Majjhima Nikaya.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.

28. Great experience of the elephant footprints
(Mahàhatthipadopama sutta)

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Like this I hear.

At one time, World Religion lived in Savatthi (Xa-guard), at Jetavana (Ky-da Lam), in the garden of Mr. Anathapindika (Level Co-Lon). Here, false Religious Sariputta (Xa-benefit-waving) called the Male-stilts:

Hey, the Female-on stilts!

- Yes, Sage.

The Male-stilts that obeyed the false Religious Sariputta. Venerable Sariputta said the following:

- Sage sages, for example, all the footprints of all kinds of animals are captured in the footprints of the elephant, because this footprint is considered to be the largest of all footprints in great terms. Likewise, the Sages, all the Dharma are concentrated in the Four Noble Truths. What is in the Four Noble Truths? In the Noble Truth of Suffering, in the Noble Truth of Suffering, in the Noble Truth of Suffering, in the Noble Truth of Suffering.

Chu Hien, what is the Noble Truth of Suffering? Birth is suffering, old age is misery, death is suffering, sorrow, compassion, misery, optimism, the brain is suffering, whatever you wish not is suffering, in short, the Five aggregates are suffering.

Chu Hien, what is the Five Aggregates? It is rupa, grasping aggregates, grasping aggregates, practicing aggregates, consciousness.

Chư Hiền, how is rupa aggregate? The four elements and rupa arise from the four elements. Chu Hien, how are the four elements? It is the boundary, the marine world, the fire world, and the world world

(Earth)

Chu Hien, what is the boundary? There is the interior realm, the outer realm. Chu Hien, what is the internal realm? Something internal, personal, coarse, resilient, attached, like hair, hair, nails, teeth, skin, meat, tendons, bones, marrow, kidney, heart, liver, diaphragm, leaf spleen, lungs, intestines, lining of the intestine, stomach, feces, and anything else that is internal to the body, personal, coarse, firm, attached. Chu Hien, thus called the interior realm. What belongs to the hinterland and what belongs to the outer boundary belong to the boundary. It is necessary to really contemplate the realm with right wisdom as follows: "This is not mine, this is not me, this is not my self". After realizing the realm of realization with such right wisdom, he is born with respect to the realm, the mind abandons the realm.

Chu Hien, a time happened when the outer water world fluctuated, in that time the outer world had disappeared. Chu Hien, the impermanence of the old outer world can be clearly stated, the destructive nature can be clearly stated, the nature of the cessation can be specified, the nature of the change can be clearly stated. So what to say about the longevity body due to this craving for attachment? There is nothing here that can be said to be me, mine, or me.

Chu Hien, if there are others who scold, criticize, irritate, and disturb the Female-stilts, he knows as follows: "Suffering arose in me, this feeling is in contact, this feeling is caused by conditions , not by predestined conditions, by what conditions? He sees the contact is impermanent, sees the feeling is impermanent, sees the perception is impermanent, sees the action is impermanent, sees the consciousness is impermanent. The mind of this person rejoices, delight, calm, decide, depending on the gender of the object.

Chu Hien, if other people deal with the monks are not perfect, are not good, are not loving, or touch them with their hands, or touch them with stones, or touch them with sticks, or use swords to scrape He knows as follows: "The body of this body is like that, so the hand can touch, the stone can touch, the stick can touch, the sword can touch. The Buddha taught as follows. in the saw example: "Chu Ty-stilts, if a thief is a thief, simply take a two-edged saw to cut the arms and legs. If anyone here arises indignant, he does not do what I teach. "I will be diligent, diligent, and unresolved. the mind is determined to be single-mindedly.

Chu Hien, Male-stilts, recite the Buddha's name as such, recite the Dharma as such, recite the Sangha like that, but discharge corresponding with good is not staying. Therefore, the person was wavered, with a strong oscillation: "It is unfortunate for me, unfortunately for me, it is risky for me, it is not good for me. Even if I recite Buddha's name like that, recite the Dharma." As such, reciting the Sangha like that, but the discharge corresponds to the benediction of ". Chu Hien, like a bride, when he sees his music, is wavered, wavered strongly. Likewise, the Hien, if the Male-on stilts recite the Buddha's name like this, recite the Dhamma as such, recite the Sangha like that, but the discharge corresponds to the good, not to stay. Therefore, he was wavered, and strongly wavered: "It's unfortunate for me, unfortunately for me, it's risky for me, it's not good for me. Even if I recite the Buddha's name like that, recite the Dhamma. as such, recite the Sangha as such,

(Hydrosphere)

Chu Hien, how is the sea world? There is internal water world, there is foreign world. How is Chu Hien internal water world? Something internal, personal, water, liquid, attached, like bile, phlegm, pus, blood, sweat, fat, tears, fat, saliva, mucus, water joints, urine, and anything else internal, personal, water, liquid, attached. Chu Hien, so called the internal water world. What belongs to the internal water world and what belongs to the outside world, belongs to the world. It is necessary to really observe the water world with right wisdom as follows: "This is not mine, this is not me, this is not my self". After as truly observing the marine world with such right wisdom, he is born in favor of the marine world, giving up the world.

Chu Hien, a time happened when the foreign waters fluctuated, the water swept away the village, swept away the town, swept away the city, swept away the country, swept away the country. Chu Hien, a time occurred when the ocean sea level dropped by one hundred do-weeks, two hundred do-weeks, three hundred do-weeks, four hundred do-weeks, five hundred do- week, six hundred do-week lowering, seven hundred do-week lowering. Chu Hien, a time occurs when the ocean sea level rises to seven ta-la, rises to six ta-la, rises to five ta-la, rises to four ta-la, rises up to three ta-la, up to two ta-la, up to only one ta-la tree. Chu Hien, a time occurring when the ocean sea level reaches seven heads, rises to six heads, rises to five heads, rises to four heads, rises to three heads, rises to two head, rise to only one head. Chu Hien, a time occurred when the ocean sea level rose to half of the body, rose up to the hips, rising just up to the knees, rising only up to the heel. Chu Hien, a time occurred when the ocean sea water was not available to soak the knuckles. Chu Hien, the impermanence of the ancient foreign world can be clearly stated, the destructive nature can be clearly stated, the nature of the cessation can be specified, the nature of the change can be clearly stated. So what to say about the longevity body due to this craving for attachment? There is nothing here that can be said to be me, mine, or me. impermanence of the ancient foreign world can be clearly stated, Tanh ruin can be specified, Tanh cessation can be clearly stated, Tanh change can clearly state. So what to say about the longevity body due to this craving for attachment? There is nothing here that can be said to be me, mine, or me. impermanence of the ancient foreign world can be clearly stated, Tanh ruin can be specified, Tanh cessation can be clearly stated, Tanh change can clearly state. So what to say about the longevity body due to this craving for attachment? There is nothing here that can be said to be me, mine, or me.

Chu Hien, if there are others who scold, criticize, irritate, and interfere with the Female-on stilts, he knows as follows: ... (as above) ... and discharge corresponding to a good stay. Chu Hien, up to this level, the Female-on stilts has done a lot.

(Fire World)

Chu Hien, what is the fire world? There is internal fire world, there is foreign fire world. Chu Hien, what is the internal fire world? What is internal, personal, fire, hot, attached. Like something that heats, destroys, burns; what makes things that are eaten, chewed, tasted, easily digested, or all other things that are internal, personal, fire, hot, attached. Chu Hien, so called the internal fire world. What belongs to the internal fire world and what belongs to the outside world, belongs to the fire world. It is necessary to really contemplate the fire realm with right wisdom as follows: "This is not mine, this is not me, this is not my self". After as truly contemplating the fire world with such righteous wisdom, he is born in favor of the fire world, the mind abandons the fire world.

Chu Hien, a time happened when the fire world fluctuated. The fire burned the village, burned the town, burned the city, burned the land, burned the nation. The fire burns to the end of the trees, to the end of the great road, to the end of the foot of the mountain, to the end of the waterfront, or to the end of the row of lovely land, and then the fire is extinguished with no fuel. Chu Hien, a time happened when humans were searching for fire using chicken feathers and tendons. Chu Hien, the impermanence of the ancient foreign fire world can be clearly stated; Tanh Tanh destruction can be stated, Tanh Tanh cessation can be specified, Tanh change can clearly state. So what to say about the longevity body due to this craving for attachment? There is nothing here that can be said to be me, mine, or me.

Chu Hien, if there are others who scold, criticize, irritate, and interfere with the Female-on stilts, he knows as follows: ... (as above) ... and discharge corresponding to a good stay. Chu Hien, up to this level, the Female-on stilts has done a lot.

(Wind)

Chu Hien, how is the precepts? There is internal style, foreign style world. Chư Hiền, what is the inner world? Something internal, personal, windy, physical, attached, like the wind blows up, the wind blows down, the wind in the gut, the wind in the lower abdomen, the wind blowing across the details (limbs) , the in-breath, the out-breath, and anything else that is internal, personal, windy, dynamic, attached. Chu Hien, so called the inner world. What belongs to the inner world world and what belongs to the outer world kingdom belongs to the world world. It is necessary to really observe the precepts with right wisdom as follows: "This is not mine, this is not me, this is not my self". After seeing as truly worldly ordained with such right wisdom, he is born with respect to the world, giving up the world.

Chu Hien, a time happened when the foreign world was wavering, the wind blew the village, blew the town, blew the city, blew the country, blew the country. Chu Hien, a time occurs when in the last month of summer, humans seek the wind through the ta-la leaves, through the fan, and people do not expect to find grass where the water is flowing. Chư Hiền, the impermanence of that ancient foreign world can be clearly stated; destructive can be specified; cessation can be clearly stated; Variable nature can state clearly. So what to say about the longevity body due to this craving for attachment? There is nothing here that can be said to be me, mine, or me.

Chu Hien, if there are others who scold, criticize, irritate, disturb the Female-on stilts, he knows as follows: "Suffering arose where I am in contact; this feeling is due to conditions and conditions. it is not by predestined relationship. Because of what conditions? He sees contact is impermanent; he sees life as impermanent; he saw that it was impermanent; he sees the practice is impermanent; he sees consciousness as impermanent; The mind of this person rejoices, delight, calm, decide, depending on the subject world.

Chu Hien, if others deal with Monks, are not perfect, are not good, are not loving, or touch them with their hands, or touch them with stones, or touch them with sticks, or use swords Touch, he knows as follows: "The body of this body is like that so the hand can touch, the stone can touch, the stick can touch, the sword can touch". The Religion taught as follows in the saw example: "Chư T-stilts, if a thief takes the two-edged saw to cut each part of the arm and leg, if anyone here is indignant, he will not do it. as I teach ". We will be diligent, diligent, indulgent, mindfulness can dwell, there is no distraction, the body can be contemptuous, not wavering, the mind is calm with one mind. Now even though the hands touch this body, even the stones touch, even the sticks touch, even the sword touches this body.

Chu Hien, Male-stilts, recite the Buddha's name as such, recite the Dharma as such, recite the Sangha like that, but discharge corresponding with good is not staying. Therefore, the person was wavered, with a strong oscillation: "It is unfortunate for me, unfortunately for me, it is risky for me, it is not good for me. Even if I recite Buddha's name like that, recite the Dharma." As such, reciting the Sangha like that, but the discharge corresponds to the benediction of ". Chu Hien, like a bride, when he sees his music, is wavered, wavered strongly. Likewise, the Hien, if the Male-on stilts recite the Buddha's name like this, recite the Dhamma as such, recite the Sangha like that, but the discharge corresponds to the good, not to stay. Therefore, he was wavered, and strongly wavered: "It's unfortunate for me, unfortunately for me, it's risky for me, it's not good for me. Even if I recite the Buddha's name like that, recite the Dhamma. as such, recite the Sangha as such,

The guru, like a void surrounded by a stick, by a vine, by grass, by mud, is known as a dwelling. Likewise, Chu Hien, a void surrounded by bones, by tendons, by flesh, by skin, is known as a rupa.

Chu Hien, if the inner eye is not damaged, but the external appearance does not come into sight, without the proper concentration of touching, there is no proper consciousness. If the inner-eye is not damaged, the external appearance is in sight, but there is no proper gathering of touching, then the proper consciousness has no arising. Chu Hien, only when the inner eye is not damaged, the appearance is in sight, and there is proper custom of contact, the appropriate consciousness arises.

Any rupa which arises like this is gathered in the rupa aggregates; whatever sensation arises thus gather in the aggregate of feeling; whatsoever thought that arises are gathered in the aggregate of mindfulness; whatever is arisen like this is gathered in the practice of aggregates; whatever consciousness arises like that is gathered in the aggregate of consciousness. He knows as follows: "Thus, as it is said, there is the gathering, the gathering, the harmony of these five aggregates. The Buddha said as follows:" Who can see the causal origination, who he sees the dharma; Whoever sees the dhamma, he sees the dependent origination. ”These dhammas are due to the conditions that arise are the five clinging aggregates. regent for greed, the giving up of craving is the suffering of death ". Up to this extent, Chu Hien,

Chu Hien, if the inner ear is not damaged, but the outer sound does not reach the ear, without the proper gathering of touch, the proper consciousness does not arise. ... Up to this level, Chu Hien, Female-on stilts have done a lot.

Chu Hien, if the inner nostrils are not damaged, but the foreign body does not enter the nasal level, does not have the proper gathering of touch, the proper consciousness has no arising. ... Up to this level, Chu Hien, Female-on stilts have done a lot.

Chu Hien, if the inner tongue is not damaged, but the external taste does not reach the tongue range, without the proper concentration of contact, there is no appropriate consciousness ... Up to this level, Chu Hien, Female-on stilts have done a lot.

Samples, if the inner body is not damaged, but the external emotions are not within reach of the body, without the proper concentration of touching, the proper consciousness has no arising. ... Up to this level, Chu Hien, Female-on stilts have done a lot.

If the inner sense-sense is not damaged, the external dharma is within the reach of the mind-base, but there is no proper concentration of touching, then the proper consciousness has no arising. Only when the inner-sense sense is not damaged, the external dharma is within the reach of the mind-base, and there is a suitable gathering of touching, the appropriate consciousness arises.

Whatever rupa such arose is gathered in the rupa aggregates; whatever sensation arises thus gather in the aggregate of feeling; whatever is thought to arise like this is gathered in the perception aggregate; whatever is arisen like this is gathered in the practice of aggregates; whatever consciousness arises like that is gathered in the aggregate of consciousness. He knows as follows: "Thus, as it is said, there is the gathering, the gathering, the harmony of these five aggregates. The Buddha said as follows:" Who can see the causal origination, the person he sees the dharma; Whoever sees the dhamma, he sees the dependent origination. ”These dhammas are due to the conditions that arise are the five clinging aggregates. regent for greed, the giving up of craving is the suffering of death ". Up to this extent, the sages,

Venerable Sariputta preached like that. The Female-stilts rejoicing, believing in the teachings of false Religious Sariputta.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE  BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.29/11/2020.