The elephant of one’s choice could be identified only by going to the place where it is lying, walking or standing. Likewise, in order to identify the Enlightened One, one should necessarily go to Him in person. The Buddha had preached the Dhamma clearly and manifestly. He explains what religious celibacy is. Whoever who goes to the Buddha to get his problems solved or with the intention of arguing with the Buddha, he or she would listen to the Buddha, as His words are pleasing, friendly and amicable.
Brahmin Janussoni, who met the ascetic Pilothika at Sravasti, inquired about the knowledge and wisdom of the Buddha. Ascetic Pilothika said the Buddha was eminent, exalted and unique among humans and celestial beings and that only a Buddha could assess the learnedness of another Buddha and hence he was not competent to comment on the achievements of the Buddha. He said however that the Buddha was the only one to show the way or path to total emancipation. The Buddha was fully enlightened. He had well promulgated His doctrine – the Dhamma, and that the Dhamma was well observed by the Sangha.
When Brahmin Janussoni inquired from the ascetic Pilothika how and why he came to that conclusion, Pilothika said he had gone to the Buddha like a person who identifies the elephant of his choice, by following the footprints. The criteria on which Pilothika had identified the Buddha as his saviour to find his way to total emancipation are four; the “gnanapada” or virtuous qualities of the Buddha, namely pundits of royal race, Brahmin pundits, householder pundits and ascetic pundits.
Those who had been arguing with others to defend their vision and belief had been ultimately enlightened by the Buddha who pacified them with pleasing words and directed them on the correct path, the Noble Eightfold Path.
Ascetic Pilothika told Brahmin Janussoni that from the day he observed the above virtues in the Buddha, he was convinced of the Buddha’s enlightenment, the truth of His Dhamma and the observances of the Sangha. Having listened to Pilothika, Brahmin Janussoni too realized the virtues of the Buddha’s words. He got down from his horse, paid obeisance thrice to the Enlightened One and on a later date paid homage to him. The Buddha explained to Brahmin Janussoni that the elephant of one’s choice cannot be identified from the footprints or marks on trees because similar marks are made by various species of elephants. The elephant of one’s choice could be identified only by going to the place where it is lying, walking or standing. Likewise, in order to identify the Enlightened One, one should necessarily go to Him in person. The Buddha had preached the Dhamma clearly and manifestly. He explains what religious celibacy is. Whoever who goes to the Buddha to get his problems solved or with the intention of arguing with the Buddha, he or she would listen to the Buddha, as His words are pleasing, friendly and amicable.
Religious faith will be generated in him or her. He or she will feel that the household life is full of misery, impediments, obstructions and constraints. He or she will realize the virtues of asceticism. He or she will contemplate on those who lead household lives and commit sinful acts due to desire, hatred and ignorance.
“It is difficult for laymen to observe complete asceticism. Therefore it is advisable for me to shave my hair and beard, wear yellow robes and be ordained as a Buddhist priest”. So thinking, he will leave all his household belongings including whatever movable and immovable property he possesses, and his relatives including family members and becomes a homeless ascetic.
He observes the religious precepts. He refrains from killing, steeling cohabitation and coition and observes celibacy. He speaks the truth. He does not mislead society by giving false information. He refrains from slandering and being a tale carrier and creating dissension among people. He does not use rough or empty words, but uses meaningful, pious, virtuous and well-disciplined words. He does not destroy what is germinated.
He takes only one meal a day. He refrains from watching scenes of dancing, music, comic etc. He avoids using ointments or colouring the skin and decorating the body. He avoids using high and large seats. He refrains from accepting gold, silver, money, raw cereals raw meat, women, damsels, servants, goats, sheep, poultry, swine, elephants, oxen and horses. He does not engage in business transactions using wrong weights and measures. He avoids bribery and corruption. He refrains from killing, cutting limbs, putting on fetters, shackles, engaging in highway robbery and other crimes. He is satisfied with a robe sufficient to cover the body and food received in the bowl. He takes the robe and bowl wherever he goes. He is true to his conscience.
He practises the ascetics of self-control closing the five senses; eyes, ears, nose, tongue and body to avoid worldly or evil affection or evil desire.
He observes religious precepts and meditates at a place away from habitation. He avoids “Pancha Neevarana” the five closings or barriers that close the way to Nirvana. “Kamaccanda” - the barrier of carnal desires, “Vyapada“ - the barrier of malice, “Thinamidha” - the barrier of apathy and sloth “Uddachcha/Kukuchcha” - the barrier of fickleness or instability and “Vichikichcha” the barrier of doubt about Buddha, His doctrine and priests.
The recluse continues to meditate and contemplate profoundly on the thought and purpose in order to attain Nirvana. He comes to the stage of intentness of mind that is supposed to exclude objects of sense so that they are unperceived or make no impression. As a result of profound meditation the recluse attains the first stage of “Dhyana” “Prathamadhyanaya” which is one of need, doubt or investigations, “Vitharka” as a result of the first, he attains the second stage “Dwetheeyadhanaya” which is one of seeking Viccaraya. As a result of the second stage he attains the third stage “Thruthiyadhanaya” which is one of finding or joy “Preethiya”. As a result of the third stage he attains the fourth stage “Chathuryadhyanaya” which is one of sound condition or satisfaction - “Sukhaya”. Lastly, as a result of the fourth stage the recluse attains the fifth stage of profound meditation - “Panchamadhanaya” which is one of perfect mental quietude and repose – “Ekaggatha”. In order to illustrate these five stages of meditation the Buddha said that the first stage could be compared to thirst, the second to the seeking of water, the third to the joy of finding water, the fourth to the benefit and satisfaction derived from drinking the water and the fifth to the quiet repose and rest in the shade after the want has been satisfied.
After meditation his mind will be cleansed and come to a stage in which he can read his previous lives. After developing further, he would be able to foresee his future lives too.
As a result of meditation and cleansing of the mind he finally realizes the Four Noble Truths – “Chathurarya Sathya”. The four higher or noble truths, viz. that existence involves suffering, the course of suffering, the extinction of suffering (Nirvana) and the way of the extinction of suffering which is the Eight-fold Path. “Samma Ditti” perfect view, orthodoxy, “Samma Sankappa” perfect volition or determination, “Samma Vaca” perfect speech, “Samma Kammantha” perfect action. “Samma Ajeewa” perfect livelihood, “Samma Vayama” perfect effort, “Samma Sathi” right remembrance or contemplation of the past and “Samma Samadhi” right meditation.
The Buddha explained to Brahmin Janussoni that when one realizes the Four Noble Truths and the Eightfold Path, the way to total emancipation or Nirvana as shown and illustrated by the Buddhas, one could come to the conclusion that the Buddha is enlightened and His Dhamma well discoursed and well observed by the Sangha.
(http://www.dailymirror.lk/2007/06/30/feat/3.asp)
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