Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta‘s Grove, Anāthapiṇḍika’s park.
At that time, the brahmin Jāṇussoṇi was departing from Sāvatthi at midday in an all-white chariot drawn by mares. He saw the wanderer Pilotika coming in the distance. Seeing him, he asked: “So, where is sir |Vacchāyana::family name of the wandering ascetic Pilotika [vacchāyana]| coming from at this midday hour?”
“Just now, sir, I am coming from the presence of the ascetic Gotama.”
“What does sir Vacchāyana think of the |lucidity of wisdom::distinctive intelligence [paññāveyyattiya]| of the ascetic Gotama? He is wise, is he not?”
“Who am I, sir, to know the lucidity of wisdom of the ascetic Gotama? One would surely have to be his equal to know ascetic Gotama’s lucidity of wisdom.”
“Sir Vacchāyana praises the ascetic Gotama with high praise indeed.”
“Sir, who am I to praise the ascetic Gotama? The ascetic is praised by those who themselves are praised as foremost among gods and humans.”
“What reason does sir Vacchāyana see, considering which he has |such complete confidence in::total faith in [abhippasanna]| the ascetic Gotama?”
“Suppose, sir, a skilled elephant tracker were to enter an elephant forest. There he might see in the forest a big elephant‘s footprint—long in length and spread out across. He would come to the conclusion: ‘Indeed, this is a big bull elephant.’
In the same way, sir, when I saw four |footprints::signs, marks [pada]| of the ascetic Gotama, I came to the conclusion: ‘The Blessed One is a perfectly Awakened One, the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| is well proclaimed by the Blessed One, the |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]| of the Blessed One’s disciples is practicing the good way.’
Which four? Here, sir, I have seen certain nobles, skilled, well acquainted with others’ doctrines, as sharp as hairsplitting marksmen; they wander about, as it were, shooting down the views of others with their sharp intellect. When they hear: ‘The ascetic Gotama will arrive at such-and-such a village or town,’ they |formulate::construct, fabricate, fashion, generate [abhisaṅkharoti]| a question thus: ‘We will approach the ascetic Gotama and ask him this question. If, when asked, he answers in this way, we will refute him on that basis. And if he answers otherwise, we will still raise a dispute against him.’
They hear, ‘The ascetic Gotama has arrived at such-and-such a village or town.’ Then they approach the ascetic Gotama. And the ascetic Gotama instructs them, encourages them, fires them up, and gladdens them with a talk on the Dhamma. Having been instructed, encouraged, fired up, and gladdened by the ascetic Gotama’s Dhamma talk, they do not so much as ask him their question, so how could they possibly raise a debate? Instead, they invariably become disciples of the ascetic Gotama. When I saw this first footprint of the ascetic Gotama, I came to the conclusion: ‘The Blessed One is a perfectly Awakened One, the Dhamma of the Blessed One is well proclaimed, the Saṅgha of the Blessed One‘s disciples is practicing the good way.’
Again, sir, I have seen certain learned brahmins … and learned householders …
and learned ascetics, skilled, well-versed in the doctrines of others, as sharp as hairsplitting marksmen; they wander about, as it were, shooting down the views of others with their sharp intellect. When they hear: ‘The ascetic Gotama will arrive at such-and-such a village or town,’ they formulate a question thus: ‘We will approach the ascetic Gotama and ask him this question. If, when asked, he answers in this way, we will refute him on that basis. And if he answers otherwise, we will still raise a dispute against him.’ Then they hear, ‘The ascetic Gotama has arrived at such-and-such a village or town.’ They approach the ascetic Gotama. And the ascetic Gotama instructs them, encourages them, fires them up, and gladdens them with a talk on the Dhamma. Having been instructed, encouraged, fired up, and gladdened by the ascetic Gotama’s Dhamma talk, they do not so much as ask him their question, so how could they possibly raise a debate? Instead, they invariably invariably ask the ascetic Gotama for permission to go forth from the household life into homelessness. And the ascetic Gotama gives them the going forth. Not long after they have gone forth, dwelling |secluded::detached, solitary, withdrawn [vūpakaṭṭha]|, |diligent::doing one’s work or duty well, with alertness, carefulness and care [appamatta]|, |with continuous effort::ardent, zealous, with energy, with application [ātāpī]|, and |resolute::intent, determined [pahitatta]|, by realizing for themselves with |direct knowledge::experiential understanding [abhiññāya]| the ultimate goal of the spiritual life for which sons of good families rightly go forth from the household life into homelessness, they abide in it.
They say thus: ‘We were very nearly lost, we very nearly perished, for formerly we claimed that we were ascetics though we were not really ascetics; 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 sir, we are truly ascetics, we are truly brahmins, we are truly arahants.’ When I saw this fourth footprint of the ascetic Gotama, I came to the conclusion: ‘The Blessed One is a perfectly Awakened One, the Dhamma of the Blessed One is well proclaimed, the Saṅgha of the Blessed One‘s disciples is practicing the good way.’
When I saw these four footprints of the ascetic Gotama, I came to the conclusion: ‘The Blessed One is a perfectly Awakened One, the Dhamma of the Blessed One is well proclaimed, the Saṅgha of the Blessed One’s disciples is practicing the good way.’”
When this was said, the brahmin Jāṇussoṇi got down from his all-white chariot drawn by mares, arranged his upper robe on one shoulder, and raised his hands in reverential salutation towards the Blessed One and uttered this exclamation three times:
“Homage to the Blessed One, the Arahant, the perfectly Awakened One!
Homage to the Blessed One, the Arahant, the perfectly Awakened One!
Homage to the Blessed One, the Arahant, the perfectly Awakened One!
Perhaps some time or other, we might meet with sir Gotama and have some conversation with him.”
Then the brahmin Jāṇussoṇi approached the Blessed One; having drawn near, he exchanged greetings with the Blessed One. After the exchange of courteous and polite conversation, he sat down to one side. Seated to one side, the brahmin Jāṇussoṇi related to the Blessed One his entire conversation with the wanderer Pilotika.
When this was said, the Blessed One said to the brahmin Jāṇussoṇi: “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 to it and pay close attention; I will speak.”
“Very well, sir,” the brahmin Jāṇussoṇi replied to the Blessed One. The Blessed One said this:
“Suppose, brahmin, an elephant tracker were to enter an elephant forest. There he might see a big elephant’s footprint—long in length and spread out across. But if he were a skilled elephant tracker, he would not yet conclude, ‘This is a big bull elephant.’ Why is that? Because, brahmin, in the elephant forest, there are stunted female elephants with large feet, and this could be one of their footprints.
So he follows it further and sees in the elephant forest a big elephant’s footprint—long in length and spread out across, and some scrapings high up. Yet if he were a skilled elephant tracker, he would still not yet conclude, ‘This is a big bull elephant.’ Why is that? Because, brahmin, in the elephant forest, there are tall |kāḷārikā::a type of female elephant with gapped and protruding teeth [kāḷārikā]| elephants, and this could be one of their footprints.
Then he follows it further and sees in the elephant forest a big elephant’s footprint—long in length, broad across, some scrapings high up, and marks made by tusks. Yet if he were a skilled elephant tracker, he would still not conclude, “This is a big bull elephant.” Why is that? Because, brahmin, in the elephant forest, there are tall |kaṇerukā::a type of female elephant known for their pointed tusks [kaṇerukā]| elephants, and this could be one of their footprints.
He follows it still further and sees in the elephant forest a big elephant’s footprint—long in length, broad across, some scrapings high up, marks made by tusks, and broken-off branches. And he sees that bull elephant himself, at the foot of a tree, or out in the open, walking about, standing, sitting, or lying down. Then he concludes: ‘This is indeed a big bull elephant.’
In the same way, brahmin, a |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|, an Arahant, a perfectly Awakened One arises in the world, accomplished in true knowledge and conduct, who has reached the destination, knower of the world, unsurpassed guide of trainable persons, teacher of gods and humans, Buddha, Fortunate One. He declares this world with its |deities::gods [devas]|, |Māras::demons, tempters, beings of delusion|, |Brahmas::Gods; celestial beings residing in the Brahmā realms, often considered to be highly refined and long-lived deities. [brahmā]|, this generation with its ascetics and brahmins, kings and commoners, which he has himself realized with direct knowledge. He teaches the Dhamma that is beneficial in the beginning, beneficial in the middle, and beneficial in the end, with the right meaning and phrasing, and he reveals a spiritual life that is entirely perfect and pure.
A householder or householder’s son or someone born into a certain family hears the Dhamma. On hearing the Dhamma, he acquires |faith::confidence, conviction, trust [saddha]| in the Tathāgata. Endowed with that faith, he reflects thus: ‘The household life is |confined::crowded, cramped [sambādha]|, a dusty path; life gone forth is wide open. While dwelling in a house, it is not easy to live the spiritual life completely perfect and pure as a polished shell. Suppose I shave off my hair and beard, put on the |ochre robes::organic brown color robes; monks‘ robes [kāsāya]|, and go forth from the household life into homelessness.’ Then, at a later time, having given up a small or large fortune, having left behind a small or large circle of relatives, he shaves off his hair and beard, puts on the ochre robes, and goes forth from the household life into homelessness.
Having gone forth, he undertakes the bhikkhu’s training and way of life. He abandons destruction of life and refrains from killing living beings. Having laid aside weapons and sticks, |conscientious::sensitive, with an internal sense of carefulness and concern for the well-being of others [lajjī]| and full of kindness, he abides |compassionate::sympathetic [dayāpanna]| for the well-being of all breathing beings.
He abandons the taking of what is not given and refrains from taking what is not given. Taking only what is given, expecting only what is given, by not stealing, he abides in purity.
He abandons unchastity and observes celibacy, living apart, and refrains from |sexual activity::sexual intercourse [methuna]|, the common person’s practice.
He abandons false speech and refrains from lying. He is |truthful::honest [saccavādī]|, |adheres to truth::united with truth [saccasandha]|, trustworthy, |dependable::reliable [paccayika]|, and |does not deceive::does not break one’s word, to keep one‘s promises [avisaṃvādaka]| the world.
He abandons |divisive speech::slanderous, defamatory, malicious speech [pisuṇavācā]| and refrains from divisive speech. Having heard something here, he does not repeat it over there to cause division; and having heard something over there, he does not repeat it here to stir conflict. Thus, he is one who reconciles those who are divided, a promoter of harmony, who delights in concord, cherishes unity, rejoices in harmony, and speaks words that bring people together.
He abandons |harsh speech::abusive, rude, or unkind way of speaking [pharusāvācā]| and refrains from harsh speech. He speaks such words as are are gentle, pleasing to the ear, affectionate, heart-touching, refined, pleasing and agreeable to many.
He abandons |frivolous chatter::meaningless talk, gossip, idle speech [samphappalāpa]| and refrains from frivolous chatter. He speaks at the right time, speaks what is true, speaks what is beneficial, speaks on the Dhamma and speaks on the |Vinaya::code of monastic discipline rules, training [vinaya]|. His words are worth treasuring, spoken at an appropriate time, with basis, with defined purpose, and beneficial.
He refrains from injuring seeds and plants;
he practices eating only one meal a day, |abstains from eating at night::stopped the evening meal [rattūparata]|, and refrains from |untimely eating::eating outside the proper time, typically observed from afternoon until dawn [vikālabhojana]|;
he refrains from dancing, singing, music, and watching shows;
as well as from wearing garlands, using perfumes, oils, and beautifying the body with ornaments;
he abandons high and luxurious beds;
he refrains from accepting gold and silver;
he refrains from accepting uncooked grain;
he refrains from accepting raw meat;
he refrains from accepting women or young girls;
he refrains from accepting female and male servants;
he refrains from accepting goats and sheep;
he refrains from accepting chickens and pigs;
he refrains from accepting elephants, cows, horses, and mares;
he refrains from accepting fields and plots of land;
he refrains from running errands or acting as a messenger;
he refrains from trading;
he refrains from using false scales, false weights and false measures;
he refrains from bribing, defrauding, counterfeiting and dishonest dealing;
he refrains from cutting, killing, tying, highway robbery, stealing and armed robbery.
He is content with robes to cover the body and alms food to sustain the belly. Wherever he goes, he goes with his requisites. Just as a bird flies wherever it goes with its wings as its only burden, so too the bhikkhu is content with robes to cover the body and alms food to sustain the belly. Wherever he goes, he goes with what he has. Endowed with this noble aggregate of |virtue::moral conduct, ethical behavior [sīla]|, he personally experiences blameless happiness within.
Upon seeing a form with the eye, he does not |grasp at its prominent features::focusing on its external characteristics [nimittaggāhī]| nor is |enticed by the details::focusing on the secondary characteristics [anubyañjanaggāhī]|. Since if he were to dwell with the eye faculty unguarded, |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| states of |craving and distress::greediness and dissatisfaction, wanting and unhappiness, craving and aversion [abhijjhā + domanassa]| might invade him. Therefore, he undertakes the restraint of the eye faculty, he guards the eye faculty, and he achieves restraint over the eye faculty. Upon hearing a sound with the ear ... upon smelling an odor with the nose ... upon tasting a flavor with the tongue ... upon touching a tangible object with the body ... upon cognizing a |mental object::a mind object such as a thought, idea, memory, intention, emotion, image, or concept arising within the mind that becomes the object of awareness, reflection, craving, or aversion [dhamma]| with the mind, he does not grasp at its prominent features nor is enticed by the details. Since if he were to dwell with the mind faculty unguarded, unwholesome states of craving and distress might invade him. Therefore, he undertakes the restraint of the mind faculty, he guards the mind faculty, and he achieves restraint over the mind faculty. Endowed with this noble aggregate of restraint of the senses, he personally experiences blameless happiness within.
He is one who acts with |full awareness::clear comprehension [sampajāna]| when going forward and returning; who acts with full awareness when looking ahead and looking away; who acts with full awareness when flexing and extending his limbs; who acts with full awareness in wearing his robes and carrying his outer robe and bowl; who acts with full awareness when eating, drinking, consuming food, and tasting; who acts with full awareness when defecating and urinating; who acts with full awareness when walking, standing, sitting, falling asleep, waking up, talking, and keeping silent.
Endowed with this noble aggregate virtue, endowed with this noble aggregate of |contentment::satisfaction [santuṭṭhi]|, endowed with this noble aggregate of restraint of the senses, endowed with this noble aggregate of |mindfulness::full awareness and recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]| and |full awareness::attentiveness, clear and full comprehension [sampajañña]|, he dwells in a secluded lodging—in the forest, at the foot of a tree, on a mountain, in a ravine, in a mountain cave, in a charnel ground, in the forest thicket, in the open air, on a heap of straw.
After the meal, having returned from alms-round, he sits down cross-legged, keeping his body upright, establishing mindfulness as the first priority. He gives up |craving::greediness, wanting, yearning [abhijjhā]| for the world, purifying his mind of craving; gives up |ill will::hatred, hostility, animosity [byāpāda]| and abides with a mind free from ill will, compassionate for the well-being of all breathing beings, purifying his mind of |ill will and hatred::enmity and aversion [byāpādapadosa]|. He gives up |dullness and drowsiness::lack or mental clarity or alertness, mental sluggishness, lethargy, sleepiness lit. stiffness (of mind/body due to tiredness) [thinamiddha]|, and abides free from dullness and drowsiness, |perceptive of light::aware of brightness [ālokasaññī]|, |mindful and fully aware::attentive and completely comprehending [sata + sampajāna]|, purifying his mind of dullness and drowsiness. He gives up |restlessness and worry::agitation and edginess, distraction, fidgeting, fiddling, uneasiness [uddhaccakukkucca]|, and abides unagitated, with an inwardly peaceful mind, purifying his mind of restlessness and worry. He gives up |doubt::uncertainty, indecisiveness [vicikiccha]|, and abides having crossed beyond doubt, without doubt about wholesome states, purifying his mind from doubt.
Having given up the five hindrances, |impurities::blemishes, flaws, imperfections [upakkilese]| of the mind that weaken wisdom, secluded from sensual pleasures, secluded from |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, he enters and dwells in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born from seclusion::secluded from the defilements [vivekaja]|, and is |filled with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|. This, brahmin, is called a footprint of the Tathāgata, a trace of the Tathāgata, a marking of the Tathāgata, but a noble disciple does not yet come to the conclusion: ‘The Blessed One is a perfectly Awakened One, the Dhamma of the Blessed One is well proclaimed, the Saṅgha of the Blessed One’s disciples is practicing the good way.’
Furthermore, brahmin, with the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, the bhikkhu enters and dwells in the second jhāna, which is characterized by internal |tranquility::calming, settling, confidence [sampasādana]| and |unification::singleness, integration [ekodibhāva]| of mind, is without reflection and examination, |born from collectedness::born from a stable mind [samādhija]|, and is filled with joyful pleasure. This too, brahmin, is called
Furthermore, brahmin, with the fading away of joyful pleasure, the bhikkhu dwells in a |state of equanimity::mental poised, mentally balanced, equanimous, non-reactive, disregarding [upekkhaka]|, mindful and fully aware, experiencing |ease::comfort, contentedness, happiness, pleasure [sukha]| with the body. He enters and dwells in the third jhāna, which the Noble Ones describe as, ‘one who dwells equanimous, mindful, and at ease.’ This too, brahmin, is called
Furthermore, brahmin, with the abandoning of ease and |discontentment::discomfort, unpleasantness, something unsatisfactory, stress [dukkha]|, and with the settling down of |joy and sorrow::craving and aversion, pleasure and displeasure, satisfaction and dissatisfaction, gladness and dejection, positive state of mind and negative state of mind [somanassadomanassa]|, a bhikkhu enters and dwells in the fourth jhāna, which is characterized by purification of mindfulness through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant. This too, brahmin, is called a footprint of the Tathāgata, a trace of the Tathāgata, a marking of the Tathāgata. Yet even at this point, the noble disciple does not come to the conclusion: ‘The Blessed One is a perfectly Awakened One, the Dhamma of the Blessed One is well proclaimed, the Saṅgha of the Blessed One’s disciples is practicing the good way.’
Thus with the mind collected, purified, clarified, blemish-free, free from impurities, flexible, suitable for use, stable, and unshakeable, he directs the mind towards the knowledge of the recollection of past lives. He recollects his manifold past lives, that is, one birth, two births,
Thus, with the mind collected, purified, clarified, blemish-free, free from impurities, malleable, flexible, suitable for use, and unshakeable, he directs the mind towards the knowledge of the passing away and reappearing of beings. With the |divine eye::the faculty of clairvoyance, the ability to see beyond the ordinary human range [dibbacakkhu]|, which is purified and surpassing human vision,
Thus, with the mind collected, purified, clarified, blemish-free, free from impurities, malleable, flexible, suitable for use, and unshakeable, he directs the mind towards the knowledge of the ending of the |taints::defilements, pollutants [āsava]|. He understands as it actually is, ‘This is |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|,’ he understands as it actually is, ‘This is the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|,’ he understands as it actually is, ‘This is the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|,’ he understands as it actually is, ‘This is the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|.’ He understands as it actually is, ‘These are the taints,’ he understands as it actually is, ‘This is the arising of taints,’ he understands as it actually is, ‘This is the ending of taints,’ he understands as it actually is, ‘This is the way of practice leading to the ending of taints.’ This too, brahmin, is called a footprint of the Tathāgata, a trace of the Tathāgata, a marking of the Tathāgata. Yet even at this point, the noble disciple does not come to the conclusion: ‘The Blessed One is a perfectly Awakened One, the Dhamma of the Blessed One is well proclaimed, the Saṅgha of the Blessed One’s disciples is practicing the good way.’
Knowing and seeing thus, his mind is liberated from the taint of sensual desire, the taint of becoming, and the taint of |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|. In liberation, there arises the knowledge: ‘Liberated.’
He understands: ‘Birth is ended, the spiritual life has been lived, what was to be done has been done, there is no more coming to any state of existence.’ This too, brahmin, is called a footprint of the Tathāgata, a trace of the Tathāgata, a marking of the Tathāgata. It is only at this point, brahmin, that the noble disciple has fully arrived at the conclusion: ‘The Blessed One is a perfectly Awakened One, the Dhamma of the Blessed One is well proclaimed, the Saṅgha of the Blessed One’s disciples is practicing the good way.’”
When this was said, the brahmin Jāṇussoṇi said to the Blessed One: “Excellent, sir Gotama! Excellent, sir Gotama! Just as if one might set upright what had been overturned, |reveal::uncover [vivarati]| what had been concealed, point out the way to one who was lost, or hold up a lamp in the dark so that those with eyes could see forms, in the same way, sir Gotama, the Dhamma has been |explained::illustrated [pakāsita]| by you in many ways. I go for refuge to venerable Gotama, to the Dhamma, and to the |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]| of bhikkhus. May venerable Gotama remember me as a lay follower who, from this day forward, has gone to refuge for life.”