- 0.1Majjhima Nikāya 27Middle Discourses 27
0.2CūḷahatthipadopamasuttaThe Shorter Simile of the Elephant’s Footprint
1.1Evaṁ me sutaṁ—So I have heard.11.2ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
2.1Tena kho pana samayena jāṇussoṇi brāhmaṇo sabbasetena vaḷavābhirathena sāvatthiyā niyyāti divādivassa.Now at that time the brahmin Jānussoṇi drove out from Sāvatthī in the middle of the day in an all-white chariot drawn by mares.22.2Addasā kho jāṇussoṇi brāhmaṇo pilotikaṁ paribbājakaṁ dūratova āgacchantaṁ.He saw the wanderer Pilotika coming off in the distance,32.3Disvāna pilotikaṁ paribbājakaṁ etadavoca:and said to him,2.4“Handa kuto nu bhavaṁ vacchāyano āgacchati divādivassā”ti?“So, worthy Vacchāyana, where are you coming from in the middle of the day?”
2.5“Ito hi kho ahaṁ, bho, āgacchāmi samaṇassa gotamassa santikā”ti.“Just now, worthy sir, I’ve come from the presence of the ascetic Gotama.”
2.6“Taṁ kiṁ maññati bhavaṁ vacchāyano samaṇassa gotamassa paññāveyyattiyaṁ paṇḍito maññe”ti.“What do you think of the ascetic Gotama’s lucidity of wisdom? Do you think he’s astute?”
2.7“Ko cāhaṁ, bho, ko ca samaṇassa gotamassa paññāveyyattiyaṁ jānissāmi.“Worthy sir, who am I to judge the ascetic Gotama’s lucidity of wisdom?42.8Sopi nūnassa tādisova yo samaṇassa gotamassa paññāveyyattiyaṁ jāneyyā”ti.You’d really have to be on the same level to judge his lucidity of wisdom.”
2.9“Uḷārāya khalu bhavaṁ vacchāyano samaṇaṁ gotamaṁ pasaṁsāya pasaṁsatī”ti.“Worthy Vacchāyana praises the ascetic Gotama with high praise indeed.”
2.10“Ko cāhaṁ, bho, ko ca samaṇaṁ gotamaṁ pasaṁsissāmi,“Who am I to praise the ascetic Gotama?2.11pasatthapasatthova so bhavaṁ gotamo seṭṭho devamanussānan”ti.He is praised by the praised as the first among gods and humans.”
2.12“Kaṁ pana bhavaṁ vacchāyano atthavasaṁ sampassamāno samaṇe gotame evaṁ abhippasanno”ti?“But for what reason are you so devoted to the ascetic Gotama?”
3.1PTS 1.176“Seyyathāpi, bho, kusalo nāgavaniko nāgavanaṁ paviseyya.“Suppose that a skilled bull elephant tracker were to enter a bull elephant wood.53.2So passeyya nāgavane mahantaṁ hatthipadaṁ, dīghato ca āyataṁ, tiriyañca vitthataṁ.There he’d see a large elephant’s footprint, long and broad.3.3So niṭṭhaṁ gaccheyya:He would come to the conclusion,63.4‘mahā vata bho nāgo’ti.‘This must be a big bull elephant.’
3.5Evameva kho ahaṁ, bho, yato addasaṁ samaṇe gotame cattāri padāni athāhaṁ niṭṭhamagamaṁ:In the same way, because I saw four footprints of the ascetic Gotama I came to the conclusion,3.6‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’
4.1Katamāni cattāri?What four?4.2Idhāhaṁ, bho, passāmi ekacce khattiyapaṇḍite nipuṇe kataparappavāde vālavedhirūpe, te bhindantā maññe caranti paññāgatena diṭṭhigatāni.Firstly, I see some astute aristocrats who are subtle, accomplished in the doctrines of others, hair-splitters. You’d think they live to demolish convictions with their intellect.4.3Te suṇanti:They hear,4.4‘samaṇo khalu, bho, gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osarissatī’ti.‘So, worthy sir, that ascetic Gotama will come down to such-and-such village or town.’4.5Te pañhaṁ abhisaṅkharonti:They formulate a question, thinking,4.6‘imaṁ mayaṁ pañhaṁ samaṇaṁ gotamaṁ upasaṅkamitvā pucchissāma.‘We’ll approach the ascetic Gotama and ask him this question.4.7Evañce no puṭṭho evaṁ byākarissati, evamassa mayaṁ vādaṁ āropessāma.If he answers like this, we’ll refute him like that;4.8Evañcepi no puṭṭho evaṁ byākarissati, evampissa mayaṁ vādaṁ āropessāmā’ti.and if he answers like that, we’ll refute him like this.’
4.9Te suṇanti:When they hear that4.10‘samaṇo khalu, bho, gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osaṭo’ti.he has come down4.11Te yena samaṇo gotamo tenupasaṅkamanti.they approach him.4.12Te samaṇo gotamo dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti.The ascetic Gotama educates, encourages, fires up, and inspires them with a Dhamma talk.4.13Te samaṇena gotamena dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā na ceva samaṇaṁ gotamaṁ pañhaṁ pucchanti, kutossa vādaṁ āropessanti?They don’t even get around to asking their question to the ascetic Gotama, so how could they refute his answer?4.14Aññadatthu samaṇasseva gotamassa sāvakā sampajjanti.Invariably, they become his disciples.4.15Yadāhaṁ, bho, samaṇe gotame imaṁ paṭhamaṁ padaṁ addasaṁ athāhaṁ niṭṭhamagamaṁ:When I saw this first footprint of the ascetic Gotama, I came to the conclusion,4.16‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’
5.1PTS 1.177Puna caparāhaṁ, bho, passāmi idhekacce brāhmaṇapaṇḍite …pe…Furthermore, I see some astute brahmins …6.1gahapatipaṇḍite …some astute householders …6.2pe…they become his disciples.
7.1samaṇapaṇḍite nipuṇe kataparappavāde vālavedhirūpe te bhindantā maññe caranti paññāgatena diṭṭhigatāni.Furthermore, I see some astute ascetics who are subtle, accomplished in the doctrines of others, hair-splitters. …7.2Te suṇanti:7.3‘samaṇo khalu bho gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osarissatī’ti.7.4Te pañhaṁ abhisaṅkharonti ‘imaṁ mayaṁ pañhaṁ samaṇaṁ gotamaṁ upasaṅkamitvā pucchissāma.7.5Evañce no puṭṭho evaṁ byākarissati, evamassa mayaṁ vādaṁ āropessāma.7.6Evañcepi no puṭṭho evaṁ byākarissati, evampissa mayaṁ vādaṁ āropessāmā’ti.7.7Te suṇanti ‘samaṇo khalu bho gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osaṭo’ti.7.8Te yena samaṇo gotamo tenupasaṅkamanti.7.9Te samaṇo gotamo dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti.7.10Te samaṇena gotamena dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā na ceva samaṇaṁ gotamaṁ pañhaṁ pucchanti, kutossa vādaṁ āropessanti?They don’t even get around to asking their question to the ascetic Gotama, so how could they refute his answer?7.11Aññadatthu samaṇaṁyeva gotamaṁ okāsaṁ yācanti agārasmā anagāriyaṁ pabbajjāya.Invariably, they ask the ascetic Gotama for the chance to go forth.7.12Te samaṇo gotamo pabbājeti.And he gives them the going-forth.7.13Te tattha pabbajitā samānā vūpakaṭṭhā appamattā ātāpino pahitattā viharantā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti.Soon after going forth, living withdrawn, diligent, keen, and resolute, they realize the supreme culmination of the spiritual path in this very life. They live having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.
7.14Te evamāhaṁsu:They say,7.15‘manaṁ vata, bho, anassāma, manaṁ vata, bho, panassāma;‘We were almost lost! We almost perished!7.16mayañhi pubbe assamaṇāva samānā samaṇamhāti paṭijānimha, abrāhmaṇāva samānā brāhmaṇamhāti paṭijānimha, anarahantova samānā arahantamhāti paṭijānimha.For we used to claim that we were ascetics, brahmins, and perfected ones, but we were none of these things.7.17Idāni khomha samaṇā, idāni khomha brāhmaṇā, idāni khomha arahanto’ti.But now we really are ascetics, brahmins, and perfected ones!’7.18Yadāhaṁ, bho, samaṇe gotame imaṁ catutthaṁ padaṁ addasaṁ athāhaṁ niṭṭhamagamaṁ:When I saw this fourth footprint of the ascetic Gotama, I came to the conclusion,7.19‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’
7.20Yato kho ahaṁ, bho, samaṇe gotame imāni cattāri padāni addasaṁ athāhaṁ niṭṭhamagamaṁ:It’s because I saw these four footprints of the ascetic Gotama that I came to the conclusion,7.21‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’”ti.‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’”
8.1Evaṁ vutte, jāṇussoṇi brāhmaṇo sabbasetā vaḷavābhirathā orohitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā tikkhattuṁ udānaṁ udānesi:When he had spoken, Jānussoṇi got down from his chariot, arranged his robe over one shoulder, raised his cupped palms toward the Buddha, and expressed this heartfelt sentiment three times:
8.2“Namo tassa bhagavato arahato sammāsambuddhassa;“Homage to that Blessed One, the perfected one, the fully awakened Buddha!
8.3namo tassa bhagavato arahato sammāsambuddhassa;Homage to him, the blessed one, the perfected one, the fully awakened Buddha!
8.4namo tassa bhagavato arahato sammāsambuddhassāti.Homage to him, the blessed one, the perfected one, the fully awakened Buddha!
8.5PTS 1.178Appeva nāma mayampi kadāci karahaci tena bhotā gotamena saddhiṁ samāgaccheyyāma, appeva nāma siyā kocideva kathāsallāpo”ti.Hopefully, some time or other I’ll get to meet the worthy Gotama, and we can have a discussion.”
9.1Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.Then the brahmin Jānussoṇi went up to the Buddha, and exchanged greetings with him.9.2Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi.When the greetings and polite conversation were over, he sat down to one side,9.3Ekamantaṁ nisinno kho jāṇussoṇi brāhmaṇo yāvatako ahosi pilotikena paribbājakena saddhiṁ kathāsallāpo taṁ sabbaṁ bhagavato ārocesi.and informed the Buddha of all he had discussed with the wanderer Pilotika.
9.4Evaṁ vutte, bhagavā jāṇussoṇiṁ brāhmaṇaṁ etadavoca:When he had spoken, the Buddha said to him,9.5“na kho, brāhmaṇa, ettāvatā hatthipadopamo vitthārena paripūro hoti.“Brahmin, the simile of the elephant’s footprint is not yet completed in detail.9.6Api ca, brāhmaṇa, yathā hatthipadopamo vitthārena paripūro hotiAs to how it is completed in detail,9.7taṁ suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti.listen and apply your mind well, I will speak.”
9.8“Evaṁ, bho”ti kho jāṇussoṇi brāhmaṇo bhagavato paccassosi.“Yes, worthy sir,” Jānussoṇi replied.9.9Bhagavā etadavoca:The Buddha said this:
10.1“Seyyathāpi, brāhmaṇa, nāgavaniko nāgavanaṁ paviseyya.“Suppose a bull elephant tracker were to enter a bull elephant wood.10.2So passeyya nāgavane mahantaṁ hatthipadaṁ, dīghato ca āyataṁ, tiriyañca vitthataṁ.There they’d see a large elephant’s footprint, long and broad.10.3Yo hoti kusalo nāgavaniko neva tāva niṭṭhaṁ gacchati:A skilled bull elephant tracker does not yet come to the conclusion,10.4‘mahā vata bho nāgo’ti.‘This must be a big bull elephant.’10.5Taṁ kissa hetu?Why not?10.6Santi hi, brāhmaṇa, nāgavane vāmanikā nāma hatthiniyo mahāpadā, tāsaṁ petaṁ padaṁ assāti.Because in an elephant wood there are dwarf cow elephants with big footprints, and this footprint might be one of theirs.7
10.7So tamanugacchati.10.8Tamanugacchanto passati nāgavane mahantaṁ hatthipadaṁ, dīghato ca āyataṁ, tiriyañca vitthataṁ, uccā ca nisevitaṁ.They keep following the track until they see a big footprint, long and broad, and traces high up.10.9Yo hoti kusalo nāgavaniko neva tāva niṭṭhaṁ gacchati:A skilled bull elephant tracker does not yet come to the conclusion,10.10‘mahā vata bho nāgo’ti.‘This must be a big bull elephant.’10.11Taṁ kissa hetu?Why not?10.12Santi hi, brāhmaṇa, nāgavane uccā kāḷārikā nāma hatthiniyo mahāpadā, tāsaṁ petaṁ padaṁ assāti.Because in an elephant wood there are tall lofty cow elephants with big footprints, and this footprint might be one of theirs.8
10.13So tamanugacchati.10.14Tamanugacchanto passati nāgavane mahantaṁ hatthipadaṁ, dīghato ca āyataṁ, tiriyañca vitthataṁ, uccā ca nisevitaṁ, uccā ca dantehi ārañjitāni.They keep following the track until they see a big footprint, long and broad, and traces and tusk-marks high up.10.15Yo hoti kusalo nāgavaniko neva tāva niṭṭhaṁ gacchati:A skilled bull elephant tracker does not yet come to the conclusion,10.16‘mahā vata bho nāgo’ti.‘This must be a big bull elephant.’10.17Taṁ kissa hetu?Why not?10.18Santi hi, brāhmaṇa, nāgavane uccā kaṇerukā nāma hatthiniyo mahāpadā, tāsaṁ petaṁ padaṁ assāti.Because in an elephant wood there are tall matriarch cow elephants with big footprints, and this footprint might be one of theirs.9
10.19So tamanugacchati.10.20Tamanugacchanto passati nāgavane mahantaṁ hatthipadaṁ, dīghato ca āyataṁ, tiriyañca vitthataṁ, uccā ca nisevitaṁ, uccā ca dantehi ārañjitāni, uccā ca sākhābhaṅgaṁ.They keep following the track until they see a big footprint, long and broad, and traces, tusk-marks, and broken branches high up.10.21Tañca nāgaṁ passati rukkhamūlagataṁ vā abbhokāsagataṁ vā gacchantaṁ vā tiṭṭhantaṁ vā nisinnaṁ vā nipannaṁ vā.And they see that bull elephant walking, standing, sitting, or lying down at the root of a tree or in the open.10.22So niṭṭhaṁ gacchati:Then they’d come to the conclusion,10.23‘ayameva so mahānāgo’ti.‘This is that big bull elephant.’
11.1PTS 1.179Evameva kho, brāhmaṇa, idha tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā.In the same way, brahmin, a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.1011.2So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.He realizes with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.11.3So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ; kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely complete and pure.
12.1Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto.A householder hears that teaching, or a householder’s child, or someone reborn in a good family.12.2So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati.They gain faith in the Realized One,12.3So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati:and reflect:12.4‘sambādho gharāvāso rajopatho, abbhokāso pabbajjā.‘Life at home is cramped and dirty, life gone forth is wide open.12.5Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ.It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.12.6Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’12.7So aparena samayena appaṁ vā bhogakkhandhaṁ pahāya mahantaṁ vā bhogakkhandhaṁ pahāya appaṁ vā ñātiparivaṭṭaṁ pahāya mahantaṁ vā ñātiparivaṭṭaṁ pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati.After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.
13.1So evaṁ pabbajito samāno bhikkhūnaṁ sikkhāsājīvasamāpanno pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.Once they’ve gone forth, they take up the training and livelihood of the mendicants. They give up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings.11
13.2Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī. Athenena sucibhūtena attanā viharati.They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving.12
13.3Abrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā.They give up unchastity. They are chaste, set apart, refraining from the vulgar act of sex.13
13.4Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa.They give up lying. They speak the truth and stick to the truth. They’re honest and dependable, and don’t trick the world with their words.14
13.5Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya. Iti bhinnānaṁ vā sandhātā sahitānaṁ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṁ vācaṁ bhāsitā hoti.They give up backbiting. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided and support those who are united, delighting in harmony, loving harmony, speaking words that promote harmony.15
13.6PTS 1.180Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti.They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, endearing, going to the heart, polite, likable, and agreeable to the people.
13.7Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ.They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.16
13.8So bījagāmabhūtagāmasamārambhā paṭivirato hoti,They refrain from injuring plants and seeds.1713.9ekabhattiko hoti rattūparato, virato vikālabhojanā,They eat in one part of the day, abstaining from eating at night and at the wrong time.1813.10naccagītavāditavisūkadassanā paṭivirato hoti,They refrain from seeing shows of dancing, singing, and music.1913.11mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti,They refrain from attiring and adorning themselves with garlands, fragrance, and makeup.2013.12uccāsayanamahāsayanā paṭivirato hoti,They refrain from high and luxurious beds.2113.13jātarūparajatapaṭiggahaṇā paṭivirato hoti,They refrain from receiving gold and currency,2213.14āmakadhaññapaṭiggahaṇā paṭivirato hoti,raw grains,2313.15āmakamaṁsapaṭiggahaṇā paṭivirato hoti,raw meat,13.16itthikumārikapaṭiggahaṇā paṭivirato hoti,women and girls,13.17dāsidāsapaṭiggahaṇā paṭivirato hoti,male and female bondservants,2413.18ajeḷakapaṭiggahaṇā paṭivirato hoti,goats and sheep,2513.19kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti,chickens and pigs,13.20hatthigavāssavaḷavapaṭiggahaṇā paṭivirato hoti,elephants, cows, horses, and mares,13.21khettavatthupaṭiggahaṇā paṭivirato hoti,and fields and land.2613.22dūteyyapahiṇagamanānuyogā paṭivirato hoti,They refrain from running errands and messages;2713.23kayavikkayā paṭivirato hoti,buying and selling;2813.24tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti,falsifying weights, metals, or measures;13.25ukkoṭanavañcananikatisāciyogā paṭivirato hoti,bribery, fraud, cheating, and duplicity;13.26chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.mutilation, murder, abduction, banditry, plunder, and violence.
14.1So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati.They’re content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things.2914.2Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti;They’re like a bird: wherever it flies, wings are its only burden.14.3evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati.In the same way, a mendicant is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things.14.4So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti.When they have this spectrum of noble ethics, they experience a blameless happiness inside themselves.30
15.1PTS 1.181So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī.When they see a sight with their eyes, they don’t get caught up in the features and details.15.2Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati.If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint.3115.3Sotena saddaṁ sutvā …pe…When they hear a sound with their ears …15.4ghānena gandhaṁ ghāyitvā …When they smell an odor with their nose …15.5jivhāya rasaṁ sāyitvā …When they taste a flavor with their tongue …15.6kāyena phoṭṭhabbaṁ phusitvā …When they feel a touch with their body …15.7manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.When they know an idea with their mind, they don’t get caught up in the features and details.15.8Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati.If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.15.9So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti.When they have this noble sense restraint, they experience an unsullied bliss inside themselves.32
16.1So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.They act with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.33
17.1So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgatoWhen they have this spectrum of noble ethics, this noble contentment, this noble sense restraint, and this noble mindfulness and situational awareness,17.2vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.34
18.1So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā.After the meal, they return from almsround, sit down cross-legged, set their body straight, and bring mindfulness to the present.3518.2So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti.Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness.3618.3Byāpādapadosaṁ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī byāpādapadosā cittaṁ parisodheti.Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of sympathy for all living beings, cleansing the mind of ill will.3718.4Thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti.Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness.3818.5Uddhaccakukkuccaṁ pahāya anuddhato viharati, ajjhattaṁ vūpasantacitto uddhaccakukkuccā cittaṁ parisodheti.Giving up restlessness and remorse, they meditate without restlessness, their mind settled internally, cleansing the mind of restlessness and remorse.3918.6Vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.40
19.1So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe,They give up these five hindrances, corruptions of the heart that weaken wisdom.4119.2vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.19.3Idampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi.This, brahmin, is that which is called ‘a footprint of the Realized One’ and also ‘a trace of the Realized One’ and also ‘a mark of the Realized One’.4219.4Na tveva tāva ariyasāvako niṭṭhaṁ gacchati:But a noble disciple does not yet come to the conclusion,4319.5‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’
20.1PTS 1.182Puna caparaṁ, brāhmaṇa, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.20.2Idampi vuccati, brāhmaṇa …pe…This too is what is called ‘a footprint of the Realized One’ …20.3suppaṭipanno bhagavato sāvakasaṅgho’ti.
21.1Puna caparaṁ, brāhmaṇa, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’21.2Idampi vuccati, brāhmaṇa …pe…This too is what is called ‘a footprint of the Realized One’ …21.3suppaṭipanno bhagavato sāvakasaṅgho’ti.
22.1Puna caparaṁ, brāhmaṇa, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.Furthermore, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.22.2Idampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi.This too is what is called ‘a footprint of the Realized One’ …22.3Na tveva tāva ariyasāvako niṭṭhaṁ gacchati:22.4‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.
23.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti.When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives.23.2So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ, dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.They recollect many kinds of past lives, that is, one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. … They recollect their many kinds of past lives, with features and details.23.3Idampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi.This too is what is called ‘a footprint of the Realized One’ …23.4Na tveva tāva ariyasāvako niṭṭhaṁ gacchati:23.5‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.
24.1PTS 1.183So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti.When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings.24.2So dibbena cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajānāti.With clairvoyance that is purified and surpasses the human, they understand how sentient beings pass on according to their deeds.24.3Idampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi.This too is what is called ‘a footprint of the Realized One’ …24.4Na tveva tāva ariyasāvako niṭṭhaṁ gacchati:24.5‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.
25.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti.When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements.25.2So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.’25.3‘Ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements.’25.4Idampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi.This, brahmin, is what is called ‘a footprint of the Realized One’ and also ‘a trace of the Realized One’ and also ‘a mark of the Realized One’.25.5Na tveva tāva ariyasāvako niṭṭhaṁ gato hoti, api ca kho niṭṭhaṁ gacchati:At this point a noble disciple has not yet come to a conclusion, but they are coming to the conclusion,4425.6‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’
26.1PTS 1.184Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati.Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.26.2Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.When they’re freed, they know they’re freed.
26.3‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’26.4Idampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi.This, brahmin, is what is called ‘a footprint of the Realized One’ and also ‘a trace of the Realized One’ and also ‘a mark of the Realized One’.26.5Ettāvatā kho, brāhmaṇa, ariyasāvako niṭṭhaṁ gato hoti:At this point a noble disciple has come to the conclusion,4526.6‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’26.7Ettāvatā kho, brāhmaṇa, hatthipadopamo vitthārena paripūro hotī”ti.And it is at this point that the simile of the elephant’s footprint has been completed in detail.”
27.1Evaṁ vutte, jāṇussoṇi brāhmaṇo bhagavantaṁ etadavoca:When he had spoken, the brahmin Jānussoṇi said to the Buddha,27.2“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama.“Excellent, worthy Gotama! Excellent!27.3Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito.As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways.27.4Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi, dhammañca, bhikkhusaṅghañca.I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha.27.5Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”
27.6Cūḷahatthipadopamasuttaṁ niṭṭhitaṁ sattamaṁ.