中部27经/小象迹喻经(譬喻品[3])

如是我闻：一时，世尊住舍卫城祇树给孤独园。当时，婆罗门阇努索尼乘一辆纯白色的马车，在午后离开舍卫城。他远远地看见游方者毕洛帝迦走来，于是问道：

"朋友婆蹉种，这个午后你从哪里来？"

"尊者，我从沙门乔达摩那里来。"

"你觉得沙门乔达摩的智慧如何？他是智者吗？"

"我算什么，怎能评判沙门乔达摩的智慧？只有与他同等的人才能评判他的智慧。"

"你这样高度赞赏沙门乔达摩啊。"

"我算什么，怎能赞赏沙门乔达摩？沙门乔达摩是受赞叹者中最受赞叹的，是人天中最殊胜的。"

婆罗门问道："你看到沙门乔达摩有什么殊胜之处，而对他如此敬信？"

毕洛帝迦回答说："尊者，就像一个熟练的捕象师进入象林，看见一个巨大的象迹，长而宽广。他会断定：'这定是一头大象'。同样地，当我见到沙门乔达摩的四种足迹时，我就断定：'世尊是正等正觉者（正等正觉者解释：觉即知也。觉知遍于一切，是遍也。觉知契于理，是正也。谓遍正觉知一切法也。又诸佛之觉知平等，故曰等，离邪妄故曰等），法是世尊所善说，僧众是善加行道者。'

这四种足迹是什么呢？我见到一些聪明的刹帝利（刹帝利解释：意译地主、王种。略作刹利。乃印度四姓阶级中之第二阶级，地位仅次于婆罗门，乃王族、贵族、士族所属之阶级，系从事军事、政治者。释尊即出身此阶级），他们精通辩论，能像射手分毫不差地射箭那样，以智慧摧毁各种见解。他们听说：'沙门乔达摩将要到某村或某镇'。于是他们准备问题：'如果他这样回答，我们就要这样质难他；如果他那样回答，我们就要那样质难他。'

他们听说沙门乔达摩已到达某村或某镇，就去见他。沙门乔达摩以法语开示他们，教导鼓励他们，使他们欢喜。他们听了沙门乔达摩的法语后，不但没有问难他，反而成为他的弟子。当我见到沙门乔达摩的这第一个足迹时，我就断定：'世尊是正等正觉者，法是世尊所善说，僧众是善加行道者。'

我还见到一些聪明的婆罗门...一些聪明的居士...一些聪明的沙门（婆罗门解释：意译净行、梵行、梵志、承习。印度四姓中，最上位之僧侣、学者阶级。为古印度一切知识之垄断者，自认为印度社会之最胜种姓；沙门解释：出家修行人），他们也是如此。这些人不但成为沙门乔达摩的弟子，还请求出家。沙门乔达摩允许他们出家。他们出家后，独处不放逸，精进修行，不久就证得梵行的究竟目标（梵行解释：清净的修行，一般指修行八正道）。他们说：'我们差点迷失了！我们以前不是沙门却自称是沙门，不是婆罗门却自称是婆罗门，不是阿罗汉却自称是阿罗汉（阿罗汉解释：阿罗汉是佛教中的最高修行境界,也是四种圣者(四果)中的最后一个阶段，阿罗汉是指已经完全断除所有烦恼,达到最终解脱的修行者。"阿罗汉"可译为"应供"、"无学"或"杀贼",意味着值得供养、不再需要学习、已杀死内心的烦恼）。现在我们真正成为沙门、婆罗门、阿罗汉了！'

当我见到沙门乔达摩的这四种足迹时，我就断定：'世尊是正等正觉者，法是世尊所善说，僧众是善加行道者。'"

听到这些话后，婆罗门阇努索尼从纯白色的马车上下来，整理上衣偏覆一肩，向世尊所在的方向合掌，三次赞叹说："南无彼世尊、阿罗汉、正等正觉者！南无彼世尊、阿罗汉、正等正觉者！南无彼世尊、阿罗汉、正等正觉者！愿我有朝一日能见到尊敬的乔达摩，能与他有所交谈！"

之后，阇努索尼婆罗门前往世尊所在处。到达后，与世尊互相问候寒暄，坐在一旁。坐定后，他将与游方者毕洛帝迦的谈话内容全部告诉世尊。

世尊说道："婆罗门，这个象迹的譬喻还不完整。让我详细地为你解说完整的象迹譬喻。请谛听，善加作意。"

"是的，尊者。"阇努索尼婆罗门回答道。世尊说：

"婆罗门，假如一个捕象师进入象林，看见一个巨大的象迹，长而宽广。如果是熟练的捕象师，他不会立即断定'这一定是一头大象'。为什么呢？因为在象林中有一种叫做'矮象母'的母象，它们的脚也很大，这可能是它们的足迹。

他继续跟踪，又看见一个巨大的象迹，不仅长而宽广，还有高处的痕迹。熟练的捕象师还是不会断定'这一定是一头大象'。为什么呢？因为在象林中有一种叫做'高黑象母'的母象，它们的脚也很大，这可能是它们的足迹。

他继续跟踪，又看见一个巨大的象迹，不仅长而宽广，有高处的痕迹，还有象牙刮擦的痕迹。熟练的捕象师还是不会断定'这一定是一头大象'。为什么呢？因为在象林中有一种叫做'高象母'的母象，它们的脚也很大，这可能是它们的足迹。

他继续跟踪，终于看见一个巨大的象迹，不仅长而宽广，有高处的痕迹，有象牙刮擦的痕迹，还有树枝折断的痕迹。然后他看见那头象，或在树下，或在空地上，或在行走，或在站立，或在坐着，或在躺着。这时他才断定：'这就是那头大象。'

"婆罗门，同样地，如来出现于世间，是阿罗汉、正等正觉者、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊（阿罗汉解释：阿罗汉是佛教中的最高修行境界,也是四种圣者(四果)中的最后一个阶段，阿罗汉是指已经完全断除所有烦恼,达到最终解脱的修行者。"阿罗汉"可译为"应供"、"无学"或"杀贼",意味着值得供养、不再需要学习、已杀死内心的烦恼；应供解释：断尽一切烦恼，智德圆满，应受人天供养、尊敬者；正等正觉解释：觉即知也。觉知遍于一切，是遍也。觉知契于理，是正也。谓遍正觉知一切法也。又诸佛之觉知平等，故曰等，离邪妄故曰等。明行足解释：明者，无上正等正觉也，行足者，脚足之义，指戒定慧言。佛依戒定慧之脚足而得无上正等正觉，故名明行足。善逝解释：又作善去、善解、善说无患、好说、好去。意即进入种种甚深三摩提与无量妙智慧中。世间解解释：即佛能了知众生、非众生二种世间之一切，既了知世间之因、世间之灭，亦了知出世间之道。无上士解释：又作无上、无上丈夫。如来之智德，于人中最胜，无有过之者，故称无上士。调御丈夫解释：可化导一切丈夫之调御师。佛以大慈、大悲、大智故，有时软美语，有时苦切语，有时杂语，以此调御令不失道。天人师解释：又作天人教师。谓佛陀为诸天与人类之教师，示导一切应作不应作、是善是不善，若能依教而行，不舍道法，能得解脱烦恼之报，故称天人师。又以佛陀度天、人者众，度余道者寡，故称为天人师。佛陀解释：即觉者，觉者解释：又作觉、知者。即已舍去迷妄分别，自彻真源，开显真理，具有大慈悲、大智慧、自觉、觉他、觉行圆满之圣者。世尊解释：为世间所尊重者之意，亦指世界中之最尊者）。他以自己的智慧证知并宣说这包含天、魔、梵、沙门、婆罗门、天、人的世界（天、魔、梵天解释，见第八百零五章；沙门解释：出家修行人；婆罗门解释：意译净行、梵行、梵志、承习。印度四姓中，最上位之僧侣、学者阶级。为古印度一切知识之垄断者，自认为印度社会之最胜种姓）。他宣说的法，初善、中善、后善，具足义理和文句，开显清净圆满的梵行。

居家者或居家者之子，或生于其他种姓的人，听闻此法后对如来生起信心。有了这信心，他思维：'在家生活拥挤纷扰，出家生活广阔开放。在家生活难以完全清净地修习圆满的梵行。我应当剃除须发，着袈裟衣，从家出家。'后来，他舍弃或少或多的财产，舍弃或少或多的亲属，剃除须发，着袈裟衣，从家出家。

他出家后，遵循比丘的学处和生活方式：

- 离杀生，舍弃杀生，放下刀杖，有惭愧心，对一切生命怀有慈悲心而住

- 离不与取（不与取解释：物品主人没有允许就拿走物品，引申为偷盗抢劫），只取予给，期待予给，以无盗心清净而住

- 离非梵行，修习梵行，远离淫欲，远离世俗的性事

- 离妄语（妄语解释：虚假不真实的言语），说实语，诚实可信，不欺世间

- 离离间语（离间语解释：说挑拨离间的言语，破坏别人和睦的关系），不搬弄是非，不在此处听了告诉彼处以分裂他人，不在彼处听了告诉此处以分裂他人。他调解分裂者，鼓励和合者，喜好和谐，乐于和谐，说能带来和谐的话

- 离粗恶语（粗恶语解释：说粗暴粗俗咒骂的言语），说柔和语。说悦耳、可爱、入心、优雅、令众欢喜的话

- 离绮语（绮语解释：说毫无意义不正经的言语），说适时语、真实语、有益语、法语、律语（律语解释：受持戒律的言语），说有价值的话，适时而说，有理有据，适度而与义理相应

"他也远离：

- 损害种子和植物

- 储存食物

- 观看歌舞、音乐和表演

- 使用花环、香料、装饰品和装饰品

- 使用高大的床座

- 接受金银

- 接受生谷物

- 接受生肉

- 接受妇女和少女

- 接受男女奴仆

- 接受羊和山羊

- 接受鸡和猪

- 接受象、牛、马、骡

- 接受田地和土地

- 从事信使工作

- 买卖交易

- 欺诈性的称量和计量

- 贿赂、欺骗、诈骗

- 伤害、杀戮、囚禁、抢劫和暴力行为

他对衣食知足：以袈裟护身，以托钵养命。无论去何处，都只携带必需品，如同飞鸟飞往何处都只携带着翅膀。同样地，比丘以此圣戒蕴具足，内心感受无过失之乐。

在感官方面：

- 以眼见色时（色解释：物质事物，物质世界），不取相、不取细相。因为若不防护眼根（六根解释，见第八百零二章），贪忧等不善法就会侵入，所以他修习防护眼根。

- 以耳闻声...

- 以鼻嗅香...

- 以舌尝味...

- 以身触触...

- 以意知法时（法解释：即是法尘：法尘解释：六尘之一，法尘是意根所缘的境界，意根对前五根所缘的境界，分别好丑，而起善恶诸法，是名法尘。吾人日常动作，虽已过去，而前尘影事，忆念不忘，即是法尘的作用），不取相、不取细相。因为若不防护意根，贪忧等不善法就会侵入，所以他修习防护意根。

以此圣根律仪具足，内心感受无杂染之乐。

他在一切威仪中都保持正知：

- 前进后退时保持正知

- 观察周围时保持正知

- 弯曲伸直肢体时保持正知

- 着衣持钵时保持正知

- 饮食咀嚼时保持正知

- 大小便利时保持正知

- 行住坐卧、觉寐、语默时都保持正知

"具足此圣戒蕴、此圣根律仪、此圣正念正知后，他选择一个远离的住处：林野、树下、山岩、山洞、坟场、森林、露地或草堆。他在托钵后，饭食讫，结跏趺坐（结跏趺坐解释：坐法之一。又作结加趺坐、结跏跗坐、跏趺正坐、跏趺坐、加趺坐、跏坐、结坐。即互交二足，结跏安坐。又称交一足为半跏趺坐、半跏坐、半跏、贤坐；称交二足为全跏坐、本跏坐、全跏、大坐、莲华坐。其坐法即双膝弯曲，两足掌向上之形式，可分为降魔、吉祥二种：1.先以右足压左股，后以左足压右股，二足掌仰于二股之上，手亦左手居上，称为降魔坐。天台、禅宗等显教诸宗多传此坐。2.先以左足压右股，后以右足压左股，手亦右手压左手，称为吉祥坐。密宗亦称之为莲花坐。如来于菩提树下成正觉时，身安吉祥之坐，手作降魔印。此多于密教中行之，盖以右足表示佛界，左足表示众生界。以右足压左足，乃佛界摄取众生界，众生界归佛界之意，即表示生佛不二之义），保持身体正直，安立正念。

他断除对世间的贪欲，以离贪之心而住，净化内心远离贪欲。

断除瞋恚（瞋恚解释：愤怒，生气），以无瞋之心而住，对一切众生怀有慈悲，净化内心远离瞋恚。

断除昏沉睡眠（昏沉睡眠解释：昏沉睡眠是佛教中的一个重要修行障碍，也是五盖之一。昏沉：指心理上的迟钝、懒惰或无精打采的状态。睡眠：指身体上的嗜睡或昏昏欲睡的状态。特征：精神萎靡不振，注意力难以集中，身体感觉沉重，对修行或其他活动缺乏兴趣），住于光明想，具念正知，净化内心远离昏沉睡眠。

断除掉举恶作（掉举解释：掉举是佛教中的一个重要修行障碍，通常与恶作一起讨论,合称"掉举恶作",是五盖之一。掉举指心理上的躁动、不安或兴奋状态。它是一种心不能平静、总是处于波动或分散的状态。特征：心念不定,难以集中，思绪纷飞,难以控制，内心感到焦躁不安，对外界刺激反应过度），内心平静而住，净化内心远离掉举恶作。

断除疑惑，超越疑惑而住，对善法无有犹豫，净化内心远离疑惑。

断除这五盖（五盖解释：是指五种障碍或烦恼，它们阻碍了修行者的进步和觉悟。这五盖是：贪欲盖：指对感官欲望的执着，这包括对物质享受和感官愉悦的渴望。瞋恚盖：指愤怒、恶意或敌意，这种负面情绪会扰乱心灵的平静。昏沉睡眠盖：指心理上的迟钝和身体上的懒惰，这种状态会导致缺乏精力和警觉性。掉举恶作盖：掉举指心的不安和散乱，恶作指后悔和忧虑，这两者共同导致心灵的不宁静。疑盖：指对佛法、修行方法或自己能力的怀疑，这种怀疑会阻碍修行的进展）——它们污染内心，削弱智慧——他远离欲乐，远离不善法，具有寻、伺，具有由远离而生起的喜、乐，进入初禅而住（有寻有伺解释，见第八百八十九章；初禅解释，见第一百五十五章）。婆罗门，这也称为如来足迹，如来所行处，如来所留下的痕迹。但圣弟子还不能就此下定论：'世尊是正等正觉者，法是世尊所善说，僧众是善加行道者。'

再者，婆罗门，比丘平息寻、伺，内心安静，心专一境性，无寻、无伺，具有由定而生起的喜、乐，进入第二禅而住（第二禅解释：即是二禅，见第一百五十五章）。这也称为如来足迹...

再者，比丘离喜，住于舍，具念正知，以身感受乐，如圣者所说的'舍念乐住'，进入第三禅而住（第三禅，见第一百五十五章）。这也称为如来足迹...

再者，比丘断乐断苦，先前的喜忧已灭，不苦不乐，具有舍念清净，进入第四禅而住（四禅解释，见第一百五十五章）。这也称为如来足迹，如来所行处，如来所留下的痕迹。但圣弟子还不能就此下定论..."

"当他的心如此入定，清净、明净、无垢、离染、柔软、适业、稳固、不动摇时，他引导其心趣向宿命随念智（宿命随念智解释：五通之一，六通之一。又作宿住随念智通、宿住智通、宿命智通、宿命通证、识宿命通、宿住通、宿命通。谓能随意知悉自己宿昔住世之生死，姓名、寿命、苦乐等之通力。此智以慧为自性，随忆念之势力，能知诸过去生于欲、色界中之自他有漏五蕴，故称宿住随念智；又此智因依色引发，故唯局限于欲、色界，不通无色界。能忆之劫数）。他能忆念许多前世：一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生...如是忆念种种前世的状态与细节。婆罗门，这也称为如来足迹，如来所行处，如来所留下的痕迹。但圣弟子还不能就此下定论：'世尊是正等正觉者，法是世尊所善说，僧众是善加行道者。'

当他的心如此入定，清净、明净、无垢、离染、柔软、适业、稳固、不动摇时，他引导其心趣向众生死生智。他以清净超人的天眼，见诸众生死时生时，随所造业而往生善趣恶趣（业解释：是指一个人的行为，身、口、意所产生的能量或力量，每个行为都会产生相应的结果，善行产生善果，恶行产生恶果，影响个人的性格、处境、际遇等，可能延续到来世，影响轮回）。这也称为如来足迹...

当他的心如此入定，清净、明净、无垢、离染、柔软、适业、稳固、不动摇时，他引导其心趣向漏尽智（漏尽智解释：断尽一切烦恼之阿罗汉智也）。他如实了知：'这是苦'，如实了知：'这是苦集'，如实了知：'这是苦灭'，如实了知：'这是趣向苦灭之道'。

他如实了知：'这些是漏（漏解释：烦恼）'，如实了知：'这是漏集（漏集解释：烦恼的聚集，烦恼因）'，如实了知：'这是漏灭'，如实了知：'这是趣向漏灭之道'。这也称为如来足迹，如来所行处，如来所留下的痕迹。到这个阶段，圣弟子虽然还未完全确信，但已开始确信：'世尊是正等正觉者，法是世尊所善说，僧众是善加行道者。'

当他如此知、如此见时，他的心从欲漏、有漏、无明漏解脱（欲漏解释：欲望，贪欲的烦恼；有漏解释：存在，有执着的烦恼；无明漏解释：无知的烦恼）。在解脱时生起解脱智：'生已尽，梵行已立，所作已办，不受后有。'这也称为如来足迹，如来所行处，如来所留下的痕迹。婆罗门，到这个阶段，圣弟子才能完全确信：'世尊是正等正觉者，法是世尊所善说，僧众是善加行道者。'婆罗门，这就是完整的象迹譬喻。"

听闻此说后，婆罗门阇努索尼对世尊说道："太殊胜了，乔达摩尊者！太殊胜了，乔达摩尊者！就像有人扶起倒下的东西，揭开遮蔽的东西，为迷路的人指明道路，在黑暗中举着油灯，让有眼之人得见诸色。同样地，乔达摩尊者以种种方便开示教导了法。

我今归依乔达摩尊者、归依法、归依比丘僧团。愿乔达摩尊者接受我为优婆塞（优婆塞解释：没有出家，男性在家修行佛弟子），从今日起乃至命终，皈依不渝。"

《小象迹喻经》终

巴利语原版经文

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.