經號:   
   (中部27經 更新)
中部27經/象足跡譬喻小經(譬喻品[3])(莊春江譯)
  我聽到這樣
  有一次世尊住在舍衛城祇樹林給孤獨園。
  當時,若奴索尼婆羅門以全白的馬車中午從舍衛城出發。若奴索尼婆羅門看見遊行者必羅低葛遠遠地走來。看見後,對遊行者必羅低葛這麼說:
  「那麼,哇差亞那尊師中午從哪裡來呢?」
  「先生!我從沙門喬達摩面前來。」
  「哇差亞那尊師!對沙門喬達摩聰明慧,你怎麼想?我想,他是賢智者吧。」
  「先生!我是誰啊,會知道沙門喬達摩的聰明慧?確實有像沙門喬達摩聰明慧那樣的人才能知道。」
  「哇差亞那尊師確實以崇高的讚賞稱讚沙門喬達摩。」
  「先生!我是誰啊,能稱讚沙門喬達摩?喬達摩尊師被人天最上的稱讚者稱讚。」
  「看見什麼理由哇差亞那尊師對沙門喬達摩是這麼極淨信者?」
  「先生!猶如熟練的捕龍象師如果進入龍象的森林,他會在龍象的森林中看見大的象足跡,廣長且平闊,他會來到結論:『先生!這確實是頭大龍象。』同樣的,先生!當我看到沙門喬達摩的四個足跡時,那時,我來到結論:『世尊是遍正覺者,法被世尊善說,世尊的弟子僧團依善而行者。』
  哪四個呢?先生!這裡,我看到某些賢智、聰敏、知異論、犀利的剎帝利,他們以慧的狀態去破壞我認為的惡見。當他們聽聞:『先生!沙門喬達摩確實將進入某村落或城鎮。』時,他們安排問題:『這是我們去見沙門喬達摩將會問的問題,如果被這樣問,他將這樣回答,我們將這樣論破;如果被那樣問,他將那樣回答,我們將那樣論破。』當他們聽聞:『先生!沙門喬達摩確實已進入某村落或城鎮。』時,他們去見沙門喬達摩,沙門喬達摩以法說開示、勸導、鼓勵他們,使之歡喜。沙門喬達摩以法說開示、勸導、鼓勵他們,使之歡喜後,他們沒問沙門喬達摩問題,將從哪裡論破呢?無論如何他們都變成沙門喬達摩的弟子。先生!這是我看到沙門喬達摩的第一個足跡,那時,我來到結論:『世尊是遍正覺者,法被世尊善說,世尊的弟子僧團是依善而行者。』
  再者,先生!這裡,我看到某些賢智、聰敏、知異論、犀利的婆羅門……(中略)屋主……(中略)沙門,他們以慧的狀態去破壞我認為的惡見。當他們聽聞:『先生!沙門喬達摩確實將進入某村落或城鎮。』時,他們安排問題:『這是我們去見沙門喬達摩將會問的問題,如果被這樣問,他將這樣回答,我們將這樣論破;如果被那樣問,他將那樣回答,我們將那樣論破。』當他們聽聞:『先生!沙門喬達摩確實已進入某村落或城鎮。』時,他們去見沙門喬達摩,沙門喬達摩以法說開示、勸導、鼓勵他們,使之歡喜。沙門喬達摩以法說開示、勸導、鼓勵他們,使之歡喜後,他們沒問沙門喬達摩問題,將從哪裡論破呢?無論如何他們都乞求沙門喬達摩從在家出家,成為非家生活的機會,沙門喬達摩令他們出家。當在那裡出家後,他們住於隱退、不放逸、熱心、自我努力時,不久,以證智自作證後,在當生中進入後住於那善男子之所以從在家而正確地出家,成為非家生活的梵行無上目標,他們這麼說:『先生!我們確實幾乎完蛋了,先生!我們確實幾乎滅亡了,以前,當非沙門時,我們自稱為沙門,當非婆羅門時,我們自稱為婆羅門,當非阿羅漢時,我們自稱為阿羅漢,現在,我們是沙門,我們是婆羅門,我們是阿羅漢。』先生!這是我看到沙門喬達摩的第四個足跡,那時,我來到結論:『世尊是遍正覺者,法被世尊善說,世尊的弟子僧團是依善而行者。』
  先生!當我看到沙門喬達摩的這四個足跡時,那時,我來到結論:『世尊是遍正覺者,法被世尊善說,世尊的弟子僧團是依善而行者。』」
  當這麼說時,若奴索尼婆羅門從全白的馬車下來後,整理上衣到一邊肩膀,向世尊[的方向]合掌鞠躬後,自說優陀那三次:
  「敬禮那位世尊、阿羅漢、遍正覺者!敬禮那位世尊、阿羅漢、遍正覺者!敬禮那位世尊、阿羅漢、遍正覺者!或許什麼時候我們能與那位喬達摩尊師一起會面,或許能有些交談。」
  那時,若奴索尼婆羅門去見世尊。抵達後,與世尊互相歡迎。歡迎與寒暄後,在一旁坐下。在一旁坐好後,若奴索尼婆羅門將他與遊行者必羅低葛間的交談全部告訴世尊。當這麼說時,世尊對若奴索尼婆羅門這麼說:
  「婆羅門!就這範圍,這不是以詳細完成的象足跡譬喻。婆羅門!這是以詳細完成的關於象足跡譬喻,你要聽!你要好好作意!我要說了。」
  「是的,先生!」若奴索尼婆羅門回答世尊。
  世尊這麼說:
  「婆羅門!猶如熟練的捕龍象師如果進入龍象的森林,他會在龍象的森林中看見大的象足跡,廣長且平闊,熟練的捕龍象師不來到結論:『先生!這確實是頭大龍象。』那是什麼原因?婆羅門!在龍象的森林中有名叫駝背母象的大足跡,這也會是牠們的足跡。
  他跟隨它走,當跟隨它走時,在龍象的森林中看見大的象足跡,廣長且平闊,並且高處有刮痕,熟練的捕龍象師不來到結論:『先生!這確實是頭大龍象。』那是什麼原因?婆羅門!在龍象的森林中有名叫高母象的大足跡,這也會是牠們的足跡。
  他跟隨它走,當跟隨它走時,在龍象的森林中看見大的象足跡,廣長且平闊,並且高處有刮痕,高處有牙齒的撕裂痕,熟練的捕龍象師不來到結論:『先生!這確實是頭大龍象。』那是什麼原因?婆羅門!在龍象的森林中有名叫高母象的大足跡,這也會是牠們的足跡。
  他跟隨它走,當跟隨它走時,在龍象的森林中看見大的象足跡,廣長且平闊,並且高處有刮痕,高處有牙齒的撕裂痕,高處有樹枝[斷裂],他看見龍象到樹下或露天處,或行或站或坐或臥,他來到結論:『先生!這確實是頭大龍象。』
  同樣的,婆羅門!這裡,如來阿羅漢遍正覺者明與行具足者善逝世間知者應該被調御人的無上調御者人天之師佛陀世尊出現於世間,他以證智自作證後,為這包括天、魔、梵的世界;包括沙門、婆羅門的世代;包括諸天、人宣說,他教導開頭是善、中間是善、終結是善;意義正確辭句正確的法,他說明唯獨圓滿、遍清淨的梵行。屋主、屋主之子或在其它族姓中出生者聽聞那個法。聽聞那個法後,他於如來處獲得信,具備那獲得的信,他像這樣深慮:『居家生活是障礙,是塵垢之路;出家是露地,住在家中,這是不容易行一向圓滿、一向清淨的磨亮海螺之梵行,讓我剃除髮鬚、裹上袈裟衣後,從在家出家,成為非家生活。』過些時候,他捨斷少量的財富聚集或捨斷大量的財富聚集後;捨斷少量的親屬圈或捨斷大量的親屬圈後,剃除髮鬚、裹上袈裟衣後,從在家出家,成為非家生活。
  當這樣出家時,他進入比丘的生活規定,捨斷殺生後,他是離殺生者,他住於已捨離棍棒、已捨離刀劍、有羞恥的、同情的、對一切活的生物憐愍的。捨斷未給予而取後,他是離未給予而取者、給予而取者、只期待給予物者,以不盜取而自我住於清淨。捨斷非梵行後,他是梵行者,遠離俗法而住,已離婬欲。捨斷妄語後,他是離妄語者、真實語者、緊隨真實者、能信賴者、應該信賴者、對世間無詐欺者。捨斷離間語後,他是離離間語者:他從這裡聽到後,不為了對這些人離間而在那裡說,或者,他從那裡聽到後,不為了對那些人離間而在這裡說,像這樣,他是分裂的調解者、和諧的散播者、樂於和合者、愛好和合者、喜歡和合者、作和合之言說者。捨斷粗惡語後,他是離粗惡語者,他以柔和的言語:悅耳的、可愛的、動心的、優雅的、眾人所愛的、眾人可意的,像那樣的言語與人說話。捨斷雜穢語後,他是離雜穢語者:他是適當時機之說者、事實之說者、有益處之說者,如法之說者、如律之說者;他以適當時機說有價值、有理由、有節制、具有利益的話。
  他是離破壞種子類、草木類者,是晚上停止、戒絕非時食的一日一食者,是離跳舞、歌曲、音樂、看戲者,是離花環、香料、香膏之持用與莊嚴、裝飾狀態者,是離高床、大床者,是離領受金銀者,是離領受生穀者,是離領受生肉者,是離領受女子、少女者,是離領受男奴僕、女奴僕者,是離領受山羊與羊者,是離領受雞與豬者,是離領受象、牛、馬、騾馬者,是離領受田與地者,是離從事差使、遣使者,是離買賣者,是離在秤重上欺瞞、偽造貨幣、度量欺詐者,是離賄賂、欺瞞、詐欺、不實者,是離割截、殺害、捕縛、搶奪、掠奪、暴力者。
  他是已知足者:以衣服保護身體、以施食保護肚子,不論出發到何處,他只拿[這些]出發,猶如鳥不論以翼飛到何處,只有翼的負荷而飛。同樣的,比丘是已知足者:以衣服保護身體、以施食保護肚子,不論出發到何處,他只拿[這些]出發。已具備這聖戒蘊,他自身內感受無過失的安樂。
  他以眼見色後,不成為相的執取者、細相的執取者,因為當住於眼根的不防護時,貪憂、惡不善法會流入,他依其自制而行動,保護眼根,在眼根上達到自制;以耳聽聲音後,……(中略)以鼻聞氣味後,……以舌嚐味道後,……以身觸所觸後,……以意識法後,不成為相的執取者、細相的執取者,因為當住於意根的不防護時,貪憂、惡不善法會流入,他依其自制而行動,保護意根,在意根上達到自制,已具備這聖根自制,他自身內感受不受害的安樂
  他在前進、後退時是正知於行為者;在前視、後視時是正知於行為者;在[肢體]曲伸時是正知於行為者;在[穿]衣、持鉢與大衣時是正知於行為者;在飲、食、嚼、嚐時是正知於行為者;在大小便動作時是正知於行為者;在行、住、坐、臥、清醒、語、默時是正知於行為者。
  已具備這聖戒蘊,(已具備這聖知足,)已具備這聖根自制,已具備這聖正念與正知,他親近獨居的住處:林野、樹下、山岳、洞窟、山洞、墓地、森林、露地、稻草堆。他食畢,從施食處返回,坐下,盤腿後,挺直身體,建立起面前的正念後,捨斷對世間的貪婪,以離貪婪心而住,使心從貪婪中清淨。捨斷惡意與瞋怒後,住於無瞋害心、對一切活的生物憐愍,使心從惡意與瞋中清淨。捨斷惛沈睡眠後,住於離惛沈睡眠、有光明想、正念、正知,使心從惛沈睡眠中清淨。捨斷掉舉後悔後,住於不掉舉、自身內心寂靜,使心從掉舉後悔中清淨。捨斷疑惑後,住於脫離疑惑、在善法上無疑,使心從疑惑中清淨。
  他捨斷這些心的隨雜染、慧的減弱之五蓋後,從離欲、離不善法後,進入後住於有尋、有伺離而生喜、樂的初禪。婆羅門!像這樣,這被稱為如來的足跡、如來的刮痕、如來的撕裂痕,但聖弟子不來到結論:『世尊是遍正覺者,法被世尊善說,世尊的弟子僧團是依善而行者。』
  再者,婆羅門!比丘從離欲、離不善法後,進入後住於有尋、有伺,離而生喜、樂的初禪;以尋與伺的平息,自信一心,進入後住於無尋、無伺,定而生喜、樂的第二禪。婆羅門!像這樣,這被稱為如來的足跡、如來的刮痕、如來的撕裂痕,但聖弟子不來到結論:『世尊是遍正覺者,法被世尊善說,世尊的弟子僧團是依善而行者。』
  再者,婆羅門!比丘以喜的褪去與住於平靜,正念、正知,以身體感受樂,進入後住於這聖弟子宣說:『他是平靜、專注、住於樂者』的第三禪。婆羅門!像這樣,這被稱為如來的足跡、如來的刮痕、如來的撕裂痕,但聖弟子不來到結論:『世尊是遍正覺者,法被世尊善說,世尊的弟子僧團是依善而行者。』
  再者,婆羅門!比丘以樂的捨斷與苦的捨斷,及以之前喜悅與憂的滅沒,進入後住於不苦不樂,由平靜而正念遍淨的第四禪。婆羅門!像這樣,這被稱為如來的足跡、如來的刮痕、如來的撕裂痕,但聖弟子不來到結論:『世尊是遍正覺者,法被世尊善說,世尊的弟子僧團是依善而行者。』
  當那個心是這樣入定的、遍淨的、淨化的、無穢的、離隨雜染的、可塑的、適合作業的、住立的、到達不動時,他使心轉向許多前世住處回憶之智。他回憶起許多前世住處,即:一生、二生、……(中略)像這樣,他回憶起許多前世住處有這樣的行相與境遇。婆羅門!像這樣,這被稱為如來的足跡、如來的刮痕、如來的撕裂痕,但聖弟子不來到結論:『世尊是遍正覺者,法被世尊善說,世尊的弟子僧團是依善而行者。』
  當那個心是這樣入定的、遍淨的、淨化的、無穢的、離隨雜染的、可塑的、適合作業的、住立的、到達不動時,他使心轉向眾生死亡與往生之智,他以清淨、超越人的天眼,看見當眾生死時、往生時,……(中略)了知眾生依業流轉。婆羅門!像這樣,這被稱為如來的足跡、如來的刮痕、如來的撕裂痕,但聖弟子不來到結論:『世尊是遍正覺者,法被世尊善說,世尊的弟子僧團是依善而行者。』
  當那個心是這樣入定的、遍淨的、淨化的、無穢的、離隨雜染的、可塑的、適合作業的、住立的、到達不動時,他使心轉向煩惱之滅盡智。他如實了知:『這是苦。』如實了知:『這是苦。』如實了知:『這是苦。』如實了知:『這是導向苦滅道跡。』如實了知:『這些是煩惱。』如實了知:『這是煩惱集。』如實了知:『這是煩惱滅。』如實了知:『這是導向煩惱滅道跡。』婆羅門!像這樣,這被稱為如來的足跡、如來的刮痕、如來的撕裂痕,但聖弟子不來到結論:『世尊是遍正覺者,法被世尊善說,世尊的弟子僧團是依善而行者。』
  當他這麼知、這麼見時,心從欲的煩惱解脫,心從有的煩惱解脫,心從無明的煩惱解脫。當解脫時,有『[這是]解脫』之智,他了知:『出生已盡梵行已完成應該作的已作不再有這樣[輪迴]的狀態了。』婆羅門!就這範圍,聖弟子來到結論:『世尊是遍正覺者,法被世尊善說,世尊的弟子僧團是依善而行者。』婆羅門!就這範圍,這是以詳細完成的象足跡譬喻。」
  當這麼說時,若奴索尼婆羅門對世尊這麼說:
  「太偉大了,喬達摩先生!太偉大了,喬達摩先生!喬達摩先生!猶如能扶正顛倒的,能顯現被隱藏的,能告知迷途者的路,能在黑暗中持燈火:『有眼者看得見諸色』。同樣的,法被喬達摩尊師以種種法門說明。我歸依喬達摩尊師、法、比丘僧團,請喬達摩尊師記得我為優婆塞,從今天起終生歸依。」
  象足跡譬喻小經第七終了。
MN.27/(7) Cūḷahatthipadopamasuttaṃ
   288. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena jāṇussoṇi brāhmaṇo sabbasetena vaḷavābhirathena sāvatthiyā niyyāti divādivassa. Addasā kho jāṇussoṇi brāhmaṇo pilotikaṃ paribbājakaṃ dūratova āgacchantaṃ. Disvāna pilotikaṃ paribbājakaṃ etadavoca–
   “Handa, kuto nu bhavaṃ vacchāyano āgacchati divādivassā”ti?
   “Ito hi kho ahaṃ bho, āgacchāmi samaṇassa gotamassa santikā”ti.
   “Taṃ kiṃ maññati, bhavaṃ vacchāyano, samaṇassa gotamassa paññāveyyattiyaṃ?
   “Paṇḍito maññe”ti.
   “Ko cāhaṃ, bho, ko ca samaṇassa gotamassa paññāveyyattiyaṃ jānissāmi! Sopi nūnassa tādisova yo samaṇassa gotamassa paññāveyyattiyaṃ jāneyyā”ti.
   “Uḷārāya khalu bhavaṃ vacchāyano samaṇaṃ gotamaṃ pasaṃsāya pasaṃsatī”ti.
   “Ko cāhaṃ, bho, ko ca samaṇaṃ gotamaṃ pasaṃsissāmi?
   “Pasatthapasatthova so bhavaṃ gotamo seṭṭho devamanussānan”ti.
   “Kaṃ pana bhavaṃ vacchāyano atthavasaṃ sampassamāno samaṇe gotame evaṃ abhippasanno”ti?
   “Seyyathāpi, bho, kusalo nāgavaniko nāgavanaṃ paviseyya. So passeyya nāgavane mahantaṃ hatthipadaṃ, dīghato ca āyataṃ, tiriyañca vitthataṃ. So niṭṭhaṃ gaccheyya– ‘mahā vata, bho, nāgo’ti. Evameva kho ahaṃ, bho, yato addasaṃ samaṇe gotame cattāri padāni athāhaṃ niṭṭhamagamaṃ– ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.
   289. “Katamāni cattāri? Idhāhaṃ, bho, passāmi ekacce khattiyapaṇḍite nipuṇe kataparappavāde vālavedhirūpe, te bhindantā maññe caranti paññāgatena diṭṭhigatāni. Te suṇanti– ‘samaṇo khalu, bho, gotamo amukaṃ nāma gāmaṃ vā nigamaṃ vā osarissatī’ti. Te pañhaṃ abhisaṅkharonti– ‘imaṃ mayaṃ pañhaṃ samaṇaṃ gotamaṃ upasaṅkamitvā pucchissāma. Evaṃ ce no puṭṭho evaṃ byākarissati, evamassa mayaṃ vādaṃ āropessāma. Evaṃ cepi no puṭṭho evaṃ byākarissati, evampissa mayaṃ vādaṃ āropessāmā’ti. Te suṇanti– ‘samaṇo khalu, bho, gotamo amukaṃ nāma gāmaṃ vā nigamaṃ vā osaṭo’ti. Te yena samaṇo gotamo tenupasaṅkamanti. Te samaṇo gotamo dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti. Te samaṇena gotamena dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā na ceva samaṇaṃ gotamaṃ pañhaṃ pucchanti, kutossa vādaṃ āropessanti? Aññadatthu samaṇasseva gotamassa sāvakā sampajjanti. Yadāhaṃ, bho, samaṇe gotame imaṃ paṭhamaṃ padaṃ addasaṃ athāhaṃ niṭṭhamagamaṃ– ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.
   “Puna caparāhaṃ, bho, passāmi idhekacce brāhmaṇapaṇḍite …pe… gahapatipaṇḍite …pe… samaṇapaṇḍite nipuṇe kataparappavāde vālavedhirūpe te bhindantā maññe caranti paññāgatena diṭṭhigatāni. Te suṇanti– ‘samaṇo khalu bho gotamo amukaṃ nāma gāmaṃ vā nigamaṃ vā osarissatī’ti. Te pañhaṃ abhisaṅkharonti ‘imaṃ mayaṃ pañhaṃ samaṇaṃ gotamaṃ upasaṅkamitvā pucchissāma. Evaṃ ce no puṭṭho evaṃ byākarissati, evamassa mayaṃ vādaṃ āropessāma. Evaṃ cepi no puṭṭho evaṃ byākarissati, evaṃpissa mayaṃ vādaṃ āropessāmā’ti. Te suṇanti ‘samaṇo khalu bho gotamo amukaṃ nāma gāmaṃ vā nigamaṃ vā osaṭo’ti. Te yena samaṇo gotamo tenupasaṅkamanti. Te samaṇo gotamo dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti. Te samaṇena gotamena dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā na ceva samaṇaṃ gotamaṃ pañhaṃ pucchanti, kutossa vādaṃ āropessanti? Aññadatthu samaṇaṃyeva gotamaṃ okāsaṃ yācanti agārasmā anagāriyaṃ pabbajjāya. Te samaṇo gotamo pabbājeti. Te tattha pabbajitā samānā vūpakaṭṭhā appamattā ātāpino pahitattā viharantā nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ– brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti. Te evamāhaṃsu– ‘manaṃ vata, bho, anassāma, manaṃ vata, bho, panassāma; mayañhi pubbe assamaṇāva samānā samaṇamhāti paṭijānimha, abrāhmaṇāva samānā brāhmaṇamhāti paṭijānimha, anarahantova samānā arahantamhāti paṭijānimha. Idāni khomha samaṇā, idāni khomha brāhmaṇā, idāni khomha arahanto’ti. Yadāhaṃ, bho, samaṇe gotame imaṃ catutthaṃ padaṃ addasaṃ athāhaṃ niṭṭhamagamaṃ– ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’”ti.
   “Yato kho ahaṃ, bho, samaṇe gotame imāni cattāri padāni addasaṃ athāhaṃ niṭṭhamagamaṃ– ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’”ti.
   290. Evaṃ vutte, jāṇussoṇi brāhmaṇo sabbasetā vaḷavābhirathā orohitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā tikkhattuṃ udānaṃ udānesi– “Namo tassa bhagavato arahato sammāsambuddhassa; Namo tassa bhagavato arahato sammāsambuddhassa; Namo tassa bhagavato arahato sammāsambuddhassa. Appeva nāma mayampi kadāci karahaci tena bhotā gotamena saddhiṃ samāgaccheyyāma, appeva nāma siyā kocideva kathāsallāpo”ti! Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo yāvatako ahosi pilotikena paribbājakena saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi. Evaṃ vutte, bhagavā jāṇussoṇiṃ brāhmaṇaṃ etadavoca– “na kho, brāhmaṇa, ettāvatā hatthipadopamo vitthārena paripūro hoti. Api ca, brāhmaṇa, yathā hatthipadopamo vitthārena paripūro hoti taṃ suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī”ti. “Evaṃ, bho”ti kho jāṇussoṇi brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca–
   291. “Seyyathāpi, brāhmaṇa, nāgavaniko nāgavanaṃ paviseyya. So passeyya nāgavane mahantaṃ hatthipadaṃ, dīghato ca āyataṃ, tiriyañca vitthataṃ. Yo hoti kusalo nāgavaniko neva tāva niṭṭhaṃ gacchati– ‘mahā vata, bho, nāgo’ti. Taṃ kissa hetu? Santi hi, brāhmaṇa, nāgavane vāmanikā nāma hatthiniyo mahāpadā, tāsaṃ petaṃ padaṃ assāti.
   “So tamanugacchati. Tamanugacchanto passati nāgavane mahantaṃ hatthipadaṃ, dīghato ca āyataṃ, tiriyañca vitthataṃ, uccā ca nisevitaṃ. Yo hoti kusalo nāgavaniko neva tāva niṭṭhaṃ gacchati– ‘mahā vata, bho, nāgo’ti. Taṃ kissa hetu? Santi hi, brāhmaṇa, nāgavane uccā kāḷārikā nāma hatthiniyo mahāpadā, tāsaṃ petaṃ padaṃ assāti.
   “So tamanugacchati. Tamanugacchanto passati nāgavane mahantaṃ hatthipadaṃ, dīghato ca āyataṃ, tiriyañca vitthataṃ, uccā ca nisevitaṃ, uccā ca dantehi ārañjitāni. Yo hoti kusalo nāgavaniko neva tāva niṭṭhaṃ gacchati– ‘mahā vata, bho, nāgo’ti. Taṃ kissa hetu? Santi hi, brāhmaṇa, nāgavane uccā kaṇerukā nāma hatthiniyo mahāpadā, tāsaṃ petaṃ padaṃ assāti.
   “So tamanugacchati. Tamanugacchanto passati nāgavane mahantaṃ hatthipadaṃ, dīghato ca āyataṃ, tiriyañca vitthataṃ, uccā ca nisevitaṃ, uccā ca dantehi ārañjitāni, uccā ca sākhābhaṅgaṃ. Tañca nāgaṃ passati rukkhamūlagataṃ vā abbhokāsagataṃ vā gacchantaṃ vā tiṭṭhantaṃ vā nisinnaṃ vā nipannaṃ vā. So niṭṭhaṃ gacchati– ‘ayameva so mahānāgo’ti.
   “Evameva kho brāhmaṇa, idha tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ; kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto. So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati– ‘sambādho gharāvāso rajopatho abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti. So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.
   292. “So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.
   “Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī. Athenena sucibhūtena attanā viharati.
   “Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā.
   “Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa.
   “Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā sahitānaṃ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti
   “Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti.
   “Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.
   293. “So bījagāmabhūtagāmasamārambhā paṭivirato hoti, ekabhattiko hoti rattūparato, virato vikālabhojanā, naccagītavāditavisūkadassanā paṭivirato hoti, mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti, uccāsayanamahāsayanā paṭivirato hoti, jātarūparajatapaṭiggahaṇā paṭivirato hoti, āmakadhaññapaṭiggahaṇā paṭivirato hoti, āmakamaṃsapaṭiggahaṇā paṭivirato hoti, itthikumārikapaṭiggahaṇā paṭivirato hoti, dāsidāsapaṭiggahaṇā paṭivirato hoti, ajeḷakapaṭiggahaṇā paṭivirato hoti, kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti, hatthigavāssavaḷavāpaṭiggahaṇā paṭivirato hoti, khettavatthupaṭiggahaṇā paṭivirato hoti, dūteyyapahiṇagamanānuyogā paṭivirato hoti, kayavikkayā paṭivirato hoti, tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti, ukkoṭanavañcananikatisāciyogā paṭivirato hoti, chedanavadhabandhanaviparāmosa-ālopasahasākārā paṭivirato hoti .
   294. “So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti, evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.
   295. “So cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā …pe… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti.
   “So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti samiñjite pasārite sampajānakārī hoti, saṃghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.
   296. “So iminā ca ariyena sīlakkhandhena samannāgato, (imāya ca ariyāya santuṭṭhiyā samannāgato) iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya, parimukhaṃ satiṃ upaṭṭhapetvā. So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti. Byāpādappadosaṃ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī byāpādappadosā cittaṃ parisodheti. Thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti. Uddhaccakukkuccaṃ pahāya anuddhato viharati, ajjhattaṃ vūpasantacitto uddhaccakukkuccā cittaṃ parisodheti. Vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.
   297. “So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Idampi vuccati, brāhmaṇa, tathāgatapadaṃ itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ itipi. Na tveva tāva ariyasāvako niṭṭhaṃ gacchati– ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.
   “Puna caparaṃ, brāhmaṇa, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Idampi vuccati, brāhmaṇa …pe… suppaṭipanno bhagavato sāvakasaṅgho’ti.
   “Puna caparaṃ, brāhmaṇa, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Idampi vuccati, brāhmaṇa …pe… suppaṭipanno bhagavato sāvakasaṅgho’ti.
   “Puna caparaṃ, brāhmaṇa, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Idampi vuccati, brāhmaṇa, tathāgatapadaṃ itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ itipi. Na tveva tāva ariyasāvako niṭṭhaṃ gacchati – ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.
   298. “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ– ekampi jātiṃ, dvepi jātiyo …pe… iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Idampi vuccati, brāhmaṇa, tathāgatapadaṃ itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ itipi. Na tveva tāva ariyasāvako niṭṭhaṃ gacchati– ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.
   “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajānāti. Idampi vuccati, brāhmaṇa, tathāgatapadaṃ itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ itipi. Na tveva tāva ariyasāvako niṭṭhaṃ gacchati– ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.
   299. “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. ‘Ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Idampi vuccati, brāhmaṇa, tathāgatapadaṃ itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ itipi. Na tveva tāva ariyasāvako niṭṭhaṃ gato hoti, api ca kho niṭṭhaṃ gacchati– ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.
   “Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Idampi vuccati, brāhmaṇa, tathāgatapadaṃ itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ itipi. Ettāvatā kho, brāhmaṇa, ariyasāvako niṭṭhaṃ gato hoti– ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. Ettāvatā kho, brāhmaṇa, hatthipadopamo vitthārena paripūro hotī”ti.
   Evaṃ vutte, jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca– “abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya– cakkhumanto rūpāni dakkhantīti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi, dhammañca, bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
   Cūḷahatthipadopamasuttaṃ niṭṭhitaṃ sattamaṃ.
漢巴經文比對(莊春江作):
  「空安靜處學智慧(MA.146)」,南傳作「聰明慧」(paññāveyyattiyaṃ),智髻比丘長老英譯為「明晰的智慧」(lucidity of wisdom)。
  「不以此為訖(MA.146)」,南傳作「不來到結論」(neva tāva niṭṭhaṃ gacchati,直譯為「他不到達結尾;他不到達究竟」),智髻比丘長老英譯為「不會來到結論」(would not yet come to the conclusion)。
  「如來所屈,如來所行,如來所服(MA.146)」,南傳作「如來的足跡、如來的刮痕、如來的撕裂痕」(tathāgatapadaṃ itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ itipi),智髻比丘長老英譯為「如來的足跡,一些被如來削碎的,一些被如來作記號的」(a footprint of the Tathagata, something scraped by the Tathagata, something marked by the Tathagata)。
  「知異論」(kataparappavāde,逐字譯為「作+異論」),智髻比丘長老英譯為「關於其他教義的豐富知識」(knowledgeable about the doctrines of others)。
  「以慧的狀態」(paññāgatena),智髻比丘長老英譯為「以他們銳利的機智」(with their sharp wits)。
  「哇差亞那」(vacchāyano),智髻比丘長老英譯照錄原文,菩提比丘長老解說這是遊行者「必羅低葛」(pilotikaṃ)的族名(clan name)。