The Mahāhatthipadopama sutta: The Great Sutra of the Parable of Elephant Footprints.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. Like this I hear. At one time, the Blessed One was staying at Savatthi, at Jetavana, in Anathapindika's garden. Here, the venerable Sariputta (Sariputra) calls the bhikkhus: — Hey, sages, Male-stilts! — Yes, sage. Those bhikkhus obeyed Venerable Sariputta. Venerable Sariputta said as follows: — Venerable friends, for example, all the footprints of all animals are contained within the footprints of elephants, for this footprint is considered the largest of all footprints in terms of magnitude. In the same way, sages, all wholesome dharmas 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 Cessation of the Noble Truth of Suffering, in the Cessation of the Noble Truth of Suffering. Lords, what is the Noble Truth of Suffering? Birth is suffering, old age is suffering, death is suffering, sorrow, lamentation, suffering, grief, and despair are suffering, what you can't get is suffering, in short, the five aggregates of clinging are suffering. Chu Hien, what are the Five Aggregates of clinging? It is the aggregate of form clinging, the aggregate of feeling clinging to the aggregate, the aggregate of perception clinging to the aggregate, the aggregate of practice clinging to the aggregate, the aggregate of consciousness clinging to the aggregate. Chu Hien, what is the aggregate of form? The four elements and form arise from the four elements. Chu Hien, what are the four greats? It is the earth realm, the water realm, the fire realm, and the wind world. (Earth Realm) Chu Hien, what is the earth realm? There are internal boundaries, there are foreign borders. Chu Hien, what is the inner world? What is internal, personal, gross, hard, and clinging, such as hair, hair, nails, teeth, skin, flesh, tendons, bones, marrow, kidneys, heart, liver, diaphragm, tissue, leaves spleen, lungs, intestines, peritoneum, stomach, excrement, and whatever else is internal, personal, gross, hard, and attached. Chu Hien, this is called the inner world. What is in the inner world and what is in the outer world belongs to the earth boundary. It is necessary to observe the earth element as it really is with right wisdom as follows: "This is not mine, this is not me, this is not my self." After contemplating the earth element as it really is with right wisdom like this, he is born with a profound dissociation from the earth element, his mind abandoning the earth element. Chu Hien, there was a time when the outer water realm fluctuated, during that time the outer earth realm disappeared. Gentlemen, the impermanence of the old outer world can be clearly stated, the destructive nature can be pointed out, the nature of cessation can be pointed out, and the nature of change can be clearly stated. So what to say about this short-lived body due to craving and clinging? There is nothing here that can be said to be me, is mine, or I am. Venerable friends, if there are others who revile, criticize, irritate, or disturb a bhikkhu, he should know as follows: "A painful feeling arises in me, this feeling belongs to the ear, this feeling is caused by causes and conditions. , not because of predestined, because of what predestined? Due to cause and effect contact". He sees contact as impermanent, sees feeling as impermanent, sees perception as impermanent, sees formations as impermanent, sees consciousness as impermanent. His mind is happy, delighted, calm, determined, depending on the object. Venerable Sirs, if others deal with a bhikkhu who is not perfect, unkind, or unlovable, or touches them with their hands, or touches them with stones, or with sticks, or with swords, touch, he understands thus: "As is the matter of this body, so the hand can touch, the stone can touch, the stick can touch, the sword can touch. The Blessed One taught the following in the parable of the saw: "Bhikkhus, if there is a thief and robber, he will use a double-edged saw to cut off his arms and legs. If anyone here is angry, he is not doing what I say." I will be diligent, diligent, without distraction. Mindfulness is established without confusion, the body is calm, without wavering, the mind is concentrated with one mind. Now even though the hand touches this body, even though the stone touches this body, though the stick touches this body, and though the sword touches this body, the teachings of the Buddhas must be practiced. Those monks and bhikkhus who recited the Buddha's name like this, the Dharma like this, and the Sangha like this, but the equanimity associated with good did not abide. Therefore, he is shaken, greatly shaken: "Unfortunate for me, unfortunate for me, unfortunate for me, not good for me. Even though we recite the Buddha's name in this way, the Dharma in this way, and the Sangha in this way, the equanimity associated with good will not abide." Chu Hien, for example, a bride, when she sees the music, is shaken, strongly shaken. In the same way, friends, if that bhikkhu recites the Buddha's name in this way, the Dharma in this way, and the Sangha in this way, but the equanimity associated with good will not be established. Therefore, he is shaken, greatly shaken: "Unfortunate for me, unfortunate for me, unfortunate for me, not good for me. Even though we recite the Buddha's name in this way, the Dharma in this way, and the Sangha in this way, the equanimity associated with good will not abide." Gentlemen, if that bhikkhu, reciting the Buddha's name in this way, reciting the Dharma thus, and reciting the Sangha thus, and equanimity associated with good are established, then that bhikkhu is happy. Gentlemen, to this extent, Male-stilts have done a lot. (Hydrosphere) Chu Hien, what is the water realm? There are internal waters, there are outer waters. What is Chu Hien's internal waters? Whatever belongs to the body, belongs to the individual, belongs to the water, belongs to the liquid, is attached to it, such as bile, phlegm, pus, blood, sweat, fat, tears, skin fat, saliva, mucus, water in the body. joints, urine, and whatever else is internal, personal, watery, liquid, attached. Chu Hien, this is called the internal water world. What belongs to the inner water realm and what belongs to the outer water realm belongs to the water realm. It is necessary to observe the water element as it really is with right wisdom as follows: "This is not mine, this is not me, this is not my self". After contemplating the water element as it really is with such right wisdom, he is reborn in the water element of the world, with his mind abandoning the water element. Chu Hien, there was a time when the outer water realm 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, there was a time when the sea level of the ocean lowered by one hundred do-weeks, lowered by two hundred do-weeks, lowered by three hundred do-weeks, lowered by four hundred do-weeks, and lowered by five hundred do-weeks-- week, lower six hundred do-weeks, lower seven hundred do-weeks. Chu Hien, there was a time when the sea level of the ocean rose up to seven tala trees, up to six tala trees, up to five tala trees, up to four tala trees, rising high. up to three tala trees, up to two tala trees, up to only one tala tree. Chu Hien, there was a time when the sea level in the ocean was seven heads high, six heads high, five heads high, four heads high, three heads high, two heads high. head, rising to only one head. Chu Hien, there was a time when the ocean water rose up to half of the body, rising only to the hips, rising only to the knees, rising only to the heels. Chu Hien, there was a time when the ocean water did not have to wet the toes. Gentlemen, the impermanence of the ancient outer water realm can be clearly stated, the destructive nature can be clearly stated, the cessation nature can be clearly stated, and the changeable nature can be clearly stated. So what to say about this short-lived body due to craving and clinging? There is nothing here that can be said to be me, is mine, or I am. The impermanence of the ancient outer water world can be clearly stated, the destructive nature can be pointed out, the cessation nature can be pointed out, and the changeable nature can be clearly stated. So what to say about this short-lived body due to craving and clinging? There is nothing here that can be said to be me, is mine, or I am. The impermanence of the ancient outer water world can be clearly stated, the destructive nature can be pointed out, the cessation nature can be pointed out, and the changeable nature can be clearly stated. So what to say about this short-lived body due to craving and clinging? There is nothing here that can be said to be me, is mine, or I am. Gentlemen, if there are other people scolding, criticizing, provoking, disturbing the Male-stilts brain, he knows the following: ... (as above) ... and the corresponding discharge with good is settled. Gentlemen, up to this point, the Male-stilts have done a lot. (Fire World) Chu Hien, what is the world of fire? There is the inner fire world, there is the outer fire world. Chu Hien, what is the internal fire world? What belongs to the inner body, belongs to the individual, belongs to the fire, belongs to the hot substance, is attached. As something heats up, causes destruction, causes burning; what causes things to be eaten, chewed, tasted, digested well, or all other things that are internal, personal, fire, hot, or attached. Chu Hien, this is called the inner fire world. What belongs to the inner fire world and what is outside the fire world belongs to the fire world. One should observe the fire element as it really is with right wisdom as follows: "This is not mine, this is not me, this is not my self." After contemplating the fire element with right wisdom like this as it really is, he is reborn in the fire realm, with his mind abandoning the fire element. Chu Hien, a time happened when the fire realm fluctuated. Fire burned the village, burned the town, burned the city, burned the land, burned the nation. The fire burned to the end of the tree line, to the end of the main road, to the end of the foothills, to the end of the water line, or to the end of the lovely field, and then the fire was extinguished because there was no fuel. Chu Hien, there was a time when humans had to use chicken feathers and tendons to search for fire. Chu Hien, the impermanent nature of the old world fire can be clearly stated; The destructive nature can be stated, the cessation nature can be stated, the changeable nature can be stated. So what to say about this short-lived body due to craving and clinging? There is nothing here that can be said to be me, is mine, or I am. Gentlemen, if there are other people scolding, criticizing, provoking, disturbing the Male-stilts brain, he knows the following: ... (as above) ... and the corresponding discharge with good is settled. Gentlemen, up to this point, the Male-stilts have done a lot. (Wind World) Chu Hien, what is the feng shui? There are internal boundaries, there are external boundaries. Chu Hien, what is the inner wind world? What belongs to the body, belongs to the individual, belongs to the wind, belongs to the dynamic, is attached to, such as the wind blowing up, the wind blowing down, the wind in the intestines, the wind in the lower abdomen, the wind blowing across the details (hands and feet). , in-breath, out-breath, and whatever else is internal, personal, wind, dynamic, and grasped. Chu Hien, this is called the inner wind world. What is within the boundary and what is outside the boundary belongs to the boundary. It is necessary to observe the wind precepts with right wisdom as follows: "This is not mine, this is not me, this is not my self." Having thus seen the wind precepts with right wisdom as it really is, he is born with a dispassion in regard to the wind precepts, with his mind giving up the wind precepts. Chu Hien, there was a time when the outside world was shaken, the wind blew away the village, blew away the town, blew away the city, blew away the country, and blew away the country. Chu Hien, there was a time when, in the last month of summer, people sought the wind through the leaves of the tala tree, using the fan, and people did not expect to find grass at the place where the canal was flowing. Chu Hien, the impermanent nature of the ancient world can be clearly stated; destructiveness can be stated; the cessation can be stated clearly; variability can be stated. So what to say about this short-lived body due to craving and clinging? There is nothing here that can be said to be me, is mine, or I am. Gentlemen, if there are other people who scold, criticize, irritate, and disturb the Male-stilts, he knows as follows: "Suffering feelings arise in this place of ear-touch; This life is due to causes and conditions, not because of causes and conditions. Due to what fate? It's because of fate." He sees contact as impermanent; he sees life as impermanent; he sees the idea is impermanent; he sees behavior as impermanent; he sees consciousness as impermanent; His mind is happy, delighted, calm, determined, depending on the object. Venerable Sirs, if others deal with a bhikkhu, they are not perfect, not good, or unlovable, or touch them with their hands, or touch them with stones, or touch them with sticks, or with swords. Touching, he knows thus: "As is the matter of this body, the hand can be touched, the stone can be touched, the stick can be touched, and the sword can be touched." The Blessed One taught the following in the parable of the saw: "Monks, if there is a thief and robber who uses a double-edged saw to cut off his hands and feet, if anyone here is angry, he will not do what I say." I will be diligent, diligent, without distractions, mindfully resting, without distractions, with a light body, without wavering, with a single-pointed concentration of mind. Now let the hand touch this body, let the stone touch this body, let the stick touch this body, and let the sword touch this body. The teachings of the Buddhas must be practiced.” Those monks and bhikkhus who recited the Buddha's name like this, the Dharma like this, and the Sangha like this, but the equanimity associated with good did not abide. Therefore, he is shaken, greatly shaken: "Unfortunate for me, unfortunate for me, unfortunate for me, not good for me. Even though we recite the Buddha's name in this way, the Dharma in this way, and the Sangha in this way, the equanimity associated with good will not abide." Chu Hien, for example, a bride, when she sees the music, is shaken, strongly shaken. In the same way, friends, if that bhikkhu recites the Buddha's name in this way, the Dharma in this way, and the Sangha in this way, but the equanimity associated with good will not be established. Therefore, he is shaken, greatly shaken: "Unfortunate for me, unfortunate for me, unfortunate for me, not good for me. Even though we recite the Buddha's name in this way, the Dharma in this way, and the Sangha in this way, the equanimity associated with good will not abide." Gentlemen, if that bhikkhu should recite the Buddha's name in this way, the Dharma in this way, and the Sangha in this way, and with equanimity associated with virtue, he would abide. Therefore, that bhikkhu was delighted. Gentlemen, to this extent, Male-stilts have done a lot. Chu Hien, like an empty space surrounded by sticks, by vines, by grass, by mud, is known as a house. Likewise, Venerables, a space surrounded by bones, by tendons, by flesh, by skin, is known as a rupa. Venerables, if the inner eye is not damaged, but the outer form does not come into view, there is no proper concentration of touch, then the appropriate part consciousness does not arise. Venerables, if the inner eye is undamaged, the outer form comes into view, but there is no proper concentration of touch, then the appropriate part consciousness does not arise. Venerables, only when the inner eye is undamaged, the outer form is within sight, and there is a proper procedure of contact, the appropriate part of consciousness will arise. Whatever rupa is thus arisen is gathered in the rupa aggregate of grasping; whatever sensations thus arise are gathered in the aggregate of clinging; whatever perception thus arises is gathered in the perception aggregates of clinging; whatever formations thus arise are gathered in the aggregate of clinging; whatever consciousness is thus arisen is gathered in the aggregate of grasping consciousness. He understands thus: "Thus, as it is said, there is the gathering, the gathering, the harmony of these five aggregates of clinging. The Blessed One said as follows: "Whoever sees dependent origination, he sees the dharma; whoever sees the dharma, he sees the reason for dependent origination.” These conditionally arisen dhammas are the five aggregates of clinging. The desire, attachment, attachment, infatuation in these five aggregates of clinging is suffering; The subjugation of lust, the abandonment of lust, is the cessation of suffering. Up to this point, Chu Hien, Male-stilts have done a lot. Venerables, if the inner ear is not damaged, but the external sound does not come within ear range, there is no proper concentration of touch, then the appropriate part consciousness does not arise. … Up to this extent, Chu Hien, Male-stilts have done a lot. Venerables, if the inner nostrils are not damaged, but the external scents do not enter the nose range, and there is no proper concentration of touch, then the appropriate part consciousness does not arise. … Up to this extent, Chu Hien, Male-stilts have done a lot. Venerables, if the inner tongue is not damaged, but the external one does not come within the reach of the tongue, there is no proper concentration of touch, then the appropriate part consciousness does not arise. … Up to this extent, Chu Hien, Male-stilts have done a lot. Venerables, if the internal body is not damaged, but the external contact does not come within range of the body, there is no proper concentration of touch, then the appropriate part consciousness does not arise. … Up to this extent, Chu Hien, Male-stilts have done a lot. Venerables, if the internal mind-sense is not damaged, the external dharmas are within the reach of the mind-sense, but there is no proper concentration of touch, then the appropriate partial consciousness does not arise. Venerables, only when the internal mind-sense is not damaged, the external dharmas are within the range of the mind-base, and there is a proper concentration of touch, does the appropriate part consciousness arise. Whatever materiality thus arises is concentrated in the aggregate of clinging materiality; whatever sensations thus arise are gathered in the aggregate of clinging; whatever perception is thus arisen is gathered in the perception aggregates of clinging; whatever formations thus arise are gathered in the aggregate of clinging; whatever consciousness is thus arisen is gathered in the aggregate of grasping consciousness. He understands thus: "Thus, as it is said, there is the gathering, the gathering, the harmony of these five aggregates of clinging. The Blessed One said as follows: "Whoever sees dependent origination, he sees the dharma; whoever sees the dharma, he sees the reason for dependent origination.” These conditionally arisen dhammas are the five aggregates of clinging. The desire, attachment, attachment, infatuation in these five aggregates of clinging is suffering; The subjugation of lust, the abandonment of lust, is the cessation of suffering. Up to this point, the sages and bhikkhus have done a lot. The venerable Sariputta preached thus. Those bhikkhus rejoiced and believed in the words of Venerable Sariputta.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.24/9/2021.