4👑☸ Cattāri Ariya-saccaṃ 四聖諦

4👑☸ → MN‍ → MN ²⁷ 🔝

MN ²⁷ – MN 27 Cūḷa-hatthi-pad-opama: Shorter Elephant’s Footprint Simile
MN ^27.2 - (wanderer Pilotikai gives elephant footprint simile)
MN ^27.3 - (brahmin Jāṇussoṇ tells Buddha about what wanderer said)
MN ^27.4 - (Buddha says here is a more complete elephant simile)
MN ^27.5 - (Buddha’s gradual training to nirvana)
MN ^27.6 - (Buddha’s footprint ↔ elephant footprint)
MN ^27.7 - (conclusion: brahmin Jāṇussoṇi becomes a lay follower)

detailed TOC

27 – MN 27 Cūḷa-hatthi-pad-opama: Shorter Elephant’s Footprint Simile

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	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 at that time the brahmin Jāṇussoṇi drove out from Sāvatthī in the middle of the day in an all-white chariot drawn by mares.
Addasā kho jāṇussoṇi brāhmaṇo pilotikaṃ paribbājakaṃ dūratova āgacchantaṃ.	He saw the wanderer Pilotika coming off in the distance,
Disvāna pilotikaṃ paribbājakaṃ etadavoca:	and said to him:
“Handa kuto nu bhavaṃ vacchāyano āgacchati divādivassā”ti?	“So, Master Vacchāyana, where are you coming from in the middle of the day?”
“Ito hi kho ahaṃ, bho, āgacchāmi samaṇassa gotamassa santikā”ti.	“Just now, good sir, I’ve come from the presence of the ascetic Gotama.”
“Taṃ kiṃ maññati bhavaṃ vacchāyano samaṇassa gotamassa paññāveyyattiyaṃ paṇḍito maññe”ti.	“What do you think of the ascetic Gotama’s competence in wisdom? Do you think he’s astute?”
“Ko cāhaṃ, bho, ko ca samaṇassa gotamassa paññāveyyattiyaṃ jānissāmi.	“My good man, who am I to judge the ascetic Gotama’s competence in wisdom?
Sopi nūnassa tādisova yo samaṇassa gotamassa paññāveyyattiyaṃ jāneyyā”ti.	You’d really have to be on the same level to judge his competence in wisdom.”
“Uḷārāya khalu bhavaṃ vacchāyano samaṇaṃ gotamaṃ pasaṃsāya pasaṃsatī”ti.	“Master Vacchāyana praises the ascetic Gotama with lofty praise indeed.”
“Ko cāhaṃ, bho, ko ca samaṇaṃ gotamaṃ pasaṃsissāmi,	“Who am I to praise the ascetic Gotama?
pasatthapasatthova so bhavaṃ gotamo seṭṭho devamanussānan”ti.	He is praised by the praised as the best of gods and humans.”
“Kaṃ pana bhavaṃ vacchāyano atthavasaṃ sampassamāno samaṇe gotame evaṃ abhippasanno”ti?	“But for what reason are you so devoted to the ascetic Gotama?”

27.2 - (wanderer Pilotikai gives elephant footprint simile)

“Seyyathāpi, bho, kusalo nāgavaniko nāgavanaṃ paviseyya.	“Suppose that a skilled elephant tracker were to enter an elephant wood.
So passeyya nāgavane mahantaṃ hatthipadaṃ, dīghato ca āyataṃ, tiriyañca vitthataṃ.	There he’d see a large elephant’s footprint, long and broad.
So niṭṭhaṃ gaccheyya:	He’d draw the conclusion:
‘mahā vata bho nāgo’ti.	‘This must be a big bull elephant.’
Evameva kho ahaṃ, bho, yato addasaṃ samaṇe gotame cattāri padāni athāhaṃ niṭṭhamagamaṃ:	In the same way, because I saw four footprints of the ascetic Gotama I drew the conclusion:
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.	‘The Blessed One is a fully awakened Buddha. The Dharma is well explained. The Saṅgha is practicing well.’
Katamāni cattāri?	What four?
Idhāhaṃ, bho, passāmi ekacce khattiyapaṇḍite nipuṇe kataparappavāde vālavedhirūpe, te bhindantā maññe caranti paññāgatena diṭṭhigatāni.	Firstly, I see some clever warrior-nobles 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:
‘samaṇo khalu, bho, gotamo amukaṃ nāma gāmaṃ vā nigamaṃ vā osarissatī’ti.	‘So, gentlemen, that ascetic Gotama will come down to such and such village or town.’
Te pañhaṃ abhisaṅkharonti:	They formulate a question, thinking:
‘imaṃ mayaṃ pañhaṃ samaṇaṃ gotamaṃ upasaṅkamitvā pucchissāma.	‘We’ll approach the ascetic Gotama and ask him this question.
Evañce no puṭṭho evaṃ byākarissati, evamassa mayaṃ vādaṃ āropessāma.	If he answers like this, we’ll refute him like that;
Evañcepi no puṭṭho evaṃ byākarissati, evampissa mayaṃ vādaṃ āropessāmā’ti.	and if he answers like that, we’ll refute him like this.’
Te suṇanti:	When they hear that
‘samaṇo khalu, bho, gotamo amukaṃ nāma gāmaṃ vā nigamaṃ vā osaṭo’ti.	he has come down
Te yena samaṇo gotamo tenupasaṅkamanti.	they approach him.
Te samaṇo gotamo dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti.	The ascetic Gotama educates, encourages, fires up, and inspires them with a Dhamma talk.
Te samaṇena gotamena dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā na ceva samaṇaṃ gotamaṃ pañhaṃ pucchanti, kutossa vādaṃ āropessanti?	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.	Invariably, they become his disciples.
Yadāhaṃ, bho, samaṇe gotame imaṃ paṭhamaṃ padaṃ addasaṃ athāhaṃ niṭṭhamagamaṃ:	When I saw this first footprint of the ascetic Gotama, I drew the conclusion:
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṃgho’ti. (1)	‘The Blessed One is a fully awakened Buddha. The Dharma is well explained. The Saṅgha is practicing well.’
Puna caparāhaṃ, bho, passāmi idhekacce brāhmaṇapaṇḍite … pe … (2)	Furthermore, I see some clever brahmins …
gahapatipaṇḍite …	some clever householders …
pe … (3)	they become his disciples.
samaṇapaṇḍite nipuṇe kataparappavāde vālavedhirūpe te bhindantā maññe caranti paññāgatena diṭṭhigatāni.	Furthermore, I see some clever ascetics who are subtle, accomplished in the doctrines of others, hair-splitters. …
Te suṇanti:
‘samaṇo khalu bho gotamo amukaṃ nāma gāmaṃ vā nigamaṃ vā osarissatī’ti.
Te pañhaṃ abhisaṅkharonti ‘imaṃ mayaṃ pañhaṃ samaṇaṃ gotamaṃ upasaṅkamitvā pucchissāma.
Evañce no puṭṭho evaṃ byākarissati, evamassa mayaṃ vādaṃ āropessāma.
Evañcepi no puṭṭho evaṃ byākarissati, evampissa mayaṃ vādaṃ āropessāmā’ti.
Te suṇanti ‘samaṇo khalu bho gotamo amukaṃ nāma gāmaṃ vā nigamaṃ vā osaṭo’ti.
Te yena samaṇo gotamo tenupasaṅkamanti.
Te samaṇo gotamo dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti.
Te samaṇena gotamena dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā na ceva samaṇaṃ gotamaṃ pañhaṃ pucchanti, kutossa vādaṃ āropessanti?	They don’t even get around to asking their question to the ascetic Gotama, so how could they refute his answer?
Aññadatthu samaṇaṃyeva gotamaṃ okāsaṃ yācanti agārasmā anagāriyaṃ pabbajjāya.	Invariably, they ask the ascetic Gotama for the chance to go forth.
Te samaṇo gotamo pabbājeti.	And he gives them the going-forth.
Te tattha pabbajitā samānā vūpakaṭṭhā appamattā ātāpino pahitattā viharantā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.	Soon after going forth, living withdrawn, assiduous, ardent, 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 people from good families rightly go forth from the lay life to homelessness.
Te evamāhaṃsu:	They say:
‘manaṃ vata, bho, anassāma, manaṃ vata, bho, panassāma;	‘We were almost lost! We almost perished!
mayañhi pubbe assamaṇāva samānā samaṇamhāti paṭijānimha, abrāhmaṇāva samānā brāhmaṇamhāti paṭijānimha, anarahantova samānā arahantamhāti paṭijānimha.	For we used to claim that we were ascetics, brahmins, and perfected ones, but we were none of these things.
Idāni khomha samaṇā, idāni khomha brāhmaṇā, idāni khomha arahanto’ti.	But now we really are ascetics, brahmins, and perfected ones!’
Yadāhaṃ, bho, samaṇe gotame imaṃ catutthaṃ padaṃ addasaṃ athāhaṃ niṭṭhamagamaṃ:	When I saw this fourth footprint of the ascetic Gotama, I drew the conclusion:
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṃgho’ti. (4)	‘The Blessed One is a fully awakened Buddha. The Dharma is well explained. The Saṅgha is practicing well.’
Yato kho ahaṃ, bho, samaṇe gotame imāni cattāri padāni addasaṃ athāhaṃ niṭṭhamagamaṃ:	It’s because I saw these four footprints of the ascetic Gotama that I drew the conclusion:
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’”ti.	‘The Blessed One is a fully awakened Buddha. The Dharma is well explained. The Saṅgha is practicing well.’”
Evaṃ vutte, jāṇussoṇi brāhmaṇo sabbasetā vaḷavābhirathā orohitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā tikkhattuṃ udānaṃ udānesi:	When he had spoken, Jāṇussoṇi got down from his chariot, arranged his robe over one shoulder, knelt on his right knee, raised his joined palms toward the Buddha, and spoke these words of inspiration three times:
“Namo tassa bhagavato arahato sammāsambuddhassa;	“Homage to that Blessed One, the perfected one, the fully awakened Buddha!
namo tassa bhagavato arahato sammāsambuddhassa;	Homage to that Blessed One, the perfected one, the fully awakened Buddha!
namo tassa bhagavato arahato sammāsambuddhassāti.	Homage to that Blessed One, the perfected one, the fully awakened Buddha!
Appeva nāma mayampi kadāci karahaci tena bhotā gotamena saddhiṃ samāgaccheyyāma, appeva nāma siyā kocideva kathāsallāpo”ti.	Hopefully, some time or other I’ll get to meet Master Gotama, and we can have a discussion.”

27.3 - (brahmin Jāṇussoṇ tells Buddha about what wanderer said)

Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then the brahmin Jāṇussoṇi went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.	When the greetings and polite conversation were over, he sat down to one side,
Ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo yāvatako ahosi pilotikena paribbājakena saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.	and informed the Buddha of all they had discussed.
Evaṃ vutte, bhagavā jāṇussoṇiṃ brāhmaṇaṃ etadavoca:	When he had spoken, the Buddha said to him:
“na kho, brāhmaṇa, ettāvatā hatthipadopamo vitthārena paripūro hoti.	“Brahmin, the simile of the elephant’s footprint is not yet completed in detail.
Api ca, brāhmaṇa, yathā hatthipadopamo vitthārena paripūro hoti	As to how it is completed in detail,
taṃ suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī”ti.	listen and pay close attention, I will speak.”
“Evaṃ, bho”ti kho jāṇussoṇi brāhmaṇo bhagavato paccassosi.	“Yes sir,” Jāṇussoṇi replied.
Bhagavā etadavoca:	The Buddha said this:

27.4 - (Buddha says here is a more complete elephant simile)

“Seyyathāpi, brāhmaṇa, nāgavaniko nāgavanaṃ paviseyya.	“Suppose that an elephant tracker were to enter an elephant wood.
So passeyya nāgavane mahantaṃ hatthipadaṃ, dīghato ca āyataṃ, tiriyañca vitthataṃ.	There they’d see a large elephant’s footprint, long and broad.
Yo hoti kusalo nāgavaniko neva tāva niṭṭhaṃ gacchati:	A skilled elephant tracker wouldn’t yet come to the conclusion:
‘mahā vata bho nāgo’ti.	‘This must be a big bull elephant.’
Taṃ kissa hetu?	Why not?
Santi hi, brāhmaṇa, nāgavane vāmanikā nāma hatthiniyo mahāpadā, tāsaṃ petaṃ padaṃ assāti.	Because in an elephant wood there are dwarf she-elephants with big footprints, and this footprint might be one of theirs.
So tamanugacchati.
Tamanugacchanto passati nāgavane mahantaṃ hatthipadaṃ, dīghato ca āyataṃ, tiriyañca vitthataṃ, uccā ca nisevitaṃ.	They keep following the track until they see a big footprint, long and broad, and, high up, signs of usage.
Yo hoti kusalo nāgavaniko neva tāva niṭṭhaṃ gacchati:	A skilled elephant tracker wouldn’t yet come to the conclusion:
‘mahā vata bho nāgo’ti.	‘This must be a big bull elephant.’
Taṃ kissa hetu?	Why not?
Santi hi, brāhmaṇa, nāgavane uccā kāḷārikā nāma hatthiniyo mahāpadā, tāsaṃ petaṃ padaṃ assāti.	Because in an elephant wood there are tall she-elephants with long trunks and big footprints, and this footprint might be one of theirs.
So tamanugacchati.
Tamanugacchanto passati nāgavane mahantaṃ hatthipadaṃ, dīghato ca āyataṃ, tiriyañca vitthataṃ, uccā ca nisevitaṃ, uccā ca dantehi ārañjitāni.	They keep following the track until they see a big footprint, long and broad, and, high up, signs of usage and tusk-marks.
Yo hoti kusalo nāgavaniko neva tāva niṭṭhaṃ gacchati:	A skilled elephant tracker wouldn’t yet come to the conclusion:
‘mahā vata bho nāgo’ti.	‘This must be a big bull elephant.’
Taṃ kissa hetu?	Why not?
Santi hi, brāhmaṇa, nāgavane uccā kaṇerukā nāma hatthiniyo mahāpadā, tāsaṃ petaṃ padaṃ assāti.	Because in an elephant wood there are tall and fully-grown she-elephants with big footprints, and this footprint might be one of theirs.
So tamanugacchati.
Tamanugacchanto passati nāgavane mahantaṃ hatthipadaṃ, dīghato ca āyataṃ, tiriyañca vitthataṃ, uccā ca nisevitaṃ, uccā ca dantehi ārañjitāni, uccā ca sākhābhaṅgaṃ.	They keep following the track until they see a big footprint, long and broad, and, high up, signs of usage, tusk-marks, and broken branches.
Tañca nāgaṃ passati rukkhamūlagataṃ vā abbhokāsagataṃ vā gacchantaṃ vā tiṭṭhantaṃ vā nisinnaṃ vā nipannaṃ vā.	And they see that bull elephant walking, standing, sitting, or lying down at the root of a tree or in the open.
So niṭṭhaṃ gacchati:	Then they’d come to the conclusion:
‘ayameva so mahānāgo’ti.	‘This is that big bull elephant.’

27.5 - (Buddha’s gradual training to nirvana)

Evameva kho, brāhmaṇa, idha tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā.	In the same way, brahmin, a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.
So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti.	He realizes with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.
So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ; kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.	He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely complete and pure.
Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto.	A householder hears that Dharma, or a householder’s child, or someone reborn in some good family.
So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati.	They gain justifiable-trust in the Realized One,
So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati:	and reflect:
‘sambādho gharāvāso rajopatho, abbhokāso pabbajjā.	‘Living in a house is cramped and dirty, but the life of one gone forth is wide open.
Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ.	It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.
Yannūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti.	Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’
So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.	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 evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.	Once they’ve gone forth, they take up the training and livelihood of the monks. They give up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings.
Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī. Athenena sucibhūtena attanā viharati.	They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving.
Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā.	They give up unchastity. They are celibate, set apart, avoiding the common practice of sex.
Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa.	They give up lying. They speak the truth and stick to the truth. They’re honest and trustworthy, and don’t trick the world with their words.
Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā sahitānaṃ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti.	They 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.
Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti.	They 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.
Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.	They give up talking nonsense. Their words are timely, true, and meaningful, in line with The Dharma and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.
So bījagāmabhūtagāmasamārambhā paṭivirato hoti,	They avoid injuring plants and seeds.
ekabhattiko hoti rattūparato, virato vikālabhojanā,	They eat in one part of the day, abstaining from eating at night and at the wrong time.
naccagītavāditavisūkadassanā paṭivirato hoti,	They avoid dancing, singing, music, and seeing shows.
mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti,	They avoid beautifying and adorning themselves with garlands, perfumes, and makeup.
uccāsayanamahāsayanā paṭivirato hoti,	They avoid high and luxurious beds.
jātarūparajatapaṭiggahaṇā paṭivirato hoti,	They avoid receiving gold and money,
āmakadhaññapaṭiggahaṇā paṭivirato hoti,	raw grains,
āmakamaṃsapaṭiggahaṇā paṭivirato hoti,	raw meat,
itthikumārikapaṭiggahaṇā paṭivirato hoti,	women and girls,
dāsidāsapaṭiggahaṇā paṭivirato hoti,	male and female bondservants,
ajeḷakapaṭiggahaṇā paṭivirato hoti,	goats and sheep,
kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti,	chickens and pigs,
hatthigavāssavaḷavapaṭiggahaṇā paṭivirato hoti,	elephants, cows, horses, and mares,
khettavatthupaṭiggahaṇā paṭivirato hoti,	and fields and land.
dūteyyapahiṇagamanānuyogā paṭivirato hoti,	They avoid running errands and messages;
kayavikkayā paṭivirato hoti,	buying and selling;
tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti,	falsifying weights, metals, or measures;
ukkoṭanavañcananikatisāciyogā paṭivirato hoti,	bribery, fraud, cheating, and duplicity;
chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.	mutilation, murder, abduction, banditry, plunder, and violence.
So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati.	They’re content with robes to look after the body and alms-food to look after the belly. Wherever they go, they set out taking only these things.
Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti;	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.	In the same way, a monk is content with robes to look after the body and alms-food to look after the belly. Wherever they go, they set out taking only these things.
So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.	When they have this entire spectrum of noble ethics, they experience a blameless happiness inside themselves.
So cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī.	When they see a sight with their eyes, they don’t get caught up in the features and details.
Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati.	If the faculty of sight were left unrestrained, bad unskillful Dharmas of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint.
Sotena saddaṃ sutvā … pe …	When they hear a sound with their ears …
ghānena gandhaṃ ghāyitvā …	When they smell an odor with their nose …
jivhāya rasaṃ sāyitvā …	When they taste a flavor with their tongue …
kāyena phoṭṭhabbaṃ phusitvā …	When they feel a touch with their body …
manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.	When they know a thought with their mind, they don’t get caught up in the features and details.
Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati.	If the faculty of mind were left unrestrained, bad unskillful Dharmas of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.
So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti.	When they have this noble sense restraint, they experience an unsullied pleasure 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.	They act with lucid-discerning 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 indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato	When they have this noble spectrum of ethics, this noble contentment, this noble sense restraint, and this noble rememberfulness and lucid-discerning,
vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ.	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 pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya, parimukhaṃ satiṃ upaṭṭhapetvā.	After the meal, they return from alms-round, sit down cross-legged with their body straight, and establish rememberfulness right there.
So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti.	Giving up desire for the world, they meditate with a heart rid of desire, cleansing the mind of desire.
Byāpādapadosaṃ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī byāpādapadosā cittaṃ parisodheti.	Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will.
Thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti.	Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, rememberful and aware, cleansing the mind of dullness and drowsiness.
Uddhaccakukkuccaṃ pahāya anuddhato viharati, ajjhattaṃ vūpasantacitto uddhaccakukkuccā cittaṃ parisodheti.	Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse.
Vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.	Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful Dharmas, cleansing the mind of doubt.
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe,	They give up these five hindrances, corruptions of the heart that weaken wisdom.

27.6 - (Buddha’s footprint ↔ elephant footprint)

vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.	Then, quite secluded from sensual pleasures, secluded from unskillful Dharmas, they enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
Idampi vuccati, brāhmaṇa, tathāgatapadaṃ itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ itipi.	This, brahmin, is called ‘a footprint of the Realized One’ and also ‘used by the Realized One’ and also ‘marked by the Realized One’.
Na tveva tāva ariyasāvako niṭṭhaṃ gacchati:	But a noble-one's-disciple wouldn’t yet come to the conclusion:
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.	‘The Blessed One is a fully awakened Buddha. The Dharma is well explained. The Saṅgha is practicing well.’
Puna caparaṃ, brāhmaṇa, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati.	Furthermore, as the directed-thought and evaluation are stilled, a monk enters and remains in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.
Idampi vuccati, brāhmaṇa … pe …	This too is called ‘a footprint of the Realized One’ …
suppaṭipanno bhagavato sāvakasaṅgho’ti.
Puna caparaṃ, brāhmaṇa, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati.	Furthermore, with the fading away of rapture, a monk enters and remains in the third jhāna, where they meditate with equanimous-observation, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’
Idampi vuccati, brāhmaṇa … pe …	This too is called ‘a footprint of the Realized One’ …
suppaṭipanno bhagavato sāvakasaṅgho’ti.
Puna caparaṃ, brāhmaṇa, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.	Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a monk enters and remains in the fourth jhāna, without pleasure or pain, with pure equanimous-observation and rememberfulness.
Idampi vuccati, brāhmaṇa, tathāgatapadaṃ itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ itipi.	This too is called ‘a footprint of the Realized One’ …
Na tveva tāva ariyasāvako niṭṭhaṃ gacchati:
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti.	When their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives.
So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ, dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.	They recollect many kinds of past lives, that is, one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. … They recollect their many kinds of past lives, with features and details.
Idampi vuccati, brāhmaṇa, tathāgatapadaṃ itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ itipi.	This too is called ‘a footprint of the Realized One’ …
Na tveva tāva ariyasāvako niṭṭhaṃ gacchati:
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti.	When their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, 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.	With clairvoyance that is purified and surpasses the human, they understand how sentient beings are reborn according to their deeds.
Idampi vuccati, brāhmaṇa, tathāgatapadaṃ itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ itipi.	This too is called ‘a footprint of the Realized One’ …
Na tveva tāva ariyasāvako niṭṭhaṃ gacchati:
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti.	When their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements.
So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.’
‘Ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements.’
Idampi vuccati, brāhmaṇa, tathāgatapadaṃ itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ itipi.	This, brahmin, is called ‘a footprint of the Realized One’ and also ‘used by the Realized One’ and also ‘marked by the Realized One’.
Na tveva tāva ariyasāvako niṭṭhaṃ gato hoti, api ca kho niṭṭhaṃ gacchati:	At this point a noble-one's-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 a fully awakened Buddha. The Dharma is well explained. The Saṅgha is practicing well.’
Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati.	Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.
Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.	When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’
Idampi vuccati, brāhmaṇa, tathāgatapadaṃ itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ itipi.	This, brahmin, is called ‘a footprint of the Realized One’ and also ‘used by the Realized One’ and also ‘marked by the Realized One’.
Ettāvatā kho, brāhmaṇa, ariyasāvako niṭṭhaṃ gato hoti:	At this point a noble-one's-disciple has come to the conclusion:
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.	‘The Blessed One is a fully awakened Buddha. The Dharma is well explained. The Saṅgha is practicing well.’
Ettāvatā kho, brāhmaṇa, hatthipadopamo vitthārena paripūro hotī”ti.	And it is at this point that the simile of the elephant’s footprint has been completed in detail.”

27.7 - (conclusion: brahmin Jāṇussoṇi becomes a lay follower)

Evaṃ vutte, jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca:	When he had spoken, the brahmin Jāṇussoṇi said to the Buddha:
“abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama.	“Excellent, Master Gotama! Excellent!
Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito.	As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made The Dharma clear in many ways.
Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi, dhammañca, bhikkhusaṅghañca.	I go for refuge to Master Gotama, to The Dharma, and to the monk Saṅgha.
Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”