146. （一四六）象迹喻经

I have heard thus:

At one time, the Buddha was traveling in the country of Śrāvastī, staying at the Jeta Grove Anāthapiṇḍada-ārāma.

At that time, the non-Buddhist teacher Bhīru left Śrāvastī in the morning and went to where the Buddha was. He bowed his head in reverence, sat to one side, and the Buddha taught him the Dharma, inspiring and uplifting him, bringing about joy and delight. Having used immeasurable skillful means to teach him the Dharma, inspiring and uplifting him, bringing about joy and delight, he remained silent. The non-Buddhist teacher Bhīru, having been taught the Dharma by the Buddha, inspired and uplifted, brought to joy and delight, rose from his seat, bowed his head at the Buddha's feet, circumambulated him three times, and departed.

At that time, the Brāhman student Jīvaka was riding in an excellent white carriage, together with five hundred disciples, leaving Śrāvastī in the morning to go to a place without affairs, to teach his disciples to recite the scriptures. Jīvaka saw the non-Buddhist teacher Bhīru coming from afar and asked, "Bhīru, where have you come from this morning?"

Bhīru replied, "Brāhman, I have come to pay homage and make offerings to the World-Honored One."

Jīvaka asked, "Bhīru, do you know that the Śramaṇa Gautama studies wisdom in an empty and quiet place?"

Bhīru replied, "Brāhman, who can know that the World-Honored One studies wisdom in an empty and quiet place? Brāhman, if one knows that the World-Honored One studies wisdom in an empty and quiet place, one should be like that. But, Brāhman, I have read four phrases in the scriptures, and based on these four phrases, I must believe that the World-Honored One is a Tathāgata, Arhat, Perfectly Enlightened One, that the Dharma he teaches is good, and that the noble assembly of disciples of the Tathāgata is good. Brāhman, it is like a skilled elephant trainer traveling to an uninhabited place, where he sees the tracks of a large elephant in the forest. Having seen them, he must believe that the elephant is extremely large and has left those tracks. Brāhman, it is the same for me. I have read four phrases in the scriptures, and based on these four phrases, I must believe that the World-Honored One is a Tathāgata, Arhat, Perfectly Enlightened One, that the Dharma he teaches is good, and that the noble assembly of disciples of the Tathāgata is good.

What are the four phrases? Brāhman, a wise kṣatriya scholar who is well-versed and decisive can subdue worldly people and knows everything. He composes treatises based on various views and circulates them in the world. He thinks, 'I will go to the Śramaṇa Gautama and ask him about such and such matters. If he can answer, I will ask further. If he cannot answer, I will subdue him and leave.' He hears that the World-Honored One is traveling to a certain village or town, so he goes there. Having seen the World-Honored One, he does not dare to ask, let alone subdue him. Brāhman, I have read the scriptures and obtained this first phrase. Based on this phrase, I must believe that the World-Honored One is a Tathāgata, Arhat, Perfectly Enlightened One, that the Dharma he teaches is good, and that the noble assembly of disciples of the Tathāgata is good.

In the same way, a wise brāhman, a wise householder, a wise śramaṇa scholar who is well-versed and decisive can subdue worldly people and knows everything. He composes treatises based on various views and circulates them in the world. He thinks, 'I will go to the Śramaṇa Gautama and ask him about such and such matters. If he can answer, I will ask further. If he cannot answer, I will subdue him and leave.' He hears that the World-Honored One is traveling to a certain village or town, so he goes there. Having seen the World-Honored One, he does not dare to ask, let alone subdue him. Brāhman, I have read the scriptures and obtained this fourth phrase. Based on this phrase, I must believe that the World-Honored One is a Tathāgata, Arhat, Perfectly Enlightened One, that the Dharma he teaches is good, and that the noble assembly of disciples of the Tathāgata is good.

The brāhman Śiṃśapā said, "So it is, brāhman. The Tathāgata is a Tathāgata, an Arhat, a Perfectly Enlightened One, the Dharma he teaches is good, and the noble assembly of disciples of the Tathāgata is good." The brāhman Śiṃśapā said, "So it is, brāhman. The Tathāgata is a

The brāhman Śiṃśapā said, "So it is, brāhman. The Tathāgata is a Tathāgata, an Arhat, a Perfectly Enlightened One, the Dharma he teaches is good, and the noble assembly of disciples of the Tathāgata is good." The brāhman Śiṃśapā said, "So it is, brāhman. The Tathāgata is a

At that time, the brāhman Śiṃśapā, having heard this meaning, immediately descended from his carriage, placed his right knee on the ground, joined his palms towards the Jeta Grove Anāthapiṇḍada-ārāma, and bowed three times, saying, "Homage to the Tathāgata, the Arhat, the Perfectly Enlightened One." Having done so three times, he returned to his excellent white carriage and went to the Jeta Grove Anāthapiṇḍada-ārāma. Upon arriving, he descended from the carriage and walked to where the Buddha was. They exchanged greetings and then sat to one side.

The brāhman Śiṃśapā told the Buddha in detail about the discussion he had had with the brāhman Śiṃśapā. The World-Honored One, having heard it, said, "Brāhman, the brāhman Śiṃśapā's simile of the elephant's footprint is not well-made and not complete. I will now explain to you the well-made and complete simile of the elephant's footprint. Listen well. Brāhman, it is like a skilled elephant trainer who, while traveling in an uninhabited place, sees a large elephant footprint in a forest. Having seen it, he is certain that there is a very large elephant with such a footprint. Brāhman, if that skilled elephant trainer is not convinced, he will further search in that forest for the footprint of a female elephant named Karīṣa, which is very large. Having found it, he will then see a large elephant footprint.

Brāhman, if that skilled elephant trainer is still not convinced, he will further search in that forest for the footprint of a female elephant named Karīṣa, which is very large. Having found it, he will then see a large elephant footprint. Having seen it, he is certain that there is a very large elephant with such a footprint. Brāhman, if that skilled elephant trainer is still not convinced, he will further search in that forest for the footprint of a female elephant named Karīṣa, which is very large. Having found it, he will then see a large elephant footprint. Having seen it, he is certain that there is a very large elephant with such a footprint. Having searched for the footprints, he sees a large elephant footprint, which is very long and wide, completely touching the ground, deeply sunk into the ground. He also sees that elephant going, coming, standing, running, standing, or lying down. Having seen that elephant, he thinks, 'If there are such footprints, there must be a very large elephant.'

Brāhman, it is like this. If a Tathāgata, an Arhat, a Perfectly Enlightened One, a Knower of the World, a Leader of Tamed People, a Teacher of Gods and Men, a Buddha, a Blessed One appears in the world, he knows and sees for himself, awakens to, and accomplishes the state of a Buddha in this world with its gods, Māra, Brahmā, recluses, brahmins, and gods and men. Having done so, he declares it. His teaching is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, revealing a holy life that is perfectly complete and pure. When some householder or householder's son hears it, he gains faith in the Tathāgata's true teaching and discipline. Having gained faith, he thinks, 'The household life is cramped and dusty, and the going forth to practice the path is wide open. If I were to stay in the household life, I would be bound by fetters and unable to practice the holy life to the full extent of my life. Why don't I give up a little or a lot of wealth, a little or a lot of relatives, shave off my hair and beard, put on the yellow robe, leave home out of faith, and go forth to practice the path?'

Later, he gives up a little or a lot of wealth, a little or a lot of relatives, shaves off his hair and beard, puts on the yellow robe, leaves home out of faith, and goes forth to practice the path. Having gone forth, he abandons the characteristics of a householder, accepts the precepts of a bhikkhu, practices and guards the precepts, and protects the precepts. He also well restrains his deportment and etiquette, sees even the slightest fault as always fearful, and upholds the precepts of training.

He abandons killing, cuts off killing, abandons weapons, has shame and conscience, has compassion and kindness, benefits all beings, even insects. He purifies his mind from killing. He abandons stealing, cuts off stealing, takes only what is given, delights in taking only what is given, always likes to give, rejoices in giving, is not stingy, and does not expect anything in return. He purifies his mind from stealing. He abandons sexual misconduct, cuts off sexual misconduct, diligently practices celibacy, diligently practices the sublime practice, is pure and undefiled, free from desire, and cuts off sexual desire. He purifies his mind from sexual misconduct.

He abandons false speech, cuts off false speech, speaks the truth, delights in the truth, abides in the truth, is not moved, is trustworthy, does not deceive the world. He purifies his mind from false speech. He abandons divisive speech, cuts off divisive speech, practices non-divisive speech, does not break others apart, does not hear this and tell that to break them apart, does not hear that and tell this to break them apart. He wants to reconcile those who are divided, delights in those who are united, does not form factions, does not delight in factions, does not praise faction-related matters. He purifies his mind from divisive speech. He abandons harsh speech, cuts off harsh speech. Whatever he says, his words are coarse, harsh, unpleasant to the ear, disagreeable, hurtful, causing others to be disturbed, unable to attain concentration. He cuts off such speech. Whatever he says, it is gentle, smooth, pleasant to the ear, agreeable, causing others to be at ease, his voice is clear, not causing others to fear, enabling others to attain concentration. He speaks such words. He purifies his mind from harsh speech. He abandons idle chatter, cuts off idle chatter. He speaks at the right time, speaks the truth, speaks the Dharma, speaks the meaning, speaks cessation, speaks delight in cessation, speaks matters according to the occasion, teaches well, admonishes well. He purifies his mind from idle chatter.

He abandons commerce, cuts off commerce, abandons weighing and measuring, also does not accept goods, does not bind people, does not hope for a discount, does not deceive others with small profits. He purifies his mind from commerce. He abandons accepting widows and girls, cuts off accepting widows and girls. He purifies his mind from accepting widows and girls. He abandons accepting slaves and servants, cuts off accepting slaves and servants. He purifies his mind from accepting slaves and servants. He abandons accepting elephants, horses, cattle, and sheep, cuts off accepting elephants, horses, cattle, and sheep. He purifies his mind from accepting elephants, horses, cattle, and sheep. He abandons accepting chickens and pigs, cuts off accepting chickens and pigs. He purifies his mind from accepting chickens and pigs. He abandons accepting fields, businesses, and shops, cuts off accepting fields, businesses, and shops. He purifies his mind from accepting fields, businesses, and shops. He abandons accepting raw rice, wheat, and beans, cuts off accepting raw rice, wheat, and beans. He purifies his mind from accepting raw rice, wheat, and beans.

He abandons alcohol, cuts off alcohol. He purifies his mind from drinking alcohol. He abandons high and wide beds, cuts off high and wide beds. He purifies his mind from high and wide beds. He abandons flowers, garlands, necklaces, perfumes, and cosmetics, cuts off flowers, garlands, necklaces, perfumes, and cosmetics. He purifies his mind from flowers, garlands, necklaces, perfumes, and cosmetics. He abandons singing, dancing, acting, and going to see them, cuts off singing, dancing, acting, and going to see them. He purifies his mind from singing, dancing, acting, and going to see them. He abandons accepting precious things, cuts off accepting precious things. He purifies his mind from accepting precious things. He abandons eating after the proper time, cuts off eating after the proper time, eats one meal a day, does not eat at night, and eats at the proper time. He purifies his mind from eating after the proper time.

Having accomplished this aggregate of noble morality, he also practices extreme contentment, taking robes to cover his body and food to fill his stomach. Wherever he goes, he carries his robes and bowl, walking without attachment, like a bird with its two wings flying through the air. Having accomplished this aggregate of noble morality and extreme contentment, he also guards the sense faculties, always mindful of closing them off, with mindfulness and clear comprehension, guarding the mind with mindfulness, and always giving rise to right knowledge. If the eye sees forms, he does not grasp at them, nor does he savor the forms, because of anger and conflict, he guards the eye faculty. In the mind, he does not give rise to greed, sorrow, evil and unwholesome dharmas, because of heading towards them, he guards the eye faculty. In the same way, the ear, nose, tongue, body, and if the mind knows dharmas, he does not grasp at them, nor does he savor the dharmas, because of anger and conflict, he guards the mind faculty. In the mind, he does not give rise to greed, sorrow, evil and unwholesome dharmas, because of heading towards them, he guards the mind faculty.

Having accomplished this aggregate of noble morality and extreme contentment, and guarding the sense faculties, he also knows correctly when entering and leaving, and observes and distinguishes bending, stretching, looking up and down, deportment, putting on the saṃghāṭī robe and other robes and bowls, walking, standing, sitting, lying down, sleeping, waking, speaking, and being silent. Having accomplished this aggregate of noble morality and extreme contentment, and guarding the sense faculties, and knowing correctly when entering and leaving, he also dwells alone in seclusion, in a place free from affairs, either under a tree, in an empty, peaceful place, a mountain cave, a stone chamber, an open space, a pile of straw, or in a forest, or in a charnel ground. Having gone to a place free from affairs, or under a tree, in an empty, peaceful place, he spreads out his sitting mat, sits cross-legged, straightens his body, sets his mind straight, turns his mind back, eliminates greed and craving, has no disputes in his mind, and when seeing the wealth and living requisites of others, does not give rise to greed and craving, wishing to obtain them. He purifies his mind from greed and craving.

In the same way, he eliminates anger, sloth and torpor, restlessness and remorse, doubt, and transcends perplexity. Regarding wholesome dharmas, he has no hesitation. He purifies his mind from perplexity. He eliminates these five hindrances, which defile the mind and weaken wisdom. He is free from desire, free from evil and unwholesome dharmas, with initial and sustained thought, and attains the joy and bliss born of seclusion, and dwells in the first dhyāna. This, brāhmaṇa, is called the Tathāgata's bending, the Tathāgata's practice, the Tathāgata's robe. But he does not consider that to be enough. The World-Honored One, the Tathāgata, the Arhat, the Perfectly Enlightened One, the World-Honored One's teaching of the Dharma is good, and the Tathāgata's disciples, the noble assembly, are good. He then stops initial and sustained thought, internally pacifies, unifies the mind, without initial and sustained thought, with concentration born of joy and bliss, attains the second dhyāna, and dwells in it. This, brāhmaṇa, is called the Tathāgata's bending, the Tathāgata's practice, the Tathāgata's robe. But he does not consider that to be enough. The World-Honored One, the Tathāgata, the Arhat, the Perfectly Enlightened One,

He then, free from desire, free from evil and unwholesome dharmas, with initial and sustained thought, and with joy and bliss born of seclusion, attains the first dhyāna, and dwells in it. This, brāhmaṇa, is called the Tathāgata's bending, the Tathāgata's practice, the Tathāgata's robe. But he does not consider that to be enough. The World-Honored One, the Tathāgata, the Arhat, the Perfectly Enlightened One, the World-Honored One's teaching of the Dharma is good, and the Tathāgata's disciples, the noble assembly, are good. He then, free from desire, free from evil and unwholesome dharmas, with initial and sustained thought, and with joy and bliss born of seclusion, attains the first dhyāna, and dwells in it. This, brāhmaṇa, is called the Tathāgata's bending, the Tathāgata's practice, the Tathāgata's robe. But he does not consider that to be enough. The World-Honored One, the Tathāgata, the Arhat, the Perfectly Enlightened One,

"He then attains the knowledge and insight into the destruction of the taints. He knows as it really is: 'This is suffering.' He knows as it really is: 'This is the arising of suffering.' He knows as it really is: 'This is the cessation of suffering.' He knows as it really is: 'This is the path to the cessation of suffering.' He knows as it really is: 'These are the taints.' He knows as it really is: 'This is the arising of the taints.' He knows as it really is: 'This is the cessation of the taints.' He knows as it really is: 'This is the path to the cessation of the taints.' Knowing and seeing thus, his mind is liberated from the taint of sensual desire, from the taint of existence, and from the taint of ignorance. When it is liberated, he knows it is liberated. He knows: 'Birth is exhausted, the holy life has been established, what was to be done has been done, there is no more of this to come.' This, brāhmaṇa, is called the Tathāgata's bending, the Tathāgata's practice, the Tathāgata's robe. He considers that to be enough. The World-Honored One, the Tathāgata, the Arhat, the Perfectly Enlightened One, the World-Honored One's teaching of the Dharma is good, and the Tathāgata's disciples, the noble assembly, are good. Brāhmaṇa, what do you think? Is this simile of the elephant's footprint well-made and complete?"

"Yes, Gotama. This simile of the elephant's footprint is well-made and complete."

"World-Honored One, I have understood. Well-Gone One, I have understood. World-Honored One, I now take refuge in the Buddha, the Dharma, and the community of monks. May the World-Honored One accept me as a lay follower. From this day forward, for as long as I live, I take refuge and go for protection to the Buddha, the Dharma, and the community of monks."

The Buddha spoke thus. The brahmin Janavasabha and the wanderer Pūraṇa heard what the Buddha said, and they rejoiced and practiced it.