MN27: Cūḷahatthipadopama Sutta — The Shorter Simile of the Elephant’s Footprint
- © Translated from the Pali by Bhante Sujato. (More copyright information)
mn27:1.1So I have heard.This sutta urges against drawing rash conclusions, insisting on a cautious and pragmatic approach to the truth. The theme of epistemological caution is further developed in such suttas as MN47, MN60, and MN99.
According to the Sinhalese chronicle Mahāvaṁsa 14.22, this was the first discourse taught by the arahant Mahinda to King Devanampiyatissa, leading to his conversion and the spread of Buddhism in Sri Lanka. This would have been around 250 BCE. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
mn27:2.1Now at that time the brahmin Jānussoṇi drove out from Sāvatthī in the middle of the day in an all-white chariot drawn by mares.A chariot drawn by mares was the preferred vehicle of Jānussoṇi (MN99:30.1, SN45.4), as well as the brahmin student Ambaṭṭha DN3:1.6.1. Chāndogya Upaniṣad 4.2.1 depicts Jānaśruti’s wealth as including cows, gold, and a chariot drawn by mules. He saw the wanderer Pilotika coming off in the distance,Pilotika Vacchāyana is not mentioned elsewhere. His first name means “patch” and may be a reference to his patchwork robe (cp. “Ajita of the hair-blanket”). Vacchāyana is a patronymic, possibly indicating he was of the lineage of Vātsya, a student of Yājñavalkya (Śatapatha Brāhmaṇa 9.5.1.62, Brahmāṇḍa Purāṇa 2.35.29). and said to him,
“So, worthy Vacchāyana, where are you coming from in the middle of the day?”
mn27:2.5“Just now, good fellow, I’ve come from the presence of the ascetic Gotama.”
mn27:2.6“What do you think of the ascetic Gotama’s lucidity of wisdom? Do you think he’s astute?”
mn27:2.7“My good man, who am I to judge the ascetic Gotama’s lucidity of wisdom?As at MN99:30.7 and AN5.194. The Buddha speaks of his own lucidity of wisdom at MN12:62.1. You’d really have to be on the same level to judge his lucidity of wisdom.”
mn27:2.9“Mister Vacchāyana praises the ascetic Gotama with high praise indeed.”
mn27:2.10“Who am I to praise the ascetic Gotama? He is praised by the praised as the first among gods and humans.”
mn27:2.12“But for what reason are you so devoted to the ascetic Gotama?”
mn27:3.1“Suppose that a skilled bull elephant tracker were to enter a bull elephant wood.The text differentiates “bull elephant” (nāga), “elephant” (hatthi), and “cow elephant” (hatthinī). This is essential to the parable, as the tracker is specifically seeking a bull. There he’d see a large elephant’s footprint, long and broad. He would come to the conclusion,The Pali phrase niṭṭhaṁ gaccheyya is an exact match for the English idiom “come to a conclusion”. ‘This must be a big bull elephant.’
mn27:3.5In the same way, because I saw four footprints of the ascetic Gotama I came to the conclusion, ‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’
mn27:4.1What four? Firstly, I see some clever aristocrats who are subtle, accomplished in the doctrines of others, hair-splitters. You’d think they live to demolish convictions with their intellect. They hear, ‘So, gentlemen, that ascetic Gotama will come down to such and such village or town.’ They formulate a question, thinking, ‘We’ll approach the ascetic Gotama and ask him this question. If he answers like this, we’ll refute him like that; and if he answers like that, we’ll refute him like this.’
mn27:4.9When they hear that he has come down they approach him. The ascetic Gotama educates, encourages, fires up, and inspires them with a Dhamma talk. They don’t even get around to asking their question to the ascetic Gotama, so how could they refute his answer? Invariably, they become his disciples. When I saw this first footprint of the ascetic Gotama, I came to the conclusion, ‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’
mn27:5.1Furthermore, I see some clever brahmins … some clever householders … they become his disciples.
mn27:7.1Furthermore, I see some clever ascetics who are subtle, accomplished in the doctrines of others, hair-splitters. … They don’t even get around to asking their question to the ascetic Gotama, so how could they refute his answer? Invariably, they ask the ascetic Gotama for the chance to go forth. And he gives them the going-forth. Soon after going forth, living withdrawn, diligent, keen, and resolute, they realize the supreme end 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.
mn27:7.14They say, ‘We were almost lost! We almost perished! For we used to claim that we were ascetics, brahmins, and perfected ones, but we were none of these things. But now we really are ascetics, brahmins, and perfected ones!’
When I saw this fourth footprint of the ascetic Gotama, I came to the conclusion, ‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’
mn27:7.20It’s because I saw these four footprints of the ascetic Gotama that I came to the conclusion, ‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’”
mn27:8.1When he had spoken, Jānussoṇi got down from his chariot, arranged his robe over one shoulder, raised his joined palms toward the Buddha, and expressed this heartfelt sentiment three times:
mn27:8.2“Homage to that Blessed One, the perfected one, the fully awakened Buddha!
mn27:8.3Homage to that Blessed One, the perfected one, the fully awakened Buddha!
mn27:8.4Homage to that Blessed One, the perfected one, the fully awakened Buddha!
mn27:8.5Hopefully, some time or other I’ll get to meet the worthy Gotama, and we can have a discussion.”
mn27:9.1Then the brahmin Jānussoṇi went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and informed the Buddha of all he had discussed with the wanderer Pilotika.
mn27:9.4When he had spoken, the Buddha said to him, “Brahmin, the simile of the elephant’s footprint is not yet completed in detail. As to how it is completed in detail, listen and apply your mind well, I will speak.”
mn27:9.8“Yes, worthy sir,” Jānussoṇi replied. The Buddha said this:
mn27:10.1“Suppose a bull elephant tracker were to enter a bull elephant wood. There they’d see a large elephant’s footprint, long and broad. A skilled bull elephant tracker does not yet come to the conclusion, ‘This must be a big bull elephant.’ Why not? Because in an elephant wood there are dwarf cow elephants with big footprints, and this footprint might be one of theirs.This passage names three kinds of cow elephants unknown elsewhere. From the context they must be of ascending height. The first is the “dwarf” (vāmanikā).
mn27:10.7They keep following the track until they see a big footprint, long and broad, and traces high up. A skilled bull elephant tracker does not yet come to the conclusion, ‘This must be a big bull elephant.’ Why not? Because in an elephant wood there are tall lofty cow elephants with big footprints, and this footprint might be one of theirs.Kāḷārikā is related to Sanskrit karāla, which may mean “lofty” or “with gaping teeth”. The commentary applies the latter meaning, but surely the former fits the context.
mn27:10.13They keep following the track until they see a big footprint, long and broad, and traces and tusk-marks high up. A skilled bull elephant tracker does not yet come to the conclusion, ‘This must be a big bull elephant.’ Why not? Because in an elephant wood there are tall matriarch cow elephants with big footprints, and this footprint might be one of theirs.One of the many Indic names for elephants, especially cows, is kareṇu (Pali kaṇeru by metathesis), which, being from the root kara (“doer” = “hand”), has the same meaning as the more common hatthi, namely “handy”. I think the kaṇerukā is the “leader of the cows”, i.e. the matriarch.
mn27:10.19They keep following the track until they see a big footprint, long and broad, and traces, tusk-marks, and broken branches high up. And they see that bull elephant walking, standing, sitting, or lying down at the root of a tree or in the open. Then they’d come to the conclusion, ‘This is that big bull elephant.’
mn27:11.1In 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 who wish to train, teacher of gods and humans, awakened, blessed.This is the start of the teaching on the Gradual Training, encompassing ethics (sīla), meditation (samādhi), and wisdom (paññā). 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. He proclaims a teaching that is 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.
mn27:12.1A householder hears that teaching, or a householder’s child, or someone reborn in a good family. They gain faith in the Realized One, and reflect, ‘Life at home is cramped and dirty, life gone forth is wide open. It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to 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.
mn27:13.1Once 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.The first and most important precept. It is not just the negative injunction to avoid killing, but also the positive injunction to have compassion for all creatures. If a monastic murders a human being they are immediately and permanently expelled.
mn27:13.2They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving.To steal anything of substantial value is an expulsion offence.
mn27:13.3They give up unchastity. They are chaste, set apart, avoiding the vulgar act of sex.“Chastity” is brahmacariya, literally “divine conduct”. Here it is used in the narrow sense of refraining from sex, but more commonly it has a broader sense of “spiritual life”. Buddhist monastics are forbidden from any form of sexual activity. To engage in penetrative intercourse is an expulsion offence.
mn27:13.4They 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.This is the first of the four kinds of right speech. Just as the precept of not killing implies the positive injunction to live with compassion, the precepts on speech enjoin a positive and constructive use of speech. If a monastic falsely claims states of enlightenment or deep meditation they are expelled.
mn27:13.5They give up divisive speech. 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, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony.“Harmony” (or “unanimity”, samagga) does not excuse untrue, bigoted, or otherwise harmful speech. True harmony is only achieved in the presence of the Dhamma.
mn27:13.6They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable, and agreeable to the people.
mn27:13.7They 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.Attha is a polyvalent term, here taking the senses “meaningful” and “beneficial”. Elsewhere it means “goal”, “need”, “purpose”, “lawsuit”, or “ending”, and the senses are not always easy to untangle.
mn27:13.8They refrain from injuring plants and seeds.Buddhists generally do not regard plants as sentient, but value them as part of the ecosystem that supports all life. They eat in one part of the day, abstaining from eating at night and at the wrong time.From MN66:4.1 and MN70:4.1 we can see that “at night” means after dark, while “at the wrong time” means in the afternoon. More explicitly, these are the “wrong time at night” and the “wrong time in the day”, in which case they are both the “wrong time”. They refrain from seeing shows of dancing, singing, and music.Such sensual entertainments distract and excite the mind. This and the next three precepts encourage peace of mind for meditation. They refrain from attiring and adorning themselves with garlands, fragrance, and makeup.This was ignored by the Buddha’s cousin, Nanda (SN21.8). They refrain from high and luxurious beds.To avoid sleeping too much. They refrain from receiving gold and currency,Literally “gold and silver” (jātarūparajata), but rajata is explained in Bhikkhu Nissaggiya Pacittiya 18 as currency of any kind. raw grains,Mendicants receive only the day’s meal and do not store or cook food. raw meat, women and girls, male and female bondservants,According to ancient Indian law (Arthaśāstra 3.13), a person in a time of trouble may bind themselves in service for a fee. Such bondservants were protected against cruelty, sexual abuse, and unfair work. After earning back the fee of their indenture they were freed, retaining their original inheritance and status. goats and sheep,These are animals raised for food. chickens and pigs, elephants, cows, horses, and mares, and fields and land.Land for a monastery may be accepted by the Saṅgha as a community, but not by individual mendicants. They refrain from running errands and messages;These items are discussed in detail below.
Acting as a go-between for lay business was tempting due to the mendicants’ wandering lifestyle. However, it exposes them to risk if the message is not delivered or if it is bad news. buying and selling;For example, trading in monastery property. falsifying weights, metals, or measures; bribery, fraud, cheating, and duplicity; mutilation, murder, abduction, banditry, plunder, and violence.
mn27:14.1They’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.A Buddhist monk has three robes: a lower robe (sabong or sarong), an upper robe, and an outer cloak.
Here begins the series of practices that build on moral fundamentals to lay the groundwork for meditation. The sequence of contentment, mindfulness, and sense restraint sometimes varies (eg. DN2:64.1). They’re like a bird: wherever it flies, wings are its only burden. 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. When they have this entire spectrum of noble ethics, they experience a blameless happiness inside themselves.As at DN2:63.1. This phrase perhaps belongs before contentment.
mn27:15.1When they see a sight with their eyes, they don’t get caught up in the features and details. 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.It is not that one cannot see things, but that, mindful of its effect, one avoids unnecessary stimulation.
“Covetousness and bitterness” (abhijjhā domanassā) are the strong forms of desire and aversion caused by lack of restraint. When they hear a sound with their ears … When they smell an odor with their nose … When they taste a flavor with their tongue … When they feel a touch with their body … When they know an idea with their mind, they don’t get caught up in the features and details. 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. When they have this noble sense restraint, they experience an unsullied bliss inside themselves.As at DN2:66.1, their happiness deepens, as they see that not only their actions but also their mind is becoming free of anything unwholesome.
mn27:16.1They 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.Situational awareness is a psychological term popularized in the 1990s. It has to do with the perception of environmental phenomena and the comprehension of their meaning, which is very close to the sense of the Pali term sampajañña.
These acts describe the daily life of a mendicant: going into the village for alms, at which time there are many distracting sights. Then they return, eat their meal, and spend their day in meditation.
mn27:17.1When they have this entire spectrum of noble ethics, this noble contentment, this noble sense restraint, and this noble mindfulness and situational awareness, 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.The Jain Ācārāṅgasūtra 1.8.2 notes many places used by Mahāvīra for meditation, including a charnel ground, an empty hut, and the root of a tree.
mn27:18.1After the meal, they return from almsround, sit down cross-legged, set their body straight, and establish mindfulness in their presence.For parimukha (“in their presence”) we find pratimukha in Sanskrit, which can mean “presence” or the reflection of the face. Late canonical Pali explains parimukha as “the tip of the nose or the reflection of the face (mukhanimitta)”. Parimukha in Sanskrit is rare, but it appears in Pāṇini 4.4.29, which the commentary illustrates with the example of a servant “in the presence” of their master (cp. SN47.8). So it seems the sense is “before the face” or more generally “in the presence”.
To “establish mindfulness” (satiṁ upaṭṭhapetvā) is literally to “do satipaṭṭhāna”. Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness.Covetousness (abhijjha) has been curbed by sense restraint, and now is fully abandoned. 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.Likewise ill will (byāpādapadosa), which was called domanassa in the formula for sense restraint. 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.“Mindfulness and situational awareness” has a prominent role in abandoning dullness. Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse.Restlessness hankers for the future and is countered by contentment. Remorse digs up the past and is countered by ethical purity. Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.The meditator set out on their path after gaining faith in the Buddha.
mn27:19.1They give up these five hindrances, corruptions of the heart that weaken wisdom.The five hindrances remain a pillar of meditation teaching. The root sense means to “obstruct” but also to “obscure, darken, veil”. 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. 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’.The first true footprint of the Buddha is jhāna, not skill in debate or conversion, nor even ethical conduct. Compare DN2:76.1, where jhāna was the first superior fruit of the spiritual life. But a noble disciple does not yet come to the conclusion,Just as the bull elephant tracker does not come to a conclusion until they have found a bull elephant, here the meditator has not confirmed that the Buddha’s teaching leads to the goal that was promised. ‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’
mn27:20.1Furthermore, 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. This too is what is called ‘a footprint of the Realized One’ …
mn27:21.1Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ This too is what is called ‘a footprint of the Realized One’ …
mn27:22.1Furthermore, 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. This too is what is called ‘a footprint of the Realized One’ …
mn27:23.1When 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. 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. This too is what is called ‘a footprint of the Realized One’ …
mn27:24.1When 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. With clairvoyance that is purified and surpasses the human, they understand how sentient beings pass on according to their deeds. This too is what is called ‘a footprint of the Realized One’ …
mn27:25.1When 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. 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.’ 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.’
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’. At this point a noble disciple has not yet come to a conclusion, but they are coming to the conclusion,They are in the culminating stages of the path. ‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’
mn27:26.1Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. When they’re freed, they know they’re freed.
mn27:26.3They 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.’
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’. At this point a noble disciple has come to the conclusion,Faith, reason, evidence, and experience have all played a role in the discovery of truth. But there can be no certainty until the truth has accomplished its ultimate function, freedom from suffering. ‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’ And it is at this point that the simile of the elephant’s footprint has been completed in detail.”
mn27:27.1When he had spoken, the brahmin Jānussoṇi said to the Buddha, “Excellent, worthy Gotama! Excellent! 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. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”
1Evaṁ me sutaṁ — ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
Tena kho pana samayena jāṇussoṇi brāhmaṇo sabbasetena vaḷavābhirathena sāvatthiyā niyyāti divādivassa. Addasā kho jāṇussoṇi brāhmaṇo pilotikaṁ paribbājakaṁ dūratova āgacchantaṁ. Disvāna pilotikaṁ paribbājakaṁ etadavoca:
2"Handa kuto nu bhavaṁ vacchāyano āgacchati divādivassā"ti?
3"Ito hi kho ahaṁ, bho, āgacchāmi samaṇassa gotamassa santikā"ti.
4"Taṁ kiṁ maññati bhavaṁ vacchāyano samaṇassa gotamassa paññāveyyattiyaṁ paṇḍito maññe"ti.
5"Ko cāhaṁ, bho, ko ca samaṇassa gotamassa paññāveyyattiyaṁ jānissāmi. Sopi nūnassa tādisova yo samaṇassa gotamassa paññāveyyattiyaṁ jāneyyā"ti.
6"Uḷārāya khalu bhavaṁ vacchāyano samaṇaṁ gotamaṁ pasaṁsāya pasaṁsatī"ti.
7"Ko cāhaṁ, bho, ko ca samaṇaṁ gotamaṁ pasaṁsissāmi, pasatthapasatthova so bhavaṁ gotamo seṭṭho devamanussānan"ti.
8"Kaṁ pana bhavaṁ vacchāyano atthavasaṁ sampassamāno samaṇe gotame evaṁ abhippasanno"ti?
9"Seyyathāpi, bho, kusalo nāgavaniko nāgavanaṁ paviseyya. So passeyya nāgavane mahantaṁ hatthipadaṁ, dīghato ca āyataṁ, tiriyañca vitthataṁ. So niṭṭhaṁ gaccheyya: ‘mahā vata bho nāgo’ti.
Evameva kho ahaṁ, bho, yato addasaṁ samaṇe gotame cattāri padāni athāhaṁ niṭṭhamagamaṁ: ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.
10Katamāni cattāri? Idhāhaṁ, bho, passāmi ekacce khattiyapaṇḍite nipuṇe kataparappavāde vālavedhirūpe, te bhindantā maññe caranti paññāgatena diṭṭhigatāni. Te suṇanti: ‘samaṇo khalu, bho, gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osarissatī’ti. Te pañhaṁ abhisaṅkharonti: ‘imaṁ mayaṁ pañhaṁ samaṇaṁ gotamaṁ upasaṅkamitvā pucchissāma. Evañce no puṭṭho evaṁ byākarissati, evamassa mayaṁ vādaṁ āropessāma. Evañcepi no puṭṭho evaṁ byākarissati, evampissa mayaṁ vādaṁ āropessāmā’ti.
Te suṇanti: ‘samaṇo khalu, bho, gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osaṭo’ti. Te yena samaṇo gotamo tenupasaṅkamanti. Te samaṇo gotamo dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti. Te samaṇena gotamena dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā na ceva samaṇaṁ gotamaṁ pañhaṁ pucchanti, kutossa vādaṁ āropessanti? Aññadatthu samaṇasseva gotamassa sāvakā sampajjanti. Yadāhaṁ, bho, samaṇe gotame imaṁ paṭhamaṁ padaṁ addasaṁ athāhaṁ niṭṭhamagamaṁ: ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṁgho’ti. (1)
11Puna caparāhaṁ, bho, passāmi idhekacce brāhmaṇapaṇḍite … pe …
(2) gahapatipaṇḍite … pe …
(3) samaṇapaṇḍite nipuṇe kataparappavāde vālavedhirūpe te bhindantā maññe caranti paññāgatena diṭṭhigatāni. Te suṇanti: ‘samaṇo khalu bho gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osarissatī’ti. Te pañhaṁ abhisaṅkharonti ‘imaṁ mayaṁ pañhaṁ samaṇaṁ gotamaṁ upasaṅkamitvā pucchissāma. Evañce no puṭṭho evaṁ byākarissati, evamassa mayaṁ vādaṁ āropessāma. Evañcepi no puṭṭho evaṁ byākarissati, evampissa mayaṁ vādaṁ āropessāmā’ti. Te suṇanti ‘samaṇo khalu bho gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osaṭo’ti. Te yena samaṇo gotamo tenupasaṅkamanti. Te samaṇo gotamo dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti. Te samaṇena gotamena dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā na ceva samaṇaṁ gotamaṁ pañhaṁ pucchanti, kutossa vādaṁ āropessanti? Aññadatthu samaṇaṁyeva gotamaṁ okāsaṁ yācanti agārasmā anagāriyaṁ pabbajjāya. Te samaṇo gotamo pabbājeti. 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.
Te evamāhaṁsu: ‘manaṁ vata, bho, anassāma, manaṁ vata, bho, panassāma; mayañhi pubbe assamaṇāva samānā samaṇamhāti paṭijānimha, abrāhmaṇāva samānā brāhmaṇamhāti paṭijānimha, anarahantova samānā arahantamhāti paṭijānimha. Idāni khomha samaṇā, idāni khomha brāhmaṇā, idāni khomha arahanto’ti.
Yadāhaṁ, bho, samaṇe gotame imaṁ catutthaṁ padaṁ addasaṁ athāhaṁ niṭṭhamagamaṁ: ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṁgho’ti. (4)
12Yato kho ahaṁ, bho, samaṇe gotame imāni cattāri padāni addasaṁ athāhaṁ niṭṭhamagamaṁ: ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’"ti.
13Evaṁ vutte, jāṇussoṇi brāhmaṇo sabbasetā vaḷavābhirathā orohitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā tikkhattuṁ udānaṁ udānesi:
14"Namo tassa bhagavato arahato sammāsambuddhassa;
15namo tassa bhagavato arahato sammāsambuddhassa;
16namo tassa bhagavato arahato sammāsambuddhassāti.
17Appeva nāma mayampi kadāci karahaci tena bhotā gotamena saddhiṁ samāgaccheyyāma, appeva nāma siyā kocideva kathāsallāpo"ti.
18Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho jāṇussoṇi brāhmaṇo yāvatako ahosi pilotikena paribbājakena saddhiṁ kathāsallāpo taṁ sabbaṁ bhagavato ārocesi.
Evaṁ vutte, bhagavā jāṇussoṇiṁ brāhmaṇaṁ etadavoca: "na kho, brāhmaṇa, ettāvatā hatthipadopamo vitthārena paripūro hoti. Api ca, brāhmaṇa, yathā hatthipadopamo vitthārena paripūro hoti taṁ suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī"ti.
"Evaṁ, bho"ti kho jāṇussoṇi brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca:
19"Seyyathāpi, brāhmaṇa, nāgavaniko nāgavanaṁ paviseyya. So passeyya nāgavane mahantaṁ hatthipadaṁ, dīghato ca āyataṁ, tiriyañca vitthataṁ. Yo hoti kusalo nāgavaniko neva tāva niṭṭhaṁ gacchati: ‘mahā vata bho nāgo’ti. Taṁ kissa hetu? Santi hi, brāhmaṇa, nāgavane vāmanikā nāma hatthiniyo mahāpadā, tāsaṁ petaṁ padaṁ assāti.
20So tamanugacchati. Tamanugacchanto passati nāgavane mahantaṁ hatthipadaṁ, dīghato ca āyataṁ, tiriyañca vitthataṁ, uccā ca nisevitaṁ. Yo hoti kusalo nāgavaniko neva tāva niṭṭhaṁ gacchati: ‘mahā vata bho nāgo’ti. Taṁ kissa hetu? Santi hi, brāhmaṇa, nāgavane uccā kāḷārikā nāma hatthiniyo mahāpadā, tāsaṁ petaṁ padaṁ assāti.
21So tamanugacchati. Tamanugacchanto passati nāgavane mahantaṁ hatthipadaṁ, dīghato ca āyataṁ, tiriyañca vitthataṁ, uccā ca nisevitaṁ, uccā ca dantehi ārañjitāni. Yo hoti kusalo nāgavaniko neva tāva niṭṭhaṁ gacchati: ‘mahā vata bho nāgo’ti. Taṁ kissa hetu? Santi hi, brāhmaṇa, nāgavane uccā kaṇerukā nāma hatthiniyo mahāpadā, tāsaṁ petaṁ padaṁ assāti.
22So tamanugacchati. Tamanugacchanto passati nāgavane mahantaṁ hatthipadaṁ, dīghato ca āyataṁ, tiriyañca vitthataṁ, uccā ca nisevitaṁ, uccā ca dantehi ārañjitāni, uccā ca sākhābhaṅgaṁ. Tañca nāgaṁ passati rukkhamūlagataṁ vā abbhokāsagataṁ vā gacchantaṁ vā tiṭṭhantaṁ vā nisinnaṁ vā nipannaṁ vā. So niṭṭhaṁ gacchati: ‘ayameva so mahānāgo’ti.
23Evameva kho, brāhmaṇa, idha tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ; kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto.
So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati: ‘sambādho gharāvāso rajopatho, abbhokāso pabbajjā. Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. 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.
24So evaṁ pabbajito samāno bhikkhūnaṁ sikkhāsājīvasamāpanno pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.
25Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī. Athenena sucibhūtena attanā viharati.
26Abrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā.
27Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa.
28Pisuṇaṁ 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.
29Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti.
30Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ.
31So bījagāmabhūtagāmasamārambhā paṭivirato hoti, ekabhattiko hoti rattūparato, virato vikālabhojanā, naccagītavāditavisūkadassanā paṭivirato hoti, mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti, uccāsayanamahāsayanā paṭivirato hoti, jātarūparajatapaṭiggahaṇā paṭivirato hoti, āmakadhaññapaṭiggahaṇā paṭivirato hoti, āmakamaṁsapaṭiggahaṇā paṭivirato hoti, itthikumārikapaṭiggahaṇā paṭivirato hoti, dāsidāsapaṭiggahaṇā paṭivirato hoti, ajeḷakapaṭiggahaṇā paṭivirato hoti, kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti, hatthigavāssavaḷavapaṭiggahaṇā paṭivirato hoti, khettavatthupaṭiggahaṇā paṭivirato hoti, dūteyyapahiṇagamanānuyogā paṭivirato hoti, kayavikkayā paṭivirato hoti, tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti, ukkoṭanavañcananikatisāciyogā paṭivirato hoti, chedanavadhbandhanaviparāmosaālopasahasākārā paṭivirato hoti.
32So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti; evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti.
33So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati. Sotena saddaṁ sutvā … pe … ghānena gandhaṁ ghāyitvā … jivhāya rasaṁ sāyitvā … kāyena phoṭṭhabbaṁ phusitvā … manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati. So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti.
34So 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.
35So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato
iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.
So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā. So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti. Byāpādapadosaṁ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī byāpādapadosā cittaṁ parisodheti. Thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti. Uddhaccakukkuccaṁ pahāya anuddhato viharati, ajjhattaṁ vūpasantacitto uddhaccakukkuccā cittaṁ parisodheti. Vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṁkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.
36So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Idampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi. Na tveva tāva ariyasāvako niṭṭhaṁ gacchati: ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.
37Puna caparaṁ, brāhmaṇa, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. Idampi vuccati, brāhmaṇa … pe … suppaṭipanno bhagavato sāvakasaṅgho’ti.
38Puna 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. Idampi vuccati, brāhmaṇa … pe … suppaṭipanno bhagavato sāvakasaṅgho’ti.
39Puna caparaṁ, brāhmaṇa, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Idampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi. Na tveva tāva ariyasāvako niṭṭhaṁ gacchati: ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.
40So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti. So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ — ekampi jātiṁ, dvepi jātiyo … pe … iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. Idampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi. Na tveva tāva ariyasāvako niṭṭhaṁ gacchati: ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.
41So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena … pe … yathākammūpage satte pajānāti. Idampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi. Na tveva tāva ariyasāvako niṭṭhaṁ gacchati: ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.
42So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti. So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘Ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘Ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘Ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. ‘Ime āsavā’ti yathābhūtaṁ pajānāti, ‘Ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘Ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘Ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.
Idampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi. Na tveva tāva ariyasāvako niṭṭhaṁ gato hoti, api ca kho niṭṭhaṁ gacchati: ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.
43Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.
Idampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi. Ettāvatā kho, brāhmaṇa, ariyasāvako niṭṭhaṁ gato hoti: ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. Ettāvatā kho, brāhmaṇa, hatthipadopamo vitthārena paripūro hotī"ti.
44Evaṁ vutte, jāṇussoṇi brāhmaṇo bhagavantaṁ etadavoca: "Abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. 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. Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi, dhammañca, bhikkhusaṅghañca. Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan"ti.
Cūḷahatthipadopamasuttaṁ niṭṭhitaṁ sattamaṁ.