27. The Little Sutra of Elephant Footprints.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. (Cùlahatthipadopama sutta) Like this I hear. At one time the Blessed One was staying at Savatthi at Jetavana, in Anathapindika's garden. At that time the brahmin Janussoni, with an all-white chariot drawn by a mare, was early in the morning leaving Savatthi. The brahmin Janussoni saw the ascetic Pilotika coming from afar, and, having seen it, said to the ascetic Pilotika: -- Where did Venerable Vacchayana come back so early? -- Venerable, I have come here from the recluse Gotama. -- What does venerable Vacchayana think? Does the recluse Gotama have clear wisdom? Does the venerable one consider the recluse Gotama to be a wise man? -- Venerable, who am I to know that the recluse Gotama is wise? Only someone like the recluse Gotama can know that the recluse Gotama has clear wisdom. -- Venerable Vacchayana truly commended the recluse Gotama with supreme praise. -- Who am I, venerable sir, to praise the recluse Gotama, the most exalted among the praised, the supreme among gods and men. -- But what reason did venerable Vacchayana see in the recluse Gotama that he had such confidence? "Venerable sir, as a skilled elephant hunter enters a forest inhabited by elephants, he sees a large elephant footprint, long and wide and wide. He comes to the conclusion: "This elephant is a big elephant". In the same way, venerable sir, I have seen the four footprints of the recluse Gotama and have come to the conclusion: "The Blessed One is a Fully Enlightened One, the Dharma is well taught by the Blessed One, and the Sangha is well practised." how is four? I see here that there are a number of scholarly, delicate, seditious, deliberative, debating like split hairs. These people go here and there, as if to destroy wrong views with their wisdom. They heard: "The recluse Gotama will visit this village or this town". They were about to ask the question: "'We, upon arrival, will ask the recluse Gotama this question. When we are asked like this, if the recluse Gotama answers like this, we will interrogate him. When we ask like that, if the recluse Gotama answers like that, we will ask like this." They heard: "The recluse Gotama has visited this village or this town". These came to the recluse Gotama. The recluse Gotama with the Dharma talk, encouraged, excited, and made them happy. Being encouraged by the recluse Gotama with his Dharma talk, made him excited, and made him happy, they did not ask the recluse Gotama (predetermined) questions, let alone interrogate them. On the contrary, they became disciples of the recluse Gotama. Venerable sir, when I saw this first footprint of the recluse Gotama, I came to the conclusion: "The Blessed One is a Fully Enlightened One, the Dharma is well taught by the Blessed One, and well practiced by the Sangha". Again, venerable sir, I see here a number of brahmins who are learned, tactful, debating and refuting like a split hair. These people go here and there, as if to destroy wrong views with their wisdom. These listen... (as above)... on the contrary, they become disciples of the recluse Gotama. Venerable sir, when I saw this second footprint of the recluse Gotama, I came to the conclusion: "The Blessed One is a Fully Enlightened One, the Dharma is well taught by the Blessed One, and the Sangha is well practiced." Again, venerable sir, I see here that there are some wise and learned householders, debating and debating like a split hair. These people go here and there, as if to destroy wrong views with their wisdom. These listen... (as above)... on the contrary, they become disciples of the recluse Gotama. Venerable sir, when I saw this third footprint of the recluse Gotama, I came to the conclusion: "The Blessed One is a Fully Enlightened One, the Dharma is well taught by the Blessed One, and the Sangha is well practiced." Again, venerable sir, I see here that there are a number of learned and delicate recluses, debating and debating, like splitting a hair. These people go here and there, as if to destroy wrong views with their wisdom. They heard: "The recluse Gotama will visit this village or this town". They are about to ask the question: "We will ask the recluse Gotama this question. When we are asked like this, if the recluse Gotama answers like this, then we will question him like that. When asked like that by us, if the recluse Gotama answers like that, then we will question him like this." They heard: "The recluse Gotama has come to this village or this town". These came to the recluse Gotama. The recluse Gotama with his Dharma talk encouraged, excited, and made them happy. Encouraged by the recluse Gotama with his Dharma talk, to make them excited, to make them happy, they did not ask the recluse Gotama (predestined) questions, let alone interrogate them. On the contrary, they asked permission of the recluse Gotama to be ordained, leaving the family, living without family. The recluse Gotama allowed them to be ordained. Having thus become ordained, some of them live alone, without distraction, effort, diligence, and soon self-knowledge, self-realization, self-attainment and abiding, in the present, the ultimate goal. of the holy life that true good men who have left home, left home, and live without family are aiming for. They say as follows: "Indeed, we are close to perishing. We are indeed nearing destruction. In the past, we were not ascetics, but we considered ourselves as recluses, and we were not Brahmins. considered a Brahmin, not an Arahant, but considered himself an Arahant. Now we are truly ascetics. . When this was said, the brahmin Janussoni, from the all-white chariot pulled by a mare, alighted, put his upper robe on one shoulder, clasped his hands together, bowed to the Blessed One, and uttered the words of inspiration three times. The following: Enlightenment! Most likely, we will meet Venerable Gotama at some point, somewhere. Most likely, there will be a discussion." Then the brahmin Janussoni went to the place where the Blessed One was, and after arriving, greeted the Blessed One with greetings and greetings, and sat down to one side. Having sat down to one side, the brahmin Janussoni brought all the stories of the ascetic Pilotika and narrated them to the Blessed One. After hearing this, the Blessed One said to the brahmin Janussoni: -- Such an example, brahmin, of the elephant's footprints is incomplete. To what extent, brahmin, is the example of the elephant's footprints being generously complete? Listen and pay attention, I will say: -- Yes, venerable sir. The brahmin Janussoni obeyed the Blessed One. The Blessed One preached as follows: -- Say, brahmin, an elephant hunter enters a forest inhabited by elephants. He saw a large elephant footprint in the elephant forest, long and wide. If he is a skilled elephant hunter, he does not come to the conclusion: "This elephant must be huge". Why? Brahmin, in the forest of elephants, there are low-lying female elephants with large footprints, perhaps this footprint belongs to this type of elephant. That person follows in that footsteps. While following, he saw in the elephant forest a large elephant footprint, long and wide and wide, and tall objects were all rubbed. If he is a skilled elephant hunter, he does not come to the conclusion: "Why must this elephant be so big? there is a large footprint, maybe this one belongs to this type of elephant. The person follows the footprint. While following, he saw in the elephant forest, a large elephant footprint, long and wide, tall things rubbed, and tall things cut off by ivory. If he is a skilled elephant hunter, he does not come to the conclusion: "This elephant must be huge". Why? In the forest of elephants, brahmin, there are female elephants with large tusks and large footprints, perhaps this type of elephant. That person followed in that footsteps. While following, he saw in the elephant forest a large elephant footprint, long and wide, tall objects rubbed, tall objects cut by ivory, and tall objects with broken branches. And he sees a male elephant under a tree or out in the open, walking, standing, sitting or lying down, he comes to the conclusion: "This elephant is really a big bull." length and breadth, tall things are rubbed, and tall things are cut by ivory. If he is a skilled elephant hunter, he does not come to the conclusion: "This elephant must be huge". Why? Brahmin, in the elephant forest, there are female elephants with large tusks, with large footprints, perhaps these footprints belong to this type of elephant. That person follows in that footsteps. While following, he saw in the elephant forest a large elephant footprint, long and wide, tall objects rubbed, tall objects cut by ivory, and tall objects with broken branches. And he sees a male elephant under a tree or out in the open, walking, standing, sitting or lying down, he comes to the conclusion: "This elephant is really a big bull." length and breadth, tall things are rubbed, and tall things are cut by ivory. If he is a skilled elephant hunter, he does not come to the conclusion: "This elephant must be huge". Why? In the forest of elephants, brahmin, there are female elephants with large tusks and large footprints, perhaps this type of elephant. That person follows in that footsteps. While following, he saw in the elephant forest a large elephant footprint, long and wide, tall objects rubbed, tall objects cut by ivory, and tall objects with broken branches. And he sees a male elephant under a tree or out in the open, walking, standing, sitting or lying down, he comes to the conclusion: "This elephant is really a big bull." If he is a skilled elephant hunter, he does not come to the conclusion: "This elephant must be huge". Why? In the forest of elephants, brahmin, there are female elephants with large tusks and large footprints, perhaps this type of elephant. That person follows in that footsteps. While following, he saw in the elephant forest a large elephant footprint, long and wide, tall objects rubbed, tall objects cut by ivory, and tall objects with broken branches. And he sees a male elephant under a tree or out in the open, walking, standing, sitting or lying down, he comes to the conclusion: "This elephant is really a big bull." If he is a skilled elephant hunter, he does not come to the conclusion: "This elephant must be huge". Why? In the forest of elephants, brahmin, there are female elephants with large tusks and large footprints, perhaps this type of elephant. That person follows in that footsteps. While following, he saw in the elephant forest a large elephant footprint, long and wide, tall objects rubbed, tall objects cut by ivory, and tall objects with broken branches. And he sees a male elephant under a tree or out in the open, walking, standing, sitting or lying down, he comes to the conclusion: "This elephant is really a big bull." maybe this footprint belongs to this type of elephant. That person follows in that footsteps. While following, he saw in the elephant forest a large elephant footprint, long and wide, tall objects rubbed, tall objects cut by ivory, and tall objects with broken branches. And he sees a male elephant under a tree or out in the open, walking, standing, sitting or lying down, he comes to the conclusion: "This elephant is really a big bull." maybe this footprint belongs to this type of elephant. That person follows in that footsteps. While following, he saw in the elephant forest a large elephant footprint, long and wide, tall objects rubbed, tall objects cut by ivory, and tall objects with broken branches. And he sees a male elephant under a tree or out in the open, walking, standing, sitting or lying down, he comes to the conclusion: "This elephant is really a big bull." In the same way, brahmin, here the Tathagata is born in the world, an Arahant, a Perfectly Enlightened One, a Perfectly Enlightened One, a Well-versed One, a World-Seller, an Unsurpassed One, a Master Master. , Thien Nhon Master, Buddha, World-Honored One. With superior knowledge, he himself realized this world, along with the celestial world, the demon world, the brahma world, along with them ascetics, brahmins, gods, and humans. When he was enlightened, he also declared what he had realized, he preached the first good, the middle, the good, the late, the full of meaning. He taught pure and complete chastity. Any householder, or son of a patriarch, or a person born in a (lower) caste hears that Dharma and, after hearing it, develops faith in the Tathagata. When he had faith, he thought: "Family life is full of ups and downs, the road is full of dust. The monastic life is as liberal as space. It is very difficult for a person living at home to be able to live in a family. living the holy life completely full, completely pure, white as a shell. So we should shave off our hair and beard, put on the kashāya, go forth, renounce the family, live without family." Some time later, he renounces small possessions or gives up large possessions, abandons small relatives or large relatives, shaves off his hair and beard, puts on a kashāya, and goes forth from the home life, abandon family, live without family. When he has gone forth like this, he has attained the precepts and life of the bhikkhus, abstaining from killing, abstaining from killing, giving up his staff and sword, knowing goodwill, loving-kindness and compassion for all. sentient beings and sentient beings abstain from taking what is not given, abstain from taking what is not given, take only what is given, expect only what is given, live in purity, do not steal, renounce and do not commit conduct, live according to the holy life, live abstain from (non-virtue), give up sexual lusts and dharmas. Abandoning lying, abstaining from lying, he speaks words that are truthful, he abides only in the truth, is sure, trustworthy, is not against the world, abstains from double-tonguing, abstains from double-tonguing, listens to what is true. What is here, do not go and speak there to cause division in these people, hear something there, do not go and tell these people to cause division in others. He dwells in harmony with the dissenters, encourages those in harmony, rejoices in harmony, is comfortable in harmony, rejoices in harmony, speaks words that lead to harmony. He abstains from evil speech, abstains from evil speech, he speaks words that are gentle, congenial, endearing, sympathetic to the mind, elegant, pleasing to many, pleasing to many, he say such words. He abstains from frivolous talk, abstains from frivolous talk, speaks at the right time, speaks truth, speaks meaningful words, He abstains from harming the seeds and plants, eats one meal a day, does not eat at night; give up eating out of time; give up going to dance, music, performances; give up jewelry with perfumed wreaths, ointments, fashions, and fashions; give up using high beds and large beds; refuse to receive live seeds; give up receiving raw meat, give up accepting women and girls; abstain from accepting male and female slaves; refuse to accept sheep and goats; refuse to accept poultry and pigs; refuse to accept elephants, oxen, horses and mares; give up receiving upland fields and land; refuse to accept a broker or act as a broker himself; abandon trade; abandon the frauds of balance, money and measurement; give up wrong practices such as bribery, fraud, fraud; abstain from hurting, killing, restraining, plundering, stealing, plundering. He is content (triad) with a robe to cover his body, with alms food to feed his stomach, and carries it everywhere he goes. For example, a bird that flies everywhere carries two wings; Likewise, the Male-stilts are content with the robe to cover the body, with the alms food to feed the stomach, and carry it wherever they go. He achieves this noble world aggregate, feeling inner happiness, without error. When the eye sees form, he does not grasp the general sign, does not grasp the particular characteristic. What causes the eye to not be subdued, which causes craving, grief, and unwholesome states to arise, he subdues that cause himself, protects the eye, practices eye protection. When the ear hears the sound... the nose smells the incense... the tongue tastes the taste... the body feels... the mind perceives the dharmas, he does not grasp the general characteristics, does not grasp the individual characteristics. What causes the mind-faculty to be unchecked, causing craving, grief, and unwholesome dhammas to arise, he subdues that cause himself, protects the mind-sense, practices the mind-sense maintenance. He attains the Saints, the protectors of these senses, and feels inner bliss, without turbidity. He is aware when walking forward, when going back and forth, fully aware, when looking straight ahead, when looking around, fully aware, when bending his arms, when stretching his arms, he is fully aware, when wearing double robes and robes, he is fully aware, when eating and drinking When you eat, chew, swallow, you are all aware, when you defecate, when you urinate, you are aware; when you walk, stand, sit, lie down, wake up, speak, and be quiet, you are all aware. He accomplishes this noble world aggregates, accomplishes these saints who protect the senses, and achieves this holy mindfulness and awareness, choosing a quiet place like a forest, a tree stump, a ravine, a rock cave, a barren wasteland. ghost, grove, outdoor, haystack. After returning from his alms round and having finished his meal, he sat cross-legged, with his back straight in the place mentioned above, and abiding mindfully in front of him. He abandons covetousness for the world, lives with a mind free from craving, purifies his mind of craving, abandons anger, he lives with a mind free from anger, loving-kindness and compassion for all sentient beings, purging He cleanses his mind of anger, abandons lethargy and laxity, he lives free from divorce and lethargy, with his mind turned to the light, mindful and aware, purifies his mind of lethargy, abandons restlessness and restlessness. too, he lives without agitation, inwardly calm, purifies his mind of restlessness, remorse, abandons doubt, he lives free from doubt, He abandons the five hindrances that defile the mind, dulls wisdom, separates from sensual pleasures, separates from evil and unwholesome dharmas, attains and abides in the first jhāna, a state of rapture and bliss born of detachment from sensual pleasures, possessing the fourfold desire. . This, brahmin, is called the Tathagata's footprint, the Tathagata's rubbing mark, and the Tathagata's cut and slash mark. But the noble disciple did not come to the conclusion: "The Blessed One is a fully Enlightened One, the Dharma is well taught by the Blessed One, and the Sangha is well practised." Again, brahmin, a bhikkhu has ceased to seek and to four, attains and abides in the second jhāna, a state of rapture, born of concentration, free from thought and without thinking, with one mind inwardly. This, brahmin, is called the Tathagata's footprint, the Tathagata's rubbing mark, and the Tathagata's cut and slash mark. But the noble disciple did not come to the conclusion: "The Blessed One is a fully Enlightened One, the Dharma is well taught by the Blessed One, and the Sangha is well practised." Again, brahmin, a bhikkhu is detached from equanimity, mindfully aware, and feeling in his body the pleasant feeling that the sages call equanimity, mindfulness and abiding, and the attainment and abiding of the third jhāna. This, brahmin, is called the Tathagata's footprint, the Tathagata's rubbing mark, and the Tathagata's cut and slash mark. But the noble disciple did not come to the conclusion: "The Blessed One is a fully Enlightened One, the Dharma is well taught by the Blessed One, and the Sangha is well practised." Again, brahmin, a bhikkhu releases pleasure and pain, puts an end to joy and grief, which he has felt before, attains and abides in the fourth jhāna, free from pain and pleasure, equanimous with pure mindfulness. This, brahmin, is called the Tathagata's footprints, the Tathagata's rubbing marks, and the Tathagata's slash marks, but the noble disciple does not come to the conclusion: "The Blessed One is a fully Enlightened One. The Dharma is well taught by the Blessed One, and the Sangha is well practiced." With such a calm, pure, unblemished, unblemished, afflicted, pliable, easy-to-use, firm, equanimous mind, he directs the mind, directing it to the Perfection of Life. He remembers past lives, as one, two, three, four, five, ten, twenty, thirty, forty, fifty, one hundred, two a hundred lives, a thousand lives, many eons of destruction, many aeons of completion, many eons of destruction, and eons of completion. He remembers: "In that place, I had such a name, such a family name, such a caste, such a happy life, such a long life span. After dying there I was born in that place, in that place, I had such a name, such a family name, such a caste, such a painful life, such a long life span, after death. in that place, I was born here". So, he remembers many past lives with outlines and details. This, brahmin, is called the Tathagata's footprint, the Tathagata's rubbing mark, and the Tathagata's cut and slash mark. But the noble disciple did not come to the conclusion: "The Blessed One is a Fully Enlightened One, the Dharma is well taught by the Blessed One, and the Sangha is well practised." With such a mind centered, pure, untainted, free from afflictions, pliable, easy to use, firm, and equanimous, he directs the mind, directs it to the wisdom of sentient beings' samsara. He with his pure divine eye, superhuman, sees the life and death of living beings. He clearly knows that sentient beings, the lowly, the noble, the beautiful and the ugly, the fortunate and the unfortunate, are all due to their actions. Beings who do evil deeds in body, speech, and mind, slander saints, follow wrong views, create karma according to wrong views. These people, after the breakup of the body, after death, must be reborn in an evil realm, an evil destination, a lower realm, and a hell. As for living beings who do good deeds in body, speech, and mind, do not slander the sages, follow right views, and create karma according to right views, these people, after the dissolution of the body, after death, after death, are reborn in good destinies. Heaven, in this world. Thus he, with his pure divine eye, superhuman, sees the life and death of living beings. He knows well that sentient beings, the lowly and the noble, the beautiful and the ugly, the fortunate and the unfortunate, are all due to their actions. This, brahmin, is called the Tathagata's footprint, the Tathagata's rubbing mark, and the Tathagata's cut and slash mark. But the noble disciple did not come to the conclusion: "The Blessed One is a Fully Enlightened One, the Dharma is well taught by the Blessed One, and the Sangha is well practised." With such a mind centered, pure, untainted, free from afflictions, pliable, easy to use, steady, and equanimous, he directs the mind, directs it to the full extent of the knowledge of gonorrhea. He knows as it really is: 'This is suffering', knows as it really is: 'This is the cause of suffering', knows as it really is: 'This is the cessation of suffering', knows as it really is: 'This is the way leading to the cessation of suffering'. , know as it really is: "These are the contrabands", know as it really is: "This is the cause of the taints", know as it really is: "These are the contrabands or pass away", know as it really is: "This is the path leading to the defilement." to the contraband or destroy". This, brahmin, is called the Tathagata's footprint, the Tathagata's rubbing mark, and the Tathagata's cut and slash mark. But the noble disciple did not come to the conclusion: "The Blessed One is a fully Enlightened One, the Dharma is well taught by the Blessed One, and the Sangha is well practised." By knowing thus, by seeing thus, his mind is freed from the taint of desire, from the taint of being, from the taint of ignorance. With regard to oneself thus liberated, the understanding arises: "I am liberated". He knows: "Birth is over, the holy life has been accomplished, what needs to be done has been done, there is no going back to this life." This, brahmin, is called the Tathagata's footprint, the Tathagata's rubbing mark, and the Tathagata's cut and slash mark. At this point, brahmin, the noble disciple comes to the conclusion: "The Blessed One is a Fully Enlightened One, the Dharma is well taught by the Blessed One, and the Sangha is well practised." To this extent, brahmin, the example of an elephant's footprint is actually quite extensive. Hearing this, the brahmin Janussoni said to the Blessed One: -- How wonderful, Venerable Gotama! How wonderful, Venerable Gotama! Like a man standing up what has fallen, revealing what is hidden, showing the way to those who are lost, bringing light into the dark so that those with eyes can see form. Likewise, the Dharma has been presented and explained by the Venerable Gotama. I take refuge in Venerable Gotama, take refuge in the Dharma, and take refuge in the Sangha of monks. I hope Venerable Gotama accepts me as a disciple, from now on until the end of my life, I will be a lifelong devotee!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.19/9/2021.