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Middle Discourses 27 मज्झिमनिकाय 27

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Cūḷahatthipadopamasutta

Pāli in Devanagari; under each word its Roman pronunciation, syllable by syllable (ṃ = nasal hum). Tap a Pāli word for its meaning (PTS Pāli-English Dictionary); tap again to open it in the Pāli dictionary.

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1

मज्झिमmaj·jhi·ma निकायni·kā·ya 27

Majjhima Nikāya 27

Middle Discourses 27
2

चूळहत्थिपदोपमसुत्तcū·ḷa·hat·thi·pa·do·pa·ma·sut·ta

Cūḷahatthipadopamasutta

The Shorter Simile of the Elephant’s Footprint
3

एवंe·vaṃ मेme सुतं—su·taṃ

Evaṁ me sutaṁ—

So I have heard.
4

एकंe·kaṃ समयंsa·ma·yaṃ भगवाbha·ga·vā सावत्थियंsā·vat·thi·yaṃ विहरतिvi·ha·ra·ti जेतवनेje·ta·va·ne अनाथपिण्डिकस्सa·nā·tha·piṇ·ḍi·kas·sa आरामे।ā·rā·me

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
5

तेनte·na खोkho पनpa·na समयेनsa·ma·ye·na जाणुस्सोणिjā·ṇus·so·ṇi ब्राह्मणोbrāh·ma·ṇo सब्बसेतेनsab·ba·se·te·na वळवाभिरथेनva·ḷa·vā·bhi·ra·the·na सावत्थियाsā·vat·thi·yā निय्यातिniy·yā·ti दिवादिवस्स।di·vā·di·vas·sa

Tena kho pana samayena jāṇussoṇi brāhmaṇo sabbasetena vaḷavābhirathena sāvatthiyā niyyāti divādivassa.

Now at that time the brahmin Jānussoṇi drove out from Sāvatthī in the middle of the day in an all-white chariot drawn by mares.
6

अद्दसाad·da·sā खोkho जाणुस्सोणिjā·ṇus·so·ṇi ब्राह्मणोbrāh·ma·ṇo पिलोतिकंpi·lo·ti·kaṃ परिब्बाजकंpa·rib·bā·ja·kaṃ दूरतोवdū·ra·to·va आगच्छन्तं।ā·gac·chan·taṃ

Addasā kho jāṇussoṇi brāhmaṇo pilotikaṁ paribbājakaṁ dūratova āgacchantaṁ.

He saw the wanderer Pilotika coming off in the distance,
7

दिस्वानdis·vā·na पिलोतिकंpi·lo·ti·kaṃ परिब्बाजकंpa·rib·bā·ja·kaṃ एतदवोच:e·ta·da·vo·ca

Disvāna pilotikaṁ paribbājakaṁ etadavoca:

and said to him,
8

“हन्दhan·da कुतोku·to नुnu भवंbha·vaṃ वच्छायनोvac·chā·ya·no आगच्छतिā·gac·cha·ti दिवादिवस्सा”ति?di·vā·di·vas·sā

“Handa kuto nu bhavaṁ vacchāyano āgacchati divādivassā”ti?

“So, worthy Vacchāyana, where are you coming from in the middle of the day?”
9

“इतोi·to हिhi खोkho अहं,a·haṃ भो,bho आगच्छामिā·gac·chā·mi समणस्सsa·ma·ṇas·sa गोतमस्सgo·ta·mas·sa सन्तिका”ति।san·ti·kā

“Ito hi kho ahaṁ, bho, āgacchāmi samaṇassa gotamassa santikā”ti.

“Just now, worthy sir, I’ve come from the presence of the ascetic Gotama.”
10

“तंtaṃ किंkiṃ मञ्ञतिmañ·ña·ti भवंbha·vaṃ वच्छायनोvac·chā·ya·no समणस्सsa·ma·ṇas·sa गोतमस्सgo·ta·mas·sa पञ्ञावेय्यत्तियंpañ·ñā·vey·yat·ti·yaṃ पण्डितोpaṇ·ḍi·to मञ्ञे”ति।mañ·ñe

“Taṁ kiṁ maññati bhavaṁ vacchāyano samaṇassa gotamassa paññāveyyattiyaṁ paṇḍito maññe”ti.

“What do you think of the ascetic Gotama’s lucidity of wisdom? Do you think he’s astute?”
11

“कोko चाहं,cā·haṃ भो,bho कोko चca समणस्सsa·ma·ṇas·sa गोतमस्सgo·ta·mas·sa पञ्ञावेय्यत्तियंpañ·ñā·vey·yat·ti·yaṃ जानिस्सामि।jā·nis·sā·mi

“Ko cāhaṁ, bho, ko ca samaṇassa gotamassa paññāveyyattiyaṁ jānissāmi.

“Worthy sir, who am I to judge the ascetic Gotama’s lucidity of wisdom?
12

सोपिso·pi नूनस्सnū·nas·sa तादिसोवtā·di·so·va योyo समणस्सsa·ma·ṇas·sa गोतमस्सgo·ta·mas·sa पञ्ञावेय्यत्तियंpañ·ñā·vey·yat·ti·yaṃ जानेय्या”ति।jā·ney·yā

Sopi nūnassa tādisova yo samaṇassa gotamassa paññāveyyattiyaṁ jāneyyā”ti.

You’d really have to be on the same level to judge his lucidity of wisdom.”
13

“उळारायu·ḷā·rā·ya खलुkha·lu भवंbha·vaṃ वच्छायनोvac·chā·ya·no समणंsa·ma·ṇaṃ गोतमंgo·ta·maṃ पसंसायpa·saṃ·sā·ya पसंसती”ति।pa·saṃ·sa·tī

“Uḷārāya khalu bhavaṁ vacchāyano samaṇaṁ gotamaṁ pasaṁsāya pasaṁsatī”ti.

“Worthy Vacchāyana praises the ascetic Gotama with high praise indeed.”
14

“कोko चाहं,cā·haṃ भो,bho कोko चca समणंsa·ma·ṇaṃ गोतमंgo·ta·maṃ पसंसिस्सामि,pa·saṃ·sis·sā·mi

“Ko cāhaṁ, bho, ko ca samaṇaṁ gotamaṁ pasaṁsissāmi,

“Who am I to praise the ascetic Gotama?
15

पसत्थपसत्थोवpa·sat·tha·pa·sat·tho·va सोso भवंbha·vaṃ गोतमोgo·ta·mo सेट्ठोseṭ·ṭho देवमनुस्सानन्”ति।de·va·ma·nus·sā·nan

pasatthapasatthova so bhavaṁ gotamo seṭṭho devamanussānan”ti.

He is praised by the praised as the first among gods and humans.”
16

“कंkaṃ पनpa·na भवंbha·vaṃ वच्छायनोvac·chā·ya·no अत्थवसंat·tha·va·saṃ सम्पस्समानोsam·pas·sa·mā·no समणेsa·ma·ṇe गोतमेgo·ta·me एवंe·vaṃ अभिप्पसन्नो”ति?a·bhip·pa·san·no

“Kaṁ pana bhavaṁ vacchāyano atthavasaṁ sampassamāno samaṇe gotame evaṁ abhippasanno”ti?

“But for what reason are you so devoted to the ascetic Gotama?”
17

“सेय्यथापि,sey·ya·thā·pi भो,bho कुसलोku·sa·lo नागवनिकोnā·ga·va·ni·ko नागवनंnā·ga·va·naṃ पविसेय्य।pa·vi·sey·ya

“Seyyathāpi, bho, kusalo nāgavaniko nāgavanaṁ paviseyya.

“Suppose that a skilled bull elephant tracker were to enter a bull elephant wood.
18

सोso पस्सेय्यpas·sey·ya नागवनेnā·ga·va·ne महन्तंma·han·taṃ हत्थिपदं,hat·thi·pa·daṃ दीघतोdī·gha·to चca आयतं,ā·ya·taṃ तिरियञ्चti·ri·yañ·ca वित्थतं।vit·tha·taṃ

So passeyya nāgavane mahantaṁ hatthipadaṁ, dīghato ca āyataṁ, tiriyañca vitthataṁ.

There he’d see a large elephant’s footprint, long and broad.
19

सोso निट्ठंniṭ·ṭhaṃ गच्छेय्य:gac·chey·ya

So niṭṭhaṁ gaccheyya:

He would come to the conclusion,
20

‘महाma·hā वतva·ta भोbho नागो’ति।nā·go

‘mahā vata bho nāgo’ti.

‘This must be a big bull elephant.’
21

एवमेवe·va·me·va खोkho अहं,a·haṃ भो,bho यतोya·to अद्दसंad·da·saṃ समणेsa·ma·ṇe गोतमेgo·ta·me चत्तारिcat·tā·ri पदानिpa·dā·ni अथाहंa·thā·haṃ निट्ठमगमं:niṭ·ṭha·ma·ga·maṃ

Evameva kho ahaṁ, bho, yato addasaṁ samaṇe gotame cattāri padāni athāhaṁ niṭṭhamagamaṁ:

In the same way, because I saw four footprints of the ascetic Gotama I came to the conclusion,
22

‘सम्मासम्बुद्धोsam·mā·sam·bud·dho भगवा,bha·ga·vā स्वाक्खातोsvāk·khā·to भगवताbha·ga·va·tā धम्मो,dham·mo सुप्पटिपन्नोsup·pa·ṭi·pan·no भगवतोbha·ga·va·to सावकसङ्घो’ति।sā·va·ka·saṅ·gho

‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.

‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’
23

कतमानिka·ta·mā·ni चत्तारि?cat·tā·ri

Katamāni cattāri?

What four?
24

इधाहं,i·dhā·haṃ भो,bho पस्सामिpas·sā·mi एकच्चेe·kac·ce खत्तियपण्डितेkhat·ti·ya·paṇ·ḍi·te निपुणेni·pu·ṇe कतपरप्पवादेka·ta·pa·rap·pa·vā·de वालवेधिरूपे,vā·la·ve·dhi·rū·pe तेte भिन्दन्ताbhin·dan·tā मञ्ञेmañ·ñe चरन्तिca·ran·ti पञ्ञागतेनpañ·ñā·ga·te·na दिट्ठिगतानि।diṭ·ṭhi·ga·tā·ni

Idhāhaṁ, bho, passāmi ekacce khattiyapaṇḍite nipuṇe kataparappavāde vālavedhirūpe, te bhindantā maññe caranti paññāgatena diṭṭhigatāni.

Firstly, I see some astute aristocrats who are subtle, accomplished in the doctrines of others, hair-splitters. You’d think they live to demolish convictions with their intellect.
25

तेte सुणन्ति:su·ṇan·ti

Te suṇanti:

They hear,
26

‘समणोsa·ma·ṇo खलु,kha·lu भो,bho गोतमोgo·ta·mo अमुकंa·mu·kaṃ नामnā·ma गामंgā·maṃ वाvā निगमंni·ga·maṃ वाvā ओसरिस्सती’ति।o·sa·ris·sa·tī

‘samaṇo khalu, bho, gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osarissatī’ti.

‘So, worthy sir, that ascetic Gotama will come down to such-and-such village or town.’
27

तेte पञ्हंpañ·haṃ अभिसङ्खरोन्ति:a·bhi·saṅ·kha·ron·ti

Te pañhaṁ abhisaṅkharonti:

They formulate a question, thinking,
28

‘इमंi·maṃ मयंma·yaṃ पञ्हंpañ·haṃ समणंsa·ma·ṇaṃ गोतमंgo·ta·maṃ उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā पुच्छिस्साम।puc·chis·sā·ma

‘imaṁ mayaṁ pañhaṁ samaṇaṁ gotamaṁ upasaṅkamitvā pucchissāma.

‘We’ll approach the ascetic Gotama and ask him this question.
29

एवञ्चेe·vañ·ce नोno पुट्ठोpuṭ·ṭho एवंe·vaṃ ब्याकरिस्सति,byā·ka·ris·sa·ti एवमस्सe·va·mas·sa मयंma·yaṃ वादंvā·daṃ आरोपेस्साम।ā·ro·pes·sā·ma

Evañce no puṭṭho evaṁ byākarissati, evamassa mayaṁ vādaṁ āropessāma.

If he answers like this, we’ll refute him like that;
30

एवञ्चेपिe·vañ·ce·pi नोno पुट्ठोpuṭ·ṭho एवंe·vaṃ ब्याकरिस्सति,byā·ka·ris·sa·ti एवम्पिस्सe·vam·pis·sa मयंma·yaṃ वादंvā·daṃ आरोपेस्सामा’ति।ā·ro·pes·sā·mā

Evañcepi no puṭṭho evaṁ byākarissati, evampissa mayaṁ vādaṁ āropessāmā’ti.

and if he answers like that, we’ll refute him like this.’
31

तेte सुणन्ति:su·ṇan·ti

Te suṇanti:

When they hear that
32

‘समणोsa·ma·ṇo खलु,kha·lu भो,bho गोतमोgo·ta·mo अमुकंa·mu·kaṃ नामnā·ma गामंgā·maṃ वाvā निगमंni·ga·maṃ वाvā ओसटो’ति।o·sa·ṭo

‘samaṇo khalu, bho, gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osaṭo’ti.

he has come down
33

तेte येनye·na समणोsa·ma·ṇo गोतमोgo·ta·mo तेनुपसङ्कमन्ति।te·nu·pa·saṅ·ka·man·ti

Te yena samaṇo gotamo tenupasaṅkamanti.

they approach him.
34

तेte समणोsa·ma·ṇo गोतमोgo·ta·mo धम्मियाdham·mi·yā कथायka·thā·ya सन्दस्सेतिsan·das·se·ti समादपेतिsa·mā·da·pe·ti समुत्तेजेतिsa·mut·te·je·ti सम्पहंसेति।sam·pa·haṃ·se·ti

Te samaṇo gotamo dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti.

The ascetic Gotama educates, encourages, fires up, and inspires them with a Dhamma talk.
35

तेte समणेनsa·ma·ṇe·na गोतमेनgo·ta·me·na धम्मियाdham·mi·yā कथायka·thā·ya सन्दस्सिताsan·das·si·tā समादपिताsa·mā·da·pi·tā समुत्तेजिताsa·mut·te·ji·tā सम्पहंसिताsam·pa·haṃ·si·tā नna चेवce·va समणंsa·ma·ṇaṃ गोतमंgo·ta·maṃ पञ्हंpañ·haṃ पुच्छन्ति,puc·chan·ti कुतोस्सku·tos·sa वादंvā·daṃ आरोपेस्सन्ति?ā·ro·pes·san·ti

Te samaṇena gotamena dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā na ceva samaṇaṁ gotamaṁ pañhaṁ pucchanti, kutossa vādaṁ āropessanti?

They don’t even get around to asking their question to the ascetic Gotama, so how could they refute his answer?
36

अञ्ञदत्थुañ·ña·dat·thu समणस्सेवsa·ma·ṇas·se·va गोतमस्सgo·ta·mas·sa सावकाsā·va·kā सम्पज्जन्ति।sam·paj·jan·ti

Aññadatthu samaṇasseva gotamassa sāvakā sampajjanti.

Invariably, they become his disciples.
37

यदाहं,ya·dā·haṃ भो,bho समणेsa·ma·ṇe गोतमेgo·ta·me इमंi·maṃ पठमंpa·ṭha·maṃ पदंpa·daṃ अद्दसंad·da·saṃ अथाहंa·thā·haṃ निट्ठमगमं:niṭ·ṭha·ma·ga·maṃ

Yadāhaṁ, bho, samaṇe gotame imaṁ paṭhamaṁ padaṁ addasaṁ athāhaṁ niṭṭhamagamaṁ:

When I saw this first footprint of the ascetic Gotama, I came to the conclusion,
38

‘सम्मासम्बुद्धोsam·mā·sam·bud·dho भगवा,bha·ga·vā स्वाक्खातोsvāk·khā·to भगवताbha·ga·va·tā धम्मो,dham·mo सुप्पटिपन्नोsup·pa·ṭi·pan·no भगवतोbha·ga·va·to सावकसङ्घो’ति।sā·va·ka·saṅ·gho

‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.

‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’
39

पुनpu·na चपराहं,ca·pa·rā·haṃ भो,bho पस्सामिpas·sā·mi इधेकच्चेi·dhe·kac·ce ब्राह्मणपण्डितेbrāh·ma·ṇa·paṇ·ḍi·te …पे…pe

Puna caparāhaṁ, bho, passāmi idhekacce brāhmaṇapaṇḍite …pe…

Furthermore, I see some astute brahmins …
40

गहपतिपण्डितेga·ha·pa·ti·paṇ·ḍi·te …

gahapatipaṇḍite …

some astute householders …
41

पे…pe

pe…

they become his disciples.
42

समणपण्डितेsa·ma·ṇa·paṇ·ḍi·te निपुणेni·pu·ṇe कतपरप्पवादेka·ta·pa·rap·pa·vā·de वालवेधिरूपेvā·la·ve·dhi·rū·pe तेte भिन्दन्ताbhin·dan·tā मञ्ञेmañ·ñe चरन्तिca·ran·ti पञ्ञागतेनpañ·ñā·ga·te·na दिट्ठिगतानि।diṭ·ṭhi·ga·tā·ni

samaṇapaṇḍite nipuṇe kataparappavāde vālavedhirūpe te bhindantā maññe caranti paññāgatena diṭṭhigatāni.

Furthermore, I see some astute ascetics who are subtle, accomplished in the doctrines of others, hair-splitters. …
43

तेte सुणन्ति:su·ṇan·ti

Te suṇanti:

(Pāli only)
44

‘समणोsa·ma·ṇo खलुkha·lu भोbho गोतमोgo·ta·mo अमुकंa·mu·kaṃ नामnā·ma गामंgā·maṃ वाvā निगमंni·ga·maṃ वाvā ओसरिस्सती’ति।o·sa·ris·sa·tī

‘samaṇo khalu bho gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osarissatī’ti.

(Pāli only)
45

तेte पञ्हंpañ·haṃ अभिसङ्खरोन्तिa·bhi·saṅ·kha·ron·ti ‘इमंi·maṃ मयंma·yaṃ पञ्हंpañ·haṃ समणंsa·ma·ṇaṃ गोतमंgo·ta·maṃ उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā पुच्छिस्साम।puc·chis·sā·ma

Te pañhaṁ abhisaṅkharonti ‘imaṁ mayaṁ pañhaṁ samaṇaṁ gotamaṁ upasaṅkamitvā pucchissāma.

(Pāli only)
46

एवञ्चेe·vañ·ce नोno पुट्ठोpuṭ·ṭho एवंe·vaṃ ब्याकरिस्सति,byā·ka·ris·sa·ti एवमस्सe·va·mas·sa मयंma·yaṃ वादंvā·daṃ आरोपेस्साम।ā·ro·pes·sā·ma

Evañce no puṭṭho evaṁ byākarissati, evamassa mayaṁ vādaṁ āropessāma.

(Pāli only)
47

एवञ्चेपिe·vañ·ce·pi नोno पुट्ठोpuṭ·ṭho एवंe·vaṃ ब्याकरिस्सति,byā·ka·ris·sa·ti एवम्पिस्सe·vam·pis·sa मयंma·yaṃ वादंvā·daṃ आरोपेस्सामा’ति।ā·ro·pes·sā·mā

Evañcepi no puṭṭho evaṁ byākarissati, evampissa mayaṁ vādaṁ āropessāmā’ti.

(Pāli only)
48

तेte सुणन्तिsu·ṇan·ti ‘समणोsa·ma·ṇo खलुkha·lu भोbho गोतमोgo·ta·mo अमुकंa·mu·kaṃ नामnā·ma गामंgā·maṃ वाvā निगमंni·ga·maṃ वाvā ओसटो’ति।o·sa·ṭo

Te suṇanti ‘samaṇo khalu bho gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osaṭo’ti.

(Pāli only)
49

तेte येनye·na समणोsa·ma·ṇo गोतमोgo·ta·mo तेनुपसङ्कमन्ति।te·nu·pa·saṅ·ka·man·ti

Te yena samaṇo gotamo tenupasaṅkamanti.

(Pāli only)
50

तेte समणोsa·ma·ṇo गोतमोgo·ta·mo धम्मियाdham·mi·yā कथायka·thā·ya सन्दस्सेतिsan·das·se·ti समादपेतिsa·mā·da·pe·ti समुत्तेजेतिsa·mut·te·je·ti सम्पहंसेति।sam·pa·haṃ·se·ti

Te samaṇo gotamo dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti.

(Pāli only)
51

तेte समणेनsa·ma·ṇe·na गोतमेनgo·ta·me·na धम्मियाdham·mi·yā कथायka·thā·ya सन्दस्सिताsan·das·si·tā समादपिताsa·mā·da·pi·tā समुत्तेजिताsa·mut·te·ji·tā सम्पहंसिताsam·pa·haṃ·si·tā नna चेवce·va समणंsa·ma·ṇaṃ गोतमंgo·ta·maṃ पञ्हंpañ·haṃ पुच्छन्ति,puc·chan·ti कुतोस्सku·tos·sa वादंvā·daṃ आरोपेस्सन्ति?ā·ro·pes·san·ti

Te samaṇena gotamena dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā na ceva samaṇaṁ gotamaṁ pañhaṁ pucchanti, kutossa vādaṁ āropessanti?

They don’t even get around to asking their question to the ascetic Gotama, so how could they refute his answer?
52

अञ्ञदत्थुañ·ña·dat·thu समणंयेवsa·ma·ṇaṃ·ye·va गोतमंgo·ta·maṃ ओकासंo·kā·saṃ याचन्तिyā·can·ti अगारस्माa·gā·ras·mā अनगारियंa·na·gā·ri·yaṃ पब्बज्जाय।pab·baj·jā·ya

Aññadatthu samaṇaṁyeva gotamaṁ okāsaṁ yācanti agārasmā anagāriyaṁ pabbajjāya.

Invariably, they ask the ascetic Gotama for the chance to go forth.
53

तेte समणोsa·ma·ṇo गोतमोgo·ta·mo पब्बाजेति।pab·bā·je·ti

Te samaṇo gotamo pabbājeti.

And he gives them the going-forth.
54

तेte तत्थtat·tha पब्बजिताpab·ba·ji·tā समानाsa·mā·nā वूपकट्ठाvū·pa·kaṭ·ṭhā अप्पमत्ताap·pa·mat·tā आतापिनोā·tā·pi·no पहितत्ताpa·hi·tat·tā विहरन्ताvi·ha·ran·tā नचिरस्सेव—यस्सत्थायna·ci·ras·se·va कुलपुत्ताku·la·put·tā सम्मदेवsam·ma·de·va अगारस्माa·gā·ras·mā अनगारियंa·na·gā·ri·yaṃ पब्बजन्ति,pab·ba·jan·ti तदनुत्तरं—ब्रह्मचरियपरियोसानंta·da·nut·ta·raṃ दिट्ठेवdiṭ·ṭhe·va धम्मेdham·me सयंsa·yaṃ अभिञ्ञाa·bhiñ·ñā सच्छिकत्वाsac·chi·kat·vā उपसम्पज्जu·pa·sam·paj·ja विहरन्ति।vi·ha·ran·ti

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.

Soon after going forth, living withdrawn, diligent, keen, and resolute, they realize the supreme culmination of the spiritual path in this very life. They live having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.
55

तेte एवमाहंसु:e·va·mā·haṃ·su

Te evamāhaṁsu:

They say,
56

‘मनंma·naṃ वत,va·ta भो,bho अनस्साम,a·nas·sā·ma मनंma·naṃ वत,va·ta भो,bho पनस्साम;pa·nas·sā·ma

‘manaṁ vata, bho, anassāma, manaṁ vata, bho, panassāma;

‘We were almost lost! We almost perished!
57

मयञ्हिma·yañ·hi पुब्बेpub·be अस्समणावas·sa·ma·ṇā·va समानाsa·mā·nā समणम्हातिsa·ma·ṇam·hā·ti पटिजानिम्ह,pa·ṭi·jā·nim·ha अब्राह्मणावab·rāh·ma·ṇā·va समानाsa·mā·nā ब्राह्मणम्हातिbrāh·ma·ṇam·hā·ti पटिजानिम्ह,pa·ṭi·jā·nim·ha अनरहन्तोवa·na·ra·han·to·va समानाsa·mā·nā अरहन्तम्हातिa·ra·han·tam·hā·ti पटिजानिम्ह।pa·ṭi·jā·nim·ha

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.
58

इदानिi·dā·ni खोम्हkhom·ha समणा,sa·ma·ṇā इदानिi·dā·ni खोम्हkhom·ha ब्राह्मणा,brāh·ma·ṇā इदानिi·dā·ni खोम्हkhom·ha अरहन्तो’ति।a·ra·han·to

Idāni khomha samaṇā, idāni khomha brāhmaṇā, idāni khomha arahanto’ti.

But now we really are ascetics, brahmins, and perfected ones!’
59

यदाहं,ya·dā·haṃ भो,bho समणेsa·ma·ṇe गोतमेgo·ta·me इमंi·maṃ चतुत्थंca·tut·thaṃ पदंpa·daṃ अद्दसंad·da·saṃ अथाहंa·thā·haṃ निट्ठमगमं:niṭ·ṭha·ma·ga·maṃ

Yadāhaṁ, bho, samaṇe gotame imaṁ catutthaṁ padaṁ addasaṁ athāhaṁ niṭṭhamagamaṁ:

When I saw this fourth footprint of the ascetic Gotama, I came to the conclusion,
60

‘सम्मासम्बुद्धोsam·mā·sam·bud·dho भगवा,bha·ga·vā स्वाक्खातोsvāk·khā·to भगवताbha·ga·va·tā धम्मो,dham·mo सुप्पटिपन्नोsup·pa·ṭi·pan·no भगवतोbha·ga·va·to सावकसङ्घो’ति।sā·va·ka·saṅ·gho

‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.

‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’
61

यतोya·to खोkho अहं,a·haṃ भो,bho समणेsa·ma·ṇe गोतमेgo·ta·me इमानिi·mā·ni चत्तारिcat·tā·ri पदानिpa·dā·ni अद्दसंad·da·saṃ अथाहंa·thā·haṃ निट्ठमगमं:niṭ·ṭha·ma·ga·maṃ

Yato kho ahaṁ, bho, samaṇe gotame imāni cattāri padāni addasaṁ athāhaṁ niṭṭhamagamaṁ:

It’s because I saw these four footprints of the ascetic Gotama that I came to the conclusion,
62

‘सम्मासम्बुद्धोsam·mā·sam·bud·dho भगवा,bha·ga·vā स्वाक्खातोsvāk·khā·to भगवताbha·ga·va·tā धम्मो,dham·mo सुप्पटिपन्नोsup·pa·ṭi·pan·no भगवतोbha·ga·va·to सावकसङ्घो’”ति।sā·va·ka·saṅ·gho

‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’”ti.

‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’”
63

एवंe·vaṃ वुत्ते,vut·te जाणुस्सोणिjā·ṇus·so·ṇi ब्राह्मणोbrāh·ma·ṇo सब्बसेताsab·ba·se·tā वळवाभिरथाva·ḷa·vā·bhi·ra·thā ओरोहित्वाo·ro·hit·vā एकंसंe·kaṃ·saṃ उत्तरासङ्गंut·ta·rā·saṅ·gaṃ करित्वाka·rit·vā येनye·na भगवाbha·ga·vā तेनञ्जलिंte·nañ·ja·liṃ पणामेत्वाpa·ṇā·met·vā तिक्खत्तुंtik·khat·tuṃ उदानंu·dā·naṃ उदानेसि:u·dā·ne·si

Evaṁ vutte, jāṇussoṇi brāhmaṇo sabbasetā vaḷavābhirathā orohitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā tikkhattuṁ udānaṁ udānesi:

When he had spoken, Jānussoṇi got down from his chariot, arranged his robe over one shoulder, raised his cupped palms toward the Buddha, and expressed this heartfelt sentiment three times:
64

“नमोna·mo तस्सtas·sa भगवतोbha·ga·va·to अरहतोa·ra·ha·to सम्मासम्बुद्धस्स;sam·mā·sam·bud·dhas·sa

“Namo tassa bhagavato arahato sammāsambuddhassa;

“Homage to that Blessed One, the perfected one, the fully awakened Buddha!
65

नमोna·mo तस्सtas·sa भगवतोbha·ga·va·to अरहतोa·ra·ha·to सम्मासम्बुद्धस्स;sam·mā·sam·bud·dhas·sa

namo tassa bhagavato arahato sammāsambuddhassa;

Homage to him, the blessed one, the perfected one, the fully awakened Buddha!
66

नमोna·mo तस्सtas·sa भगवतोbha·ga·va·to अरहतोa·ra·ha·to सम्मासम्बुद्धस्साति।sam·mā·sam·bud·dhas·sā·ti

namo tassa bhagavato arahato sammāsambuddhassāti.

Homage to him, the blessed one, the perfected one, the fully awakened Buddha!
67

अप्पेवap·pe·va नामnā·ma मयम्पिma·yam·pi कदाचिka·dā·ci करहचिka·ra·ha·ci तेनte·na भोताbho·tā गोतमेनgo·ta·me·na सद्धिंsad·dhiṃ समागच्छेय्याम,sa·mā·gac·chey·yā·ma अप्पेवap·pe·va नामnā·ma सियाsi·yā कोचिदेवko·ci·de·va कथासल्लापो”ति।ka·thā·sal·lā·po

Appeva nāma mayampi kadāci karahaci tena bhotā gotamena saddhiṁ samāgaccheyyāma, appeva nāma siyā kocideva kathāsallāpo”ti.

Hopefully, some time or other I’ll get to meet the worthy Gotama, and we can have a discussion.”
68

अथa·tha खोkho जाणुस्सोणिjā·ṇus·so·ṇi ब्राह्मणोbrāh·ma·ṇo येनye·na भगवाbha·ga·vā तेनुपसङ्कमि;te·nu·pa·saṅ·ka·mi उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā भगवताbha·ga·va·tā सद्धिंsad·dhiṃ सम्मोदि।sam·mo·di

Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.

Then the brahmin Jānussoṇi went up to the Buddha, and exchanged greetings with him.
69

सम्मोदनीयंsam·mo·da·nī·yaṃ कथंka·thaṃ सारणीयंsā·ra·ṇī·yaṃ वीतिसारेत्वाvī·ti·sā·ret·vā एकमन्तंe·ka·man·taṃ निसीदि।ni·sī·di

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi.

When the greetings and polite conversation were over, he sat down to one side,
70

एकमन्तंe·ka·man·taṃ निसिन्नोni·sin·no खोkho जाणुस्सोणिjā·ṇus·so·ṇi ब्राह्मणोbrāh·ma·ṇo यावतकोyā·va·ta·ko अहोसिa·ho·si पिलोतिकेनpi·lo·ti·ke·na परिब्बाजकेनpa·rib·bā·ja·ke·na सद्धिंsad·dhiṃ कथासल्लापोka·thā·sal·lā·po तंtaṃ सब्बंsab·baṃ भगवतोbha·ga·va·to आरोचेसि।ā·ro·ce·si

Ekamantaṁ nisinno kho jāṇussoṇi brāhmaṇo yāvatako ahosi pilotikena paribbājakena saddhiṁ kathāsallāpo taṁ sabbaṁ bhagavato ārocesi.

and informed the Buddha of all he had discussed with the wanderer Pilotika.
71

एवंe·vaṃ वुत्ते,vut·te भगवाbha·ga·vā जाणुस्सोणिंjā·ṇus·so·ṇiṃ ब्राह्मणंbrāh·ma·ṇaṃ एतदवोच:e·ta·da·vo·ca

Evaṁ vutte, bhagavā jāṇussoṇiṁ brāhmaṇaṁ etadavoca:

When he had spoken, the Buddha said to him,
72

“नna खो,kho ब्राह्मण,brāh·ma·ṇa एत्तावताet·tā·va·tā हत्थिपदोपमोhat·thi·pa·do·pa·mo वित्थारेनvit·thā·re·na परिपूरोpa·ri·pū·ro होति।ho·ti

“na kho, brāhmaṇa, ettāvatā hatthipadopamo vitthārena paripūro hoti.

“Brahmin, the simile of the elephant’s footprint is not yet completed in detail.
73

अपिa·pi च,ca ब्राह्मण,brāh·ma·ṇa यथाya·thā हत्थिपदोपमोhat·thi·pa·do·pa·mo वित्थारेनvit·thā·re·na परिपूरोpa·ri·pū·ro होतिho·ti

Api ca, brāhmaṇa, yathā hatthipadopamo vitthārena paripūro hoti

As to how it is completed in detail,
74

तंtaṃ सुणाहि,su·ṇā·hi साधुकंsā·dhu·kaṃ मनसिma·na·si करोहि,ka·ro·hi भासिस्सामी”ति।bhā·sis·sā·mī

taṁ suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti.

listen and apply your mind well, I will speak.”
75

“एवं,e·vaṃ भो”तिbho खोkho जाणुस्सोणिjā·ṇus·so·ṇi ब्राह्मणोbrāh·ma·ṇo भगवतोbha·ga·va·to पच्चस्सोसि।pac·cas·so·si

“Evaṁ, bho”ti kho jāṇussoṇi brāhmaṇo bhagavato paccassosi.

“Yes, worthy sir,” Jānussoṇi replied.
76

भगवाbha·ga·vā एतदवोच:e·ta·da·vo·ca

Bhagavā etadavoca:

The Buddha said this:
77

“सेय्यथापि,sey·ya·thā·pi ब्राह्मण,brāh·ma·ṇa नागवनिकोnā·ga·va·ni·ko नागवनंnā·ga·va·naṃ पविसेय्य।pa·vi·sey·ya

“Seyyathāpi, brāhmaṇa, nāgavaniko nāgavanaṁ paviseyya.

“Suppose a bull elephant tracker were to enter a bull elephant wood.
78

सोso पस्सेय्यpas·sey·ya नागवनेnā·ga·va·ne महन्तंma·han·taṃ हत्थिपदं,hat·thi·pa·daṃ दीघतोdī·gha·to चca आयतं,ā·ya·taṃ तिरियञ्चti·ri·yañ·ca वित्थतं।vit·tha·taṃ

So passeyya nāgavane mahantaṁ hatthipadaṁ, dīghato ca āyataṁ, tiriyañca vitthataṁ.

There they’d see a large elephant’s footprint, long and broad.
79

योyo होतिho·ti कुसलोku·sa·lo नागवनिकोnā·ga·va·ni·ko नेवne·va तावtā·va निट्ठंniṭ·ṭhaṃ गच्छति:gac·cha·ti

Yo hoti kusalo nāgavaniko neva tāva niṭṭhaṁ gacchati:

A skilled bull elephant tracker does not yet come to the conclusion,
80

‘महाma·hā वतva·ta भोbho नागो’ति।nā·go

‘mahā vata bho nāgo’ti.

‘This must be a big bull elephant.’
81

तंtaṃ किस्सkis·sa हेतु?he·tu

Taṁ kissa hetu?

Why not?
82

सन्तिsan·ti हि,hi ब्राह्मण,brāh·ma·ṇa नागवनेnā·ga·va·ne वामनिकाvā·ma·ni·kā नामnā·ma हत्थिनियोhat·thi·ni·yo महापदा,ma·hā·pa·dā तासंtā·saṃ पेतंpe·taṃ पदंpa·daṃ अस्साति।as·sā·ti

Santi hi, brāhmaṇa, nāgavane vāmanikā nāma hatthiniyo mahāpadā, tāsaṁ petaṁ padaṁ assāti.

Because in an elephant wood there are dwarf cow elephants with big footprints, and this footprint might be one of theirs.
83

सोso तमनुगच्छति।ta·ma·nu·gac·cha·ti

So tamanugacchati.

(Pāli only)
84

तमनुगच्छन्तोta·ma·nu·gac·chan·to पस्सतिpas·sa·ti नागवनेnā·ga·va·ne महन्तंma·han·taṃ हत्थिपदं,hat·thi·pa·daṃ दीघतोdī·gha·to चca आयतं,ā·ya·taṃ तिरियञ्चti·ri·yañ·ca वित्थतं,vit·tha·taṃ उच्चाuc·cā चca निसेवितं।ni·se·vi·taṃ

Tamanugacchanto passati nāgavane mahantaṁ hatthipadaṁ, dīghato ca āyataṁ, tiriyañca vitthataṁ, uccā ca nisevitaṁ.

They keep following the track until they see a big footprint, long and broad, and traces high up.
85

योyo होतिho·ti कुसलोku·sa·lo नागवनिकोnā·ga·va·ni·ko नेवne·va तावtā·va निट्ठंniṭ·ṭhaṃ गच्छति:gac·cha·ti

Yo hoti kusalo nāgavaniko neva tāva niṭṭhaṁ gacchati:

A skilled bull elephant tracker does not yet come to the conclusion,
86

‘महाma·hā वतva·ta भोbho नागो’ति।nā·go

‘mahā vata bho nāgo’ti.

‘This must be a big bull elephant.’
87

तंtaṃ किस्सkis·sa हेतु?he·tu

Taṁ kissa hetu?

Why not?
88

सन्तिsan·ti हि,hi ब्राह्मण,brāh·ma·ṇa नागवनेnā·ga·va·ne उच्चाuc·cā काळारिकाkā·ḷā·ri·kā नामnā·ma हत्थिनियोhat·thi·ni·yo महापदा,ma·hā·pa·dā तासंtā·saṃ पेतंpe·taṃ पदंpa·daṃ अस्साति।as·sā·ti

Santi hi, brāhmaṇa, nāgavane uccā kāḷārikā nāma hatthiniyo mahāpadā, tāsaṁ petaṁ padaṁ assāti.

Because in an elephant wood there are tall lofty cow elephants with big footprints, and this footprint might be one of theirs.
89

सोso तमनुगच्छति।ta·ma·nu·gac·cha·ti

So tamanugacchati.

(Pāli only)
90

तमनुगच्छन्तोta·ma·nu·gac·chan·to पस्सतिpas·sa·ti नागवनेnā·ga·va·ne महन्तंma·han·taṃ हत्थिपदं,hat·thi·pa·daṃ दीघतोdī·gha·to चca आयतं,ā·ya·taṃ तिरियञ्चti·ri·yañ·ca वित्थतं,vit·tha·taṃ उच्चाuc·cā चca निसेवितं,ni·se·vi·taṃ उच्चाuc·cā चca दन्तेहिdan·te·hi आरञ्जितानि।ā·rañ·ji·tā·ni

Tamanugacchanto passati nāgavane mahantaṁ hatthipadaṁ, dīghato ca āyataṁ, tiriyañca vitthataṁ, uccā ca nisevitaṁ, uccā ca dantehi ārañjitāni.

They keep following the track until they see a big footprint, long and broad, and traces and tusk-marks high up.
91

योyo होतिho·ti कुसलोku·sa·lo नागवनिकोnā·ga·va·ni·ko नेवne·va तावtā·va निट्ठंniṭ·ṭhaṃ गच्छति:gac·cha·ti

Yo hoti kusalo nāgavaniko neva tāva niṭṭhaṁ gacchati:

A skilled bull elephant tracker does not yet come to the conclusion,
92

‘महाma·hā वतva·ta भोbho नागो’ति।nā·go

‘mahā vata bho nāgo’ti.

‘This must be a big bull elephant.’
93

तंtaṃ किस्सkis·sa हेतु?he·tu

Taṁ kissa hetu?

Why not?
94

सन्तिsan·ti हि,hi ब्राह्मण,brāh·ma·ṇa नागवनेnā·ga·va·ne उच्चाuc·cā कणेरुकाka·ṇe·ru·kā नामnā·ma हत्थिनियोhat·thi·ni·yo महापदा,ma·hā·pa·dā तासंtā·saṃ पेतंpe·taṃ पदंpa·daṃ अस्साति।as·sā·ti

Santi hi, brāhmaṇa, nāgavane uccā kaṇerukā nāma hatthiniyo mahāpadā, tāsaṁ petaṁ padaṁ assāti.

Because in an elephant wood there are tall matriarch cow elephants with big footprints, and this footprint might be one of theirs.
95

सोso तमनुगच्छति।ta·ma·nu·gac·cha·ti

So tamanugacchati.

(Pāli only)
96

तमनुगच्छन्तोta·ma·nu·gac·chan·to पस्सतिpas·sa·ti नागवनेnā·ga·va·ne महन्तंma·han·taṃ हत्थिपदं,hat·thi·pa·daṃ दीघतोdī·gha·to चca आयतं,ā·ya·taṃ तिरियञ्चti·ri·yañ·ca वित्थतं,vit·tha·taṃ उच्चाuc·cā चca निसेवितं,ni·se·vi·taṃ उच्चाuc·cā चca दन्तेहिdan·te·hi आरञ्जितानि,ā·rañ·ji·tā·ni उच्चाuc·cā चca साखाभङ्गं।sā·khā·bhaṅ·gaṃ

Tamanugacchanto passati nāgavane mahantaṁ hatthipadaṁ, dīghato ca āyataṁ, tiriyañca vitthataṁ, uccā ca nisevitaṁ, uccā ca dantehi ārañjitāni, uccā ca sākhābhaṅgaṁ.

They keep following the track until they see a big footprint, long and broad, and traces, tusk-marks, and broken branches high up.
97

तञ्चtañ·ca नागंnā·gaṃ पस्सतिpas·sa·ti रुक्खमूलगतंruk·kha·mū·la·ga·taṃ वाvā अब्भोकासगतंab·bho·kā·sa·ga·taṃ वाvā गच्छन्तंgac·chan·taṃ वाvā तिट्ठन्तंtiṭ·ṭhan·taṃ वाvā निसिन्नंni·sin·naṃ वाvā निपन्नंni·pan·naṃ वा।vā

Tañca nāgaṁ passati rukkhamūlagataṁ vā abbhokāsagataṁ vā gacchantaṁ vā tiṭṭhantaṁ vā nisinnaṁ vā nipannaṁ vā.

And they see that bull elephant walking, standing, sitting, or lying down at the root of a tree or in the open.
98

सोso निट्ठंniṭ·ṭhaṃ गच्छति:gac·cha·ti

So niṭṭhaṁ gacchati:

Then they’d come to the conclusion,
99

‘अयमेवa·ya·me·va सोso महानागो’ति।ma·hā·nā·go

‘ayameva so mahānāgo’ti.

‘This is that big bull elephant.’
100

एवमेवe·va·me·va खो,kho ब्राह्मण,brāh·ma·ṇa इधi·dha तथागतोta·thā·ga·to लोकेlo·ke उप्पज्जतिup·paj·ja·ti अरहंa·ra·haṃ सम्मासम्बुद्धोsam·mā·sam·bud·dho विज्जाचरणसम्पन्नोvij·jā·ca·ra·ṇa·sam·pan·no सुगतोsu·ga·to लोकविदूlo·ka·vi·dū अनुत्तरोa·nut·ta·ro पुरिसदम्मसारथिpu·ri·sa·dam·ma·sā·ra·thi सत्थाsat·thā देवमनुस्सानंde·va·ma·nus·sā·naṃ बुद्धोbud·dho भगवा।bha·ga·vā

Evameva kho, brāhmaṇa, idha tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ 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 fit for training, teacher of gods and humans, awakened, blessed.
101

सोso इमंi·maṃ लोकंlo·kaṃ सदेवकंsa·de·va·kaṃ समारकंsa·mā·ra·kaṃ सब्रह्मकंsab·rah·ma·kaṃ सस्समणब्राह्मणिंsas·sa·ma·ṇab·rāh·ma·ṇiṃ पजंpa·jaṃ सदेवमनुस्संsa·de·va·ma·nus·saṃ सयंsa·yaṃ अभिञ्ञाa·bhiñ·ñā सच्छिकत्वाsac·chi·kat·vā पवेदेति।pa·ve·de·ti

So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.

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.
102

सोso धम्मंdham·maṃ देसेतिde·se·ti आदिकल्याणंā·di·kal·yā·ṇaṃ मज्झेकल्याणंmaj·jhe·kal·yā·ṇaṃ परियोसानकल्याणंpa·ri·yo·sā·na·kal·yā·ṇaṃ सात्थंsāt·thaṃ सब्यञ्जनं;sab·yañ·ja·naṃ केवलपरिपुण्णंke·va·la·pa·ri·puṇ·ṇaṃ परिसुद्धंpa·ri·sud·dhaṃ ब्रह्मचरियंbrah·ma·ca·ri·yaṃ पकासेति।pa·kā·se·ti

So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ; kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ 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.
103

तंtaṃ धम्मंdham·maṃ सुणातिsu·ṇā·ti गहपतिga·ha·pa·ti वाvā गहपतिपुत्तोga·ha·pa·ti·put·to वाvā अञ्ञतरस्मिंañ·ña·ta·ras·miṃ वाvā कुलेku·le पच्चाजातो।pac·cā·jā·to

Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto.

A householder hears that teaching, or a householder’s child, or someone reborn in a good family.
104

सोso तंtaṃ धम्मंdham·maṃ सुत्वाsut·vā तथागतेta·thā·ga·te सद्धंsad·dhaṃ पटिलभति।pa·ṭi·la·bha·ti

So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati.

They gain faith in the Realized One,
105

सोso तेनte·na सद्धापटिलाभेनsad·dhā·pa·ṭi·lā·bhe·na समन्नागतोsa·man·nā·ga·to इतिi·ti पटिसञ्चिक्खति:pa·ṭi·sañ·cik·kha·ti

So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati:

and reflect:
106

‘सम्बाधोsam·bā·dho घरावासोgha·rā·vā·so रजोपथो,ra·jo·pa·tho अब्भोकासोab·bho·kā·so पब्बज्जा।pab·baj·jā

‘sambādho gharāvāso rajopatho, abbhokāso pabbajjā.

‘Life at home is cramped and dirty, life gone forth is wide open.
107

नयिदंna·yi·daṃ सुकरंsu·ka·raṃ अगारंa·gā·raṃ अज्झावसताaj·jhā·va·sa·tā एकन्तपरिपुण्णंe·kan·ta·pa·ri·puṇ·ṇaṃ एकन्तपरिसुद्धंe·kan·ta·pa·ri·sud·dhaṃ सङ्खलिखितंsaṅ·kha·li·khi·taṃ ब्रह्मचरियंbrah·ma·ca·ri·yaṃ चरितुं।ca·ri·tuṃ

Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ.

It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.
108

यन्नूनाहंyan·nū·nā·haṃ केसमस्सुंke·sa·mas·suṃ ओहारेत्वाo·hā·ret·vā कासायानिkā·sā·yā·ni वत्थानिvat·thā·ni अच्छादेत्वाac·chā·det·vā अगारस्माa·gā·ras·mā अनगारियंa·na·gā·ri·yaṃ पब्बजेय्यन्’ति।pab·ba·jey·yan

Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ 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?’
109

सोso अपरेनa·pa·re·na समयेनsa·ma·ye·na अप्पंap·paṃ वाvā भोगक्खन्धंbho·gak·khan·dhaṃ पहायpa·hā·ya महन्तंma·han·taṃ वाvā भोगक्खन्धंbho·gak·khan·dhaṃ पहायpa·hā·ya अप्पंap·paṃ वाvā ञातिपरिवट्टंñā·ti·pa·ri·vaṭ·ṭaṃ पहायpa·hā·ya महन्तंma·han·taṃ वाvā ञातिपरिवट्टंñā·ti·pa·ri·vaṭ·ṭaṃ पहायpa·hā·ya केसमस्सुंke·sa·mas·suṃ ओहारेत्वाo·hā·ret·vā कासायानिkā·sā·yā·ni वत्थानिvat·thā·ni अच्छादेत्वाac·chā·det·vā अगारस्माa·gā·ras·mā अनगारियंa·na·gā·ri·yaṃ पब्बजति।pab·ba·ja·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.

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.
110

सोso एवंe·vaṃ पब्बजितोpab·ba·ji·to समानोsa·mā·no भिक्खूनंbhik·khū·naṃ सिक्खासाजीवसमापन्नोsik·khā·sā·jī·va·sa·mā·pan·no पाणातिपातंpā·ṇā·ti·pā·taṃ पहायpa·hā·ya पाणातिपाताpā·ṇā·ti·pā·tā पटिविरतोpa·ṭi·vi·ra·to होति,ho·ti निहितदण्डोni·hi·ta·daṇ·ḍo निहितसत्थोni·hi·ta·sat·tho लज्जीlaj·jī दयापन्नोda·yā·pan·no सब्बपाणभूतहितानुकम्पीsab·ba·pā·ṇa·bhū·ta·hi·tā·nu·kam·pī विहरति।vi·ha·ra·ti

So evaṁ pabbajito samāno bhikkhūnaṁ sikkhāsājīvasamāpanno pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.

Once they’ve gone forth, they take up the training and livelihood of the mendicants. They give up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings.
111

अदिन्नादानंa·din·nā·dā·naṃ पहायpa·hā·ya अदिन्नादानाa·din·nā·dā·nā पटिविरतोpa·ṭi·vi·ra·to होतिho·ti दिन्नादायीdin·nā·dā·yī दिन्नपाटिकङ्खी।din·na·pā·ṭi·kaṅ·khī अथेनेनa·the·ne·na सुचिभूतेनsu·ci·bhū·te·na अत्तनाat·ta·nā विहरति।vi·ha·ra·ti

Adinnādānaṁ 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.
112

अब्रह्मचरियंab·rah·ma·ca·ri·yaṃ पहायpa·hā·ya ब्रह्मचारीbrah·ma·cā·rī होतिho·ti आराचारीā·rā·cā·rī विरतोvi·ra·to मेथुनाme·thu·nā गामधम्मा।gā·ma·dham·mā

Abrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā.

They give up unchastity. They are chaste, set apart, refraining from the vulgar act of sex.
113

मुसावादंmu·sā·vā·daṃ पहायpa·hā·ya मुसावादाmu·sā·vā·dā पटिविरतोpa·ṭi·vi·ra·to होतिho·ti सच्चवादीsac·ca·vā·dī सच्चसन्धोsac·ca·san·dho थेतोthe·to पच्चयिकोpac·ca·yi·ko अविसंवादकोa·vi·saṃ·vā·da·ko लोकस्स।lo·kas·sa

Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa.

They give up lying. They speak the truth and stick to the truth. They’re honest and dependable, and don’t trick the world with their words.
114

पिसुणंpi·su·ṇaṃ वाचंvā·caṃ पहायpa·hā·ya पिसुणायpi·su·ṇā·ya वाचायvā·cā·ya पटिविरतोpa·ṭi·vi·ra·to होति,ho·ti इतोi·to सुत्वाsut·vā नna अमुत्रa·mut·ra अक्खाताak·khā·tā इमेसंi·me·saṃ भेदाय,bhe·dā·ya अमुत्रa·mut·ra वाvā सुत्वाsut·vā नna इमेसंi·me·saṃ अक्खाताak·khā·tā अमूसंa·mū·saṃ भेदाय।bhe·dā·ya इतिi·ti भिन्नानंbhin·nā·naṃ वाvā सन्धाताsan·dhā·tā सहितानंsa·hi·tā·naṃ वाvā अनुप्पदाता,a·nup·pa·dā·tā समग्गारामोsa·mag·gā·rā·mo समग्गरतोsa·mag·ga·ra·to समग्गनन्दीsa·mag·ga·nan·dī समग्गकरणिंsa·mag·ga·ka·ra·ṇiṃ वाचंvā·caṃ भासिताbhā·si·tā होति।ho·ti

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.

They give up backbiting. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided and support those who are united, delighting in harmony, loving harmony, speaking words that promote harmony.
115

फरुसंpha·ru·saṃ वाचंvā·caṃ पहायpa·hā·ya फरुसायpha·ru·sā·ya वाचायvā·cā·ya पटिविरतोpa·ṭi·vi·ra·to होति।ho·ti याyā साsā वाचाvā·cā नेलाne·lā कण्णसुखाkaṇ·ṇa·su·khā पेमनीयाpe·ma·nī·yā हदयङ्गमाha·da·yaṅ·ga·mā पोरीpo·rī बहुजनकन्ताba·hu·ja·na·kan·tā बहुजनमनापाba·hu·ja·na·ma·nā·pā तथारूपिंta·thā·rū·piṃ वाचंvā·caṃ भासिताbhā·si·tā होति।ho·ti

Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti.

They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, endearing, going to the heart, polite, likable, and agreeable to the people.
116

सम्फप्पलापंsam·phap·pa·lā·paṃ पहायpa·hā·ya सम्फप्पलापाsam·phap·pa·lā·pā पटिविरतोpa·ṭi·vi·ra·to होतिho·ti कालवादीkā·la·vā·dī भूतवादीbhū·ta·vā·dī अत्थवादीat·tha·vā·dī धम्मवादीdham·ma·vā·dī विनयवादी,vi·na·ya·vā·dī निधानवतिंni·dhā·na·va·tiṃ वाचंvā·caṃ भासिताbhā·si·tā कालेनkā·le·na सापदेसंsā·pa·de·saṃ परियन्तवतिंpa·ri·yan·ta·va·tiṃ अत्थसंहितं।at·tha·saṃ·hi·taṃ

Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ.

They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.
117

सोso बीजगामभूतगामसमारम्भाbī·ja·gā·ma·bhū·ta·gā·ma·sa·mā·ram·bhā पटिविरतोpa·ṭi·vi·ra·to होति,ho·ti

So bījagāmabhūtagāmasamārambhā paṭivirato hoti,

They refrain from injuring plants and seeds.
118

एकभत्तिकोe·ka·bhat·ti·ko होतिho·ti रत्तूपरतो,rat·tū·pa·ra·to विरतोvi·ra·to विकालभोजना,vi·kā·la·bho·ja·nā

ekabhattiko hoti rattūparato, virato vikālabhojanā,

They eat in one part of the day, abstaining from eating at night and at the wrong time.
119

नच्चगीतवादितविसूकदस्सनाnac·ca·gī·ta·vā·di·ta·vi·sū·ka·das·sa·nā पटिविरतोpa·ṭi·vi·ra·to होति,ho·ti

naccagītavāditavisūkadassanā paṭivirato hoti,

They refrain from seeing shows of dancing, singing, and music.
120

मालागन्धविलेपनधारणमण्डनविभूसनट्ठानाmā·lā·gan·dha·vi·le·pa·na·dhā·ra·ṇa·maṇ·ḍa·na·vi·bhū·sa·naṭ·ṭhā·nā पटिविरतोpa·ṭi·vi·ra·to होति,ho·ti

mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti,

They refrain from attiring and adorning themselves with garlands, fragrance, and makeup.
121

उच्चासयनमहासयनाuc·cā·sa·ya·na·ma·hā·sa·ya·nā पटिविरतोpa·ṭi·vi·ra·to होति,ho·ti

uccāsayanamahāsayanā paṭivirato hoti,

They refrain from high and luxurious beds.
122

जातरूपरजतपटिग्गहणाjā·ta·rū·pa·ra·ja·ta·pa·ṭig·ga·ha·ṇā पटिविरतोpa·ṭi·vi·ra·to होति,ho·ti

jātarūparajatapaṭiggahaṇā paṭivirato hoti,

They refrain from receiving gold and currency,
123

आमकधञ्ञपटिग्गहणाā·ma·ka·dhañ·ña·pa·ṭig·ga·ha·ṇā पटिविरतोpa·ṭi·vi·ra·to होति,ho·ti

āmakadhaññapaṭiggahaṇā paṭivirato hoti,

raw grains,
124

आमकमंसपटिग्गहणाā·ma·ka·maṃ·sa·pa·ṭig·ga·ha·ṇā पटिविरतोpa·ṭi·vi·ra·to होति,ho·ti

āmakamaṁsapaṭiggahaṇā paṭivirato hoti,

raw meat,
125

इत्थिकुमारिकपटिग्गहणाit·thi·ku·mā·ri·ka·pa·ṭig·ga·ha·ṇā पटिविरतोpa·ṭi·vi·ra·to होति,ho·ti

itthikumārikapaṭiggahaṇā paṭivirato hoti,

women and girls,
126

दासिदासपटिग्गहणाdā·si·dā·sa·pa·ṭig·ga·ha·ṇā पटिविरतोpa·ṭi·vi·ra·to होति,ho·ti

dāsidāsapaṭiggahaṇā paṭivirato hoti,

male and female bondservants,
127

अजेळकपटिग्गहणाa·je·ḷa·ka·pa·ṭig·ga·ha·ṇā पटिविरतोpa·ṭi·vi·ra·to होति,ho·ti

ajeḷakapaṭiggahaṇā paṭivirato hoti,

goats and sheep,
128

कुक्कुटसूकरपटिग्गहणाkuk·ku·ṭa·sū·ka·ra·pa·ṭig·ga·ha·ṇā पटिविरतोpa·ṭi·vi·ra·to होति,ho·ti

kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti,

chickens and pigs,
129

हत्थिगवास्सवळवपटिग्गहणाhat·thi·ga·vās·sa·va·ḷa·va·pa·ṭig·ga·ha·ṇā पटिविरतोpa·ṭi·vi·ra·to होति,ho·ti

hatthigavāssavaḷavapaṭiggahaṇā paṭivirato hoti,

elephants, cows, horses, and mares,
130

खेत्तवत्थुपटिग्गहणाkhet·ta·vat·thu·pa·ṭig·ga·ha·ṇā पटिविरतोpa·ṭi·vi·ra·to होति,ho·ti

khettavatthupaṭiggahaṇā paṭivirato hoti,

and fields and land.
131

दूतेय्यपहिणगमनानुयोगाdū·tey·ya·pa·hi·ṇa·ga·ma·nā·nu·yo·gā पटिविरतोpa·ṭi·vi·ra·to होति,ho·ti

dūteyyapahiṇagamanānuyogā paṭivirato hoti,

They refrain from running errands and messages;
132

कयविक्कयाka·ya·vik·ka·yā पटिविरतोpa·ṭi·vi·ra·to होति,ho·ti

kayavikkayā paṭivirato hoti,

buying and selling;
133

तुलाकूटकंसकूटमानकूटाtu·lā·kū·ṭa·kaṃ·sa·kū·ṭa·mā·na·kū·ṭā पटिविरतोpa·ṭi·vi·ra·to होति,ho·ti

tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti,

falsifying weights, metals, or measures;
134

उक्कोटनवञ्चननिकतिसाचियोगाuk·ko·ṭa·na·vañ·ca·na·ni·ka·ti·sā·ci·yo·gā पटिविरतोpa·ṭi·vi·ra·to होति,ho·ti

ukkoṭanavañcananikatisāciyogā paṭivirato hoti,

bribery, fraud, cheating, and duplicity;
135

छेदनवधबन्धनविपरामोसआलोपसहसाकाराche·da·na·va·dha·ban·dha·na·vi·pa·rā·mo·sa·ā·lo·pa·sa·ha·sā·kā·rā पटिविरतोpa·ṭi·vi·ra·to होति।ho·ti

chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.

mutilation, murder, abduction, banditry, plunder, and violence.
136

सोso सन्तुट्ठोsan·tuṭ·ṭho होतिho·ti कायपरिहारिकेनkā·ya·pa·ri·hā·ri·ke·na चीवरेनcī·va·re·na कुच्छिपरिहारिकेनkuc·chi·pa·ri·hā·ri·ke·na पिण्डपातेन।piṇ·ḍa·pā·te·na सोso येनye·na येनेवye·ne·va पक्कमतिpak·ka·ma·ti समादायेवsa·mā·dā·ye·va पक्कमति।pak·ka·ma·ti

So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati.

They’re content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things.
137

सेय्यथापिsey·ya·thā·pi नामnā·ma पक्खीpak·khī सकुणोsa·ku·ṇo येनye·na येनेवye·ne·va डेतिḍe·ti सपत्तभारोवsa·pat·ta·bhā·ro·va डेति;ḍe·ti

Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti;

They’re like a bird: wherever it flies, wings are its only burden.
138

एवमेवe·va·me·va भिक्खुbhik·khu सन्तुट्ठोsan·tuṭ·ṭho होतिho·ti कायपरिहारिकेनkā·ya·pa·ri·hā·ri·ke·na चीवरेनcī·va·re·na कुच्छिपरिहारिकेनkuc·chi·pa·ri·hā·ri·ke·na पिण्डपातेन।piṇ·ḍa·pā·te·na सोso येनye·na येनेवye·ne·va पक्कमतिpak·ka·ma·ti समादायेवsa·mā·dā·ye·va पक्कमति।pak·ka·ma·ti

evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati.

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.
139

सोso इमिनाi·mi·nā अरियेनa·ri·ye·na सीलक्खन्धेनsī·lak·khan·dhe·na समन्नागतोsa·man·nā·ga·to अज्झत्तंaj·jhat·taṃ अनवज्जसुखंa·na·vaj·ja·su·khaṃ पटिसंवेदेति।pa·ṭi·saṃ·ve·de·ti

So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti.

When they have this spectrum of noble ethics, they experience a blameless happiness inside themselves.
140

सोso चक्खुनाcak·khu·nā रूपंrū·paṃ दिस्वाdis·vā नna निमित्तग्गाहीni·mit·tag·gā·hī होतिho·ti नानुब्यञ्जनग्गाही।nā·nub·yañ·ja·nag·gā·hī

So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī.

When they see a sight with their eyes, they don’t get caught up in the features and details.
141

यत्वाधिकरणमेनंyat·vā·dhi·ka·ra·ṇa·me·naṃ चक्खुन्द्रियंcak·khun·dri·yaṃ असंवुतंa·saṃ·vu·taṃ विहरन्तंvi·ha·ran·taṃ अभिज्झादोमनस्साa·bhij·jhā·do·ma·nas·sā पापकाpā·pa·kā अकुसलाa·ku·sa·lā धम्माdham·mā अन्वास्सवेय्युंan·vās·sa·vey·yuṃ तस्सtas·sa संवरायsaṃ·va·rā·ya पटिपज्जति,pa·ṭi·paj·ja·ti रक्खतिrak·kha·ti चक्खुन्द्रियं,cak·khun·dri·yaṃ चक्खुन्द्रियेcak·khun·dri·ye संवरंsaṃ·va·raṃ आपज्जति।ā·paj·ja·ti

Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati.

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.
142

सोतेनso·te·na सद्दंsad·daṃ सुत्वाsut·vā …पे…pe

Sotena saddaṁ sutvā …pe…

When they hear a sound with their ears …
143

घानेनghā·ne·na गन्धंgan·dhaṃ घायित्वाghā·yit·vā …

ghānena gandhaṁ ghāyitvā …

When they smell an odor with their nose …
144

जिव्हायjiv·hā·ya रसंra·saṃ सायित्वाsā·yit·vā …

jivhāya rasaṁ sāyitvā …

When they taste a flavor with their tongue …
145

कायेनkā·ye·na फोट्ठब्बंphoṭ·ṭhab·baṃ फुसित्वाphu·sit·vā …

kāyena phoṭṭhabbaṁ phusitvā …

When they feel a touch with their body …
146

मनसाma·na·sā धम्मंdham·maṃ विञ्ञायviñ·ñā·ya नna निमित्तग्गाहीni·mit·tag·gā·hī होतिho·ti नानुब्यञ्जनग्गाही।nā·nub·yañ·ja·nag·gā·hī

manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.

When they know an idea with their mind, they don’t get caught up in the features and details.
147

यत्वाधिकरणमेनंyat·vā·dhi·ka·ra·ṇa·me·naṃ मनिन्द्रियंma·nin·dri·yaṃ असंवुतंa·saṃ·vu·taṃ विहरन्तंvi·ha·ran·taṃ अभिज्झादोमनस्साa·bhij·jhā·do·ma·nas·sā पापकाpā·pa·kā अकुसलाa·ku·sa·lā धम्माdham·mā अन्वास्सवेय्युंan·vās·sa·vey·yuṃ तस्सtas·sa संवरायsaṃ·va·rā·ya पटिपज्जति,pa·ṭi·paj·ja·ti रक्खतिrak·kha·ti मनिन्द्रियं,ma·nin·dri·yaṃ मनिन्द्रियेma·nin·dri·ye संवरंsaṃ·va·raṃ आपज्जति।ā·paj·ja·ti

Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati.

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.
148

सोso इमिनाi·mi·nā अरियेनa·ri·ye·na इन्द्रियसंवरेनin·dri·ya·saṃ·va·re·na समन्नागतोsa·man·nā·ga·to अज्झत्तंaj·jhat·taṃ अब्यासेकसुखंab·yā·se·ka·su·khaṃ पटिसंवेदेति।pa·ṭi·saṃ·ve·de·ti

So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti.

When they have this noble sense restraint, they experience an unsullied bliss inside themselves.
149

सोso अभिक्कन्तेa·bhik·kan·te पटिक्कन्तेpa·ṭik·kan·te सम्पजानकारीsam·pa·jā·na·kā·rī होति,ho·ti आलोकितेā·lo·ki·te विलोकितेvi·lo·ki·te सम्पजानकारीsam·pa·jā·na·kā·rī होति,ho·ti समिञ्जितेsa·miñ·ji·te पसारितेpa·sā·ri·te सम्पजानकारीsam·pa·jā·na·kā·rī होति,ho·ti सङ्घाटिपत्तचीवरधारणेsaṅ·ghā·ṭi·pat·ta·cī·va·ra·dhā·ra·ṇe सम्पजानकारीsam·pa·jā·na·kā·rī होति,ho·ti असितेa·si·te पीतेpī·te खायितेkhā·yi·te सायितेsā·yi·te सम्पजानकारीsam·pa·jā·na·kā·rī होति,ho·ti उच्चारपस्सावकम्मेuc·cā·ra·pas·sā·va·kam·me सम्पजानकारीsam·pa·jā·na·kā·rī होति,ho·ti गतेga·te ठितेṭhi·te निसिन्नेni·sin·ne सुत्तेsut·te जागरितेjā·ga·ri·te भासितेbhā·si·te तुण्हीभावेtuṇ·hī·bhā·ve सम्पजानकारीsam·pa·jā·na·kā·rī होति।ho·ti

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 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.
150

सोso इमिनाi·mi·nā चca अरियेनa·ri·ye·na सीलक्खन्धेनsī·lak·khan·dhe·na समन्नागतो,sa·man·nā·ga·to इमायi·mā·ya चca अरियायa·ri·yā·ya सन्तुट्ठियाsan·tuṭ·ṭhi·yā समन्नागतोsa·man·nā·ga·to इमिनाi·mi·nā चca अरियेनa·ri·ye·na इन्द्रियसंवरेनin·dri·ya·saṃ·va·re·na समन्नागतो,sa·man·nā·ga·to इमिनाi·mi·nā चca अरियेनa·ri·ye·na सतिसम्पजञ्ञेनsa·ti·sam·pa·jañ·ñe·na समन्नागतोsa·man·nā·ga·to

So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato

When they have this spectrum of noble ethics, this noble contentment, this noble sense restraint, and this noble mindfulness and situational awareness,
151

विवित्तंvi·vit·taṃ सेनासनंse·nā·sa·naṃ भजतिbha·ja·ti अरञ्ञंa·rañ·ñaṃ रुक्खमूलंruk·kha·mū·laṃ पब्बतंpab·ba·taṃ कन्दरंkan·da·raṃ गिरिगुहंgi·ri·gu·haṃ सुसानंsu·sā·naṃ वनपत्थंva·na·pat·thaṃ अब्भोकासंab·bho·kā·saṃ पलालपुञ्जं।pa·lā·la·puñ·jaṃ

vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.

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.
152

सोso पच्छाभत्तंpac·chā·bhat·taṃ पिण्डपातपटिक्कन्तोpiṇ·ḍa·pā·ta·pa·ṭik·kan·to निसीदतिni·sī·da·ti पल्लङ्कंpal·laṅ·kaṃ आभुजित्वा,ā·bhu·jit·vā उजुंu·juṃ कायंkā·yaṃ पणिधाय,pa·ṇi·dhā·ya परिमुखंpa·ri·mu·khaṃ सतिंsa·tiṃ उपट्ठपेत्वा।u·paṭ·ṭha·pet·vā

So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā.

After the meal, they return from almsround, sit down cross-legged, set their body straight, and bring mindfulness to the present.
153

सोso अभिज्झंa·bhij·jhaṃ लोकेlo·ke पहायpa·hā·ya विगताभिज्झेनvi·ga·tā·bhij·jhe·na चेतसाce·ta·sā विहरति,vi·ha·ra·ti अभिज्झायa·bhij·jhā·ya चित्तंcit·taṃ परिसोधेति।pa·ri·so·dhe·ti

So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti.

Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness.
154

ब्यापादपदोसंbyā·pā·da·pa·do·saṃ पहायpa·hā·ya अब्यापन्नचित्तोab·yā·pan·na·cit·to विहरति,vi·ha·ra·ti सब्बपाणभूतहितानुकम्पीsab·ba·pā·ṇa·bhū·ta·hi·tā·nu·kam·pī ब्यापादपदोसाbyā·pā·da·pa·do·sā चित्तंcit·taṃ परिसोधेति।pa·ri·so·dhe·ti

Byāpādapadosaṁ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī byāpādapadosā cittaṁ parisodheti.

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.
155

थिनमिद्धंthi·na·mid·dhaṃ पहायpa·hā·ya विगतथिनमिद्धोvi·ga·ta·thi·na·mid·dho विहरतिvi·ha·ra·ti आलोकसञ्ञीā·lo·ka·sañ·ñī सतोsa·to सम्पजानो,sam·pa·jā·no थिनमिद्धाthi·na·mid·dhā चित्तंcit·taṃ परिसोधेति।pa·ri·so·dhe·ti

Thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti.

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.
156

उद्धच्चकुक्कुच्चंud·dhac·ca·kuk·kuc·caṃ पहायpa·hā·ya अनुद्धतोa·nud·dha·to विहरति,vi·ha·ra·ti अज्झत्तंaj·jhat·taṃ वूपसन्तचित्तोvū·pa·san·ta·cit·to उद्धच्चकुक्कुच्चाud·dhac·ca·kuk·kuc·cā चित्तंcit·taṃ परिसोधेति।pa·ri·so·dhe·ti

Uddhaccakukkuccaṁ pahāya anuddhato viharati, ajjhattaṁ vūpasantacitto uddhaccakukkuccā cittaṁ parisodheti.

Giving up restlessness and remorse, they meditate without restlessness, their mind settled internally, cleansing the mind of restlessness and remorse.
157

विचिकिच्छंvi·ci·kic·chaṃ पहायpa·hā·ya तिण्णविचिकिच्छोtiṇ·ṇa·vi·ci·kic·cho विहरतिvi·ha·ra·ti अकथङ्कथीa·ka·thaṅ·ka·thī कुसलेसुku·sa·le·su धम्मेसु,dham·me·su विचिकिच्छायvi·ci·kic·chā·ya चित्तंcit·taṃ परिसोधेति।pa·ri·so·dhe·ti

Vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.

Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.
158

सोso इमेi·me पञ्चpañ·ca नीवरणेnī·va·ra·ṇe पहायpa·hā·ya चेतसोce·ta·so उपक्किलेसेu·pak·ki·le·se पञ्ञायpañ·ñā·ya दुब्बलीकरणे,dub·ba·lī·ka·ra·ṇe

So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe,

They give up these five hindrances, corruptions of the heart that weaken wisdom.
159

विविच्चेवvi·vic·ce·va कामेहिkā·me·hi विविच्चvi·vic·ca अकुसलेहिa·ku·sa·le·hi धम्मेहिdham·me·hi सवितक्कंsa·vi·tak·kaṃ सविचारंsa·vi·cā·raṃ विवेकजंvi·ve·ka·jaṃ पीतिसुखंpī·ti·su·khaṃ पठमंpa·ṭha·maṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति।vi·ha·ra·ti

vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.

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.
160

इदम्पिi·dam·pi वुच्चति,vuc·ca·ti ब्राह्मण,brāh·ma·ṇa तथागतपदंta·thā·ga·ta·pa·daṃ इतिपि,i·ti·pi तथागतनिसेवितंta·thā·ga·ta·ni·se·vi·taṃ इतिपि,i·ti·pi तथागतारञ्जितंta·thā·ga·tā·rañ·ji·taṃ इतिपि।i·ti·pi

Idampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi.

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’.
161

नna त्वेवtve·va तावtā·va अरियसावकोa·ri·ya·sā·va·ko निट्ठंniṭ·ṭhaṃ गच्छति:gac·cha·ti

Na tveva tāva ariyasāvako niṭṭhaṁ gacchati:

But a noble disciple does not yet come to the conclusion,
162

‘सम्मासम्बुद्धोsam·mā·sam·bud·dho भगवा,bha·ga·vā स्वाक्खातोsvāk·khā·to भगवताbha·ga·va·tā धम्मो,dham·mo सुप्पटिपन्नोsup·pa·ṭi·pan·no भगवतोbha·ga·va·to सावकसङ्घो’ति।sā·va·ka·saṅ·gho

‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.

‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’
163

पुनpu·na चपरं,ca·pa·raṃ ब्राह्मण,brāh·ma·ṇa भिक्खुbhik·khu वितक्कविचारानंvi·tak·ka·vi·cā·rā·naṃ वूपसमाvū·pa·sa·mā अज्झत्तंaj·jhat·taṃ सम्पसादनंsam·pa·sā·da·naṃ चेतसोce·ta·so एकोदिभावंe·ko·di·bhā·vaṃ अवितक्कंa·vi·tak·kaṃ अविचारंa·vi·cā·raṃ समाधिजंsa·mā·dhi·jaṃ पीतिसुखंpī·ti·su·khaṃ दुतियंdu·ti·yaṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति।vi·ha·ra·ti

Puna caparaṁ, brāhmaṇa, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.

Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.
164

इदम्पिi·dam·pi वुच्चति,vuc·ca·ti ब्राह्मणbrāh·ma·ṇa …पे…pe

Idampi vuccati, brāhmaṇa …pe…

This too is what is called ‘a footprint of the Realized One’ …
165

सुप्पटिपन्नोsup·pa·ṭi·pan·no भगवतोbha·ga·va·to सावकसङ्घो’ति।sā·va·ka·saṅ·gho

suppaṭipanno bhagavato sāvakasaṅgho’ti.

(Pāli only)
166

पुनpu·na चपरं,ca·pa·raṃ ब्राह्मण,brāh·ma·ṇa भिक्खुbhik·khu पीतियाpī·ti·yā चca विरागाvi·rā·gā उपेक्खकोu·pek·kha·ko चca विहरतिvi·ha·ra·ti सतोsa·to चca सम्पजानो,sam·pa·jā·no सुखञ्चsu·khañ·ca कायेनkā·ye·na पटिसंवेदेति,pa·ṭi·saṃ·ve·de·ti यंyaṃ तंtaṃ अरियाa·ri·yā आचिक्खन्तिā·cik·khan·ti ‘उपेक्खकोu·pek·kha·ko सतिमाsa·ti·mā सुखविहारी’तिsu·kha·vi·hā·rī ततियंta·ti·yaṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति।vi·ha·ra·ti

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.

Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’
167

इदम्पिi·dam·pi वुच्चति,vuc·ca·ti ब्राह्मणbrāh·ma·ṇa …पे…pe

Idampi vuccati, brāhmaṇa …pe…

This too is what is called ‘a footprint of the Realized One’ …
168

सुप्पटिपन्नोsup·pa·ṭi·pan·no भगवतोbha·ga·va·to सावकसङ्घो’ति।sā·va·ka·saṅ·gho

suppaṭipanno bhagavato sāvakasaṅgho’ti.

(Pāli only)
169

पुनpu·na चपरं,ca·pa·raṃ ब्राह्मण,brāh·ma·ṇa भिक्खुbhik·khu सुखस्सsu·khas·sa चca पहानाpa·hā·nā दुक्खस्सduk·khas·sa चca पहाना,pa·hā·nā पुब्बेवpub·be·va सोमनस्सदोमनस्सानंso·ma·nas·sa·do·ma·nas·sā·naṃ अत्थङ्गमा,at·thaṅ·ga·mā अदुक्खमसुखंa·duk·kha·ma·su·khaṃ उपेक्खासतिपारिसुद्धिंu·pek·khā·sa·ti·pā·ri·sud·dhiṃ चतुत्थंca·tut·thaṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति।vi·ha·ra·ti

Puna caparaṁ, brāhmaṇa, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.

Furthermore, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.
170

इदम्पिi·dam·pi वुच्चति,vuc·ca·ti ब्राह्मण,brāh·ma·ṇa तथागतपदंta·thā·ga·ta·pa·daṃ इतिपि,i·ti·pi तथागतनिसेवितंta·thā·ga·ta·ni·se·vi·taṃ इतिपि,i·ti·pi तथागतारञ्जितंta·thā·ga·tā·rañ·ji·taṃ इतिपि।i·ti·pi

Idampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi.

This too is what is called ‘a footprint of the Realized One’ …
171

नna त्वेवtve·va तावtā·va अरियसावकोa·ri·ya·sā·va·ko निट्ठंniṭ·ṭhaṃ गच्छति:gac·cha·ti

Na tveva tāva ariyasāvako niṭṭhaṁ gacchati:

(Pāli only)
172

‘सम्मासम्बुद्धोsam·mā·sam·bud·dho भगवा,bha·ga·vā स्वाक्खातोsvāk·khā·to भगवताbha·ga·va·tā धम्मो,dham·mo सुप्पटिपन्नोsup·pa·ṭi·pan·no भगवतोbha·ga·va·to सावकसङ्घो’ति।sā·va·ka·saṅ·gho

‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.

(Pāli only)
173

सोso एवंe·vaṃ समाहितेsa·mā·hi·te चित्तेcit·te परिसुद्धेpa·ri·sud·dhe परियोदातेpa·ri·yo·dā·te अनङ्गणेa·naṅ·ga·ṇe विगतूपक्किलेसेvi·ga·tū·pak·ki·le·se मुदुभूतेmu·du·bhū·te कम्मनियेkam·ma·ni·ye ठितेṭhi·te आनेञ्जप्पत्तेā·neñ·jap·pat·te पुब्बेनिवासानुस्सतिञाणायpub·be·ni·vā·sā·nus·sa·ti·ñā·ṇā·ya चित्तंcit·taṃ अभिनिन्नामेति।a·bhi·nin·nā·me·ti

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti.

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives.
174

सोso अनेकविहितंa·ne·ka·vi·hi·taṃ पुब्बेनिवासंpub·be·ni·vā·saṃ अनुस्सरति,a·nus·sa·ra·ti सेय्यथिदं—एकम्पिsey·ya·thi·daṃ जातिं,jā·tiṃ द्वेपिdve·pi जातियोjā·ti·yo …पे…pe इतिi·ti साकारंsā·kā·raṃ सउद्देसंsa·ud·de·saṃ अनेकविहितंa·ne·ka·vi·hi·taṃ पुब्बेनिवासंpub·be·ni·vā·saṃ अनुस्सरति।a·nus·sa·ra·ti

So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ, dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ 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 expanding, many eons of the world contracting and expanding. … They recollect their many kinds of past lives, with features and details.
175

इदम्पिi·dam·pi वुच्चति,vuc·ca·ti ब्राह्मण,brāh·ma·ṇa तथागतपदंta·thā·ga·ta·pa·daṃ इतिपि,i·ti·pi तथागतनिसेवितंta·thā·ga·ta·ni·se·vi·taṃ इतिपि,i·ti·pi तथागतारञ्जितंta·thā·ga·tā·rañ·ji·taṃ इतिपि।i·ti·pi

Idampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi.

This too is what is called ‘a footprint of the Realized One’ …
176

नna त्वेवtve·va तावtā·va अरियसावकोa·ri·ya·sā·va·ko निट्ठंniṭ·ṭhaṃ गच्छति:gac·cha·ti

Na tveva tāva ariyasāvako niṭṭhaṁ gacchati:

(Pāli only)
177

‘सम्मासम्बुद्धोsam·mā·sam·bud·dho भगवा,bha·ga·vā स्वाक्खातोsvāk·khā·to भगवताbha·ga·va·tā धम्मो,dham·mo सुप्पटिपन्नोsup·pa·ṭi·pan·no भगवतोbha·ga·va·to सावकसङ्घो’ति।sā·va·ka·saṅ·gho

‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.

(Pāli only)
178

सोso एवंe·vaṃ समाहितेsa·mā·hi·te चित्तेcit·te परिसुद्धेpa·ri·sud·dhe परियोदातेpa·ri·yo·dā·te अनङ्गणेa·naṅ·ga·ṇe विगतूपक्किलेसेvi·ga·tū·pak·ki·le·se मुदुभूतेmu·du·bhū·te कम्मनियेkam·ma·ni·ye ठितेṭhi·te आनेञ्जप्पत्तेā·neñ·jap·pat·te सत्तानंsat·tā·naṃ चुतूपपातञाणायcu·tū·pa·pā·ta·ñā·ṇā·ya चित्तंcit·taṃ अभिनिन्नामेति।a·bhi·nin·nā·me·ti

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti.

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings.
179

सोso दिब्बेनdib·be·na चक्खुनाcak·khu·nā विसुद्धेनvi·sud·dhe·na अतिक्कन्तमानुसकेनa·tik·kan·ta·mā·nu·sa·ke·na …पे…pe यथाकम्मूपगेya·thā·kam·mū·pa·ge सत्तेsat·te पजानाति।pa·jā·nā·ti

So dibbena cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajānāti.

With clairvoyance that is purified and surpasses the human, they understand how sentient beings pass on according to their deeds.
180

इदम्पिi·dam·pi वुच्चति,vuc·ca·ti ब्राह्मण,brāh·ma·ṇa तथागतपदंta·thā·ga·ta·pa·daṃ इतिपि,i·ti·pi तथागतनिसेवितंta·thā·ga·ta·ni·se·vi·taṃ इतिपि,i·ti·pi तथागतारञ्जितंta·thā·ga·tā·rañ·ji·taṃ इतिपि।i·ti·pi

Idampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi.

This too is what is called ‘a footprint of the Realized One’ …
181

नna त्वेवtve·va तावtā·va अरियसावकोa·ri·ya·sā·va·ko निट्ठंniṭ·ṭhaṃ गच्छति:gac·cha·ti

Na tveva tāva ariyasāvako niṭṭhaṁ gacchati:

(Pāli only)
182

‘सम्मासम्बुद्धोsam·mā·sam·bud·dho भगवा,bha·ga·vā स्वाक्खातोsvāk·khā·to भगवताbha·ga·va·tā धम्मो,dham·mo सुप्पटिपन्नोsup·pa·ṭi·pan·no भगवतोbha·ga·va·to सावकसङ्घो’ति।sā·va·ka·saṅ·gho

‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.

(Pāli only)
183

सोso एवंe·vaṃ समाहितेsa·mā·hi·te चित्तेcit·te परिसुद्धेpa·ri·sud·dhe परियोदातेpa·ri·yo·dā·te अनङ्गणेa·naṅ·ga·ṇe विगतूपक्किलेसेvi·ga·tū·pak·ki·le·se मुदुभूतेmu·du·bhū·te कम्मनियेkam·ma·ni·ye ठितेṭhi·te आनेञ्जप्पत्तेā·neñ·jap·pat·te आसवानंā·sa·vā·naṃ खयञाणायkha·ya·ñā·ṇā·ya चित्तंcit·taṃ अभिनिन्नामेति।a·bhi·nin·nā·me·ti

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti.

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements.
184

सोso ‘इदंi·daṃ दुक्खन्’तिduk·khan यथाभूतंya·thā·bhū·taṃ पजानाति,pa·jā·nā·ti ‘अयंa·yaṃ दुक्खसमुदयो’तिduk·kha·sa·mu·da·yo यथाभूतंya·thā·bhū·taṃ पजानाति,pa·jā·nā·ti ‘अयंa·yaṃ दुक्खनिरोधो’तिduk·kha·ni·ro·dho यथाभूतंya·thā·bhū·taṃ पजानाति,pa·jā·nā·ti ‘अयंa·yaṃ दुक्खनिरोधगामिनीduk·kha·ni·ro·dha·gā·mi·nī पटिपदा’तिpa·ṭi·pa·dā यथाभूतंya·thā·bhū·taṃ पजानाति।pa·jā·nā·ti

So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ 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.’
185

‘इमेi·me आसवा’तिā·sa·vā यथाभूतंya·thā·bhū·taṃ पजानाति,pa·jā·nā·ti ‘अयंa·yaṃ आसवसमुदयो’तिā·sa·va·sa·mu·da·yo यथाभूतंya·thā·bhū·taṃ पजानाति,pa·jā·nā·ti ‘अयंa·yaṃ आसवनिरोधो’तिā·sa·va·ni·ro·dho यथाभूतंya·thā·bhū·taṃ पजानाति,pa·jā·nā·ti ‘अयंa·yaṃ आसवनिरोधगामिनीā·sa·va·ni·ro·dha·gā·mi·nī पटिपदा’तिpa·ṭi·pa·dā यथाभूतंya·thā·bhū·taṃ पजानाति।pa·jā·nā·ti

‘Ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ 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.’
186

इदम्पिi·dam·pi वुच्चति,vuc·ca·ti ब्राह्मण,brāh·ma·ṇa तथागतपदंta·thā·ga·ta·pa·daṃ इतिपि,i·ti·pi तथागतनिसेवितंta·thā·ga·ta·ni·se·vi·taṃ इतिपि,i·ti·pi तथागतारञ्जितंta·thā·ga·tā·rañ·ji·taṃ इतिपि।i·ti·pi

Idampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi.

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’.
187

नna त्वेवtve·va तावtā·va अरियसावकोa·ri·ya·sā·va·ko निट्ठंniṭ·ṭhaṃ गतोga·to होति,ho·ti अपिa·pi चca खोkho निट्ठंniṭ·ṭhaṃ गच्छति:gac·cha·ti

Na tveva tāva ariyasāvako niṭṭhaṁ gato hoti, api ca kho niṭṭhaṁ gacchati:

At this point a noble disciple has not yet come to a conclusion, but they are coming to the conclusion,
188

‘सम्मासम्बुद्धोsam·mā·sam·bud·dho भगवा,bha·ga·vā स्वाक्खातोsvāk·khā·to भगवताbha·ga·va·tā धम्मो,dham·mo सुप्पटिपन्नोsup·pa·ṭi·pan·no भगवतोbha·ga·va·to सावकसङ्घो’ति।sā·va·ka·saṅ·gho

‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.

‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’
189

तस्सtas·sa एवंe·vaṃ जानतोjā·na·to एवंe·vaṃ पस्सतोpas·sa·to कामासवापिkā·mā·sa·vā·pi चित्तंcit·taṃ विमुच्चति,vi·muc·ca·ti भवासवापिbha·vā·sa·vā·pi चित्तंcit·taṃ विमुच्चति,vi·muc·ca·ti अविज्जासवापिa·vij·jā·sa·vā·pi चित्तंcit·taṃ विमुच्चति।vi·muc·ca·ti

Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati.

Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.
190

विमुत्तस्मिंvi·mut·tas·miṃ विमुत्तमितिvi·mut·ta·mi·ti ञाणंñā·ṇaṃ होति।ho·ti

Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.

When they’re freed, they know they’re freed.
191

‘खीणाkhī·ṇā जाति,jā·ti वुसितंvu·si·taṃ ब्रह्मचरियं,brah·ma·ca·ri·yaṃ कतंka·taṃ करणीयं,ka·ra·ṇī·yaṃ नापरंnā·pa·raṃ इत्थत्ताया’तिit·that·tā·yā पजानाति।pa·jā·nā·ti

‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.

They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’
192

इदम्पिi·dam·pi वुच्चति,vuc·ca·ti ब्राह्मण,brāh·ma·ṇa तथागतपदंta·thā·ga·ta·pa·daṃ इतिपि,i·ti·pi तथागतनिसेवितंta·thā·ga·ta·ni·se·vi·taṃ इतिपि,i·ti·pi तथागतारञ्जितंta·thā·ga·tā·rañ·ji·taṃ इतिपि।i·ti·pi

Idampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi.

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’.
193

एत्तावताet·tā·va·tā खो,kho ब्राह्मण,brāh·ma·ṇa अरियसावकोa·ri·ya·sā·va·ko निट्ठंniṭ·ṭhaṃ गतोga·to होति:ho·ti

Ettāvatā kho, brāhmaṇa, ariyasāvako niṭṭhaṁ gato hoti:

At this point a noble disciple has come to the conclusion,
194

‘सम्मासम्बुद्धोsam·mā·sam·bud·dho भगवा,bha·ga·vā स्वाक्खातोsvāk·khā·to भगवताbha·ga·va·tā धम्मो,dham·mo सुप्पटिपन्नोsup·pa·ṭi·pan·no भगवतोbha·ga·va·to सावकसङ्घो’ति।sā·va·ka·saṅ·gho

‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.

‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’
195

एत्तावताet·tā·va·tā खो,kho ब्राह्मण,brāh·ma·ṇa हत्थिपदोपमोhat·thi·pa·do·pa·mo वित्थारेनvit·thā·re·na परिपूरोpa·ri·pū·ro होती”ति।ho·tī

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.”
196

एवंe·vaṃ वुत्ते,vut·te जाणुस्सोणिjā·ṇus·so·ṇi ब्राह्मणोbrāh·ma·ṇo भगवन्तंbha·ga·van·taṃ एतदवोच:e·ta·da·vo·ca

Evaṁ vutte, jāṇussoṇi brāhmaṇo bhagavantaṁ etadavoca:

When he had spoken, the brahmin Jānussoṇi said to the Buddha,
197

“अभिक्कन्तं,a·bhik·kan·taṃ भोbho गोतम,go·ta·ma अभिक्कन्तं,a·bhik·kan·taṃ भोbho गोतम।go·ta·ma

“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama.

“Excellent, worthy Gotama! Excellent!
198

सेय्यथापि,sey·ya·thā·pi भोbho गोतम,go·ta·ma निक्कुज्जितंnik·kuj·ji·taṃ वाvā उक्कुज्जेय्य,uk·kuj·jey·ya पटिच्छन्नंpa·ṭic·chan·naṃ वाvā विवरेय्य,vi·va·rey·ya मूळ्हस्सmū·ḷhas·sa वाvā मग्गंmag·gaṃ आचिक्खेय्य,ā·cik·khey·ya अन्धकारेan·dha·kā·re वाvā तेलपज्जोतंte·la·paj·jo·taṃ धारेय्य:dhā·rey·ya ‘चक्खुमन्तोcak·khu·man·to रूपानिrū·pā·ni दक्खन्ती’ति;dak·khan·tī एवमेवंe·va·me·vaṃ भोताbho·tā गोतमेनgo·ta·me·na अनेकपरियायेनa·ne·ka·pa·ri·yā·ye·na धम्मोdham·mo पकासितो।pa·kā·si·to

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.

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.
199

एसाहंe·sā·haṃ भवन्तंbha·van·taṃ गोतमंgo·ta·maṃ सरणंsa·ra·ṇaṃ गच्छामि,gac·chā·mi धम्मञ्च,dham·mañ·ca भिक्खुसङ्घञ्च।bhik·khu·saṅ·ghañ·ca

Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi, dhammañca, bhikkhusaṅghañca.

I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha.
200

उपासकंu·pā·sa·kaṃ मंmaṃ भवंbha·vaṃ गोतमोgo·ta·mo धारेतुdhā·re·tu अज्जतग्गेaj·ja·tag·ge पाणुपेतंpā·ṇu·pe·taṃ सरणंsa·ra·ṇaṃ गतन्”ति।ga·tan

Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”
201

चूळहत्थिपदोपमसुत्तंcū·ḷa·hat·thi·pa·do·pa·ma·sut·taṃ निट्ठितंniṭ·ṭhi·taṃ सत्तमं।sat·ta·maṃ

Cūḷahatthipadopamasuttaṁ niṭṭhitaṁ sattamaṁ.

(Pāli only)

Sources. Sanskrit: Satyavedaḥ, the New Testament in Sanskrit (Calcutta Baptist Missionaries, 1851; J. Wenger’s revision of W. Carey’s version). Digital text © 2018 SanskritBible.in, via eBible.org, licensed CC BY-SA 4.0; changed here: arranged by verse and every word linked to the dictionary (links made automatically). Old Testament Sanskrit: the Old Testament in Sanskrit, Calcutta Baptist Mission Press, 1848–1852 (public domain), read by OCR from the Internet Archive scans of the Boston University School of Theology copy; unproofread, with machine clean-up only. Pāli Canon: Mahāsaṅgīti Tipiṭaka Buddhavasse 2500 (based on the Vipassana Research Institute’s Chaṭṭha Saṅgāyana edition), from SuttaCentral bilara-data, CC0; Devanagari and pronunciation made automatically from the Roman text. Pāli English: Bhikkhu Sujato (suttas) and Bhikkhu Brahmali (Vinaya), SuttaCentral, CC0. Pāli word meanings: the Pali Text Society’s Pali-English Dictionary (Rhys Davids & Stede), corrected reprint © The Pali Text Society, CC BY-NC 3.0, digital text from BuddhaDust; word matching automatic. English: King James Version (1769), public domain; words the translators added are in italics. Word meanings and pronunciations: Monier-Williams, Sanskrit–English Dictionary (1872), via this site’s Sanskrit dictionary (CC BY-SA 4.0); English↔Sanskrit word matches made automatically and may need checking.