北傳:增壹阿含31品8經 南傳:中部12經 關涉主題:事蹟/從苦行到成佛、正覺之夜證三明、各種苦行 (更新)
增壹阿含31品8經[佛光本272經/4法](增上品)(莊春江標點)
  聞如是
  一時在毘舍離城外林中。
  爾時,世尊告諸比丘
  「我昔未成佛道時,爾時,依彼大畏山而住。是時,彼山其有欲心、無欲心入中者衣毛皆竪。若復極盛熱時,野馬縱橫,露其形體而坐,夜便入深林中。若復極寒之日,風雨交流,晝便入林中,夜便露坐。
  我爾時,正能誦一偈,昔所未聞,昔所未見也:
  『澹淡夜安,大畏山中,露其形體,是我誓願。』
  若我至塚間,取彼死人之衣而覆形體,爾時,若案吒村人來,取木支著我耳中,或著鼻中,或有唾者,或有溺者,或以土坌其身上,然,我爾時終不起意向彼人民,爾時,有此護心
  爾時,有𤚐(犛)牛之處,設見犢子𡱁(屎),便取食之,若無犢子𡱁者,便取大牛𡱁食之。爾時,食此之食,我復作是念:『今用食為?乃可終日不食。』時,我以生此念,諸天便來到我所,而作是言:『汝今勿復斷食,若當斷食者,我當以甘露精氣相益,使存其命。』爾時,我復作是念:『今{以}[已]斷食,何緣復使諸天送甘露與我?今身將有虛詐。』是時,我復作是念:『今可食麻米之餘。』
  爾時,日食一麻一米,形體劣弱,骸骨相連,頂上生瘡,皮肉自墮,猶如敗壞瓠盧,亦不成就我頭,爾時亦復如是,頂上生瘡,皮肉自墮,皆由不食故也。亦如深水之中星宿現中,爾時,我眼亦復如是,皆由不食故。猶如故車敗壞,我身亦復如是,皆悉敗毀不可承順。亦如駱駝脚跡,兩尻亦復如是。若我以手按摩腹時,便值脊骨,若按脊時,復值腹皮,身體羸弱者,皆由不食故。
  我爾時復以一麻、一米,以此為食,竟無所益,亦復不得上尊之法。若我意中欲大小便者,即便倒地不能自起居。是時,諸天見已,便作是說:『此沙門瞿曇以取滅度。』或復有諸天而作是說:『此沙門未命終,今必命終。』或復有諸天而作是說:『此沙門亦非命終,此沙門實是阿羅漢,夫羅漢之法有此苦行。』
  我爾時,猶有神識,知外來機趣。時,我復作是念:『今可入無息禪中。』便入無息禪中,數出入息,我今以數出入息,覺知有氣從耳中出,是時風聲如似雷鳴。爾時,復作是念:『我今閉口塞耳,使息不出。』息以不出,是時內氣便從手脚中出,正使氣不得從耳、鼻、口出,爾時,內聲如似雷吼,我爾時亦復如是。是時,神識猶隨身迴。
  是時,復作是念:『我宜更入無息禪中。』是時,盡塞諸孔之息。我以塞諸出入息,是時便患頭額痛,如似有人以鑽鑽頭,我亦如是,極苦頭痛。爾時,我故有神識,爾時,我復作是念:『我今更可坐禪,息氣不得出入。』爾時,我便塞出入息,是時,諸息盡集腹中。爾時,息轉時極為少類,猶如屠牛之家,以刀殺牛,我亦如是,極患苦痛。亦如兩健人共執一劣人於火上炙,極患疼痛不可堪忍,我亦如是,此苦疼痛不可具陳。爾時,我猶有神識存,當我爾時坐禪之日,形體不作人色,其中有人見已而作是說:『此沙門顏色極黑。』有人見已而作是說:『此沙門顏色似終。』比丘!當知:我六年之中作此苦行,不得上尊之法。
  爾時,我作是念:『今日可食一果。』爾時,我便食一果。當我食一果之日,身形萎弱不能自起居,如年百二十,骨節離散,不能扶持。比丘!當知:爾時一果者,如似今日小棗耳。爾時,我復作是念:『[此]非{我}成道之本,故當更有餘道。』爾時,我復作是念:『我自憶昔日在父王樹下,無婬、無欲,除去惡不善法,遊於初禪,無覺、無觀,遊於二禪,[護]念清淨無有眾想,遊於三禪,無復苦樂,意念清淨,遊於四禪,此或能是道,我今當求此道。』
  我六年之中勤苦求道而不剋獲,或臥荊棘之上,或臥板木鐵釘之上,或懸鳥身體遠地,兩脚在上而頭首向地,或交脚𨀛踞,或養長鬚髮未曾𢶕(剪)除,或日暴火炙,或盛冬坐冰,身體沒水,或寂寞不語,或時一食,或時二食,或時三食、四食,乃至七食,或食菜果,或食稻麻,或食草根,或食木實,或食花香,或食種種果蓏,或時倮形,或時著弊壞之衣,或著莎草之衣,或著毛毳之衣,或時以人髮覆形,或時養髮,或時取他髮益戴。如是,比丘!吾昔苦行乃至於斯,然,不獲四法之本,云何為四?所謂賢聖戒律難曉難知,賢聖智慧難曉難知,賢聖解脫難曉難知,賢聖三昧難曉難知。是謂,比丘!有此四法,吾昔苦行不獲此要。
  爾時,我復作是念:『吾今要當求無上之道。』何者是無上之道?所謂向四法是也:賢聖戒律、賢聖三昧、賢聖智慧、賢聖解脫。爾時,我復作是念:『不可以此羸劣之體求於上尊之道,多少食精微之氣,長育身體,氣力熾盛,然後得修行道。』當食精微之氣,時,五比丘捨我還退:『此沙門瞿曇性行錯亂,以捨真法而就邪業。』
  當我爾時,即從{坐}[座]起,東向經行。是時,我復作是念:『過去久遠恒沙諸佛,成道之處為在何所?』是時,虛空神天住在上而語我曰:『賢士當知:過去恒沙諸佛世尊,坐於道樹清涼蔭下而得成佛。』時,我復作是念:『為坐何處得成佛道?坐耶?立耶?』是時,諸天復來告我而作是說:『過去恒沙諸佛世尊,坐於草蓐,然後成佛。』
  是時,去我不遠,有吉祥梵志在側刈草,即往至彼,問:『汝是何人,為名何等,為有姓耶?』梵志報曰:『我名吉祥,其姓弗星。』我爾時語彼人曰:『善哉!善哉!如是姓字,世之希有,姓名不虛,必成其號,當使現世吉無不利,生老病死永使除盡,汝姓弗星,與我共同,吾今欲[有]所求,見惠少草。』吉祥問曰:『瞿曇!今日用斯草為?』爾時,我報吉祥曰:『吾欲敷樹王下求於四法,云何為四?所謂賢聖戒律、賢聖三昧、賢聖智慧、賢聖解脫。』
  比丘!當知:爾時,吉祥躬自執草詣樹王所,吾即坐其上,正身正意,結加趺坐{計}[繫]念在前。爾時,貪欲意解,除諸惡法,有覺、有觀,遊志初禪,有覺、有觀除盡,遊志二、三禪,護念清淨,憂喜除盡,遊志四禪。
  我爾時以清淨之心,除諸結使,得無所畏,自識宿命無數來變,我便自憶無數世事:或一生、二生、三、四、五生、十生、二十、三十、四十、五十、百生、千生、百千萬生、成劫、敗劫、無數成劫、無數敗劫、無數成敗之劫,我曾死此生彼,從彼命終而來生此,{無}[原]其本末因緣所從,憶如此無數世事。
  我復以天眼清淨無瑕穢,觀眾生類生者、終者,善趣、善色,惡趣、惡色,若好、若醜,隨其行本,皆悉知之:或有眾生身修惡行,口修惡行,意修惡行,誹謗賢聖,造邪業本,與邪見相應,身壞命終生地獄中,或有眾生之類,身、口、意行善,不誹謗賢聖,與正見相應,身壞命終生於人間,是謂此眾生身、口、意行無有邪業。
  我以三昧之心清淨無瑕穢,有漏盡,成無心解脫智慧解脫生死已盡梵行已立所作已辦更不復受胎,如實知之。即成無上正真之道
  若使,比丘!或有沙門婆羅門明了諸趣,然此趣{無}[原]本吾昔未始不行,除一淨居天上不來此世,或復沙門、婆羅門當可所生之處,然我不生者,則非其宜,已生淨居天,不復來此世間。卿等以得賢聖戒律,我亦得之,賢聖三昧,卿等亦得,我亦得之,賢聖智慧,卿等亦得,我亦得之,賢聖解脫,卿等亦得,我亦得之,賢聖解脫知見,卿等亦得,我亦得之,以斷胞胎之根,生死永盡,更不復受胞胎。
  是故,諸比丘!當求方便,成就四法,所以然者,若比丘得此四法者,成道不難,如我今日成無上正真之道,皆由四法而得成果。如是,諸比丘!當作是學。」
  爾時,諸比丘聞佛所說,歡喜奉行。

中部12經/獅子吼大經(獅子吼品)(莊春江譯)
  我聽到這樣
  有一次世尊住在毘舍離城外西方叢林中。
  ……(編譯者刪略)
  又,舍利弗!我自證具備四部分梵行:我是苦行者、最高的苦行者;我是粗陋弊穢者、最高的粗陋弊穢者;我是謹慎者、最高的謹慎者;我是獨居者、最高的獨居者。
  舍利弗!在那裡,這是我所依止的苦行:我是裸行者、脫離正行者、舔手者、受邀不來者受邀不住立者,不受用帶來的、特別作的、招待的[食物]者,我不從瓶口取食,不從鍋口取食,不[從]門檻中間、棍棒中間、杵中間、正在吃的兩人、孕婦、授乳女、與男子生活者[取食],不從撿拾收集的食物處、有狗現前處、蒼蠅群集處[取食],不[吃]魚、肉,不飲榖酒、果酒、[發酵]酸粥,我[托鉢]一家[吃]一口、二家二口、……七家七口,我[每天]以一小碟[食物]維生、二小碟維生、……七小碟維生,一天吃一餐、二天吃一餐、……七天吃一餐,像這樣,半個月[吃一餐],我住於致力於定期吃食物的實踐,我是食生菜者、食稗子者、食生米者、食大度拉米者、食蘇苔者、食米糠者、食飯汁者、食胡麻粉者、食茅草者、食牛糞者,我以森林的根與果實食物維生,以落下的果實為食物,我穿麻衣、麻的混織物、裹屍布、糞掃衣、低力刀樹[之樹皮]、羚羊皮、羊皮、茅草衣、樹皮衣、木片衣、頭髮編織衣、獸毛編織衣、貓頭鷹羽毛衣,我是拔髮鬚者、致力於拔髮鬚之實踐者、常站立者、拒絕座位者、蹲踞者、勤奮於蹲踞的實踐者、臥荊棘者,我睡荊棘睡墊,我住於致力於黃昏前水浴三次的實踐者,像這樣,我住於許多如此形式對身體的苦行與折磨之實踐,舍利弗!這是我所依止的苦行。(155)
  舍利弗!在那裡,這是我所處的粗陋弊穢:塵垢累積多年而在我的身上有皮苔生起,舍利弗!猶如黑烏木株累積多年而有皮苔生起,同樣的,舍利弗!塵垢累積多年而在我的身上有皮苔生起,舍利弗!我不這麼想:『我應該以手掃除這塵垢,或者,其他人應該以手為我掃除這塵垢。』舍利弗!我從不這樣想,舍利弗!在那裡,這是我所處的粗陋弊穢。
  舍利弗!在那裡,這是我所處的謹慎:舍利弗!我具念地前進,我具念地後退,即使[甩]水滴,也有我的憐愍現前:『我不要對微小生物帶來險難與殺戮。』舍利弗!這是我所處的謹慎。
  舍利弗!在那裡,這是我所處的獨居:舍利弗!我進入某個林野處後居住,我看見牧牛者、牧家畜者、採草者、採薪者、樵夫,我繞著森林與森林、叢林與叢林、凹洞與凹洞、高崗與高崗到處避,那是什麼原因呢?不要他們看見我,我也不要看見他們,舍利弗!猶如林野的鹿看見人後,繞著森林與森林、叢林與叢林、凹洞與凹洞、高崗與高崗到處避,同樣的,舍利弗!我進入某個林野處後居住,我看見牧牛者、牧家畜者、採草者、採薪者、樵夫,我繞著森林與森林、叢林與叢林、凹洞與凹洞、高崗與高崗到處避,那是什麼原因呢?不要他們看見我,我也不要看見他們,舍利弗!這是我所處的獨居。
  舍利弗!凡那些母牛已離開、牧牛者已離開的牛舍,我四[肢]彎曲去那裡後,吃幼小子牛、犢牛的牛糞,舍利弗!只要我的大小便沒有停止,我就吃自己的大小便,舍利弗!這是我所處的大不淨食。(156)
  舍利弗!我進入某個令人恐懼的叢林後居住,舍利弗!在那裡,有令人恐懼叢林的令人恐懼之處:凡任何未離貪者進入該叢林通常都身毛豎立,舍利弗!凡那些寒冷的冬夜,[冬月的]第八天前後下雪期,在像那樣的夜晚,夜晚我住在屋外,白天住在叢林;在夏季最後一個月,白天我住在屋外,夜晚住在叢林,舍利弗!於是,這以前未曾聽聞,不可思議偈頌出現在我心中:
  『他被烤熱與被冰凍,一個人在令人恐懼的叢林,
   赤裸的、無火而坐的,牟尼尋覓其追求的。』
  舍利弗!我在墓地準備臥床,以骸骨為枕頭,舍利弗!牧童來了後,對我吐口水、小便、丟塵土、塞木籤入耳朵裡,但,舍利弗!我不自證對他們生出惡心,舍利弗!這是我所處的平靜住處。(157)
  又,舍利弗!有一些這麼說、這麼見的沙門、婆羅門:『以食物而清淨。』他們這麼說:『讓我們以棗子生存。』他們吃棗子、吃棗子粉、喝棗子水,受用各種被調理的棗子製品,而,舍利弗!我自證[一天]只吃一顆棗子食物,舍利弗!如果你這麼想:『那時,棗子是大的。』但,舍利弗!不應該這樣認為,那棗子就如現在一樣。舍利弗!當我[一天]只吃一顆棗子時,身體到達極度消瘦,以那樣少的食物我的肢體與小肢體成為猶如八十歲的關節、死時的關節;以那樣少的食物我的臀部成為猶如駱駝的腳;以那樣少的食物我的脊椎骨彎上彎下時成為猶如線球;以那樣少的食物我的散壞肋骨成為猶如老會堂的散壞;以那樣少的食物我的眼睛深陷眼窩中被看見猶如水光深陷在深井中被看見;以那樣少的食物我的頭皮枯萎凋謝猶如新鮮切下的苦瓜被風與熱枯萎凋謝;舍利弗!『我要摸腹部皮膚。』我就遍取了脊椎骨;『我要摸脊椎骨。』我就遍取了腹部皮膚,舍利弗!以那樣少的食物我的腹部皮膚被黏到脊椎骨;舍利弗!『我要大便或小便。』以那樣少的食物我就在那裡臉向下倒下;舍利弗!我以手順序摩擦肢體想要使那個身體蘇息,舍利弗!以那樣少的食物,當我以手順序摩擦肢體時,身上的毛[都]根部腐敗而掉下來。(158)
  又,舍利弗!有一些這麼說、這麼見的沙門、婆羅門:『以食物而清淨。』他們這麼說:『讓我們以綠豆生存。』……(中略)『讓我們以芝麻生存。』……(中略)『讓我們以米粒生存。』他們吃米粒、吃米粒粉、喝米粒水,受用各種被調理的米粒製品,而,舍利弗!我自證[一天]只吃一粒米粒食物,舍利弗!如果你這麼想:『那時,米粒是大的。』但,舍利弗!不應該這樣認為,那米粒就如現在一樣。舍利弗!當我[一天]只吃一粒米粒時,身體到達極度消瘦,以那樣少的食物我的肢體與小肢體成為猶如八十歲的關節、死時的關節;以那樣少的食物我的臀部成為猶如駱駝的腳;以那樣少的食物我的脊椎骨彎上彎下時成為猶如線球;以那樣少的食物我的散壞肋骨成為猶如老會堂的散壞椽;以那樣少的食物我的眼睛深陷眼窩中被看見猶如水光深陷在深井中被看見;以那樣少的食物我的頭皮枯萎凋謝猶如新鮮切下的苦瓜被風與熱枯萎凋謝;舍利弗!『我要摸腹部皮膚。』我就遍取了脊椎骨;『我要摸脊椎骨。』我就遍取了腹部皮膚,舍利弗!以那樣少的食物我的腹部皮膚被黏到脊椎骨;舍利弗!『我要大便或小便。』以那樣少的食物我就在那裡臉向下倒下;舍利弗!我以手順序摩擦肢體想要使那個身體蘇息,舍利弗!以那樣少的食物,當我以手順序摩擦肢體時,身上的毛[都]根部腐敗而掉下來。
  但,舍利弗!以那種舉止、以那種道跡、以那種難行我沒得到足以為聖者智見特質之過人法,那是什麼原因呢?我沒得到這所有到達聖的、出離的、帶領那樣的行為者到苦的完全滅盡之慧。(159)
  又,舍利弗!有一些這麼說、這麼見的沙門、婆羅門:『以輪迴而清淨。』但,舍利弗!經這長途[輪迴],除了淨居天外,以前沒被我輪迴過的輪迴不容易得到,但,舍利弗!如果我輪迴到淨居天,就不再來此世間。
  又,舍利弗!有一些這麼說、這麼見的沙門、婆羅門:『以往生而清淨。』但,舍利弗!經這長途[輪迴],除了淨居天外,以前沒被我往生過的往生不容易得到,但,舍利弗!如果我往生到淨居天,就不再來此世間。
  又,舍利弗!有一些這麼說、這麼見的沙門、婆羅門:『以住處而清淨。』但,舍利弗!經這長途[輪迴],除了淨居天外,以前沒被我居住過的住處不容易得到,但,舍利弗!如果我往生到淨居天,就不再來此世間。
  又,舍利弗!有一些這麼說、這麼見的沙門、婆羅門:『以牲祭而清淨。』但,舍利弗!經這長途[輪迴],有剎帝利灌頂王或有大會堂的婆羅門,以前沒被我牲祭過的牲祭不容易得到。
  又,舍利弗!有一些這麼說、這麼見的沙門、婆羅門:『以火祀而清淨。』但,舍利弗!經這長途[輪迴],有剎帝利灌頂王或有大會堂的婆羅門,以前沒被我火祀過的火祀不容易得到。(160)
  又,舍利弗!有一些這麼說、這麼見的沙門、婆羅門:『只要這位尊師男子是年輕的,黑髮的青年,具備青春的幸福,在人生之初期,他具備最高的聰明慧,但當這位尊師男子已衰老,已年老,高齡,年邁,已到了老人期,出生已八十歲、九十歲、一百歲,那時,因此而聰明慧衰退。』但,舍利弗!不應該這麼認為,舍利弗!我現在已衰老,已年老,高齡,年邁,已到了老人期,出生已八十歲,舍利弗!這裡,如果我有四位百歲壽量、百歲活命的弟子,具備最高的記憶、記性、活力、最高的聰明慧,舍利弗!猶如有已學、靈巧、弓術善巧的堅固法弓箭手,能以輕的箭容易地射穿棕櫚樹影,他們具備這樣極端的記憶、這樣極端的記性、這樣極端的活力、這樣最高的聰明慧,如果他們一直取四念住的問題問我,我一一回答被詢問的,他們一一記住我的回答,不更質問我第二次,除了吃、喝、咀嚼、品嚐,大小便行為,睡覺、排除疲勞外,舍利弗!如來法的教說不被終結;如來法的文句不被終結;如來對質問的答辯不被終結,而我的四位百歲壽量、百歲活命的弟子經過百年他們已經死了。舍利弗!即使你們以臥床照顧我,也沒有如來聰明慧的改變。舍利弗!當正確地說時,凡他能說:『不癡迷法的眾生為了眾人有利益,為了眾人安樂,為了世間的憐愍,為了天與人有利益、有利、安樂已出現於世間。』者,那就是我,當正確地說時,他能說:『不癡迷法的眾生為了眾人有利益,為了眾人安樂,為了世間的憐愍,為了天與人有利益、有利、安樂已出現於世間。』」(161)
  當時,尊者那額三瑪拉站在世尊背後為世尊搧著風,那時,尊者那額三瑪拉對世尊這麼說:
  「不可思議啊,大德未曾有啊,大德!聽聞這個法的教說後,我身毛豎立,大德!這個法的教說的名稱是什麼呢?」
  「那額三瑪拉!因此,在這裡,這個法的教說,請你憶持它為『身毛豎立法門』。」
  這就是世尊所說,悅意的尊者那額三瑪拉歡喜世尊所說。
  獅子吼大經第二終了。(162)

巴利語經文(台灣嘉義法雨道場流通的word版本)
MN.12/(2) Mahāsīhanādasuttaṃ
   146. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā vesāliyaṃ viharati bahinagare aparapure vanasaṇḍe.
  ……(編譯者刪略)
   155. “Abhijānāmi kho panāhaṃ, sāriputta, caturaṅgasamannāgataṃ brahmacariyaṃ caritā – tapassī sudaṃ homi paramatapassī, lūkho sudaṃ homi paramalūkho, jegucchī sudaṃ homi paramajegucchī, pavivitto sudaṃ homi paramapavivitto Tatrāssu me idaṃ, sāriputta, tapassitāya hoti– acelako homi muttācāro hatthāpalekhano, na ehibhaddantiko na tiṭṭhabhaddantiko; nābhihaṭaṃ na uddissakataṃ na nimantanaṃ sādiyāmi. So na kumbhimukhā paṭiggaṇhāmi, na kaḷopimukhā paṭiggaṇhāmi, na eḷakamantaraṃ, na daṇḍamantaraṃ, na musalamantaraṃ, na dvinnaṃ bhuñjamānānaṃ, na gabbhiniyā, na pāyamānāya, na purisantaragatāya, na saṅkittīsu, na yattha sā upaṭṭhito hoti, na yattha makkhikā saṇḍasaṇḍacārinī; na macchaṃ na maṃsaṃ na suraṃ na merayaṃ na thusodakaṃ pivāmi; so ekāgāriko vā homi ekālopiko, dvāgāriko vā homi dvālopiko …pe… sattāgāriko vā homi sattālopiko; ekissāpi dattiyā yāpemi, dvīhipi dattīhi yāpemi …pe… sattahipi dattīhi yāpemi; ekāhikampi āhāraṃ āhāremi, dvīhikampi āhāraṃ āhāremi …pe… sattāhikampi āhāraṃ āhāremi; iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharāmi.
   “So sākabhakkho vā homi, sāmākabhakkho vā homi, nīvārabhakkho vā homi, daddulabhakkho vā homi, haṭabhakkho vā homi, kaṇabhakkho vā homi, ācāmabhakkho vā homi piññākabhakkho vā homi, tiṇabhakkho vā homi, gomayabhakkho vā homi, vanamūlaphalāhāro yāpemi pavattaphalabhojī.
   “So sāṇānipi dhāremi, masāṇānipi dhāremi, chavadussānipi dhāremi, paṃsukūlānipi dhāremi, tirīṭānipi dhāremi, ajinampi dhāremi, ajinakkhipampi dhāremi, kusacīrampi dhāremi, vākacīrampi dhāremi, phalakacīrampi dhāremi, kesakambalampi dhāremi, vāḷakambalampi dhāremi, ulūkapakkhampi dhāremi; kesamassulocakopi homi kesamassulocanānuyogamanuyutto; ubbhaṭṭhakopi homi āsanapaṭikkhitto; ukkuṭikopi homi ukkuṭikappadhānamanuyutto; kaṇṭakāpassayikopi homi kaṇṭakāpassaye seyyaṃ kappemi; sāyatatiyakampi udakorohanānuyogamanuyutto viharāmi– iti evarūpaṃ anekavihitaṃ kāyassa ātāpanaparitāpanānuyogamanuyutto viharāmi. Idaṃsu me, sāriputta, tapassitāya hoti.
   156. “Tatrāssu me idaṃ, sāriputta, lūkhasmiṃ hoti – nekavassagaṇikaṃ rajojallaṃ kāye sannicitaṃ hoti papaṭikajātaṃ. Seyyathāpi, sāriputta, tindukakhāṇu nekavassagaṇiko sannicito hoti papaṭikajāto, evamevāssu me, sāriputta, nekavassagaṇikaṃ rajojallaṃ kāye sannicitaṃ hoti papaṭikajātaṃ. Tassa mayhaṃ, sāriputta, na evaṃ hoti– ‘aho vatāhaṃ imaṃ rajojallaṃ pāṇinā parimajjeyyaṃ, aññe vā pana me imaṃ rajojallaṃ pāṇinā parimajjeyyun’ti. Evampi me, sāriputta na hoti. Idaṃsu me, sāriputta, lūkhasmiṃ hoti.
   “Tatrāssu me idaṃ, sāriputta, jegucchismiṃ hoti– so kho ahaṃ, sāriputta, satova abhikkamāmi, satova paṭikkamāmi, yāva udakabindumhipi me dayā paccupaṭṭhitā hoti– ‘māhaṃ khuddake pāṇe visamagate saṅghātaṃ āpādesin’ti. Idaṃsu me, sāriputta, jegucchismiṃ hoti.
   “Tatrāssu me idaṃ, sāriputta, pavivittasmiṃ hoti– so kho ahaṃ, sāriputta, aññataraṃ araññāyatanaṃ ajjhogāhetvā viharāmi. Yadā passāmi gopālakaṃ vā pasupālakaṃ vā tiṇahārakaṃ vā kaṭṭhahārakaṃ vā vanakammikaṃ vā, vanena vanaṃ gahanena gahanaṃ ninnena ninnaṃ thalena thalaṃ saṃpatāmi. Taṃ kissa hetu? Mā maṃ te addasaṃsu ahañca mā te addasanti. Seyyathāpi, sāriputta, āraññako mago manusse disvā vanena vanaṃ gahanena gahanaṃ ninnena ninnaṃ thalena thalaṃ saṃpatati, evameva kho ahaṃ, sāriputta, yadā passāmi gopālakaṃ vā pasupālakaṃ vā tiṇahārakaṃ vā kaṭṭhahārakaṃ vā vanakammikaṃ vā vanena vanaṃ gahanena gahanaṃ ninnena ninnaṃ thalena thalaṃ saṃpatāmi. Taṃ kissa hetu? Mā maṃ te addasaṃsu ahañca mā te addasanti. Idaṃsu me, sāriputta, pavivittasmiṃ hoti.
   “So kho ahaṃ, sāriputta, ye te goṭṭhā paṭṭhitagāvo apagatagopālakā, tattha catukkuṇḍiko upasaṅkamitvā yāni tāni vacchakānaṃ taruṇakānaṃ dhenupakānaṃ gomayāni tāni sudaṃ āhāremi. Yāvakīvañca me sāriputta, sakaṃ muttakarīsaṃ apariyādinnaṃ hoti, sakaṃyeva sudaṃ muttakarīsaṃ āhāremi. Idaṃsu me, sāriputta, mahāvikaṭabhojanasmiṃ hoti.
   157. “So kho ahaṃ, sāriputta, aññataraṃ bhiṃsanakaṃ vanasaṇḍaṃ ajjhogāhetvā viharāmi. Tatrāssudaṃ, sāriputta, bhiṃsanakassa vanasaṇḍassa bhiṃsanakatasmiṃ hoti– yo koci avītarāgo taṃ vanasaṇḍaṃ pavisati, yebhuyyena lomāni haṃsanti. So kho ahaṃ, sāriputta, yā tā rattiyo sītā hemantikā antaraṭṭhakā himapātasamayā tathārūpāsu rattīsu rattiṃ abbhokāse viharāmi, divā vanasaṇḍe; gimhānaṃ pacchime māse divā abbhokāse viharāmi, rattiṃ vanasaṇḍe. Apissu maṃ, sāriputta, ayaṃ anacchariyagāthā paṭibhāsi pubbe assutapubbā–
   “Sotatto sosinno ceva, eko bhiṃsanake vane.
   Naggo na caggimāsīno, esanāpasuto munī”ti.
   “So kho ahaṃ, sāriputta, susāne seyyaṃ kappemi chavaṭṭhikāni upadhāya. Apissu maṃ, sāriputta, gāmaṇḍalā upasaṅkamitvā oṭṭhubhantipi, omuttentipi, paṃsukenapi okiranti, kaṇṇasotesupi salākaṃ pavesenti. Na kho panāhaṃ, sāriputta, abhijānāmi tesu pāpakaṃ cittaṃ uppādetā. Idaṃsu me, sāriputta, upekkhāvihārasmiṃ hoti.
   158. “Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘āhārena suddhī’ti. Te evamāhaṃsu– ‘kolehi yāpemā’ti. Te kolampi khādanti, kolacuṇṇampi khādanti, kolodakampi pivanti– anekavihitampi kolavikatiṃ paribhuñjanti. Abhijānāmi kho panāhaṃ, sāriputta, ekaṃyeva kolaṃ āhāraṃ āhāritā. Siyā kho pana te, sāriputta, evamassa– ‘mahā nūna tena samayena kolo ahosī’ti. Na kho panetaṃ, sāriputta, evaṃ daṭṭhabbaṃ. Tadāpi etaparamoyeva kolo ahosi seyyathāpi etarahi. Tassa mayhaṃ, sāriputta, ekaṃyeva kolaṃ āhāraṃ āhārayato adhimattakasimānaṃ patto kāyo hoti. Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā, evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya. Seyyathāpi nāma oṭṭhapadaṃ, evamevassu me ānisadaṃ hoti tāyevappāhāratāya. Seyyathāpi nāma vaṭṭanāvaḷī, evamevassu me piṭṭhikaṇṭako unnatāvanato hoti tāyevappāhāratāya. Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti, evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya. Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti, evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya. Seyyathāpi nāma tittakālābu-āmakacchinno vātātapena saṃphuṭito hoti sammilāto, evamevassu me sīsacchavi saṃphuṭitā hoti sammilātā tāyevappāhāratāya. So kho ahaṃ, sāriputta, ‘udaracchaviṃ parimasissāmī’ti piṭṭhikaṇṭakaṃyeva pariggaṇhāmi, ‘piṭṭhikaṇṭakaṃ parimasissāmī’ti udaracchaviṃyeva pariggaṇhāmi, yāvassu me, sāriputta, udaracchavi piṭṭhikaṇṭakaṃ allīnā hoti tāyevappāhāratāya. So kho ahaṃ, sāriputta, ‘vaccaṃ vā muttaṃ vā karissāmī’ti tattheva avakujjo papatāmi tāyevappāhāratāya. So kho ahaṃ, sāriputta, tameva kāyaṃ assāsento pāṇinā gattāni anomajjāmi. Tassa mayhaṃ, sāriputta, pāṇinā gattāni anomajjato pūtimūlāni lomāni kāyasmā patanti tāyevappāhāratāya.
   159. “Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘āhārena suddhī’ti. Te evamāhaṃsu– ‘muggehi yāpema …pe… tilehi yāpema …pe… taṇḍulehi yāpemā’ti. Te taṇḍulampi khādanti, taṇḍulacuṇṇampi khādanti, taṇḍulodakampi pivanti– anekavihitampi taṇḍulavikatiṃ paribhuñjanti. Abhijānāmi kho panāhaṃ, sāriputta, ekaṃyeva taṇḍulaṃ āhāraṃ āhāritā. Siyā kho pana te, sāriputta, evamassa– ‘mahā nūna tena samayena taṇḍulo ahosī’ti. Na kho panetaṃ, sāriputta, evaṃ daṭṭhabbaṃ. Tadāpi etaparamoyeva taṇḍulo ahosi seyyathāpi etarahi. Tassa mayhaṃ, sāriputta, ekaṃyeva taṇḍulaṃ āhāraṃ āhārayato adhimattakasimānaṃ patto kāyo hoti. Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā, evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya. Seyyathāpi nāma oṭṭhapadaṃ, evamevassu me ānisadaṃ hoti tāyevappāhāratāya. Seyyathāpi nāma vaṭṭanāvaḷī, evamevassu me piṭṭhikaṇṭako unnatāvanato hoti tāyevappāhāratāya. Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti, evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya. Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti, evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya. Seyyathāpi nāma tittakālābu āmakacchinno vātātapena saṃphuṭito hoti sammilāto, evamevassu me sīsacchavi saṃphuṭitā hoti sammilātā tāyevappāhāratāya. So kho ahaṃ, sāriputta, ‘udaracchaviṃ parimasissāmī’ti piṭṭhikaṇṭakaṃyeva pariggaṇhāmi, ‘piṭṭhikaṇṭakaṃ parimasissāmī’ti udaracchaviṃyeva pariggaṇhāmi. Yāvassu me, sāriputta, udaracchavi piṭṭhikaṇṭakaṃ allīnā hoti tāyevappāhāratāya. So kho ahaṃ, sāriputta, ‘vaccaṃ vā muttaṃ vā karissāmī’ti tattheva avakujjo papatāmi tāyevappāhāratāya. So kho ahaṃ, sāriputta, tameva kāyaṃ assāsento pāṇinā gattāni anomajjāmi. Tassa mayhaṃ, sāriputta, pāṇinā gattāni anomajjato pūtimūlāni lomāni kāyasmā patanti tāyevappāhāratāya.
   “Tāyapi kho ahaṃ, sāriputta, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamaṃ uttariṃ manussadhammā alamariyañāṇadassanavisesaṃ. Taṃ kissa hetu? Imissāyeva ariyāya paññāya anadhigamā, yāyaṃ ariyā paññā adhigatā ariyā niyyānikā, niyyāti takkarassa sammā dukkhakkhayāya.
   160. “Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘saṃsārena suddhī’ti. Na kho pana so, sāriputta, saṃsāro sulabharūpo yo mayā asaṃsaritapubbo iminā dīghena addhunā, aññatra suddhāvāsehi devehi. Suddhāvāse cāhaṃ, sāriputta, deve saṃsareyyaṃ, nayimaṃ lokaṃ punarāgaccheyyaṃ.
   “Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘upapattiyā suddhī’ti. Na kho pana sā, sāriputta upapatti sulabharūpā yā mayā anupapannapubbā iminā dīghena addhunā, aññatra suddhāvāsehi devehi. Suddhāvāse cāhaṃ, sāriputta, deve upapajjeyyaṃ, nayimaṃ lokaṃ punarāgaccheyyaṃ.
   “Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘āvāsena suddhī’ti. Na kho pana so, sāriputta, āvāso sulabharūpo yo mayā anāvuṭṭhapubbo iminā dīghena addhunā, aññatra suddhāvāsehi devehi. Suddhāvāse cāhaṃ, sāriputta, deve āvaseyyaṃ, nayimaṃ lokaṃ punarāgaccheyyaṃ.
   “Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘yaññena suddhī’ti. Na kho pana so, sāriputta, yañño sulabharūpo yo mayā ayiṭṭhapubbo iminā dīghena addhunā, tañca kho raññā vā satā khattiyena muddhāvasittena brāhmaṇena vā mahāsālena.
   “Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘aggiparicariyāya suddhī’ti. Na kho pana so, sāriputta, aggi sulabharūpo yo mayā apariciṇṇapubbo iminā dīghena addhunā, tañca kho raññā vā satā khattiyena muddhāvasittena brāhmaṇena vā mahāsālena.
   161. “Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘yāvadevāyaṃ bhavaṃ puriso daharo hoti yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā tāvadeva paramena paññāveyyattiyena samannāgato hoti. Yato ca kho ayaṃ bhavaṃ puriso jiṇṇo hoti vuddho mahallako addhagato vayo-anuppatto, āsītiko vā nāvutiko vā vassasatiko vā jātiyā, atha tamhā paññāveyyattiyā, parihāyatī’ti. Na kho panetaṃ, sāriputta evaṃ daṭṭhabbaṃ. Ahaṃ kho pana, sāriputta, etarahi jiṇṇo vuddho mahallako addhagato vayo-anuppatto, āsītiko me vayo vattati. Idha me assu, sāriputta, cattāro sāvakā vassasatāyukā vassasatajīvino, paramāya satiyā ca gatiyā ca dhitiyā ca samannāgatā paramena ca paññāveyyattiyena. Seyyathāpi, sāriputta, daḷhadhammā dhanuggaho sikkhito katahattho katūpāsano lahukena asanena appakasireneva tiriyaṃ tālacchāyaṃ atipāteyya, evaṃ adhimattasatimanto evaṃ adhimattagatimanto evaṃ adhimattadhitimanto evaṃ paramena paññāveyyattiyena samannāgatā. Te maṃ catunnaṃ satipaṭṭhānānaṃ upādāyupādāya pañhaṃ puccheyyuṃ, puṭṭho puṭṭho cāhaṃ tesaṃ byākareyyaṃ, byākatañca me byākatato dhāreyyuṃ, na ca maṃ dutiyakaṃ uttari paṭipuccheyyuṃ. Aññatra asitapītakhāyitasāyitā aññatra uccārapassāvakammā, aññatra niddākilamathapaṭivinodanā apariyādinnāyevassa, sāriputta, tathāgatassa dhammadesanā, apariyādinnaṃyevassa tathāgatassa dhammapadabyañjanaṃ, apariyādinnaṃyevassa tathāgatassa pañhapaṭibhānaṃ Atha me te cattāro sāvakā vassasatāyukā vassasatajīvino vassasatassa accayena kālaṃ kareyyuṃ. Mañcakena cepi maṃ, sāriputta, pariharissatha, nevatthi tathāgatassa paññāveyyattiyassa aññathattaṃ. Yaṃ kho taṃ, sāriputta, sammā vadamāno vadeyya– ‘asammohadhammo satto loke uppanno bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti, mameva taṃ sammā vadamāno vadeyya ‘asammohadhammo satto loke uppanno bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’”ti.
   162. Tena kho pana samayena āyasmā nāgasamālo bhagavato piṭṭhito ṭhito hoti bhagavantaṃ bījayamāno. Atha kho āyasmā nāgasamālo bhagavantaṃ etadavoca– “acchariyaṃ, bhante, abbhutaṃ, bhante! Api hi me, bhante, imaṃ dhammapariyāyaṃ sutvā lomāni haṭṭhāni. Konāmo ayaṃ, bhante, dhammapariyāyo”ti? “Tasmātiha tvaṃ, nāgasamāla, imaṃ dhammapariyāyaṃ lomahaṃsanapariyāyo tveva naṃ dhārehī”ti.
   Idamavoca bhagavā. Attamano āyasmā nāgasamālo bhagavato bhāsitaṃ abhinandīti.
   Mahāsīhanādasuttaṃ niṭṭhitaṃ dutiyaṃ.
南北傳經文比對(莊春江作):
  「護心」,南傳作「所處的平靜住處」(upekkhāvihārasmiṃ),智髻比丘長老英譯為「住於平靜」(abiding in equanimity)。按:「護」,SA/MA譯為「捨」,即「平靜」(upekkhā)的對譯。
  「皮苔生起」(papaṭikajātaṃ),智髻比丘長老英譯為「一塊塊剝落」(cakes and flakes off)。按:「皮苔」(papaṭika),另譯為「屑,斷片,外皮,幼芽」。
  「繞著…到處避」(saṃpatāmi, papatāmi,原意為「繞著到處跳/繞著到處飛」,或「落入」),智髻比丘長老英譯為「逃」(flee)。按:《破斥猶豫》以「(我)去/落入」(gacchāmi)解說saṃpatāmi。
  「(他)被冰凍」(sosinno, sosīno),智髻比丘長老英譯為「被夜晚所冰凍」(Chilled by night)。按:《破斥猶豫》以「在夜間以雪(himena),在白天以雪水(himodakena)濕透的(suṭṭhu tinto)」解說Sosinno。
  「記性」(gatiyā),智髻比丘長老英譯為「保持力;好記性」(retentiveness)。按:《破斥猶豫》說,「記憶(念)」(sati)指能持(gahaṇasamatthatā)百句或千句而說,「記性(機敏)」(gati)指能憶持、繫縛(ādhāraṇaupanibandhanasamatthatā)那些(句子),「活力」(dhiti)指這樣的把握與憶持能作背誦的活力(sajjhāyaṃ kātuṃ samatthavīriyaṃ),「聰明慧」(paññāveyyatti)指能看見(dassanasamatthatā)其義理與理由,今準此譯。
  「不癡迷法」(asammohadhammo),智髻比丘長老英譯為「不屬於妄想的」(not subject to delusion)。