mn.27 Majjhima Nikāya (Middle Discourses)

Thus have I heard:

At one time the Lord was staying near Sāvatthī in the Jeta Grove in Anāthapiṇḍika's monastery. Now at that time the brahman Jāṇussoṇi was leaving Sāvatthī early in the day in an all-white chariot (drawn by) mares. The brahman Jāṇussoṇi saw the wanderer Pilotika coming in the distance; seeing him, he spoke thus to the wanderer Pilotika:

“Now, where is the revered Vacchāyana coming from so early in the day?”

“I, sir, am coming from the presence of the recluse Gotama.”

“What do you think about this, Vacchāyana?

Has the recluse Gotama lucidity of wisdom?

Do you think him clever?”

“But who am I, sir, that I would know whether the recluse Gotama has lucidity of wisdom? Surely only one like him could know whether the recluse Gotama has lucidity of wisdom.”

“Undoubtedly it is with lofty praise that the revered Vacchāyana praises the recluse Gotama.”

“But who am I, sir, that I should praise the recluse Gotama?

Praised by the praised is the revered Gotama, chief among devas and men.”

“But what good thing does the revered Vacchāyana see that he has this high confidence in the recluse Gotama?”

“Sir, as a skilled elephant-tracker might enter an elephant-forest, and might see in the elephant-forest a great footprint, long and broad; he might come to the conclusion:

‘Indeed it is a great elephant.’

Even so did I, sir, when I had seen the four footprints of the recluse Gotama, come to this conclusion:

The fully Self-awakened One is the Lord; well taught is Dhamma by the Lord; the Order is faring along well.

What are the four?

Here, sir, I see some clever nobles, subtle, practised in disputing with others, skilled in hair-splitting, who go about, methinks, breaking to pieces in their wisdom the views (of others).

These hear:

‘Undoubtedly the recluse Gotama will visit a certain village or little town.

They construct a question, thinking:

‘Having approached the recluse Gotama, we will ask him this question of ours.

If, on being asked by us thus, he answers thus, we will refute him thus; and if, on being asked by us thus, he answers thus, we will refute him thus.’

These heard:

‘It is certain that the recluse Gotama is visiting such and such a village or little town.’

So they approached the recluse Gotama.

The recluse Gotama gladdened, roused, incited, delighted them with talk on Dhamma.

These, gladdened, roused, incited, delighted by the recluse Gotama with talk on Dhamma, did not ask the recluse Gotama the question at all—whence could they refute him?

On the contrary they became disciples of the recluse Gotama.

When I, sir, saw this first footprint of the recluse Gotama, then I came to the conclusion:

‘The fully Self-awakened One is the Lord; well taught is Dhamma by the Lord; the Order fares along well.

And again I, sir, see here some clever brahmans, subtle, practised in disputing with others, skilled in hair-splitting, who go about, methinks, breaking to pieces in their wisdom the views (of others).

‘Undoubtedly the recluse Gotama will visit a certain village or little town.

They construct a question, thinking:

‘Having approached the recluse Gotama, we will ask him this question of ours.

If, on being asked by us thus, he answers thus, we will refute him thus; and if, on being asked by us thus, he answers thus, we will refute him thus.’

These heard:

‘It is certain that the recluse Gotama is visiting such and such a village or little town.’

So they approached the recluse Gotama.

The recluse Gotama gladdened, roused, incited, delighted them with talk on Dhamma.

These, gladdened, roused, incited, delighted by the recluse Gotama with talk on Dhamma, did not ask the recluse Gotama the question at all—whence could they refute him?

On the contrary they became disciples of the recluse Gotama.

When I, sir, saw this second footprint of the recluse Gotama, then I came to the conclusion:

‘The fully Self-awakened One is the Lord; well taught is Dhamma by the Lord; the Order fares along well.

And again I, sir, see here some clever householders, subtle, practised in disputing with others, skilled in hair-splitting, who go about, methinks, breaking to pieces in their wisdom the views (of others).

‘Undoubtedly the recluse Gotama will visit a certain village or little town.

They construct a question, thinking:

‘Having approached the recluse Gotama, we will ask him this question of ours.

If, on being asked by us thus, he answers thus, we will refute him thus; and if, on being asked by us thus, he answers thus, we will refute him thus.’

These heard:

‘It is certain that the recluse Gotama is visiting such and such a village or little town.’

So they approached the recluse Gotama.

The recluse Gotama gladdened, roused, incited, delighted them with talk on Dhamma.

These, gladdened, roused, incited, delighted by the recluse Gotama with talk on Dhamma, did not ask the recluse Gotama the question at all—whence could they refute him?

On the contrary they became disciples of the recluse Gotama.

When I, sir, saw this third footprint of the recluse Gotama, then I came to the conclusion:

‘The fully Self-awakened One is the Lord; well taught is Dhamma by the Lord; the Order fares along well.

And again I, sir, see here some clever recluses, subtle, practised in disputing with others, skilled in hair-splitting, who go about, methinks, breaking to pieces in their wisdom the views (of others).

‘Undoubtedly the recluse Gotama will visit a certain village or little town.

They construct a question, thinking:

‘Having approached the recluse Gotama, we will ask him this question of ours.

If, on being asked by us thus, he answers thus, we will refute him thus; and if, on being asked by us thus, he answers thus, we will refute him thus.’

These heard:

‘It is certain that the recluse Gotama is visiting such and such a village or little town.’

So they approached the recluse Gotama.

The recluse Gotama gladdened, roused, incited, delighted them with talk on Dhamma.

These, gladdened, roused, incited, delighted by the recluse Gotama with talk on Dhamma, did not ask the recluse Gotama the question at all—whence could they refute him?

On the contrary, they asked leave of the recluse Gotama himself for the going forth from home into homelessness.

The recluse Gotama let them go forth.

These, gone forth like this, living alone, aloof, diligent, ardent, self-resolute, having by their own super-knowledge soon realised here and now that goal of the Brahma-faring for the sake ofwhich young men of family rightly go forth from home into homelessness, entering on it, abided in it.

These speak thus:

‘Indeed we were nearly lost, indeed we nearly perished, for while formerly we were not (true) recluses, we claimed that we were, saying: “We are recluses”;

not being (true) brahmans, we claimed that we were, saying: “We are brahmans”;

not being (true) perfected ones, we claimed that we were, saying: “We are perfected ones”.

But now we really are recluses, now we really are brahmans, now we really are perfected ones.’

When I, sir, saw this fourth footprint of the recluse Gotama, then I came to the conclusion:

‘The fully Self-awakened One is the Lord; well taught is Dhamma by the Lord; the Order fares along well.’”

When this had been said, Jāṇussoṇi the brahman got down from his all-white chariot (drawn by) mares, and having arranged his outer cloak over one shoulder, having saluted the Lord three times with joined palms, he uttered this utterance:

“Reverence to this Lord, perfected one, fully Self-awakened One;

Reverence to this Lord, perfected one, fully Self-awakened One;

Reverence to this Lord, perfected one, fully Self-awakened One.

Perhaps we, somewhere, sometime will meet the honoured Gotama; perhaps there may be some conversation.”

Then Jāṇussoṇi the brahman approached the Lord; having approached, he exchanged greetings with the Lord; having exchanged greetings of friendliness and courtesy, he sat down at a respectful distance.

As he was sitting down at a respectful distance, Jāṇussoṇi the brahman related to the Lord all the conversation he had had up till now with the wanderer Pilotika.

When he had spoken thus, the Lord spoke thus to Jāṇussoṇi the brahman:

“Brahman, to a (certain) extent the simile of the elephant's footprints is not complete in all its detail.

But, brahman, to the extent to which the simile of the elephant's footprints is complete in all its detail, listen, pay careful attention and I will speak.”

“Yes, revered one,” Jāṇussoṇi the brahman answered the Lord in assent.

The Lord spoke thus:

“Brahman, an elephant tracker might enter an elephant forest, and might see in the elephant forest a large footprint, long and broad.

But a skilled elephant tracker does not at once come to the conclusion:

Indeed it is a great bull-elephant.

What is the reason for this?

There are, brahman, in an elephant forest stunted she-elephants who have large footprints, and he thinks this might be a footprint of theirs.

He follows them and following them he sees in the elephant forest a great footprint, long and broad, and a grazing off of the high things.

A skilled elephant tracker does not at once come to the conclusion:

Indeed it is a great bull-elephant.

What is the reason for this?

There are, brahman, in an elephant forest she-elephants who have tusks and who have large footprints, and he thinks this might be a footprint of theirs.

He follows them and following them he sees in the elephant forest a great footprint, long and broad, and a grazing off of the high things and the high things slashed by tusks.

A skilled elephant tracker does not at once come to the conclusion:

Indeed it is a great bull-elephant.

What is the reason for this?

There are, brahman, in an elephant forest she-elephants with stumpy tusks who have large footprints, and he thinks this might be a footprint of theirs.

He follows them and following them he sees in the elephant forest a great footprint, long and broad, and a grazing off of the high things and the high things slashed by tusks and the high things broken off at the boughs.

And he sees that bull-elephant at the root of a tree or in the open, walking or standing or sitting or lying down.

He comes to the conclusion:

This is that bull-elephant himself.

In the same way, brahman, a Tathāgata arises in the world, a perfected one, a fully Self-awakened One, endowed with right knowledge and conduct, well-farer, knower of the worlds, the matchless charioteer of men to be tamed, the Awakened One, the Lord.

He makes known this world with the devas, with Māra, with Brahmā, creation with its recluses and brahmans, its devas and men, having realised them by his own super-knowledge.

He teaches Dhamma which is lovely at the beginning, lovely in the middle, lovely at the ending, with the spirit and the letter; he proclaims the Brahma-faring wholly fulfilled, quite purified.

A householder or a householder's son or one born in another family hears that Dhamma.

Having heard that Dhamma, he gains faith in the Tathāgata.

Endowed with this faith that he has acquired, he reflects in this way:

‘The household life is confined and dusty; going forth is of the open; it is not easy for one who lives in a house to fare the Brahma-faring wholly fulfilled, wholly pure, polished like a conch-shell.

Suppose now that I, having cut off hair and beard, having put on saffron robes, should go forth from home into homelessness?’

After a time, getting rid of his wealth, be it small or great, getting rid of his circle of relations, be it small or great, having cut off his hair and beard, having put on saffron robes, he goes forth from home into homelessness.

He, being thus one who has gone forth and who is endowed with the training and the way of living of monks, abandoning onslaught on creatures, is one who abstains from onslaught on creatures; the stick laid aside, the knife laid aside, he lives kindly, scrupulous, friendly and compassionate towards all breathing things and creatures.

Abandoning the taking of what is not given, he is one who abstains from taking what is not given; being one who takes (only) what is given, who waits for what is given, not by stealing he lives with a self become pure.

Abandoning unchastity, he is one who is chaste, keeping remote (from unchastity), abstaining from dealings with women.

Abandoning lying speech, he is one who abstains from lying speech, a truth-speaker, a bondsman to truth, trustworthy, dependable, no deceiver of the world.

Abandoning slanderous speech, he is one who abstains from slanderous speech; having heard something here he is not one for repeating it elsewhere for (causing) variance among these (people), or having heard something elsewhere he is not one to repeat it there for (causing) variance among these (people).

In this way he is a reconciler of those who are at variance, and one who combines those who are friends.

Concord is his pleasure, concord his delight, concord his joy, concord is the motive of his speech.

Abandoning harsh speech, he is one who abstains from harsh speech.

Whatever speech is gentle, pleasing to the ear, affectionate, going to the heart, urbane, pleasant to the manyfolk, agreeable to the manyfolk—he comes to be one who utters speech like this.

Abandoning frivolous chatter, he is one who abstains from frivolous chatter.

He is a speaker at a right time, a speaker of fact, a speaker on the goal, a speaker on Dhamma, a speaker on discipline, he speaks words that are worth treasuring, with similes at a right time that are discriminating, connected with the goal.

He comes to be one who abstains from what involves destruction to seed-growth, to vegetable growth.

He comes to be one who eats one meal a day, refraining at night, abstaining from eating at a wrong time.

He comes to be one who abstains from watching shows of dancing, singing, music.

He comes to be one who abstains from using garlands, scents, unguents, adornments, finery.

He comes to be one who abstains from using high beds, large beds.

He comes to be one who abstains from accepting gold and silver.

He comes to be one who abstains from accepting raw grain.

He comes to be one who abstains from accepting raw meat.

He comes to be one who abstains from accepting women and girls.

He comes to be one who abstains from accepting women slaves and men slaves.

He comes to be one who abstains from accepting goats and sheep.

He comes to be one who abstains from accepting fowl and swine.

He comes to be one who abstains from accepting elephants, cows, horses, mares.

He comes to be one who abstains from accepting fields and sites.

He comes to be one who abstains from accepting messages or going on such.

He comes to be one who abstains from buying and selling.

He comes to be one who abstains from cheating with weights.

He comes to be one who abstains from cheating with bronzes.

He comes to be one who abstains from cheating with measures.

He comes to be one who abstains from the crooked ways of bribery, fraud and deceit.

He comes to be one who abstains from maiming, murdering, manacling, highway robbery.

He comes to be contented with the robes for protecting his body, with the almsfood for sustaining his stomach.

Wherever he goes he takes these things with him as he goes.

As a bird on the wing wherever it flies takes its wings with it as it flies, so a monk, contented with the robes for protecting his body, with the almsfood for sustaining his stomach, wherever he goes takes these things with him as he goes.

He, possessed of the ariyan body of moral habit, subjectively experiences the bliss of blamelessness.

Having seen a material shape with the eye, he is not entranced by the general appearance, he is not entranced by the detail.

If he dwells with this organ of sight uncontrolled, covetousness and dejection, evil unskilled states of mind, might predominate.

So he fares along controlling it; he guards the organ of sight, he comes to control over the organ of sight.

Having heard a sound with the ear, he is not entranced by the general appearance, he is not entranced by the detail.

If he dwells with this organ of hearing uncontrolled, covetousness and dejection, evil unskilled states of mind, might predominate.

So he fares along controlling it; he guards the organ of hearing, he comes to control over the organ of hearing.

Having smelt a smell with the nose, he is not entranced by the general appearance, he is not entranced by the detail.

If he dwells with this organ of smell uncontrolled, covetousness and dejection, evil unskilled states of mind, might predominate.

So he fares along controlling it; he guards the organ of smell, he comes to control over the organ of smell.

Having savoured a taste with the tongue, he is not entranced by the general appearance, he is not entranced by the detail.

If he dwells with this organ of taste uncontrolled, covetousness and dejection, evil unskilled states of mind, might predominate.

So he fares along controlling it; he guards the organ of taste, he comes to control over the organ of taste.

Having felt a touch with the body, he is not entranced by the general appearance, he is not entranced by the detail.

If he dwells with this organ of touch uncontrolled, covetousness and dejection, evil unskilled states of mind, might predominate.

So he fares along controlling it; he guards the organ of touch, he comes to control over the organ of touch.

Having cognised a mental object with the mind, he is not entranced by the general appearance, he is not entranced by the detail.

If he lives with this organ of mind uncontrolled, covetousness and dejection, evil unskilled states of mind might predominate.

So he fares along controlling it; he guards the organ of mind, he comes to control over the organ of mind.

If he is possessed of this ariyan control of the (sense-) organs, he subjectively experiences unsullied well-being.

Whether he is setting out or returning, he is one who comports himself properly; whether he is looking down or looking round, he is one who comports himself properly; whether he is bending back or stretching out (his arm), he is one who comports himself properly; whether he is carrying his outer cloak, his bowl, his robe, he is one who comports himself properly; whether he is munching, drinking, eating, savouring, he is one who comports himself properly; whether he is obeying the calls of nature, he is one who comports himself properly; whether he is walking, standing, asleep, awake, talking, silent, he is one who comports himself properly.

Possessed of this ariyan body of moral habit and possessed of this ariyan control of the (sense-) organs and possessed of this ariyan mindfulness and clear consciousness, he chooses a remote lodging in a forest, at the root of a tree, on a mountain slope, in a wilderness, in a hill-cave, in a cemetery, in a forest haunt, in the open or on a heap of straw.

He, returning from alms-gathering after his meal, sits down cross-legged holding the back erect, having made mindfulness rise up in front of him.

He, having got rid of covetousness for the world, lives with a mind devoid of coveting, he purifies the mind of coveting.

By getting rid of the taint of ill-will, he lives benevolent in mind; and compassionate for the welfare of all creatures and beings, he purifies the mind of the taint of ill-will.

By getting rid of sloth and torpor, he lives devoid of sloth and torpor; perceiving the light, mindful and clearly conscious, he purifies the mind of sloth and torpor.

By getting rid of restlessness and worry, he lives calmly, the mind subjectively tranquillised, he purifies the mind of restlessness and worry.

By getting rid of doubt, he lives doubt-crossed; unperplexed as to the states that are skilled, he purifies his mind of doubt.

He, by getting rid Of these five hindrances—defilements of a mind and weakening to intuitive wisdom—aloof from pleasures of the senses, aloof from unskilled states of mind, enters and abides in the first meditation, which is accompanied by initial thought and discursive thought, is born of aloofness and is rapturous and joyful.

This, brahman, is called the Tathāgata's footprint, and what is grazed against by the Tathāgata and what is slashed by the Tathāgata.

But not yet does the ariyan disciple come to fulfilment thinking:

‘The Fully Self-awakened One is the Lord; well taught is Dhamma by the Lord; the Order fares along well.

And again, brahman, a monk, by allaying initial and discursive thought, the mind subjectively tranquillised and fixed on one point, enters and abides in the second meditation, which is devoid of initial and discursive thought, is born of concentration and is rapturous and joyful.

This too, brahman, is called the Tathāgata's footprint, and what is grazed against by the Tathāgata and what is slashed by the Tathāgata.

But not yet does the ariyan disciple come to fulfilment thinking:

‘The Fully Self-awakened One is the Lord; well taught is Dhamma by the Lord; the Order fares along well.

And again, brahman, a monk, by the fading out of rapture, dwells with equanimity, attentive and clearly conscious, and experiences in his person that joy of which the ariyans say:

‘Joyful lives he who has equanimity and is mindful’, and he enters and abides in the third meditation.

This too, brahman, is called the Tathāgata's footprint, and what is grazed against by the Tathāgata and what is slashed by the Tathāgata.

But not yet does the ariyan disciple come to fulfilment thinking:

‘The Fully Self-awakened One is the Lord; well taught is Dhamma by the Lord; the Order fares along well.

And again, brahman, a monk, by getting rid of joy, by getting rid of anguish, by the going down of his former pleasures and sorrows, enters and abides in the fourth meditation, which has neither anguish nor joy, and which is entirely purified by equanimity and mindfulness.

This too, brahman, is called the Tathāgata's footprint, and what is grazed against by the Tathāgata and what is slashed by the Tathāgata.

But not yet does the ariyan disciple come to fulfilment thinking:

‘The Fully Self-awakened One is the Lord; well taught is Dhamma by the Lord; the Order fares along well.

Thus with the mind composed, quite purified, quite clarified, without blemish, without defilement, grown soft and workable, fixed, immovable, he directs his mind to the knowledge and recollection of former habitations, that is to say:

One birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, and many an eon of integration and many an eon of disintegration and many an eon of integration-disintegration; such a one was I by name, having such and such a clan, such and such a colour, so was I nourished, such and such pleasant and painful experiences were mine, so did the span of life end.

Passing from this, I came to be in another state where such a one was I by name, having such and such a clan, such and such a colour, so was I nourished, such and such pleasant and painful experiences were mine, so did the span of life end.

Passing from this, I arose here and could recollect thus in all their mode and detail a variety of former habitations.

This too, brahman, is called the Tathāgata's footprint, and what is grazed against by the Tathāgata and what is slashed by the Tathāgata.

But not yet does the ariyan disciple come to fulfilment thinking:

‘The Fully Self-awakened One is the Lord; well taught is Dhamma by the Lord; the Order fares along well.

Thus with the mind composed, quite purified, quite clarified, without blemish, without defilement, grown soft and workable, fixed, immovable, he directs his mind to the knowledge of the passing hence and coming to be of beings.

With the purified deva-vision surpassing that of men he beholds beings as they are passing hence and coming to be, mean, excellent, comely, ugly, well-going, ill-going according to the consequences of their deeds, thinking:

Indeed these worthy beings who were possessed of wrong conduct in body, who were possessed of wrong conduct of speech, who were possessed of wrong conduct of thought, scoffers at the ariyans, holding a wrong view, incurring deeds consequent on a wrong view— these, at the breaking up of the body after dying, have arisen in a sorrowful state, a bad bourn, the abyss, Niraya Hell.

But these worthy beings who were possessed of good conduct in body, who were possessed of good conduct in speech, who were possessed of good conduct in thought, who did not scoff at the ariyans, holding a right view, incurring deeds consequent on a right view— these, at the breaking up of the body after dying, have arisen in a good bourn, a heaven world.

And thus with the purified deva-vision surpassing that of men he sees beings as they pass hence, as they arise; and he comprehends that beings are mean, excellent, comely, ugly, well-going, ill-going according to the consequences of deeds.

This too, brahman, is called the Tathāgata's footprint, and what is grazed against by the Tathāgata and what is slashed by the Tathāgata.

But not yet does the ariyan disciple come to fulfilment thinking:

‘The Fully Self-awakened One is the Lord; well taught is Dhamma by the Lord; the Order fares along well.

Thus with the mind composed, quite purified, quite clarified, without blemish, without defilement, grown soft and workable, fixed, immovable, he directs his mind to the knowledge of the destruction of the cankers.

He comprehends as it really is:

This is anguish, this the arising of anguish, this the stopping of anguish, this the course leading to the stopping of anguish.

He comprehends as it really is:

These are the cankers, this the arising of the cankers, this the stopping of the cankers, this the course leading to the stopping of the cankers.

This too, brahman, is called the Tathāgata's footprint, and what is grazed against by the Tathāgata and what is slashed by the Tathāgata.

But not yet does the ariyan disciple come to fulfilment thinking:

‘The Fully Self-awakened One is the Lord; well taught is Dhamma by the Lord; the Order fares along well.

When he has known thus, when he has seen thus, the mind is freed from the canker of sense-pleasures and his mind is freed from the canker of becoming and his mind is freed from the canker of ignorance.

In freedom the knowledge comes to be that he is freed and he comprehends:

‘Destroyed is birth, brought to a close the Brahma-faring, done is what was to be done, there is no more of being such or such.

This too, brahman, is called the Tathāgata's footprint, and what is grazed against by the Tathāgata and what is slashed by the Tathāgata.

It is at this point, brahman , that the ariyan disciple comes to fulfilment, thinking:

‘The Fully Self-awakened One is the Lord; well taught is Dhamma by the Lord; the Order fares along well.

When this had been said, Jāṇussoṇi the brahman spoke thus to the Lord:

“It is wonderful, revered sir, wonderful, revered sir.

It is as if, good Gotama, one might set upright what had been upset, or might disclose what was covered, or point out the way to one who had gone astray, or might bring an oil-lamp into the darkness so that those with vision might see material shapes— even so is Dhamma made clear in many a figure by the good Gotama.

I am going to the revered Gotama for refuge, and to Dhamma and to the Order of monks.

May the good Gotama accept me as a lay-follower, one gone for refuge from today forth for as long as life lasts.”

Lesser Discourse on the Simile of the Elephant's Footprint: The Seventh

Thus have I heard. On one occasion the Blessed One was living at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.

Now on that occasion the brahmin Jāṇussoṇi was driving out of Sāvatthī in the middle of the day in an all-white chariot drawn by white mares. He saw the wanderer Pilotika coming in the distance and asked him: “Now where is Master Vacchāyana coming from in the middle of the day?”

“Sir, I am coming from the presence of the recluse Gotama.”

“What does Master Vacchāyana think of the recluse Gotama’s lucidity of wisdom? He is wise, is he not?”

“Sir, who am I to know the recluse Gotama’s lucidity of wisdom? One would surely have to be his equal to know the recluse Gotama’s lucidity of wisdom.”

“Master Vacchāyana praises the recluse Gotama with high praise indeed.”

“Sir, who am I to praise the recluse Gotama? The recluse Gotama is praised by the praised as best among gods and humans.”

“What reasons does Master Vacchāyana see that he has such firm confidence in the recluse Gotama?”

“Sir, suppose a wise elephant woodsman were to enter an elephant wood and were to see in the elephant wood a big elephant’s footprint, long in extent and broad across. He would come to the conclusion: ‘Indeed, this is a big bull elephant.’ So too, when I saw four footprints of the recluse Gotama, I came to the conclusion: ‘The Blessed One is fully enlightened, the Dhamma is well proclaimed by the Blessed One, the Sangha is practising the good way.’ What are the four?

“Sir, I have seen here certain learned nobles who were clever, knowledgeable about the doctrines of others, as sharp as hairsplitting marksmen; they wander about, as it were, demolishing the views of others with their sharp wits. When they hear: ‘The recluse Gotama will visit such and such a village or town,’ they formulate a question thus: ‘We will go to the recluse Gotama and ask him this question. If he is asked like this, he will answer like this, and so we will refute his doctrine in this way; and if he is asked like that, he will answer like that, and so we will refute his doctrine in that way.’

“They hear: ‘The recluse Gotama has come to visit such and such a village or town.’ They go to the recluse Gotama, and the recluse Gotama instructs, urges, rouses, and gladdens them with a talk on the Dhamma. After they have been instructed, urged, roused, and gladdened by the recluse Gotama with a talk on the Dhamma, they do not so much as ask him the question, so how should they refute his doctrine? In actual fact, they become his disciples. When I saw this first footprint of the recluse Gotama, I came to the conclusion: ‘The Blessed One is fully enlightened, the Dhamma is well proclaimed by the Blessed One, the Sangha is practising the good way.’

“Again, I have seen certain learned brahmins who were clever…In actual fact, they too become his disciples. When I saw this second footprint of the recluse Gotama, I came to the conclusion: ‘The Blessed One is fully enlightened…’

“Again, I have seen certain learned householders who were clever… …In actual fact, they too become his disciples. When I saw this third footprint of the recluse Gotama, I came to the conclusion: ‘The Blessed One is fully enlightened…’

“Again, I have seen certain learned recluses who were clever…They do not so much as ask him the question, so how should they refute his doctrine? In actual fact, they ask the recluse Gotama to allow them to go forth from the home life into homelessness, and he gives them the going forth. Not long after they have gone forth, dwelling alone, withdrawn, diligent, ardent, and resolute, by realising for themselves with direct knowledge they here and now enter upon and abide in that supreme goal of the holy life for the sake of which clansmen rightly go forth from the home life into homelessness. They say thus: ‘We were very nearly lost, we very nearly perished, for formerly we claimed that we were recluses though we were not really recluses; we claimed that we were brahmins though we were not really brahmins; we claimed that we were arahants though we were not really arahants. But now we are recluses, now we are brahmins, now we are arahants.’ When I saw this fourth footprint of the recluse Gotama, I came to the conclusion: ‘The Blessed One is fully enlightened…’

“When I saw these four footprints of the recluse Gotama, I came to the conclusion: ‘The Blessed One is fully enlightened, the Dhamma is well proclaimed by the Blessed One, the Sangha is practising the good way.’”

When this was said, the brahmin Jāṇussoṇi got down from his all-white chariot drawn by white mares, and arranging his upper robe on one shoulder, he extended his hands in reverential salutation towards the Blessed One and uttered this exclamation three times: “Honour to the Blessed One, accomplished and fully enlightened! Honour to the Blessed One, accomplished and fully enlightened! Honour to the Blessed One, accomplished and fully enlightened! Perhaps some time or other we might meet Master Gotama and have some conversation with him.”

Then the brahmin Jāṇussoṇi went to the Blessed One and exchanged greetings with him. When this courteous and amiable talk was finished, he sat down at one side and related to the Blessed One his entire conversation with the wanderer Pilotika. Thereupon the Blessed One told him: “At this point, brahmin, the simile of the elephant’s footprint has not yet been completed in detail. As to how it is completed in detail, listen and attend carefully to what I shall say.”—“Yes, sir,” the brahmin Jāṇussoṇi replied. The Blessed One said this:

“Brahmin, suppose an elephant woodsman were to enter an elephant wood and were to see in the elephant wood a big elephant’s footprint, long in extent and broad across. A wise elephant woodsman would not yet come to the conclusion: ‘Indeed, this is a big bull elephant.’ Why is that? In an elephant wood there are small she-elephants that leave a big footprint, and this might be one of their footprints. He follows it and sees in the elephant wood a big elephant’s footprint, long in extent and broad across, and some scrapings high up. A wise elephant woodsman would not yet come to the conclusion: ‘Indeed, this is a big bull elephant.’ Why is that? In an elephant wood there are tall she-elephants that have prominent teeth and leave a big footprint, and this might be one of their footprints. He follows it further and sees in the elephant wood a big elephant’s footprint, long in extent and broad across, and some scrapings high up, and marks made by tusks. A wise elephant woodsman would not yet come to the conclusion: ‘Indeed, this is a big bull elephant. ’ Why is that? In an elephant wood there are tall she-elephants that have tusks and leave a big footprint, and this might be one of their footprints. He follows it further and sees in the elephant wood a big elephant’s footprint, long in extent and broad across, and some scrapings high up, and marks made by tusks, and broken-off branches. And he sees that bull elephant at the root of a tree or in the open, walking about, sitting, or lying down. He comes to the conclusion: ‘This is that big bull elephant.’

“So too, brahmin, here a Tathāgata appears in the world, accomplished, fully enlightened, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened, blessed. He declares this world with its gods, its Māras, and its Brahmās, this generation with its recluses and brahmins, its princes and its people, which he has himself realised with direct knowledge. He teaches the Dhamma good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, and he reveals a holy life that is utterly perfect and pure.

“A householder or householder’s son or one born in some other clan hears that Dhamma. On hearing the Dhamma he acquires faith in the Tathāgata. Possessing that faith, he considers thus: ‘Household life is crowded and dusty; life gone forth is wide open. It is not easy, while living in a home, to lead the holy life utterly perfect and pure as a polished shell. Suppose I shave off my hair and beard, put on the yellow robe, and go forth from the home life into homelessness.’ On a later occasion, abandoning a small or a large fortune, abandoning a small or a large circle of relatives, he shaves off his hair and beard, puts on the yellow robe, and goes forth from the home life into homelessness.

“Having thus gone forth and possessing the bhikkhu’s training and way of life, abandoning the killing of living beings, he abstains from killing living beings; with rod and weapon laid aside, conscientious, merciful, he abides compassionate to all living beings. Abandoning the taking of what is not given, he abstains from taking what is not given; taking only what is given, expecting only what is given, by not stealing he abides in purity. Abandoning incelibacy, he observes celibacy, living apart, abstaining from the vulgar practice of sexual intercourse.

“Abandoning false speech, he abstains from false speech; he speaks truth, adheres to truth, is trustworthy and reliable, one who is no deceiver of the world. Abandoning malicious speech, he abstains from malicious speech; he does not repeat elsewhere what he has heard here in order to divide those people from these, nor does he repeat to these people what he has heard elsewhere in order to divide these people from those; thus he is one who reunites those who are divided, a promoter of friendships, who enjoys concord, rejoices in concord, delights in concord, a speaker of words that promote concord. Abandoning harsh speech, he abstains from harsh speech; he speaks such words as are gentle, pleasing to the ear, and loveable, as go to the heart, are courteous, desired by many and agreeable to many. Abandoning gossip, he abstains from gossip; he speaks at the right time, speaks what is fact, speaks on what is good, speaks on the Dhamma and the Discipline; at the right time he speaks such words as are worth recording, reasonable, moderate, and beneficial.

“He abstains from injuring seeds and plants. He practises eating only one meal a day, abstaining from eating at night and outside the proper time. He abstains from dancing, singing, music, and theatrical shows. He abstains from wearing garlands, smartening himself with scent, and embellishing himself with unguents. He abstains from high and large couches. 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 men and women slaves. He abstains from accepting goats and sheep. He abstains from accepting fowl and pigs. He abstains from accepting elephants, cattle, horses, and mares. He abstains from accepting fields and land. He abstains from going on errands and running messages. He abstains from buying and selling. He abstains from false weights, false metals, and false measures. He abstains from accepting bribes, deceiving, defrauding, and trickery. He abstains from wounding, murdering, binding, brigandage, plunder, and violence.

“He becomes content with robes to protect his body and with almsfood to maintain his stomach, and wherever he goes, he sets out taking only these with him. Just as a bird, wherever it goes, flies with its wings as its only burden, so too the bhikkhu becomes content with robes to protect his body and with almsfood to maintain his stomach, and wherever he goes, he sets out taking only these with him. Possessing this aggregate of noble virtue, he experiences within himself a bliss that is blameless.

“On seeing a form with the eye, he does not grasp at its signs and features. Since, if he left the eye faculty unguarded, evil unwholesome states of covetousness and grief might invade him, he practises the way of its restraint, he guards the eye faculty, he undertakes the restraint of the eye faculty. On hearing a sound with the ear…On smelling an odour with the nose…On tasting a flavour with the tongue…On touching a tangible with the body…On cognizing a mind-object with the mind, he does not grasp at its signs and features. Since, if he left the mind faculty unguarded, evil unwholesome states of covetousness and grief might invade him, he practises the way of its restraint, he guards the mind faculty, he undertakes the restraint of the mind faculty. Possessing this noble restraint of the faculties, he experiences within himself a bliss that is unsullied.

“He becomes one who acts in full awareness when going forward and returning; who acts in full awareness when looking ahead and looking away; who acts in full awareness when flexing and extending his limbs; who acts in full awareness when wearing his robes and carrying his outer robe and bowl; who acts in full awareness when eating, drinking, consuming food, and tasting; who acts in full awareness when defecating and urinating; who acts in full awareness when walking, standing, sitting, falling asleep, waking up, talking, and keeping silent.

“Possessing this aggregate of noble virtue, and this noble restraint of the faculties, and possessing this noble mindfulness and full awareness, he resorts to a secluded resting place: the forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, a heap of straw.

“On returning from his almsround, after his meal he sits down, folding his legs crosswise, setting his body erect, and establishing mindfulness before him. Abandoning covetousness for the world, he abides with a mind free from covetousness; he purifies his mind from covetousness. Abandoning ill will and hatred, he abides with a mind free from ill will, compassionate for the welfare of all living beings; he purifies his mind from ill will and hatred. Abandoning sloth and torpor, he abides free from sloth and torpor, percipient of light, mindful and fully aware; he purifies his mind from sloth and torpor. Abandoning restlessness and remorse, he abides unagitated with a mind inwardly peaceful; he purifies his mind from restlessness and remorse. Abandoning doubt, he abides having gone beyond doubt, unperplexed about wholesome states; he purifies his mind from doubt.

“Having thus abandoned these five hindrances, imperfections of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome states, he enters upon and abides in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. This, brahmin, is called a footprint of the Tathāgata, something scraped by the Tathāgata, something marked by the Tathāgata, but a noble disciple does not yet come to the conclusion: ‘The Blessed One is fully enlightened, the Dhamma is well proclaimed by the Blessed One, the Sangha is practising the good way.’

“Again, with the stilling of applied and sustained thought, a bhikkhu enters upon and abides in the second jhāna, which has self-confidence and singleness of mind without applied and sustained thought, with rapture and pleasure born of concentration. This too, brahmin, is called a footprint of the Tathāgata… but a noble disciple does not yet come to the conclusion: ‘The Blessed One is fully enlightened…’

“Again, with the fading away as well of rapture, a bhikkhu abides in equanimity, and mindful and fully aware, still feeling pleasure with the body, he enters upon and abides in the third jhāna, on account of which noble ones announce: ‘He has a pleasant abiding who has equanimity and is mindful.’ This too, brahmin, is called a footprint of the Tathāgata…but a noble disciple does not yet come to the conclusion: ‘The Blessed One is fully enlightened…’

“Again, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, a bhikkhu enters upon and abides in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. This too, brahmin, is called a footprint of the Tathāgata…but a noble disciple does not yet come to the conclusion: ‘The Blessed One is fully enlightened…’

“When his concentrated mind is thus 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, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many aeons of world-contraction, many aeons of world-expansion, many aeons of world-contraction and expansion: …as Sutta 4, §27…Thus with their aspects and particulars he recollects his manifold past lives. This too, brahmin, is called a footprint of the Tathāgata…but a noble disciple does not yet come to the conclusion: ‘The Blessed One is fully enlightened…’

“When his concentrated mind is thus 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 sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate. He understands how beings pass on according to their actions thus:…as Sutta 4, §29…Thus with the divine eye, which is purified and surpasses the human, he sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and he understands how beings pass on according to their actions. This too, brahmin, is called a footprint of the Tathāgata…but a noble disciple does not yet come to the conclusion: ‘The Blessed One is fully enlightened…’

“When his concentrated mind is thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs it to knowledge of the destruction of the taints. He understands as it actually is: ‘This is suffering’;…‘This is the origin of suffering’;…‘This is the cessation of suffering’;…‘This is the way leading to the cessation of suffering’;…‘These are the taints’;…‘This is the origin of the taints’;…‘This is the cessation of the taints’;…‘This is the way leading to the cessation of the taints.’

“This too, brahmin, is called a footprint of the Tathāgata, something scraped by the Tathāgata, something marked by the Tathāgata, but a noble disciple still has not yet come to the conclusion: ‘The Blessed One is fully enlightened, the Dhamma is well proclaimed by the Blessed One, the Sangha is practising the good way.’ Rather, he is in the process of coming to this conclusion.

“When he knows and sees thus, his mind is liberated from the taint of sensual desire, from the taint of being, and from the taint of ignorance. When it is liberated there comes the knowledge: ‘It is liberated.’ He understands: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.’

“This too, brahmin, is called a footprint of the Tathāgata, something scraped by the Tathāgata, something marked by the Tathāgata. It is at this point that a noble disciple has come to the conclusion: ‘The Blessed One is fully enlightened, the Dhamma is well proclaimed by the Blessed One, the Sangha is practising the good way. And it is at this point, brahmin, that the simile of the elephant’s footprint has been completed in detail.”

When this was said, the brahmin Jāṇussoṇi said to the Blessed One: “Magnificent, Master Gotama! Magnificent, Master Gotama! Master Gotama has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see forms. I go to Master Gotama for refuge and to the Dhamma and to the Sangha of bhikkhus. From today let Master Gotama remember me as a lay follower who has gone to him for refuge for life.”