MN · mn27
The Shorter Simile of the Elephant’s Footprint
0.1Majjhima Nikāya 27
The Middle Length Discourses 27
0.2Cūḷahatthipadopamasutta
The Shorter Simile of the Elephant’s Footprint
1.1Evaṁ me sutaṁ—
Thus have I heard—
1.2ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Bhagavā was dwelling at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s park.
2.1Tena kho pana samayena jāṇussoṇi brāhmaṇo sabbasetena vaḷavābhirathena sāvatthiyā niyyāti divādivassa.
Now at that time Jāṇussoṇi the brahmin was leaving Sāvatthī in an all-white mare-drawn chariot in the middle of the day.
2.2Addasā kho jāṇussoṇi brāhmaṇo pilotikaṁ paribbājakaṁ dūratova āgacchantaṁ.
Jāṇussoṇi the brahmin saw the wanderer Pilotika coming from afar.
2.3Disvāna pilotikaṁ paribbājakaṁ etadavoca:
Seeing the wanderer Pilotika, he said to him:
2.4“Handa kuto nu bhavaṁ vacchāyano āgacchati divādivassā”ti?
“Come now, where is Master Vacchāyana coming from in the middle of the day?”
2.5“Ito hi kho ahaṁ, bho, āgacchāmi samaṇassa gotamassa santikā”ti.
“Just now, sir, I am coming from the presence of the ascetic Gotama.”
2.6“Taṁ kiṁ maññati bhavaṁ vacchāyano samaṇassa gotamassa paññāveyyattiyaṁ paṇḍito maññe”ti.
“What does Master Vacchāyana think of the ascetic Gotama’s skill in discernment [paññāveyyattiyaṁ]? I take it he is wise.”
2.7“Ko cāhaṁ, bho, ko ca samaṇassa gotamassa paññāveyyattiyaṁ jānissāmi.
“Who am I, sir, and what am I, that I should know the ascetic Gotama’s skill in discernment [paññāveyyattiyaṁ]?
2.8Sopi nūnassa tādisova yo samaṇassa gotamassa paññāveyyattiyaṁ jāneyyā”ti.
Surely one would have to be just like him to know the ascetic Gotama’s skill in discernment [paññāveyyattiyaṁ].”
2.9“Uḷārāya khalu bhavaṁ vacchāyano samaṇaṁ gotamaṁ pasaṁsāya pasaṁsatī”ti.
“Indeed, Master Vacchāyana praises the ascetic Gotama with lofty praise.”
2.10“Ko cāhaṁ, bho, ko ca samaṇaṁ gotamaṁ pasaṁsissāmi,
“Who am I, sir, to praise the ascetic Gotama?
2.11pasatthapasatthova so bhavaṁ gotamo seṭṭho devamanussānan”ti.
Master Gotama is praised by those praised as the best among devas and humans.”
2.12“Kaṁ pana bhavaṁ vacchāyano atthavasaṁ sampassamāno samaṇe gotame evaṁ abhippasanno”ti?
“But seeing what benefit is Master Vacchāyana so devoted to the ascetic Gotama?”
3.1“Seyyathāpi, bho, kusalo nāgavaniko nāgavanaṁ paviseyya.
“Suppose, sir, a skilled elephant tracker were to enter an elephant forest.
3.2So passeyya nāgavane mahantaṁ hatthipadaṁ, dīghato ca āyataṁ, tiriyañca vitthataṁ.
There he might see a large elephant footprint, long and broad.
3.3So niṭṭhaṁ gaccheyya:
He might come to a conclusion:
3.4‘mahā vata bho nāgo’ti.
‘Surely, sir, this is a great bull elephant.’
3.5Evameva kho ahaṁ, bho, yato addasaṁ samaṇe gotame cattāri padāni athāhaṁ niṭṭhamagamaṁ:
Just so, sir, from the time I saw four footprints in the ascetic Gotama, I came to the conclusion:
3.6‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.
‘The Bhagavā is perfectly awakened, the dhamma has been well explained by the Bhagavā, the disciple-saṅgha of the Bhagavā is practicing well.’
4.1Katamāni cattāri?
Which four?
4.2Idhāhaṁ, bho, passāmi ekacce khattiyapaṇḍite nipuṇe kataparappavāde vālavedhirūpe, te bhindantā maññe caranti paññāgatena diṭṭhigatāni.
Here, sir, I see certain wise nobles, astute, trained in the doctrines of others, hair-splitters, going about, one would think, breaking apart viewpoints by means of discernment [paññā].
4.3Te suṇanti:
They hear:
4.4‘samaṇo khalu, bho, gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osarissatī’ti.
‘The ascetic Gotama, sir, will be arriving at such-and-such a village or town.’
4.5Te pañhaṁ abhisaṅkharonti:
They prepare a question:
4.6‘imaṁ mayaṁ pañhaṁ samaṇaṁ gotamaṁ upasaṅkamitvā pucchissāma.
‘We will approach the ascetic Gotama and ask him this question.
4.7Evañce no puṭṭho evaṁ byākarissati, evamassa mayaṁ vādaṁ āropessāma.
If, when asked by us, he answers like this, then we will refute his statement in this way.
4.8Evañcepi no puṭṭho evaṁ byākarissati, evampissa mayaṁ vādaṁ āropessāmā’ti.
And if, when asked by us, he answers like that, then we will refute his statement in that way.’
4.9Te suṇanti:
They hear:
4.10‘samaṇo khalu, bho, gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osaṭo’ti.
‘The ascetic Gotama, sir, has arrived at such-and-such a village or town.’
4.11Te yena samaṇo gotamo tenupasaṅkamanti.
They go to the ascetic Gotama.
4.12Te samaṇo gotamo dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti.
The ascetic Gotama instructs, encourages, inspires, and gladdens them with a talk on dhamma.
4.13Te samaṇena gotamena dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā na ceva samaṇaṁ gotamaṁ pañhaṁ pucchanti, kutossa vādaṁ āropessanti?
Having been instructed, encouraged, inspired, and gladdened by the ascetic Gotama with a talk on dhamma, they do not so much as ask the ascetic Gotama a question—how then could they refute his statement?
4.14Aññadatthu samaṇasseva gotamassa sāvakā sampajjanti.
Instead, they become disciples of the ascetic Gotama.
4.15Yadāhaṁ, bho, samaṇe gotame imaṁ paṭhamaṁ padaṁ addasaṁ athāhaṁ niṭṭhamagamaṁ:
When I saw this first footprint in the ascetic Gotama, then I came to the conclusion:
4.16‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.
‘The Bhagavā is perfectly awakened, the dhamma has been well explained by the Bhagavā, the disciple-saṅgha of the Bhagavā is practicing well.’
5.1Puna caparāhaṁ, bho, passāmi idhekacce brāhmaṇapaṇḍite …pe…
And again, sir, I see here certain wise brahmins …
6.1gahapatipaṇḍite …
certain wise householders …
6.2pe…
…
7.1samaṇapaṇḍite nipuṇe kataparappavāde vālavedhirūpe te bhindantā maññe caranti paññāgatena diṭṭhigatāni.
certain wise ascetics, astute, trained in the doctrines of others, hair-splitters, going about, one would think, breaking apart viewpoints by means of discernment [paññā].
7.2Te suṇanti:
They hear:
7.3‘samaṇo khalu bho gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osarissatī’ti.
‘The ascetic Gotama, sir, will be arriving at such-and-such a village or town.’
7.4Te pañhaṁ abhisaṅkharonti ‘imaṁ mayaṁ pañhaṁ samaṇaṁ gotamaṁ upasaṅkamitvā pucchissāma.
They prepare a question: ‘We will approach the ascetic Gotama and ask him this question.
7.5Evañce no puṭṭho evaṁ byākarissati, evamassa mayaṁ vādaṁ āropessāma.
If, when asked by us, he answers like this, then we will refute his statement in this way.
7.6Evañcepi no puṭṭho evaṁ byākarissati, evampissa mayaṁ vādaṁ āropessāmā’ti.
And if, when asked by us, he answers like that, then we will refute his statement in that way.’
7.7Te suṇanti ‘samaṇo khalu bho gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osaṭo’ti.
They hear: ‘The ascetic Gotama, sir, has arrived at such-and-such a village or town.’
7.8Te yena samaṇo gotamo tenupasaṅkamanti.
They go to the ascetic Gotama.
7.9Te samaṇo gotamo dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti.
The ascetic Gotama instructs, encourages, inspires, and gladdens them with a talk on dhamma.
7.10Te samaṇena gotamena dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā na ceva samaṇaṁ gotamaṁ pañhaṁ pucchanti, kutossa vādaṁ āropessanti?
Having been instructed, encouraged, inspired, and gladdened by the ascetic Gotama with a talk on dhamma, they do not so much as ask the ascetic Gotama a question—how then could they refute his statement?
7.11Aññadatthu samaṇaṁyeva gotamaṁ okāsaṁ yācanti agārasmā anagāriyaṁ pabbajjāya.
Instead, they ask the ascetic Gotama himself for the opportunity to go forth from home into homelessness.
7.12Te samaṇo gotamo pabbājeti.
The ascetic Gotama 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.
Having gone forth there, dwelling withdrawn, diligent, ardent, and resolute, before long they realize for themselves with direct knowledge and attain in this very life the unsurpassed culmination of the spiritual life, for the sake of which clansmen rightly go forth from home into homelessness, and they dwell in it.
7.14Te evamāhaṁsu:
They say this:
7.15‘manaṁ vata, bho, anassāma, manaṁ vata, bho, panassāma;
‘We were almost lost, sir, we nearly perished, sir;
7.16mayañhi pubbe assamaṇāva samānā samaṇamhāti paṭijānimha, abrāhmaṇāva samānā brāhmaṇamhāti paṭijānimha, anarahantova samānā arahantamhāti paṭijānimha.
for formerly, though we were not ascetics, we claimed: “We are ascetics”; though we were not brahmins, we claimed: “We are brahmins”; though we were not arahants, we claimed: “We are arahants.”
7.17Idāni khomha samaṇā, idāni khomha brāhmaṇā, idāni khomha arahanto’ti.
But now we are ascetics; now we are brahmins; now we are arahants.’
7.18Yadāhaṁ, bho, samaṇe gotame imaṁ catutthaṁ padaṁ addasaṁ athāhaṁ niṭṭhamagamaṁ:
When I saw this fourth footprint in the ascetic Gotama, then I came to the conclusion:
7.19‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.
‘The Bhagavā is perfectly awakened, the dhamma has been well explained by the Bhagavā, the disciple-saṅgha of the Bhagavā is practicing well.’
7.20Yato kho ahaṁ, bho, samaṇe gotame imāni cattāri padāni addasaṁ athāhaṁ niṭṭhamagamaṁ:
From the time I saw these four footprints in the ascetic Gotama, I came to the conclusion:
7.21‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’”ti.
‘The Bhagavā is perfectly awakened, the dhamma has been well explained by the Bhagavā, the disciple-saṅgha of the Bhagavā is practicing well.’”
8.1Evaṁ vutte, jāṇussoṇi brāhmaṇo sabbasetā vaḷavābhirathā orohitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā tikkhattuṁ udānaṁ udānesi:
When this was said, Jāṇussoṇi the brahmin got down from his all-white mare-drawn chariot, arranged his upper robe over one shoulder, and raising his joined palms toward the Bhagavā, uttered this inspired exclamation three times:
8.2“Namo tassa bhagavato arahato sammāsambuddhassa;
“Homage to that Bhagavā, the arahant, the perfectly awakened one;
8.3namo tassa bhagavato arahato sammāsambuddhassa;
homage to that Bhagavā, the arahant, the perfectly awakened one;
8.4namo tassa bhagavato arahato sammāsambuddhassāti.
homage to that Bhagavā, the arahant, the perfectly awakened one.”
8.5Appeva nāma mayampi kadāci karahaci tena bhotā gotamena saddhiṁ samāgaccheyyāma, appeva nāma siyā kocideva kathāsallāpo”ti.
“Perhaps someday or other we too might meet with Master Gotama; perhaps there might be some conversation.”
9.1Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.
Then Jāṇussoṇi the brahmin approached the Bhagavā. Having approached, he exchanged greetings with the Bhagavā.
9.2Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi.
When this courteous and memorable conversation was finished, he sat down to one side.
9.3Ekamantaṁ nisinno kho jāṇussoṇi brāhmaṇo yāvatako ahosi pilotikena paribbājakena saddhiṁ kathāsallāpo taṁ sabbaṁ bhagavato ārocesi.
Seated to one side, Jāṇussoṇi the brahmin told the Bhagavā all that had been said in his conversation with the wanderer Pilotika.
9.4Evaṁ vutte, bhagavā jāṇussoṇiṁ brāhmaṇaṁ etadavoca:
When this was said, the Bhagavā said to Jāṇussoṇi the brahmin:
9.5“na kho, brāhmaṇa, ettāvatā hatthipadopamo vitthārena paripūro hoti.
“Brahmin, the simile of the elephant’s footprint is not yet complete in detail to this extent.
9.6Api ca, brāhmaṇa, yathā hatthipadopamo vitthārena paripūro hoti
But brahmin, listen to how the simile of the elephant’s footprint is complete in detail.
9.7taṁ suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti.
Listen carefully and attend closely. I will speak.”
9.8“Evaṁ, bho”ti kho jāṇussoṇi brāhmaṇo bhagavato paccassosi.
“Yes, sir,” Jāṇussoṇi the brahmin replied to the Bhagavā.
9.9Bhagavā etadavoca:
The Bhagavā said this:
10.1“Seyyathāpi, brāhmaṇa, nāgavaniko nāgavanaṁ paviseyya.
“Suppose, brahmin, an elephant tracker were to enter an elephant forest.
10.2So passeyya nāgavane mahantaṁ hatthipadaṁ, dīghato ca āyataṁ, tiriyañca vitthataṁ.
There he might see a large elephant footprint, long and broad.
10.3Yo hoti kusalo nāgavaniko neva tāva niṭṭhaṁ gacchati:
But a skilled elephant tracker does not yet come to a conclusion:
10.4‘mahā vata bho nāgo’ti.
‘Surely, sir, this is a great bull elephant.’
10.5Taṁ kissa hetu?
Why is that?
10.6Santi hi, brāhmaṇa, nāgavane vāmanikā nāma hatthiniyo mahāpadā, tāsaṁ petaṁ padaṁ assāti.
Because, brahmin, there are in the elephant forest she-elephants called vāmanikās, with large feet, and this might be their footprint.
10.7So tamanugacchati.
He follows that track.
10.8Tamanugacchanto passati nāgavane mahantaṁ hatthipadaṁ, dīghato ca āyataṁ, tiriyañca vitthataṁ, uccā ca nisevitaṁ.
Following it, he sees in the elephant forest a large elephant footprint, long and broad, and the marks of a high reach.
10.9Yo hoti kusalo nāgavaniko neva tāva niṭṭhaṁ gacchati:
But a skilled elephant tracker does not yet come to a conclusion:
10.10‘mahā vata bho nāgo’ti.
‘Surely, sir, this is a great bull elephant.’
10.11Taṁ kissa hetu?
Why is that?
10.12Santi hi, brāhmaṇa, nāgavane uccā kāḷārikā nāma hatthiniyo mahāpadā, tāsaṁ petaṁ padaṁ assāti.
Because, brahmin, there are in the elephant forest tall she-elephants called kāḷārikās, with large feet, and this might be their footprint.
10.13So tamanugacchati.
He follows that track.
10.14Tamanugacchanto passati nāgavane mahantaṁ hatthipadaṁ, dīghato ca āyataṁ, tiriyañca vitthataṁ, uccā ca nisevitaṁ, uccā ca dantehi ārañjitāni.
Following it, he sees in the elephant forest a large elephant footprint, long and broad, the marks of a high reach, and high places gouged by tusks.
10.15Yo hoti kusalo nāgavaniko neva tāva niṭṭhaṁ gacchati:
But a skilled elephant tracker does not yet come to a conclusion:
10.16‘mahā vata bho nāgo’ti.
‘Surely, sir, this is a great bull elephant.’
10.17Taṁ kissa hetu?
Why is that?
10.18Santi hi, brāhmaṇa, nāgavane uccā kaṇerukā nāma hatthiniyo mahāpadā, tāsaṁ petaṁ padaṁ assāti.
Because, brahmin, there are in the elephant forest tall she-elephants called kaṇerukās, with large feet, and this might be their footprint.
10.19So tamanugacchati.
He follows that track.
10.20Tamanugacchanto passati nāgavane mahantaṁ hatthipadaṁ, dīghato ca āyataṁ, tiriyañca vitthataṁ, uccā ca nisevitaṁ, uccā ca dantehi ārañjitāni, uccā ca sākhābhaṅgaṁ.
Following it, he sees in the elephant forest a large elephant footprint, long and broad, the marks of a high reach, high places gouged by tusks, and high places where branches have been broken.
10.21Tañca nāgaṁ passati rukkhamūlagataṁ vā abbhokāsagataṁ vā gacchantaṁ vā tiṭṭhantaṁ vā nisinnaṁ vā nipannaṁ vā.
And he sees that bull elephant at the root of a tree, or in an open place, walking, standing, sitting, or lying down.
10.22So niṭṭhaṁ gacchati:
Then he comes to a conclusion:
10.23‘ayameva so mahānāgo’ti.
‘This indeed is that great bull elephant.’
11.1Evameva kho, brāhmaṇa, idha tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā.
Just so, brahmin, a Tathāgata arises in the world: an arahant, perfectly awakened, accomplished in knowledge and conduct, fortunate, knower of the world, unsurpassed guide of persons to be tamed, teacher of devas and humans, awakened, the Bhagavā.
11.2So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.
Having realized for himself with direct knowledge this world with its devas, its Māras, its Brahmās, this population with its ascetics and brahmins, its devas and humans, he makes it known.
11.3So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ; kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.
He teaches the dhamma that is good in the beginning, good in the middle, and good in the end, meaningful and well-worded, and he reveals a spiritual life that is wholly complete and pure.
12.1Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto.
A householder, or a householder’s son, or someone born in another family, hears that dhamma.
12.2So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati.
Having heard that dhamma, he gains faith in the Tathāgata.
12.3So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati:
Endowed with that gain of faith, he reflects thus:
12.4‘sambādho gharāvāso rajopatho, abbhokāso pabbajjā.
‘The household life is crowded, a dusty road; going forth is wide open.
12.5Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ.
It is not easy, while living in a house, to live the spiritual life in all its fullness and purity, polished like a shell.
12.6Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.
What if I were to shave off hair and beard, put on ochre robes, and go forth from home into 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, having abandoned a small mass of wealth or a great mass of wealth, having abandoned a small circle of relatives or a great circle of relatives, he shaves off hair and beard, puts on ochre robes, and goes forth from home into homelessness.
13.1So evaṁ pabbajito samāno bhikkhūnaṁ sikkhāsājīvasamāpanno pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.
Having thus gone forth, he undertakes the training and way of life of bhikkhus. Abandoning the killing of living beings, he refrains from the killing of living beings. With rod laid down and weapon laid down, conscientious, compassionate, he dwells caring for the welfare of all living beings.
13.2Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī. Athenena sucibhūtena attanā viharati.
Abandoning the taking of what is not given, he refrains from taking what is not given; he takes only what is given, expecting only what is given. He dwells pure in himself, not stealing.
13.3Abrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā.
Abandoning the non-spiritual life, he lives the spiritual life, living apart, refraining from sexual intercourse, the village practice.
13.4Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa.
Abandoning false speech, he refrains from false speech. He speaks truth, is devoted to truth, reliable, trustworthy, not deceptive to the world.
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.
Abandoning divisive speech, he refrains from divisive speech. What he has heard here he does not repeat elsewhere in order to divide these people from those; and what he has heard elsewhere he does not repeat here in order to divide those people from these. Thus he is one who reunites those who are divided and supports those who are united; he delights in concord, rejoices in concord, enjoys concord, and speaks words that create concord.
13.6Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti.
Abandoning harsh speech, he refrains from harsh speech. He speaks words that are gentle, pleasing to the ear, affectionate, going to the heart, courteous, desired by many, agreeable to many.
13.7Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ.
Abandoning idle chatter, he refrains from idle chatter. He speaks at the proper time, speaks what is factual, what is beneficial, speaks on dhamma, speaks on vinaya; he speaks words worth treasuring, timely, reasoned, measured, and connected with the benefit.
13.8So bījagāmabhūtagāmasamārambhā paṭivirato hoti,
He refrains from damaging seeds and plants,
13.9ekabhattiko hoti rattūparato, virato vikālabhojanā,
he is one who eats once a day, refraining at night, refraining from eating at improper times,
13.10naccagītavāditavisūkadassanā paṭivirato hoti,
he refrains from dancing, singing, music, and shows,
13.11mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti,
he refrains from garlands, perfumes, ointments, adornment, and beautification,
13.12uccāsayanamahāsayanā paṭivirato hoti,
he refrains from high and luxurious beds,
13.13jātarūparajatapaṭiggahaṇā paṭivirato hoti,
he refrains from accepting gold and silver,
13.14āmakadhaññapaṭiggahaṇā paṭivirato hoti,
he refrains from accepting raw grain,
13.15āmakamaṁsapaṭiggahaṇā paṭivirato hoti,
he refrains from accepting raw meat,
13.16itthikumārikapaṭiggahaṇā paṭivirato hoti,
he refrains from accepting women and girls,
13.17dāsidāsapaṭiggahaṇā paṭivirato hoti,
he refrains from accepting female and male slaves,
13.18ajeḷakapaṭiggahaṇā paṭivirato hoti,
he refrains from accepting goats and sheep,
13.19kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti,
he refrains from accepting fowl and pigs,
13.20hatthigavāssavaḷavapaṭiggahaṇā paṭivirato hoti,
he refrains from accepting elephants, cattle, horses, and mares,
13.21khettavatthupaṭiggahaṇā paṭivirato hoti,
he refrains from accepting fields and land,
13.22dūteyyapahiṇagamanānuyogā paṭivirato hoti,
he refrains from engaging in errands and messenger work,
13.23kayavikkayā paṭivirato hoti,
he refrains from buying and selling,
13.24tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti,
he refrains from false weights, false metals, and false measures,
13.25ukkoṭanavañcananikatisāciyogā paṭivirato hoti,
he refrains from fraud, deception, trickery, and misrepresentation,
13.26chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.
he refrains from cutting, killing, binding, robbery, plundering, and violence.
14.1So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati.
He is content with robes to protect the body and with almsfood to maintain the belly. Wherever he goes, he goes carrying just these along.
14.2Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti;
Just as a bird, wherever it flies, flies with its wings as its only burden,
14.3evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati.
so too a bhikkhu is content with robes to protect the body and with almsfood to maintain the belly. Wherever he goes, he goes carrying just these along.
14.4So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti.
Endowed with this noble aggregate of ethical conduct, he experiences within himself a blameless sukha.
15.1So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī.
Having seen a form with the eye, he does not grasp at the nimitta or the particulars.
15.2Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati.
Since, if he were to dwell with the eye-indriya [cakkhundriyaṁ] unguarded, bad unskillful dhammas of covetousness and distress might invade him, he practices for its restraint, he guards the eye-indriya [cakkhundriyaṁ], he undertakes restraint regarding the eye-indriya [cakkhundriyaṁ].
15.3Sotena saddaṁ sutvā …pe…
Having heard a sound with the ear …
15.4ghānena gandhaṁ ghāyitvā …
having smelled an odor with the nose …
15.5jivhāya rasaṁ sāyitvā …
having tasted a flavor with the tongue …
15.6kāyena phoṭṭhabbaṁ phusitvā …
having felt a tangible thing with the body …
15.7manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.
having cognized a dhamma with the mind, he does not grasp at the nimitta or the particulars.
15.8Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati.
Since, if he were to dwell with the mind-indriya [manindriyaṁ] unguarded, bad unskillful dhammas of covetousness and distress might invade him, he practices for its restraint, he guards the mind-indriya [manindriyaṁ], he undertakes restraint regarding the mind-indriya [manindriyaṁ].
15.9So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti.
Endowed with this noble restraint of the indriyas, he experiences within himself an unstained sukha.
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.
He acts with full awareness [sampajānakārī] when going forward and returning; he acts with full awareness [sampajānakārī] when looking ahead and looking away; he acts with full awareness [sampajānakārī] when bending and stretching; he acts with full awareness [sampajānakārī] when wearing his outer robe and carrying his bowl and robes; he acts with full awareness [sampajānakārī] when eating, drinking, chewing, and tasting; he acts with full awareness [sampajānakārī] when defecating and urinating; he acts with full awareness [sampajānakārī] when walking, standing, sitting, falling asleep, waking up, speaking, and keeping silent.
17.1So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato
Endowed with this noble aggregate of ethical conduct, and endowed with this noble contentment, endowed with this noble restraint of the indriyas, and endowed with this noble sati and full awareness [satisampajaññena],
17.2vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.
he resorts to a secluded resting place: a forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle grove, an open space, or a heap of straw.
18.1So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā.
After returning from the alms round, after the meal, he sits down, folding his legs crosswise, setting his body erect, and establishing sati before him.
18.2So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti.
Abandoning covetousness for the world, he dwells with a mind free of covetousness; he purifies the mind [citta] of covetousness.
18.3Byāpādapadosaṁ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī byāpādapadosā cittaṁ parisodheti.
Abandoning ill will and hatred, he dwells with a mind free of ill will [abyāpannacitto], compassionate for the welfare of all living beings; he purifies the mind [citta] of ill will and hatred.
18.4Thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti.
Abandoning dullness and drowsiness, he dwells free from dullness and drowsiness, perceiving light, with sati, fully aware [sampajāno]; he purifies the mind [citta] of dullness and drowsiness.
18.5Uddhaccakukkuccaṁ pahāya anuddhato viharati, ajjhattaṁ vūpasantacitto uddhaccakukkuccā cittaṁ parisodheti.
Abandoning restlessness and remorse, he dwells unagitated, with a mind inwardly stilled [vūpasantacitto]; he purifies the mind [citta] of restlessness and remorse.
18.6Vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.
Abandoning doubt, he dwells having crossed beyond doubt, free from perplexity regarding skillful dhammas; he purifies the mind [citta] of doubt.
19.1So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe,
Having abandoned these five hindrances, impurities of the mind, weakeners of discernment [paññāya],
19.2vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.
quite secluded from sensual pleasures, secluded from unskillful dhammas, he enters and dwells in the first jhāna, which is accompanied by thought [savitakkaṁ] and examination [savicāraṁ], with pīti and sukha born of seclusion [vivekajaṁ].
19.3Idampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi.
This too is called, brahmin, a footprint of the Tathāgata, and also something frequented by the Tathāgata, and also something marked by the Tathāgata.
19.4Na tveva tāva ariyasāvako niṭṭhaṁ gacchati:
But the noble disciple does not yet come to a conclusion:
19.5‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.
‘The Bhagavā is perfectly awakened, the dhamma has been well explained by the Bhagavā, the disciple-saṅgha of the Bhagavā is practicing well.’
20.1Puna caparaṁ, brāhmaṇa, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.
Again, brahmin, with the settling of thought [vitakka] and examination [vicāra], with inner confidence, with the mind’s unification [ekodibhāvaṁ], without thought [avitakkaṁ] and without examination [avicāraṁ], with pīti and sukha born of samādhi [samādhijaṁ], the bhikkhu enters and dwells in the second jhāna.
20.2Idampi vuccati, brāhmaṇa …pe…
This too is called, brahmin, …
20.3suppaṭipanno bhagavato sāvakasaṅgho’ti.
‘the disciple-saṅgha of the Bhagavā is practicing well.’
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.
Again, brahmin, with the fading away of pīti, the bhikkhu dwells in equanimity [upekkhā], with sati, fully aware [sampajāno], and experiences sukha with the body; he enters and dwells in the third jhāna, of which the noble ones declare: ‘One who is equanimous [upekkhako], with sati, dwells in sukha.’
21.2Idampi vuccati, brāhmaṇa …pe…
This too is called, brahmin, …
21.3suppaṭipanno bhagavato sāvakasaṅgho’ti.
‘the disciple-saṅgha of the Bhagavā is practicing well.’
22.1Puna caparaṁ, brāhmaṇa, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.
Again, brahmin, with the abandoning of sukha and the abandoning of dukkha, and with the earlier disappearance of joy and grief, the bhikkhu enters and dwells in the fourth jhāna, which is neither-dukkha-nor-sukha [adukkhamasukhaṁ], purified by equanimity [upekkhā] and sati [upekkhāsatipārisuddhiṁ].
22.2Idampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi.
This too is called, brahmin, a footprint of the Tathāgata, and also something frequented by the Tathāgata, and also something marked by the Tathāgata.
22.3Na tveva tāva ariyasāvako niṭṭhaṁ gacchati:
But the noble disciple does not yet come to a conclusion:
22.4‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.
‘The Bhagavā is perfectly awakened, the dhamma has been well explained by the Bhagavā, the disciple-saṅgha of the Bhagavā is practicing well.’
23.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti.
With the mind [citta] thus in samādhi, purified, bright, unblemished, rid of defilements, pliable, workable, steady, and attained to imperturbability, he directs the mind [citta] to the knowledge of recollecting past lives.
23.2So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ, dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.
He recollects many kinds of past lives, that is: one birth, two births … thus with features and details he recollects many kinds of past lives.
23.3Idampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi.
This too is called, brahmin, a footprint of the Tathāgata, and also something frequented by the Tathāgata, and also something marked by the Tathāgata.
23.4Na tveva tāva ariyasāvako niṭṭhaṁ gacchati:
But the noble disciple does not yet come to a conclusion:
23.5‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.
‘The Bhagavā is perfectly awakened, the dhamma has been well explained by the Bhagavā, the disciple-saṅgha of the Bhagavā is practicing well.’
24.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti.
With the mind [citta] thus in samādhi, purified, bright, unblemished, rid of defilements, pliable, workable, steady, and attained to imperturbability, he directs the mind [citta] to the knowledge of the passing away and reappearance of beings.
24.2So dibbena cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajānāti.
With the divine eye, purified and surpassing the human … he understands beings passing away and reappearing according to their kamma.
24.3Idampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi.
This too is called, brahmin, a footprint of the Tathāgata, and also something frequented by the Tathāgata, and also something marked by the Tathāgata.
24.4Na tveva tāva ariyasāvako niṭṭhaṁ gacchati:
But the noble disciple does not yet come to a conclusion:
24.5‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.
‘The Bhagavā is perfectly awakened, the dhamma has been well explained by the Bhagavā, the disciple-saṅgha of the Bhagavā is practicing well.’
25.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti.
With the mind [citta] thus in samādhi, purified, bright, unblemished, rid of defilements, pliable, workable, steady, and attained to imperturbability, he directs the mind [citta] to the knowledge of the destruction of the āsavas.
25.2So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.
He understands as it truly is: ‘This is dukkha’; he understands as it truly is: ‘This is the arising of dukkha’; he understands as it truly is: ‘This is the cessation of dukkha’; he understands as it truly is: ‘This is the way of practice leading to the cessation of dukkha.’
25.3‘Ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.
He understands as it truly is: ‘These are the āsavas’; he understands as it truly is: ‘This is the arising of the āsavas’; he understands as it truly is: ‘This is the cessation of the āsavas’; he understands as it truly is: ‘This is the way of practice leading to the cessation of the āsavas.’
25.4Idampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi.
This too is called, brahmin, a footprint of the Tathāgata, and also something frequented by the Tathāgata, and also something marked by the Tathāgata.
25.5Na tveva tāva ariyasāvako niṭṭhaṁ gato hoti, api ca kho niṭṭhaṁ gacchati:
The noble disciple has not yet reached a conclusion, but now he does come to a conclusion:
25.6‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.
‘The Bhagavā is perfectly awakened, the dhamma has been well explained by the Bhagavā, the disciple-saṅgha of the Bhagavā is practicing well.’
26.1Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati.
For one knowing thus and seeing thus, the mind [citta] is liberated even from the āsava of sensuality [kāmāsavā], the mind [citta] is liberated even from the āsava of bhava [bhavāsavā], the mind [citta] is liberated even from the āsava of blindness [avijjāsavā].
26.2Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
When it is liberated, there is the knowledge: ‘It is liberated.’
26.3‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.
He understands: ‘Birth is destroyed, the spiritual life has been lived, what had to be done has been done, there is no more of this state of being.’
26.4Idampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi.
This too is called, brahmin, a footprint of the Tathāgata, and also something frequented by the Tathāgata, and also something marked by the Tathāgata.
26.5Ettāvatā kho, brāhmaṇa, ariyasāvako niṭṭhaṁ gato hoti:
To this extent, brahmin, the noble disciple has reached a conclusion:
26.6‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.
‘The Bhagavā is perfectly awakened, the dhamma has been well explained by the Bhagavā, the disciple-saṅgha of the Bhagavā is practicing well.’
26.7Ettāvatā kho, brāhmaṇa, hatthipadopamo vitthārena paripūro hotī”ti.
To this extent, brahmin, the simile of the elephant’s footprint is complete in detail.”
27.1Evaṁ vutte, jāṇussoṇi brāhmaṇo bhagavantaṁ etadavoca:
When this was said, Jāṇussoṇi the brahmin said to the Bhagavā:
27.2“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama.
“Excellent, Master Gotama! Excellent, Master Gotama!
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.
Just as if one were to set upright what had been overturned, or reveal what had been concealed, or point out the way to one who was lost, or hold up an oil lamp in the darkness so that those with eyes could see forms, so too Master Gotama has made the dhamma clear in many ways.
27.4Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi, dhammañca, bhikkhusaṅghañca.
I go for refuge to Master Gotama, and to the dhamma, and to the bhikkhu-saṅgha.
27.5Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
Let Master Gotama remember me as a lay follower who has gone for refuge from this day forth for life.”
27.6Cūḷahatthipadopamasuttaṁ niṭṭhitaṁ sattamaṁ.
The Shorter Simile of the Elephant’s Footprint is finished, the seventh.