1"Bhikkhus, when a forest-dwelling bull elephant is heading for its feeding ground, and other elephants—males, females, young ones, [n.1941] Hatthikalabhā. Mp glosses as "very big bull elephants" (mahantā mahantā nāgā). This, however, begs the question how these bull elephants differ from the main subject of the simile. Ud 41,20–21 mentions different types of elephants, among them hatthikalabhā (Ee hatthikaḷārā) which Ud-a 250,12–13 calls elephant offspring (hatthipotakā). They are there distinguished from hatthicchāpā, young elephant offspring still being nursed (khīrūpagā dāhārahatthipotakā). I translate in accordance with this explanation. and babies—precede him and break the tops of the grass, the bull elephant is repelled, humiliated, and disgusted with this. When a forest-dwelling bull elephant is heading for its feeding ground, and other elephants—males, females, young ones, and babies—eat the bent and twisted bundle of branches, the bull elephant is repelled, humiliated, and disgusted with this. When a forest-dwelling bull elephant has entered the pool and other elephants—males, females, young ones, and babies—precede him and stir up the water with their trunks, the bull elephant is repelled, humiliated, and disgusted with this. When a forest-dwelling bull elephant has emerged from the pool and female elephants go by brushing against his body, the forest-dwelling bull elephant is repelled, humiliated, and disgusted with this.

2"On that occasion it occurs to the forest-dwelling bull elephant: ‘I am presently dwelling hemmed in by other elephants: males, females, young ones, and babies. I eat grass with the tops broken off, and they eat my bent and twisted bundle of branches. I drink muddy water, and when I have come out from the pool, the female elephants go by brushing against my body. Let me dwell alone, withdrawn from the herd.’

"Some time later he dwells alone, withdrawn from the herd. He then eats grass without the tops broken off; they do not eat his bent and twisted bundle of branches; he drinks clear water; and when he has come out from the pool, the female elephants do not go by brushing against his body.

3On that occasion it occurs to the forest-dwelling bull elephant: ‘In the past I dwelled hemmed in by other elephants … and when I came out from the pool, the female elephants went by brushing against my body. But now I dwell alone, withdrawn from the herd. I eat grass without the tops broken off; they do not eat my bent and twisted bundle of branches; I drink clear water; and when I have come out from the pool, the female elephants do not go by brushing against my body.’ Having broken off a bundle of branches with his trunk, having rubbed his body with it, he happily relieves his itches.

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4"So too, bhikkhus, when a bhikkhu dwells hemmed in by bhikkhus, bhikkhunīs, male and female lay followers, kings and royal ministers, sectarian teachers and the disciples of sectarian teachers, on that occasion it occurs to him: ‘I am presently dwelling hemmed in by bhikkhus, bhikkhunīs, male and female lay followers, kings and royal ministers, sectarian teachers and the disciples of sectarian teachers. Let me dwell alone, withdrawn from company.’

"He resorts to a secluded lodging: the forest, the foot of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, a heap of straw. Gone to the forest, to the foot of a tree, or to an empty hut, he sits down, folding his legs crosswise, straightening his body, and establishing mindfulness before him.

5Having abandoned longing for the world, he dwells with a mind free from longing; he purifies his mind from longing. Having abandoned ill will and hatred, he dwells with a mind free from ill will, compassionate for the welfare of all living beings; he purifies his mind from ill will and hatred. Having abandoned dullness and drowsiness, he dwells free from dullness and drowsiness, percipient of light, mindful and clearly comprehending; he purifies his mind from dullness and drowsiness. Having abandoned restlessness and remorse, he dwells without agitation, with a mind inwardly peaceful; he purifies his mind from restlessness and remorse. Having abandoned doubt, he dwells having gone beyond doubt, unperplexed about wholesome qualities; he purifies his mind from doubt.

(1) "Having thus abandoned these five hindrances, defilements of the mind, things that weaken wisdom, secluded from sensual pleasures, secluded from unwholesome states, he enters and dwells in the first jhāna ….Elated, he relieves his itches.

(2) –(4) "With the subsiding of thought and examination, he enters and dwells in the second jhāna … the third jhāna … the fourth jhāna …. Elated, he relieves his itches.

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6(5) "With the complete surmounting of perceptions of forms, with the passing away of perceptions of sensory impingement, with non-attention to perceptions of diversity, perceiving ‘space is infinite,’ a bhikkhu enters and dwells in the base of the infinity of space. Elated, he relieves his itches.

(6) –(9) "By completely surmounting the base of the infinity of space, perceiving ‘consciousness is infinite,’ a bhikkhu enters and dwells in the base of the infinity of consciousness …. By completely surmounting the base of the infinity of consciousness, perceiving ‘there is nothing,’ a bhikkhu enters and dwells in the base of nothingness …. By completely surmounting the base of nothingness, a bhikkhu enters and dwells in the base of neither-perception-nor-non-perception …. By completely surmounting the base of neither-perception-nor-non-perception, a bhikkhu enters and dwells in the cessation of perception and feeling, and having seen with wisdom, his taints are utterly destroyed. Elated, he relieves his itches."

1"Yasmiṁ, bhikkhave, samaye āraññikassa nāgassa gocarapasutassa hatthīpi hatthiniyopi hatthikalabhāpi hatthicchāpāpi purato purato gantvā tiṇaggāni chindanti, tena, bhikkhave, āraññiko nāgo aṭṭīyati harāyati jigucchati. Yasmiṁ, bhikkhave, samaye āraññikassa nāgassa gocarapasutassa hatthīpi hatthiniyopi hatthikalabhāpi hatthicchāpāpi obhaggobhaggaṁ sākhābhaṅgaṁ khādanti, tena, bhikkhave, āraññiko nāgo aṭṭīyati harāyati jigucchati. Yasmiṁ, bhikkhave, samaye āraññikassa nāgassa ogāhaṁ otiṇṇassa hatthīpi hatthiniyopi hatthikalabhāpi hatthicchāpāpi purato purato gantvā soṇḍāya udakaṁ āloḷenti, tena, bhikkhave, āraññiko nāgo aṭṭīyati harāyati jigucchati. Yasmiṁ, bhikkhave, samaye āraññikassa nāgassa ogāhā uttiṇṇassa hatthiniyo kāyaṁ upanighaṁsantiyo gacchanti, tena, bhikkhave, āraññiko nāgo aṭṭīyati harāyati jigucchati.

2Tasmiṁ, bhikkhave, samaye āraññikassa nāgassa evaṁ hoti: ‘Ahaṁ kho etarahi ākiṇṇo viharāmi hatthīhi hatthinīhi hatthikalabhehi hatthicchāpehi. Chinnaggāni ceva tiṇāni khādāmi, obhaggobhaggañca me sākhābhaṅgaṁ khādanti, āvilāni ca pānīyāni pivāmi, ogāhā ca me uttiṇṇassa hatthiniyo kāyaṁ upanighaṁsantiyo gacchanti. Yannūnāhaṁ eko gaṇasmā vūpakaṭṭho vihareyyan’ti.

So aparena samayena eko gaṇasmā vūpakaṭṭho viharati, acchinnaggāni ceva tiṇāni khādati, obhaggobhaggañcassa sākhābhaṅgaṁ na khādanti, anāvilāni ca pānīyāni pivati, ogāhā cassa uttiṇṇassa na hatthiniyo kāyaṁ upanighaṁsantiyo gacchanti.

3Tasmiṁ, bhikkhave, samaye āraññikassa nāgassa evaṁ hoti: ‘Ahaṁ kho pubbe ākiṇṇo vihāsiṁ hatthīhi hatthinīhi hatthikalabhehi hatthicchāpehi, chinnaggāni ceva tiṇāni khādiṁ, obhaggobhaggañca me sākhābhaṅgaṁ khādiṁsu, āvilāni ca pānīyāni apāyiṁ, ogāhā ca me uttiṇṇassa hatthiniyo kāyaṁ upanighaṁsantiyo agamaṁsu. Sohaṁ etarahi eko gaṇasmā vūpakaṭṭho viharāmi, acchinnaggāni ceva tiṇāni khādāmi, obhaggobhaggañca me sākhābhaṅgaṁ na khādanti, anāvilāni ca pānīyāni pivāmi, ogāhā ca me uttiṇṇassa na hatthiniyo kāyaṁ upanighaṁsantiyo gacchantī’ti. So soṇḍāya sākhābhaṅgaṁ bhañjitvā sākhābhaṅgena kāyaṁ parimajjitvā attamano soṇḍaṁ saṁharati.

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4Evamevaṁ kho, bhikkhave, yasmiṁ samaye bhikkhu ākiṇṇo viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi, tasmiṁ, bhikkhave, samaye bhikkhussa evaṁ hoti: ‘Ahaṁ kho etarahi ākiṇṇo viharāmi bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi. Yannūnāhaṁ eko gaṇasmā vūpakaṭṭho vihareyyan’ti.

So vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. So araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.

5So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti; byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti; thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti; uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti; vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.

So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. So attamano soṇḍaṁ saṁharati.

Vitakkavicārānaṁ vūpasamā … pe … dutiyaṁ jhānaṁ … tatiyaṁ jhānaṁ … catutthaṁ jhānaṁ upasampajja viharati. So attamano soṇḍaṁ saṁharati.

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6Sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. So attamano soṇḍaṁ saṁharati.

Sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati … sabbaso viññāṇañcāyatanaṁ samatikkamma ‘Natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati … sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati … sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti. So attamano soṇḍaṁ saṁharatī"ti.

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Navamaṁ.