{"id":"mn27","title":"The Shorter Simile of the Elephant’s Footprint","languageCodes":["en","pi"],"languageNotes":{"en":"Bhikkhu Sujato · CC0","pi":"Mahāsaṅgīti edition · SuttaCentral"},"chapters":[{"id":"mn27","title":"The Shorter Simile of the Elephant’s Footprint","units":[{"id":"mn27:0","sourceIds":["mn27:0.1","mn27:0.2"],"kind":"text","text":{"pi":"Majjhima Nikāya 27\nCūḷahatthipadopamasutta","en":"Middle Discourses 27\nThe Shorter Simile of the Elephant’s Footprint"}},{"id":"mn27:1","sourceIds":["mn27:1.1","mn27:1.2"],"kind":"text","text":{"pi":"Evaṁ me sutaṁ—\nekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.","en":"So I have heard.\nAt one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery."}},{"id":"mn27:2","sourceIds":["mn27:2.1","mn27:2.2","mn27:2.3","mn27:2.4","mn27:2.5","mn27:2.6","mn27:2.7","mn27:2.8","mn27:2.9","mn27:2.10","mn27:2.11","mn27:2.12"],"kind":"text","text":{"pi":"Tena kho pana samayena jāṇussoṇi brāhmaṇo sabbasetena vaḷavābhirathena sāvatthiyā niyyāti divādivassa.\nAddasā kho jāṇussoṇi brāhmaṇo pilotikaṁ paribbājakaṁ dūratova āgacchantaṁ.\nDisvāna pilotikaṁ paribbājakaṁ etadavoca:\n“Handa kuto nu bhavaṁ vacchāyano āgacchati divādivassā”ti?\n“Ito hi kho ahaṁ, bho, āgacchāmi samaṇassa gotamassa santikā”ti.\n“Taṁ kiṁ maññati bhavaṁ vacchāyano samaṇassa gotamassa paññāveyyattiyaṁ paṇḍito maññe”ti.\n“Ko cāhaṁ, bho, ko ca samaṇassa gotamassa paññāveyyattiyaṁ jānissāmi.\nSopi nūnassa tādisova yo samaṇassa gotamassa paññāveyyattiyaṁ jāneyyā”ti.\n“Uḷārāya khalu bhavaṁ vacchāyano samaṇaṁ gotamaṁ pasaṁsāya pasaṁsatī”ti.\n“Ko cāhaṁ, bho, ko ca samaṇaṁ gotamaṁ pasaṁsissāmi,\npasatthapasatthova so bhavaṁ gotamo seṭṭho devamanussānan”ti.\n“Kaṁ pana bhavaṁ vacchāyano atthavasaṁ sampassamāno samaṇe gotame evaṁ abhippasanno”ti?","en":"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.\nHe saw the wanderer Pilotika coming off in the distance,\nand said to him,\n“So, worthy Vacchāyana, where are you coming from in the middle of the day?”\n“Just now, worthy sir, I’ve come from the presence of the ascetic Gotama.”\n“What do you think of the ascetic Gotama’s lucidity of wisdom? Do you think he’s astute?”\n“Worthy sir, who am I to judge the ascetic Gotama’s lucidity of wisdom?\nYou’d really have to be on the same level to judge his lucidity of wisdom.”\n“Worthy Vacchāyana praises the ascetic Gotama with high praise indeed.”\n“Who am I to praise the ascetic Gotama?\nHe is praised by the praised as the first among gods and humans.”\n“But for what reason are you so devoted to the ascetic Gotama?”"}},{"id":"mn27:3","sourceIds":["mn27:3.1","mn27:3.2","mn27:3.3","mn27:3.4","mn27:3.5","mn27:3.6"],"kind":"text","text":{"pi":"“Seyyathāpi, bho, kusalo nāgavaniko nāgavanaṁ paviseyya.\nSo passeyya nāgavane mahantaṁ hatthipadaṁ, dīghato ca āyataṁ, tiriyañca vitthataṁ.\nSo niṭṭhaṁ gaccheyya:\n‘mahā vata bho nāgo’ti.\nEvameva kho ahaṁ, bho, yato addasaṁ samaṇe gotame cattāri padāni athāhaṁ niṭṭhamagamaṁ:\n‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.","en":"“Suppose that a skilled bull elephant tracker were to enter a bull elephant wood.\nThere he’d see a large elephant’s footprint, long and broad.\nHe would come to the conclusion,\n‘This must be a big bull elephant.’\nIn the same way, because I saw four footprints of the ascetic Gotama I came to the conclusion,\n‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’"}},{"id":"mn27:4","sourceIds":["mn27:4.1","mn27:4.2","mn27:4.3","mn27:4.4","mn27:4.5","mn27:4.6","mn27:4.7","mn27:4.8","mn27:4.9","mn27:4.10","mn27:4.11","mn27:4.12","mn27:4.13","mn27:4.14","mn27:4.15","mn27:4.16"],"kind":"text","text":{"pi":"Katamāni cattāri?\nIdhāhaṁ, bho, passāmi ekacce khattiyapaṇḍite nipuṇe kataparappavāde vālavedhirūpe, te bhindantā maññe caranti paññāgatena diṭṭhigatāni.\nTe suṇanti:\n‘samaṇo khalu, bho, gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osarissatī’ti.\nTe pañhaṁ abhisaṅkharonti:\n‘imaṁ mayaṁ pañhaṁ samaṇaṁ gotamaṁ upasaṅkamitvā pucchissāma.\nEvañce no puṭṭho evaṁ byākarissati, evamassa mayaṁ vādaṁ āropessāma.\nEvañcepi no puṭṭho evaṁ byākarissati, evampissa mayaṁ vādaṁ āropessāmā’ti.\nTe suṇanti:\n‘samaṇo khalu, bho, gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osaṭo’ti.\nTe yena samaṇo gotamo tenupasaṅkamanti.\nTe samaṇo gotamo dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti.\nTe samaṇena gotamena dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā na ceva samaṇaṁ gotamaṁ pañhaṁ pucchanti, kutossa vādaṁ āropessanti?\nAññadatthu samaṇasseva gotamassa sāvakā sampajjanti.\nYadāhaṁ, bho, samaṇe gotame imaṁ paṭhamaṁ padaṁ addasaṁ athāhaṁ niṭṭhamagamaṁ:\n‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.","en":"What four?\nFirstly, 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.\nThey hear,\n‘So, worthy sir, that ascetic Gotama will come down to such-and-such village or town.’\nThey formulate a question, thinking,\n‘We’ll approach the ascetic Gotama and ask him this question.\nIf he answers like this, we’ll refute him like that;\nand if he answers like that, we’ll refute him like this.’\nWhen they hear that\nhe has come down\nthey approach him.\nThe ascetic Gotama educates, encourages, fires up, and inspires them with a Dhamma talk.\nThey don’t even get around to asking their question to the ascetic Gotama, so how could they refute his answer?\nInvariably, they become his disciples.\nWhen I saw this first footprint of the ascetic Gotama, I came to the conclusion,\n‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’"}},{"id":"mn27:5","sourceIds":["mn27:5.1"],"kind":"text","text":{"pi":"Puna caparāhaṁ, bho, passāmi idhekacce brāhmaṇapaṇḍite …pe…","en":"Furthermore, I see some astute brahmins …"}},{"id":"mn27:6","sourceIds":["mn27:6.1","mn27:6.2"],"kind":"text","text":{"pi":"gahapatipaṇḍite …\npe…","en":"some astute householders …\nthey become his disciples."}},{"id":"mn27:7","sourceIds":["mn27:7.1","mn27:7.2","mn27:7.3","mn27:7.4","mn27:7.5","mn27:7.6","mn27:7.7","mn27:7.8","mn27:7.9","mn27:7.10","mn27:7.11","mn27:7.12","mn27:7.13","mn27:7.14","mn27:7.15","mn27:7.16","mn27:7.17","mn27:7.18","mn27:7.19","mn27:7.20","mn27:7.21"],"kind":"text","text":{"pi":"samaṇapaṇḍite nipuṇe kataparappavāde vālavedhirūpe te bhindantā maññe caranti paññāgatena diṭṭhigatāni.\nTe suṇanti:\n‘samaṇo khalu bho gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osarissatī’ti.\nTe pañhaṁ abhisaṅkharonti ‘imaṁ mayaṁ pañhaṁ samaṇaṁ gotamaṁ upasaṅkamitvā pucchissāma.\nEvañce no puṭṭho evaṁ byākarissati, evamassa mayaṁ vādaṁ āropessāma.\nEvañcepi no puṭṭho evaṁ byākarissati, evampissa mayaṁ vādaṁ āropessāmā’ti.\nTe suṇanti ‘samaṇo khalu bho gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osaṭo’ti.\nTe yena samaṇo gotamo tenupasaṅkamanti.\nTe samaṇo gotamo dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti.\nTe samaṇena gotamena dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā na ceva samaṇaṁ gotamaṁ pañhaṁ pucchanti, kutossa vādaṁ āropessanti?\nAññadatthu samaṇaṁyeva gotamaṁ okāsaṁ yācanti agārasmā anagāriyaṁ pabbajjāya.\nTe samaṇo gotamo pabbājeti.\nTe tattha pabbajitā samānā vūpakaṭṭhā appamattā ātāpino pahitattā viharantā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti.\nTe evamāhaṁsu:\n‘manaṁ vata, bho, anassāma, manaṁ vata, bho, panassāma;\nmayañhi pubbe assamaṇāva samānā samaṇamhāti paṭijānimha, abrāhmaṇāva samānā brāhmaṇamhāti paṭijānimha, anarahantova samānā arahantamhāti paṭijānimha.\nIdāni khomha samaṇā, idāni khomha brāhmaṇā, idāni khomha arahanto’ti.\nYadāhaṁ, bho, samaṇe gotame imaṁ catutthaṁ padaṁ addasaṁ athāhaṁ niṭṭhamagamaṁ:\n‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.\nYato kho ahaṁ, bho, samaṇe gotame imāni cattāri padāni addasaṁ athāhaṁ niṭṭhamagamaṁ:\n‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’”ti.","en":"Furthermore, I see some astute ascetics who are subtle, accomplished in the doctrines of others, hair-splitters. …\nThey don’t even get around to asking their question to the ascetic Gotama, so how could they refute his answer?\nInvariably, they ask the ascetic Gotama for the chance to go forth.\nAnd he gives them the going-forth.\nSoon 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.\nThey say,\n‘We were almost lost! We almost perished!\nFor we used to claim that we were ascetics, brahmins, and perfected ones, but we were none of these things.\nBut now we really are ascetics, brahmins, and perfected ones!’\nWhen I saw this fourth footprint of the ascetic Gotama, I came to the conclusion,\n‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’\nIt’s because I saw these four footprints of the ascetic Gotama that I came to the conclusion,\n‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’”"}},{"id":"mn27:8","sourceIds":["mn27:8.1","mn27:8.2","mn27:8.3","mn27:8.4","mn27:8.5"],"kind":"text","text":{"pi":"Evaṁ vutte, jāṇussoṇi brāhmaṇo sabbasetā vaḷavābhirathā orohitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā tikkhattuṁ udānaṁ udānesi:\n“Namo tassa bhagavato arahato sammāsambuddhassa;\nnamo tassa bhagavato arahato sammāsambuddhassa;\nnamo tassa bhagavato arahato sammāsambuddhassāti.\nAppeva nāma mayampi kadāci karahaci tena bhotā gotamena saddhiṁ samāgaccheyyāma, appeva nāma siyā kocideva kathāsallāpo”ti.","en":"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:\n“Homage to that Blessed One, the perfected one, the fully awakened Buddha!\nHomage to him, the blessed one, the perfected one, the fully awakened Buddha!\nHomage to him, the blessed one, the perfected one, the fully awakened Buddha!\nHopefully, some time or other I’ll get to meet the worthy Gotama, and we can have a discussion.”"}},{"id":"mn27:9","sourceIds":["mn27:9.1","mn27:9.2","mn27:9.3","mn27:9.4","mn27:9.5","mn27:9.6","mn27:9.7","mn27:9.8","mn27:9.9"],"kind":"text","text":{"pi":"Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.\nSammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi.\nEkamantaṁ nisinno kho jāṇussoṇi brāhmaṇo yāvatako ahosi pilotikena paribbājakena saddhiṁ kathāsallāpo taṁ sabbaṁ bhagavato ārocesi.\nEvaṁ vutte, bhagavā jāṇussoṇiṁ brāhmaṇaṁ etadavoca:\n“na kho, brāhmaṇa, ettāvatā hatthipadopamo vitthārena paripūro hoti.\nApi ca, brāhmaṇa, yathā hatthipadopamo vitthārena paripūro hoti\ntaṁ suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti.\n“Evaṁ, bho”ti kho jāṇussoṇi brāhmaṇo bhagavato paccassosi.\nBhagavā etadavoca:","en":"Then the brahmin Jānussoṇi went up to the Buddha, and exchanged greetings with him.\nWhen the greetings and polite conversation were over, he sat down to one side,\nand informed the Buddha of all he had discussed with the wanderer Pilotika.\nWhen he had spoken, the Buddha said to him,\n“Brahmin, the simile of the elephant’s footprint is not yet completed in detail.\nAs to how it is completed in detail,\nlisten and apply your mind well, I will speak.”\n“Yes, worthy sir,” Jānussoṇi replied.\nThe Buddha said this:"}},{"id":"mn27:10","sourceIds":["mn27:10.1","mn27:10.2","mn27:10.3","mn27:10.4","mn27:10.5","mn27:10.6","mn27:10.7","mn27:10.8","mn27:10.9","mn27:10.10","mn27:10.11","mn27:10.12","mn27:10.13","mn27:10.14","mn27:10.15","mn27:10.16","mn27:10.17","mn27:10.18","mn27:10.19","mn27:10.20","mn27:10.21","mn27:10.22","mn27:10.23"],"kind":"text","text":{"pi":"“Seyyathāpi, brāhmaṇa, nāgavaniko nāgavanaṁ paviseyya.\nSo passeyya nāgavane mahantaṁ hatthipadaṁ, dīghato ca āyataṁ, tiriyañca vitthataṁ.\nYo hoti kusalo nāgavaniko neva tāva niṭṭhaṁ gacchati:\n‘mahā vata bho nāgo’ti.\nTaṁ kissa hetu?\nSanti hi, brāhmaṇa, nāgavane vāmanikā nāma hatthiniyo mahāpadā, tāsaṁ petaṁ padaṁ assāti.\nSo tamanugacchati.\nTamanugacchanto passati nāgavane mahantaṁ hatthipadaṁ, dīghato ca āyataṁ, tiriyañca vitthataṁ, uccā ca nisevitaṁ.\nYo hoti kusalo nāgavaniko neva tāva niṭṭhaṁ gacchati:\n‘mahā vata bho nāgo’ti.\nTaṁ kissa hetu?\nSanti hi, brāhmaṇa, nāgavane uccā kāḷārikā nāma hatthiniyo mahāpadā, tāsaṁ petaṁ padaṁ assāti.\nSo tamanugacchati.\nTamanugacchanto passati nāgavane mahantaṁ hatthipadaṁ, dīghato ca āyataṁ, tiriyañca vitthataṁ, uccā ca nisevitaṁ, uccā ca dantehi ārañjitāni.\nYo hoti kusalo nāgavaniko neva tāva niṭṭhaṁ gacchati:\n‘mahā vata bho nāgo’ti.\nTaṁ kissa hetu?\nSanti hi, brāhmaṇa, nāgavane uccā kaṇerukā nāma hatthiniyo mahāpadā, tāsaṁ petaṁ padaṁ assāti.\nSo tamanugacchati.\nTamanugacchanto passati nāgavane mahantaṁ hatthipadaṁ, dīghato ca āyataṁ, tiriyañca vitthataṁ, uccā ca nisevitaṁ, uccā ca dantehi ārañjitāni, uccā ca sākhābhaṅgaṁ.\nTañca nāgaṁ passati rukkhamūlagataṁ vā abbhokāsagataṁ vā gacchantaṁ vā tiṭṭhantaṁ vā nisinnaṁ vā nipannaṁ vā.\nSo niṭṭhaṁ gacchati:\n‘ayameva so mahānāgo’ti.","en":"“Suppose a bull elephant tracker were to enter a bull elephant wood.\nThere they’d see a large elephant’s footprint, long and broad.\nA skilled bull elephant tracker does not yet come to the conclusion,\n‘This must be a big bull elephant.’\nWhy not?\nBecause in an elephant wood there are dwarf cow elephants with big footprints, and this footprint might be one of theirs.\nThey keep following the track until they see a big footprint, long and broad, and traces high up.\nA skilled bull elephant tracker does not yet come to the conclusion,\n‘This must be a big bull elephant.’\nWhy not?\nBecause in an elephant wood there are tall lofty cow elephants with big footprints, and this footprint might be one of theirs.\nThey keep following the track until they see a big footprint, long and broad, and traces and tusk-marks high up.\nA skilled bull elephant tracker does not yet come to the conclusion,\n‘This must be a big bull elephant.’\nWhy not?\nBecause in an elephant wood there are tall matriarch cow elephants with big footprints, and this footprint might be one of theirs.\nThey keep following the track until they see a big footprint, long and broad, and traces, tusk-marks, and broken branches high up.\nAnd they see that bull elephant walking, standing, sitting, or lying down at the root of a tree or in the open.\nThen they’d come to the conclusion,\n‘This is that big bull elephant.’"}},{"id":"mn27:11","sourceIds":["mn27:11.1","mn27:11.2","mn27:11.3"],"kind":"text","text":{"pi":"Evameva kho, brāhmaṇa, idha tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā.\nSo imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.\nSo dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ; kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.","en":"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.\nHe 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.\nHe 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."}},{"id":"mn27:12","sourceIds":["mn27:12.1","mn27:12.2","mn27:12.3","mn27:12.4","mn27:12.5","mn27:12.6","mn27:12.7"],"kind":"text","text":{"pi":"Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto.\nSo taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati.\nSo tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati:\n‘sambādho gharāvāso rajopatho, abbhokāso pabbajjā.\nNayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ.\nYannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.\nSo 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.","en":"A householder hears that teaching, or a householder’s child, or someone reborn in a good family.\nThey gain faith in the Realized One,\nand reflect:\n‘Life at home is cramped and dirty, life gone forth is wide open.\nIt’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.\nWhy don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’\nAfter 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."}},{"id":"mn27:13","sourceIds":["mn27:13.1","mn27:13.2","mn27:13.3","mn27:13.4","mn27:13.5","mn27:13.6","mn27:13.7","mn27:13.8","mn27:13.9","mn27:13.10","mn27:13.11","mn27:13.12","mn27:13.13","mn27:13.14","mn27:13.15","mn27:13.16","mn27:13.17","mn27:13.18","mn27:13.19","mn27:13.20","mn27:13.21","mn27:13.22","mn27:13.23","mn27:13.24","mn27:13.25","mn27:13.26"],"kind":"text","text":{"pi":"So evaṁ pabbajito samāno bhikkhūnaṁ sikkhāsājīvasamāpanno pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.\nAdinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī. Athenena sucibhūtena attanā viharati.\nAbrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā.\nMusāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa.\nPisuṇaṁ 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.\nPharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti.\nSamphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ.\nSo bījagāmabhūtagāmasamārambhā paṭivirato hoti,\nekabhattiko hoti rattūparato, virato vikālabhojanā,\nnaccagītavāditavisūkadassanā paṭivirato hoti,\nmālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti,\nuccāsayanamahāsayanā paṭivirato hoti,\njātarūparajatapaṭiggahaṇā paṭivirato hoti,\nāmakadhaññapaṭiggahaṇā paṭivirato hoti,\nāmakamaṁsapaṭiggahaṇā paṭivirato hoti,\nitthikumārikapaṭiggahaṇā paṭivirato hoti,\ndāsidāsapaṭiggahaṇā paṭivirato hoti,\najeḷakapaṭiggahaṇā paṭivirato hoti,\nkukkuṭasūkarapaṭiggahaṇā paṭivirato hoti,\nhatthigavāssavaḷavapaṭiggahaṇā paṭivirato hoti,\nkhettavatthupaṭiggahaṇā paṭivirato hoti,\ndūteyyapahiṇagamanānuyogā paṭivirato hoti,\nkayavikkayā paṭivirato hoti,\ntulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti,\nukkoṭanavañcananikatisāciyogā paṭivirato hoti,\nchedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.","en":"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.\nThey give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving.\nThey give up unchastity. They are chaste, set apart, refraining from the vulgar act of sex.\nThey 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.\nThey 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.\nThey 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.\nThey 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.\nThey refrain from injuring plants and seeds.\nThey eat in one part of the day, abstaining from eating at night and at the wrong time.\nThey refrain from seeing shows of dancing, singing, and music.\nThey refrain from attiring and adorning themselves with garlands, fragrance, and makeup.\nThey refrain from high and luxurious beds.\nThey refrain from receiving gold and currency,\nraw grains,\nraw meat,\nwomen and girls,\nmale and female bondservants,\ngoats and sheep,\nchickens and pigs,\nelephants, cows, horses, and mares,\nand fields and land.\nThey refrain from running errands and messages;\nbuying and selling;\nfalsifying weights, metals, or measures;\nbribery, fraud, cheating, and duplicity;\nmutilation, murder, abduction, banditry, plunder, and violence."}},{"id":"mn27:14","sourceIds":["mn27:14.1","mn27:14.2","mn27:14.3","mn27:14.4"],"kind":"text","text":{"pi":"So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati.\nSeyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti;\nevameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati.\nSo iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti.","en":"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.\nThey’re like a bird: wherever it flies, wings are its only burden.\nIn 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.\nWhen they have this spectrum of noble ethics, they experience a blameless happiness inside themselves."}},{"id":"mn27:15","sourceIds":["mn27:15.1","mn27:15.2","mn27:15.3","mn27:15.4","mn27:15.5","mn27:15.6","mn27:15.7","mn27:15.8","mn27:15.9"],"kind":"text","text":{"pi":"So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī.\nYatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati.\nSotena saddaṁ sutvā …pe…\nghānena gandhaṁ ghāyitvā …\njivhāya rasaṁ sāyitvā …\nkāyena phoṭṭhabbaṁ phusitvā …\nmanasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.\nYatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati.\nSo iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti.","en":"When they see a sight with their eyes, they don’t get caught up in the features and details.\nIf 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.\nWhen they hear a sound with their ears …\nWhen they smell an odor with their nose …\nWhen they taste a flavor with their tongue …\nWhen they feel a touch with their body …\nWhen they know an idea with their mind, they don’t get caught up in the features and details.\nIf 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.\nWhen they have this noble sense restraint, they experience an unsullied bliss inside themselves."}},{"id":"mn27:16","sourceIds":["mn27:16.1"],"kind":"text","text":{"pi":"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.","en":"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."}},{"id":"mn27:17","sourceIds":["mn27:17.1","mn27:17.2"],"kind":"text","text":{"pi":"So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato\nvivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.","en":"When they have this spectrum of noble ethics, this noble contentment, this noble sense restraint, and this noble mindfulness and situational awareness,\nthey 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."}},{"id":"mn27:18","sourceIds":["mn27:18.1","mn27:18.2","mn27:18.3","mn27:18.4","mn27:18.5","mn27:18.6"],"kind":"text","text":{"pi":"So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā.\nSo abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti.\nByāpādapadosaṁ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī byāpādapadosā cittaṁ parisodheti.\nThinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti.\nUddhaccakukkuccaṁ pahāya anuddhato viharati, ajjhattaṁ vūpasantacitto uddhaccakukkuccā cittaṁ parisodheti.\nVicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.","en":"After the meal, they return from almsround, sit down cross-legged, set their body straight, and bring mindfulness to the present.\nGiving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness.\nGiving 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.\nGiving 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.\nGiving up restlessness and remorse, they meditate without restlessness, their mind settled internally, cleansing the mind of restlessness and remorse.\nGiving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt."}},{"id":"mn27:19","sourceIds":["mn27:19.1","mn27:19.2","mn27:19.3","mn27:19.4","mn27:19.5"],"kind":"text","text":{"pi":"So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe,\nvivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.\nIdampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi.\nNa tveva tāva ariyasāvako niṭṭhaṁ gacchati:\n‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.","en":"They give up these five hindrances, corruptions of the heart that weaken wisdom.\nThen, 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.\nThis, 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’.\nBut a noble disciple does not yet come to the conclusion,\n‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’"}},{"id":"mn27:20","sourceIds":["mn27:20.1","mn27:20.2","mn27:20.3"],"kind":"text","text":{"pi":"Puna caparaṁ, brāhmaṇa, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.\nIdampi vuccati, brāhmaṇa …pe…\nsuppaṭipanno bhagavato sāvakasaṅgho’ti.","en":"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.\nThis too is what is called ‘a footprint of the Realized One’ …"}},{"id":"mn27:21","sourceIds":["mn27:21.1","mn27:21.2","mn27:21.3"],"kind":"text","text":{"pi":"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.\nIdampi vuccati, brāhmaṇa …pe…\nsuppaṭipanno bhagavato sāvakasaṅgho’ti.","en":"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.’\nThis too is what is called ‘a footprint of the Realized One’ …"}},{"id":"mn27:22","sourceIds":["mn27:22.1","mn27:22.2","mn27:22.3","mn27:22.4"],"kind":"text","text":{"pi":"Puna caparaṁ, brāhmaṇa, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.\nIdampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi.\nNa tveva tāva ariyasāvako niṭṭhaṁ gacchati:\n‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.","en":"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.\nThis too is what is called ‘a footprint of the Realized One’ …"}},{"id":"mn27:23","sourceIds":["mn27:23.1","mn27:23.2","mn27:23.3","mn27:23.4","mn27:23.5"],"kind":"text","text":{"pi":"So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti.\nSo anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ, dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.\nIdampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi.\nNa tveva tāva ariyasāvako niṭṭhaṁ gacchati:\n‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.","en":"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.\nThey 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.\nThis too is what is called ‘a footprint of the Realized One’ …"}},{"id":"mn27:24","sourceIds":["mn27:24.1","mn27:24.2","mn27:24.3","mn27:24.4","mn27:24.5"],"kind":"text","text":{"pi":"So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti.\nSo dibbena cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajānāti.\nIdampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi.\nNa tveva tāva ariyasāvako niṭṭhaṁ gacchati:\n‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.","en":"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.\nWith clairvoyance that is purified and surpasses the human, they understand how sentient beings pass on according to their deeds.\nThis too is what is called ‘a footprint of the Realized One’ …"}},{"id":"mn27:25","sourceIds":["mn27:25.1","mn27:25.2","mn27:25.3","mn27:25.4","mn27:25.5","mn27:25.6"],"kind":"text","text":{"pi":"So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti.\nSo ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.\n‘Ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.\nIdampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi.\nNa tveva tāva ariyasāvako niṭṭhaṁ gato hoti, api ca kho niṭṭhaṁ gacchati:\n‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.","en":"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.\nThey 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.’\nThey 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.’\nThis, 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’.\nAt this point a noble disciple has not yet come to a conclusion, but they are coming to the conclusion,\n‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’"}},{"id":"mn27:26","sourceIds":["mn27:26.1","mn27:26.2","mn27:26.3","mn27:26.4","mn27:26.5","mn27:26.6","mn27:26.7"],"kind":"text","text":{"pi":"Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati.\nVimuttasmiṁ vimuttamiti ñāṇaṁ hoti.\n‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.\nIdampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi.\nEttāvatā kho, brāhmaṇa, ariyasāvako niṭṭhaṁ gato hoti:\n‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.\nEttāvatā kho, brāhmaṇa, hatthipadopamo vitthārena paripūro hotī”ti.","en":"Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.\nWhen they’re freed, they know they’re freed.\nThey 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.’\nThis, 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’.\nAt this point a noble disciple has come to the conclusion,\n‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’\nAnd it is at this point that the simile of the elephant’s footprint has been completed in detail.”"}},{"id":"mn27:27","sourceIds":["mn27:27.1","mn27:27.2","mn27:27.3","mn27:27.4","mn27:27.5","mn27:27.6"],"kind":"text","text":{"pi":"Evaṁ vutte, jāṇussoṇi brāhmaṇo bhagavantaṁ etadavoca:\n“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama.\nSeyyathāpi, 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.\nEsāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi, dhammañca, bhikkhusaṅghañca.\nUpāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.\nCūḷahatthipadopamasuttaṁ niṭṭhitaṁ sattamaṁ.","en":"When he had spoken, the brahmin Jānussoṇi said to the Buddha,\n“Excellent, worthy Gotama! Excellent!\nAs 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.\nI go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha.\nFrom this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”"}}]}],"sourceRevision":"afdafa92450cfe7573b280da50382888323666d2","sourceUrl":"https://suttacentral.net/mn27/en/sujato","licence":"CC0 1.0","licenceUrl":"https://creativecommons.org/publicdomain/zero/1.0/","editionNote":"Full supplied source file; inherited abbreviations are preserved. Not a reconstructed expansion of every repetition. No Malay or Mandarin translation is implied."}