The Shorter Discourse on the Simile of the Elephants Footprint
Thus have I heard: At one time the Blessed One was staying in Sāvatthī, in the Jeta's Grove, Anāthapiṇḍika's Park.
Now at that time, the brahmin Jāṇussoṇi was traveling out of Sāvatthī in a chariot drawn by mares, all white, in the middle of the day.
The brahmin Jāṇussoṇi saw the wanderer Pilotika coming from afar.
Seeing him, he said to Pilotika the wanderer, Where is Master Vacchāyana coming from in the middle of the day?
I am coming, sir, from the presence of the ascetic Gotama.
What does Master Vacchāyana think of the ascetic Gotamas wisdom and proficiency? Does he think he is wise?
How could I, sir, know the ascetic Gotamas wisdom and proficiency?
Only someone like him would know the ascetic Gotamas wisdom and proficiency.
Master Vacchāyana praises the ascetic Gotama with high praise indeed.
How could I, sir, praise the ascetic Gotama? He is praised by the praised, the best among gods and humans.
But what reason does Master Vacchāyana see to have such confidence in the ascetic Gotama?
Suppose, sir, a skilled elephant tracker were to enter an elephant forest.
He would see in the elephant forest a large elephant footprint, long in length and broad in width.
He would come to the conclusion, What a great elephant!
In the same way, sir, since I saw the four footprints of the ascetic Gotama, I have come to the conclusion, The Blessed One is perfectly enlightened, the Dhamma is well taught by the Blessed One, the Saṅgha of the Blessed Ones disciples is practicing well.
What are the four?
Here, sir, I see some wise nobles, skilled in debate, like hair-splitters, who wander about breaking others views with their own views.
They hear, The ascetic Gotama will enter such and such a village or town.
They prepare a question, We will approach the ascetic Gotama and ask him this question.
If he answers in this way, we will refute him with this argument.
If he answers in that way, we will refute him with that argument.
They hear, The ascetic Gotama has entered such and such a village or town.
They approach the ascetic Gotama.
The ascetic Gotama instructs, encourages, inspires, and delights them with a discourse on the Dhamma.
Having been instructed, encouraged, inspired, and delighted by the ascetic Gotama with a discourse on the Dhamma, they do not ask the ascetic Gotama any questions, nor do they challenge him with arguments.
Instead, they become disciples of the ascetic Gotama.
When I first saw the ascetic Gotama, I concluded, The Blessed One is truly enlightened, the Dhamma is well taught by the Blessed One, and the Sangha of the Blessed One's disciples is practicing well.
Again, I see here some learned Brahmins, householders, and ascetics, skilled in refuting others views, wandering about as if they were splitting hairs with their wisdom and views.
They hear, The ascetic Gotama will visit such and such a village or town.
They prepare questions, thinking, We will approach the ascetic Gotama and ask him this question.
If he answers us in this way, we will challenge him with this argument.
If he answers us in that way, we will challenge him with that argument.
They hear, The ascetic Gotama has arrived at such and such a village or town.
They approach the ascetic Gotama.
The ascetic Gotama instructs, encourages, inspires, and delights them with a discourse on the Dhamma.
Having been instructed, encouraged, inspired, and delighted by the ascetic Gotama with a discourse on the Dhamma, they do not ask the ascetic Gotama any questions, nor do they challenge him with arguments.
Instead, they ask the ascetic Gotama for the opportunity to go forth from the household life into homelessness.
The ascetic Gotama ordains them.
Having gone forth, living withdrawn, diligent, ardent, and resolute, they soon realize for themselves, through direct knowing, the supreme goal of the holy life, for the sake of which sons of good families rightly go forth from the household life into homelessness, and they dwell having attained it.
They say, Oh, we have indeed attained, oh, we have indeed attained; for previously, while not being ascetics, we claimed to be ascetics, while not being Brahmins, we claimed to be Brahmins, while not being Arahants, we claimed to be Arahants.
Now we are truly ascetics, now we are truly Brahmins, now we are truly Arahants.
When I, sir, saw this fourth phrase in the ascetic Gotama, then I concluded, The Blessed One is a perfectly enlightened Tathāgata, the Dhamma is well-expounded by the Blessed One, the Sangha of the Blessed One's disciples is practicing well.
When I, sir, saw these four phrases in the ascetic Gotama, then I concluded, The Blessed One is a perfectly enlightened Tathāgata, the Dhamma is well-expounded by the Blessed One, the Sangha of the Blessed One's disciples is practicing well.
Having said this, the Brahmin Jāṇussoṇi, having descended from his all-white chariot drawn by mares, arranged his upper robe over one shoulder, raised his joined hands in reverence towards the Blessed One, and thrice declared, Homage to the Blessed One, the Arahant, the perfectly enlightened Tathāgata; homage to the Blessed One, the Arahant, the perfectly enlightened Tathāgata; homage to the Blessed One, the Arahant, the perfectly enlightened Tathāgata.
Perhaps we might at some time or other meet with the good Gotama, perhaps there might be some conversation.
Then the Brahmin Jāṇussoṇi approached the Blessed One; having approached, he exchanged greetings with the Blessed One.
After exchanging greetings and cordial talk, he sat down to one side.
Sitting to one side, the Brahmin Jāṇussoṇi reported to the Blessed One the entire conversation he had with the wanderer Pilotika.
Having said this, the Blessed One addressed the Brahmin Jāṇussoṇi, Brahmin, the simile of the elephant's footprint is not yet fully complete in detail.
But, Brahmin, listen to how the simile of the elephant's footprint is fully complete in detail. Listen well, pay close attention, I will speak.
Yes, sir, the Brahmin Jāṇussoṇi replied to the Blessed One.
The Blessed One said, Brahmin, suppose a tracker were to enter an elephant forest.
He would see in the elephant forest a large elephant footprint, long in length and breadth.
A skilled tracker would not yet conclude, A great elephant indeed.
Why is that?
Because, Brahmin, in the elephant forest there are small female elephants with large feet, and this could be their footprint.
He follows it.
Following it, he sees in the elephant forest a large elephant footprint, long in length and breadth, and deep.
A skilled tracker would not yet conclude, A great elephant indeed.
Why is that?
Because, Brahmin, in the elephant forest there are tall, dark female elephants with large feet, and this could be their footprint.
He follows the trail.
Following the trail, he sees in the elephant forest a large elephant footprint, long and extended, wide and broad, high and well-used, and marked by high tusks.
A skilled elephant tracker does not immediately conclude, This is indeed a great elephant.
Why is that?
Because, brahmin, in the elephant forest, there are tall female elephants called Kanerukas with large feet, and this could be their footprint.
He follows the trail.
Following the trail, he sees in the elephant forest a large elephant footprint, long and extended, wide and broad, high and well-used, marked by high tusks, and with broken branches.
He sees the elephant either at the foot of a tree, in the open, walking, standing, sitting, or lying down.
He concludes, This is indeed the great elephant.
In the same way, brahmin, here a Tathagata arises in the world, an Arahant, a fully enlightened Tathāgata, perfect in knowing and conduct, well-gone, knower of the worlds, incomparable leader of persons to be tamed, teacher of gods and humans, the Tathāgata, the Blessed One.
He, having realized it through his own direct knowing, proclaims this world with its devas, maras, and brahmas, this generation with its recluses and brahmins, its princes and people.
He teaches the Dhamma, good in the beginning, good in the middle, good in the end, with the right meaning and phrasing; he reveals a holy life that is utterly perfect and pure.
A householder or householder's son, or someone born in some family, hears that Dhamma.
Having heard that Dhamma, he gains faith in the Tathagata.
Possessing that faith, he reflects thus: The household life is crowded and dusty; life gone forth is open.
It is not easy, living in a home, to lead the holy life utterly perfect and pure as a polished shell.
What if I were to shave off my hair and beard, put on the yellow robe, and go forth from the home life into homelessness?
After some time, having given up a small or large amount of wealth, having abandoned a small or 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, he lives restrained by the rules of the disciples, abandoning the taking of life, abstaining from taking life, with rod and weapon laid aside, conscientious, full of kindness, he dwells compassionate to all living beings.
Abstaining from taking what is not given, he refrains from taking what is not given, and is a giver of what is given, expecting nothing in return.
He lives with a pure mind, free from theft.
Abstaining from sexual misconduct, he is celibate, living apart, refraining from the common practice of sexual intercourse. Abstaining from false speech, he refrains from false speech, speaking the truth, being devoted to the truth, reliable, trustworthy, and not deceiving the world.
Abstaining from divisive speech, he refrains from divisive speech, not repeating here what he has heard there to cause division, nor repeating there what he has heard here to cause division.
Thus, he is a reconciler of those who are divided, a promoter of unity, delighting in harmony, rejoicing in harmony, speaking words that promote harmony.
Abstaining from harsh speech, he refrains from harsh speech.
He speaks words that are gentle, pleasing to the ear, affectionate, going to the heart, polite, liked by many, and agreeable to many.
Abstaining from idle chatter, he refrains from idle chatter, speaking at the right time, speaking what is factual, speaking what is beneficial, speaking about the Dhamma and the discipline, speaking words that are worth treasuring, timely, reasoned, measured, and connected with the goal.
He refrains from injuring seeds and plants.
He eats only once a day, refraining from eating at night, and refrains from eating at improper times.
He refrains from watching shows such as dancing, singing, music, and plays.
He refrains from wearing garlands, using perfumes, and beautifying himself with cosmetics.
He refrains from using high and luxurious beds. He refrains from accepting gold and silver.
He refrains from accepting raw grain. He refrains from accepting raw meat.
He refrains from accepting women and girls. He refrains from accepting male and female slaves.
He refrains from accepting goats and sheep. He refrains from accepting chickens and pigs.
He refrains from accepting elephants, cattle, horses, and mares. He refrains from accepting fields and land. He refrains from running errands and messages.
He refrains from buying and selling. He refrains from using false weights, false metals, and false measures. He refrains from bribery, deception, and fraud.
He refrains from mutilation, murder, abduction, robbery, and violence.
He is content with robes to protect his body and alms food to sustain his stomach.
Wherever he goes, he sets out taking only these with him.
Just as a bird, wherever it flies, carries its wings as its only burden. In the same way, a disciple is content with the robe that protects the body and the alms food that sustains the stomach.
Wherever he goes, he goes with only these essentials.
Endowed with this noble aggregate of virtue, he experiences blameless happiness within.
Seeing a form with the eye, he does not grasp at its signs or features.
If he were to dwell with the eye faculty unrestrained, unskillful unwholesome states of craving and aversion might invade him. Therefore, he practices restraint, guards the eye faculty, and achieves restraint over the eye faculty.
Hearing a sound with the ear...
Smelling an odor with the nose...
Tasting a flavor with the tongue...
Touching a tangible with the body...
Cognizing a mental object with the mind, he does not grasp at its signs or features.
If he were to dwell with the mind faculty unrestrained, unskillful unwholesome states of craving and aversion might invade him. Therefore, he practices restraint, guards the mind faculty, and achieves restraint over the mind faculty.
Endowed with this noble restraint of the faculties, he experiences unblemished happiness within.
He acts with clear knowing when going forward and returning, when looking ahead and looking away, when flexing and extending his limbs, when wearing his robes and carrying his outer robe and bowl, when eating, drinking, consuming food, and tasting, when defecating and urinating, when walking, standing, sitting, falling asleep, waking up, talking, and keeping silent.
Endowed with this noble aggregate of virtue, this noble contentment, this noble restraint of the faculties, and this noble mindfulness and clear knowing, he resorts to a secluded dwelling: a forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, or a heap of straw.
After returning from his alms round, he sits down cross-legged, holding his body erect, and establishes mindfulness on itself.
Abandoning greed for the world, he dwells with a mind free from greed, purifying his mind from greed.
Abandoning ill will and hatred, he dwells with a mind free from ill will, compassionate for the welfare of all living beings, purifying his mind from ill will and hatred.
Abandoning sloth and torpor, he dwells free from sloth and torpor, perceiving light, mindful and clearly knowing, purifying his mind from sloth and torpor.
Having abandoned restlessness and worry, he dwells unagitated, with an inwardly peaceful mind, purifying the mind of restlessness and worry.
Having abandoned doubt, he dwells having crossed over doubt, without perplexity in wholesome states, purifying the mind of doubt.
Having abandoned these five hindrances, the defilements of the mind that weaken wisdom, secluded from sensual pleasures, secluded from unwholesome states, he enters and dwells in the first jhāna, which is accompanied by directed and sustained attention, with pīti and pleasure born of seclusion.
This too is called, brahmin, the Tathāgata's path, or the Tathāgata's practice, or the Tathāgata's delight.
However, the noble disciple does not yet reach the conclusion that The Blessed One is perfectly enlightened, the Dhamma is well proclaimed by the Blessed One, the Saṅgha of the Blessed One's disciples is practicing well.
Again, brahmin, with the subsiding of directed and sustained attention, he enters and dwells in the second jhāna, which has internal confidence and unification of mind, is without directed and sustained attention, and has pīti and pleasure born of concentration.
This too is called, brahmin...
the Saṅgha of the Blessed One's disciples is practicing well.
Again, brahmin, with the fading away of pīti, he dwells equanimous, mindful, and fully aware, and he experiences pleasure with the body; he enters and dwells in the third jhāna, of which the noble ones declare, He is equanimous, mindful, one who dwells in pleasure.
This too is called, brahmin...
the Saṅgha of the Blessed One's disciples is practicing well.
Again, brahmin, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, he enters and dwells in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity.
This too is called, brahmin, the Tathāgata's path, or the Tathāgata's practice, or the Tathāgata's delight.
However, the noble disciple does not yet reach the conclusion that The Blessed One is perfectly enlightened, the Dhamma is well proclaimed by the Blessed One, the Saṅgha of the Blessed One's disciples is practicing well.
With the mind thus concentrated, purified, bright, unblemished, rid of defilements, pliant, workable, steady, and attained to imperturbability, he directs it to the knowing of the recollection of past lives.
He recollects his manifold past lives, that is, one birth, two births...
thus he recollects his manifold past lives with their aspects and particulars.
This too is called, brahmin, the Tathāgata's path, or the Tathāgata's practice, or the Tathāgata's delight.
Not yet does the noble disciple reach completion by merely acknowledging, The Blessed One is the perfectly enlightened Tathāgata, the Dhamma is well-expounded by the Blessed One, the Sangha of the Blessed One's disciples is well-practiced. With a mind thus concentrated, purified, bright, unblemished, free from impurities, malleable, workable, steady, and attained to imperturbability, he directs his mind towards the knowing of the passing away and reappearance of beings.
With the divine eye, which is purified and surpasses the human, he knows how beings pass away and reappear according to their actions.
This too is called, O Brahmin, the state of the Tathagata, the path frequented by the Tathagata, the path delighted in by the Tathagata.
Not yet does the noble disciple reach completion by merely acknowledging, The Blessed One is the perfectly enlightened Tathāgata, the Dhamma is well-expounded by the Blessed One, the Sangha of the Blessed One's disciples is well-practiced.
With a mind thus concentrated, purified, bright, unblemished, free from impurities, malleable, workable, steady, and attained to imperturbability, he directs his mind towards the knowing of the destruction of the taints.
He knows as it really is: This is suffering, This is the origin of suffering, This is the cessation of suffering, This is the path leading to the cessation of suffering.
He knows as it really is: These are the taints, This is the origin of the taints, This is the cessation of the taints, This is the path leading to the cessation of the taints.
This too is called, O Brahmin, the state of the Tathagata, the path frequented by the Tathagata, the path delighted in by the Tathagata.
Not yet does the noble disciple reach completion, but he is on the path to completion by acknowledging, The Blessed One is the perfectly enlightened Tathāgata, the Dhamma is well-expounded by the Blessed One, the Sangha of the Blessed One's disciples is well-practiced.
For one who knows and sees thus, the mind is liberated from the taint of sense satisfaction, the taint of becoming, and the taint of ignorance.
When it is liberated, there comes the knowing: It is liberated.
He knows: Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more of this state of being.
This too is called, O Brahmin, the state of the Tathagata, the path frequented by the Tathagata, the path delighted in by the Tathagata.
To this extent, O Brahmin, the noble disciple has reached completion by acknowledging, The Blessed One is the perfectly enlightened Tathāgata, the Dhamma is well-expounded by the Blessed One, the Sangha of the Blessed One's disciples is well-practiced.
To this extent, O Brahmin, the simile of the elephant's footprint is fully completed in detail.
Upon being spoken to in this way, the Brahmin Jāṇussoṇi said to the Blessed One, Excellent, Master Gotama, excellent, Master Gotama.
Just as if one were to set upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to hold up a lamp in the dark so that those with eyes could see forms, in the same way has the Dhamma been made clear by Master Gotama.
I go to Master Gotama for refuge, to the Dhamma, and to the community of disciples.
May Master Gotama remember me as a lay follower who has gone for refuge from this day forth for life.
The Discourse on the Simile of the Elephant's Footprint is finished.