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

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. Tena kho pana samayena jāṇussoṇi brāhmaṇo sabbasetena vaḷavābhirathena sāvatthiyā niyyāti divādivassa. He saw the wanderer Pilotika coming off in the distance, Addasā kho jāṇussoṇi brāhmaṇo pilotikaṁ paribbājakaṁ dūratova āgacchantaṁ. and said to him, Disvāna pilotikaṁ paribbājakaṁ etadavoca: “So, worthy Vacchāyana, where are you coming from in the middle of the day?” “Handa kuto nu bhavaṁ vacchāyano āgacchati divādivassā”ti?

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

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

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

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

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

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

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

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

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

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

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

Furthermore, I see some clever ascetics who are subtle, accomplished in the doctrines of others, hair-splitters. … samaṇapaṇḍite nipuṇe kataparappavāde vālavedhirūpe te bhindantā maññe caranti paññāgatena diṭṭhigatāni. 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. They don’t even get around to asking their question to the ascetic Gotama, so how could they refute his answer? Te samaṇena gotamena dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā na ceva samaṇaṁ gotamaṁ pañhaṁ pucchanti, kutossa vādaṁ āropessanti? Invariably, they ask the ascetic Gotama for the chance to go forth. Aññadatthu samaṇaṁyeva gotamaṁ okāsaṁ yācanti agārasmā anagāriyaṁ pabbajjāya. And he gives them the going-forth. Te samaṇo gotamo pabbājeti. Soon after going forth, living withdrawn, diligent, keen, and resolute, they realize the supreme end of the spiritual path in this very life. They live having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. 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.

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

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

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

“Homage to that Blessed One, the perfected one, the fully awakened Buddha! “Namo tassa bhagavato arahato sammāsambuddhassa;

Homage to that Blessed One, the perfected one, the fully awakened Buddha! namo tassa bhagavato arahato sammāsambuddhassa;

Homage to that Blessed One, the perfected one, the fully awakened Buddha! namo tassa bhagavato arahato sammāsambuddhassāti.

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

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

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

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

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

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

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

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

In the same way, brahmin, a Realized One arises in the world, perfected, 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. Evameva kho, brāhmaṇa, idha tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. He realizes with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. He proclaims a teaching that is good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely complete and pure. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ; kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.

A householder hears that teaching, or a householder’s child, or someone reborn in a good family. Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto. They gain faith in the Realized One, So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati. and reflect, So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati: ‘Life at home is cramped and dirty, life gone forth is wide open. ‘sambādho gharāvāso rajopatho, abbhokāso pabbajjā. It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’ Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. After some time they give up a large or small fortune, and a large or small family circle. They shave off 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.

Once they’ve gone forth, they take up the training and livelihood of the mendicants. They give up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings. So evaṁ pabbajito samāno bhikkhūnaṁ sikkhāsājīvasamāpanno pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.

They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving. Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī. Athenena sucibhūtena attanā viharati.

They give up unchastity. They are chaste, set apart, avoiding the vulgar act of sex. Abrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā.

They give up lying. They speak the truth and stick to the truth. They’re honest and dependable, and don’t trick the world with their words. Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa.

They give up divisive speech. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony. 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.

They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable, and agreeable to the people. Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti.

They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial. Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ.

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

They’re content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things. So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. They’re like a bird: wherever it flies, wings are its only burden. Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti; In the same way, a mendicant is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things. evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. When they have this entire spectrum of noble ethics, they experience a blameless happiness inside themselves. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti.

When they see a sight with their eyes, they don’t get caught up in the features and details. So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati. When they hear a sound with their ears … Sotena saddaṁ sutvā …pe… When they smell an odor with their nose … ghānena gandhaṁ ghāyitvā … When they taste a flavor with their tongue … jivhāya rasaṁ sāyitvā … When they feel a touch with their body … kāyena phoṭṭhabbaṁ phusitvā … When they know an idea with their mind, they don’t get caught up in the features and details. manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati. When they have this noble sense restraint, they experience an unsullied bliss inside themselves. So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti.

They act with situational 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 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.

When they have this entire spectrum of noble ethics, this noble contentment, this noble sense restraint, and this noble mindfulness and situational awareness, So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato they frequent 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. vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.

After the meal, they return from almsround, sit down cross-legged, set their body straight, and establish mindfulness in their presence. So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā. Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness. So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti. Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of sympathy for all living beings, cleansing the mind of ill will. Byāpādapadosaṁ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī byāpādapadosā cittaṁ parisodheti. Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. Thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti. Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse. Uddhaccakukkuccaṁ pahāya anuddhato viharati, ajjhattaṁ vūpasantacitto uddhaccakukkuccā cittaṁ parisodheti. Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt. Vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.

They give up these five hindrances, corruptions of the heart that weaken wisdom. So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. 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’. Idampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi. But a noble disciple does not yet come to the conclusion, Na tveva tāva ariyasāvako niṭṭhaṁ gacchati: ‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’ ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.

Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. Puna caparaṁ, brāhmaṇa, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. This too is what is called ‘a footprint of the Realized One’ … Idampi vuccati, brāhmaṇa …pe… suppaṭipanno bhagavato sāvakasaṅgho’ti.

Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ 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. This too is what is called ‘a footprint of the Realized One’ … Idampi vuccati, brāhmaṇa …pe… suppaṭipanno bhagavato sāvakasaṅgho’ti.

Furthermore, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. Puna caparaṁ, brāhmaṇa, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. This too is what is called ‘a footprint of the Realized One’ … Idampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi. Na tveva tāva ariyasāvako niṭṭhaṁ gacchati: ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.

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

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings. So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti. With clairvoyance that is purified and surpasses the human, they understand how sentient beings pass on according to their deeds. So dibbena cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajānāti. This too is what is called ‘a footprint of the Realized One’ … Idampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi. Na tveva tāva ariyasāvako niṭṭhaṁ gacchati: ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements. So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti. They truly understand: ‘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.’ So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements.’ ‘Ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. 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’. Idampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi. At this point a noble disciple has not yet come to a conclusion, but they are coming to the conclusion, Na tveva tāva ariyasāvako niṭṭhaṁ gato hoti, api ca kho niṭṭhaṁ gacchati: ‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’ ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.

Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati. When they’re freed, they know they’re freed. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.

They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’ ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. 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’. Idampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi. At this point a noble disciple has come to the conclusion, Ettāvatā kho, brāhmaṇa, ariyasāvako niṭṭhaṁ gato hoti: ‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’ ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. And it is at this point that the simile of the elephant’s footprint has been completed in detail.” Ettāvatā kho, brāhmaṇa, hatthipadopamo vitthārena paripūro hotī”ti.

When he had spoken, the brahmin Jānussoṇi said to the Buddha, Evaṁ vutte, jāṇussoṇi brāhmaṇo bhagavantaṁ etadavoca: “Excellent, worthy Gotama! Excellent! “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. 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 clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways. 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. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi, dhammañca, bhikkhusaṅghañca. From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.” Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

Cūḷahatthipadopamasuttaṁ niṭṭhitaṁ sattamaṁ.