北傳:中阿含146經 南傳:中部27經 關涉主題:觀念/親身體證才算 (更新)
中阿含146經/象跡喻經(梵志品)(莊春江標點)
  我聞如是
  一時遊舍衛國,在勝林給孤獨園。
  爾時,卑盧異學平旦則從舍衛國出,往詣佛所,稽首作禮,卻坐一面,佛為彼說法,勸發渴仰,成就歡喜。無量方便為彼說法,勸發渴仰,成就歡喜已,默然而住。卑盧異學,佛為說法,勸發渴仰,成就歡喜已,即從{坐}[座]起,稽首佛足,繞三匝而去。
  爾時,生聞梵志乘極好白乘,與五百弟子俱,以平旦時從舍衛出,至無事處,欲教弟子諷讀經書。生聞梵志遙見卑盧異學來,便問:
  「婆蹉!晨起從何處來?」
  卑盧異學答曰:
  「梵志!我見世尊,禮事、供養來。」
  生聞梵志問曰:
  「婆蹉!頗知沙門瞿曇空安靜處學智慧耶?」
  卑盧異學答曰:
  「梵志!何等人可知世尊空安靜處學智慧耶?梵志!若知世尊空安靜處學智慧者,亦當如彼。但,梵志!我所讀書有四句義,因四句義,我必信:『世尊、如來無所著等正覺,世尊所說法善,如來弟子聖眾善趣。』梵志!譬善象師遊無事處,於樹林間見大象跡,見已,必信彼象極大而有此跡,梵志!我亦如是,我所讀書有四句義,因四句義,我必信:『世尊、如來、無所著、等正覺,世尊所說法善,如來弟子聖眾善趣。』
  云何四句義?梵志!智慧剎利論士多聞決定,能伏世人,無所不知,則以諸見造作文章,行於世間,彼作是念:『我往沙門瞿曇所,問如是、如是事,若能答者,當復重問,若不能答,便伏捨去。』彼聞世尊遊某村邑,便往彼所,見世尊已,尚不敢問,況復能伏?梵志!我所讀書,用得如此第一句義,我因此義必信:『世尊、如來、無所著、等正覺,世尊所說法善,如來弟子聖眾善趣。』如是,智慧梵志、智慧居士、智慧沙門論士多聞決定,能伏世人,無所不知,則以諸見造作文章,行於世間,彼作是念:『我往沙門瞿曇所,問如是、如是事,若能答者,當復重問,若不能答,便伏捨去。』彼聞世尊遊某村邑,便往彼所,見世尊已,尚不敢問,況復能伏?梵志!我所讀書,用得如此第四句義,我因此義必信:『世尊、如來、無所著、等正覺,世尊所說法善,如來弟子聖眾善趣。』梵志!我所讀書有此四句義,我因此四句義故,必信:『世尊、如來、無所著、等正覺,世尊所說法善,如來弟子聖眾善趣。』」
  生聞梵志語曰:
  「婆蹉!汝大供養沙門瞿曇,所因所緣,歡喜奉行。」
  卑盧異學答曰:
  「梵志!如是,如是,我極供養於彼世尊,亦極稱譽,一切世間亦應供養。」
  彼時,生聞梵志聞此義已,即從乘下,右膝著地,叉手向於勝林給孤獨園,再三作禮:『南無如來、無所著、等正覺。』如是至三已,還乘極好白乘,往詣勝林給孤獨園。到彼乘地,即便下乘,步進詣佛,共相問訊,卻坐一面,生聞梵志向與卑盧異學所共論事盡向佛說。世尊聞已,告曰:
  「梵志!卑盧異學說象跡喻,猶不善作,亦不具足。如象跡喻善作具足者,今為汝說,當善聽之。梵志!譬善象師遊無事處,於樹林間見大象跡,見已,必信彼象極大而有此跡。梵志!彼善象師或不信者,於此林中復有母象,名加梨㝹([少/兔]),身極高大,彼有此跡,即尋此跡,復見大象跡,見已,必信彼象極大而有此跡。
  梵志!彼善象師或復不信,於此林中更有母象,名加羅梨,身極高大,彼有此跡,即尋此跡,復見大象跡,見已,必信彼象極大而有此跡。
  梵志!彼善象師或復不信,於此林中更有母象,名婆惒㝹,身極高大,彼有此跡,即尋此跡,復見大象跡,見已,必信彼象極大而有此跡。彼尋此跡已,見大象跡,大象跡方極長極廣,周匝遍著,正深入地。及見彼象,或去或來,或住或走,或立或臥。見彼象已,便作是念:『若有此跡,必是大象。』
  梵志!如是,若世中出如來、無所著、等正覺、明行成為善逝世間解無上士道法御天人師,號佛、眾祐,彼於此世:天及魔、梵、沙門、梵志,乃至天、人,自知、自覺,自作證成就遊:『生已盡梵行已立所作已辦不更受有,知如真。』彼說法初妙、中妙、竟亦妙,有義有文具足清淨顯現梵行。彼所說法,或居士、居士子聞已得信,於如來正法律彼得信已,便作是念:『在家至狹,塵勞之處,出家學道,發露曠大。我今在家,為鏁(鎖)所鏁(鎖),不得盡形壽淨修梵行,我寧可捨於少財物及多財物,捨少親族及多親族,剃除鬚髮,著袈裟衣至信捨家無家學道。』彼於後時,捨少財物及多財物,捨少親族及多親族,剃除鬚髮,著袈裟衣,至信捨家無家學道。
  彼出家已,捨親族相,受比丘要,修習禁戒,守護從解脫,又復善攝威儀禮節,見纖芥罪常懷畏怖,受持學戒
  彼離殺、斷殺,棄捨刀杖,有,有慈悲心,饒益一切,乃至蜫蟲,彼於殺生淨除其心。彼離不與取、斷不與取,與而後取,樂於與取,常好布施,歡喜無恡(吝),不望其報,彼於不與取淨除其心。彼離非梵行、斷非梵行,懃(勤)修梵行,精懃(勤)妙行,清淨無穢,離欲斷淫,彼於非梵行淨除其心。彼離妄言、斷妄言,真諦言,樂真諦,住真諦,不移動,一切可信,不欺世間,彼於妄言淨除其心。彼離兩舌、斷於兩舌,行不兩舌,不破壞他:不聞此語彼,欲破壞此;不聞彼語此,欲破壞彼,離者欲合,合者歡喜,不作群黨,不樂群黨,不稱說群黨事,彼於兩舌淨除其心。彼離麤言、斷於麤言,若有所言,辭氣麤{䵃}[獷],惡聲逆耳,眾所不喜,眾所不愛,使他苦惱,令不得定,斷如是言。若有所言,清和柔潤,順耳入心,可喜可愛,使他安隱,言聲具了,不使人畏,令他得定,說如是言,彼於麤言淨除其心。彼離綺語、斷於綺語,時說、真說、法說、義說、止息說、樂止息說,事隨時得宜,善教善訶,彼於綺語淨除其心。彼離治生、斷於治生、棄捨稱量及斗斛,亦不受貨,不縛束人,不望折斗量,不以小利侵欺於人,彼於治生淨除其心。彼離受寡婦、童女,斷受寡婦、童女,彼於受寡婦、童女淨除其心。彼離受奴婢、斷受奴婢,彼於受奴婢淨除其心。彼離受象、馬、牛、羊,斷受象、馬、牛、羊,彼於受象、馬、牛、羊淨除其心。彼離受雞、豬,斷受雞、豬,彼於受雞、豬淨除其心。彼離受田業、店肆,斷受田業、店肆,彼於受田業、店肆淨除其心。彼離受生稻、麥、豆,斷受生稻、麥、豆,彼於受生稻、麥、豆淨除其心。彼離酒、斷酒,彼於飲酒淨除其心。彼離高廣大床、斷高廣大床,彼於高廣大床淨除其心。彼離華鬘、瓔珞、塗香、脂粉,斷花鬘、瓔珞、塗香、脂粉,彼於華鬘、瓔珞、塗香、脂粉淨除其心。彼離歌舞、倡妓及往觀聽,斷歌舞、倡妓及往觀聽,彼於歌舞、倡妓及往觀聽淨除其心。彼離受生色、像寶,斷受生色、像寶,彼於受生色、像寶淨除其心。彼離過中食,斷過中食,一食、不夜食、學時食,彼於過中食淨除其心。
  彼已成就此聖戒聚,復行極知足,衣取覆形,食取充軀,隨所遊至,與衣鉢俱,行無顧戀,猶如鷹鳥,與兩翅俱,飛翔空中。
  彼已成就此聖戒聚,及極知足,復守護諸根,常念閉塞,念欲明達,守護念心而得成就,恒起正知:若眼見色,然不受{想}[相],亦不味色,謂:忿諍故,守護眼根。心中不生貪伺、憂慼、惡不善法,趣向彼故,守護眼根。如是,耳、鼻、舌、身,若意知法,然不受{想}[相],亦不味法,謂:忿諍故,守護意根。心中不生貪伺、憂慼、惡不善法,趣向彼故,守護意根。
  彼已成就此聖戒聚,及極知足,守護諸根,復正知出入,善觀分別,屈伸低仰,儀容庠序,善著僧伽梨及諸衣鉢,行住坐臥,眠寤語默,皆正知之。
  彼已成就此聖戒聚,及極知足,守護諸根,正知出入,復獨住遠離,在無事處,或至樹下空安{靖}[靜]處、山巖石室、露地穰積,或至林中,或在塚間。彼已在無事處,或至樹下空安靜處,敷尼師檀結加趺坐,正身正願,{返}[反]念不向,斷除貪伺,心無有諍,見他財物諸生活具,不起貪伺,欲令我得,彼於貪伺淨除其心。如是,瞋恚、睡眠、{調}[掉]悔、斷疑、度惑,於諸善法,無有猶豫,彼於疑惑淨除其心。
  彼斷此五蓋:心慧羸,離欲、離惡不善之法,有覺、有觀離生喜、樂,逮初禪成就遊。梵志!是謂:如來所屈,如來所行,如來所服。然,彼不以此為訖:『世尊、如來、無所著、等正覺,世尊所說法善,如來弟子聖眾善趣。』
  彼覺觀已息,內{靖}[靜]一心,無覺、無觀,定生喜、樂,逮第二禪成就遊。梵志!是謂:如來所屈,如來所行,如來所服。然,彼不以此為訖:『世尊、如來、無所著、等正覺,世尊所說法善,如來弟子聖眾善趣。』
  彼離喜欲,捨無求遊,正念、正智而身覺樂,謂:聖所說、聖所捨、念、樂住{室?},逮第三禪成就遊。梵志!是謂:如來所屈,如來所行,如來所服。然,彼不以此為訖:『世尊、如來、無所著、等正覺,世尊所說法善,如來弟子聖眾善趣。』
  彼樂滅、苦滅,喜、憂本已滅,不苦不樂、捨念清淨,逮第四禪成就遊。梵志!是謂:如來所屈,如來所行,如來所服。然,彼不以此為訖:『世尊、如來、無所著、等正覺,世尊所說法善,如來弟子聖眾善趣。』
  彼已得如是定心,清淨、無穢、無煩、柔軟、善住、得不動心,趣向漏盡智通作證:彼知:『此苦如真。』知:『此苦。』知:『此苦。』知:『此苦滅道如真。』知:『此漏如真。』知;『此漏習。』知:『此漏滅。』知:『此漏滅道如真。』彼如是知、如是見,欲漏心解脫,有漏、無明漏心解脫,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。』梵志!是謂:如來所屈,如來所行,如來所服。彼以此為訖:『世尊、如來、無所著、等正覺,世尊所說法善,如來弟子聖眾善趣。』
  梵志!於意云何?如是象跡喻善作具足耶?」
  生聞梵志答曰:
  「唯然,瞿曇!如是象跡喻善作具足。」
  生聞梵志白曰:
  「世尊!我已知,善逝!我已解。世尊!我今自歸於佛、法及比丘眾,唯願世尊受我為優婆塞!從今日始,終身自歸,乃至命盡。」
  佛說如是,生聞梵志及卑盧異學聞佛所說,歡喜奉行。

中部27經/如象足跡小經(譬喻品)(莊春江譯)
  被我這麼聽聞
  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正從遠處走來的遊行者必羅低葛。看見後,對遊行者必羅低葛說這個:
  「那麼,哇差亞那尊師中午從哪裡來呢?」
  「尊師!我從沙門喬達摩的面前來。」
  「哇差亞那尊師!你怎麼想沙門喬達摩的聰明慧?我想他是賢智者。」
  「尊師!我是誰?以及我將會知道什麼是沙門喬達摩的聰明慧?又,會有就像凡沙門喬達摩的聰明慧那樣者,他確實會知道。」
  「哇差亞那尊師確實以崇高的稱讚稱讚沙門喬達摩。」
  「尊師!我是誰?以及我將會稱讚沙門喬達摩什麼?那位喬達摩尊師只被人天最上的稱讚者稱讚。」
  「那麼,看見什麼理由的哇差亞那尊師在沙門喬達摩上是這麼極淨信者?」
  「尊師!猶如熟練的捕象師進入有象的森林,他在有象的森林中看見大的象足跡:長度長的與橫向廣的,他走到結論:『先生!這確實是大象。』同樣的,尊師!當我看見在沙門喬達摩上四個足跡,那時,我走到結論:『世尊是遍正覺者,法被世尊善說,世尊的弟子僧團善行者。』(288)
  哪四個呢?尊師!這裡,我看到某些賢智的、聰敏的、知異論的、犀利的(馬毛貫穿形色的)剎帝利,他們確實以來到慧破壞著惡見雲遊。他們聽聞:『先生!沙門喬達摩確實將進入名為像那樣的村落或城鎮。』他們準備問題:『我們去見沙門喬達摩後將問這個問題,如果被我們這樣問,他將這樣回答,我們將這樣論破他(使登上他的論說);如果又被我們這樣問,他將這樣回答,我們將又這樣論破他。』他們聽聞:『先生!沙門喬達摩確實已進入名為像那樣的村落或城鎮。』他們去見沙門喬達摩,沙門喬達摩對他們以法說開示、勸導、鼓勵、使歡喜。他們被沙門喬達摩以法說開示、勸導、鼓勵、使歡喜,甚至沒問沙門喬達摩問題,將從哪裡論破他呢?無論如何他們都變成沙門喬達摩的弟子。先生!當我看見在沙門喬達摩上這第一個足跡,那時,我走到結論:『世尊是遍正覺者,法被世尊善說,世尊的弟子僧團是善行者。』
  再者,尊師!這裡,我看到某些賢智的、聰敏的、知異論的、犀利的婆羅門……(中略)屋主……(中略)沙門,他們確實以來到慧破壞著惡見雲遊。他們聽聞:『先生!沙門喬達摩確實將進入名為像那樣的村落或城鎮。』他們準備問題:『我們去見沙門喬達摩後將問這個問題,如果被我們這樣問,他將這樣回答,我們將這樣論破他;如果又被我們這樣問,他將這樣回答,我們將又這樣論破他。』他們聽聞:『先生!沙門喬達摩確實已進入名為像那樣的村落或城鎮。』他們去見沙門喬達摩,沙門喬達摩對他們以法說開示、勸導、鼓勵、使歡喜。沙門喬達摩對他們以法說開示、勸導、鼓勵、使歡喜後,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無家者的機會,沙門喬達摩使他們出家。當在那裡出家的他們住於[單獨的、]隱離的、不放逸的、熱心的、自我努力的時,就不久,以證智自作證後,在當生中進入後住於善男子們為了利益正確地從在家出家成為無家者的那個無上梵行結尾。他們這麼說:『先生!我們確實幾乎滅亡,先生!我們確實幾乎消失,以前,就是非沙門的我們自稱:「我們是沙門。」就是非婆羅門的我們自稱:「我們是婆羅門。」就是非阿羅漢的我們自稱:「我們是阿羅漢。」現在,我們是沙門,現在,我們是婆羅門,現在,我們是阿羅漢。』尊師!當我看見在沙門喬達摩上這第四個足跡,那時,我走到結論:『世尊是遍正覺者,法被世尊善說,世尊的弟子僧團是善行者。』
  尊師!當我看見在沙門喬達摩上這些四個足跡,那時,我走到結論:『世尊是遍正覺者,法被世尊善說,世尊的弟子僧團是善行者。』」(289)
  在這麼說時,若奴索尼婆羅門從全白的馬車下來後,置(作)上衣到一邊肩膀,向世尊[的方向]合掌鞠躬後,吟出優陀那三次:
  「對那位世尊、阿羅漢、遍正覺者禮敬,對那位世尊、阿羅漢、遍正覺者禮敬,對那位世尊、阿羅漢、遍正覺者禮敬。或許什麼時候我們也能與那位喬達摩尊師一起見面,或許就能有些交談。」
  那時,若奴索尼婆羅門去見世尊。抵達後,與世尊一起互相問候。交換應該被互相問候的友好交談後,在一旁坐下。在一旁坐下的若奴索尼婆羅門告訴世尊與遊行者必羅低葛一起有交談之所及的那一切。在這麼說時,世尊對若奴索尼婆羅門說這個:
  「婆羅門!這個情形不是以詳細完成的如象足跡的。婆羅門!有關於以詳細完成的如象足跡的,你要聽!你要好好作意!我將說了。」
  「是的,尊師!」若奴索尼婆羅門回答世尊。(290)
  世尊說這個:
  「婆羅門!猶如熟練的捕象師進入有象的森林,他在有象的森林中看見大的象足跡:長度長的與橫向廣的,凡是熟練的捕象師不只那種程度就走到結論:『先生!這確實是大龍象。』那是什麼原因?婆羅門!在有象的森林中名叫襪麼尼葛(矮)的母象有大足跡,『這也會是牠們的足跡。』
  他追隨那個,當追隨那個時,在有象的森林中看見大的象足跡:長度長的與橫向廣的,與在高處有被從事的,凡是熟練的捕象師不只那種程度就走到結論:『先生!這確實是頭大象。』那是什麼原因?婆羅門!在有象的森林中名叫葛拉哩葛的高母象有大足跡,『這也會是牠們的足跡。』
  他追隨那個,當追隨那個時,在有象的森林中看見大的象足跡:長度長的與橫向廣的,與在高處有被從事的,與在高處有被牙齒撕裂的,凡是熟練的捕象師不只那種程度就走到結論:『先生!這確實是頭大象。』那是什麼原因?婆羅門!在有象的森林中名叫葛內魯葛的高母象有大足跡,『這也會是牠們的足跡。』
  他追隨那個,當追隨那個時,在有象的森林中看見大的象足跡:長度長的與橫向廣的,與在高處有被摩擦的,與在高處有被牙齒撕裂的,與在高處有樹條的破壞,與看見那頭象來到樹下的,或來到露地的,或行走的,或站立的,或坐下的,或躺下的象,他走到結論:『這就是那頭大象。』
  同樣的,婆羅門!這裡,如來阿羅漢遍正覺者明行具足者善逝世間知者應該被調御人的無上調御者天人之師佛陀世尊在世間出現,他以證智自作證後,告知這個包括天、魔、梵的世間;包括沙門婆羅門,包括天-人的世代,他教導開頭是善的、中間是善的、完結是善的;有意義的有文字的法,他說明完全圓滿、遍清淨的梵行。屋主,或屋主之子,或在某個族姓中再生者聽聞那個法。他聽聞那個法後在如來處得到信,具備那個得到的信,他像這樣深慮:『居家生活是障礙,是塵垢之路;出家是露地,以居住的家,這是不容易行一向圓滿、一向清淨的磨亮海螺的梵行,讓我剃除髮鬚、裹上袈裟衣後,從在家出家成為無家者。』過些時候,他捨棄(捨斷)少的財富聚集,或捨棄大的財富聚集後;捨棄少的親屬圈,或捨棄大的親屬圈後,剃除髮鬚、裹上袈裟衣後,從在家出家成為無家者。(291)
  成為這樣出家的他具備比丘的生活規定:捨斷殺生後,是離殺生者,住於捨離棍棒的、捨離刀劍的、有羞恥的、來到同情的、對一切活的生命類有憐愍的
  捨斷未給予而取後,是離未給予而取者、給予而取者、施與物的期待者,以不盜取、以自己成為乾淨的而住。
  捨斷非梵行後,是梵行者、行遠離者、戒絕婬欲俗法者。
  捨斷妄語後,是離妄語者、真實語者、隨從真實者、可靠者、可信賴者、對世間不詐欺者。
  捨斷離間語後,是離離間語者:從這裡聽到後,不是為了這些的分裂在那裡說者,或從那裡聽到後,不是為了那些的分裂在這裡說者,像這樣,是分裂的調解者,或和睦的隨給與者、樂於和合者、愛好和合者、喜歡和合者、作和合言語的說者。
  捨斷粗惡語後,是離粗惡語者,凡那個柔和的、悅耳的、可愛的、動心的、優雅的、眾人合意的、眾人可意的言語,是像這樣言語的說者。
  捨斷雜穢語後,是離雜穢語者:適當時機之說者、事實之說者、有益之說者、如法之說者、如律之說者、有價值(有貯藏)的言語之說者:在適當時機的、有理由的、有節制的、伴隨利益的。(292)
  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、塗油之持用與莊嚴、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。(293)
  他是知足者:以衣服保護身體、以施食保護肚子,他不論往何處出發,只拿[這些]後出發。猶如有翅膀的鳥不論往何處飛,僅自己翅膀的負荷飛。同樣的,比丘是知足者:以衣服保護身體、以施食保護肚子,他不論往何處出發,只拿[這些]後出發。他具備這聖戒蘊,感受自身內無過失的安樂。(294)
  他以眼見色後,不成為相的執取者、細相的執取者,因那個理由,貪婪、憂諸惡不善法會流入那位住於眼根不自制者。他走向為了那個的自制,守護眼根,在眼根上來到自制;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……以意識知法後,不成為相的執取者、細相的執取者,因那個理由,貪婪、憂諸惡不善法會流入那位住於意根不自制者。他走向為了那個的自制,守護意根,在意根上來到自制。他具備這聖根自制,感受自身內不受害的安樂
  他在前進後退時是正知的行為者;在前視環視時是正知的行為者;在[肢體]屈伸時是正知的行為者;在大衣、鉢、衣服的受持時是正知的行為者;在飲、食、嚼、嚐時是正知的行為者;在大小便動作時是正知的行為者;在行、住、坐、臥、清醒、語、默狀態時是正知的行為者。(295)
  他具備這個聖戒蘊、(具備這個聖知足、)具備這個聖根自制、具備這個聖念與正知,親近遠離(獨居)的住處:林野、樹下、山岳、洞窟、山洞、墓地、森林、露地、稻草堆。他餐後已從施食返回,坐下,盤腿、定置端直的身體、建立面前的念後,他捨斷世間中的貪婪,以離貪婪心而住,使心從貪婪淨化。捨斷惡意與瞋怒後,住於無瞋害心的、對一切活的生命類有憐愍的,使心從惡意與瞋怒淨化。捨斷惛沈睡眠後,住於離惛沈睡眠的、有光明想的、具念的、正知的,使心從惛沈睡眠淨化。捨斷掉舉後悔後,住於不掉舉的、內心寂靜的,使心從掉舉後悔淨化。捨斷疑惑後,住於度脫疑惑的、在善法上無疑的,使心從疑惑淨化。(296)
  他捨斷這些心的隨雜染慧的減弱的五蓋後,就從離諸欲後,從離諸不善法後,進入後住於有尋、有伺離而生喜、樂的初禪。婆羅門!這被稱為『如來足跡』,及『被如來從事的』,及『被如來撕裂的』,然而聖弟子不只那種程度就走到結論:『世尊是遍正覺者,法被世尊善說,世尊的弟子僧團是善行者。』
  再者,婆羅門!比丘從尋與伺的平息,自身內的明淨心的專一性,進入後住於無尋、無伺,定而生喜、樂的第二禪。婆羅門!這也被稱為……(中略)『……世尊的弟子僧團是善行者。』
  再者,婆羅門!比丘從喜的褪去、住於平靜、有念正知、以身體感受樂,進入後住於凡聖者們告知『他是平靜者、具念者、安樂住者』的第三禪。婆羅門!這也被稱為……(中略)『……世尊的弟子僧團是善行者。』
  再者,婆羅門!比丘從樂的捨斷與從苦的捨斷,就在之前諸喜悅、憂的滅沒,進入後住於不苦不樂,由平靜而遍淨之念的第四禪。婆羅門!這也被稱為『如來足跡』,及『被如來從事的』,及『被如來撕裂的』,然而聖弟子不只那種程度就走到結論:『世尊是遍正覺者,法被世尊善說,世尊的弟子僧團是善行者。』(297)
  在心是這樣入定的、遍純淨的、淨化的、無穢的、離隨雜染的、柔軟的、適合作業的、住立的、到達不動的時,那個他使心轉向前世住處回憶之智。他回憶許多前世住處,即:一生、二生……(中略)像這樣,他回憶許多有行相的、有境遇的前世住處。婆羅門!這也被稱為『如來足跡』,及『被如來從事的』,及『被如來撕裂的』,然而聖弟子不只那種程度就走到結論:『世尊是遍正覺者,法被世尊善說,世尊的弟子僧團是善行者。』
  在心是這樣入定的、遍純淨的、淨化的、無穢的、離隨雜染的、柔軟的、適合作業的、住立的、到達不動的時,那個他使心轉向眾生死亡與往生之智,以清淨、超越常人的天眼,看見當眾生死時、往生時……(中略)知道眾生依業到達的。婆羅門!這也被稱為『如來足跡』,及『被如來從事的』,及『被如來撕裂的』,然而聖弟子不只那種程度就走到結論:『世尊是遍正覺者,法被世尊善說,世尊的弟子僧團是善行者。』(298)
  在心是這樣入定的、遍純淨的、淨化的、無穢的、離隨雜染的、柔軟的、適合作業的、住立的、到達不動的時,那個他使心轉向諸漏的滅盡之智。那個他如實知道:『這是苦。』如實知道:『這是苦。』如實知道:『這是苦。』如實知道:『這是導向苦滅道跡。』如實知道:『這些是漏。』如實知道:『這是漏集。』如實知道:『這是漏滅。』如實知道:『這是導向漏滅道跡。』婆羅門!這也被稱為『如來足跡』,及『被如來從事的』,及『被如來撕裂的』,然而聖弟子不只那樣程度就是到達結論者,但他走到結論:『世尊是遍正覺者,法被世尊善說,世尊的弟子僧團是善行者。』
  當他這樣知、這樣見時,心從欲漏被解脫,心也從有漏被解脫,心也從無明漏被解脫。在解脫時,有『[這是]解脫』之智,他知道:『出生已盡梵行已完成應該被作的已作不再有此處[輪迴]的狀態。』婆羅門!這也被稱為『如來足跡』,及『被如來從事的』,及『被如來撕裂的』,婆羅門!這個情形,聖弟子是到達結論者:『世尊是遍正覺者,法被世尊善說,世尊的弟子僧團是善行者。』婆羅門!這個情形是以詳細完成的如象足跡的。」
  在這麼說時,若奴索尼婆羅門對世尊說這個:
  「太偉大了,喬達摩尊師!太偉大了,喬達摩尊師!喬達摩尊師!猶如扶正顛倒的,或揭開隱藏的,或告知迷路者的道路,或在黑暗中持燈火:『有眼者們看見諸色。』同樣的,法被喬達摩尊師以種種法門說明。這個我歸依喬達摩尊師、法、比丘僧團,請喬達摩尊師記得我為優婆塞,從今天起已起終生歸依。」(299)
  如象足跡小經第七終了。

巴利語經文(台灣嘉義法雨道場流通的word版本)
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.
南北傳經文比對(莊春江作):
  「空安靜處學智慧」,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」,南傳作「不只那種程度就走到結論」(neva tāva niṭṭhaṃ gacchati),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」,南傳作「『如來足跡』,及『被如來從事的』,及『被如來撕裂的』」(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)。按:「被如來從事的」,《破斥猶豫》以「如來的以智的肋骨摩擦的情況」(tathāgatassa ñāṇaphāsukāya nighaṃsitaṭṭhānaṃ)解說,而前文「在高處有被從事的」,以「在七、八肘高無花果樹頂端樹幹部分摩擦情況」(sattaṭṭharatanubbedhe vaṭarukkhādīnaṃ khandhappadese ghaṃsitaṭṭhānaṃ)解說。
  「知異論的」(kataparappavāde,逐字譯為「被作的-其他的-議論」),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)。按:《破斥猶豫》以「了知異論者,同時也與其他人一起作論說的熟悉者」(viññātaparappavāde ceva parehi saddhiṃ katavādaparicaye ca)解說,今準此譯。
  「哇差亞那」(vacchāyano),菩提比丘長老英譯照錄原文。按:《破斥猶豫》以「說姓宣說之語」(gottaṃ kittento vacanaṃ avoca)解說,也就是遊行者必羅低葛的姓。