā vata me, na vata me lābhā; dulladdhaṃ vata me, na vata me suladdhaṃ, ‘It’s my loss, my misfortune, “这是我的损失，我的不幸，
yassa me evaṃ buddhaṃ anussarato, evaṃ dhammaṃ anussarato, evaṃ saṅghaṃ anussarato, upekkhā kusalanissitā na saṇṭhātī’ti. that while recollecting the Buddha, The Dharma, and the Saṅgha in this way, equanimous-observation based on the skillful does not become stabilized in me.’ 当他们这样回忆佛、法、僧时，基于善法的平等心无法稳定下来。”
Seyyathāpi, āvuso, suṇisā sasuraṃ disvā saṃvijjati saṃvegaṃ āpajjati; They’re like a daughter-in-law who stirs up a sense of urgency when they see their father-in-law. 他们就像一个儿媳妇，当她看到公公时，会生起一种紧迫感。
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. But if, while recollecting the Buddha, The Dharma, and the Saṅgha in this way, equanimous-observation based on the skillful does become stabilized in them, they’re happy with that. 但如果，在这样忆念佛、法、僧的过程中，基于善法的平等心确实在他们心中稳定下来，他们会为此感到高兴。
Ettāvatāpi kho, āvuso, bhikkhuno bahukataṃ hoti. At this point, much has been done by that monk. 此时，那位比丘已经做了很多事情。
end of section [28.4 - (And what is the earth element?)]❧

28.5 – (And what is the water element?)

Katamā cāvuso, āpodhātu? And what is the water element?   何为水大？
Āpodhātu siyā ajjhattikā, siyā bāhirā. The water element may be interior or exterior. 水大可分为内在地大和外在地大。
Katamā cāvuso, ajjhattikā āpodhātu? And what is the interior water element? 何为内在地大？
Yaṃ ajjhattaṃ paccattaṃ āpo āpogataṃ upādinnaṃ, seyyathidaṃ— Anything that’s water, watery, and organic that’s internal, pertaining to an individual. This includes: 凡是内在的、属于个人的、水状、湿润和有机的物质。这包括：
pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṃ, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ āpo āpogataṃ upādinnaṃ— bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine, or anything else that’s water, watery, and organic that’s internal, pertaining to an individual. 胆汁、痰、脓、血、汗、脂肪、眼泪、油脂、唾液、鼻涕、关节液、尿液，或任何其他内在的、属于个人的、水状、湿润和有机的物质。
ayaṃ vuccatāvuso, ajjhattikā āpodhātu. This is called the interior water element. 这被称为内在地大。
Yā ceva kho pana ajjhattikā āpodhātu yā ca bāhirā āpodhātu, āpodhāturevesā. The interior water element and the exterior water element are just the water element. 内在地大和外在地大都只是水大。
‘Taṃ netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. This should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’ 应当如实以正慧观见：“这不是我的，我不是这个，这不是我的自我。”
Evametaṃ yathābhūtaṃ sammappaññāya disvā āpodhātuyā nibbindati, āpodhātuyā cittaṃ virājeti. When you really see with proper understanding, you grow disenchanted with the water element, detaching the mind from the water element. 当你真正以正慧观见时，你会对水大感到厌离，将心从水大中解脱出来。

Hoti kho so, āvuso, samayo yaṃ bāhirā āpodhātu pakuppati. There comes a time when the exterior water element flares up.    有的时候，外在的水大会爆发。
Sā gāmampi vahati, nigamampi vahati, nagarampi vahati, janapadampi vahati, janapadapadesampi vahati. It sweeps away villages, towns, cities, countries, and regions. 它会冲走村庄、城镇、城市、国家和地区。
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. There comes a time when the water in the ocean sinks down a hundred leagues, or two, three, four, five, six, up to seven hundred leagues. 有的时候，海水会下降一百由旬，或二百、三百、四百、五百、六百，乃至七百由旬。
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. There comes a time when the water in the ocean stands just seven palm trees deep, or six, five, four, three, two, or even just one palm tree deep. 有的时候，海水只剩七棵棕榈树深，或六、五、四、三、二，甚至只剩一棵棕榈树深。
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. There comes a time when the water in the ocean stands just seven fathoms deep, or six, five, four, three, two, or even just one fathom deep. 有的时候，海水只剩七寻深，或六、五、四、三、二，甚至只剩一寻深。
Hoti kho so, āvuso, samayo yaṃ mahāsamudde aḍḍhaporisampi udakaṃ saṇṭhāti, kaṭimattampi udakaṃ saṇṭhāti, jāṇukamattampi udakaṃ saṇṭhāti, gopphakamattampi udakaṃ saṇṭhāti. There comes a time when the water in the ocean stands just half a fathom deep, or waist deep, or knee deep, or even just ankle deep. 有的时候，海水只剩半寻深，或到腰部深，或到膝盖深，甚至只到脚踝深。
Hoti kho so, āvuso, samayo, yaṃ mahāsamudde aṅgulipabbatemanamattampi udakaṃ na hoti. There comes a time when there isn’t enough water in the ocean even to wet the tip of your finger. 有的时候，海水甚至不足以沾湿你的指尖。
Tassā hi nāma, āvuso, bāhirāya āpodhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati. So for all its great age, the water element will be revealed as impermanent, liable to end, vanish, and perish. 所以，尽管水大存在了很久很久，它终将被揭示为无常、会灭尽、会消失、会毁坏。
Kiṃ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā? Atha khvāssa notevettha hoti … pe … What then of this short-lived body produced by craving? Rather than take it to be ‘I’ or ‘mine’ or ‘I am’, they still just consider it to be none of these things. … 那么，这由贪欲所生的短暂身体又算得了什么呢？他们宁愿不把它当作“我”或“我的”或“我是”，他们仍然只认为它不是这些东西。…
tassa ce, āvuso, bhikkhuno evaṃ buddhaṃ anussarato, evaṃ dhammaṃ anussarato, evaṃ saṃghaṃ anussarato upekkhā kusalanissitā saṇṭhāti. So tena attamano hoti. If, while recollecting the Buddha, The Dharma, and the Saṅgha in this way, equanimous-observation based on the skillful does become stabilized in them, they’re happy with that. 如果，在这样忆念佛、法、僧的过程中，基于善法的平等心确实在他们心中稳定下来，他们会为此感到高兴。
Ettāvatāpi kho, āvuso, bhikkhuno bahukataṃ hoti. At this point, much has been done by that monk. 此时，那位比丘已经做了很多事情。
❧

28.6 – (And what is the fire element?)

Katamā cāvuso, tejodhātu? And what is the fire element?   何为火大？
Tejodhātu siyā ajjhattikā, siyā bāhirā. The fire element may be interior or exterior. 火大可分为内在火大和外在火大。
Katamā cāvuso, ajjhattikā tejodhātu? And what is the interior fire element? 何为内在火大？
Yaṃ ajjhattaṃ paccattaṃ tejo tejogataṃ upādinnaṃ, seyyathidaṃ— Anything that’s fire, fiery, and organic that’s internal, pertaining to an individual. This includes: 凡是内在的、属于个人的、火状、炽热和有机的物质。这包括：
yena ca santappati, yena ca jīrīyati, yena ca pariḍayhati, yena ca asitapītakhāyitasāyitaṃ sammā pariṇāmaṃ gacchati, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ tejo tejogataṃ upādinnaṃ— that which warms, that which ages, that which heats you up when feverish, that which properly digests food and drink, or anything else that’s fire, fiery, and organic that’s internal, pertaining to an individual. 使身体温暖的，使身体老化的，发烧时使身体发热的，能正确消化食物和饮料的，或任何其他内在的、属于个人的、火状、炽热和有机的物质。
ayaṃ vuccatāvuso, ajjhattikā tejodhātu. This is called the interior fire element. 这被称为内在火大。
Yā ceva kho pana ajjhattikā tejodhātu yā ca bāhirā tejodhātu, tejodhāturevesā. The interior fire element and the exterior fire element are just the fire element. 内在火大和外在火大都只是火大。
‘Taṃ netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. This should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’ 应当如实以正慧观见：“这不是我的，我不是这个，这不是我的自我。”
Evametaṃ yathābhūtaṃ sammappaññāya disvā tejodhātuyā nibbindati, tejodhātuyā cittaṃ virājeti. When you really see with proper understanding, you grow disenchanted with the fire element, detaching the mind from the fire element. 当你真正以正慧观见时，你会对火大感到厌离，将心从火大中解脱出来。

Hoti kho so, āvuso, samayo yaṃ bāhirā tejodhātu pakuppati. There comes a time when the exterior fire element flares up. 它到达一片绿地、路边、悬崖边、水体，或清理过的公园绿地，在那里它因为缺乏燃料而涅槃。
Sā gāmampi dahati, nigamampi dahati, nagarampi dahati, janapadampi dahati, janapadapadesampi dahati. It burns up villages, towns, cities, countries, and regions until 有的时候，他们去寻找火种，只带着鸡毛和筋腱条作为引火物。
Sā haritantaṃ vā panthantaṃ vā selantaṃ vā udakantaṃ vā ramaṇīyaṃ vā bhūmibhāgaṃ āgamma anāhārā nibbāyati. it reaches a green field, a roadside, a cliff’s edge, a body of water, or cleared parkland, where it’s nirvana'd for lack of fuel. 所以，尽管火大存在了很久很久，它终将被揭示为无常、会灭尽、会消失、会毁坏。
Hoti kho so, āvuso, samayo yaṃ kukkuṭapattenapi nhārudaddulenapi aggiṃ gavesanti. There comes a time when they go looking for a fire, taking just chicken feathers and strips of sinew as kindling. 那么，这由贪欲所生的短暂身体又算得了什么呢？他们宁愿不把它当作“我”或“我的”或“我是”，他们仍然只认为它不是这些东西。…
Tassā hi nāma, āvuso, bāhirāya tejodhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati. So for all its great age, the fire element will be revealed as impermanent, liable to end, vanish, and perish. 如果，在这样忆念佛、法、僧的过程中，基于善法的平等心确实在他们心中稳定下来，他们会为此感到高兴。
Kiṃ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā? What then of this short-lived body produced by craving? Rather than take it to be ‘I’ or ‘mine’ or ‘I am’, they still just consider it to be none of these things. … 此时，那位比丘已经做了很多事情。
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. If, while recollecting the Buddha, The Dharma, and the Saṅgha in this way, equanimous-observation based on the skillful does become stabilized in them, they’re happy with that.
Ettāvatāpi kho, āvuso, bhikkhuno bahukataṃ hoti. At this point, much has been done by that monk.

28.7 – (And what is the wind element?)

Katamā cāvuso, vāyodhātu? And what is the air element?   何为风大？
Vāyodhātu siyā ajjhattikā, siyā bāhirā. The air element may be interior or exterior. 风大可分为内在于风大和外在于风大。
Katamā cāvuso, ajjhattikā vāyodhātu? And what is the interior air element? 何为内在风大？
Yaṃ ajjhattaṃ paccattaṃ vāyo vāyogataṃ upādinnaṃ, seyyathidaṃ— Anything that’s wind, windy, and organic that’s internal, pertaining to an individual. This includes: 凡是内在的、属于个人的、风状、流动和有机的物质。这包括：
uddhaṅgamā vātā, adhogamā vātā, kucchisayā vātā, koṭṭhāsayā vātā, aṅgamaṅgānusārino vātā, assāso passāso iti, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ vāyo vāyogataṃ upādinnaṃ— winds that go up or down, winds in the belly or the bowels, winds that flow through the limbs, in-breaths and out-breaths, or anything else that’s wind, windy, and organic that’s internal, pertaining to an individual. 上升或下降的风，腹部或肠道中的风，流经四肢的风，入息和出息，或任何其他内在的、属于个人的、风状、流动和有机的物质。
ayaṃ vuccatāvuso, ajjhattikā vāyodhātu. This is called the interior air element. 这被称为内在风大。
Yā ceva kho pana ajjhattikā vāyodhātu, yā ca bāhirā vāyodhātu, vāyodhāturevesā. The interior air element and the exterior air element are just the air element. 内在风大和外在风大都只是风大。
‘Taṃ netaṃ mama nesohamasmi na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. This should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’ 应当如实以正慧观见：“这不是我的，我不是这个，这不是我的自我。”
Evametaṃ yathābhūtaṃ sammappaññāya disvā vāyodhātuyā nibbindati vāyodhātuyā cittaṃ virājeti. When you really see with proper understanding, you reject the air element, detaching the mind from the air element. 当你真正以正慧观见时，你会排斥风大，将心从风大中解脱出来。

Hoti kho so, āvuso, samayo yaṃ bāhirā vāyodhātu pakuppati. There comes a time when the exterior air element flares up.    有的时候，外在的风大会爆发。
Sā gāmampi vahati, nigamampi vahati, nagarampi vahati, janapadampi vahati, janapadapadesampi vahati. It sweeps away villages, towns, cities, countries, and regions. 它会横扫村庄、城镇、城市、国家和地区。
Hoti kho so, āvuso, samayo yaṃ gimhānaṃ pacchime māse tālavaṇṭenapi vidhūpanenapi vātaṃ pariyesanti, ossavanepi tiṇāni na icchanti. There comes a time, in the last month of summer, when they look for wind by using a palm-leaf or fan, and even the grasses in the drip-fringe of a thatch roof don’t stir. 有的时候，在夏季的最后一个月，他们会用扇子或棕榈叶扇风，甚至茅草屋檐下的草叶都不会动。
Tassā hi nāma, āvuso, bāhirāya vāyodhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati. So for all its great age, the air element will be revealed as impermanent, liable to end, vanish, and perish. 所以，尽管风大存在了很久很久，它终将被揭示为无常、会灭尽、会消失、会毁坏。
Kiṃ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā? Atha khvāssa notevettha hoti. What then of this short-lived body produced by craving? Rather than take it to be ‘I’ or ‘mine’ or ‘I am’, they still just consider it to be none of these things. … 那么，这由贪欲所生的短暂身体又算得了什么呢？他们宁愿不把它当作“我”或“我的”或“我是”，他们仍然只认为它不是这些东西。…

Tañce, āvuso, bhikkhuṃ pare akkosanti paribhāsanti rosenti vihesenti. If others abuse, attack, harass, and trouble that monk, they understand:   如果其他人辱骂、攻击、骚扰和烦扰那位比丘，他们会明白：
So evaṃ pajānāti, uppannā kho me ayaṃ sotasamphassajā dukkhā vedanā. ‘This painful feeling born of ear contact has arisen in me. “这种由耳触产生的痛苦感受已经在我心中升起。
Sā ca kho paṭicca, no apaṭicca. That’s dependent, not independent. 这是有依的，不是无依的。
Kiṃ paṭicca? Dependent on what? 依于什么？
Phassaṃ paṭicca. Dependent on contact. 依于触。
Sopi phasso aniccoti passati, vedanā aniccāti passati, saññā aniccāti passati, saṅkhārā aniccāti passati, viññāṇaṃ aniccanti passati. They see that contact, feeling, perception, co-activities, and consciousness are impermanent. 他们看到触、受、想、行、识都是无常的。
Tassa dhātārammaṇameva cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati. Based on that element alone, their mind becomes eager, confident, settled, and decided. 仅凭那个元素，他们的心就变得渴望、自信、安定、坚决。

Tañce, āvuso, bhikkhuṃ pare aniṭṭhehi akantehi amanāpehi samudācaranti, pāṇisamphassenapi leḍḍusamphassenapi daṇḍasamphassenapi satthasamphassenapi. Others might treat that monk with disliking, loathing, and detestation, striking them with fists, stones, sticks, and swords.   其他人可能会以厌恶、憎恨和憎恶来对待那位比丘，用拳头、石头、棍棒和刀剑击打他们。
So evaṃ pajānāti ‘tathābhūto kho ayaṃ kāyo yathābhūtasmiṃ kāye pāṇisamphassāpi kamanti, leḍḍusamphassāpi kamanti, daṇḍasamphassāpi kamanti, satthasamphassāpi kamanti. They understand: ‘This body is such that fists, stones, sticks, and swords strike it. 他们明白：“这个身体就是这样，拳头、石头、棍棒和刀剑会击打它。
Vuttaṃ kho panetaṃ bhagavatā kakacūpamovāde “ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṃ. Tatrāpi yo mano padūseyya, na me so tena sāsanakaro”ti. But the Buddha has said in the Simile of the Saw: “Even if low-down bandits were to sever you limb from limb, anyone who had a thought of hate on that account would not be following my instructions.” 但佛陀在《锯喻经》中说过：“即使是低劣的盗贼将你们肢解，任何因此而生起仇恨念头的人都不会遵循我的教诲。”
Āraddhaṃ kho pana me vīriyaṃ bhavissati asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. My energy shall be roused up and unflagging, my rememberfulness established and lucid, my body pacified and undisturbed, and my mind undistractify-&-lucidifyd in samādhi. 我的精进将振奋而不懈怠，我的正念将建立而明晰，我的身体将安详而不动，我的心将集中而明晰。
Kāmaṃ dāni imasmiṃ kāye pāṇisamphassāpi kamantu, leḍḍusamphassāpi kamantu, daṇḍasamphassāpi kamantu, satthasamphassāpi kamantu. Karīyati hidaṃ buddhānaṃ sāsanan’ti. Gladly now, let fists, stones, sticks, and swords strike this body! For this is how the instructions of the Buddhas are followed.’ 现在，欣然让拳头、石头、棍棒和刀剑击打这个身体吧！因为这就是遵循佛陀教诲的方式。”

Tassa ce, āvuso, bhikkhuno evaṃ buddhaṃ anussarato, evaṃ dhammaṃ anussarato, evaṃ saṅghaṃ anussarato upekkhā kusalanissitā na saṇṭhāti. While recollecting the Buddha, The Dharma, and the Saṅgha in this way, equanimous-observation based on the skillful may not become stabilized in them.    当他们这样回忆佛、法、僧时，基于善法的平等心可能无法稳定下来。
So tena saṃvijjati saṃvegaṃ āpajjati: In that case they stir up a sense of urgency: 在这种情况下，他们会生起一种紧迫感：
‘alābhā vata me, na vata me lābhā; dulladdhaṃ vata me, na vata me suladdhaṃ. ‘It’s my loss, my misfortune, “这是我的损失，我的不幸，
Yassa me evaṃ buddhaṃ anussarato, evaṃ dhammaṃ anussarato, evaṃ saṅghaṃ anussarato upekkhā kusalanissitā na saṇṭhātī’ti. that while recollecting the Buddha, The Dharma, and the Saṅgha in this way, equanimous-observation based on the skillful does not become stabilized in me.’ 当他们这样回忆佛、法、僧时，基于善法的平等心无法稳定下来。”
Seyyathāpi, āvuso, suṇisā sasuraṃ disvā saṃvijjati saṃvegaṃ āpajjati; They’re like a daughter-in-law who stirs up a sense of urgency when they see their father-in-law. 他们就像一个儿媳妇，当她看到公公时，会生起一种紧迫感。
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. But if, while recollecting the Buddha, The Dharma, and the Saṅgha in this way, equanimous-observation based on the skillful does become stabilized in them, they’re happy with that. 但如果，在这样忆念佛、法、僧的过程中，基于善法的平等心确实在他们心中稳定下来，他们会为此感到高兴。
Ettāvatāpi kho, āvuso, bhikkhuno bahukataṃ hoti. At this point, much has been done by that monk. 此时，那位比丘已经做了很多事情。
end of section [28.7 - (And what is the wind element?)]❧

28.8 – (rūpa/form of anatomical body parts ↔ building made of sticks, stones, space)

Seyyathāpi, āvuso, kaṭṭhañca paṭicca valliñca paṭicca tiṇañca paṭicca mattikañca paṭicca ākāso parivārito agārantveva saṅkhaṃ gacchati; When a space is enclosed by sticks, creepers, grass, and mud it becomes known as a ‘building’.   当一个空间被木棍、藤蔓、草和泥土围起来时，它就被称为“建筑物”。
evameva kho, āvuso, aṭṭhiñca paṭicca nhāruñca paṭicca maṃsañca paṭicca cammañca paṭicca ākāso parivārito rūpantveva saṅkhaṃ gacchati. In the same way, when a space is enclosed by bones, sinews, flesh, and skin it becomes known as a ‘form’. 同样地，当一个空间被骨骼、筋腱、血肉和皮肤围起来时，它就被称为“形体”。
Ajjhattikañceva, āvuso, cakkhuṃ aparibhinnaṃ hoti, bāhirā ca rūpā na āpāthaṃ āgacchanti, no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti. Reverends, though the eye is intact internally, so long as exterior sights don’t come into range and there’s no corresponding engagement, there’s no manifestation of the corresponding type of consciousness. 尊者们，虽然眼根内在完好，但只要外在的色尘没有进入范围，也没有相应的作意，相应的识就不会显现。
Ajjhattikañceva, āvuso, cakkhuṃ aparibhinnaṃ hoti bāhirā ca rūpā āpāthaṃ āgacchanti, no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti. Though the eye is intact internally and exterior sights come into range, so long as there’s no corresponding engagement, there’s no manifestation of the corresponding type of consciousness. 虽然眼根内在完好，外在的色尘进入范围，但只要没有相应的作意，相应的识就不会显现。
Yato ca kho, āvuso, ajjhattikañceva cakkhuṃ aparibhinnaṃ hoti, bāhirā ca rūpā āpāthaṃ āgacchanti, tajjo ca samannāhāro hoti. Evaṃ tajjassa viññāṇabhāgassa pātubhāvo hoti. But when the eye is intact internally and exterior sights come into range and there is corresponding engagement, there is the manifestation of the corresponding type of consciousness. 但当眼根内在完好，外在的色尘进入范围，并且有相应的作意时，相应的识就会显现。
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. The form produced in this way is included in the grasping aggregate of form. The feeling, perception, co-activities, and consciousness produced in this way are each included in the corresponding grasping aggregate. 以这种方式产生的色，被包含在色取蕴中。以这种方式产生的受、想、行、识，各自被包含在相应的取蕴中。

So evaṃ pajānāti: They understand:   他们明白：
‘evañhi kira imesaṃ pañcannaṃ upādānakkhandhānaṃ saṅgaho sannipāto samavāyo hoti. ‘So this is how there comes to be inclusion, gathering together, and joining together into these five grasping aggregates. “原来是这样，这五取蕴是如何包含、聚集和结合在一起的。
Vuttaṃ kho panetaṃ bhagavatā: But the Buddha has said: 但佛陀曾说过：
“yo paṭiccasamuppādaṃ passati so dhammaṃ passati; “One who sees dependent origination sees The Dharma. “见缘起者见法。
yo dhammaṃ passati so paṭiccasamuppādaṃ passatī”ti. One who sees The Dharma sees dependent origination.” 见法者见缘起。”
Paṭiccasamuppannā kho panime yadidaṃ pañcupādānakkhandhā. And these five grasping aggregates are indeed dependently originated. 而这五取蕴确实是缘起的。
Yo imesu pañcasu upādānakkhandhesu chando ālayo anunayo ajjhosānaṃ so dukkhasamudayo. The desire, clinging, attraction, and attachment for these five grasping aggregates is the origin of suffering. 对这五取蕴的欲望、执著、贪恋和依恋是苦的起源。
Yo imesu pañcasu upādānakkhandhesu chandarāgavinayo chandarāgappahānaṃ, so dukkhanirodho’ti. Giving up and getting rid of desire and greed for these five grasping aggregates is the cessation of suffering.’ 放弃并去除对这五取蕴的欲望和贪婪是苦的止息。”
Ettāvatāpi kho, āvuso, bhikkhuno bahukataṃ hoti. At this point, much has been done by that monk. 此时，那位比丘已经做了很多事情。

Ajjhattikañceva, āvuso, sotaṃ aparibhinnaṃ hoti … pe … Though the ear …   虽然耳……
ghānaṃ aparibhinnaṃ hoti … nose … 鼻……
jivhā aparibhinnā hoti … tongue … 舌……
kāyo aparibhinno hoti … body … 身……
mano aparibhinno hoti, bāhirā ca dhammā na āpāthaṃ āgacchanti no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti. mind is intact internally, so long as exterior thoughts don’t come into range and there’s no corresponding engagement, there’s no manifestation of the corresponding type of consciousness. 意根内在完好，但只要外在的意念没有进入范围，也没有相应的作意，相应的识就不会显现。
Ajjhattiko ceva, āvuso, mano aparibhinno hoti, bāhirā ca dhammā āpāthaṃ āgacchanti, no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti. Though the mind is intact internally and exterior thoughts come into range, so long as there’s no corresponding engagement, there’s no manifestation of the corresponding type of consciousness. 虽然意根内在完好，外在的意念进入范围，但只要没有相应的作意，相应的识就不会显现。
Yato ca kho, āvuso, ajjhattiko ceva mano aparibhinno hoti, bāhirā ca dhammā āpāthaṃ āgacchanti, tajjo ca samannāhāro hoti, evaṃ tajjassa viññāṇabhāgassa pātubhāvo hoti. But when the mind is intact internally and exterior thoughts come into range and there is corresponding engagement, there is the manifestation of the corresponding type of consciousness. 但当意根内在完好，外在的意念进入范围，并且有相应的作意时，相应的识就会显现。
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. The form produced in this way is included in the grasping aggregate of form. The feeling, perception, co-activities, and consciousness produced in this way are each included in the corresponding grasping aggregate. 以这种方式产生的色，被包含在色取蕴中。以这种方式产生的受、想、行、识，各自被包含在相应的取蕴中。
So evaṃ pajānāti: They understand: 他们明白：
‘evañhi kira imesaṃ pañcannaṃ upādānakkhandhānaṃ saṅgaho sannipāto samavāyo hoti. ‘So this is how there comes to be inclusion, gathering together, and joining together into these five grasping aggregates. “原来是这样，这五取蕴是如何包含、聚集和结合在一起的。
Vuttaṃ kho panetaṃ bhagavatā: But the Buddha has also said: 但佛陀也曾说过：
“yo paṭiccasamuppādaṃ passati so dhammaṃ passati; “One who sees dependent origination sees The Dharma. “见缘起者见法。
yo dhammaṃ passati so paṭiccasamuppādaṃ passatī”ti. One who sees The Dharma sees dependent origination.” 见法者见缘起。”
Paṭiccasamuppannā kho panime yadidaṃ pañcupādānakkhandhā. And these five grasping aggregates are indeed dependently originated. 而这五取蕴确实是缘起的。
Yo imesu pañcasu upādānakkhandhesu chando ālayo anunayo ajjhosānaṃ so dukkhasamudayo. The desire, clinging, attraction, and attachment for these five grasping aggregates is the origin of suffering. 对这五取蕴的欲望、执著、贪恋和依恋是苦的起源。
Yo imesu pañcasu upādānakkhandhesu chandarāgavinayo chandarāgappahānaṃ so dukkhanirodho’ti. Giving up and getting rid of desire and greed for these five grasping aggregates is the cessation of suffering.’ 放弃并去除对这五取蕴的欲望和贪婪是苦的止息。”
Ettāvatāpi kho, āvuso, bhikkhuno bahukataṃ hotī”ti. At this point, much has been done by that monk.” 此时，那位比丘已经做了很多事情。”

Idamavoca āyasmā sāriputto. That’s what Venerable Sāriputta said.  舍利弗尊者就是这样说的。
Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinandunti. Satisfied, the monks were happy with what Sāriputta said. 比丘们心满意足，对舍利弗所说的话感到高兴。
end of section [28 – MN 28 Mahā-hatthipad-opama: Longer Simile of the Elephant’s Footprint]❧