Majjhima Nikāya 27 0.1
Majjhima Nikāya 27
Middle Discourses 27

Kürzere Elefantenfußabdruckausgleichung 0.2
Cūḷahatthipadopamasutta
The Shorter Elephant’s Footprint Simile

Genau so mir erzählt: 1.1
Evaṁ me sutaṁ—
So I have heard.
Zu einer Gelegenheit hielt sich der Bhagava in der Nährung von Sāvatthī auf, in Jetas Hain, Anāthapiṇḍikas Forstei. 1.2
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Jetzt zu dieser Gelegenheit fuhr der Brahmin Jāṇussoṇi aus aus Sāvatthī gegen high noon in seinem blendenweißen Gefährt gezogen von Mähren. 2.1
Tena kho pana samayena jāṇussoṇi brāhmaṇo sabbasetena vaḷavābhirathena sāvatthiyā niyyāti divādivassa.
Now at that time the brahmin Jāṇussoṇi drove out from Sāvatthī in the middle of the day in an all-white chariot drawn by mares.
Er sah den Wandler Pilotika kommen schon von weitem aus der Entfernung, 2.2
Addasā kho jāṇussoṇi brāhmaṇo pilotikaṁ paribbājakaṁ dūratova āgacchantaṁ.
He saw the wanderer Pilotika coming off in the distance,
Als sie voreinander kreuzten, sagte er zu dem Wandler Pilotika: 2.3
Disvāna pilotikaṁ paribbājakaṁ etadavoca:
and said to him,
“So, Meister Kalbsgefährt, watt kommst du fro gerade zu high noon?” 2.4
“Handa kuto nu bhavaṁ vacchāyano āgacchati divādivassā”ti?
“So, Master Vacchāyana, where are you coming from in the middle of the day?”

“Ausgerechnet zu dieser Gelegenheit jezt, entkomme ich der Gegenwart des Samano Gotamo.” 2.5
“Ito hi kho ahaṁ, bho, āgacchāmi samaṇassa gotamassa santikā”ti.
“Just now, good sir, I’ve come from the presence of the ascetic Gotama.”

“Wenn das so ist, was stellst du dann vor vom Samano Gotamo, diesem Pandito der Vorstellung? Hat er nicht einen Sprung in der Schüssel?” 2.6
“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?”

“Das kann ich nicht, Herr, wer bin ich denn die Weisensschaft des Samano Gotamo zu erzweifelt? 2.7
“Ko cāhaṁ, bho, ko ca samaṇassa gotamassa paññāveyyattiyaṁ jānissāmi.
“My good man, who am I to judge the ascetic Gotama’s lucidity of wisdom?
Man müsste wirklich ebenauf sein um an der Wissenschaft der Weisheit des Samano Gotamo etwas zu berichtigen.” 2.8
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.”

“Höchster Kaste, so zeigt Meister Vacchāyana also den Samano Gotamo an in der Tat? Alle Achtung!” 2.9
“Uḷārāya khalu bhavaṁ vacchāyano samaṇaṁ gotamaṁ pasaṁsāya pasaṁsatī”ti.
“Master Vacchāyana praises the ascetic Gotama with lofty praise indeed.”

“Das kann ich nicht, Herr, wer bin ich denn den Samano Gotamo zu bepreisen? 2.10
“Ko cāhaṁ, bho, ko ca samaṇaṁ gotamaṁ pasaṁsissāmi,
“Who am I to praise the ascetic Gotama?
Er ist schon angepriesen noch von den Angepriesenen als der Beste Freund von Bedeutenden und auch Menschen.” 2.11
pasatthapasatthova so bhavaṁ gotamo seṭṭho devamanussānan”ti.
He is praised by the praised as the best of gods and humans.”

“Und was also ist, Meister Vachayano, die Frage der Achtung deiner begeisterten Vorstellung die von dir ausgeht?” 2.12
“Kaṁ pana bhavaṁ vacchāyano atthavasaṁ sampassamāno samaṇe gotame evaṁ abhippasanno”ti?
“But for what reason are you so devoted to the ascetic Gotama?”

“Einmal vorgestellt, mein Herr, ein artig geübter Rüsseltierjäger würde einen Rüsseltierhain betreten. 3.1
“Seyyathāpi, bho, kusalo nāgavaniko nāgavanaṁ paviseyya.
“Suppose that a skilled elephant tracker were to enter an elephant wood.
Dort würde er den Fußabdruck eines großen Rüseltiers besehen, lang wie breit. 3.2
So passeyya nāgavane mahantaṁ hatthipadaṁ, dīghato ca āyataṁ, tiriyañca vitthataṁ.
There he’d see a large elephant’s footprint, long and broad.
So könnte ihm folgendes einleuchten, 3.3
So niṭṭhaṁ gaccheyya:
He’d draw the conclusion,
‘Das muss ein herrliches Großrüsseltier sein.’ 3.4
‘mahā vata bho nāgo’ti.
‘This must be a big bull elephant.’

Auf die gleiche Weise, oh Herrlicher, weil ich den Fußabdruck des Samano Gotamo eingesehen habe, komme ich zu der Achtung Einsicht: 3.5
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 drew the conclusion,
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. 3.6
‘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.’

Welche vier? 4.1
Katamāni cattāri?
What four?
Zunächst einmal, oh Herrlicher, sehe ich behende ausgeübte Mit allen Wassern gewaschene Panditen, die unterschwellig sind, gewaschen sind mit den Wassern die sondern, Haarspalter. Man könnte meinen sie leben von der Zerschneidung der Vorstellung mit dem Schwerte des Intellektes. 4.2
Idhāhaṁ, bho, passāmi ekacce khattiyapaṇḍite nipuṇe kataparappavāde vālavedhirūpe, te bhindantā maññe caranti paññāgatena diṭṭhigatāni.
Firstly, I see some clever aristocrats who are subtle, accomplished in the doctrines of others, hair-splitters. You’d think they live to demolish convictions with their intellect.
Sie summen sich vor, 4.3
Te suṇanti:
They hear,
‘So so, Herr, der Samano Gotama wird dann und dann zu dieser oder jener Stadt oder Gemeinde hingehen.’ 4.4
‘samaṇo khalu, bho, gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osarissatī’ti.
‘So, gentlemen, that ascetic Gotama will come down to such and such village or town.’
Ihnen stellt sich die Frage der Überbeliebigkeit, 4.5
Te pañhaṁ abhisaṅkharonti:
They formulate a question, thinking,
‘Warum lüften wir nicht den Schleier und befragen den Samano Gotamo mit dieser Frage. 4.6
‘imaṁ mayaṁ pañhaṁ samaṇaṁ gotamaṁ upasaṅkamitvā pucchissāma.
‘We’ll approach the ascetic Gotama and ask him this question.
Wenn er so oder so antwortet, dann werden wie es ihm so odr so abschlagen; 4.7
Evañce no puṭṭho evaṁ byākarissati, evamassa mayaṁ vādaṁ āropessāma.
If he answers like this, we’ll refute him like that;
und wenn er so oder so antwortet, dann werden wir es ihm so oder so abschlagen’ 4.8
Evañcepi no puṭṭho evaṁ byākarissati, evampissa mayaṁ vādaṁ āropessāmā’ti.
and if he answers like that, we’ll refute him like this.’

Wenn sie nun hören 4.9
Te suṇanti:
When they hear that
Da ist er ja 4.10
‘samaṇo khalu, bho, gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osaṭo’ti.
he has come down
und sie nähren sich ihm schon aus der Entfernung. 4.11
Te yena samaṇo gotamo tenupasaṅkamanti.
they approach him.
Da unterichtet, beflügelt, erhebt sie der Samano Gotamo und begeistert sie mit Dhammarede. 4.12
Te samaṇo gotamo dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti.
The ascetic Gotama educates, encourages, fires up, and inspires them with a Dhamma talk.
Sie kommen gar nicht dazu, den Samano Gotamo hinsichtlich der Frage zu befragen die sich ihnen stellt - also wie könnten sie die Antwort ausschlagen? 4.13
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?
Unausweichlich, und wieder mal wurden sie so vom Samano Gotamo unterwiesen. 4.14
Aññadatthu samaṇasseva gotamassa sāvakā sampajjanti.
Invariably, they become his disciples.
Jetzt, wo ich ersten Fußabdruck des Samano Gotamo einsehe, daher komme ich zu Achtung Einsicht. 4.15
Yadāhaṁ, bho, samaṇe gotame imaṁ paṭhamaṁ padaṁ addasaṁ athāhaṁ niṭṭhamagamaṁ:
When I saw this first footprint of the ascetic Gotama, I drew the conclusion,
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. 4.16
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. (1)
‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’

Weiter hin, oh Herrlicher, sehe ich ein da sind einige behende Brahmin, die mit allen Wassern gewaschen sind … 5.1
Puna caparāhaṁ, bho, passāmi idhekacce brāhmaṇapaṇḍite …pe… (2)
Furthermore, I see some clever brahmins …
einige behende Haushalter … 6.1
gahapatipaṇḍite …
some clever householders …
werden sie so von Samano Gotamo unterwiesen. 6.2
pe… (3)
they become his disciples.

Weiterhin, oh Herrlicher, sehe ich einige behende ausgeübte Mit allen Wassern gewaschene Schamanenpanditen, die unterschwellig sind, gewaschen mit den Wassern die sondern, Haarspalter. Man könnte meinen sie leben on dr Zerschneidung der Vorstellung mit dem Schwerte des Intellektes … 7.1
samaṇapaṇḍite nipuṇe kataparappavāde vālavedhirūpe te bhindantā maññe caranti paññāgatena diṭṭhigatāni.
Furthermore, I see some clever ascetics who are subtle, accomplished in the doctrines of others, hair-splitters. …
Es summiert sich: 7.2
Te suṇanti:

7.3
‘samaṇo khalu bho gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osarissatī’ti.

7.4
Te pañhaṁ abhisaṅkharonti ‘imaṁ mayaṁ pañhaṁ samaṇaṁ gotamaṁ upasaṅkamitvā pucchissāma.

7.5
Evañce no puṭṭho evaṁ byākarissati, evamassa mayaṁ vādaṁ āropessāma.

7.6
Evañcepi no puṭṭho evaṁ byākarissati, evampissa mayaṁ vādaṁ āropessāmā’ti.

7.7
Te suṇanti ‘samaṇo khalu bho gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osaṭo’ti.

7.8
Te yena samaṇo gotamo tenupasaṅkamanti.

7.9
Te samaṇo gotamo dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti.

Aber sie kommen nicht einmal dazu den Samana Gotama hisichtlicht der Frage zu befragen, die sich ihnen stellt, also wie könnten sie die Antwort ausschagen? 7.10
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?
Unausweichlich stellen sie dem Samano Gotamo und fragen sich dann: Ist es möglich fortzuschreiten? 7.11
Aññadatthu samaṇaṁyeva gotamaṁ okāsaṁ yācanti agārasmā anagāriyaṁ pabbajjāya.
Invariably, they ask the ascetic Gotama for the chance to go forth.
Wie könnte der Samano Gotamo das ausschlagen? 7.12
Te samaṇo gotamo pabbājeti.
And he gives them the going-forth.
Bal schon nach dem fortschreiten, zum Rückzug lebend, unablässig, versessen, und entschloßen setzen sie das höchste Ende des leuchtenden Pfades Soon after going forth, living withdrawn, diligent, keen, and resolute, they realize the supreme end of the spiritual path in this very life. They live having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. 7.13
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 end of the spiritual path in this very life. They live having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

They say, 7.14
Te evamāhaṁsu:
They say,
‘We were almost lost! We almost perished! 7.15
‘manaṁ vata, bho, anassāma, manaṁ vata, bho, panassāma;
‘We were almost lost! We almost perished!
For we used to claim that we were ascetics, brahmins, and perfected ones, but we were none of these things. 7.16
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.
But now we really are ascetics, brahmins, and perfected ones!’ 7.17
Idāni khomha samaṇā, idāni khomha brāhmaṇā, idāni khomha arahanto’ti.
But now we really are ascetics, brahmins, and perfected ones!’
When I saw this fourth footprint of the ascetic Gotama, I drew the conclusion, 7.18
Yadāhaṁ, bho, samaṇe gotame imaṁ catutthaṁ padaṁ addasaṁ athāhaṁ niṭṭhamagamaṁ:
When I saw this fourth footprint of the ascetic Gotama, I drew the conclusion,
‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’ 7.19
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. (4)
‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’

It’s because I saw these four footprints of the ascetic Gotama that I drew the conclusion, 7.20
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 drew the conclusion,
‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’” 7.21
‘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.’”

When he had spoken, Jāṇussoṇi got down from his chariot, arranged his robe over one shoulder, knelt on his right knee, raised his joined palms toward the Buddha, and expressed this heartfelt sentiment three times: 8.1
Evaṁ vutte, jāṇussoṇi brāhmaṇo sabbasetā vaḷavābhirathā orohitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā tikkhattuṁ udānaṁ udānesi:
When he had spoken, Jāṇussoṇi got down from his chariot, arranged his robe over one shoulder, knelt on his right knee, raised his joined palms toward the Buddha, and expressed this heartfelt sentiment three times:

“Homage to that Blessed One, the perfected one, the fully awakened Buddha! 8.2
“Namo tassa bhagavato arahato sammāsambuddhassa;
“Homage to that Blessed One, the perfected one, the fully awakened Buddha!

Homage to that Blessed One, the perfected one, the fully awakened Buddha! 8.3
namo tassa bhagavato arahato sammāsambuddhassa;
Homage to that Blessed One, the perfected one, the fully awakened Buddha!

Homage to that Blessed One, the perfected one, the fully awakened Buddha! 8.4
namo tassa bhagavato arahato sammāsambuddhassāti.
Homage to that Blessed One, the perfected one, the fully awakened Buddha!

Hopefully, some time or other I’ll get to meet Master Gotama, and we can have a discussion.” 8.5
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 Master Gotama, and we can have a discussion.”

Then the brahmin Jāṇussoṇi went up to the Buddha, and exchanged greetings with him. 9.1
Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.
Then the brahmin Jāṇussoṇi went up to the Buddha, and exchanged greetings with him.
When the greetings and polite conversation were over, he sat down to one side, 9.2
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi.
When the greetings and polite conversation were over, he sat down to one side,
and informed the Buddha of all they had discussed. 9.3
Ekamantaṁ nisinno kho jāṇussoṇi brāhmaṇo yāvatako ahosi pilotikena paribbājakena saddhiṁ kathāsallāpo taṁ sabbaṁ bhagavato ārocesi.
and informed the Buddha of all they had discussed.

When he had spoken, the Buddha said to him, 9.4
Evaṁ vutte, bhagavā jāṇussoṇiṁ brāhmaṇaṁ etadavoca:
When he had spoken, the Buddha said to him,
“Brahmin, the simile of the elephant’s footprint is not yet completed in detail. 9.5
“na kho, brāhmaṇa, ettāvatā hatthipadopamo vitthārena paripūro hoti.
“Brahmin, the simile of the elephant’s footprint is not yet completed in detail.
As to how it is completed in detail, 9.6
Api ca, brāhmaṇa, yathā hatthipadopamo vitthārena paripūro hoti
As to how it is completed in detail,
listen and pay close attention, I will speak.” 9.7
taṁ suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti.
listen and pay close attention, I will speak.”

“Yes sir,” Jāṇussoṇi replied. 9.8
“Evaṁ, bho”ti kho jāṇussoṇi brāhmaṇo bhagavato paccassosi.
“Yes sir,” Jāṇussoṇi replied.
Der Bhagava spricht dies: 9.9
Bhagavā etadavoca:
The Buddha said this:

“Suppose that an elephant tracker were to enter an elephant wood. 10.1
“Seyyathāpi, brāhmaṇa, nāgavaniko nāgavanaṁ paviseyya.
“Suppose that an elephant tracker were to enter an elephant wood.
There they’d see a large elephant’s footprint, long and broad. 10.2
So passeyya nāgavane mahantaṁ hatthipadaṁ, dīghato ca āyataṁ, tiriyañca vitthataṁ.
There they’d see a large elephant’s footprint, long and broad.
A skilled elephant tracker wouldn’t yet come to the conclusion, 10.3
Yo hoti kusalo nāgavaniko neva tāva niṭṭhaṁ gacchati:
A skilled elephant tracker wouldn’t yet come to the conclusion,
‘This must be a big bull elephant.’ 10.4
‘mahā vata bho nāgo’ti.
‘This must be a big bull elephant.’
Warum ist das denn so? 10.5
Taṁ kissa hetu?
Why not?
Because in an elephant wood there are dwarf she-elephants with big footprints, and this footprint might be one of theirs. 10.6
Santi hi, brāhmaṇa, nāgavane vāmanikā nāma hatthiniyo mahāpadā, tāsaṁ petaṁ padaṁ assāti.
Because in an elephant wood there are dwarf she-elephants with big footprints, and this footprint might be one of theirs.

10.7
So tamanugacchati.

They keep following the track until they see a big footprint, long and broad, and, high up, signs of usage. 10.8
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, high up, signs of usage.
A skilled elephant tracker wouldn’t yet come to the conclusion, 10.9
Yo hoti kusalo nāgavaniko neva tāva niṭṭhaṁ gacchati:
A skilled elephant tracker wouldn’t yet come to the conclusion,
‘This must be a big bull elephant.’ 10.10
‘mahā vata bho nāgo’ti.
‘This must be a big bull elephant.’
Warum ist das denn so? 10.11
Taṁ kissa hetu?
Why not?
Because in an elephant wood there are tall she-elephants with long trunks and big footprints, and this footprint might be one of theirs. 10.12
Santi hi, brāhmaṇa, nāgavane uccā kāḷārikā nāma hatthiniyo mahāpadā, tāsaṁ petaṁ padaṁ assāti.
Because in an elephant wood there are tall she-elephants with long trunks and big footprints, and this footprint might be one of theirs.

10.13
So tamanugacchati.

They keep following the track until they see a big footprint, long and broad, and, high up, signs of usage and tusk-marks. 10.14
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, high up, signs of usage and tusk-marks.
A skilled elephant tracker wouldn’t yet come to the conclusion, 10.15
Yo hoti kusalo nāgavaniko neva tāva niṭṭhaṁ gacchati:
A skilled elephant tracker wouldn’t yet come to the conclusion,
‘This must be a big bull elephant.’ 10.16
‘mahā vata bho nāgo’ti.
‘This must be a big bull elephant.’
Warum ist das denn so? 10.17
Taṁ kissa hetu?
Why not?
Because in an elephant wood there are tall and fully-grown she-elephants with big footprints, and this footprint might be one of theirs. 10.18
Santi hi, brāhmaṇa, nāgavane uccā kaṇerukā nāma hatthiniyo mahāpadā, tāsaṁ petaṁ padaṁ assāti.
Because in an elephant wood there are tall and fully-grown she-elephants with big footprints, and this footprint might be one of theirs.

10.19
So tamanugacchati.

They keep following the track until they see a big footprint, long and broad, and, high up, signs of usage, tusk-marks, and broken branches. 10.20
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, high up, signs of usage, tusk-marks, and broken branches.
And they see that bull elephant walking, standing, sitting, or lying down at the root of a tree or in the open. 10.21
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.
Then they’d come to the conclusion, 10.22
So niṭṭhaṁ gacchati:
Then they’d come to the conclusion,
‘This is that big bull elephant.’ 10.23
‘ayameva so mahānāgo’ti.
‘This is that big bull elephant.’

In the same way, brahmin, a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed. 11.1
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 who wish to train, teacher of gods and humans, awakened, blessed.
He realizes with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. 11.2
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 Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.
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. 11.3
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.

A householder hears that teaching, or a householder’s child, or someone reborn in some good family. 12.1
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 some good family.
They gain faith in the Realized One, 12.2
So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati.
They gain faith in the Realized One,
and reflect, 12.3
So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati:
and reflect,
‘Living in a house is cramped and dirty, but the life of one gone forth is wide open. 12.4
‘sambādho gharāvāso rajopatho, abbhokāso pabbajjā.
‘Living in a house is cramped and dirty, but the life of one gone forth is wide open.
It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. 12.5
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.
Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’ 12.6
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?’
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. 12.7
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.

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 compassion for all living beings. 13.1
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 compassion for all living beings.

They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving. 13.2
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.

They give up unchastity. They are celibate, set apart, avoiding the common practice of sex. 13.3
Abrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā.
They give up unchastity. They are celibate, set apart, avoiding the common practice of sex.

They give up lying. They speak the truth and stick to the truth. They’re honest and trustworthy, and don’t trick the world with their words. 13.4
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 trustworthy, and don’t trick the world with their words.

They give up divisive speech. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony. 13.5
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 divisive speech. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony.

They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable, and agreeable to the people. 13.6
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, lovely, going to the heart, polite, likable, and agreeable to the people.

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. 13.7
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.

They avoid injuring plants and seeds. 13.8
So bījagāmabhūtagāmasamārambhā paṭivirato hoti,
They avoid injuring plants and seeds.
They eat in one part of the day, abstaining from eating at night and at the wrong time. 13.9
ekabhattiko hoti rattūparato, virato vikālabhojanā,
They eat in one part of the day, abstaining from eating at night and at the wrong time.
They avoid dancing, singing, music, and seeing shows. 13.10
naccagītavāditavisūkadassanā paṭivirato hoti,
They avoid dancing, singing, music, and seeing shows.
They avoid beautifying and adorning themselves with garlands, perfumes, and makeup. 13.11
mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti,
They avoid beautifying and adorning themselves with garlands, perfumes, and makeup.
They avoid high and luxurious beds. 13.12
uccāsayanamahāsayanā paṭivirato hoti,
They avoid high and luxurious beds.
They avoid receiving gold and money, 13.13
jātarūparajatapaṭiggahaṇā paṭivirato hoti,
They avoid receiving gold and money,
raw grains, 13.14
āmakadhaññapaṭiggahaṇā paṭivirato hoti,
raw grains,
raw meat, 13.15
āmakamaṁsapaṭiggahaṇā paṭivirato hoti,
raw meat,
women and girls, 13.16
itthikumārikapaṭiggahaṇā paṭivirato hoti,
women and girls,
male and female bondservants, 13.17
dāsidāsapaṭiggahaṇā paṭivirato hoti,
male and female bondservants,
goats and sheep, 13.18
ajeḷakapaṭiggahaṇā paṭivirato hoti,
goats and sheep,
chickens and pigs, 13.19
kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti,
chickens and pigs,
elephants, cows, horses, and mares, 13.20
hatthigavāssavaḷavapaṭiggahaṇā paṭivirato hoti,
elephants, cows, horses, and mares,
and fields and land. 13.21
khettavatthupaṭiggahaṇā paṭivirato hoti,
and fields and land.
They avoid running errands and messages; 13.22
dūteyyapahiṇagamanānuyogā paṭivirato hoti,
They avoid running errands and messages;
buying and selling; 13.23
kayavikkayā paṭivirato hoti,
buying and selling;
falsifying weights, metals, or measures; 13.24
tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti,
falsifying weights, metals, or measures;
bribery, fraud, cheating, and duplicity; 13.25
ukkoṭanavañcananikatisāciyogā paṭivirato hoti,
bribery, fraud, cheating, and duplicity;
mutilation, murder, abduction, banditry, plunder, and violence. 13.26
chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.
mutilation, murder, abduction, banditry, plunder, and violence.

They’re content with robes to look after the body and alms-food to look after the belly. Wherever they go, they set out taking only these things. 14.1
So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati.
They’re content with robes to look after the body and alms-food to look after the belly. Wherever they go, they set out taking only these things.
They’re like a bird: wherever it flies, wings are its only burden. 14.2
Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti;
They’re like a bird: wherever it flies, wings are its only burden.
In the same way, a mendicant is content with robes to look after the body and alms-food to look after the belly. Wherever they go, they set out taking only these things. 14.3
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 alms-food to look after the belly. Wherever they go, they set out taking only these things.
When they have this entire spectrum of noble ethics, they experience a blameless happiness inside themselves. 14.4
So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti.
When they have this entire spectrum of noble ethics, they experience a blameless happiness inside themselves.

When they see a sight with their eyes, they don’t get caught up in the features and details. 15.1
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.
If the faculty of sight were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. 15.2
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 desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint.
When they hear a sound with their ears … 15.3
Sotena saddaṁ sutvā …pe…
When they hear a sound with their ears …
When they smell an odor with their nose … 15.4
ghānena gandhaṁ ghāyitvā …
When they smell an odor with their nose …
When they taste a flavor with their tongue … 15.5
jivhāya rasaṁ sāyitvā …
When they taste a flavor with their tongue …
When they feel a touch with their body … 15.6
kāyena phoṭṭhabbaṁ phusitvā …
When they feel a touch with their body …
When they know a thought with their mind, they don’t get caught up in the features and details. 15.7
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.
When they know a thought with their mind, they don’t get caught up in the features and details.
If the faculty of mind were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. 15.8
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 desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.
When they have this noble sense restraint, they experience an unsullied bliss inside themselves. 15.9
So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti.
When they have this noble sense restraint, they experience an unsullied bliss inside themselves.

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. 16.1
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.

When they have this noble spectrum of ethics, this noble contentment, this noble sense restraint, and this noble mindfulness and situational awareness, 17.1
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 noble spectrum of ethics, this noble contentment, this noble sense restraint, and this noble mindfulness and situational awareness,
they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. 17.2
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.

After the meal, they return from alms-round, sit down cross-legged with their body straight, and establish mindfulness right there. 18.1
So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā.
After the meal, they return from alms-round, sit down cross-legged with their body straight, and establish mindfulness right there.
Giving up desire for the world, they meditate with a heart rid of desire, cleansing the mind of desire. 18.2
So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti.
Giving up desire for the world, they meditate with a heart rid of desire, cleansing the mind of desire.
Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will. 18.3
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 compassion for all living beings, cleansing the mind of ill will.
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. 18.4
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.
Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse. 18.5
Uddhaccakukkuccaṁ pahāya anuddhato viharati, ajjhattaṁ vūpasantacitto uddhaccakukkuccā cittaṁ parisodheti.
Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse.
Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt. 18.6
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.

They give up these five hindrances, corruptions of the heart that weaken wisdom. 19.1
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe,
They give up these five hindrances, corruptions of the heart that weaken wisdom.
Ziemlich zurückgezogen vom sinnlichen Sehnen, zurückgezogen von unartigen Eigenarten, treten sie ein und halten sich auf im ersten Zehren, welches die Freude und Süße des Rückzugs hat, Gedanken gestellt und gebunden. 19.2
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.
This, brahmin, is called ‘a footprint of the Realized One’ and also ‘used by the Realized One’ and also ‘marked by the Realized One’. 19.3
Idampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi.
This, brahmin, is called ‘a footprint of the Realized One’ and also ‘used by the Realized One’ and also ‘marked by the Realized One’.
But a noble disciple wouldn’t yet come to the conclusion, 19.4
Na tveva tāva ariyasāvako niṭṭhaṁ gacchati:
But a noble disciple wouldn’t yet come to the conclusion,
‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’ 19.5
‘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.’

Weiterhin, so wie das Stellen und Binden der Vorstellung gestillt werden, betritt und hält sich ein Bhikkhu im zweiten Zehren auf, welches die Freude und Süße des Eintauchens hat, innenhin klar und befestigt, einzige Vorstellung, Gedanken ungestellt und ungebunden. 20.1
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 confidence, and unified mind, without placing the mind and keeping it connected.
This too is called ‘a footprint of the Realized One’ … 20.2
Idampi vuccati, brāhmaṇa …pe…
This too is called ‘a footprint of the Realized One’ …
20.3
suppaṭipanno bhagavato sāvakasaṅgho’ti.

Weiterhin tritt ein Bhikkhu ein und hält sich auf im dritten Zehren, wo Freude und Entwüten Gleichmut, acht und aufmerksam, die Bewegtheit erfahrend, von der Edle aussagen: ‘Gleichmütig und acht ist süßer Aufenthalt.’ 21.1
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, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’
This too is called ‘a footprint of the Realized One’ … 21.2
Idampi vuccati, brāhmaṇa …pe…
This too is called ‘a footprint of the Realized One’ …
21.3
suppaṭipanno bhagavato sāvakasaṅgho’ti.

Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. 22.1
Puna caparaṁ, brāhmaṇa, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.
Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.
This too is called ‘a footprint of the Realized One’ … 22.2
Idampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi.
This too is called ‘a footprint of the Realized One’ …
22.3
Na tveva tāva ariyasāvako niṭṭhaṁ gacchati:

22.4
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.

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. 23.1
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.
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. 23.2
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.
This too is called ‘a footprint of the Realized One’ … 23.3
Idampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi.
This too is called ‘a footprint of the Realized One’ …
23.4
Na tveva tāva ariyasāvako niṭṭhaṁ gacchati:

23.5
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.

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. 25.1
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.
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.’ 25.2
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.’
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.’ 25.3
‘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.’
This, brahmin, is called ‘a footprint of the Realized One’ and also ‘used by the Realized One’ and also ‘marked by the Realized One’. 25.4
Idampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi.
This, brahmin, is called ‘a footprint of the Realized One’ and also ‘used by the Realized One’ and also ‘marked by the Realized One’.
At this point a noble disciple has not yet come to a conclusion, but they are coming to the conclusion, 25.5
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,
‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’ 25.6
‘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.’

Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. 26.1
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.
When they’re freed, they know they’re freed. 26.2
Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
When they’re freed, they know they’re freed.

They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’ 26.3
‘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 no return to any state of existence.’
This, brahmin, is called ‘a footprint of the Realized One’ and also ‘used by the Realized One’ and also ‘marked by the Realized One’. 26.4
Idampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi.
This, brahmin, is called ‘a footprint of the Realized One’ and also ‘used by the Realized One’ and also ‘marked by the Realized One’.
At this point a noble disciple has come to the conclusion, 26.5
Ettāvatā kho, brāhmaṇa, ariyasāvako niṭṭhaṁ gato hoti:
At this point a noble disciple has come to the conclusion,
‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’ 26.6
‘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.’
And it is at this point that the simile of the elephant’s footprint has been completed in detail.” 26.7
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.”

When he had spoken, the brahmin Jāṇussoṇi said to the Buddha, 27.1
Evaṁ vutte, jāṇussoṇi brāhmaṇo bhagavantaṁ etadavoca:
When he had spoken, the brahmin Jāṇussoṇi said to the Buddha,
“Excellent, Master Gotama! Excellent! 27.2
“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama.
“Excellent, Master Gotama! Excellent!
Als ob wie was kopfüberwar geradegerückt; oder enthüllt was war verborgen; oder den Pfad finden einem der verloren; oder wie ein Licht ins Dunkel bringen für den Zweifüßer mit Augen um selst selber zu sehen, so hat der Bhagava die Erscheinung in vielerlei Weisen belegt. 27.3
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 good eyes can see what’s there, Master Gotama has made the teaching clear in many ways.
I go for refuge to Master Gotama, to the teaching, and to the mendicant Saṅgha. 27.4
Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi, dhammañca, bhikkhusaṅghañca.
I go for refuge to Master Gotama, to the teaching, and to the mendicant Saṅgha.
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” 27.5
Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”