Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.that on one occasion the Blessed One 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, Jāṇussoṇin the brahman was driving out of Sāvatthī in the middle of the day in a totally white roofed-chariot. Addasā kho jāṇussoṇi brāhmaṇo pilotikaṁ paribbājakaṁ dūratova āgacchantaṁ.He saw Pilotika the wanderer coming from afar and, Disvāna pilotikaṁ paribbājakaṁ etadavoca:on seeing him, said to him, “Handa kuto nu bhavaṁ vacchāyano āgacchati divādivassā”ti?“Now where is Master Vacchāyana2 coming from in the middle of the day?”

“Ito hi kho ahaṁ, bho, āgacchāmi samaṇassa gotamassa santikā”ti.“Sir, I have come here from the presence of Gotama the contemplative.”

“Taṁ kiṁ maññati bhavaṁ vacchāyano samaṇassa gotamassa paññāveyyattiyaṁ paṇḍito maññe”ti.“And what does a wise person think about Gotama the contemplative’s acuity of discernment?”

“Ko cāhaṁ, bho, ko ca samaṇassa gotamassa paññāveyyattiyaṁ jānissāmi.“Sir, who am I to know Gotama the contemplative’s acuity of discernment? Sopi nūnassa tādisova yo samaṇassa gotamassa paññāveyyattiyaṁ jāneyyā”ti.Wouldn’t one have to be his equal to know his acuity of discernment?”

“Uḷārāya khalu bhavaṁ vacchāyano samaṇaṁ gotamaṁ pasaṁsāya pasaṁsatī”ti.“Master Vacchāyana praises Gotama the contemplative with lavish praise indeed!”

“Ko cāhaṁ, bho, ko ca samaṇaṁ gotamaṁ pasaṁsissāmi,“Sir, who am I to praise Gotama the contemplative. pasatthapasatthova so bhavaṁ gotamo seṭṭho devamanussānan”ti.He is praised by the praised as the best of beings, human & divine.”

“Kaṁ pana bhavaṁ vacchāyano atthavasaṁ sampassamāno samaṇe gotame evaṁ abhippasanno”ti?
abhippasanno”ti → abhippasanno hotīti (sya-all)“Seeing what reasons does Master Vacchāyana have such high confidence in Gotama the contemplative?”

“Seyyathāpi, bho, kusalo nāgavaniko nāgavanaṁ paviseyya.“Sir, suppose an elephant hunter were to enter an elephant forest So passeyya nāgavane mahantaṁ hatthipadaṁ, dīghato ca āyataṁ, tiriyañca vitthataṁ.and were to see there a large elephant footprint, long in extent and broad in width. So niṭṭhaṁ gaccheyya:He would come to the conclusion, ‘mahā vata bho nāgo’ti.‘What a big bull elephant!’

Evameva kho ahaṁ, bho, yato addasaṁ samaṇe gotame cattāri padāni athāhaṁ niṭṭhamagamaṁ:In the same way, when I saw four footprints in Gotama the contemplative, I came to the conclusion, ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.‘The Blessed One is rightly self-awakened, the Dhamma is well-taught by the Blessed One, the Saṅgha of the Blessed One’s disciples has practiced rightly.’

Katamāni cattāri?Which four? Idhāhaṁ, bho, passāmi ekacce khattiyapaṇḍite nipuṇe kataparappavāde vālavedhirūpe, te bhindantā maññe caranti paññāgatena diṭṭhigatāni.
bhindantā → vobhindantā (bj, pts1ed)“There is the case where I see certain noble warriors who are pundits, subtle, skilled in debate, like hair-splitting marksmen. They prowl about, as it were, shooting philosophical positions to pieces with their dialectic. Te suṇanti:They hear, ‘samaṇo khalu, bho, gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osarissatī’ti.‘Gotama the contemplative, they say, will visit that village or town.’ Te pañhaṁ abhisaṅkharonti:They formulate a question thus: ‘imaṁ mayaṁ pañhaṁ samaṇaṁ gotamaṁ upasaṅkamitvā pucchissāma.‘Having gone to Gotama the contemplative, we will ask him this question of ours. Evañce no puṭṭho evaṁ byākarissati, evamassa mayaṁ vādaṁ āropessāma.If, having been asked like this, he answers like this, we will refute his teaching like this. Evañcepi no puṭṭho evaṁ byākarissati, evampissa mayaṁ vādaṁ āropessāmā’ti.And, if having been asked like this, he answers like that, we will refute his teaching like that.’

Te suṇanti:“They hear, ‘samaṇo khalu, bho, gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osaṭo’ti.‘Gotama the contemplative is visiting that village or town.’ Te yena samaṇo gotamo tenupasaṅkamanti.They go to him, Te samaṇo gotamo dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti.and he instructs, urges, rouses, & encourages them with a talk on Dhamma. Te samaṇena gotamena dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā na ceva samaṇaṁ gotamaṁ pañhaṁ pucchanti, kutossa vādaṁ āropessanti?
kutossa → kutassa (bj, sya-all, pts1ed)Having been instructed, urged, roused, & encouraged by him with a talk on Dhamma, they don’t even ask him their question, so since when could they refute him? Aññadatthu samaṇasseva gotamassa sāvakā sampajjanti.As it turns out, they become his disciples. Yadāhaṁ, bho, samaṇe gotame imaṁ paṭhamaṁ padaṁ addasaṁ athāhaṁ niṭṭhamagamaṁ:When I saw this first footprint in Gotama the contemplative, I came to the conclusion, ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.‘The Blessed One is rightly self-awakened; the Dhamma is well-taught by the Blessed One; the Saṅgha of the Blessed One’s disciples has practiced rightly.’

Puna caparāhaṁ, bho, passāmi idhekacce brāhmaṇapaṇḍite …pe…“Then there is the case where I see certain brahmans… gahapatipaṇḍite …“Then there is the case where I see certain householders… pe…

samaṇapaṇḍite nipuṇe kataparappavāde vālavedhirūpe te bhindantā maññe caranti paññāgatena diṭṭhigatāni.“Then there is the case where I see certain contemplatives who are pundits, subtle, skilled in debate, like hair-splitting marksmen. They prowl about, as it were, shooting philosophical positions to pieces with their dialectic. Te suṇanti:They hear, ‘samaṇo khalu bho gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osarissatī’ti.‘Gotama the contemplative, they say, will visit that village or town.’ Te pañhaṁ abhisaṅkharonti ‘imaṁ mayaṁ pañhaṁ samaṇaṁ gotamaṁ upasaṅkamitvā pucchissāma.They formulate a question thus: ‘Having gone to Gotama the contemplative, we will ask him this question of ours. Evañce no puṭṭho evaṁ byākarissati, evamassa mayaṁ vādaṁ āropessāma.If, having been asked like this, he answers like this, we will refute his teaching like this. Evañcepi no puṭṭho evaṁ byākarissati, evampissa mayaṁ vādaṁ āropessāmā’ti.And, if having been asked like this, he answers like that, we will refute his teaching like that.’ Te suṇanti ‘samaṇo khalu bho gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osaṭo’ti.“They hear, ‘Gotama the contemplative is visiting that village or town.’ Te yena samaṇo gotamo tenupasaṅkamanti.They go to him, Te samaṇo gotamo dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti.and he instructs, urges, rouses, & encourages them with a talk on Dhamma. Te samaṇena gotamena dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā na ceva samaṇaṁ gotamaṁ pañhaṁ pucchanti, kutossa vādaṁ āropessanti?Having been instructed, urged, roused, & encouraged by him with a talk on Dhamma, they don’t even ask him their question, so since when could they refute him? Aññadatthu samaṇaṁyeva gotamaṁ okāsaṁ yācanti agārasmā anagāriyaṁ pabbajjāya.As it turns out, they ask him for the opportunity to go forth from the home life into homelessness. Te samaṇo gotamo pabbājeti.
samaṇo gotamo pabbājeti → pabbājeti upasampādeti (bj)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.Having gone forth there—dwelling alone, secluded, heedful, ardent, & resolute—they in no long time reach & remain in the supreme goal of the holy life, for which clansmen rightly go forth from home into homelessness, knowing & realizing it for themselves in the here & now.

Te evamāhaṁsu:They say, ‘How near we were to being lost! ‘manaṁ vata, bho, anassāma, manaṁ vata, bho, panassāma;How near we were to being lost! mayañhi pubbe assamaṇāva samānā samaṇamhāti paṭijānimha, abrāhmaṇāva samānā brāhmaṇamhāti paṭijānimha, anarahantova samānā arahantamhāti paṭijānimha.Before, though we weren’t contemplatives, we claimed to be contemplatives. Though we weren’t brahmans, we claimed to be brahmans. Though we weren’t arahants, we claimed to be arahants. Idāni khomha samaṇā, idāni khomha brāhmaṇā, idāni khomha arahanto’ti.But now we are contemplatives, now we are brahmans, now we are arahants.’ Yadāhaṁ, bho, samaṇe gotame imaṁ catutthaṁ padaṁ addasaṁ athāhaṁ niṭṭhamagamaṁ:When I saw this fourth footprint in Gotama the contemplative, I came to the conclusion, ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.‘The Blessed One is rightly self-awakened; the Dhamma is well-taught by the Blessed One; the Saṅgha of the Blessed One’s disciples has practiced rightly.’

Yato kho ahaṁ, bho, samaṇe gotame imāni cattāri padāni addasaṁ athāhaṁ niṭṭhamagamaṁ: ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’”ti.

Evaṁ vutte, jāṇussoṇi brāhmaṇo sabbasetā vaḷavābhirathā orohitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā tikkhattuṁ udānaṁ udānesi:When this was said, Jāṇussoṇin the brahman got down from his totally white roofed-chariot and—arranging his upper robe over one shoulder and extending his hands in reverent salutation in the direction of the Blessed One—exclaimed this exclamation three times:

“Namo tassa bhagavato arahato sammāsambuddhassa;“Homage to the Blessed One, worthy & rightly self-awakened!

namo tassa bhagavato arahato sammāsambuddhassa;“Homage to the Blessed One, worthy & rightly self-awakened!

namo tassa bhagavato arahato sammāsambuddhassāti.“Homage to the Blessed One, worthy & rightly self-awakened!

Appeva nāma mayampi kadāci karahaci tena bhotā gotamena saddhiṁ samāgaccheyyāma, appeva nāma siyā kocideva kathāsallāpo”ti.“May I, at some time or another, meet with Master Gotama! May there be some conversation!”

Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.Then Jāṇussoṇin the brahman went to the Blessed One and, on arrival, exchanged courteous greetings with him. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi.After an exchange of friendly greetings & courtesies, he sat to one side. Ekamantaṁ nisinno kho jāṇussoṇi brāhmaṇo yāvatako ahosi pilotikena paribbājakena saddhiṁ kathāsallāpo taṁ sabbaṁ bhagavato ārocesi.As he was sitting there, he told the Blessed One the entirety of his conversation with Pilotika the wanderer.

Evaṁ vutte, bhagavā jāṇussoṇiṁ brāhmaṇaṁ etadavoca:When he was finished, the Blessed One said to him, “na kho, brāhmaṇa, ettāvatā hatthipadopamo vitthārena paripūro hoti.“It’s not to that extent, brahman, that the elephant footprint simile is complete in its details. Api ca, brāhmaṇa, yathā hatthipadopamo vitthārena paripūro hotiAs to how it is complete in its details, taṁ suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti.listen & pay close attention. I will speak.”

“Evaṁ, bho”ti kho jāṇussoṇi brāhmaṇo bhagavato paccassosi.“As you say, sir,” Jāṇussoṇin the brahman responded. Bhagavā etadavoca:The Blessed One said:

“Seyyathāpi, brāhmaṇa, nāgavaniko nāgavanaṁ paviseyya.“Suppose an elephant hunter were to enter an elephant forest So passeyya nāgavane mahantaṁ hatthipadaṁ, dīghato ca āyataṁ, tiriyañca vitthataṁ.and were to see there a large elephant footprint, long in extent and broad in width. Yo hoti kusalo nāgavaniko neva tāva niṭṭhaṁ gacchati:A skilled elephant hunter would not yet come to the conclusion, ‘mahā vata bho nāgo’ti.‘What a big bull elephant!’ Taṁ kissa hetu?Why is that? Santi hi, brāhmaṇa, nāgavane vāmanikā nāma hatthiniyo mahāpadā, tāsaṁ petaṁ padaṁ assāti.Because in an elephant forest there are dwarf female elephants with big feet.

So tamanugacchati.The footprint might be one of theirs. Tamanugacchanto passati nāgavane mahantaṁ hatthipadaṁ, dīghato ca āyataṁ, tiriyañca vitthataṁ, uccā ca nisevitaṁ.“So he follows along and sees in the elephant forest a large elephant footprint, long in extent and broad in width, and some scratch marks high up. Yo hoti kusalo nāgavaniko neva tāva niṭṭhaṁ gacchati:A skilled elephant hunter would not yet come to the conclusion, ‘mahā vata bho nāgo’ti.‘What a big bull elephant!’ Taṁ kissa hetu?Why is that? Santi hi, brāhmaṇa, nāgavane uccā kāḷārikā nāma hatthiniyo mahāpadā, tāsaṁ petaṁ padaṁ assāti.Because in an elephant forest there are tall female elephants with prominent teeth & big feet.

So tamanugacchati.The footprint might be one of theirs. Tamanugacchanto passati nāgavane mahantaṁ hatthipadaṁ, dīghato ca āyataṁ, tiriyañca vitthataṁ, uccā ca nisevitaṁ, uccā ca dantehi ārañjitāni.“So he follows along and sees in the elephant forest a large elephant footprint, long in extent and broad in width, with some scratch marks and tusk slashes high up. Yo hoti kusalo nāgavaniko neva tāva niṭṭhaṁ gacchati:A skilled elephant hunter would not yet come to the conclusion, ‘mahā vata bho nāgo’ti.‘What a big bull elephant!’ Taṁ kissa hetu?Why is that? Santi hi, brāhmaṇa, nāgavane uccā kaṇerukā nāma hatthiniyo mahāpadā, tāsaṁ petaṁ padaṁ assāti.Because in an elephant forest there are tall female elephants with tusks & big feet.

So tamanugacchati.The footprint might be one of theirs. Tamanugacchanto passati nāgavane mahantaṁ hatthipadaṁ, dīghato ca āyataṁ, tiriyañca vitthataṁ, uccā ca nisevitaṁ, uccā ca dantehi ārañjitāni, uccā ca sākhābhaṅgaṁ.“So he follows along and sees in the elephant forest a large elephant footprint, long in extent and broad in width, with some scratch marks and tusk slashes high up and some broken-off branches. Tañca nāgaṁ passati rukkhamūlagataṁ vā abbhokāsagataṁ vā gacchantaṁ vā tiṭṭhantaṁ vā nisinnaṁ vā nipannaṁ vā.And he sees that bull elephant at the foot of the tree or in an open clearing, walking, standing, sitting, or lying down. So niṭṭhaṁ gacchati:He comes to the conclusion, ‘ayameva so mahānāgo’ti.‘That’s the big bull elephant.’

Evameva kho, brāhmaṇa, idha tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā.“In the same way, brahman, there is the case where a Tathāgata appears in the world, worthy & rightly self-awakened. 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.He teaches the Dhamma admirable in its beginning, admirable in its middle, admirable in its end.

Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto.He proclaims the holy life both in its particulars and in its essence, entirely perfect, surpassingly pure. So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati.“A householder or householder’s son, hearing the Dhamma, gains conviction in the Tathāgata So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati:and reflects: ‘sambādho gharāvāso rajopatho, abbhokāso pabbajjā.‘Household life is confining, a dusty path. Life gone forth is the open air. Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ.It isn’t easy, living at home, to practice the holy life totally perfect, totally pure, a polished shell. Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.What if I, having shaved off my hair & beard and putting on the ochre robe, were to go forth from the household life into 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.“So after some time he abandons his mass of wealth, large or small; leaves his circle of relatives, large or small; shaves off his hair and beard, puts on the ochre robes, and goes forth from the household life into homelessness.

So evaṁ pabbajito samāno bhikkhūnaṁ sikkhāsājīvasamāpanno pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.[Virtue] “When he has thus gone forth, endowed with the monks’ training & livelihood, then—abandoning the taking of life—he abstains from the taking of life. He dwells with his rod laid down, his knife laid down, scrupulous, merciful, compassionate for the welfare of all living beings.

Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī. Athenena sucibhūtena attanā viharati.“Abandoning the taking of what is not given, he abstains from taking what is not given. He takes only what is given, accepts only what is given, lives not by stealth but by means of a self that has become pure. This, too, is part of his virtue.

Abrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā.“Abandoning uncelibacy, he lives a celibate life, aloof, refraining from the sexual act that is the villager’s way.

Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa.
theto → ṭheto (sya-all, km)“Abandoning false speech, he abstains from false speech. He speaks the truth, holds to the truth, is firm, reliable, no deceiver of the world.

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.
Pisuṇaṁ vācaṁ → pisuṇā vācā (bj)“Abandoning divisive speech he abstains from divisive speech. What he has heard here he does not tell there to break those people apart from these people here. What he has heard there he does not tell here to break these people apart from those people there. Thus reconciling those who have broken apart or cementing those who are united, he loves concord, delights in concord, enjoys concord, speaks things that create concord.

Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti.
pharusāya vācāya → pharusā vācā (bj)“Abandoning abusive speech, he abstains from abusive speech. He speaks words that are soothing to the ear, that are affectionate, that go to the heart, that are polite, appealing and pleasing to people at large.

Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ.“Abandoning idle chatter, he abstains from idle chatter. He speaks in season, speaks what is factual, what is in accordance with the goal, the Dhamma, and the Vinaya. He speaks words worth treasuring, seasonable, reasonable, circumscribed, connected with the goal.

So bījagāmabhūtagāmasamārambhā paṭivirato hoti,
hoti → imassa anantaraṁ so iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti vacana d ta idha santosakath ca tattha satisampaja“He abstains from damaging seed & plant life. ekabhattiko hoti rattūparato, virato vikālabhojanā,“He eats only once a day, refraining from the evening meal and from food at the wrong time of day. naccagītavāditavisūkadassanā paṭivirato hoti,“He abstains from dancing, singing, instrumental music, and from watching shows. mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti,“He abstains from wearing garlands and from beautifying himself with scents & cosmetics. uccāsayanamahāsayanā paṭivirato hoti,“He abstains from high and luxurious beds & seats. jātarūparajatapaṭiggahaṇā paṭivirato hoti,“He abstains from accepting gold & money. āmakadhaññapaṭiggahaṇā paṭivirato hoti,“He abstains from accepting uncooked grain… āmakamaṁsapaṭiggahaṇā paṭivirato hoti,raw meat… itthikumārikapaṭiggahaṇā paṭivirato hoti,women & girls… dāsidāsapaṭiggahaṇā paṭivirato hoti,male & female slaves… ajeḷakapaṭiggahaṇā paṭivirato hoti,goats & sheep… kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti,fowl & pigs… hatthigavāssavaḷavapaṭiggahaṇā paṭivirato hoti,elephants, cattle, steeds, & mares… khettavatthupaṭiggahaṇā paṭivirato hoti,fields & property. dūteyyapahiṇagamanānuyogā paṭivirato hoti,“He abstains from running messages… kayavikkayā paṭivirato hoti,from buying & selling… tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti,from dealing with false scales, false metals, & false measures… ukkoṭanavañcananikatisāciyogā paṭivirato hoti,from bribery, deception, & fraud. chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.“He abstains from mutilating, executing, imprisoning, highway robbery, plunder, and violence.

So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati.“He is content with a set of robes to provide for his body and alms food to provide for his hunger. Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti;Just as a bird, wherever it goes, flies with its wings as its only burden; evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati.so too is he content with a set of robes to provide for his body and alms food to provide for his hunger. Wherever he goes, he takes only his barest necessities along. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti.“Endowed with this noble aggregate of virtue, he is inwardly sensitive to the pleasure of being blameless.

So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī.[Sense Restraint] “On seeing a form with the eye, he doesn’t grasp at any theme or details by which— Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati.if he were to dwell without restraint over the faculty of the eye—evil, unskillful qualities such as greed or distress might assail him. Sotena saddaṁ sutvā …pe…On hearing a sound with the ear…. ghānena gandhaṁ ghāyitvā …On smelling an aroma with the nose…. jivhāya rasaṁ sāyitvā …On tasting a flavor with the tongue…. kāyena phoṭṭhabbaṁ phusitvā …On touching a tactile sensation with the body…. manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.On cognizing an idea with the intellect, he doesn’t grasp at any theme or details by which— Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati.if he were to dwell without restraint over the faculty of the intellect—evil, unskillful qualities such as greed or distress might assail him. So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti.Endowed with this noble restraint over the sense faculties, he is inwardly sensitive to the pleasure of being blameless.

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.[Mindfulness & Alertness] “When going forward and returning, he makes himself alert. When looking toward and looking away… when bending and extending his limbs… when carrying his outer cloak, his upper robe, and his bowl… when eating, drinking, chewing, and tasting… when urinating and defecating… when walking, standing, sitting, falling asleep, waking up, talking, and remaining silent, he makes himself alert.

So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato
imāya ca ariyāya santuṭṭhiyā samannāgato → etthantare pāṭho idha na dissati, catukkaṅguttare pana imasmiṁ ṭhāne dissati, aṭṭhakathāṭīkāsu ca tadattho pakāsito. tasmā so ettha paṭipūrito. 9M:1388; 10M:1289[Abandoning the Hindrances] “Endowed with this noble aggregate of virtue, this noble restraint over the sense faculties, this noble mindfulness & alertness, vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.he seeks out a secluded dwelling: a wilderness, the shade of a tree, a mountain, a glen, a hillside cave, a charnel ground, a forest grove, the open air, a heap of straw.

So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā.After his meal, returning from his alms round, he sits down, crosses his legs, holds his body erect, and brings mindfulness to the fore. So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti.“Abandoning covetousness with regard to the world, he dwells with an awareness devoid of covetousness. He cleanses his mind of covetousness. Byāpādapadosaṁ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī byāpādapadosā cittaṁ parisodheti.Abandoning ill will & anger, he dwells with an awareness devoid of ill will, sympathetic with the welfare of all living beings. He cleanses his mind of ill will & anger. Thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti.Abandoning sloth & drowsiness, he dwells with an awareness devoid of sloth & drowsiness, mindful, alert, percipient of light. He cleanses his mind of sloth & drowsiness. Uddhaccakukkuccaṁ pahāya anuddhato viharati, ajjhattaṁ vūpasantacitto uddhaccakukkuccā cittaṁ parisodheti.Abandoning restlessness & anxiety, he dwells undisturbed, his mind inwardly stilled. He cleanses his mind of restlessness & anxiety. Vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.Abandoning uncertainty, he dwells having crossed over uncertainty, with no perplexity with regard to skillful qualities. He cleanses his mind of uncertainty.

So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe,[The Four Jhānas] “Having abandoned these five hindrances—imperfections of awareness that weaken discernment—then, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.quite secluded from sensuality, secluded from unskillful qualities, he enters and remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. Idampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi.“This, brahman, is called a footprint of the Tathāgata, a scratch mark of the Tathāgata, a tusk slash of the Tathāgata, Na tveva tāva ariyasāvako niṭṭhaṁ gacchati:but a disciple of the noble ones would not yet come to the conclusion, ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.‘The Blessed One is rightly self-awakened; the Dhamma is well-taught by the Blessed One; the Saṅgha of the Blessed One’s disciples has practiced rightly.’

Puna caparaṁ, brāhmaṇa, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.“Then, with the stilling of directed thoughts & evaluations, he enters and remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought and evaluation—internal assurance. Idampi vuccati, brāhmaṇa …pe…“This, too, is called a footprint of the Tathāgata, a scratch mark of the Tathāgata, a tusk slash of the Tathāgata, but a disciple of the noble ones would not yet come to the conclusion, ‘The Blessed One is rightly self-awakened; the Dhamma is well-taught by the Blessed One; suppaṭipanno bhagavato sāvakasaṅgho’ti.the Saṅgha of the Blessed One’s disciples has practiced rightly.’

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.“Then, with the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters and remains in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’ Idampi vuccati, brāhmaṇa …pe…“This, too, is called a footprint of the Tathāgata, a scratch mark of the Tathāgata, a tusk slash of the Tathāgata, but a disciple of the noble ones would not yet come to the conclusion, ‘The Blessed One is rightly self-awakened; the Dhamma is well-taught by the Blessed One; suppaṭipanno bhagavato sāvakasaṅgho’ti.the Saṅgha of the Blessed One’s disciples has practiced rightly.’

Puna caparaṁ, brāhmaṇa, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.“Then, with the abandoning of pleasure & pain—as with the earlier disappearance of joy & distress—he enters and remains in the fourth jhāna: purity of equanimity & mindfulness, neither-pleasure-nor-pain. Idampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi.“This, too, is called a footprint of the Tathāgata, a scratch mark of the Tathāgata, a tusk slash of the Tathāgata, Na tveva tāva ariyasāvako niṭṭhaṁ gacchati:but a disciple of the noble ones would not yet come to the conclusion, ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.‘The Blessed One is rightly self-awakened; the Dhamma is well-taught by the Blessed One; the Saṅgha of the Blessed One’s disciples has practiced rightly.’

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti.[The Three Knowledges] “With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to knowledge of the recollection of past lives [lit: previous homes]. So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ, dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.He recollects his manifold past lives, i.e., one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, one hundred, one thousand, one hundred thousand, many eons of cosmic contraction, many eons of cosmic expansion, many eons of cosmic contraction and expansion, (recollecting,) ‘There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure and pain, such the end of my life. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure and pain, such the end of my life. Passing away from that state, I re-arose here.’ Thus he recollects his manifold past lives in their modes and details. Idampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi.“This, too, is called a footprint of the Tathāgata, a scratch mark of the Tathāgata, a tusk slash of the Tathāgata, Na tveva tāva ariyasāvako niṭṭhaṁ gacchati:but a disciple of the noble ones would not yet come to the conclusion, ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.‘The Blessed One is rightly self-awakened; the Dhamma is well-taught by the Blessed One; the Saṅgha of the Blessed One’s disciples has practiced rightly.’

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti.“With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to knowledge of the passing away and re-appearance of beings. So dibbena cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajānāti.He sees—by means of the divine eye, purified and surpassing the human—beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma: ‘These beings—who were endowed with bad conduct of body, speech, and mind, who reviled the noble ones, held wrong views and undertook actions under the influence of wrong views—with the break-up of the body, after death, have re-appeared in a plane of deprivation, a bad destination, a lower realm, hell. But these beings—who were endowed with good conduct of body, speech, and mind, who did not revile the noble ones, who held right views and undertook actions under the influence of right views—with the break-up of the body, after death, have re-appeared in a good destination, a heavenly world.’ Thus—by means of the divine eye, purified and surpassing the human—he sees beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma. Idampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi.“This, too, is called a footprint of the Tathāgata, a scratch mark of the Tathāgata, a tusk slash of the Tathāgata, Na tveva tāva ariyasāvako niṭṭhaṁ gacchati:but a disciple of the noble ones would not yet come to the conclusion, ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.‘The Blessed One is rightly self-awakened; the Dhamma is well-taught by the Blessed One; the Saṅgha of the Blessed One’s disciples has practiced rightly.’

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti.“With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, the monk directs and inclines it to the knowledge of the ending of the mental effluents. So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.He discerns, as it has come to be, that ‘This is stress… This is the origination of stress… This is the cessation of stress… This is the way leading to the cessation of stress… ‘Ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.These are effluents… This is the origination of effluents… This is the cessation of effluents… This is the way leading to the cessation of effluents.’ Idampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi.“This, too, is called a footprint of the Tathāgata, a scratch mark of the Tathāgata, a tusk slash of the Tathāgata. Na tveva tāva ariyasāvako niṭṭhaṁ gato hoti, api ca kho niṭṭhaṁ gacchati:A disciple of the noble ones has not yet come to conclusion, but he comes to the conclusion, ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.‘The Blessed One is rightly self-awakened; the Dhamma is well-taught by the Blessed One; the Saṅgha of the Blessed One’s disciples has practiced rightly.’

Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati.“His heart, thus knowing, thus seeing, is released from the effluent of sensuality, released from the effluent of becoming, released from the effluent of ignorance. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.With release, there is the knowledge, ‘Released.’

‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’ Idampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi.“This, too, is called a footprint of the Tathāgata, a scratch mark of the Tathāgata, a tusk slash of the Tathāgata, Ettāvatā kho, brāhmaṇa, ariyasāvako niṭṭhaṁ gato hoti:and it is here that a disciple of the noble ones has come to conclusion: ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.‘The Blessed One is rightly self-awakened; the Dhamma is well-taught by the Blessed One; the Saṅgha of the Blessed One’s disciples has practiced rightly.’” Ettāvatā kho, brāhmaṇa, hatthipadopamo vitthārena paripūro hotī”ti.

Evaṁ vutte, jāṇussoṇi brāhmaṇo bhagavantaṁ etadavoca:When this was said, Jāṇussoṇin the brahman said to the Blessed One: “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama.“Magnificent, lord! Magnificent! 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.Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has the Blessed One—through many lines of reasoning—made the Dhamma clear. Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi, dhammañca, bhikkhusaṅghañca.I go to the Blessed One for refuge, to the Dhamma, and to the Saṅgha of monks. Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.May the Blessed One remember me as a lay follower who has gone to him for refuge, from this day forward, for life.”

Cūḷahatthipadopamasuttaṁ niṭṭhitaṁ sattamaṁ.Culahatthipadopama Sutta The Seventh Finished.