Elephant's Footprint

In this talk, Ektaji explains the 'MN 28 Mahahatthipadopama Sutta - The Greater Discourse on the Simile of the Elephant's Footprint' sutta from Majjhima Nikaya (The Middle Length Discourses of the Buddha by Bhikkhu Bodhi).
These suttas are at the heart of Buddha's teachings which were originally in Pali language. Ektaji uses some Pali words to make sure the meaning and importance of the sutta is not lost in translation and interpretation.

Visit her website for more information.

Transcript

Salaam. Salaam. Salaam. The greater discourse on the simile of the elephant's footprint. Thus have I heard. On one occasion the blessed one was living at Savarthi in Jettasgrove. Anathapindika spoke. There the venerable Sariputta addressed the bhikkhus. Friends, Bhikkhus. Friend, They replied. The venerable Sariputta said this. Friends, Just as the footprint of any living being that walks can be placed within an elephant's footprint, And so the elephant's footprint is declared the chief of them because of its great size, So too all wholesome states can be included in the four noble truths. In what for? In the noble truth of suffering. In the noble truth of the origin of suffering. In the noble truth of the cessation of suffering, And in the noble truth of the way leading to the cessation of suffering. He's saying, Anything in the world, Any vows in the world, Any morality in the world, Any moral conduct of the world, Any good things that you do in the world, From any religion, Any sect, Any organisation, Anywhere, Everything will fit under these four. It's the elephant's footprint. Understood? There is dukkha, There is suffering. Is this very clear now? Is there dukkha because of people's situations and things? Is people's situations and things the dukkha? What is the dukkha? It's here. It's not here. There is dukkha. And second, There is a cause for this dukkha. What is it here that is the cause? The craving, The craving, The clinging. This craving is there in everything. Some of you reached that very quiet state. It was like absolute nothing, Total stillness. And did you realise in that quiet state, Restlessness started in you? What was that? It was a craving, Like in somebody's words, An anchor, Looking for an anchor in the deep ocean. You felt, I can't swim, I can't float, I can't do this. There is a craving for an anchor there. You can't just be with it, That quiet, That quiet, That quiet, That quiet. Again, There is this that happens, Correct? It's this craving that you're experiencing. Look very clearly, If it is in such a simple wholesome state, How much is it in the actions of the world that I do, That I indulge in? Craving. Craving is there in every single link of dependent origination from your birth onwards, It has been there. Since you took body, Your body and mind, Since then it is there. It is there in vinyana when it arises. It itself goes into contact, The body consciousness comes up, It is in contact with something and that itself gives rise to feeling. In that also there is a craving. The craving is what takes it to the next stage. This is very subtle and you'll be able to experience this only if you just stay, Just stay, Just stay in that deep. And just stay. Then when you see the first Hatha Bata Hut, First one, It becomes so clear, Oh yeah, This craving is there. And then if you give into that craving, How a thought comes out of it, You can see it, You can see the progression. This is how you will go deeper in the wisdom if you continue to do. It will become very clear what he is talking about. Cause for suffering is craving. Then there is a cessation. There is a cessation. Some of us have not experienced it but you are on the way. The same stillness, Same calmness, Same quietitude goes into a complete cessation. That's when you don't see this Chhat Bata Hut. You can't see anything obviously. There is a cessation to this craving and there is a method to get there. Yeah, You started on the method. And what is the noble truth of suffering? Birth is suffering, Aging is suffering, Death is suffering, Sorrow, Lamentation, Pain, Grief and despair are suffering. Not to obtain what one wants is suffering. In short, The five aggregates affected by clinging are suffering. And what are the five aggregates affected by clinging? They are material form aggregate affected by clinging, Means Rupa. The feeling aggregate affected by clinging means Vedana. The perception aggregate affected by clinging means Sanya. And the formations aggregate affected by clinging means Sankhara. And the consciousness aggregate affected by clinging. Vinyana. So Vinyana is how many types? How many types of Vinyana do you know? Eye, Ear, Nose, Tongue, Body. Very very clear, No? All these five aggregates are suffering. All these five aggregates are suffering. Are you getting it? And what is the material form aggregate affected by clinging, Means what is Rupa? It is the four great elements and the material form derived from the four great elements. And what are the four great elements? They are earth element, Water element, Fire element and the air element. What friends is the earth element? The earth element may be either internal or external. What is the internal earth element? Whatever internally belonging to oneself is solid. Solidified. Clung to. Clung to, Samasranu? What you are clinging to. That is head, Hairs, Head hair, Body hair, Nails, Teeth, Skin, Flesh, Sinews, Bones, Bone marrow, Kidneys, Heart, Liver, Diaphragm, Spleen, Lungs, Intestines, Mesentery, Contents of the stomach, Feces or whatever else internally belonging to oneself is solid and solidified and clung to. This is called the internal earth element. External though you already know. It doesn't have to describe external earth element. It's all earth element around here. External earth element. Now both the internal earth element and the external earth element are simply earth element. And that should be seen as it actually is with proper wisdom thus, This is not mine. This I am not. This is not myself. When one sees it thus as it actually is with proper wisdom one becomes disenchanted with the earth element. And makes the mind dispassionate towards the earth element. Look at your own body. Look at your own hands. Are you dispassionate towards it? Stop writing. Look at your own body. Look at your own hands. Have you developed dispassion towards the body yet? This is just earth element. That is all. And you call it I. Wake up. Wake up. So wake up call. Every time the ego comes in and starts calling this I, Wake up. Now there comes a time when the water element is disturbed. And then the external earth element vanishes. Got it? What he is saying? Water washes away earth. When even this external earth element, Great as it is, Is seen to be impermanent, Subject to destruction, Disappearance and change. What of this body which is clung to by craving and lasts but a while? There can be no considering that as I or mine or I am. Huge mountain. Yeah, That is also earth element. This little thing that I call I is also earth element. That huge mountain can get washed away by water. And I call this body I. I'm looking for permanence. Are you seeing this? Yeah? Who's looking for permanence in me? It wants permanence. It wants permanence. But is there permanence? So how do you look at I? You think the I is permanent, No? Look at the thirst. The thirst is for permanence. So then if others abuse, Revile, Scold and harass a big coup, Who has seen this element as it actually is? And bracket is very important. He understands thus, This painful feeling born of ear contact. Do you understand ear contact here? Because of the words, The criticism that will come. Has arisen in me. This is dependent, Not independent. Dependent on what? Dependent on contact. Then he sees that contact is impermanent. That feeling is impermanent. That perception is impermanent. That formations are impermanent. And that consciousness is impermanent. Super clear. It is all impermanent. If I get affected by those words, It is. Yeah, It is just contact. So how do I wake up from this? It's impermanent. Everything is impermanent. The vinyana is impermanent. The sannyas is impermanent. This vidana is impermanent. Even the sangana, The way I'm reacting inside, It's all impermanent. Few times you might react. Most of the times you won't react. Few times here and there, There will be this reaction because of the past habit. And then that will also drop away. Clear? And his mind, Having made an element, Its objective support enters into that new objective support and acquires confidence, Steadiness and resolution. You will only have to become confident. Nobody else can help you in that state. Now, If others attack that bhikkhu in ways that are unwished for, Undesired and disagreeable by contact with fists, Clods, Sticks or knives, He understands thus. This body is of such a nature that contact with fists, Clods, Sticks and knives assail it. But this has been said by the Blessed One in his advice on the simile of the saw. Because even if bandits were to sever you savagely limb by limb with a two-handled saw, He who gave rise to a mind of hate towards them would not be carrying out my teaching. You get it? No hatred even if somebody comes with the knife and cuts you into pieces. You understand the importance of being pure. He or she does not. That's it. There is no need for hatred. Will hatred arise? There's no need for hatred. There is no room for hatred when you see it like that. Because you have experienced the purity that he has not and you've understood one little guilt in that purity sufficient to disturb my clear, Quiet mind and ruin it. The whole day you kept struggling, Kept struggling, Kept struggling and you couldn't understand. Finally you remembered, Oh early in the morning I had that little guilt about this thing. Happened now? What a little hatred, Jealousy, Anger, Ill will, Cruelty, Greed for money, For name, Fame, For a pat on the back. Little greed also doesn't let you rest. You understand the value of a wholesome state of mind which this other person does not understand. How can you hate somebody who does not understand? A small child does not understand that he should not put his hand into the fire. Do you hate the child for that? No, No. Are you seeing what I'm saying? This is not going to happen that somebody is going to come with a gun or her knife and cut you. But he's saying even in such a state you should not evoke hatred for this other person. So tireless energy shall be aroused in me. Underline, Tireless energy shall be aroused in me. An unremitting mindfulness established. My body shall be tranquil and untroubled. My mind concentrated and unified. So I have to make this effort. I have to have the tireless energy. For what? For keeping my mindfulness. I have to remember all the time. Yes, That's your homework number two. Okay once you're like that mind is concentrated, Body is tranquil. What will happen? And now let contact with fists, Claws, Sticks and knives assail this body. For this teaching of the Buddhas is being practiced by me. When that bhikrutas recollects the Buddha, The Dhamma and the Sangha, If equanimity supported by the wholesome does not become established in him, Then he arouses a sense of urgency. It is a loss for me. It is no gain for me. It is bad for me. It is no good for me. That when I thus recollect the Buddha, The Dhamma and the Sangha, Equanimity supported by the wholesome does not become established in me. If I don't do wholesome I'm not going to be equanimous. Yes, So I have to bring up a sense of urgency. It is going to be my loss. I am the one who's going to lose from this. There is no gain in this unwholesome. I might think I'm going to get a few extra hundred or thousand dollars, But here I'm going to be impure and I'm going to fall down in samadhi. So if you need to lose a few thousand dollars, Lose them, But don't be impure. Are you getting this? When you go back out, All that is coming back. Remember that? Yeah, For a few hundred dollars you do this. A few things you do this and rather let it go. This is invaluable. Just as when a daughter-in-law sees her father-in-law, She arouses a sense of urgency to please him, So too when that bhikkutas recollects the Buddha, The Dhamma and the Sangha, If equanimity supported by the wholesome does not become established in him, Then he arouses a sense of urgency. So how you have that urgency to please and make everybody in that new family, My family, That kind of a thing, That urgency to just be established in the Buddha, In the Dhamma, In the Sangha. So I have to be wholesome. I have to be wholesome. I have to protect my mind, Which means even if somebody is nasty and mean to me, I will still not generate hatred. Somebody is nasty and mean to me, I will not have ill will. Got it? No? But if when he recollects the Buddha, The Dhamma and the Sangha, Equanimity supported by the wholesome becomes established. The more wholesome you are, The more you cultivate this wholesome state in you, The deeper and quieter and absolute nothingness. That's what you become. The more wholesome you are, The more quieter it is. Little unwholesome, You lose that quietness, You come back up. Little more unwholesome, You lose it totally in your turbulent, Right on the top like those horrible turbulent waves. Start from square one. The water element. What friends is the water element? The water element may either be either internal or external. What is the internal water element? Whatever internally belonging to oneself is water, Watery and clung to. That is bile, Phlegm, Pus, Blood, Sweat, Fat, Tears, Grease, Spittle, Snot, Oil of the joints, Urine, Or whatever else internally belonging to oneself is water, Watery and clung to. This is called the internal water element. Super clear? All the water in your body. Now, Both the internal water element and the external water element are simply water elements. And that should be seen as it actually is with proper wisdom. Thus, This is not mine. This I am not. This is not my self. When one sees it thus as it actually is with proper wisdom, One becomes disenchanted with the water element and makes the mind dispassionate towards the water element. Now, There comes a time when the external water element is disturbed. It carries away villages, Towns, Cities, Districts and countries. There comes a time when the waters in the great ocean sink down a hundred leagues, 200 leagues, 300 leagues, 400 leagues, 500 leagues, 600 leagues, 700 leagues. There comes a time when the waters in the great ocean stand seven palms deep, Six palms deep, Five, Four, Three, Two, Only a palm deep. There comes a time when the waters in the great ocean stand seven fathoms deep, Six, Five, Four, Three, Two, Only a fathom deep. There comes a time when the waters in the great ocean stand half a fathom deep, Only waist deep, Only knee deep, Only ankle deep. There comes a time when the waters in the great ocean are not enough to wet even the joint of a finger. When even this external water element, Great as it is, Is subject to be impermanent, Subject to destruction, Disappearance and change, What of this body which is clung to by craving and lasts for a while. There can be no considering that as I or mine or I am. Yeah, I, I, I, I, I, I. Yeah, Wake up, Wake up, Wake up. How so nicely he's elaborated, No? This is a true understanding. Did you understand it like this? He's waking up to this. It's just earth element. I think that earth can be washed this with nothing. I call this I. But I want I to be permanent. Yeah, That water can dry and this water I call I. I want it to be permanent. Wake up, Wake up, Wake up. So then, If others abuse reviles, Who has seen this element as it actually is. He understands us. Number eight, The third line. This painful feeling born of ear contact has arisen in me. That is dependent, Not independent. Dependent on what? Dependent on contact. Then he sees that contact is impermanent. That feeling is impermanent. That perception is impermanent. That formations are impermanent. And that consciousness is impermanent. And his mind, Having made an element, Its objective support, Enters into that new objective support and acquires confidence, Steadiness and resolution. Now, If others attack that bequeathing ways that are wished for, Undesired and disagreeable, By contact with fists, Claws, Sticks or knives, He understands thus. This body is of such a nature that contact with fists, Claws, Sticks and knives assail it. But this has been said by the Blessed One in his advice on the simile of the soul. Because even if bandits were to sever you savagely limb by limb with the two handled soul, He who gave rise to a mind of hate towards them would not be carrying out my teaching. So, Tireless energy shall be aroused in me and unremitting mindfulness established. My body shall be tranquil and untroubled. My mind concentrated and unified. And now let contact with fists, Claws, Sticks and knives assail this body for this teaching of the Buddha is being practiced by me. When that beku thus recollects the Buddha, The Dhamma, The Sangha, If equanimity supported by the wholesome does not become established in him, Then he arouses a sense of urgency thus. It is a loss for me. It is no gain for me. It is bad for me. It is no good for me that when I thus recollect the Buddha, The Dhamma and the Sangha, Equanimity supported by the wholesome does not become established in me. Just as when a daughter-in-law sees her father-in-law, She arouses a sense of urgency to please him. So too, When that beku thus recollects the Buddha, The Dhamma and the Sangha, If equanimity supported by the wholesome does not become established in him, Then he arouses a sense of urgency. But if when he recollects the Buddha, The Dhamma and the Sangha, Equanimity supported by wholesome becomes established in him, Then he is satisfied with it. At that point friends, Much has been done by that beku. First I saw that criticism as permanent. Now it is a new support that I understand this is impermanent because now it is not intellectual anymore. It is my experience. I saw it. You saw it, No? So impermanent. It comes and it goes, It comes and it goes, It arises and falls. Big difference happens, Big difference. It's like the world continues the drama that it was involved in and suddenly you have quit the drama. So how much ever they dance around you, They cannot take that meditative Buddha out of you. You have realised the truth. This is your support now. This is impermanent. How can I react to this? So stupid. It will be like reacting to a movie thinking you are the hero of the movie. The fire element. What friends is the fire element? The fire element may be either internal or external. What is the internal fire element? Whatever internally belonging to oneself is fired, Fiery and clung to. That is that by which one is warmed, Ages and is consumed and that by which what is eaten, Drunk, Consumed and tasted gets completely digested. Or whatever else internally belonging to oneself is fire, Fiery and clung to that is called the internal fire element. Clear? Now both the internal fire element and the external fire element are simply fire element and that should be seen as it actually is with proper wisdom. Thus, This is not mine. This I am not. This is not myself. When one sees it thus as it actually is with proper wisdom, One becomes disenchanted with the fire element and makes the mind dispassionate toward the fire element. Now there comes a time when the external fire element is disturbed. It burns up villages, Towns, Cities, Districts and countries. It goes out due to lack of fuel only when it comes to green grass or to a road or to a rock or to water or to a fair open space. This is very clear now how the fire goes out when it comes in contact with these. There comes a time when they seek to make a fire even with a cocks feather or a hide pairing. When even this external fire element, Great as it is, Is seen to be impermanent, Subject to destruction, Disappearance and change. What of this body which is clung to by craving and lasts but a while? There can be no considering that as I or my or I am. And then the same thing about if somebody revives or scolds or harasses you or says something. So all right, All you do is stylist energy, Be more mindful that I have to protect and maintain my wholesome state at any cost. Is that clear or should I read it again? Super clear. The air element. What friends is the air element? The air element may be either internal or external. What is the internal air element? Whatever internally belonging to oneself is air, Airy and clung to. That is up going winds, Down going winds, Winds in the belly, Winds in the bowels, Winds that course through the limbs, In breath and out breath or whatever else internally belonging to oneself is air, Airy and clung to. This is called the internal air element. Now both the internal air element and the external air element are simply air element. And that should be seen as it actually is with proper wisdom thus. This is not mine. This I am not. This is not myself. When one sees it thus as it actually is with proper wisdom, One becomes disenchanted with the air element and makes the mind dispassionate towards the air element. Now there comes a time when the external air element is disturbed. It sweeps away villages, Towns, Cities, Districts and countries. There comes a time in the last month of the hot season when they seek wind by means of a fan or bellows and even the strands of straw in the drip fringe of the thatch do not stir. Even this external air element, Great as it is, Is seen to be impermanent, Subject to destruction, Disappearance and change what of this body which is clung to by craving and lasts but a while. There can be no considering that as I or mine or I am. If the great air element outside can disappear, What of this body? Make I, I, I, I, I go. Wake up. Next one is the same. So somebody revives and scolds and harasses you. It is just air contact and it is impermanent. It is impermanent. Vinyana of it is impermanent. Sanya of it is impermanent. The Vedana is impermanent. The Sankara of that air contact of criticism is impermanent. So I won't read the same thing that part again. We already know 23 to 25 what it is. Friends, Just as when a space is enclosed by timber and creepers, Grass and clay, It comes to be termed just house. So too when a space is enclosed by bones and sinews, Flesh and skin, It comes to be termed just material form. If friends, Internally the I is intact but no external forms come into its range and there is no corresponding conscious engagement, Then there is no manifestation of the corresponding section of consciousness. I is intact but there is no external form. There is no corresponding engagement. So there is no contact. Then there is no manifesting of the corresponding section of consciousness. What is that corresponding section? I consciousness. So I consciousness does not come up. Naturally, Nothing has happened. If internally the I is intact and external forms come into its range but there is no corresponding conscious engagement, Then there is no manifestation of the corresponding section of consciousness. I is intact and forms come. Still engagement is not happening. So what is not happening really? I consciousness. Because every link has the craving. I was describing to somebody. You are sitting in meditation, Decided your adikthana. Yeah. And still you move your hand. Yeah. When do you realise at the movement of the hand you realise I moved? What was the previous phenomena? The craving came from the move. Because of that craving, Body consciousness arose. Yes, You moved. The more you become aware that the consciousness is arising, You see that first vibration of that craving, That thought. And there itself you relax. It goes away. How many of you notice this happening in your meditation? A little craving arose to think, Even to think a thought, A little craving arises. This little restlessness before a thought arises. This is little craving that arises. It is not a fully blown thought yet. In your quiet mind state and you're just relaxing, Relaxing, Relaxing and it goes. But if you're not relaxing, The craving becomes a fully blown thought. Very clear? This is? Yeah. So now we'll read this again. So if the eye is intact but no form, Eye consciousness will not arise. Yeah. Because there is no conscious engagement. The conscious engagement is required. If the eye is intact and form comes into its range but again there is no conscious engagement, Eye consciousness will not arise. But when internally the eye is intact and external forms come into its range and there is corresponding conscious engagement, Then there is the manifestation of the corresponding section of consciousness. Clear? The material form in what has thus come to me is included in the material form aggregate affected by clinging. See they are always affected by clinging. Affected by clinging is that the craving, The thirst that comes up in every of these five aggregates. Yeah. In Rupa there is clinging in. In Vinyana there is clinging. In Sanya there is clinging. In Reda there is clinging and in Sankara there is clinging. Yeah. This we did earlier in this chapter. The feeling in what has thus come to be is included in the feeling aggregate affected by clinging. The perception in what has thus come to be is included in the perception aggregate affected by clinging. Sanya. The formations in what has thus come to be are included in the formations aggregate affected by clinging. The consciousness in what has thus come to be is included in the consciousness aggregate affected by clinging. He understands thus. This indeed is how there comes to be the inclusion, Gathering and amassing of things into these five aggregates affected by clinging. Now this has been said by the blessed one. One who sees dependent origination sees the Dhamma. One who sees the Dhamma sees dependent origination. This is very very important huh. One who sees dependent origination sees the Dhamma. One who sees the Dhamma sees dependent origination. Means what? Everything is dependent on the other. Cause effect cause effect cause effect cause effect. Why is this understanding required? It is only a continuity that is apparent but not real. Yeah and how what is maintaining the continuity between two? So what is that link? Craving. Craving of this leads to the effect of this. Again that leads to the effect of this. Yeah. So it is all that is why it's called dependent origination. Yeah because there is origination and of this is because of this. This is because of this. It's linked like a big train and all the bogies of the train and that's what you see. Everything is just passing, Just passing, Just passing. I have no control over anything. It is just phenomena and because of this continuity, I thought it is I but there is no I. There is no self. This becomes super clear to you. And these five aggregates affected by clinging are dependently arisen. The desire, Indulgence, Inclination and holding based on these five aggregates affected by clinging is the origin of suffering. The second noble truth. All of it. The desire, Then indulgence, The inclination and then the holding onto it is the origin of suffering. The removal of desire and lust, The abandonment of desire and lust for these five aggregates affected by clinging is the cessation of suffering. At that point too, Friends, Much has been done by that. So then again, It is repetition of the whole from the beginning for the ear, The tongue and body. So I'll just read this much only if friends internally the ear is intact but no external sounds come into its range. Turn the page back. And it begins at number 27. But there is no corresponding conscious engagement. Got it? No. The same craving clinging. The craving clinging is not there at vinyana, Not there at sannyas, Not there at vedana, Not there at sanghara. Then only can you say there is no conscious engagement. Same for the nose. If friends internally the nose is intact but no external smells comes into its range, The same. At that point too, Friends, Much has been done by the people. Same for the tongue is intact but no external flavours come into its range. The same body is intact but no external tangibles come into its range. So basically, Conscious engagement. It's conscious. He didn't say just engagement. Conscious engagement but there is a possibility. If I am aware, I can watch this craving which is just below the surface. Moving the surface a little bit. Ready to come up. You started recognising a thought below the surface. Is ready to become a fully blown thought. Yeah. Kinds of pukes you from below the surface. Take this up as watching in your next meditation. If you have not become aware of this, This is very important. If friends internally mind is intact, In that matter you are not cuckoo. You are intact. But no external mind object comes into its range. And there is no corresponding conscious engagement. So there is no engagement also. Then there is no manifestation of corresponding section of consciousness which is mind consciousness. This is obvious because there is no mind object only. But if internally the mind is intact and external mind objects, Objects comes into its range. But there is no corresponding conscious engagement. Then there is again no manifestation of corresponding section of consciousness. Mind consciousness is not engaged. But when internally the mind is intact and external mind objects come into its range and there is corresponding conscious engagement, You are interested in that curve. Then there is the manifestation of the corresponding section of consciousness. The material form in what has thus come to be is included in the material form aggregate affected by clinging. That is rupa. The feeling in what has thus come to be is included in the feeling aggregate affected by clinging. That is redana. The perception in what has thus come to be is included in the perception aggregate affected by clinging. That is sannyas. The formations in what has thus come to be are included in the formations aggregate affected by clinging. That is sanghara. And the consciousness in what has thus come to be is included in the consciousness aggregate affected by clinging. He understands thus. This indeed is how there comes to be the inclusion, Gathering and amassing of things into these five aggregates affected by clinging. This is how you actually see in your meditation that first vinyana comes up. Yeah, It's below the surface. When I did that conscious engagement or craving, Then vinyana came up from that sannyakam because of this clinging inherent in vinyana sannyakam. Then this craving inherent in sannyadat vedana comes up and then this craving inherent in vedana that sankara comes up. Oh, This is how this whole drama is happening in my mind. Now this has been said by the blessed one. One who sees dependent origination sees the dhamma. One who sees the dhamma sees dependent origination. And these five aggregates affected by clinging are dependently arisen. The desire, Indulgence, Inclination and holding based on these five aggregates affected by clinging is the origin of suffering. The removal of desire and lust, The abandonment of desire and lust for these five aggregates affected by clinging is the cessation of clinging, Of suffering. And this point to friends, Much has been done by that vikko. That is what the Venerable Sariputta said. The vikkos were satisfied and delighted in the Venerable Sariputta's words. Venerable Sariputta