Three specialities of life - Suffering.VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.AUSTRALIA,SYDNEY.

 

                         Suffering

Buddha is born Siddhattha Prince (Si-Dat-Ta or Siddhartha), a person like everyone. At the age of 35, he refused to live on the velvet silk of the golden palace of gold and became the Gotama Taoist   (Co-Dam). After six years of studying with renowned monks and masters at that time and practicing the ascetic practices to the extreme, without gaining the desired result, Dao-Gotama went to asecluded place in  Uruvela  ( Uu Lau Tan Loa), in the middle of the lush forest, next to a spectacular river, then day and night contemplation, mindful observation of every material and spiritual element of his own. Truth-clarification, becoming Buddha, the Righteous Enlightenment. Since then, in 45 years Gotama Buddha School traveling across the north of India, from one village to another, from one province to the other, walking on major roads and small paths, to bring mankind a message of peace and tranquility, wide spread of compassion and aura of infinite boundless wisdom that encompasses all living beings. Religion founded by him is called Buddhism.

Thus, Buddhism comes from humanity, towards humanity, to serve humanity.

Buddha does not base the doctrine on the fear of a supernatural force, nor does it teach the believers to look forward to any help from the outside, or rely on salvation from above. down. He teaches not to be convinced that something is true only because it is recorded in the scriptures, or because it is taught by an important person or authority to the word of God, also Should not rush to believe more, but always use the mind of separation, observation, judgment of billion, to the wall, to distinguish what is right before deciding to believe it. (See the Sanskrit Sutta, Anguttara Nikaya , Tang Nhut A Ham, volume I, page 189)

He teaches to find the truth to look within yourself, because:

"In this small body (full text: This long body of a stride), along with the perceptions and thoughts, As-Lai declares the world, the origin of the world, the end of the world. and the path to the end of the world ". (  Rohitassa Sutta Sutta )

The noun  Loka,  which is translated here, is the worldly position that implicates the worldly meaning of suffering and suffering which is the worldly experience within us.

Dukkha  is the Pali word that Buddha used to refer to what is often translated as suffering. So, to be clearer, let's find out the meaning contained in  Dukkha . In "The Buddha and His Teachings", Dai- Nàrada  explains:

"In terms of feeling that  Dukkha  is something that makes us uncomfortable (" Du "is difficult,"Kha "is enduring.) If viewed as an abstract truth,  Dukkha  implicates the meaning of contempt.Du ", and empty" Kha ". The world is in pain and so despicable, not worthy of clinging to. The world is an illusion, there is no substance. The world is empty and empty, So  Dukkha  means a contemptuous, unworthy nothingness for us and attachment. "

In the Four Noble Truths (The Significance of The Four Noble Truths; Wheel Publication No. 123), layman Gunaratna  explains the noun  Dukkha  as follows:

"Noun  Dukkha  consists of two components:" Du  "and" Kha "." Du "is a prefix of the meaning of bad, inferior, mean, despicable or ordinary." Kha "is empty, or superficially, these two components allude to something bad, not desirable, because it is empty, not real, fanciful, not satisfying and often translated as "Pain Suffering "or" Suffering "- However, the words of suffering and suffering only contain ideas of an unpleasant, mental or physical state, without expressing the state of emptiness and mystery. and not true of the Sanskrit word  Dukkha .

Dukkha  not only has to provoke in my mind the notions of satisfaction of things in the world, an unreal state and of course, lead to despair, sorrow and instability of all that constitutes the frame. Our living scene. Dukkha  consists of a constant and continuous state of disarray, disturbance and disturbance that all sentient beings are unable to find in this world of stability, stability and often. All things inside and outside we are in a state of being born and destroyed, destroyed and born, infinitely, creating "unsatisfactory" scenes and "instability" of the whole universe ".

In the first sermon, called Zhuan Falun, Buddha described the suffering as follows:

"At this time, the Bhikkhu-Khưu, now, this is the noble truth and suffering of suffering. Being miserable, old is suffering, sickness is suffering, death is suffering, living with people you don't like is suffering, far away leaving the loved one is suffering, the desire is not suffering. In short, clinging to the five aggregates is suffering. "

A story is narrated as follows:

"The other man walked around in the middle of a vast forest, full of thorns and sharp rocks. While wandering indefinitely, he looked back and saw an elephant board chasing after him. Running to a shallow well, he was about to jump down to avoid the elephant, but there was a poisonous snake on the bottom of the well, and the elephant was still looming over. the mouth of the well and hurriedly climbed up, despite the sharp thorns on the rope that was both scratched and the hands and feet, and then he looked up and saw a honeycomb, and the swarms of bees flocked to beat him. there were two more rats, one white, one black, gnawing at the string he was wearing.

Just then, a drop of honey from the honeycomb fell right into his mouth. Then, forgetting the elephant board that was chasing, the poisonous snake was lying on the bottom of the well, the spiky rope was all scratched, and the swarming bees and two mice, symbolizing the day and night, were gnawing. the rope of life, he loved to enjoy the secret of the honey with delight ... ".

That is the image of the life we ​​live in: The wandering people straying between the forest is us. The vast forest full of thorns is the human life in the cycle of reincarnation. Elephant cutting board symbolizes Death. The poisonous snake at the bottom of the well is old. The thorny forest line is the birth. The swarms of bees are suffering that always threaten our well-being. Secret drops visualize rare pleasures in life. Two mice, one white, one black is day and night.

Indeed, our life in the cycle of reincarnation is not like a beautiful flower garden, magnificent in color and deep incense, but like a vast forest full of sharp thorns and rocks. On the stage of the journey in the cycle of reincarnation, from countless lives, we are still diving into continuous, continuous lives without finding a way out. The happiness that most of us are looking for is just a satisfaction of a few wishes. But as soon as we reach the point of hope, we dream of something else and so on. We can never be fully satisfied because we never know it is enough. Of course, an unfulfilled desire makes us suffer. But even if I get satisfied, I worry, bothering to think to preserve and fear that it will be lost. In the welding scene, we wish to be rich, Then when we were rich, we were afraid of extreme poverty. But in this transient, impermanent life, any pleasures exist forever, with lasting happiness. The sun rises in the East just to dive in the West, the flowers bloom well in the morning to then die in the afternoon, all the joys of reunion have to end in dispersal, just when birth has to bring follow the dead. Then the melancholy became deeper and deeper. In this world of fantasy, temporary, impermanence, ego and ambitious, we cannot find true happiness, eternal eternity. At the time of birth, he had to carry the dead seed.Then the melancholy became deeper and deeper. In this world of fantasy, temporary, impermanence, ego and ambitious, we cannot find true happiness, eternal eternity. At the time of birth, he had to carry the dead seed.Then the melancholy became deeper and deeper. In this world of fantasy, temporary, impermanence, ego and ambitious, we cannot find true happiness, eternal eternity.

Being born, old, sick, dead is something that no one can avoid in life. And those four states of suffering are symbolized in the story of a rope, a snake, a thorn on a rope and an elephant cutting board.

The birth that is in the story, symbolized with a thorny rope, must be interpreted as life and life in a life that begins at the time of conception, not at the womb. Some people imagine a fetus as a cozy place full of comfort, or as a pure mind with a love that people conceal in it for a while to purify the spirit. In fact, being conceived on the mother's lap is not the same as embodying in a beautiful, pure lotus flower and with a sweet aroma. On the contrary, all things are dirty and foul-mouthed. Nothing is attractive for both mother and child. After nine months and ten days of suffering all suffering, lying in a bag, the baby escaped her mother's heart and was dragged out and thrown into life. Once again, mother and child are extremely painful. My mother grumbled and moaned, I said hello in a cry,

When we say birth is suffering, not only do we think of the pain and suffering caused by the heavy burden of suffering but more deeply, we must realize that it is the birth of the mind, the beginning of the relationship. opportunity for suffering to cling. If not being born without life and without life, there is no suffering. For that reason, the salvation goal of Buddhists is to escape from the cycle of birth and death, which is free from all suffering. But the nature of sentient beings is to cling to life, just like a guy who is thorned and scratched by him and still wears the rope, because craving is an immensely powerful, always potential underground sleeping inside everyone. It is love-craving, cruel or subtle, which motivates us to cling to, try to cling to life in any form and thus, lead us forever in the deep sea.

Born all mature and go into the old scene. In the story, the poisonous snake at the bottom of the well symbolizes old age. The noun  "Jarã"  used by Buddha here is not only old age but also the notion of "going to old age" or "disintegrating". So there is a change from the time of the fetus to not wait until the womb. Of course, the body is worn out, the teeth are long, the hair is gray, the cheeks are wrinkled, the eyes are deaf, the spirit is weak, the mind is overshadowed, forgetting before and after ... is the old scene revealed come out and stand out clearly that everyone sees. But since conception, we are always changing, constantly growing, constantly becoming something new, and then gradually go to the old, ruin and disintegrate scene.

All things that are constituted must perish and perish. Of course, our bodies, because of many large and small components, must be destroyed. It is suffering ( Dukkha ) for those who cling to their physical body, accepting that this is "I", this is "mine". We can see the corruption of the body, ie Dukkha, under three aspects. The former is a part of a decaying body, unable to function as we want, like an arm or a broken leg, a part of me that is paralyzed ... and hundreds of other weak symptoms. The second case is the damaged sense, such as blindness, deafness, for example. And the third is the brain, decay like nerve disorders, memory loss, becoming distracted no longer know clearly. All these corrupt states lead to suffering. But if compared, the two aspects of early decay, oil are difficult to bear, still not as deep as the third aspect. In any way we are handicapped, the state of suffering only lasts for one life, while the person whose spirit is corrupted will not be wise enough to follow the path of the Dharma and thus suffer from the suffering. mesmerizing in many lifetimes.

Many young people are very proud of their healthy and strong bodies, still do not like to think about old age, to fully enjoy the pleasures of childhood. But even if I think about it, it's still somewhere. The venomous snake is always at the bottom of the well. The aging situation comes to us every second, every minute and shortens our lives in every thought. How many of us, peacefully meditate on the phenomenon of death?

With birth, there is disease. Morbidity is a natural thing in life and in the story, represented by sharp spikes on the rope. Old oil, whether young or at any age, can get sick. This tall umbrella body is the refuge of so many handicapped diseases. Buddha taught:

"Look at this beautiful body, a mass of pain, a pile of illnesses, many people are concerned about it but do not contain anything sustainable, nothing exists."

There are physical diseases, there are also mental illnesses. Both mental illness or physical illness are causes of suffering. At the time of Buddha, there was an old man named  Nakulapita , one day to come to him:

"White-God-Ton, now you are old, your body is thin, you have to stand in clusters, your age is too high. You have reached the end of your life, often sick and always weak. So-Sun opens up the amount of compassion, how to comfort him so that I can enjoy the long-term blessing. "

- "Yes, this is Mr. Thien Nam, indeed his body is weak and weak. However, Mr. Thien Nam, who bears this body, boasts that he is completely healthy, only for a moment, So this is Mr. Thien Nam, so please practice meditation as follows, "even if this body has a weak body, we will not let the sick mind."

Old lady  Nakulapita  heard the Buddha's teachings, the joy and joy of bowing to Him and leaving. And to Bach with  Sāriputta  (Xa-Loi-Phất) ask him to explain how is the diseased body but the mind is also sick and how the body is ill but not sick.

His  Holiputta  taught: "Here (in this case), Mr. Thien-Nam, who does not explicitly discern the Dharma, does not practice according to the teachings of the Dharma, considers this body to be himself (is self) sees his ego lying in the body and body in self He says: "I am this body, this body is mine and the idea is infested for so many lives. When the body changes, worsens and gets worse and worse, according to the law of impermanence, instability, attached to every animal, every life, then the feeling of sadness, sadness, hurt. He murmurs, laments, despair.

He considers Life, Thought, Action, Consciousness as self, sees himself in Life, Thought, Action, Consciousness, or sees Life, Thought, Action, and consciousness in himself and says: "I am a five-aggregate , the five-aggregates are we, this is our Life, Thought, Action, and consciousness "and so on the idea of ​​self-assimilation with the five-aggregates infiltrating him. Therefore, when the Life, Thought, Action, consciousness, transformation ... because of its nature is unstable and always changing, the person is sad and sad, sad and desperate. So, Mr. Thien-Nam, who is sick, is also sick.

And then, how is the weak, sick body that is healthy and strong? A fully educated person, cultivating proficient in the Dharma of the Saint, he considers this body not the self and self not in this body. He does not say "I am this body, this body is me", but it is not infected by that idea.Thus, when the body changes and destroys the person, it is not sad, no sorrow ...

In the same way, he does not see Life, Thought, Action, Being himself, nor seeing himself as one of the four aggregates. He is not infected by the notion of the other and does not say, "Life, Thought, Action, consciousness is me, I am Life, Thought, Action, consciousness". Because of not infecting these false ideas, when Life, Thought, Action, and consciousness transform, they are not sad, not depressed ... "

Another cause of suffering ( Dukkha ) that no one can avoid is the scene of birth and death, because death is a thousand farewell. On the vast step in the cycle of reincarnation, how many times have we died and how many times have we cried the death of a relative. Listen to fellow director Huynh Thanh Long to open a message to the traveler who is lost in the forest:

" O travelers travel in the world 
Go wandering indefinitely for life! 
The cycle of birth and death, the 
cycle of reincarnation In the Three Kingdoms turn and move back! 
Countless lives crying and then crying my mother 
Crying, wives and children who loved 
crying door property soon spend it! 
From beginningless lament how the affliction 
tears bitter people flocked 
rather than saltwater across the ocean! 
O travelers on planes that 
wander wealth the life cycle 
of birth and death, the cycle of reincarnation 
In the Three Precepts of this life and another life! 
From the beginning of every human life, the body of the body has been 
covered with white bones!
... "

Birth, Head, and Destruction are the general laws of all living things. In this world, does this phenomenon always exist? Is there any reunion forever? Is there any life that does not go to death? As tough as iron, as big as a planet, as fierce as a beast, as wise as human beings, all must be destroyed. Just as from the branches there are many falling fruits, young fruits, old fruits, ripe fruits, and the same, from the branches of our life can be dropped regardless of age, from birth, birth, birth, etc. ... until the age of older adults. The old died, the child died, the rich died, the right to die, the poor died, the darkness was dead, the wise was dead ... the death was not reserved for one person, one family, one village, one Which nation or nation is the part of all beings in the Three Realms, from Sex-About, Sac-Gioi to No-Sac-Gender, from the class of demons, beasts, to Chu-Thien, Chu Pham-Thien. We enter into life and grow up among loved ones: which parents, grandparents, uncles, aunts, brothers and sisters, relatives of relatives, teachers, neighbors, etc. They I love each other peacefully, laugh at each other, then turn one by one, depending on my karma. How come, go out like that. We come alone, with empty hands. We will leave alone with our bare hands. depending on your karma. How come, go out like that.We come alone, with empty hands. We will leave alone with our bare hands. depending on your karma. How come, go out like that. We come alone, with empty hands. We will leave alone with our bare hands.

For most of us, death is the greatest suffering happening in the world because we think wrongly. In fact, death is not like a ferocious crystal lurking somewhere in the bush, on the side of the road, at times when we come to capture meat. What we call death is just what happened to us countless times in our lifetimes, only at one point that this time the phenomenon of death manifests itself in a more visible form. The Book of Pure Piety ( Visuddhi Magga ) teaches that in the ultimate sense, sentient beings live only in the time of a thought-provoking conviction (thought-mindedness or mind-biting, explained as a millionth of a time of a lightning):

"Like a wheel rolling on the ground, in each time point the wheel circle only landed at one point. At the same time, the life of beings exists only in the moment of a great thought-like conviction. often call a mind-door. When that thought comes to an end, we say that the being ceases. "

Thus, in every moment of our lives we are dying and reborn. Because of confusion, we cannot distinguish the nature of temporary death in every moment so we fear a special death, which comes at the last minute of our life, without seeing that it is just an end. Temporary of a temporary phenomenon. In the story above, death is envisioned as an elephant always following the heels of people wandering indefinitely among the immense forest of life. "

Being born, old, sick, dead are suffering that although no one is avoiding it, just come to us at what stage. We are born and die only once, only getting old at the end of life and unless we suffer from a chronic incompetence, we only get sick from time to time. But there are other sufferings that are more frequent, described by Buddha in the text of Zhuan Falun as follows:

"... living with someone you don't like is suffering, leaving your loved one is suffering, desire is not suffering. In short, clinging to the five-aggregates is suffering".

These are other troublesome troubles and sufferings that flirt to break our peace situation. In the story, swarms of bees constantly flying around covering travelers are lost in the world.

Having to live with someone you don't like is a pain. Living with a madman, with a brutal violent murderer, with a thief who always tries to steal something from him, with a man who has a vague mind, a deceit, a rough and rude , the person who has a stabbing experience, bringing the first story of detriment to this head, living with the drunken person, and losing everything, etc., is suffering. And the "person I don't like" here could be an animal, or something that makes me uncomfortable, be it too cold or too hot, or another job to live on. I don't like it. All these circumstances are the cause of suffering. "

In the same way, to be separated from loved ones who are other causes of suffering cannot be avoided. I am away from my parents, my parents are away from me, my husband is separated, my wife leaves my husband, my friends are far away, my family is separated. But it is possible to dissolve, that's natural. The sum of scenes in the world is temporary. And our life, meeting each other on earth is only temporary. All relationships in the family, in society, such as parents, brothers, husbands and wives, relatives, etc., are all temporary. If in the above case: living with an unpopular person, we are injured because the arrow impregnated with poison "Anger", in this case, far away from the loved one shot at us, we laced poison again "Craving". We love and want to live forever with people, creatures, or things that we love or love, but then that ambition is not fully satisfied and we are disappointed and miserable. In a world where desire and attachment are always reigning and dispersal is inevitable, how can we overcome these two painful forms? ? We dive into the sea every day, and in the meantime, we ourselves are constantly changing, then surely we have to suffer these two kinds of constant suffering.

Thus, one way or another, we cannot avoid the "desire but not" situation. What we desire without accomplishment makes us suffer. On the contrary, the plight of things or the things that we least expect when we come to us suddenly. Cases of similar adversity become unbearable and painful to exchange a few weak and ignorant people to think about suicidal, seemingly dead, to solve all suffering problems. At this point Duc-Buddha taught that sentient beings suffer from old age, sickness, death, sorrow, grief, pain, sorrow and despair and desire: to spend ourselves from being old, sick, dying or bothering late, murmur, pain, sorrow and despair! If only those unhappy circumstances never come to me! But, not only by empty desire, but we can stop, making those unfortunate circumstances not come to us. And the desire without accomplishment is the cause of suffering.

The Buddha repeatedly stressed that he wished he could not protect us. The only way to get rid of suffering is to practice Dharma and develop insight-insight.

Now, to end the description of Buddha's suffering ( Dukkha ):

"...  Sankhittena Pancupãdãnakkhandhã Dukkha " means "summary, five-player is suffering".

The Five Aggregates here are the attachment (Prime: Upāna vàoa ) to the five-aggregates ( Pancãkkhandhā ), or the five clinging groups. Thus, clinging to the five-aggregates is suffering. This is the most delicate nuance of suffering ( Dukkha) and also the most persistent nuance and closeness to us. Five groups cling to this: Sac, Life, Thought, Action, consciousness ... are constituent components of beings. Because of the karma created in previous lives, we have clung to the five-aggregates since the beginning of our present life. And in the present life we ​​continue to create karma by always wanting, longing or hating, chasing this and that. Both cases are different forms of attachment, because hate, repel is the desire to desire, to cling, the opposite. But the nature of what we cling to, the five aggregates, is the instability, ceaselessness and destruction and thus clinging to it is like raising a hand to hold a handful of water and hoping that the water will stay forever in hand. Surely we must be disappointed. This point will be mentioned in the suffering-suffering section ( Sankāra Dukkhatã).

Above is the dark part of the life we ​​live in. However, in the forest of life, not only sharp spikes and rocks.Occasionally we also meet a few beautiful flowers, a few heterosexual flowers, or some sweet honey. The very rare droplets that make us passionate, forget all misery and danger. And while we are forever enjoying the honey, two mice, one white, one black, symbolizing day and night, constantly gnawing on the string. Every day brings us closer to death than a day. Every night brings us closer to death than a night.

The Buddha's teaching places a focus on suffering ( Dukkha ) and aims to end suffering. While teaching that suffering ( Dukkha ) is the most prominent characteristic of Buddhist life, it looks at  Dukkha  in three shades:

a) Suffering-Suffering ( Dukkha-Dukkhatā  ): Life is obviously suffering, the obvious suffering that everyone can see.

b) Ordinary-Suffering ( Viparinana-Dukkhatā  ): Suffering due to infinity. Viparinas  are changing, changing, changing shape. The essence of life is suffering because the essence of all things is impermanent.

c) Action-Suffering ( Sankāra-Dukkhatã  ): Suffering pain inherent, inherent with beings in the composition of beings. The very nature of beings is suffering. Self-being is suffering. The five-aggregates themselves are suffering.

a) Khổ-Khổ ( DUKKHA-DUKKHATA  )

In "The Buddha's Ancient Path",  Pope Piyadassi  writes:

"For people with righteous views, ie understanding and non-love, a clear and outstanding event is clear that there is only one problem in the whole world ( Dukkha), dissatisfied. All other problems that have been or are not known, are all in this universal way. If most things have something to become a problem, of course it must be associated with a state of dissatisfaction, or if you want to use another word, a state of conflict, instability, conflict between our will and developments of life. And of course, everyone is trying to solve the problem, in other words, everyone's effort is to end the unsatisfactory state, to control and control the conflict that has bothered us. , hurt. We look at that unique problem in many different aspects, economic issues, social issues, political issues, psychological issues, and issues of religion. Is it that all these problems stem from suffering ( Dukkha), dissatisfied? If not, if those problems are not painful, unsatisfactory, why do we try to solve them? Solving a problem is to reduce the state of dissatisfaction? All the problems that create dissatisfaction and our efforts to end that situation ".

For Gunaratna believers  , just looking around us with keen eyes and contemplating mind is an obvious highlight of the suffering characteristic of life. In a presentation about the Four Noble Truths, he said:

"There is someone's life, from young to old, but still, silent like the surface of a lake, without any anxiety, fear, or sadness, or agitation? Is there a family who has never cried? The death of a loved one Where does one find a heart that has never gripped the pain and never melancholy? And it is in this moment, the moment I am speaking and you are listening, how many hundred, How many thousands, more and more, millions of people are struggling or lying in bed, at home or in hospital, in this vast and full of suffering world? How many millions of other patients are also in Now, lying on the operating table, between two states, living and dying? How many others have reached the end of life, also in this moment, trying to cling to the breath. but almost no more, and try to take every last breath? And how many millions of parents, children, and friends are mourning the departure of the body of the family? I don't see it, I don't know, except for people who think So try looking through the world around us to see how much hunger and unemployment have caused human suffering? Is it a sign that cannot be confused with the universal way of suffering (Dukkha)?"

That is the obvious nuance of suffering that people think can be noticed.

b) Infinite-Ordinary Suffering ( Viparinãma Dukkhatã  )

Suffering for life is impermanent, is the second nuance of  Dukkha . When everything changes, nothing is stable, nothing is sustainable, nothing exists exactly the same for two moments, the consequence is of course an ordinary state, unstable, uncertainty, non-regulation, different aspects of suffering ( Dukkha ). It is the transformation that is the sign of  Dukkha .

Suffering is a feeling, the Buddhist noun is Tho ( Vedanã ). According to Vi-Dieu-France ( Abhidhamma ) there are five types of Life, ie five types of sensations:

1) Tho Hy ( Somanassa  ): Feeling excited about spirit, happiness, like when receiving a good news, listening to an interesting article, watching a beautiful picture, etc. ...

2) Suffering Suffering ( Domanassa  ): Feelings of mental suffering such as when receiving violent news or hearing violent words, seeing scenes of violence, etc. ...

3) Longevity ( Sukha  ): Feeling excited about the body like when using a good meal, lying in bed, sleeping in an air-conditioned room, etc ...

4)  Dukkha : The feeling of pain and lack of comfort such as sitting tight on an old car, going out in the sun, taking bitter medicine, etc.

5) Long-term discharge ( Upekkhã  ): Feeling unsigned, unhappy, not suffering.

In fact, when the spirit is happy, the material is also delighted and on the contrary, when the body is enjoyed, the spirit is also refreshed. So, we can gather two feelings of spiritual and material delight as one, collectively called Sukkha. In the same way, we gather two feelings of suffering, spirit and material, one and collectively called Dukkha . Coming here Life or feeling, there are three:

- Feelings of spiritual and material pleasure :  Sukkha - Feeling of Pain of physical and spiritual suffering:  Dukkha - Feeling of Invisible:  Upekkhã

In these three senses  Upek was  very weak, almost none. We can look like there's no sign of feeling. The remaining two feelings, pleasure and suffering, spirit as well as material. But in the ever-changing state of all things inside and outside, we cannot have solid happiness, which is not true happiness. While circumstances change and all must transform, it is the sweet taste of happiness that also becomes the bitter taste of  Dukkha . So ultimately there is only suffering, spirit and material.

Pleasure to have career assets, pleasures to benefit and enjoy fun with good reputation, rich glory, family pleasures, pleasures with family members ... so pleasant, like interesting. But it all changes and eventually death can divide all. Until then, melancholy will be deep, equivalent to previous pleasures. Mr.  Gunaratna  writes:

"Is there anyone who dares to say that luck will not become a risk and satisfactory conditions will continue to be satisfactory? Characteristic transformation is always potential in all things. As long as this characteristic persists. in the long as he feared also makes us suffer, because we do not want the satisfactory condition, she is terminated or interrupted. it is nuanced Viparinama of suffering. From the dawn of human history, the insecurity of what is good in life speaks of suffering. "The King of God feared the safety of his throne. Civilians feared the security. The capitalist is afraid of the safety of his career The worker is afraid for the safety of his job If all things are changed, there can be no peace and If there is no peace and safety there is disturbance, instability and fear, and it is suffering ( Dukkha ).

Not only do the pleasures of transformation have to change, but the people who enjoy them also always change.Thus, we are looking at the funny scene, the ever-changing beings trying to chase and cling to things that are always changing, the image of a shadow running and trying to capture a shadow. other. On this point, Dai-Piyadassi explained:

"Through the sensory ability of the senses (Luc-Can) people suffer from externalities, the objects of the senses (Luc-Tran), attract and enjoy in them. - in the continent, it is an obvious, undeniable event, because we all experience it regularly, but both its enjoyment and its object of interest cannot exist. Both must transform. Now, when the other person cannot retain it, or lose pleasure, it is common for him to be sad, melancholy, disappointed. do not like something boring and always look for new interests, like cows that eat in the fields, always look for new grasses, but the characteristics of pleasure it is also impermanent, transient, temporary, and then passes, like that, the pleasures of life,The Buddha's Ancient Path).

In  The Buddha and His Teachings , Đại -  Nàrada  wrote:

"People often see only the outer layer but the Holy-saints see the true nature of things. For them all life is suffering and they realize that it is impossible to be truly happy, absolutely durable. solid, in a world of fanciful, transient and impermanent world, It is impossible to have eternal happiness in an ever-changing world. Material happiness is just a fulfillment of a few wishes. But when we have just achieved it, it has quickly left me. Desire is never fully satisfied.

c) Suffering ( Sankha Dukkhatã  )

The third nuance of suffering is Suffering ( Sankha Dukkhatã ). Onions ( Sankhatra ) is a noun with lots of meanings. Here, this noun encompasses all that is constituted by many causes together, a composition, a group, a block. According to the Buddha-the human religion is the composition of two components: List and Sac, spiritual and material parts.

As materially discussed in the book of Normal, with modern science we know that our body is a combination of many cells, the cell is a combination of many atoms and integers. The element includes electronic, electronic, electronic neutralization, always changing components, always moving, every second, every moment. Thus, people, the combination of countless components is always changing, constantly changing.

More than 2500 years ago, the Buddha taught that: "Two components of List and Form, mind and matter, are in a state of always moving". Based on the Tibetan- Abhidhamma Pitaka ( Abhidhamma Pitaka ), Dai-  Naa  explains the transformation of matter as follows: "From ancient times Indian sages also believed in having an indissolubleatom called" Paramanu ". A small piece of dust that we see in the light is called " Ratharenu ." An  Ratharenudivided into 36 " Tajjaris ", a  Tajjari  divided into 36 " Anus " and an  Anus  divided into 36 " Paramanus". Paramanu . According to the concept at that time, Paramanu  was the most subtle unit of matter, could no longer be separated.

With supernatural vision, the Buddha separates  Paramanu  and declares that  Paramanu  consists of the interrelated powers called  Paramattha  or the essential component of matter. Those  Paramattha  are Land (Pathãvi ), water ( ãpo ), Fire ( Tejo ) and Wind ( Vàyo ), known as the four major elements or the four great elements. Four Great Elements: Earth, Water, Fire, Wind are the basic units of matter, always mixed with four transformations: Colors ( Vanna ), Perfume ( Gandha ), Vi ( Rasa ) and nutritional nature ( Ojã ) ...

Four great and four transformations are always intertwined and closely related. But in one kind of material this component can outperform other ingredients. For example, in the soil soil ( Pathãvi ) exceeds the other three components. In water, the composition of water ( òpo ) predominates. In the fire, the fire element ( Tejo ) is dominant and in the air, the component of Wind ( Vayo ) is dominant. Thus, matter consists of energies and characteristics in a state of continual transformation, always flowing like a stream. "

As for spirituality, Dai-  Nàrada  wrote:

"Mind, important components than the complex machinery of the people, including 52 state of mind called mental states, always changing. Tho ( Vedanta ) or feeling that one. Ideas ( Sanna ) or perceptual The other 50 mental states are collectively known as Hanh ( Sankhatra ) or the activities of the mind, all 52 mental states arise in consciousness ( Vinnana ).

According to Buddhist philosophy, there is no moment where the mind can be empty, meaning that there is no moment without a kind of mindfulness in an object, material or spiritual. The time of existence of such a kind of mind is called the mind-door or the mind-moment. When an instant-thought-kill immediately has a new convolution arises. Thus, the continuous and continuous thinking and the time of existence of a short thought is short, difficult to conceive.

Each tu -thought consists of three stages: Born ( Uppa ), Head ( Thiti ) and Kill ( Bhanga ). As soon as a moment of thought- bhikkhu ( Bhanga ) immediately passed the stage of birth (Uppāda)) of the emergence of the fictional-fiction. In the ever-changing process of life, every thought-and-thought, when you kill, moves all your energy and all the sensations that have been received for the triumphal-investment. A new mind-set consists of the potentials of previous thought-giving and in addition, there is something else, and that is its own experience and feeling. So there is the constant circulation of mind. Mindfulness is like a stream always flowing.The new thought-in is not quite the same as the first thought, because the composition has been renewed and is not entirely different, because both are in the same life, one life. There are no homogenous beings but there is uniformity in the life process of living beings. "

Four types of psychological phenomena: Life, Thought, Action, Consciousness, in accordance with material phenomena, form, create five-aggregates or five groups, five blocks, five components constitute a being. Each individual is the composition of those five groups.

Thus, the human body is not a mere entity, intact, unaltered, but an ongoing process. The mind also always changes as a continuation, a river is always smooth and never exists exactly the same in the next two moments.Every second, every moment passes, and at one point the water flows away, giving way to water from another point. This brings us to the conclusion: the mind-body or the composition of the mind and body, constituting the complex beings that we call human beings are not an entity that has the ability to exist on its own but only is an ongoing process. Already a process, it is something that is always changing, not lasting. For that reason it is suffering ( Dukkha). So suffering is connected with people in human composition. The very nature of the five aggregates is suffering ( Dukkha ). That is the behavior of suffering ( Sankha Dukkhatã ).

Since ancient times, not only people but all beings in the three kingdoms of four species have been seeking happiness and trying to avoid suffering. So far, we can look around and confirm that this event is still there. And in the future, is anyone still skeptical that we will continue to pursue that fanciful goal? We strive to do everything and desire to experience Life, to avoid suffering, mental and material. Most of us go out and try to change the external situation to satisfy our interests. Of course, it was just a radish that people dangled in front of the donkey's head. Trick to step forward to get wealth but never. When referring to the problem of suffering of human life Venerable  Nàrada wrote: "Happiness is truly within us and cannot be defined by nouns such as property, career, power, fame or conquest, invasion, and appropriation. If that material career be taken by violence, power or by another means of injustice, or false, if that material career is directed in a wrong direction or if we bring love, attachment, affection for it then it is the source of suffering, anxiety and sorrow, for those who own it.For ordinary people, Tho enjoys the sensual pleasures of the five-ceiling as the only good happiness. while we dream, when Tho enjoys and recalls the similar material pleasures, that happiness is truly fanciful andm slender. According to the German-Buddhist non-attachment, that goes beyond all the well-being sensual is the ultimate. "

It seems that everyone is aware that in happy life it is rare that suffering is so much. But, before each suffering, each gender has its own attitude.

There are rational people of suffering, using reasoning, reasoning, explaining suffering. There are other people who divine suffering, thinking that suffering is an indispensable condition for people to rise like lotus flowers, from muddy water, muddy water to the bar of peace and glowing in the sunshine. roof. Some people, although also claim that life is miserable but deliberately forget to enjoy a little pleasure in life. There are also people who perceive the suffering and then sorrow and sadness, pessimistic pity.

We should not deceive ourselves, deliberately understanding that there is never a situation of suffering in the world. That is the way of ostriches, when there is an imminent danger, hurriedly put it back in the sand so that it can no longer see, a way of danger is not effective. We must open our eyes to face the problem of suffering.When we accept that it has been a long time for us to grumble and shoulder on our shoulders for so long, we are willing to let go of the burden to step on the path to true freedom and happiness. lasting.

Buddha-religion takes suffering as an existing event and is connected with life. But Buddha did not stop here to be sad or to pray for beings. As a physician, when he realizes and confirms that he is indeed ill, looks for the cause of the illness and after confirming that the disease can be cured, prescribes and teaches the patient the preferred treatment method. well suited. In the same way, the Buddha confirmed that suffering is a severe disease of beings, craving is the source of suffering, eradication and the way to eradicate craving, ending suffering, being Bat Chief Justice includes Gender - Dinh - Wisdom.

Thus, Buddhism-Buddhism is not pessimistic, nor optimistic, but only practical. Buddhists do not lie to themselves but think that this world is indeed a world of desires and happiness is still subtle. Buddhism does not encourage us to believe that everything is good in this life or in the next life. Buddhism does not enchant people with sleeping pills: "Please take this pill, when Death comes, the dose will save you from waking up and you will live forever, forever beautiful and glory" .

Buddhists have the attitude of people who see a snake crawling under their feet, telling themselves that this is a dangerous creature, must find a way to stay away from it, not be sad, sit still to mourn, or oppose yourself, be passionate about playing other things and ignore reality. Such action is not defection, because defection is hiding, fear of running away, not daring to respond to the misfortune of life. The fugitive is different from the reasoning person trying to escape, or finding a way out of danger.

Every day we can identify the impermanence of all things. Flowers bloom and fade. People are born, mature and die. Everything is always changing. There is no long-lived limb in the next two moments. Reasonlessness often has suffering. Suffering is an event of course, a reality of life. Buddha-teachings teach us to use our ability to observe, reason and deal with reality.

In the set of  Samyutta Nikaya , Tap A Ham, there is the following story:

Once, Duc-Buddha lived in  Kosambi  (Dam Di Di) in the forest of Simsapa trees  . At that time, holding one hand in his hand, He spoke to the Bhikkhu-Khưu as follows:

"What do you think, Bhikkhu-Khưu, the number of leaves in Nhu-Lai's hand and the number of leaves on the tree, in this whole forest, which number is greater?

- White-Toned White, the number of leaves in his hand is really not much, but the leaves on the tree, in the entire forest is very much "

"In the same way, this Bhikkhu-Khưu, what As-Lai realized but not taught is very much, like leaves on the tree. Only a few of what As-Lai teaches. Why? This monk-Khưu , why did Nhu-Lai not teach them all? This monk-Khưu, is because these things are truly useless, not essential to a clean, pure life. boring, giving up, ending, peace, comprehension, enlightenment, Nirvana, so this monk-Khưu, As-Lai does not announce these things, and, this monk-khưu , As-Lai announced what?

- This is suffering, this is As-Lai announced.

- This is the beginning of suffering, this is As-Lai announced.

- This is the end of suffering, this As-Lai announced.

- This is the path to the cessation of suffering, this is As-Lai announced.

And why, this monk-Khưu, As-Lai announced these truths? Because these truths are useful and essential to have a pure, pure life, leading to boredom, to give up, to stop, to calm, to fully comprehend, enlighten and Nirvana. So the monks, As-Lai announced the foot of it. " END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.GOLDEN AMITABHA MONASTERY=AUSTRALIA,SYDNEY.17/3/2019.