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the group of five monks. Indeed, monks, I would instruct two monks, while three monks went for alms. What the three monks brought back after going for alms, with that we six lived. Indeed, monks, I would instruct three monks, while two monks went for alms. What the two monks brought back after going for alms, with that we six lived. Then, monks, the group of five monks, being thus instructed by me, being thus advised, though themselves subject to birth, having seen the danger in what is subject to birth, seeking the unborn, unsurpassed security from bondage, Nibbana, they attained the unborn, unsurpassed security from bondage, Nibbana. Though themselves subject to aging, having seen the danger in what is subject to aging, seeking the ageless, unsurpassed security from bondage, Nibbana, they attained the ageless, unsurpassed security from bondage, Nibbana. Though themselves subject to sickness... Though themselves subject to death... Though themselves subject to sorrow... Though themselves subject to defilement, having seen the danger in what is subject to defilement, seeking the undefiled, unsurpassed security from bondage, Nibbana, they attained the undefiled, unsurpassed security from bondage, Nibbana. And for them, knowledge and vision arose: 'Our liberation is unshakeable, this is the final birth, there is now no more renewed existence.'" 287. "Monks, there are these five cords of sensual pleasure. Which five? Forms cognizable by the eye, desirable, agreeable, charming, lovely, connected with sensual desire, and exciting. Sounds cognizable by the ear... Odors cognizable by the nose... Tastes cognizable by the tongue... Tangibles cognizable by the body... desirable, agreeable, pleasing, lovely, connected with sensual pleasures, enticing. These, monks, are the five cords of sensual pleasure. Whatever recluses or brahmins, monks, are bound, infatuated, engrossed in these five cords of sensual pleasure, not seeing their danger, without wisdom of escape, they should be known thus: 'They have fallen into misfortune, fallen into calamity, at the disposal of the Evil One.' Just as, monks, a wild deer, bound, lies down in a heap of snares. It should be known thus: 'It has fallen into misfortune, fallen into calamity, at the disposal of the hunter. And when the hunter comes, it will not go where it wishes.' Even so, monks, whatever recluses or brahmins are bound, infatuated, engrossed in these five cords of sensual pleasure, not seeing their danger, without wisdom of escape, they should be known thus: 'They have fallen into misfortune, fallen into calamity, at the disposal of the Evil One.' But whatever recluses or brahmins, monks, are not bound, not infatuated, not engrossed in these five cords of sensual pleasure, seeing their danger, with wisdom of escape, they should be known thus: 'They have not fallen into misfortune, not fallen into calamity, not at the disposal of the Evil One.' Just as, monks, a wild deer, unbound, lies down in a heap of snares. It should be known thus: 'It has not fallen into misfortune, not fallen into calamity, not at the disposal of the hunter. And when the hunter comes, it will go where it wishes.' Even so, monks, whatever recluses or brahmins are not bound, not infatuated, not engrossed in these five cords of sensual pleasure, seeing their danger, with wisdom of escape, they should be known thus: 'They have not fallen into misfortune, not fallen into calamity, not at the disposal of the Evil One.' Just as, monks, a wild deer, roaming in the forest and wilderness, walks confidently, stands confidently, sits confidently, He sleeps at ease. For what reason? He is out of reach, monks, of the hunter. Even so, monks, a monk, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna, which is accompanied by initial application and sustained application, born of seclusion, with rapture and pleasure. This, monks, is called a monk who has blinded Māra, made him footless, struck out Māra's eye, and gone beyond the sight of the Evil One. Again, further, monks, a monk, with the stilling of initial application and sustained application, with internal assurance and unification of mind, enters and dwells in the second jhāna, which is without initial application and sustained application, born of concentration, with rapture and pleasure. This, monks, is called... of the Evil One. Again, further, monks, a monk, with the fading away of rapture, dwells in equanimity, mindful and clearly comprehending, and experiences pleasure with the body, of which the Noble Ones declare: 'He dwells in pleasure with equanimity and mindfulness.' He enters and dwells in the third jhāna. This, monks, is called... of the Evil One. Again, further, monks, a monk, with the abandoning of pleasure and pain, and with the prior disappearance of joy and sorrow, enters and dwells in the fourth jhāna, which is neither painful nor pleasant, and is purified by equanimity and mindfulness. This, monks, is called... of the Evil One. Again, further, monks, a monk, by completely transcending perceptions of form, by the disappearance of perceptions of sensory impact, by not attending to perceptions of diversity, (thinking) 'Space is infinite,' enters and well in the dimension of infinite space. This, monks, is called... of the Evil One. Again, further, monks, a monk, by completely transcending the dimension of infinite space, (thinking) 'Consciousness is infinite,' enters and dwells in the dimension of infinite consciousness. This, monks, is called... of the Evil One. Again, further, monks, a monk, by completely transcending the dimension of infinite consciousness, (thinking) 'There is nothing,' enters and dwells in the dimension of nothingness. This, monks, is called... of the Evil One. “Again, further, monks, a monk, having entirely transcended the dimension of nothingness, enters and dwells in the dimension of neither perception nor non-perception. This, monks, is called…pe… of the Evil One. “Again, further, monks, a monk, having entirely transcended the dimension of neither perception nor non-perception, enters and dwells in the cessation of perception and feeling, and having seen with wisdom, his taints are destroyed. This, monks, is called a monk who has blinded Māra, made him footless, struck out Māra’s eye, and gone beyond the sight of the Evil One. He has crossed over the entanglement in the world; he walks at ease, stands at ease, sits at ease, lies down at ease. For what reason? He is beyond the reach, monks, of the Evil One.” Thus spoke the Blessed One. Delighted, those monks rejoiced in the Blessed One’s words. The Pāsarāsisutta, the sixth, is ended. 7. The Shorter Discourse on the Simile of the Elephant’s Footprint 288. Thus have I heard – At one time the Blessed One was dwelling in Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time, the brahmin Jāṇussoṇi was leaving Sāvatthī in a chariot drawn by pure white mares, in the middle of the day. The brahmin Jāṇussoṇi saw the wanderer Pilotika coming from afar. Having seen the wanderer Pilotika, he said this: “Well, where is Master Vacchāyana coming from in the middle of the day?” “Indeed, sir, I am coming from the presence of the ascetic Gotama.” “What does Master Vacchāyana think of the ascetic Gotama’s wisdom and discernment?” “He is wise, I think.” “Who am I, sir, and who would know the ascetic Gotama’s wisdom and discernment! Only one like him would surely know the ascetic Gotama’s wisdom and discernment.” “Indeed, Master Vacchāyana praises the ascetic Gotama with great praise.” “Who am I, sir, and who would praise the ascetic Gotama? That venerable Gotama is unsurpassed and praised, supreme among gods and humans. What advantage, venerable Vacchāyana, do you see in the recluse Gotama, that you are so deeply devoted? Just as, sirs, a skilled elephant-tracker might enter an elephant forest. He would see in that elephant forest a great elephant footprint, long in length, and broad across. He would conclude – 'Surely, sirs, a great elephant it is!' Even so, sirs, when I saw four footprints in the recluse Gotama, then I concluded – 'The Blessed One is perfectly enlightened, the Dhamma is well-expounded by the Blessed One, the Sangha of the Blessed One's disciples is well-practiced.' Which are the four? Here, sirs, I see some learned Khattiyas, clever, skilled in refuting others' views, like hair-splitters, they go about, as it were, shattering wrong views with their wisdom. They hear – 'Indeed, sirs, the recluse Gotama will visit such and such a village or town.' They prepare a question – 'We will approach the recluse Gotama and ask him this question. If, when asked, he answers thus, we will refute his statement thus. And if, when asked, he answers thus, we will refute his statement thus.' They hear – 'Indeed, sirs, the recluse Gotama has arrived at such and such a village or town.' They approach the recluse Gotama. The recluse Gotama instructs them with a Dhamma talk, rouses them, encourages them, and gladdens them. Instructed, roused, encouraged, and gladdened by the recluse Gotama with a Dhamma talk, they do not ask the recluse Gotama a question, how could they refute his statement? Instead, they become disciples of the recluse Gotama himself. When I, sirs, saw this first footprint in the recluse Gotama, then I concluded – ‘The Blessed One is perfectly enlightened, The Dhamma is well-proclaimed by the Blessed One, The Sangha of the Blessed One’s disciples is practicing well.’ “Again, sirs, I see here certain brahmin scholars… …householder scholars… …ascetic scholars, subtle, skilled in refuting others’ doctrines, like hair-splitters, they go about, I think, shattering wrong views with their wisdom. They hear: ‘The ascetic Gotama, sirs, will enter such and such a village or town.’ They formulate a question: ‘We will approach the ascetic Gotama and ask him this question.