7.
The Shorter Discourse on the Simile of the Elephant's Footprint
288. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time the brahmin Jāṇussoṇi was driving out of Sāvatthī with an all-white chariot drawn by mares in the middle of the day. The brahmin Jāṇussoṇi saw the wandering ascetic Pilotika coming from afar. Having seen the wandering ascetic Pilotika, he said this -
"Well now, from where is the venerable Vacchāyana coming in the middle of the day?"
"I am coming from here, sir, from the presence of the ascetic Gotama."
"What does the venerable Vacchāyana think about the ascetic Gotama's lucidity of wisdom?
"He is wise, I imagine."
"Who am I, sir, and who could know the ascetic Gotama's lucidity of wisdom! Surely he who could know the ascetic Gotama's lucidity of wisdom would himself be such as he."
"Indeed the venerable Vacchāyana praises the ascetic Gotama with lofty praise."
"Who am I, sir, and who could praise the ascetic Gotama?
"That Master Gotama is praised by the praised, the foremost among gods and humans."
"But seeing what reason is the venerable Vacchāyana thus confident in the ascetic Gotama?"
"Just as, sir, a skilled elephant tracker might enter an elephant forest. He might see in the elephant forest a large elephant's footprint, long in length and broad in width. He would come to the conclusion - 'Surely, sir, this is a great elephant.' Just so indeed, sir, when I saw four footprints in the ascetic Gotama, I came to the conclusion - 'The Blessed One is the One Enlightened by himself, well proclaimed by the Blessed One is the Teaching, the Community of the Blessed One's disciples is practicing well.'
289. "What are the four? Here I, friend, see certain wise nobles, subtle, experienced in controversy, like hair-splitters, who go about, methinks, demolishing wrong views with their wisdom. They hear - 'Indeed, friend, the ascetic Gotama will come to such and such a village or market town.' They construct a question - 'Having approached the ascetic Gotama, we will ask this question. If thus asked he answers thus, we will refute him thus. And if thus asked he answers thus, we will refute him thus.' They hear - 'Indeed, friend, the ascetic Gotama has come to such and such a village or market town.' They approach where the ascetic Gotama is. The ascetic Gotama instructs, encourages, inspires, and gladdens them with a talk on the Teaching. Having been instructed, encouraged, inspired, and gladdened by the ascetic Gotama with a talk on the Teaching, they do not even ask the ascetic Gotama a question, how then will they refute him? Surely they become disciples of the ascetic Gotama himself. When I, friend, saw this first footprint in the ascetic Gotama, I came to the conclusion - 'The Blessed One is the One Enlightened by himself, well proclaimed by the Blessed One is the Teaching, the Community of the Blessed One's disciples is practicing well.'
"Furthermore, I, friend, see here certain wise brahmins... etc. wise householders... etc. wise ascetics, subtle, experienced in controversy, like hair-splitters, who go about, methinks, demolishing wrong views with their wisdom. They hear - 'Indeed, friend, the ascetic Gotama will come to such and such a village or market town.' They construct a question - 'Having approached the ascetic Gotama, we will ask this question. If thus asked he answers thus, we will refute him thus. And if thus asked he answers thus, we will refute him thus.' They hear - 'Indeed, friend, the ascetic Gotama has come to such and such a village or market town.' They approach where the ascetic Gotama is. The ascetic Gotama instructs, encourages, inspires, and gladdens them with a talk on the Teaching. Having been instructed, encouraged, inspired, and gladdened by the ascetic Gotama with a talk on the Teaching, they do not even ask the ascetic Gotama a question, how then will they refute him? Surely they request permission from the ascetic Gotama himself for the going forth from home into homelessness. The ascetic Gotama gives them the going forth. Having gone forth there, dwelling withdrawn, diligent, ardent, and resolute, before long - that unsurpassed final goal of the holy life, for the sake of which sons of good family rightly go forth from home into homelessness - in this very life, having realised by direct knowledge themselves, having attained, they dwell. They said thus: 'Indeed, friend, we were nearly lost, indeed, friend, we were nearly destroyed; for formerly, not being ascetics, we claimed to be ascetics, not being brahmins, we claimed to be brahmins, not being Worthy Ones, we claimed to be Worthy Ones. Now indeed we are ascetics, now indeed we are brahmins, now indeed we are Worthy Ones.' When I, friend, saw this fourth footprint in the ascetic Gotama, I came to the conclusion - 'The Blessed One is the One Enlightened by himself, well proclaimed by the Blessed One is the Teaching, the Community of the Blessed One's disciples is practicing well.'"
"When I, sir, saw these four footprints in the ascetic Gotama, I came to the conclusion - 'The Blessed One is the One Enlightened by himself, well proclaimed by the Blessed One is the Teaching, the Community of the Blessed One's disciples is practicing well.'"
290. When this was said, the brahmin Jāṇussoṇi, having descended from his all-white mare-drawn chariot, having arranged his upper robe on one shoulder, having extended joined palms in salutation towards the Blessed One, uttered an inspired utterance three times - "Homage to the Blessed One, the Worthy One, the One Enlightened by himself; Homage to the Blessed One, the Worthy One, the One Enlightened by himself; Homage to the Blessed One, the Worthy One, the One Enlightened by himself. Perhaps we too might at some time or other meet together with that Master Gotama, perhaps there might be some friendly conversation!" Then the brahmin Jāṇussoṇi approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the brahmin Jāṇussoṇi reported to the Blessed One all the friendly conversation he had with the wandering ascetic Pilotika. When this was said, the Blessed One said this to the brahmin Jāṇussoṇi - "Brahmin, the simile of the elephant's footprint is not complete in detail to this extent. But, brahmin, listen to how the simile of the elephant's footprint is complete in detail, pay close attention, I will speak." "Yes, sir," the brahmin Jāṇussoṇi assented to the Blessed One. The Blessed One said this -
291. "Just as, brahmin, an elephant tracker might enter an elephant forest. He might see in the elephant forest a large elephant's footprint, long in length and broad in width. A skilled elephant tracker does not yet come to the conclusion - 'Surely, sir, this is a great elephant.' What is the reason for this? For there are indeed, brahmin, in the elephant forest she-elephants called dwarfs with large feet; this might be their footprint.
"He follows that. Following that, he sees in the elephant forest a large elephant's footprint, long in length and broad in width, and high scraping marks. A skilled elephant tracker does not yet come to the conclusion - 'Surely, sir, this is a great elephant.' What is the reason for this? For there are indeed, brahmin, in the elephant forest tall she-elephants called kāḷārikā with large feet; this might be their footprint.
"He follows that. Following that, he sees in the elephant forest a large elephant's footprint, long in length and broad in width, and high scraping marks, and high tusk slashes. A skilled elephant tracker does not yet come to the conclusion - 'Surely, sir, this is a great elephant.' What is the reason for this? For there are indeed, brahmin, in the elephant forest tall she-elephants called kaṇerukā with large feet; this might be their footprint.
"He follows that. Following that, he sees in the elephant forest a large elephant's footprint, long in length and broad in width, and high scraping marks, and high tusk slashes, and high broken branches. And he sees that elephant gone to the root of a tree or gone to the open air, or walking or standing or sitting or lying down. He comes to the conclusion - 'This is indeed that great elephant.'
"Just so, brahmin, here a Truth-finder arises in the world, a Worthy One, a One Enlightened by himself, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One. He, having realised by direct knowledge himself, proclaims this world with its gods, with its Māras, with its Brahmās, this generation with its ascetics and brahmins, with its gods and humans. He teaches the Teaching, good in the beginning, good in the middle, good in the end, with meaning and with phrasing; he reveals the holy life that is complete in its entirety and pure. A householder, or a householder's son, or one reborn in some other family, hears that Teaching. Having heard that Teaching, he gains faith in the Truth-finder. Endowed with that acquisition of faith, he considers thus: 'The household life is confinement, a path of dust; going forth is the open air. It is not easy for one dwelling in a house to live the holy life that is completely perfect, completely pure, polished like a conch shell. What if I were to shave off my hair and beard, put on ochre robes, and go forth from home into homelessness?' At a later time, having abandoned a small or a large mass of wealth, having abandoned a small or a large circle of relatives, he shaves off his hair and beard, puts on ochre robes, and goes forth from home into homelessness.
292. "Having thus gone forth, having attained the training and way of life of monks, having abandoned the killing of living beings, he abstains from killing living beings; with rod laid down, with knife laid down, one who has shame, compassionate, he dwells concerned for the welfare of all living beings.
"Having abandoned taking what is not given, he abstains from taking what is not given; taking only what is given, expecting only what is given. He dwells in purity through non-stealing.
"Having abandoned unchaste conduct, he lives the holy life, keeping far away, abstaining from sexual intercourse, which is a village practice.
"Having abandoned false speech, he abstains from false speech; he speaks the truth, is devoted to truth, reliable, trustworthy, not a deceiver of the world.
"Having abandoned divisive speech, he abstains from divisive speech; having heard something here, he does not repeat it elsewhere to divide these people, or having heard something elsewhere, he does not repeat it here to divide those people. Thus he is one who reunites those who are divided, a promoter of those who are united, rejoicing in concord, delighting in concord, taking delight in concord, he is a speaker of words that create concord.
"Having abandoned harsh speech, he abstains from harsh speech. He speaks such words as are gentle, pleasing to the ear, affectionate, going to the heart, urbane, pleasing and agreeable to many people.
"Having abandoned idle chatter, he abstains from idle chatter; he speaks at the right time, speaks what is factual, speaks what is beneficial, speaks on the Teaching, speaks on the discipline; he speaks words worth treasuring, timely, reasonable, well-defined, connected with the goal.
293. "He abstains from damaging seed and plant life, he eats only one meal a day, abstaining from eating at night, abstaining from food at improper times, he abstains from watching dancing, singing, music and shows, he abstains from wearing garlands, using perfumes, cosmetics, ornaments and decorations, he abstains from using high and luxurious beds, he abstains from accepting gold and silver, he abstains from accepting raw grain, he abstains from accepting raw meat, he abstains from accepting women and girls, he abstains from accepting male and female slaves, he abstains from accepting goats and sheep, he abstains from accepting fowl and swine, he abstains from accepting elephants, cattle, horses and mares, he abstains from accepting fields and land, he abstains from running messages and errands, he abstains from buying and selling, he abstains from using false weights, false metals, and false measures, he abstains from cheating, deceiving, fraud and crooked dealings, he abstains from cutting, killing, imprisoning, highway robbery, plunder and violence.
294. "He is content with a robe for tending the body, with almsfood for tending the belly. Wherever he goes, he goes having taken only these with him. Just as a winged bird, wherever it flies, flies with its wings as its only burden, just so a monk is content with a robe for tending the body, with almsfood for tending the belly. Wherever he goes, he goes having taken only these with him. He, endowed with this noble aggregate of morality, experiences internally a blameless happiness.
295. He, having seen a form with the eye, is not one who grasps at signs, nor one who grasps at features. Since, if he were to dwell with the eye-faculty unrestrained, covetousness, displeasure, and evil unwholesome mental states would flow in upon him, he proceeds to restrain it, he guards the eye-faculty, he commits to restraint of the eye-faculty. Having heard a sound with the ear. Etc. Having smelled an odour with the nose. Having tasted a flavour with the tongue. having touched a tangible object with the body... Having cognised a mental object with the mind, he is not one who grasps at signs, nor one who grasps at features. Since, if he were to dwell with the mind faculty unrestrained, covetousness, displeasure, and evil unwholesome mental states would flow in upon him, he proceeds to restrain it, he guards the mind faculty, he commits to restraint of the mind faculty. He, endowed with this noble restraint of the faculties, experiences internally an untainted happiness.
He acts with full awareness when going forward and returning, acts with full awareness when looking ahead and looking aside, acts with full awareness when bending and stretching, acts with full awareness when wearing the double robe, bowl and robes, acts with full awareness when eating, drinking, chewing and tasting, acts with full awareness when defecating and urinating, acts with full awareness when walking, standing, sitting, sleeping, waking, speaking and remaining silent.
296. "He, endowed with this noble aggregate of morality, endowed with this noble restraint of the faculties, endowed with this noble mindfulness and full awareness, resorts to a secluded lodging - a forest, the root of a tree, a mountain, a grotto, a mountain cave, a cemetery, a deep forest, an open space, a heap of straw. He, after the meal, having returned from his alms round, sits down, folding his legs crosswise, directing his body upright, having established mindfulness in front of him. He, having abandoned covetousness in the world, dwells with a mind free from covetousness; he purifies the mind of covetousness. Having abandoned anger and malice, he dwells with a mind free from ill-will, compassionate for the welfare of all living beings; he purifies the mind of anger and malice. Having abandoned sloth and torpor, he dwells free from sloth and torpor, perceiving light, mindful and fully aware; he purifies the mind of sloth and torpor. Having abandoned restlessness and remorse, he dwells unagitated, with a mind internally calmed; he purifies the mind of restlessness and remorse. Having abandoned sceptical doubt, he dwells as one who has crossed over doubt, without uncertainty regarding wholesome mental states; he purifies the mind of sceptical doubt.
297. "He, having abandoned these five mental hindrances, impurities of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome mental states, enters and dwells in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion. This too is called, brahmin, the Truth-finder's footprint, the Truth-finder's track, the Truth-finder's scratch. But the noble disciple does not yet come to the conclusion - 'The Blessed One is the One Enlightened by himself, well proclaimed by the Blessed One is the Teaching, the Community of the Blessed One's disciples is practicing well.'
"Furthermore, brahmin, with the subsiding of applied and sustained thought, a monk enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without applied thought and without sustained thought, with rapture and happiness born of concentration. This too is called, brahmin, etc. the Community of the Blessed One's disciples is practicing well.'
"Furthermore, brahmin, with the fading away of rapture, a monk dwells equanimous, mindful and fully aware, and experiences happiness with the body - that which the noble ones declare: 'One who is equanimous and mindful, one who dwells in happiness' - he enters and dwells in the third meditative absorption. This too is called, brahmin, etc. the Community of the Blessed One's disciples is practicing well.'
"Furthermore, brahmin, with the abandoning of pleasure and with the abandoning of pain, and with the previous disappearance of joy and displeasure, a monk enters and dwells in the fourth meditative absorption, which has neither-unpleasant-nor-pleasant and purity of mindfulness due to equanimity. This too is called, brahmin, the Truth-finder's footprint, the Truth-finder's track, the Truth-finder's scratch. But the noble disciple does not yet come to the conclusion - 'The Blessed One is the One Enlightened by himself, well proclaimed by the Blessed One is the Teaching, the Community of the Blessed One's disciples is practicing well.'
298. "When the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, he inclines the mind towards the knowledge of recollecting past lives. He recollects manifold past lives, as follows - one birth, two births, etc. thus with aspects and terms he recollects manifold past lives. This too is called, brahmin, the Truth-finder's footprint, the Truth-finder's track, the Truth-finder's scratch. But the noble disciple does not yet come to the conclusion - 'The Blessed One is the One Enlightened by himself, well proclaimed by the Blessed One is the Teaching, the Community of the Blessed One's disciples is practicing well.'
"When the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, he inclines the mind towards the knowledge of the passing away and rebirth of beings. With the divine eye, which is pure and surpasses the human, etc. he understands beings according to their actions. This too is called, brahmin, the Truth-finder's footprint, the Truth-finder's track, the Truth-finder's scratch. But the noble disciple does not yet come to the conclusion - 'The Blessed One is the One Enlightened by himself, well proclaimed by the Blessed One is the Teaching, the Community of the Blessed One's disciples is practicing well.'
299. "When the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, he directs and inclines the mind towards the knowledge of the elimination of mental corruptions. He understands as it really is: 'This is suffering'; he understands as it really is: 'This is the origin of suffering'; he understands as it really is: 'This is the cessation of suffering'; he understands as it really is: 'This is the practice leading to the cessation of suffering.' He understands as it really is: 'These are the mental corruptions'; he understands as it really is: 'This is the origin of mental corruptions'; he understands as it really is: 'This is the cessation of mental corruptions'; he understands as it really is: 'This is the practice leading to the cessation of mental corruptions.' This too is called, brahmin, the Truth-finder's footprint, the Truth-finder's track, the Truth-finder's scratch. But the noble disciple has not yet come to the conclusion, yet he comes to the conclusion - 'The Blessed One is the One Enlightened by himself, well proclaimed by the Blessed One is the Teaching, the Community of the Blessed One's disciples is practicing well.'
"For one knowing thus, seeing thus, the mind becomes liberated from the mental corruption of sensuality, the mind becomes liberated from the mental corruption of existence, the mind becomes liberated from the mental corruption of ignorance. When liberated, there is the knowledge: 'Liberated.' He understands: 'Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being.' This too is called, brahmin, the Truth-finder's footprint, the Truth-finder's track, the Truth-finder's scratch. To this extent indeed, brahmin, a noble disciple has come to the conclusion - 'The Blessed One is the One Enlightened by himself, well proclaimed by the Blessed One is the Teaching, the Community of the Blessed One's disciples is practicing well.' To this extent indeed, brahmin, the simile of the elephant's footprint is complete in detail."
When this was said, the brahmin Jāṇussoṇi said this to the Blessed One - "Excellent, Master Gotama, excellent, Master Gotama! Just as, Master Gotama, one might set upright what had been overturned, or reveal what had been concealed, or point out the path to one who was lost, or hold up an oil lamp in the darkness - so that those with eyes might see forms; just so, the Teaching has been made clear by Master Gotama in many ways. I go for refuge to Master Gotama, to the Teaching, and to the Community of monks. May Master Gotama remember me as a lay follower who has gone for refuge from this day forth for life."
The Discourse on the Shorter Simile of the Elephant's Footprint is concluded as seventh.