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MN 27 · 小象迹喻经

Tipitaka 7.0 静态阅读页 · 43 段 · 打开交互阅读器

288如是我闻：有一次，世尊住在舍卫城的祇树给孤独园。那时，婆罗门佳奴索尼驾着一辆由纯白母马拉的车，在中午时分从舍卫城出发。婆罗门佳奴索尼远远地看见游方者毕罗提咖正走过来。看见之后，他对游方者毕罗提咖这样说：
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 –
2“喂，毕罗提咖尊者，您大中午的从哪里来啊？”
‘‘Handa, kuto nu bhavaṃ vacchāyano āgacchati divādivassā’’ti?
3“朋友，我从沙门乔达摩那里来。”
‘‘Ito hi kho ahaṃ , bho, āgacchāmi samaṇassa gotamassa santikā’’ti.
4“毕罗提咖尊者，您觉得沙门乔达摩的智慧辩才怎么样？”
‘‘Taṃ kiṃ maññati, bhavaṃ vacchāyano, samaṇassa gotamassa paññāveyyattiyaṃ?
5“我想，他是个智者。”
‘‘Paṇḍito maññe’’ti.
6「我认为是贤智者。」
‘‘Paṇḍito maññe’’ti.
7“朋友，我算什么，我又能知道沙门乔达摩的智慧辩才到什么程度呢！能真正了解沙门乔达摩智慧辩才的人，一定也是像他那样的人物啊。”
‘‘Ko cāhaṃ, bho, ko ca samaṇassa gotamassa paññāveyyattiyaṃ jānissāmi! Sopi nūnassa tādisova yo samaṇassa gotamassa paññāveyyattiyaṃ jāneyyā’’ti.
8“瓦差亚那尊者确实在以盛大的赞赏称赞沙门乔达摩啊。”
‘‘Uḷārāya khalu bhavaṃ vacchāyano samaṇaṃ gotamaṃ pasaṃsāya pasaṃsatī’’ti.
9“朋友，我算什么呢，我又哪能去称赞沙门乔达摩呢？
‘‘Ko cāhaṃ, bho, ko ca samaṇaṃ gotamaṃ pasaṃsissāmi?
10“那位乔达摩尊者，本身就是被诸天众人所公认的最值得赞赏、最卓越的人。”
‘‘Pasatthapasatthova so bhavaṃ gotamo seṭṭho devamanussāna’’nti.
11“那么，瓦差亚那尊者究竟是看到了什么理由，才对沙门乔达摩生起了如此深厚的净信呢？”
‘‘Kaṃ pana bhavaṃ vacchāyano atthavasaṃ sampassamāno samaṇe gotame evaṃ abhippasanno’’ti ?
12“朋友，就像一位熟练的捕象人进入象林。他在象林里看到一个巨大的象脚印，长度很长，宽度也很宽。他就会得出结论：‘哎呀，朋友，这一定是头大象。’同样的，朋友，当我在沙门乔达摩那里看到了四种足迹，我就得出了结论：‘世尊是正自觉者，世尊所说的法是被完善阐述的，世尊的声闻僧团是在完善地修行的。’
‘‘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“是哪四种呢？朋友，在这里，我看到一些刹帝利贤者，他们聪慧明锐，善于辩论，能击破他人之说，其智慧犀利得如同能射穿毛发一般。他们以智慧行走，到处破除种种见解，以为无往不利。他们听说：‘朋友，听说沙门乔达摩要来某某村或某某镇了。’他们就准备了一个问题：‘我们去拜访沙门乔达摩后，要问他这个问题。如果他这样回答，我们就用这种论点去破斥他；如果他那样回答，我们就用那种论点去破斥他。’他们又听说：‘朋友，沙门乔达摩已经到了某某村或某某镇了。’于是，他们就前往沙门乔达摩那里。沙门乔达摩以法的谈论教导他们、鼓励他们、激励他们、令他们欢喜。他们被沙门乔达摩以法的谈论教导、鼓励、激励、欢喜之后，既没有去问沙门乔达摩那个问题，又从何谈起去破斥他呢？相反，他们直接就成了沙门乔达摩的弟子。朋友，当我在沙门乔达摩那里看到这第一种足迹时，我就得出了结论：‘世尊是正自觉者，世尊所说的法是被完善阐述的，世尊的声闻僧团是在完善地修行的。’
‘‘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.
14我又看到，先生，有些婆罗门中的贤者……在家中的贤者……沙门中的贤者，他们心思细密，对各种观点了如指掌，像能射穿毛发的神箭手一样，以智慧破除种种见解。他们听说：‘那位乔达摩沙门要到某某村落或城镇来了。’他们就准备好问题，心想：‘我们去见乔达摩沙门，拿这个问题问他。如果他这样答，我们就用这种方式驳倒他；如果他那样答，我们就用那种方式驳倒他。’他们又听说：‘那位乔达摩沙门已经到某某村落或城镇了。’他们就去找乔达摩沙门。乔达摩沙门用与法相关的开示教导他们、鼓励他们、激励他们、令他们欢喜。他们被乔达摩沙门这番法的开示所教导、鼓励、激励和欢喜之后，既不向乔达摩沙门发问，又哪里还会去驳倒他呢？他们直接向乔达摩沙门请求从在家生活出家，过无家的生活。乔达摩沙门就让他们出家。他们出家之后，远离人群，不放逸、精进努力、心意坚定地安住，不久之后，就为了那个善男子们从在家正确出家、过无家生活所要达到的无上目标——梵行的究竟，就在这一生，亲自以殊胜智慧证得、实现并安住其中。他们这样说：‘啊，先生，我们差点就迷失了，我们差点就真的迷失了！我们以前明明不是沙门，却自称是沙门；明明不是婆罗门，却自称是婆罗门；明明不是阿拉汉，却自称是阿拉汉。现在，我们才是真正的沙门，现在，我们才是真正的婆罗门，现在，我们才是真正的阿拉汉。’当我看到乔达摩沙门身上这第四个迹象时，我就下了结论：‘世尊是正自觉者，世尊所说的法是善说的，世尊的声闻僧团是善行道的。’”
‘‘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.
15“正因为我，先生，在乔达摩沙门身上看到了这四个迹象，我才下了结论：‘世尊是正自觉者，世尊所说的法是善说的，世尊的声闻僧团是善行道的。’”
‘‘Yato kho ahaṃ, bho, samaṇe gotame imāni cattāri padāni addasaṃ athāhaṃ niṭṭhamagamaṃ – ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’’’ti.
290听了这番话，婆罗门佳奴索尼从那辆纯白色母马拉的车子上下来，上衣搭在一肩，朝着世尊的方向合掌高举，连续三次发出这样的感叹：“礼敬那位世尊、阿拉汉、正自觉者！礼敬那位世尊、阿拉汉、正自觉者！礼敬那位世尊、阿拉汉、正自觉者！但愿我们什么时候也能和那位乔达摩尊者相见，能有一次面对面的交谈啊！”于是，婆罗门佳奴索尼就前去世尊那里。到了之后，和世尊互相问候致意。互相说完亲切友好的话之后，他在一旁坐下。在一旁坐定后，婆罗门佳奴索尼就把刚才和游方者毕罗提咖交谈的全部内容，原原本本地告诉了世尊。听完后，世尊对婆罗门佳奴索尼这样说：“婆罗门，仅仅到这个地步，那个象迹的比喻在细节上还不算圆满。不过，婆罗门，你听着，留意好好思惟，我现在就告诉你，象迹的比喻如何才算在细节上圆满。”“好的，尊者。”婆罗门佳奴索尼回应世尊。世尊便这样说道：
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“婆罗门，就好比一个捕象人进入象林。他在象林里看到了一个巨大的大象足迹，长度长，宽度宽。如果是一个有经验的捕象人，他还不会就此下结论：‘啊，这真是一头巨大的大象。’为什么呢？婆罗门，因为象林里就有一些名叫‘矮脚’的母象，它们的脚就很大，这个足迹可能是它们的。”
‘‘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.
18“他顺着那个足迹追踪。在追踪的过程中，他在象林里看到了一个巨大的大象足迹，长度长，宽度宽，而且高处有被身体摩擦过的痕迹。如果是一个有经验的捕象人，他还不会就此下结论：‘啊，这真是一头巨大的大象。’为什么呢？婆罗门，因为象林里就有一些名叫‘高伽喇莉咖’的母象，它们的脚很大，身体也高，这个足迹可能是它们的。”
‘‘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.
19“他顺着那个足迹追踪。在追踪的过程中，他在象林里看到了一个巨大的大象足迹，长度长，宽度宽，高处有被身体摩擦过的痕迹，而且高处还有被象牙刮擦过的痕迹。如果是一个有经验的捕象人，他还不会就此下结论：‘啊，这真是一头巨大的大象。’为什么呢？婆罗门，因为象林里就有一些名叫‘高伽奈噜咖’的母象，它们的脚很大，身体也高，这个足迹可能是它们的。”
‘‘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.
20于是他跟随着这个足迹，跟着跟着就在象林里看见了一个巨大的象脚印，这脚印纵向长、横向宽，在高处有被踩踏过的痕迹，高处有被象牙刻画过的刮痕，还高处有被折断的树枝。接着，他看见了那头大象，要么在树根底下，要么在露天处，正在走动、或者站着、坐着、或是躺着。他由此断定：‘没错，这就是那头大公象了。’
‘‘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.
21同样地，婆罗门，如来出现在世间，他是阿拉汉、正自觉者，具足明与行，善逝，世间解，无上调御丈夫，天人师，觉者，世尊。他亲自以证智证得了这个有天界、有魔界、有梵界的世间，和有着沙门婆罗门、天人众的世代，然后将其宣说出来。他所教导的法，开头是善的，中间是善的，结尾也是善的，有意义、有词句；他全然圆满、纯净地揭示了梵行。有在家人，或是那在家人的儿子，或是出生在其他某个家族的人，听到了这个法；他听闻法之后，对如来生起了信心。具备这份信心之后，他这样思惟：‘居家生活是拥挤狭窄的，是尘垢之路；出家则如旷野。住在家里，想要修习那彻底圆满、彻底清净、犹如磨平海螺一般的梵行，是做不到的。不如我剃除须发，穿上袈裟衣，从家庭走向无家的生活而出家吧。’之后过了一段时间，他舍弃了或多或少的财富积聚，舍下了或多或少的亲族圈子，剃除须发，穿上袈裟衣，从家庭走向无家的生活而出家了。
‘‘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 pabbajeyya’nti. 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当他这样出家之后，便安住在比丘的学处和依活命的方式之中：他舍离了杀生，远离杀生，放下了棍棒，放下了刀杖，有惭耻，具足悲悯，为了利益和悲悯一切有情众生而住。
‘‘So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.
23他舍离了不与取，远离不与取，只取被给予之物，只期待被给予之物，以清净的自身而安住。
‘‘Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī. Athenena sucibhūtena attanā viharati.
24他舍离了非梵行，成为梵行者，远避、禁绝低俗的淫欲之法。
‘‘Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā.
25他舍离了妄语，远离妄语，是讲真话的人，以真实相连，正直可靠，值得信赖，是不欺骗世间的人。
‘‘Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa.
26他舍断离间语，避免说离间的话。不会把从这里听来的话说给那边听，以离间这些人；也不会把从那边听来的话说给这边听，以离间那些人。这样，他是一位使已分裂者重归于好、使已和合者更加稳固的人。他喜欢和合，乐于和合，喜悦和合，讲说能促成和合的话语。
‘‘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 .
27他舍断粗暴语，避免说粗暴的话。他所说的话语，温和、顺耳、令人喜爱、深入人心、彬彬有礼、被众人所爱、被众人所喜欢。他就是说这样的话语。
‘‘Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti.
28他舍断杂秽语，避免说杂秽的话。他说话合乎时机，符合事实，富有意义，符合法，符合律。他会说那些值得牢记、适时、有理有据、有节制、并且带来利益的话语。
‘‘Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.
293他不损伤种子与植物。他一天只吃一餐，过了中午就不再进食，避免在非时用餐。他不去看歌舞、音乐、表演。他不使用花环、香料、香膏，也不做妆饰、打扮、美化之事。他不使用高广大床。他不接受金银。他不接受生谷。他不接受生肉。他不接受妇女或少女。他不接受奴仆。他不接受山羊和绵羊。他不接受鸡和猪。他不接受象、牛、马、母马。他不接受田地和宅地。他不从事为人传递消息或物品的差事。他不做买卖。他不使用欺诈的秤、欺诈的伪币、欺诈的量具。他不做欺骗、诈取、诡计、巧取之类的事。他不做砍杀、捆绑、劫掠、抢夺、暴力等行为。
‘‘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, chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti .
294他满足于护身的衣物和果腹的乞食。无论他去哪里，都随身带着这些前往。正如一只鸟儿，无论飞到哪里，都只带着自身的羽翼而飞。同样的，比丘满足于护身的衣物和果腹的乞食。无论他去哪里，都随身带着这些前往。他具足这圣者的戒蕴，在内心体验着无过失的快乐。
‘‘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当他用眼睛看到颜色后，不执取于整体形相，也不执取于细节特征。因为他知道，如果放任眼根不加防护，贪欲和忧恼这些邪恶不善的念头可能会侵入他的心，于是他着手防护，守护眼根，在眼根上达到防护。当他用耳朵听到声音后...用鼻子闻到气味后...用舌头尝到味道后...用身体触到所触后...当他用心了知到法尘后，不执取于整体形相，也不执取于细节特征。因为他知道，如果放任意根不加防护，贪欲和忧恼这些邪恶不善的念头可能会侵入他的心，于是他着手防护，守护意根，在意根上达到防护。他具足这圣者的诸根防护，在内心体验着不被染污的快乐。
‘‘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.
32他无论前往还是返回，都是带着正知而行动的人；向前看、向旁看时，是带着正知而行动的人；弯曲或伸展肢体时，是带着正知而行动的人；穿着僧伽梨衣、持钵和袈裟时，是带着正知而行动的人；在吃、喝、咀嚼、品尝时，是带着正知而行动的人；在大便、小便时，是带着正知而行动的人；在行走、站立、坐着、躺卧、清醒、说话、沉默时，都是带着正知而行动的人。
‘‘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他具备了这圣者的戒蕴（具备了这圣者的知足），具备了这圣者的诸根防护，具备了这圣者的念与正知之后，便去亲近寂静的坐卧处——山林、树下、山丘、溪谷、山洞、坟场、丛林、露地、草堆。他在托钵乞食、用过饭后回来，盘起双腿，让身体保持正直，把念安放在面前。他舍离了对世间的贪欲，安住于离贪欲的心，让心从贪欲中净化出来。他舍离了嗔恚与恶意，安住于无嗔恚的心，悲悯一切活着的生命，让心从嗔恚与恶意中净化出来。他舍离了昏沉与睡眠，安住于远离昏沉睡眠的状态，带着光明的想，具足念与正知，让心从昏沉与睡眠中净化出来。他舍离了掉举与追悔，安住于不掉举的状态，内心寂静，让心从掉举与追悔中净化出来。他舍离了疑，安住于已超越疑的状态，对于善法不再有‘是这样还是那样’的犹疑，让心从疑中净化出来。
‘‘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他舍断了这五种心中的污秽、会让智慧变得薄弱的盖障之后，就远离感官欲乐、远离不善的心所，进入并安住于有寻、有伺，由远离而生起的喜与乐的初禅。婆罗门，这既可称为如来的足迹，也可称为如来的践履处，也可称为如来的行迹。然而，圣弟子还不会就在这一步得出结论：‘世尊是等正觉者，法是由世尊所善说的，世尊的声闻僧团是善修行的。’
‘‘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.
35再者，婆罗门，当寻和伺止息下来，这位比丘内心获得宁静，心念逐渐专一，进入并安住于无寻、无伺，由定而生起的喜与乐的第二禅。婆罗门，这也可称为……（中略）……世尊的声闻僧团是善修行的。
‘‘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.
36再者，婆罗门，当喜也消退之后，这位比丘安住于舍，具足念与正知，并且以身感受快乐，进入并安住于圣者们所宣说为‘具足舍、念、住于乐’的第三禅。婆罗门，这也可称为……（中略）……世尊的声闻僧团是善修行的。
‘‘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.
37再者，婆罗门，舍断了乐，也舍断了苦，随着之前喜悦与忧恼的消失，这位比丘进入并安住于不苦不乐，舍清净、念清净的第四禅。婆罗门，这既可称为如来的足迹，也可称为如来的践履处，也可称为如来的行迹。然而，圣弟子还不会就在这一步得出结论：‘世尊是等正觉者，法是由世尊所善说的，世尊的声闻僧团是善修行的。’
‘‘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当他的心这样进入定境，变得清净、纯净、没有污点、远离了随烦恼、柔软、适合运作、稳固、达到不动摇的状态后，他引导心转向宿命随念的智慧。他回忆起自己种种过去的生活，也就是：一生、两生……这样，他回忆起自己种种过去生活的具体情况和细节。婆罗门，这也可以被称为如来之足迹，如来之所亲近，如来之所行践。但到这时，圣弟子还未得出结论：'世尊是正自觉者，法被世尊善说，世尊的弟子僧伽善行正道。'
‘‘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 sauddesaṃ 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.
39当他的心这样进入定境，变得清净、纯净、没有污点、远离了随烦恼、柔软、适合运作、稳固、达到不动摇的状态后，他引导心转向了知众生死亡与再生的智慧。他用那超越常人的、清净的天眼……了知众生如何随业流转。婆罗门，这也可以被称为如来之足迹，如来之所亲近，如来之所行践。但到这时，圣弟子还未得出结论：'世尊是正自觉者，法被世尊善说，世尊的弟子僧伽善行正道。'
‘‘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当他的心这样进入定境，变得清净、纯净、没有污点、远离了随烦恼、柔软、适合运作、稳固、达到不动摇的状态后，他引导心转向灭尽烦恼的智慧。他如实了知'这是苦'，如实了知'这是苦的集起'，如实了知'这是苦的息灭'，如实了知'这是导向苦灭的道路'。他如实了知'这些是烦恼'，如实了知'这是烦恼的集起'，如实了知'这是烦恼的息灭'，如实了知'这是导向烦恼息灭的道路'。婆罗门，这也可以被称为如来之足迹，如来之所亲近，如来之所行践。到这时，圣弟子虽尚未彻底完结，但他正得出结论：'世尊是正自觉者，法被世尊善说，世尊的弟子僧伽善行正道。'
‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘idaṃ dukkha’nti 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.
41他这样了知、这样看见时，心便从欲的烦恼中解脱出来，从存在的烦恼中解脱出来，从无明的烦恼中解脱出来。在解脱时，生起了'这是解脱'的了知。他了知：'生命已尽，梵行已立，应作已作，不再有来世的状态。'婆罗门，这也可以被称为如来之足迹，如来之所亲近，如来之所行践。婆罗门，到此程度，圣弟子就得出了结论：'世尊是正自觉者，法被世尊善说，世尊的弟子僧伽善行正道。'婆罗门，到此程度，那个象迹喻的详细阐述才算完整圆满。
‘‘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.
42听了这话，佳奴索尼婆罗门对世尊这样说：'太奇妙了，乔达摩尊者！太奇妙了，乔达摩尊者！乔达摩尊者，就像有人将倒下的扶正，将隐藏的揭开，为迷路者指明道路，或是在黑暗中持来油灯，让有眼者能看见色相一样；乔达摩尊者正是这样，以种种方式阐释了法。我从此归依乔达摩尊者、归依法、归依比丘僧团。请乔达摩尊者接受我为在家弟子，从今日起，直至命终，终生归依。'
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 gata’’nti.
43小象迹喻经完 第七
Cūḷahatthipadopamasuttaṃ niṭṭhitaṃ sattamaṃ.