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Tidipa

Cūḷahatthipadopamasutta (The Shorter Discourse on the Simile of the Elephant's Footprint)

· 109 min read

9M/3.7, in the Opammavagga of the Mūlapaṇṇāsa: the brahmin Jāṇussoṇi hears the renunciant Pilotika's reasons for confidence in the Bhagavā and is taught how the simile of the elephant's footprint is completed, by the gradual training to the destruction of the defilements.

Original text: 9M/3.7 Cūḷahatthipadopamasutta 1008–1052 in the World Tipitaka Edition

Summary

Section titled “Summary”

The brahmin Jāṇussoṇi hears from the renunciant Pilotika why he is confident in the Bhagavā: four ‘footprints’, the wise of four classes who come to refute Gotama and leave as his disciples, as a tracker infers a great elephant from a footprint. The Bhagavā completes the simile: a skilled tracker does not conclude from a footprint alone, since large-footed female elephants leave them too, but only on seeing the elephant; so the disciple of the liberated concludes that the Bhagavā is perfectly awakened only when the gradual training ends in the destruction of the defilements. Jāṇussoṇi goes for refuge.

Diagram

Section titled “Diagram”
flowchart TB
    A["Jāṇussoṇi meets Pilotika at midday"] --> B["Pilotika's four footprints"]
    B --> C["wise Khattiyas, brahmins, householders and wanderers come to refute Gotama"]
    C --> D["they leave as his disciples"]
    D --> E["Jāṇussoṇi's homage and visit"]
    E --> F["the Bhagavā completes the simile"]
    F --> G["a footprint alone proves nothing"]
    G --> H["large-footed female elephants leave footprints too"]
    H --> I["only the elephant seen is the conclusion"]
    F --> J["the gradual training"]
    J --> K["virtue, restraint of the senses, awareness"]
    K --> L["the four mental dispositions (jhāna)"]
    L --> M["the three knowledges"]
    M --> N["the conclusion: the Bhagavā is perfectly awakened"]
    N --> O["Jāṇussoṇi goes for refuge"]

Text

Section titled “Text”

(288.)

1008. Thus heard by me — At one time the Bhagavā was dwelling at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s Park. Now at that time the brahmin Jāṇussoṇi was going out of Sāvatthī at midday in an all-white chariot drawn by mares. The brahmin Jāṇussoṇi saw the renunciant Pilotika coming from afar. Having seen him, he said this to the renunciant Pilotika:

1009. “Well then, where is Bho Vacchāyana coming from at midday?”

1010. “Indeed, Bho, I am coming from here, from the presence of the wanderer Gotama.”

1011. “What does Bho Vacchāyana consider of the wanderer Gotama’s lucidity of wisdom: he is wise, one would think?”

1012. “Who am I, Bho, and who [am I] to know the wanderer Gotama’s lucidity of wisdom? He too would surely be just such a one who could know the wanderer Gotama’s lucidity of wisdom.”

1013. “Bho Vacchāyana indeed praises the wanderer Gotama with great praise.”

1014. “Who am I, Bho, and who [am I] to praise the wanderer Gotama, [when] Bho Gotama is indeed praised by the praised, the foremost of gods and humans?”

1015. “But seeing what reason is Bho Vacchāyana so confident in the wanderer Gotama?”

1016. “Just as, Bho, a skilled elephant tracker might enter an elephant forest. He might see in the elephant forest a large elephant footprint, long in length and wide across. He would come to the conclusion: ‘Indeed, Bho, a great bull elephant!’ In the same way, Bho, when I saw four footprints in the wanderer Gotama, then I came to the conclusion: ‘The Bhagavā is perfectly awakened, the Dhamma has been well proclaimed by the Bhagavā, the Saṅgha of the Bhagavā’s disciples has practised well.’

(289.)

1017. What four? Here, Bho, I see some wise Khattiyas, astute, well acquainted with the doctrines of others, like hair-splitting marksmen; they go about, one would think, shooting down speculative views with their intellect. They hear: ‘Indeed, Bho, the wanderer Gotama will come to a village or town named such and such.’ They construct a question: ‘Having approached the wanderer Gotama, we will ask him this question. If, asked thus by us, he answers thus, we will refute his assertion thus. And if, asked thus by us, he answers thus, we will refute his assertion thus too.’ They hear: ‘Indeed, Bho, the wanderer Gotama has come to a village or town named such and such.’ They approach the wanderer Gotama. The wanderer Gotama educates, encourages, fires up, and inspires them with a Dhamma talk. Educated, encouraged, fired up, and inspired by the wanderer Gotama with a Dhamma talk, they do not even ask the wanderer Gotama the question; how then will they refute his assertion? On the contrary, they become disciples of the wanderer Gotama himself. When, Bho, I saw this first footprint in the wanderer Gotama, then I came to the conclusion: ‘The Bhagavā is perfectly awakened, the Dhamma has been well proclaimed by the Bhagavā, the Saṅgha of the Bhagavā’s disciples has practised well.’ (1)

1018. And furthermore, Bho, I see here some wise brahmins … and so on … (2) wise householders … and so on … (3) wise wanderers, astute, well acquainted with the doctrines of others, like hair-splitting marksmen; they go about, one would think, shooting down speculative views with their intellect. They hear: ‘Indeed, Bho, the wanderer Gotama will come to a village or town named such and such.’ They construct a question: ‘Having approached the wanderer Gotama, we will ask him this question. If, asked thus by us, he answers thus, we will refute his assertion thus. And if, asked thus by us, he answers thus, we will refute his assertion thus too.’ They hear: ‘Indeed, Bho, the wanderer Gotama has come to a village or town named such and such.’ They approach the wanderer Gotama. The wanderer Gotama educates, encourages, fires up, and inspires them with a Dhamma talk. Educated, encouraged, fired up, and inspired by the wanderer Gotama with a Dhamma talk, they do not even ask the wanderer Gotama the question; how then will they refute his assertion? On the contrary, they ask the wanderer Gotama himself for permission to go forth from the home life into homelessness. The wanderer Gotama gives them the going forth. Having gone forth there, dwelling secluded, diligent, ardent and resolute, before long — for the sake of which young men of good families rightly go forth from the home life into homelessness, that unsurpassed culmination of the optimal life — having realised it for themselves through experiential understanding in this very life, they enter and dwell in it. They said this: ‘We were nearly lost, Bho; we were nearly ruined, Bho; for formerly, being no wanderers at all, we claimed to be wanderers; being no brahmins at all, we claimed to be brahmins; being no liberated ones at all, we claimed to be liberated ones. Now we are truly wanderers, now we are truly brahmins, now we are truly liberated ones.’ When, Bho, I saw this fourth footprint in the wanderer Gotama, then I came to the conclusion: ‘The Bhagavā is perfectly awakened, the Dhamma has been well proclaimed by the Bhagavā, the Saṅgha of the Bhagavā’s disciples has practised well.’ (4)

1019. When, Bho, I saw these four footprints in the wanderer Gotama, then I came to the conclusion: ‘The Bhagavā is perfectly awakened, the Dhamma has been well proclaimed by the Bhagavā, the Saṅgha of the Bhagavā’s disciples has practised well.’”

(290.)

1020. When this was said, the brahmin Jāṇussoṇi, having got down from the all-white chariot drawn by mares, arranging his upper robe over one shoulder and extending his clasped hands towards the Bhagavā, three times uttered an inspired utterance:

1021. “Homage to that Bhagavā, a liberated one, a perfectly awakened one;

1022. homage to that Bhagavā, a liberated one, a perfectly awakened one;

1023. homage to that Bhagavā, a liberated one, a perfectly awakened one.

1024. Perhaps at some time or other we too might meet with that Bho Gotama; perhaps there might be some conversation.”

1025. Then the brahmin Jāṇussoṇi approached the Bhagavā; having approached, he exchanged friendly greetings with the Bhagavā. When they had concluded their courteous and amiable talk, he sat down to one side. Seated to one side, the brahmin Jāṇussoṇi related to the Bhagavā all the conversation he had had with the renunciant Pilotika. When this was said, the Bhagavā said this to the brahmin Jāṇussoṇi: “Brāhmaṇa, to this extent the simile of the elephant’s footprint is not complete in detail. However, Brāhmaṇa, listen to how the simile of the elephant’s footprint is complete in detail. Attend closely, I shall speak.” “Yes, Bho,” the brahmin Jāṇussoṇi replied to the Bhagavā. The Bhagavā said this:

(291.)

1026. “Just as, Brāhmaṇa, an elephant tracker might enter an elephant forest. He might see in the elephant forest a large elephant footprint, long in length and wide across. One who is a skilled elephant tracker does not yet come to the conclusion: ‘Indeed, Bho, a great bull elephant!’ For what reason? For in the elephant forest, Brāhmaṇa, there are female elephants called vāmanikā (dwarfish) with large footprints; this might be a footprint of theirs too.

1027. He follows it. Following it, he sees in the elephant forest a large elephant footprint, long in length and wide across, and a track high up. One who is a skilled elephant tracker does not yet come to the conclusion: ‘Indeed, Bho, a great bull elephant!’ For what reason? For in the elephant forest, Brāhmaṇa, there are tall female elephants called kāḷārikā (with gapped and protruding teeth) with large footprints; this might be a footprint of theirs too.

1028. He follows it. Following it, he sees in the elephant forest a large elephant footprint, long in length and wide across, and a track high up, and markings made by tusks high up. One who is a skilled elephant tracker does not yet come to the conclusion: ‘Indeed, Bho, a great bull elephant!’ For what reason? For in the elephant forest, Brāhmaṇa, there are tall female elephants called kaṇerukā (with pointed tusks) with large footprints; this might be a footprint of theirs too.

1029. He follows it. Following it, he sees in the elephant forest a large elephant footprint, long in length and wide across, and a track high up, and markings made by tusks high up, and a broken branch high up. And he sees that bull elephant gone to the foot of a tree or gone into the open, walking or standing, sitting or lying down. He comes to the conclusion: ‘This very one is that great bull elephant.’

1030. In the same way, Brāhmaṇa, here in the world, a Tathāgata arises, an arahant (liberated one), a sammāsambuddha (perfectly awakened one), accomplished in knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of gods and humans, the Awakened One, the Bhagavā. He declares this world — with its deities, Māras, and Brahmās, this generation with its religious practitioners, its gods and humans — having realised it for himself through experiential understanding. He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, meaningful and well-phrased; he makes known the brahmacariya (optimal life) that is wholly complete and perfectly pure. A householder or a householder’s son, or one born in some other family, hears that Dhamma. Having heard that Dhamma, he gains confidence in the Tathāgata. Endowed with that gain of confidence, he reflects thus: ‘Household life is confining, a dusty path. Going forth is the open air. It is not easy for one living in a house to lead the optimal life that is utterly perfect, utterly pure, like a polished shell. What if I, having shaved off my hair and beard, and having put on saffron robes, were to go forth from the home life into homelessness?’ So, at a later time, having given up a small or large pile of wealth, having given up a small or large family circle, having shaved off his hair and beard, and having put on saffron robes, he goes forth from the home life into homelessness.

(292.)

1031. Having thus gone forth, having undertaken the training and livelihood of bhikkhū, giving up the taking of life, he abstains from the taking of life; he lives with rod and weapon laid aside, scrupulous, compassionate, sympathetic for the welfare of all living beings.

1032. Giving up the taking of what is not given, he abstains from the taking of what is not given; he takes what is given, expects only what is given. Not a thief, he lives pure in himself.

1033. Giving up uncelibacy, he practises celibacy, keeps far away from sexual intercourse, abstains from vulgar practice.

1034. Giving up false speech, he abstains from false speech; he is truthful, true to his word, honest, reliable, keeping promises for everyone in the world.

1035. Giving up slanderous speech, he abstains from slanderous speech; having listened here, he does not tell it there to break up these people; having listened there, he does not tell it here to break up those people. Thus he is a conciliator of the broken and a provider of friendly terms; enjoying concord, liking harmony, delighting in unity, he speaks peace-making speech.

1036. Giving up harsh speech, he abstains from harsh speech. Whatever speech is gentle, pleasant to hear, friendly, heart-warming, polite, loved by the people, charming to the people — such speech he speaks.

1037. Giving up gossip, he abstains from gossip; he speaks at the proper time, speaks what is true, speaks what is meaningful, speaks about the Dhamma, speaks about the discipline; he speaks speech worth remembering, timely, reasonable, purposeful, beneficial.

(293.)

1038. He abstains from harming seed-and-plant life. He eats one meal a day, abstaining from eating at night, abstaining from eating between midday and dawn. He abstains from dancing, singing, instrumental music, and watching shows. He abstains from using garlands, perfumes, oils, adornments and decorations. He abstains from large and luxurious beds. He abstains from accepting gold and silver. He abstains from accepting raw grain. He abstains from accepting raw meat. He abstains from accepting women and girls. He abstains from accepting female and male servants. He abstains from accepting goats and sheep. He abstains from accepting chickens and pigs. He abstains from accepting elephants, cattle, horses, and mares. He abstains from accepting fields and land. He abstains from engaging in messages and errands. He abstains from buying and selling. He abstains from cheating with scales, weights, or measures. He abstains from bribery, deception, fraud, and crookedness. He abstains from cutting, beating, binding, robbery, plunder, and violence.

(294.)

1039. He is content with a robe to look after his body and alms food to look after his stomach. Wherever he goes, he goes taking only these with him. Just as a winged bird, wherever it flies, flies with its wings as its only burden; in the same way, a bhikkhu is content with a robe to look after his body and alms food to look after his stomach. Wherever he goes, he goes taking only these with him. Endowed with this collection of virtue of the liberated, he experiences blameless happiness within himself.

(295.)

1040. When he sees a form with the eye, he does not grasp at its representations or details. He practises for the restraint of that eye faculty, through which, if it were unrestrained, evil, unwholesome characteristics of covetousness and displeasure might invade him. He guards the eye faculty; he undertakes restraint of the eye faculty. When he hears a sound with the ear… when he smells an odour with the nose… when he tastes a taste with the tongue… when he touches a tangible with the body… when he cognises a mind-object with the mind, he does not grasp at its representations or details. He practises for the restraint of that mind faculty, through which, if it were unrestrained, evil, unwholesome characteristics of covetousness and displeasure might invade him. He guards the mind faculty; he undertakes restraint of the mind faculty. Endowed with this restraint of the faculties of the liberated, he experiences unadulterated happiness within himself.

1041. He acts with clear comprehension when going forward and returning; he acts with clear comprehension when looking forward and looking around; he acts with clear comprehension when bending and stretching; he acts with clear comprehension when carrying his outer robe, bowl, and robe; he acts with clear comprehension when eating, drinking, chewing, and tasting; he acts with clear comprehension when defecating and urinating; he acts with clear comprehension when walking, standing, sitting, sleeping, waking, speaking, and remaining silent.

(296.)

1042. Endowed with this collection of virtue of the liberated, endowed with this contentment of the liberated, endowed with this restraint of the faculties of the liberated, and endowed with this sati (awareness) and sampajañña (clear comprehension) of the liberated, he resorts to a secluded dwelling: a wilderness, the foot of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a forest grove, the open air, a heap of straw. After his meal, having returned from his alms round, he sits down, folding his legs crosswise, setting his body erect, and establishing awareness in front of him. Giving up covetousness for the world, he dwells with a mind free from covetousness; he purifies his mind from covetousness. Giving up ill will and hatred, he dwells with a mind free from ill will, sympathetic for the welfare of all living beings; he purifies his mind from ill will and hatred. Giving up sloth and torpor, he dwells free from sloth and torpor, with apperception of light, aware and clearly comprehending; he purifies his mind from sloth and torpor. Giving up restlessness and remorse, he dwells undisturbed, with his mind inwardly peaceful; he purifies his mind from restlessness and remorse. Giving up doubt, he dwells having crossed over doubt, without perplexity regarding wholesome characteristics; he purifies his mind from doubt.

(297.)

1043. Having given up these five nīvaraṇā (hindrances), imperfections of the mind that weaken wisdom, secluding himself from sensual pleasures, detaching from unwholesome characteristics, he enters and remains in the first jhāna (mental disposition), accompanied by reflection and consideration, secluded from defilements, with felicity and satisfaction. This too, Brāhmaṇa, is called a footprint of the Tathāgata, and a track of the Tathāgata, and a marking of the Tathāgata. Yet the ariyasāvaka (disciple of the liberated) does not yet come to the conclusion: ‘The Bhagavā is perfectly awakened, the Dhamma has been well proclaimed by the Bhagavā, the Saṅgha of the Bhagavā’s disciples has practised well.’

1044. And furthermore, Brāhmaṇa, a bhikkhu, with the conclusion of reflection and consideration, enters and remains in the second mental disposition, accompanied by an inner calming of intention, focused, without reflection, without consideration, born from focus, with felicity and satisfaction. This too, Brāhmaṇa, is called… the Saṅgha of the Bhagavā’s disciples has practised well.’

1045. And furthermore, Brāhmaṇa, a bhikkhu, with the detachment from felicity, remains equanimous, aware and clearly comprehending, and experiences body comfort, as the liberated ones describe: ‘equanimous, aware, living at ease’ — he enters and remains in the third mental disposition. This too, Brāhmaṇa, is called… the Saṅgha of the Bhagavā’s disciples has practised well.’

1046. And furthermore, Brāhmaṇa, a bhikkhu, with the giving up of the pleasant and the unpleasant, and with the previous disappearance of mental pleasure and displeasure, enters and remains in the fourth mental disposition, in a neutral state, and possessing purification of awareness by equanimity. This too, Brāhmaṇa, is called a footprint of the Tathāgata, and a track of the Tathāgata, and a marking of the Tathāgata. Yet the disciple of the liberated does not yet come to the conclusion: ‘The Bhagavā is perfectly awakened, the Dhamma has been well proclaimed by the Bhagavā, the Saṅgha of the Bhagavā’s disciples has practised well.’

(298.)

1047. When his mind is thus focused, purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs it to knowledge of the recollection of past lives. He recollects his manifold past lives, that is, one birth, two births… thus with their aspects and particulars, he recollects his manifold past lives. This too, Brāhmaṇa, is called a footprint of the Tathāgata, and a track of the Tathāgata, and a marking of the Tathāgata. Yet the disciple of the liberated does not yet come to the conclusion: ‘The Bhagavā is perfectly awakened, the Dhamma has been well proclaimed by the Bhagavā, the Saṅgha of the Bhagavā’s disciples has practised well.’

1048. When his mind is thus focused, purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs it to knowledge of the passing away and reappearance of beings. With the divine eye, which is purified and surpasses the human… he understands how beings pass on according to their actions. This too, Brāhmaṇa, is called a footprint of the Tathāgata, and a track of the Tathāgata, and a marking of the Tathāgata. Yet the disciple of the liberated does not yet come to the conclusion: ‘The Bhagavā is perfectly awakened, the Dhamma has been well proclaimed by the Bhagavā, the Saṅgha of the Bhagavā’s disciples has practised well.’

(299.)

1049. When his mind is thus focused, purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs it to knowledge of the destruction of the āsavā (defilements). He knows clearly as it really is: ‘This is dukkha (suffering).’ He knows clearly as it really is: ‘This is the origin of suffering.’ He knows clearly as it really is: ‘This is the cessation of suffering.’ He knows clearly as it really is: ‘This is the path leading to the cessation of suffering.’ He knows clearly as it really is: ‘These are the defilements.’ He knows clearly as it really is: ‘This is the origin of the defilements.’ He knows clearly as it really is: ‘This is the cessation of the defilements.’ He knows clearly as it really is: ‘This is the path leading to the cessation of the defilements.’ This too, Brāhmaṇa, is called a footprint of the Tathāgata, and a track of the Tathāgata, and a marking of the Tathāgata. Yet the disciple of the liberated has not yet come to the conclusion, but rather is coming to the conclusion: ‘The Bhagavā is perfectly awakened, the Dhamma has been well proclaimed by the Bhagavā, the Saṅgha of the Bhagavā’s disciples has practised well.’

1050. When he knows and sees thus, his mind is liberated from the defilement of sensual pleasure, his mind is liberated from the defilement of existence, his mind is liberated from the defilement of ignorance. In liberation there is the knowledge: ‘liberated’. He knows clearly: ‘Birth (of suffering) is finished, the optimal life is lived, what had to be done is done, there is nothing further for this present state of existence.’ This too, Brāhmaṇa, is called a footprint of the Tathāgata, and a track of the Tathāgata, and a marking of the Tathāgata. To this extent, Brāhmaṇa, the disciple of the liberated has come to the conclusion: ‘The Bhagavā is perfectly awakened, the Dhamma has been well proclaimed by the Bhagavā, the Saṅgha of the Bhagavā’s disciples has practised well.’ To this extent, Brāhmaṇa, the simile of the elephant’s footprint is complete in detail.”

1051. When this was said, the brahmin Jāṇussoṇi said this to the Bhagavā: “Excellent, Bho Gotama! Excellent, Bho Gotama! Just as, Bho Gotama, one might set upright what has been overturned, or reveal what is hidden, or point out the path to one who is lost, or hold up an oil lamp in the darkness, thinking, ‘those with eyes will see forms’; even so, the Dhamma has been made clear in many ways by Bho Gotama. I go for refuge to Bho Gotama, to the Dhamma, and to the bhikkhusaṃgha (Saṅgha of bhikkhū). May Bho Gotama remember me as an upāsaka (lay disciple) who has gone for refuge for life, from today onwards.”

1052. The Shorter Discourse on the Simile of the Elephant’s Footprint, the seventh, is finished.

Commentary

Section titled “Commentary”
  • The simile is a lesson in evidence: Pilotika’s four footprints are the effect of the teaching on the clever, and the Bhagavā allows them only as footprints; the conclusion is reached by the one who walks the whole path to the destruction of the defilements.
  • The gradual training (1030–1050) is the author’s own translation on buddhavacana, Gradual Path to Awakening, and stands here verbatim; the refuge formula and the lamp simile are the wording of the Khandhaka and the Mahāpadānasutta.
  • Renderings: samaṇa wanderer, paribbājaka renunciant (Pilotika), brāhmaṇa “brahmin” in the narrative and the vocative Brāhmaṇa; nāga “bull elephant” beside hatthī “elephant”; the three kinds of female elephant kept in Pāḷi with the DPD’s glosses.
  • The recollection of past lives and the divine eye (1047–1048) are stated as stages of the training, for the author’s rational reading.

Parallels

Section titled “Parallels”

The Madhyama Āgama parallel is MA 146 象跡喻經, 中阿含經 fascicle 36, CBETA T01, no. 26, pp. 656a–658a, a title it shares with MA 30, the parallel of the Mahāhatthipadopamasutta (9M/3.8); the two collections’ agreement is the subject of Minh Chau’s comparative study (Minh Chau, 1991) and Anālayo’s re-examination (Anālayo, 2008), and the discourse is treated in his comparative study of the Majjhima (Anālayo, 2011). The frame is the same: Sāvatthī, Jeta’s Grove, Anāthapiṇḍika’s park (勝林給孤獨園, p. 656a); the brahmin Jāṇussoṇi (生聞梵志) in a white chariot (極好白乘) meets the renunciant Pilotika (卑盧異學), who gives his four reasons with the simile of the elephant tracker (善象師, p. 656b); Jāṇussoṇi’s threefold homage (p. 656c) and visit; the Bhagavā’s completed simile with three female elephants, the Tathāgata’s arising, the gradual training, the four jhāna and the destruction of the defilements, each stage called the Tathāgata’s footprint with the refrain that the disciple does not yet conclude (p. 657c–658a); and the refuge (p. 658a). The differences:

  • The opening. The Chinese begins with Pilotika’s visit to the Buddha at dawn, where he is taught, delighted and sent on his way (p. 656a); the Pāḷi opens with Jāṇussoṇi’s chariot. Jāṇussoṇi leaves the city at dawn (平旦) with five hundred disciples, to teach them the recitation of texts in a secluded place (欲教弟子諷讀經書, p. 656a); the Pāḷi has midday (divādivassa) and no company.
  • The question. Jāṇussoṇi asks whether Pilotika knows “the wanderer Gotama’s wisdom cultivated in a quiet place” (空安靜處學智慧, p. 656a–b); the Pāḷi asks about his “lucidity of wisdom” (paññāveyyattiya, 1011).
  • The four footprints. In the Chinese they are “four statements” (四句義) that Pilotika has read in his books (我所讀書, p. 656b), and the clever who come to defeat Gotama “dare not even ask, let alone defeat him” (尚不敢問，況復能伏, p. 656b); the four classes are treated alike, and the Pāḷi’s fourth footprint, the wanderers who go forth and say that they were nearly lost (1018), has no counterpart. Pilotika’s refrain is belief (必信) in the Bhagavā, the Dhamma and the community (p. 656b), where the Pāḷi has a conclusion (niṭṭhaṃ agamaṃ).
  • The homage. Jāṇussoṇi dismounts, kneels on his right knee, joins his palms towards Jeta’s Grove and three times says 南無如來、無所著、等正覺 (p. 656c); then he rides to the grove, dismounts at the chariot ground and walks to the Buddha (p. 656c). The Pāḷi’s wish for a meeting at some time or other (1024) is absent.
  • The tracker. The Bhagavā calls Pilotika’s simile “not well made and not complete” (猶不善作，亦不具足, p. 656c). The three female elephants are 加梨㝹, 加羅梨 and 婆惒㝹, each “of extremely tall body” (身極高大, p. 656c), where the Pāḷi’s first is the dwarfish vāmanikā (1026); the Pāḷi’s graded signs, the rubbing, the tusk gashes and the broken branches (1027–1029), are absent, and the final footprint is “square, very long and broad, pressed deep into the ground” (方極長極廣，周匝遍著，正深入地, p. 656c), the elephant seen “going or coming, staying or running, standing or lying” (或去或來，或住或走，或立或臥).
  • The training. The Chinese adds the liberation formula to the Tathāgata’s arising (生已盡，梵行已立，所作已辦，不更受有, p. 657a) and “bound by fetters” (為鏁所鏁, p. 657a) to the householder’s reflection; after each precept it repeats “he purifies his mind of it” (淨除其心, p. 657a–b); it includes abstention from alcohol (離酒、斷酒, p. 657b), which the Pāḷi list (1038) lacks, and orders the minor rules differently, trade and false measures first (p. 657b); the contentment simile is a hawk with its two wings (鷹鳥，與兩翅俱, p. 657b–c). The hindrances are abbreviated to a list (瞋恚、睡眠、調悔、斷疑, p. 657c).
  • The refrain. “This is called what the Tathāgata has trodden, where the Tathāgata has walked, what the Tathāgata has used; yet by this he does not reach the end” (是謂如來所屈，如來所行，如來所服。然彼不以此為訖, p. 657c), against the Pāḷi’s footprint, track and marking (tathāgatapada, tathāgatanisevita, tathāgatārañjita, 1043).
  • The knowledges. From the fourth jhāna the Chinese passes directly to the knowledge of the destruction of the defilements (趣向漏盡智通作證, p. 658a); the recollection of past lives and the divine eye (1047–1048) are absent.
  • The close. Jāṇussoṇi affirms that the simile is now complete (如是象跡喻善作具足, p. 658a), says “Bhagavā, I know; Sugata, I understand” (世尊！我已知。善逝！我已解, p. 658a) and takes refuge for life (終身自歸，乃至命盡); the closing sentence has both Jāṇussoṇi and Pilotika rejoice (生聞梵志及卑盧異學…歡喜奉行, p. 658a), though Pilotika is not present in the scene.

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References

Section titled “References”
Anālayo, B. (2008). The Chinese Madhyama-āgama and the Pāli Majjhima-nikāya: In the Footsteps of Thich Minh Chau. Indian International Journal of Buddhist Studies, 9, 1–21.
Anālayo, B. (2011). A Comparative Study of the Majjhima-nikāya. Dharma Drum Academic Publisher.
Minh Chau, T. (1991). The Chinese Madhyama Āgama and the Pāli Majjhima Nikāya: A Comparative Study. Motilal Banarsidass.

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