Evaṁ me sutaṁ—So I have heard. ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Tena kho pana samayena jāṇussoṇi brāhmaṇo sabbasetena vaḷavābhirathena sāvatthiyā niyyāti divādivassa. Now at that time the brahmin Jānussoṇi drove out from Sāvatthī in the middle of the day in an all-white chariot drawn by mares. Addasā kho jāṇussoṇi brāhmaṇo pilotikaṁ paribbājakaṁ dūratova āgacchantaṁ. He saw the wanderer Pilotika coming off in the distance, Disvāna pilotikaṁ paribbājakaṁ etadavoca: and said to him, “Handa kuto nu bhavaṁ vacchāyano āgacchati divādivassā”ti? “So, Master Vacchāyana, where are you coming from in the middle of the day?”

“Ito hi kho ahaṁ, bho, āgacchāmi samaṇassa gotamassa santikā”ti. “Just now, good sir, I have come from the presence of the ascetic Gotama.”

“Taṁ kiṁ maññati bhavaṁ vacchāyano samaṇassa gotamassa paññāveyyattiyaṁ paṇḍito maññe”ti. “What do you think of the ascetic Gotama’s lucidity of understanding? Do you think he is wise?”

“Ko cāhaṁ, bho, ko ca samaṇassa gotamassa paññāveyyattiyaṁ jānissāmi. “My good man, who am I to judge the ascetic Gotama’s lucidity of understanding? Sopi nūnassa tādisova yo samaṇassa gotamassa paññāveyyattiyaṁ jāneyyā”ti. You would really have to be on the same level to judge his lucidity of understanding.”

“Uḷārāya khalu bhavaṁ vacchāyano samaṇaṁ gotamaṁ pasaṁsāya pasaṁsatī”ti. “Master Vacchāyana praises the ascetic Gotama with lofty praise indeed.”

“Ko cāhaṁ, bho, ko ca samaṇaṁ gotamaṁ pasaṁsissāmi, “Who am I to praise the ascetic Gotama? pasatthapasatthova so bhavaṁ gotamo seṭṭho devamanussānan”ti. He is praised by the praised as the first among gods and humans.”

“Kaṁ pana bhavaṁ vacchāyano atthavasaṁ sampassamāno samaṇe gotame evaṁ abhippasanno”ti? “But for what reason are you so devoted to the ascetic Gotama?”

“Seyyathāpi, bho, kusalo nāgavaniko nāgavanaṁ paviseyya. “Suppose that a skilled bull elephant tracker was to enter a bull elephant wood. So passeyya nāgavane mahantaṁ hatthipadaṁ, dīghato ca āyataṁ, tiriyañca vitthataṁ. There he would see a large elephant’s footprint, long and broad. So niṭṭhaṁ gaccheyya: He would come to the conclusion, ‘mahā vata bho nāgo’ti. ‘This must be a big bull elephant.’

Evameva kho ahaṁ, bho, yato addasaṁ samaṇe gotame cattāri padāni athāhaṁ niṭṭhamagamaṁ: In the same way, because I saw four footprints of the ascetic Gotama I came to the conclusion, ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. ‘The Auspicious One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’

Katamāni cattāri? What four? Idhāhaṁ, bho, passāmi ekacce khattiyapaṇḍite nipuṇe kataparappavāde vālavedhirūpe, te bhindantā maññe caranti paññāgatena diṭṭhigatāni. Firstly, I see some wise aristocrats who are astute, accomplished in the doctrines of others, hair-splitters. You would think they live to demolish views with their understanding. Te suṇanti: They hear, ‘samaṇo khalu, bho, gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osarissatī’ti. ‘So, gentlemen, that ascetic Gotama will come down to such and such village or town.’ Te pañhaṁ abhisaṅkharonti: They formulate a question, thinking, ‘imaṁ mayaṁ pañhaṁ samaṇaṁ gotamaṁ upasaṅkamitvā pucchissāma. ‘We will approach the ascetic Gotama and ask him this question. Evañce no puṭṭho evaṁ byākarissati, evamassa mayaṁ vādaṁ āropessāma. If he answers like this, we will refute him like that; Evañcepi no puṭṭho evaṁ byākarissati, evampissa mayaṁ vādaṁ āropessāmā’ti. and if he answers like that, we will refute him like this.’

Te suṇanti: When they hear that ‘samaṇo khalu, bho, gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osaṭo’ti. he has come down Te yena samaṇo gotamo tenupasaṅkamanti. they approach him. Te samaṇo gotamo dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti. The ascetic Gotama instructs, encourages, fires up, and inspires them with a Dhamma talk. Te samaṇena gotamena dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā na ceva samaṇaṁ gotamaṁ pañhaṁ pucchanti, kutossa vādaṁ āropessanti? They do not even get around to asking their question to the ascetic Gotama, so how could they refute his answer? Aññadatthu samaṇasseva gotamassa sāvakā sampajjanti. Invariably, they become his disciples. Yadāhaṁ, bho, samaṇe gotame imaṁ paṭhamaṁ padaṁ addasaṁ athāhaṁ niṭṭhamagamaṁ: When I saw this first footprint of the ascetic Gotama, I came to the conclusion, ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. ‘The Auspicious One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’

Puna caparāhaṁ, bho, passāmi idhekacce brāhmaṇapaṇḍite …pe… Furthermore, I see some wise brahmins … gahapatipaṇḍite … some wise householders … pe… they become his disciples.

samaṇapaṇḍite nipuṇe kataparappavāde vālavedhirūpe te bhindantā maññe caranti paññāgatena diṭṭhigatāni. Furthermore, I see some wise ascetics who are astute, accomplished in the doctrines of others, hair-splitters … Te suṇanti: ‘samaṇo khalu bho gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osarissatī’ti. Te pañhaṁ abhisaṅkharonti ‘imaṁ mayaṁ pañhaṁ samaṇaṁ gotamaṁ upasaṅkamitvā pucchissāma. Evañce no puṭṭho evaṁ byākarissati, evamassa mayaṁ vādaṁ āropessāma. Evañcepi no puṭṭho evaṁ byākarissati, evampissa mayaṁ vādaṁ āropessāmā’ti. Te suṇanti ‘samaṇo khalu bho gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osaṭo’ti. Te yena samaṇo gotamo tenupasaṅkamanti. Te samaṇo gotamo dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti. Te samaṇena gotamena dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā na ceva samaṇaṁ gotamaṁ pañhaṁ pucchanti, kutossa vādaṁ āropessanti? They do not even get around to asking their question to the ascetic Gotama, so how could they refute his answer? Aññadatthu samaṇaṁyeva gotamaṁ okāsaṁ yācanti agārasmā anagāriyaṁ pabbajjāya. Invariably, they ask the ascetic Gotama for the chance to go forth. Te samaṇo gotamo pabbājeti. And he gives them the going-forth. Te tattha pabbajitā samānā vūpakaṭṭhā appamattā ātāpino pahitattā viharantā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti. Soon after going forth, abiding withdrawn, heedful, diligent, and resolute, they abide having entered upon the supreme goal of the renunciate life for which clansmen rightly go forth from the lay life to homelessness, having for themselves comprehended and realized it right in the present experience.

Te evamāhaṁsu: They say, ‘manaṁ vata, bho, anassāma, manaṁ vata, bho, panassāma; ‘We were almost lost! We almost perished! mayañhi pubbe assamaṇāva samānā samaṇamhāti paṭijānimha, abrāhmaṇāva samānā brāhmaṇamhāti paṭijānimha, anarahantova samānā arahantamhāti paṭijānimha. For we used to claim that we were ascetics, brahmins, and Arahants, but we were none of these things. Idāni khomha samaṇā, idāni khomha brāhmaṇā, idāni khomha arahanto’ti. But now we really are ascetics, brahmins, and Arahants!’ Yadāhaṁ, bho, samaṇe gotame imaṁ catutthaṁ padaṁ addasaṁ athāhaṁ niṭṭhamagamaṁ: When I saw this fourth footprint of the ascetic Gotama, I came to the conclusion, ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. ‘The Auspicious One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’

Yato kho ahaṁ, bho, samaṇe gotame imāni cattāri padāni addasaṁ athāhaṁ niṭṭhamagamaṁ: It is because I saw these four footprints of the ascetic Gotama that I came to the conclusion, ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’”ti. ‘The Auspicious One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’”

Evaṁ vutte, jāṇussoṇi brāhmaṇo sabbasetā vaḷavābhirathā orohitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā tikkhattuṁ udānaṁ udānesi: When he had spoken, Jānussoṇi got down from his chariot, arranged his robe over one shoulder, raised his joined palms towards the Buddha, and expressed this heartfelt sentiment three times:

“Namo tassa bhagavato arahato sammāsambuddhassa; “Homage to that Auspicious One, the Arahant, the fully awakened Buddha!

namo tassa bhagavato arahato sammāsambuddhassa; Homage to that Auspicious One, the Arahant, the fully awakened Buddha!

namo tassa bhagavato arahato sammāsambuddhassāti. Homage to that Auspicious One, the Arahant, the fully awakened Buddha!

Appeva nāma mayampi kadāci karahaci tena bhotā gotamena saddhiṁ samāgaccheyyāma, appeva nāma siyā kocideva kathāsallāpo”ti. Hopefully, some time or other I will get to meet Master Gotama, and we can have a discussion.”

Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Then the brahmin Jānussoṇi went up to the Buddha, and exchanged pleasantries with him. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. When the amicable and cordial talk was over, he sat down to one side, Ekamantaṁ nisinno kho jāṇussoṇi brāhmaṇo yāvatako ahosi pilotikena paribbājakena saddhiṁ kathāsallāpo taṁ sabbaṁ bhagavato ārocesi. and informed the Buddha of all he had discussed with the wanderer Pilotika.

Evaṁ vutte, bhagavā jāṇussoṇiṁ brāhmaṇaṁ etadavoca: When he had spoken, the Buddha said to him, “na kho, brāhmaṇa, ettāvatā hatthipadopamo vitthārena paripūro hoti. “Brahmin, the simile of the elephant’s footprint is not yet completed in detail. Api ca, brāhmaṇa, yathā hatthipadopamo vitthārena paripūro hoti As to how it is completed in detail, taṁ suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti. listen and apply your mind well, I will speak.”

“Evaṁ, bho”ti kho jāṇussoṇi brāhmaṇo bhagavato paccassosi. “Yes sir,” Jānussoṇi replied. Bhagavā etadavoca: The Buddha said this:

“Seyyathāpi, brāhmaṇa, nāgavaniko nāgavanaṁ paviseyya. “Suppose a bull elephant tracker were to enter a bull elephant wood. So passeyya nāgavane mahantaṁ hatthipadaṁ, dīghato ca āyataṁ, tiriyañca vitthataṁ. There he would see a large elephant’s footprint, long and broad. Yo hoti kusalo nāgavaniko neva tāva niṭṭhaṁ gacchati: A skilled bull elephant tracker does not yet come to the conclusion, ‘mahā vata bho nāgo’ti. ‘This must be a big bull elephant.’ Taṁ kissa hetu? Why not? Santi hi, brāhmaṇa, nāgavane vāmanikā nāma hatthiniyo mahāpadā, tāsaṁ petaṁ padaṁ assāti. Because in an elephant wood there are dwarf cow elephants with big footprints, and this footprint might be one of theirs.

So tamanugacchati. Tamanugacchanto passati nāgavane mahantaṁ hatthipadaṁ, dīghato ca āyataṁ, tiriyañca vitthataṁ, uccā ca nisevitaṁ. He keeps following the track until he sees a big footprint, long and broad, and traces high up. Yo hoti kusalo nāgavaniko neva tāva niṭṭhaṁ gacchati: A skilled bull elephant tracker does not yet come to the conclusion, ‘mahā vata bho nāgo’ti. ‘This must be a big bull elephant.’ Taṁ kissa hetu? Why not? Santi hi, brāhmaṇa, nāgavane uccā kāḷārikā nāma hatthiniyo mahāpadā, tāsaṁ petaṁ padaṁ assāti. Because in an elephant wood, there are tall lofty cow elephants with big footprints, and this footprint might be one of theirs.

So tamanugacchati. Tamanugacchanto passati nāgavane mahantaṁ hatthipadaṁ, dīghato ca āyataṁ, tiriyañca vitthataṁ, uccā ca nisevitaṁ, uccā ca dantehi ārañjitāni. He keeps following the track until he sees a big footprint, long and broad, and traces and tusk-marks high up. Yo hoti kusalo nāgavaniko neva tāva niṭṭhaṁ gacchati: A skilled bull elephant tracker does not yet come to the conclusion, ‘mahā vata bho nāgo’ti. ‘This must be a big bull elephant.’ Taṁ kissa hetu? Why not? Santi hi, brāhmaṇa, nāgavane uccā kaṇerukā nāma hatthiniyo mahāpadā, tāsaṁ petaṁ padaṁ assāti. Because in an elephant wood, there are tall matriarch cow elephants with big footprints, and this footprint might be one of theirs.

So tamanugacchati. Tamanugacchanto passati nāgavane mahantaṁ hatthipadaṁ, dīghato ca āyataṁ, tiriyañca vitthataṁ, uccā ca nisevitaṁ, uccā ca dantehi ārañjitāni, uccā ca sākhābhaṅgaṁ. He keeps following the track until he sees a big footprint, long and broad, and traces, tusk-marks, and broken branches high up. Tañca nāgaṁ passati rukkhamūlagataṁ vā abbhokāsagataṁ vā gacchantaṁ vā tiṭṭhantaṁ vā nisinnaṁ vā nipannaṁ vā. And he sees that bull elephant walking, standing, sitting, or lying down at the root of a tree or in the open. So niṭṭhaṁ gacchati: Then he would come to the conclusion, ‘ayameva so mahānāgo’ti. ‘This is that big bull elephant.’

Evameva kho, brāhmaṇa, idha tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. In the same way, brahmin, a Realized One arises in the world, an Arahant, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. Having for himself comprehended and experieced this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—he makes it known to others. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ; kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. He teaches a Dhamma that is good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a renunciate life that is entirely complete and pure.

Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto. A householder hears that teaching, or a householder’s son, or someone born in some good family. So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati. He gains faith in the Realized One, So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati: and reflects: ‘sambādho gharāvāso rajopatho, abbhokāso pabbajjā. ‘Household life is confined and dusty, but the life of one gone forth is wide open. Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. It is not easy for someone living at home to lead the renunciate life utterly complete and pure, like a polished shell. Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. Why do not I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’ So aparena samayena appaṁ vā bhogakkhandhaṁ pahāya mahantaṁ vā bhogakkhandhaṁ pahāya appaṁ vā ñātiparivaṭṭaṁ pahāya mahantaṁ vā ñātiparivaṭṭaṁ pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati. After some time, he gives up a large or small fortune and a large or small family circle. He shaves off hair and beard, dresses in ocher robes, and goes forth from the lay life to homelessness.

So evaṁ pabbajito samāno bhikkhūnaṁ sikkhāsājīvasamāpanno pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. Once he is gone forth, he takes up the training and livelihood of the bhikkhus. He gives up and abstains from killing living creatures, renouncing the rod and the sword. He is scrupulous and kind, living compassionate for the welfare of all creatures and beings.

Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī. Athenena sucibhūtena attanā viharati. He gives up and abstains from taking what is not given. He takes only what is given, and expects only what is given. He keeps himself clean by not thieving.

Abrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā. He gives up and abstains from incelibacy. He is celibate, set apart, avoiding the vulgar act of sex.

Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa. He gives up and abstains from lying. He speaks the truth and sticks to the truth. He is honest and trustworthy, and does not trick the world with his words.

Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya. Iti bhinnānaṁ vā sandhātā sahitānaṁ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṁ vācaṁ bhāsitā hoti. He gives up and abstains from divisive speech. He does not repeat in one place what he heard in another to divide people against each other. Instead, he reconciles those who are divided, supporting unity, delighting in harmony, enjoying harmony, and speaking words that promote harmony.

Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti. He gives up and abstains from harsh speech. He speaks in a way that is gentle, pleasing to the ear, affectionate, going to the heart, polite, likable, and agreeable to the people.

Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ. He gives up and abstains from frivolous speech. His words are timely, true, and meaningful, in line with the teaching-and-discipline. He says things at the right time which are valuable, reasonable, succinct, and beneficial.

So bījagāmabhūtagāmasamārambhā paṭivirato hoti, He abstains from violence towards plants and seeds. ekabhattiko hoti rattūparato, virato vikālabhojanā, He eats in one part of the day, abstaining from eating at night and at the wrong time. naccagītavāditavisūkadassanā paṭivirato hoti, He abstains from dancing, singing, music, and watching shows. mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti, He abstains from beautifying and adorning himself with garlands, perfumes, and makeup. uccāsayanamahāsayanā paṭivirato hoti, He abstains from high and luxurious beds. jātarūparajatapaṭiggahaṇā paṭivirato hoti, He abstains from receiving gold and money, āmakadhaññapaṭiggahaṇā paṭivirato hoti, raw grains, āmakamaṁsapaṭiggahaṇā paṭivirato hoti, raw meat, itthikumārikapaṭiggahaṇā paṭivirato hoti, women and girls, dāsidāsapaṭiggahaṇā paṭivirato hoti, male and female bondservants, ajeḷakapaṭiggahaṇā paṭivirato hoti, goats and sheep, kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti, chickens and pigs, hatthigavāssavaḷavapaṭiggahaṇā paṭivirato hoti, elephants, cows, horses, and mares, khettavatthupaṭiggahaṇā paṭivirato hoti, and fields and land. dūteyyapahiṇagamanānuyogā paṭivirato hoti, He abstains from running errands and messages; kayavikkayā paṭivirato hoti, buying and selling; tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti, falsifying weights, metals, or measures; ukkoṭanavañcananikatisāciyogā paṭivirato hoti, bribery, fraud, cheating, and duplicity; chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti. mutilation, murder, abduction, banditry, plunder, and violence.

So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. He is content with robes to look after the body and almsfood to look after the belly. Wherever he goes, he sets out taking only these things. Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti; He is like a bird: wherever it flies, wings are its only burden. evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. In the same way, the bhikkhu is content with robes to look after the body and almsfood to look after the belly. Wherever he goes, he sets out taking only these things. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti. Possessed of this noble aggregate of virtue, he experiences a blameless ease internally.

So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Having seen a sight with the eye, he does not grasp at signs and features of it Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati. on account of which—due to abiding with the eye faculty unrestrained—bad, unbeneficial phenomena of longing and upset would flow in on him. He practices to restrain that; he guards the eye faculty and brings about the restraint of the eye faculty. *Sense restraint should not be confused with “sense deprivation”. The 6 senses will inevitably have to encounter agreeable and disagreeable objects, and the practice is to simply not allow one's attention to the pleasant objects to be motivated by longing, and the attention to the unpleasant objects by aversion. This is best illustrated with eating: agreeable flavors will be experienced, but one can make sure not to lose the context of [what the practical purpose of eating is](https://suttas.hillsidehermitage.org/?q=mn2#mn2:14.2). The same applies when encountering any other sense object; whatever motivation lies behind attending to it, it should never be longing or aversion. If those are not present, there is no issue. But there is reason why in the Gradual Training sense restraint comes after virtue and precepts: it is impossible to commit the actions outlined in the section just above without states of longing and aversion being present. Sotena saddaṁ sutvā …pe… Having heard a sound with the ear … ghānena gandhaṁ ghāyitvā … Having smelled an odor with the nose … jivhāya rasaṁ sāyitvā … Having tasted a flavor with the tongue … kāyena phoṭṭhabbaṁ phusitvā … Having touched a touch with the body … manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Having cognized a phenomenon with the mental faculty, he does not grasp at signs and features of it *I translate _mano_ as “mental faculty” so as to not create confusion with _citta_, which is not the same. See for instance AN 6.55: the _mano_ of an Arahant can be assailed by oppressive phenomena, but their _citta_ would always remain unmoved. _mano_ is said to be Māra's property, while the _citta_ can be trained to no longer fall under his control ([SN 35.246](https://suttas.hillsidehermitage.org/?q=sn35.246)). Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati. on account of which—due to abiding with the mental faculty unrestrained—bad, unbeneficial phenomena of longing and upset would flow in on him. He practices to restrain that; he guards the mental faculty and brings about the restraint of the mental faculty. So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti. Possessed of this noble sense restraint, he experiences an unsullied ease internally.

So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. He acts with awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.

So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato Possessed of this noble aggregate of virtue, this noble contentment, this noble sense restraint, and this noble recollection-and-awareness, vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. he frequents a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.

So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā. After the meal, he returns from almsround, sits down cross-legged, sets his body straight, and establishes recollection at the fore. So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti. Giving up longing with regard to the world, he abides with a mind rid of longing; he cleanses the mind of longing. Byāpādapadosaṁ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī byāpādapadosā cittaṁ parisodheti. Giving up ill will and hatred, he abides with a mind rid of ill will, compassionate for the welfare of all creatures and beings; he cleanses the mind of ill will and hatred. Thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti. Giving up indolence-and-lethargy, he abides with a mind rid of indolence-and-lethargy, perceiving light, recollected, and aware; he cleanses the mind of indolence-and-lethargy. Uddhaccakukkuccaṁ pahāya anuddhato viharati, ajjhattaṁ vūpasantacitto uddhaccakukkuccā cittaṁ parisodheti. Giving up restlessness-and-anxiety, he abides without restlessness, his mind internally appeased; he cleanses the mind of restlessness-and-anxiety. Vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti. Giving up doubt, he abides having gone beyond doubt, not uncertain about beneficial qualities; he cleanses the mind of doubt.

So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, He gives up these five hindrances, defilements of the mind that weaken understanding. vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Then, having thoroughly withdrawn from sensuality, having withdrawn from unbeneficial phenomena, with thinking and with pondering, with joy and ease born of withdrawal, he abides having entered upon the first jhāna. Idampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi. This, brahmin, is that which is called ‘a footprint of the Realized One’ and also ‘a trace of the Realized One’ and also ‘a mark of the Realized One’. Na tveva tāva ariyasāvako niṭṭhaṁ gacchati: But a noble disciple does not yet come to the conclusion, ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. ‘The Auspicious One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’

Puna caparaṁ, brāhmaṇa, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. Furthermore, with the appeasement of thinking and pondering, with internal confidence and collectedness of mind, without thinking or pondering and with joy and ease born of composure, the bhikkhu abides having entered upon the second jhāna. Idampi vuccati, brāhmaṇa …pe… This too is what is called ‘a footprint of the Realized One’ … suppaṭipanno bhagavato sāvakasaṅgho’ti.

Puna caparaṁ, brāhmaṇa, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati. Furthermore, with the fading of joy, he abides equanimous, recollected and aware, experiencing ease with the body. The bhikkhu abides having entered upon the third jhāna, with regard to which the noble ones say “one abides equanimous, recollected, and at ease.’ Idampi vuccati, brāhmaṇa …pe… This too is what is called ‘a footprint of the Realized One’ … suppaṭipanno bhagavato sāvakasaṅgho’ti.

Puna caparaṁ, brāhmaṇa, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Furthermore, with the giving up of ease and unease—and with the ending of joys and upsets beforehand—without ease or unease, with purity of equanimity and recollection, the bhikkhu abides having entered upon the fourth jhāna. Idampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi. This too is what is called ‘a footprint of the Realized One’ … Na tveva tāva ariyasāvako niṭṭhaṁ gacchati: ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti. When his mind has become composed like this—purified, bright, flawless, rid of defilements, pliable, workable, steady, and imperturbable—he extends it towards the knowledge of recollection of past lives. So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ, dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. He recollects many kinds of past lives, that is, one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand births; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding … He recollects his many kinds of past lives, with features and details. Idampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi. This too is what is called ‘a footprint of the Realized One’ … Na tveva tāva ariyasāvako niṭṭhaṁ gacchati: ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti. When his mind has become composed like this—purified, bright, flawless, rid of defilements, pliable, workable, steady, and imperturbable—he extends it towards the knowledge of the passing away and reappearance of beings. So dibbena cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajānāti. With divine eye that is purified and superhuman … he understands how beings reappear according to their actions. Idampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi. This too is what is called ‘a footprint of the Realized One’ … Na tveva tāva ariyasāvako niṭṭhaṁ gacchati: ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti. When his mind has become composed like this—purified, bright, flawless, rid of defilements, pliable, workable, steady, and imperturbable—he extends it towards the knowledge of the destruction of the influxes. So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. He understands as it is: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.’ ‘Ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. He understands as it is: ‘These are influxes’ … ‘This is the origin of influxes’ … ‘This is the cessation of influxes’ … ‘This is the practice that leads to the cessation of influxes.’ Idampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi. This, brahmin, is what is called ‘a footprint of the Realized One’ and also ‘a trace of the Realized One’ and also ‘a mark of the Realized One’. Na tveva tāva ariyasāvako niṭṭhaṁ gato hoti, api ca kho niṭṭhaṁ gacchati: At this point a noble disciple has not yet come to a conclusion, but he is coming to the conclusion, ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. ‘The Auspicious One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’

Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati. Knowing and seeing like this, his mind is liberated from the influxes of sensuality, being, and ignorance. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. When it is liberated, he knows it is liberated.

‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. He understands: ‘Birth is destroyed, the renunciate life has been lived, what had to be done has been done, there will be no more of this.’ Idampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi. This, brahmin, is what is called ‘a footprint of the Realized One’ and also ‘a trace of the Realized One’ and also ‘a mark of the Realized One’. Ettāvatā kho, brāhmaṇa, ariyasāvako niṭṭhaṁ gato hoti: At this point a noble disciple has come to the conclusion, ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. ‘The Auspicious One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’ Ettāvatā kho, brāhmaṇa, hatthipadopamo vitthārena paripūro hotī”ti. And it is at this point that the simile of the elephant’s footprint has been completed in detail.”

Evaṁ vutte, jāṇussoṇi brāhmaṇo bhagavantaṁ etadavoca: When he had spoken, the brahmin Jānussoṇi said to the Buddha, “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. “Excellent, Master Gotama! Excellent! Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyesight can see what is there, Master Gotama has made the teaching clear in many ways. Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi, dhammañca, bhikkhusaṅghañca. I go for refuge to Master Gotama, to the Dhamma, and to the Saṅgha of bhikkhus. Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

Cūḷahatthipadopamasuttaṁ niṭṭhitaṁ sattamaṁ.

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