中部第 28 经（Sujato 英译）第 2 阅读页 · The Longer Simile of the Elephant’s Footprint · 2/2

‘It’s my loss, my misfortune,‘It’s my loss, my misfortune,that while recollecting the Buddha, the teaching, and the Saṅgha in this way, equanimity based on the skillful does not become stabilized in me.’that while recollecting the Buddha, the teaching, and the Saṅgha in this way, equanimity based on the skillful does not become stabilized in me.’They’re like a daughter-in-law who stirs up a sense of urgency when they see their father-in-law.They’re like a daughter-in-law who stirs up a sense of urgency when they see their father-in-law.

But if, while recollecting the Buddha, the teaching, and the Saṅgha in this way, equanimity based on the skillful does become stabilized in them, they’re happy with that.But if, while recollecting the Buddha, the teaching, and the Saṅgha in this way, equanimity based on the skillful does become stabilized in them, they’re happy with that.At this point, much has been done by that mendicant.At this point, much has been done by that mendicant.When a space is enclosed by sticks, creepers, grass, and mud it becomes known as a ‘building’.When a space is enclosed by sticks, creepers, grass, and mud it becomes known as a ‘building’.

In the same way, when a space is enclosed by bones, sinews, flesh, and skin it becomes known as a ‘form’.In the same way, when a space is enclosed by bones, sinews, flesh, and skin it becomes known as a ‘form’.Reverends, though the interior eye is intact, 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.Reverends, though the interior eye is intact, 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.Though the interior eye is intact and exterior sights come into range, so long as there’s no corresponding engagement, there’s no manifestation of the corresponding type of consciousness.Though the interior eye is intact and exterior sights come into range, so long as there’s no corresponding engagement, there’s no manifestation of the corresponding type of consciousness.

But when the interior eye is intact and exterior sights come into range and there is corresponding engagement, there is the manifestation of the corresponding type of consciousness.But when the interior eye is intact and exterior sights come into range and there is corresponding engagement, there is the manifestation of the corresponding type of consciousness.The form produced in this way is included in the grasping aggregate of form. The feeling, perception, choices, and consciousness produced in this way are each included in the corresponding grasping aggregate.The form produced in this way is included in the grasping aggregate of form. The feeling, perception, choices, and consciousness produced in this way are each included in the corresponding grasping aggregate.

They understand:They understand:‘So this is how there comes to be inclusion, gathering together, and assimilation into these five grasping aggregates.‘So this is how there comes to be inclusion, gathering together, and assimilation into these five grasping aggregates.But the Buddha has said:But the Buddha has said:

“One who sees dependent origination sees the teaching.“One who sees dependent origination sees the teaching.One who sees the teaching sees dependent origination.”One who sees the teaching sees dependent origination.”And these five grasping aggregates are indeed dependently originated.And these five grasping aggregates are indeed dependently originated.

The desire, clinging, attraction, and attachment for these five grasping aggregates is the origin of suffering.The desire, clinging, attraction, and attachment for these five grasping aggregates is the origin of suffering.Giving up and getting rid of desire and greed for these five grasping aggregates is the cessation of suffering.’Giving up and getting rid of desire and greed for these five grasping aggregates is the cessation of suffering.’At this point, much has been done by that mendicant.At this point, much has been done by that mendicant.

Though the ear …Though the ear …nose …nose …tongue …tongue …

body …body …mind is intact internally, so long as exterior ideas don’t come into range and there’s no corresponding engagement, there’s no manifestation of the corresponding type of consciousness.mind is intact internally, so long as exterior ideas don’t come into range and there’s no corresponding engagement, there’s no manifestation of the corresponding type of consciousness.Though the mind is intact internally and exterior ideas come into range, so long as there’s no corresponding engagement, there’s no manifestation of the corresponding type of consciousness.Though the mind is intact internally and exterior ideas come into range, so long as there’s no corresponding engagement, there’s no manifestation of the corresponding type of consciousness.

But when the mind is intact internally and exterior ideas come into range and there is corresponding engagement, there is the manifestation of the corresponding type of consciousness.But when the mind is intact internally and exterior ideas come into range and there is corresponding engagement, there is the manifestation of the corresponding type of consciousness.The form produced in this way is included in the grasping aggregate of form. The feeling, perception, choices, and consciousness produced in this way are each included in the corresponding grasping aggregate.The form produced in this way is included in the grasping aggregate of form. The feeling, perception, choices, and consciousness produced in this way are each included in the corresponding grasping aggregate.

They understand:They understand:‘So this is how there comes to be inclusion, gathering together, and assimilation into these five grasping aggregates.‘So this is how there comes to be inclusion, gathering together, and assimilation into these five grasping aggregates.But the Buddha has also said:But the Buddha has also said:

“One who sees dependent origination sees the teaching.“One who sees dependent origination sees the teaching.One who sees the teaching sees dependent origination.”One who sees the teaching sees dependent origination.”And these five grasping aggregates are indeed dependently originated.And these five grasping aggregates are indeed dependently originated.

The desire, clinging, attraction, and attachment for these five grasping aggregates is the origin of suffering.The desire, clinging, attraction, and attachment for these five grasping aggregates is the origin of suffering.Giving up and getting rid of desire and greed for these five grasping aggregates is the cessation of suffering.’Giving up and getting rid of desire and greed for these five grasping aggregates is the cessation of suffering.’At this point, much has been done by that mendicant.”At this point, much has been done by that mendicant.”

That is what Venerable Sāriputta said.That is what Venerable Sāriputta said.Satisfied, the mendicants approved what Sāriputta said.Satisfied, the mendicants approved what Sāriputta said.