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Majjhima Nikāya 27 Middle Discourses 27
Cūḷahatthipadopamasutta The Shorter Simile of the Elephant’s Footprint
Evaṁ me sutaṁ—Thus I heard:So I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. On one occasion the Blessed One was living at Sāvatthī in Jeta’s Grove, Anāthapindika’s Park.At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tena kho pana samayena jāṇussoṇi brāhmaṇo sabbasetena vaḷavābhirathena sāvatthiyā niyyāti divādivassa. Now on that occasion Jānussoni of the divine caste drove in broad day through Sāvatthī in a chariot drawn by mares, all in white.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.
Addasā kho jāṇussoṇi brāhmaṇo pilotikaṁ paribbājakaṁ dūratova āgacchantaṁ. He saw the wanderer Pilotika coming.He saw the wanderer Pilotika coming off in the distance,
Disvāna pilotikaṁ paribbājakaṁ etadavoca: When he saw him, he asked him:and said to him,
“Handa kuto nu bhavaṁ vacchāyano āgacchati divādivassā”ti? ‘Now where is Master Vacchāyana coming from in broad day?’“So, worthy Vacchāyana, where are you coming from in the middle of the day?”
“Ito hi kho ahaṁ, bho, āgacchāmi samaṇassa gotamassa santikā”ti. ‘Sir, I am coming from the monk Gotama’s presence.’“Just now, worthy sir, I’ve come from the presence of the ascetic Gotama.”
“Taṁ kiṁ maññati bhavaṁ vacchāyano samaṇassa gotamassa paññāveyyattiyaṁ paṇḍito maññe”ti. ‘How does Master Vacchāyana conceive the monk Gotama’s ability of understanding? He is wise, is he not?’“What do you think of the ascetic Gotama’s lucidity of wisdom? Do you think he’s astute?”
“Ko cāhaṁ, bho, ko ca samaṇassa gotamassa paññāveyyattiyaṁ jānissāmi. ‘Sir, who am I to know the monk Gotama’s ability of understanding.“Worthy sir, who am I to judge the ascetic Gotama’s lucidity of wisdom?
Sopi nūnassa tādisova yo samaṇassa gotamassa paññāveyyattiyaṁ jāneyyā”ti. One would surely have to be his equal to know the monk Gotama’s ability of understanding.’You’d really have to be on the same level to judge his lucidity of wisdom.”
“Uḷārāya khalu bhavaṁ vacchāyano samaṇaṁ gotamaṁ pasaṁsāya pasaṁsatī”ti. ‘Master Vacchāyana praises the monk Gotama with high praise indeed.’“Worthy Vacchāyana praises the ascetic Gotama with high praise indeed.”
“Ko cāhaṁ, bho, ko ca samaṇaṁ gotamaṁ pasaṁsissāmi, ‘Sir, who am I to praise the monk Gotama,“Who am I to praise the ascetic Gotama?
pasatthapasatthova so bhavaṁ gotamo seṭṭho devamanussānan”ti. the monk Gotama is praised by the praised—as best among gods and men.’He is praised by the praised as the first among gods and humans.”
“Kaṁ pana bhavaṁ vacchāyano atthavasaṁ sampassamāno samaṇe gotame evaṁ abhippasanno”ti? ‘What value does Master Vacchāyana see that he has such confidence in the monk Gotama?’“But for what reason are you so devoted to the ascetic Gotama?”
“Seyyathāpi, bho, kusalo nāgavaniko nāgavanaṁ paviseyya. ‘Sir, suppose a wise elephant-woodsman went into an elephant wood,“Suppose that a skilled bull elephant tracker were to enter a bull elephant wood.
So passeyya nāgavane mahantaṁ hatthipadaṁ, dīghato ca āyataṁ, tiriyañca vitthataṁ. and he saw in the elephant wood a big elephant’s footprint long in extent and broad across,There he’d see a large elephant’s footprint, long and broad.
So niṭṭhaṁ gaccheyya: he would conclude:He would come to the conclusion,
‘mahā vata bho nāgo’ti. “It is a bull elephant and a big one.”‘This must be a big bull elephant.’
Evameva kho ahaṁ, bho, yato addasaṁ samaṇe gotame cattāri padāni athāhaṁ niṭṭhamagamaṁ: So too, as soon as I saw four footprints in the monk Gotama, I concluded:In the same way, because I saw four footprints of the ascetic Gotama I came to the conclusion,
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. “The Blessed One is fully enlightened, the Dhamma is well-proclaimed, the Sangha has entered upon the good way.”‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’
Katamāni cattāri? What are the four?What four?
Idhāhaṁ, bho, passāmi ekacce khattiyapaṇḍite nipuṇe kataparappavāde vālavedhirūpe, te bhindantā maññe caranti paññāgatena diṭṭhigatāni. ‘Sir, I have seen here certain warrior-noble caste scholars that were clever and knew others’ theories as a hairsplitter (marksman knows archery): one would fancy they must go about demolishing views with the understanding that they have.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.
Te suṇanti: They hear:They hear,
‘samaṇo khalu, bho, gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osarissatī’ti. “The monk Gotama will visit such a village or town.”‘So, worthy sir, that ascetic Gotama will come down to such-and-such village or town.’
Te pañhaṁ abhisaṅkharonti: They formulate a question thus:They formulate a question, thinking,
‘imaṁ mayaṁ pañhaṁ samaṇaṁ gotamaṁ upasaṅkamitvā pucchissāma. “We shall approach the monk Gotama and ask him this question.‘We’ll approach the ascetic Gotama and ask him this question.
Evañce no puṭṭho evaṁ byākarissati, evamassa mayaṁ vādaṁ āropessāma. If he is asked like this, he will answer like this, and so we shall prove his theory wrong;If he answers like this, we’ll refute him like that;
Evañcepi no puṭṭho evaṁ byākarissati, evampissa mayaṁ vādaṁ āropessāmā’ti. and if he is asked like this, he will answer like this, and so again we shall prove his theory wrong.”and if he answers like that, we’ll refute him like this.’
Te suṇanti: They hear:When they hear that
‘samaṇo khalu, bho, gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osaṭo’ti. “The monk Gotama has come to visit such and such a village or town.”he has come down
Te yena samaṇo gotamo tenupasaṅkamanti. They go to the monk Gotama.they approach him.
Te samaṇo gotamo dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti. The monk Gotama instructs, urges, rouses and encourages them with a talk on the Dhamma.The ascetic Gotama educates, encourages, fires up, and inspires them with a Dhamma talk.
Te samaṇena gotamena dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā na ceva samaṇaṁ gotamaṁ pañhaṁ pucchanti, kutossa vādaṁ āropessanti? After that they do not so much as ask him the question, so how should they prove his theory wrong?They don’t even get around to asking their question to the ascetic Gotama, so how could they refute his answer?
Aññadatthu samaṇasseva gotamassa sāvakā sampajjanti. In actual fact they become his disciples.Invariably, they become his disciples.
Yadāhaṁ, bho, samaṇe gotame imaṁ paṭhamaṁ padaṁ addasaṁ athāhaṁ niṭṭhamagamaṁ: When I saw this first footprint in the monk Gotama, I concluded:When I saw this first footprint of the ascetic Gotama, I came to the conclusion,
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. “The Blessed One is fully enlightened, the Dhamma is well proclaimed, the Sangha has entered on the good way.”‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’
Puna caparāhaṁ, bho, passāmi idhekacce brāhmaṇapaṇḍite …pe… ‘Again, I have seen certain divine caste scholars that were clever … this second footprint … the Sangha has entered on the good way.”Furthermore, I see some astute brahmins …
gahapatipaṇḍite … ‘Again, I have seen certain householder scholars that were clever … this third footprint …some astute householders …
pe… the Sangha has entered on the good way.”they become his disciples.
samaṇapaṇḍite nipuṇe kataparappavāde vālavedhirūpe te bhindantā maññe caranti paññāgatena diṭṭhigatāni. ‘Again, I have seen certain monk scholars that were clever and knew others’ theories as a hair-splitter (marksman knows archery): one would fancy they must go about demolishing views with the understanding that they have.Furthermore, I see some astute ascetics who are subtle, accomplished in the doctrines of others, hair-splitters. …
Te suṇanti: They hear:
‘samaṇo khalu bho gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osarissatī’ti. “The monk Gotama will visit such and such a village or town.”
Te pañhaṁ abhisaṅkharonti ‘imaṁ mayaṁ pañhaṁ samaṇaṁ gotamaṁ upasaṅkamitvā pucchissāma. They formulate a question:
Evañce no puṭṭho evaṁ byākarissati, evamassa mayaṁ vādaṁ āropessāma. “If he is asked like this, he will answer like this, and so we shall prove his theory wrong,
Evañcepi no puṭṭho evaṁ byākarissati, evampissa mayaṁ vādaṁ āropessāmā’ti. and if he is asked like this, he will answer like this, and so again we shall prove his theory wrong.”
Te suṇanti ‘samaṇo khalu bho gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osaṭo’ti. They hear: “The monk Gotama has come to visit such and such a village or town.”
Te yena samaṇo gotamo tenupasaṅkamanti. They go to the monk Gotama.
Te samaṇo gotamo dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti. The monk Gotama instructs, urges, rouses and encourages them with talk on the Dhamma.
Te samaṇena gotamena dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā na ceva samaṇaṁ gotamaṁ pañhaṁ pucchanti, kutossa vādaṁ āropessanti? They do not so much as ask him the question, so how should they prove his theory wrong?They don’t even get around to asking their question to the ascetic Gotama, so how could they refute his answer?
Aññadatthu samaṇaṁyeva gotamaṁ okāsaṁ yācanti agārasmā anagāriyaṁ pabbajjāya. In actual fact they ask the monk Gotama to allow them to go forth from the home life into homelessness,Invariably, they ask the ascetic Gotama for the chance to go forth.
Te samaṇo gotamo pabbājeti. and he gives them the Going-forth.And he gives them the going-forth.
Te tattha pabbajitā samānā vūpakaṭṭhā appamattā ātāpino pahitattā viharantā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti. Not long after they have gone forth in this way, dwelling alone and withdrawn, diligent, ardent and self-controlled, by realization themselves, with direct knowledge they here and now enter upon and abide in that supreme goal of the life divine for the sake of which clansmen rightly go forth from the home life into homelessness.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.
Te evamāhaṁsu: They say thus:They say,
‘manaṁ vata, bho, anassāma, manaṁ vata, bho, panassāma; “We were very nearly lost, we were very nearly undone,‘We were almost lost! We almost perished!
mayañhi pubbe assamaṇāva samānā samaṇamhāti paṭijānimha, abrāhmaṇāva samānā brāhmaṇamhāti paṭijānimha, anarahantova samānā arahantamhāti paṭijānimha. for formerly we claimed that we were monks though we were not, we claimed that we were divines though we were not, we claimed that we were Arahants though we were not,For we used to claim that we were ascetics, brahmins, and perfected ones, but we were none of these things.
Idāni khomha samaṇā, idāni khomha brāhmaṇā, idāni khomha arahanto’ti. but now we are monks, now we are divines, now we are Arahants.”But now we really are ascetics, brahmins, and perfected ones!’
Yadāhaṁ, bho, samaṇe gotame imaṁ catutthaṁ padaṁ addasaṁ athāhaṁ niṭṭhamagamaṁ: When I saw this fourth footprint in the monk Gotama, I concluded:When I saw this fourth footprint of the ascetic Gotama, I came to the conclusion,
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. “The Blessed One is fully enlightened, the Dhamma is well-proclaimed, the Sangha has entered on the good way.”‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’
Yato kho ahaṁ, bho, samaṇe gotame imāni cattāri padāni addasaṁ athāhaṁ niṭṭhamagamaṁ: ‘As soon as I saw these four footprints in the monk Gotama I concluded:It’s because I saw these four footprints of the ascetic Gotama that I came to the conclusion,
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’”ti. “The Blessed One is fully enlightened, the Dhamma is well proclaimed, the Sangha has entered on the good way.” ‘‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’”
Evaṁ vutte, jāṇussoṇi brāhmaṇo sabbasetā vaḷavābhirathā orohitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā tikkhattuṁ udānaṁ udānesi: When this was said, Jānussoni of the divine caste got down from his chariot drawn by mares, all in white, and arranging his robes on one shoulder, he raised his hands palms together towards where the Blessed One was, and uttered this exclamation three times: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:
“Namo tassa bhagavato arahato sammāsambuddhassa; ‘Honour to the Blessed One, Arahant and Fully Enlightened!“Homage to that Blessed One, the perfected one, the fully awakened Buddha!
namo tassa bhagavato arahato sammāsambuddhassa; Honour to the Blessed One, Arahant and Fully Enlightened!Homage to him, the blessed one, the perfected one, the fully awakened Buddha!
namo tassa bhagavato arahato sammāsambuddhassāti. Honour to the Blessed One, Arahant and Fully Enlightened!Homage to him, the blessed one, the perfected one, the fully awakened Buddha!
Appeva nāma mayampi kadāci karahaci tena bhotā gotamena saddhiṁ samāgaccheyyāma, appeva nāma siyā kocideva kathāsallāpo”ti. Now suppose that, sometime or other, we were to meet Master Gotama and have some conversation with him?’Hopefully, some time or other I’ll get to meet the worthy Gotama, and we can have a discussion.”
Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Then Jānussoni of the divine caste went to the Blessed One and exchanged greetings with him,Then the brahmin Jānussoṇi went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. and when the courteous and amiable talk was finished, he sat down at one side.When the greetings and polite conversation were over, he sat down to one side,
Ekamantaṁ nisinno kho jāṇussoṇi brāhmaṇo yāvatako ahosi pilotikena paribbājakena saddhiṁ kathāsallāpo taṁ sabbaṁ bhagavato ārocesi. When he had done so, he related to the Blessed One all his conversation with the wanderer Pilotikā.and informed the Buddha of all he had discussed with the wanderer Pilotika.
Evaṁ vutte, bhagavā jāṇussoṇiṁ brāhmaṇaṁ etadavoca: When this was said, the Blessed One told him:When he had spoken, the Buddha said to him,
“na kho, brāhmaṇa, ettāvatā hatthipadopamo vitthārena paripūro hoti. ‘At this point, divine, the simile of the elephant’s footprint has not yet been completed in detail.“Brahmin, the simile of the elephant’s footprint is not yet completed in detail.
Api ca, brāhmaṇa, yathā hatthipadopamo vitthārena paripūro hoti So listen then how it is completed in detailAs to how it is completed in detail,
taṁ suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti. and attend carefully to what I shall say.’listen and apply your mind well, I will speak.”
“Evaṁ, bho”ti kho jāṇussoṇi brāhmaṇo bhagavato paccassosi. ‘Yes, sir,’ Jannussoni of the divine caste replied.“Yes, worthy sir,” Jānussoṇi replied.
Bhagavā etadavoca: The Blessed One said this:The Buddha said this:
“Seyyathāpi, brāhmaṇa, nāgavaniko nāgavanaṁ paviseyya. ‘Divine, suppose an elephant woodsman went into an elephant wood,“Suppose a bull elephant tracker were to enter a bull elephant wood.
So passeyya nāgavane mahantaṁ hatthipadaṁ, dīghato ca āyataṁ, tiriyañca vitthataṁ. and he saw in the elephant wood a big elephant’s footprint long in extent and broad across:There they’d see a large elephant’s footprint, long and broad.
Yo hoti kusalo nāgavaniko neva tāva niṭṭhaṁ gacchati: a wise elephant woodsman would not yet concludeA skilled bull elephant tracker does not yet come to the conclusion,
‘mahā vata bho nāgo’ti. “It is a bull elephant and a big one.”‘This must be a big bull elephant.’
Taṁ kissa hetu? Why is that?Why not?
Santi hi, brāhmaṇa, nāgavane vāmanikā nāma hatthiniyo mahāpadā, tāsaṁ petaṁ padaṁ assāti. In an elephant wood there are small cow elephants that leave a big footprint. It might be the footprint of one of those.Because in an elephant wood there are dwarf cow elephants with big footprints, and this footprint might be one of theirs.
So tamanugacchati. He follows it.
Tamanugacchanto passati nāgavane mahantaṁ hatthipadaṁ, dīghato ca āyataṁ, tiriyañca vitthataṁ, uccā ca nisevitaṁ. As he does so, he sees in the elephant wood a big elephant’s footprint long in extent and broad across and something used high up:They keep following the track until they see a big footprint, long and broad, and traces high up.
Yo hoti kusalo nāgavaniko neva tāva niṭṭhaṁ gacchati: a wise elephant woodsman would not yet concludeA skilled bull elephant tracker does not yet come to the conclusion,
‘mahā vata bho nāgo’ti. “It is a bull elephant and a big one.”‘This must be a big bull elephant.’
Taṁ kissa hetu? Why is that?Why not?
Santi hi, brāhmaṇa, nāgavane uccā kāḷārikā nāma hatthiniyo mahāpadā, tāsaṁ petaṁ padaṁ assāti. In an elephant wood there are tall cow elephants with prominent teeth that leave a big footprint. It might be the footprint of one of those.Because in an elephant wood there are tall lofty cow elephants with big footprints, and this footprint might be one of theirs.
So tamanugacchati. He follows it.
Tamanugacchanto passati nāgavane mahantaṁ hatthipadaṁ, dīghato ca āyataṁ, tiriyañca vitthataṁ, uccā ca nisevitaṁ, uccā ca dantehi ārañjitāni. As he does so, he sees in the elephant wood an elephant’s footprint long in extent and broad across and something used high up and marks made by tusks:They keep following the track until they see a big footprint, long and broad, and traces and tusk-marks high up.
Yo hoti kusalo nāgavaniko neva tāva niṭṭhaṁ gacchati: a wise elephant woodsman would not yet concludeA skilled bull elephant tracker does not yet come to the conclusion,
‘mahā vata bho nāgo’ti. “It is a bull elephant and a big one.”‘This must be a big bull elephant.’
Taṁ kissa hetu? Why is that?Why not?
Santi hi, brāhmaṇa, nāgavane uccā kaṇerukā nāma hatthiniyo mahāpadā, tāsaṁ petaṁ padaṁ assāti. In an elephant wood there are tall cow elephants with tusks that have a big footprint. It might be the footprint of one of those.Because in an elephant wood there are tall matriarch cow elephants with big footprints, and this footprint might be one of theirs.
So tamanugacchati. He follows it.
Tamanugacchanto passati nāgavane mahantaṁ hatthipadaṁ, dīghato ca āyataṁ, tiriyañca vitthataṁ, uccā ca nisevitaṁ, uccā ca dantehi ārañjitāni, uccā ca sākhābhaṅgaṁ. As he does so, he sees in the elephant wood an elephant’s footprint long in extent and broad across and something used high up and marks made by tusks and broken-off branches.They keep following the track until they see a big footprint, long and broad, and traces, tusk-marks, and broken branches high up.
Tañca nāgaṁ passati rukkhamūlagataṁ vā abbhokāsagataṁ vā gacchantaṁ vā tiṭṭhantaṁ vā nisinnaṁ vā nipannaṁ vā. And he sees the bull elephant at the root of a tree or in the open, walking about or standing, sitting or lying down.And they see that bull elephant walking, standing, sitting, or lying down at the root of a tree or in the open.
So niṭṭhaṁ gacchati: He concludes:Then they’d come to the conclusion,
‘ayameva so mahānāgo’ti. “This is that great bull elephant.”‘This is that big bull elephant.’
Evameva kho, brāhmaṇa, idha tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. ‘So too, divine, here a Tathāgata appears in the world, Arahat and Fully Enlightened, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable leader of men to be tamed, teacher of gods and men, enlightened, blessed.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.
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. ‘He declares this world with its gods, its Māras and its (Brahmā) Divinities, this generation with its monks and divines, with its kings, and men, which he has himself realized by direct knowledge.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.
So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ; kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. ‘He teaches Dhamma good in the beginning, good in the middle and good in the end, with (the right) meaning and phrasing, and he announces a life divine that is utterly perfect and pure.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.
Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto. ‘A householder or householder’s son or one born in some clan hears that Dhamma.A householder hears that teaching, or a householder’s child, or someone reborn in a good family.
So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati. On hearing the Dhamma he acquires faith in the Tathāgata.They gain faith in the Realized One,
So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati: Possessing that faith, he considers thus:and reflect:
‘sambādho gharāvāso rajopatho, abbhokāso pabbajjā. “House life is crowded and dirty; life gone forth is wide open.‘Life at home is cramped and dirty, life gone forth is wide open.
Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. It is not possible, living in a household, to lead a life divine as utterly perfect and pure as a polished shell.It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.
Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. Suppose I shaved off hair and beard, put on the yellow cloth, and went forth from the home life into homelessness?”Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’
So 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. ‘And on another occasion, abandoning perhaps a small, perhaps a large fortune, abandoning perhaps a small, perhaps a large circle of relatives, he shaves off hair and beard, puts on the yellow cloth, and goes forth from the home life into homelessness.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.
So evaṁ pabbajito samāno bhikkhūnaṁ sikkhāsājīvasamāpanno pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. ‘Being thus gone forth and possessing the bhikkhus’ training and way of life, abandoning killing living beings, he becomes one who abstains from killing living beings, with rod and weapon laid aside, gentle and kindly, he abides compassionate to all beings.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.
Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī. Athenena sucibhūtena attanā viharati. ‘Abandoning taking what is not given, he becomes one who abstains from taking what is not given, taking (only) what is given, expecting (only) what is given, he abides pure in himself by not stealing.They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving.
Abrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā. ‘Abandoning what is not the life divine, he becomes one who lives the life divine, who lives apart abstaining from vulgar lechery.They give up unchastity. They are chaste, set apart, refraining from the vulgar act of sex.
Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa. ‘Abandoning false speech, he becomes one who abstains from false speech, he speaks truth, cleaves to truth, is trustworthy, reliable and undeceiving of the world.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.
Pisuṇaṁ 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 malicious speech, he becomes one who abstains from malicious speech: as one who is neither a repeater elsewhere of what is heard here for the purpose of causing division from these, nor a repeater to these of what is heard elsewhere for the purpose of causing division from those, who is thus a reuniter of the divided, a promoter of friendships, and enjoying concord, rejoicing in concord, delighting in concord, he becomes a speaker of words that promote concord.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.
Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti. ‘Abandoning harsh speech, he becomes one who abstains from harsh speech: he becomes a speaker of such words as are innocent, pleasing to the ear and lovable, as go to the heart, are civil, desired of many, and dear to many.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.
Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ. ‘Abandoning gossip, he becomes one who abstains from gossip: as one who tells in season what is true and beneficial and the Dhamma and Discipline, he becomes a speaker of timely words, worth recalling, reasoned, measured and connected with good.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.
So bījagāmabhūtagāmasamārambhā paṭivirato hoti, ‘He becomes one who abstains from injuring seeds and plants.They refrain from injuring plants and seeds.
ekabhattiko hoti rattūparato, virato vikālabhojanā, ‘He becomes one who eats in only one part of the day, refusing (food) at night and late meals.They eat in one part of the day, abstaining from eating at night and at the wrong time.
naccagītavāditavisūkadassanā paṭivirato hoti, ‘He becomes one who abstains from dancing, singing, music and theatrical shows.They refrain from seeing shows of dancing, singing, and music.
mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti, ‘He becomes one who abstains from wearing of garlands, smartening with scent and embellishment with unguents.They refrain from attiring and adorning themselves with garlands, fragrance, and makeup.
uccāsayanamahāsayanā paṭivirato hoti, ‘He becomes one who abstains from high and large couches.They refrain from high and luxurious beds.
jātarūparajatapaṭiggahaṇā paṭivirato hoti, ‘He becomes one who abstains from accepting gold and silver.They refrain from receiving gold and currency,
āmakadhaññapaṭiggahaṇā paṭivirato hoti, ‘He becomes one who abstains from accepting raw corn.raw grains,
āmakamaṁsapaṭiggahaṇā paṭivirato hoti, ‘He becomes one who abstains from accepting raw meat.raw meat,
itthikumārikapaṭiggahaṇā paṭivirato hoti, ‘He becomes one who abstains from accepting women and girls.women and girls,
dāsidāsapaṭiggahaṇā paṭivirato hoti, ‘He becomes one who abstains from accepting bondswomen and bondsmen.male and female bondservants,
ajeḷakapaṭiggahaṇā paṭivirato hoti, ‘He becomes one who abstains from accepting sheep and goats.goats and sheep,
kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti, ‘He becomes one who abstains from accepting poultry and pigs.chickens and pigs,
hatthigavāssavaḷavapaṭiggahaṇā paṭivirato hoti, ‘He becomes one who abstains from accepting elephants, cattle, horses and mares.elephants, cows, horses, and mares,
khettavatthupaṭiggahaṇā paṭivirato hoti, ‘He becomes one who abstains from accepting fields and lands.and fields and land.
dūteyyapahiṇagamanānuyogā paṭivirato hoti, ‘He becomes one who abstains from going on errands.They refrain from running errands and messages;
kayavikkayā paṭivirato hoti, ‘He becomes one who abstains from buying and selling.buying and selling;
tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti, ‘He becomes one who abstains from false weights, false metal and false measures.falsifying weights, metals, or measures;
ukkoṭanavañcananikatisāciyogā paṭivirato hoti, ‘He becomes one who abstains from cheating, deceiving, defrauding and trickery.bribery, fraud, cheating, and duplicity;
chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti. ‘He becomes one who abstains from wounding, murdering, binding, brigandage, plunder and violence.mutilation, murder, abduction, banditry, plunder, and violence.
So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. ‘He becomes one who is content with robes to keep the body, with alms-food to keep the belly: wherever he goes he takes all with him.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.
Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti; Just as wherever a winged bird flies it flies using its own wings,They’re like a bird: wherever it flies, wings are its only burden.
evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. so too he becomes one who is content with robes to keep the body, with alms-food to keep the belly: wherever he goes he takes all with him.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.
So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti. ‘Possessing this store of Noble Ones’ virtue, he feels in himself pleasure that is blameless.When they have this spectrum of noble ethics, they experience a blameless happiness inside themselves.
So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. ‘He becomes one who, on seeing a visible form with the eye, apprehends no signs and featuresWhen they see a sight with their eyes, they don’t get caught up in the features and details.
Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati. through which, if he left the eye faculty unguarded, evil unprofitable dhammas of covetousness and grief might invade him. He practises the way of restraint, he guards the eye faculty, undertakes the restraint of the eye faculty.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.
Sotena saddaṁ sutvā …pe… On hearing a sound with the ear …When they hear a sound with their ears …
ghānena gandhaṁ ghāyitvā … On smelling an odour with the nose …When they smell an odor with their nose …
jivhāya rasaṁ sāyitvā … On tasting a flavour with the tongue …When they taste a flavor with their tongue …
kāyena phoṭṭhabbaṁ phusitvā … On touching a tangible with the body …When they feel a touch with their body …
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. On cognizing a dhamma with the mind he apprehends no signs and featuresWhen they know an idea with their mind, they don’t get caught up in the features and details.
Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati. through which, if he left the mind faculty unguarded, evil unprofitable dhammas of covetousness and grief might invade him. He practises the way of restraint, he guards the mind faculty, undertakes the restraint of the mind faculty.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.
So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti. ‘Possessing this Noble Ones’ faculty restraint, he feels in himself pleasure that is blameless.When they have this noble sense restraint, they experience an unsullied bliss inside themselves.
So 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 becomes one who acts in full awareness when moving forward and moving backward, who acts in full awareness when looking towards and looking away, who acts in full awareness when flexing and extending, who acts in full awareness when wearing the patched cloak, robes and bowl, who acts in full awareness when eating, drinking, chewing and tasting, who acts in full awareness when evacuating the bowels and making water, who acts in full awareness when walking, standing, sitting, waking up, talking and keeping silent.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.
So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato ‘Possessing this store of the Noble Ones’ virtue, and possessing this Noble Ones’ faculty restraint, and possessing this Noble Ones’ mindfulness and full awareness,When they have this spectrum of noble ethics, this noble contentment, this noble sense restraint, and this noble mindfulness and situational awareness,
vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. he resorts to a secluded resting-place—to the forest, a tree-root, a rock, a ravine, a mountain cave, a charnel ground, a woodland solitude, an open space, a heap of straw.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.
So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā. ‘On return from his alms-round after the meal, he sits down, folding his legs crosswise, setting his body erect, establishing mindfulness before him.After the meal, they return from almsround, sit down cross-legged, set their body straight, and bring mindfulness to the present.
So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti. ‘Abandoning covetousness for the world, he abides with a mind free from covetousness, he purifies mind from covetousness.Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness.
Byāpādapadosaṁ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī byāpādapadosā cittaṁ parisodheti. Abandoning ill-will and hatred, he abides without a mind of ill-will, compassionate for the welfare of all living beings, he purifies mind from ill-will and hatred.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.
Thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti. Abandoning lethargy and drowsiness, he abides with a mind free from lethargy and drowsiness, percipient of light, mindful and fully aware, he purifies mind from lethargy and drowsiness.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.
Uddhaccakukkuccaṁ pahāya anuddhato viharati, ajjhattaṁ vūpasantacitto uddhaccakukkuccā cittaṁ parisodheti. Abandoning agitation and worry, he abides unagitated with a mind stilled in himself, he purifies mind from agitation and worry.Giving up restlessness and remorse, they meditate without restlessness, their mind settled internally, cleansing the mind of restlessness and remorse.
Vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti. Abandoning uncertainty, he abides with a mind crossed beyond uncertainty, unquestioning about profitable dhammas, he purifies mind from uncertainty.Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, ‘Having thus abandoned these five hindrances, imperfections of mind that weaken understanding,They give up these five hindrances, corruptions of the heart that weaken wisdom.
vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. quite secluded from sensual desires, secluded from unprofitable dhammas, he enters upon and abides in the first jhāna, which is accompanied by initial and sustained application, with happiness and (bodily) pleasure born of seclusion.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.
Idampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi. ‘This is called a footprint of a Tathāgata, something used by a Tathāgata, something marked by a Tathāgata,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’.
Na tveva tāva ariyasāvako niṭṭhaṁ gacchati: but a noble disciple does not yet conclude:But a noble disciple does not yet come to the conclusion,
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. “The Blessed One is fully enlightened, the Dhamma is well proclaimed, the Sangha has entered upon the good way.”’‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’
Puna caparaṁ, brāhmaṇa, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. ‘Again, with the stilling of initial and sustained application, he enters upon and abides in the second jhāna, which has self-confidence and singleness of mind without initial application and without sustained application, with happiness and pleasure born of concentration.’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.
Idampi vuccati, brāhmaṇa …pe… ‘This also is called a footprint of a Tathāgata …’This too is what is called ‘a footprint of the Realized One’ …
suppaṭipanno bhagavato sāvakasaṅgho’ti. the Sangha has entered upon the good way.”’
Puna 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, with the fading as well of happiness he abides in equanimity, mindful and fully aware, still feeling pleasure with the body, he enters upon and abides in the third jhāna on account of which Noble Ones announce: “He has a pleasant abiding who has equanimity and is mindful.”’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.’
Idampi vuccati, brāhmaṇa …pe… ‘This also is called a footprint of a Tathāgata …’This too is what is called ‘a footprint of the Realized One’ …
suppaṭipanno bhagavato sāvakasaṅgho’ti. the Sangha has entered upon the good way.”’
Puna caparaṁ, brāhmaṇa, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. ‘Again, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, he enters upon and abides in the fourth jhāna, which has neither-pain-nor-pleasure and has purity of mindfulness due to equanimity.’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.
Idampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi. ‘This also is called a footprint of a Tathāgata, something used by a Tathāgata, something marked by a Tathāgata,This too is what is called ‘a footprint of the Realized One’ …
Na tveva tāva ariyasāvako niṭṭhaṁ gacchati: but a noble disciple does not yet conclude:
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. “The Blessed One is fully enlightened, the Dhamma is well proclaimed, the Sangha has entered upon the good way.”’
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti. ‘When the concentrated mind is thus purified and bright, unblemished, rid of defilement and become malleable, wieldy, steady, and attained to imperturbability, he directs, he inclines the mind to knowledge of recollection of past life …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.
So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ, dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. (as in Sutta 4, para. 27)… thus with its aspects and particulars he recollects his manifold past life.’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.
Idampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi. ‘This also is called a footprint of a Tathāgata, something used by a Tathāgata, something marked by a Tathāgata,This too is what is called ‘a footprint of the Realized One’ …
Na tveva tāva ariyasāvako niṭṭhaṁ gacchati: but a noble disciple does not yet conclude:
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. “The Blessed One is fully enlightened, the Dhamma is well proclaimed, the Sangha has entered upon the good way.”’
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti. ‘When concentrated mind is thus purified … and attained to imperturbability, he directs, he inclines the mind to knowledge of the passing away and reappearance of beings …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.
So dibbena cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajānāti. (as in Sutta 4, para. 29)… thus with heavenly eyesight, which is purified and surpasses the human, he sees … how beings pass on according to their kammas.’With clairvoyance that is purified and surpasses the human, they understand how sentient beings pass on according to their deeds.
Idampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi. ‘This also is called a footprint of a Tathāgata, something used by a Tathāgata, something marked by a Tathāgata,This too is what is called ‘a footprint of the Realized One’ …
Na tveva tāva ariyasāvako niṭṭhaṁ gacchati: but a noble disciple does not yet conclude:
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. “The Blessed One is fully enlightened, the Dhamma is well proclaimed, the Sangha has entered upon the good way.”
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti. ‘When concentrated mind is thus purified … and attained to imperturbability, he directs, he inclines the mind to knowledge of the exhaustion of the taints.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.
So ‘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 actually is: “This is suffering” … (complete as in Sutta 4, para. 31) …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.’
‘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 actually is: “This is the way leading to the cessation of taints.”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.’
Idampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi. ‘This also is called a footprint of a Tathāgata, something used by a Tathāgata, something marked by a Tathāgata,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’.
Na tveva tāva ariyasāvako niṭṭhaṁ gato hoti, api ca kho niṭṭhaṁ gacchati: but a noble disciple has not already concluded, but rather is in the act of concluding:At this point a noble disciple has not yet come to a conclusion, but they are coming to the conclusion,
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. “The Blessed One is fully enlightened, the Dhamma is well proclaimed, the Sangha has entered upon the good way.”‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati. ‘Knowing thus, seeing thus, his mind is liberated from the taint of sensual desire, from the taint of being, and from the taint of ignorance.Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.
Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. When liberated, there is the knowledge “It is liberated”.When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. He understands: “Birth is exhausted, the life divine has been lived out, what can be done is done, there is no more of this to come.”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.’
Idampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi. ‘This also is called a footprint of a Tathāgata, something used by a Tathāgata, something marked by a Tathāgata.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’.
Ettāvatā kho, brāhmaṇa, ariyasāvako niṭṭhaṁ gato hoti: It is at this point that a noble disciple has concluded:At this point a noble disciple has come to the conclusion,
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. “The Blessed One is fully enlightened, the Dhamma is well proclaimed, the Sangha has entered upon the good way.”‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’
Ettāvatā kho, brāhmaṇa, hatthipadopamo vitthārena paripūro hotī”ti. ‘It is at this point, divine, that the simile of the elephant’s footprint has been completed in detail.’And it is at this point that the simile of the elephant’s footprint has been completed in detail.”
Evaṁ vutte, jāṇussoṇi brāhmaṇo bhagavantaṁ etadavoca: When this was said, Jāņussoni of the divine caste said:When he had spoken, the brahmin Jānussoṇi said to the Buddha,
“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. ‘Magnificent, Master Gotama! Magnificent, Master Gotama!“Excellent, worthy Gotama! Excellent!
Seyyathāpi, 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. The Dhamma has been made clear in many ways by Master Gotama, as though he were righting the overthrown, revealing the hidden, showing the way to one who was lost, holding up a lamp in the darkness for those with eyesight to see forms.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.
Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi, dhammañca, bhikkhusaṅghañca. ‘I go to Master Gotama for refuge, and to the Dhamma and to the Sangha.I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha.
Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From today let Master Gotama remember me as a follower who has gone to him for refuge for life.’From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”
Cūḷahatthipadopamasuttaṁ niṭṭhitaṁ sattamaṁ.