Suffering in impermanence or Suffering on impermanence? The selflessness of suffering or the selflessness of suffering.VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.

Suffering in impermanence or Suffering on impermanence? The selflessness of suffering or the selflessness of suffering.VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.

Normally, in life, when standing in front of suffering, if we put our mind to think in the wrong direction, it will make suffering less suffering, much suffering will be impossible to overcome. On the contrary, if we know how to think in the right direction, we can turn much suffering into little suffering, less suffering into suffering.

Even the mind in the right direction can help puncture both ignorance, provoke arises, attain Nirvana:  "The Male-stilts, such as the whiskers of wheat, or the stubble of barley placed in the right direction, when hands or feet are pressed, can pierce hands or feet, or can cause bloodshed; This incident happened. For what reason? The Male-stilts, because the antennae are in the right direction.

Also, the Male-stilts, the Male-stilts  with the  mind set in the right direction , can pierce ignorance, do intelligent being run, can attain Nirvana; This incident may occur.  For what reason? The Male-stilts, because the mind is set in the right direction. " 

The teachings of the Buddha in the Nikaya classics are intended to help us know the mind in the right direction, to help realize the suffering to gradually eliminate suffering in the most positive direction. These are intellectual methods of liberation with constant values ​​in time and space, for all subjects.

But in order to be aware of these values, the Buddha learners have to take care of each word in the Nikaya scriptures, otherwise, they will not be able to fully understand the miraculous meaning of the Holy Dharma. There are new teachings of the Buddha that seem to be the same, but in fact they are completely different, worth saving different suffering.

Here are two typical evidence:

- "There are six measures of this  section . What is six? Idea of ​​impermanence,  thought of suffering  in impermanence, idea of ​​selflessness  in  suffering,  thought the end, the idea of ​​taking part, thought the cessation.  These six laws, the Male-stilts, belong to the part.

- "The Male-stilts, this nine ideas are practiced, made for fullness, great results, great benefits, can enter immortality, take immortality as the end. What is ripe? Impure thoughts, death thoughts, disgusting ideas for food, not fancy for all the world, thought impermanence,  suffering  on  impermanence, idea of ​​selflessness  on  suffering,  thought of the end, the idea of ​​greed . The Male-stilts, this nine ideas are practiced, made full of, have great results, have great benefits, can enter immortality, take immortality as the end. "

In two passages above mentioned ways visualize different, but this article only discusses ways "consistent suffering  in  impermanence - shop selflessness  of  suffering", and "shop suffering  on  impermanence - shop selflessness  on  suffering ”. These four different ways only have one word "in" and "above" but the meaning is completely different, and the value that helps eliminate suffering is completely different.

The analysis below will help distinguish these meanings.

I. Suffering in impermanence. Quan is selfless in suffering

A clear characteristic as a basis for seeing the difference is that the Buddha often teaches how to contemplate suffering in impermanence and indulgence in suffering for both lay people. Typically the Buddha taught layman Auntie at death:

"Therefore, this Dighavu, after he had  an  reside in four project up this section, let's cultivate He added  six legal intelligence section  (chavijja-bhagiye dhamme). Here, this Dìghàvu, He takes refuge,  impermanence in all actions,  contemplation  of  impermanence in impermanence, the selfless mind thinks  in  suffering ,  contemplating the end, contemplating the greed, contemplating the cessation. So, this, Dìghàvu, He needs to study ”. 

The layman Aighàvu performed well the teachings of the Blessed One when he was destined to the Buddha, then he was given the proof of  "Layman Auntyvu, after the annihilation of the lower part of the fetters, was born there. , no longer back in this world ” 

So, the practice of "the six divine elements" with the way of suffering in impermanence and the selflessness of suffering help the practitioner achieve such results? To find out specifically, it is necessary to analyze each and every way. First is how to contemplate suffering in impermanence.

I.1 Suffering In Impermanence 

As is known, the concept of "shop" in Buddhism means contemplation, visualization, contemplation, contemplation, reflection, thinking and intention.

Usually when suffering is encountered, if we only see suffering in the direction of permanent, long-term suffering will increase, from little suffering, when it turns into suffering, so much suffering can become insurmountable suffering. Even if the intention is to see permanent suffering, unable to see the "light at the end of the tunnel", it will be easy to fall into a state of deadlock, desperation, no escape, then be there when acting foolishly or Find death to liberate.

As the Buddha taught,  "All dharma takes the action of being  alive " (The Noble Truth of the Things, No. 83, TC4, C8, The Mindfulness = [I.8.83]),  so if the intention of suffering is in the normal direction constant, the suffering that we endure will also become permanent; but on the contrary, if they know the meaning of suffering, according to their truths, they also disappear impermanently, when the pain when not painful, then suffering at other times is not miserable, it will feel more miserable, more easily tolerant. .

Mr. A had a backache, if he thought, "I still have  a backache like this for  sure," he would always feel miserable with a painful back. That's because Mr. A's intention is to "back pain all his life", so he has to see back pain for the rest of his life. And this means that he suffers twice: pain in his back due to old age and suffering in the mind due to constant back pain. On the other hand, if A's back hurts, he will know the meaning as follows: "Come back to the back pain, but like every time, it hurts all the time, try to take a little bit." Thanks to visualize how volition suffering in impermanence so, Mr. A became less interested disturbing than he could  secure  residence better endurance compared to the standard trend seen in constant pain.

Wives often complain about C husband, if she thought: "My God  lifelong  himself endured a hot-tempered man like this, let's go home so much." Of course Mrs. C's suffering will increase because she has intentionally suffered all her life. On the contrary, wife D also encountered her husband like that, but said: "My husband is like this now and then. Hotly angrily roaring for a while but then forgot immediately, momentarily laughing like a child. " Ms. D, thanks to such miserable thoughts in her impermanence, will feel the burden of suffering so much.

Mr. E was unemployed, and because of family economic pressures, he was nervous. If he only thought he had no chance to solve it, the bad situation would have no way out, of course he would fall into a deadlock, desperate. Continuing to suffer in such a constant way, it will be time for Mr. E to become distraught, possibly acting harmlessly for himself or others. But on the contrary, if he knew that everything was good, though bad, his term was the same, his unfortunate condition would surely come at the time of "abusive". Thanks to the shop, seeing suffering in impermanence will help Mr. E to be more tolerant, better endure his situation.

Particularly for the bhikkhu, the monks and nuns are in need of liberation, if they always observe the impermanence that can happen to them anytime, anywhere, even in every breath, Every moment will help the monk diligently practice to reach Nirvana, while at the same time helping to be better than the current adversity. The Buddha before his death reminded the last words:  "The monks, now I exhort you: 'The compounded is impermanent, be diligent, do not have the reporter'."

Optimists generally have to speak in a "sunshine after the rain", or "light end of the tunnel", or "pain then passed, everything and everywhere back in there," etc ..  well  help people to be better with current suffering. However, it is necessary to distinguish how to contemplate suffering in the impermanence of Buddhism is not the type of visualization by empty hope, empty dream. Because when hope becomes frustrated, dreams become a dream, suffering sometimes increases. On the contrary, how to indulge in the impermanence of Buddhism is to accept the nature of life as its inherent truth!

Even in the case of suffering the suffering of near-death karma, as above layman Dìghàvu, it is also necessary to contemplate suffering in impermanence to reduce suffering. To further prove this, the Buddha's typical teaching is for Bhikkhu Assaji, who is suffering from severe pain typical:

"22) When  feeling pleasant feeling , he knows:" As impermanence "; he knows:" It should not be immersed before "; he knows:" Is not so happy. "When feeling  pain long , he knows well: "Is impermanent"; he knows well: "It is not advisable to sink first"; he knows well: "It is not recommended to rejoice". When the feeling of  suffering is unfavorable , he knows: "Is impermanent"; he knows well: "It is not advisable to sink first"; he knows well: "It is not recommended to rejoice".

23) If he feels lost, he feels that he  has no consequences . If he feels miserable, he feels that he has no consequences. If he feels any miserable feeling, he feels that he has no implications.

24) If he feels a life- long  feeling on his body , he knows well: "I am feeling a sense of end to my body". If he feels a  deep feeling of life , he knows: "I am feeling a deep feeling of life". He knows that: " When the body sabotages until the life goes to the same place, here all that he feels, all that he is happy, will become a paycheck! " 

Likewise, all things in this life are impermanent, there are arising and arising things that must have a cessation, and any suffering in this life in any form must follow this rule of arising and passing away, all " will become paid. ” It is because of such optimistic ideas in the right direction that it helps us to overcome many suffering: great suffering into small suffering, small suffering into suffering.

I.2 Uncivil In The Suffering 

As in the decoding of the Land of Wisdom presented, the concept of "selflessness" has two intimate meanings that are related to each other: "selflessness" and "selflessness". People who study Buddha need to master and apply these perceptions in the way of "anatta in suffering". But first, find out what is "contemplation in suffering" and its harm.

The person "who falls down in misery" is the one in suffering who knows only his pain, only thinks of his unhappiness. Because the more I think about myself and my pain, the more suffering I feel, the more unhappy I feel. Moreover, if you compare with the luck or happiness of others, this person will fall into inferiority complex, so the more suffering is, even the suffering becomes insurmountable. floating.

If a handicapped child thinks only of his or her own misfortune and thinks that other friends are not like him; I will feel more guilty, I will suffer twice: suffering because of my own disability and suffering because of "handicap" in my mind due to comparing inferiority complex with others. An old man with rheumatism, he only thought about his painful leg all day and complained, he was even sadder when he thought of other people who were not suffering from rheumatism like her. So she will suffer twice: pain in the legs and sadness in the mind. This is how to "fall in suffering".

Looking closely at people with depression, we can see a fairly common cause: people who are depressed or look at themselves and their circumstances in a pessimistic way. One of the main causes of this is because of selfishness and selfishness. We can easily accept this view when observing a selfish child.

As is often seen, the selfish child often doesn't want to share his favorite toy with his brother, he keeps holding his own toy tightly. So what will happen to the baby? Of course, with this bad habit, the child also has to embrace suffering for himself, even though he doesn't want to. And it cannot share suffering with anyone. Why? Because of the habit of selfishness, selfishness. It can be said that this is the first step to bring the baby closer to psychological diseases such as melancholy, depression, depression ...

Therefore, psychologists often advise depressed patients to actively relieve their feelings for friends and relatives. Patients should avoid a closed, lonely life. Vietnamese people are very sophisticated when they say "happy and sad": having fun together, joy doubling; sadness is shared, sadness is halved.

However, not all of our friends and relatives are willing to share with us, or at any time they are free to listen to our sadness. So the best way is for each person to actively treat his or her illness. How to cure? The story of Bhikkhu-ni Kisa Gotami (Therì.143 = [N.63]), who has escaped suffering to a degree of madness, gives us a practical lesson.

As in the literature, when she was still at home, Mrs. Gotami had to live in a situation where her husband and family were mistreated and despised only because she was a woman with infertility. In the society at that time, even though the woman was a wife, a daughter-in-law but did not have a son, the status of her husband and husband's family was not recognized.

However, after a long time, she hoped to give birth to a son to follow her husband and her husband's family. From a daughter-in-law, the wife was despised, thanks to her son, Kisa Gotami had all: love, respect and property. How to imagine the immense happiness of a mother, wife, daughter-in-law like Kisa Gotami.

But unfortunately, imperceptibly, soon after her only son died. Joy, the only happiness of her life was broken, instead of extreme pain. What more pain than the suffering of a mother who lost her only child? So she lost everything she had before: respect, wealth, husband to marry others. Taking the extreme pain, Mrs. Gotami became crazy. She hugged the body of the child everywhere, meeting someone she just asked for one thing: "Save my child!" ".

Until one day, in extreme desperation, she was told there was someone who said that Shakyamuni Shakyamuni had many miracles, but he could save her son. With the hope that his son will be saved, the unfortunate mother immediately comes to the Buddha. After hearing her relieve her suffering, the Buddha calmly told her:  "Go to a house where there are no dead people, and bring a grain of mustard!".

As a source of support, Mrs. Gotami would like to send her son's body back to find that precious mustard seed. She went from house to house, from village to village, to whom she asked to find out if there was a family that had no relatives. Despite many places, asking many people, but the mother is not discouraged. She went, went on and on, until at a time when she was startled to wake up, she understood the lesson The Buddha wanted to teach her, but for so long she was confused. And so she returned to bury her child. Then she returned to leave the monastery where the Master used "mustard seeds" to save her life. Not long after, Mrs. Gotami punctured both ignorance, witnessed the holy fruit of Arahant, liberated completely suffering.

Upon hearing the story, the problem was that what Kisa Gotami had enlightened to make her escape the state of madness? How does the psychological process overcome her suffering? Is it reasonable? Or is this just a myth that is religious in nature?

A thorough analysis of Kisa Gotami's case can be very real, and the psychological process is completely logical. Indeed:

Firstly, Mrs. Gotami has gained faith in replacement for despair, from that belief she has the necessary strength for herself, this so-called "attack" comes from "faith". . In the life of true belief, it is very important, it can help a person strengthen more energy, more effort to escape the deadlock, danger. In Buddhism, to get rid of suffering, faith is also so important!

Secondly, Mrs. Gotami on the way to find a family with no deceased relatives is also a process for the unfortunate mother to pay attention to and listen to others answer. This is the way to help her return to a sense of consciousness to escape the state of being thought to be dominated by suffering.

Third, according to the principle of the mind, when paying attention to one problem, the other problems do not arise, because, at one time, the mind cannot initiate two ideas at the same time. In other words, the painful concept of Mrs. Gotami is temporarily replaced by more positive ideas. This is the method of "using a small wedge to knock out, hit and knock out, knocking out another wedge" (Sutra Sutra, No. 20, Central 1 = [U.13]).

Fourth, and also the most important thing, is that in that awareness Mrs. Gotami had many occasions to focus on events beyond her own pain. She directly saw the fact that many other families also had to accept the inevitable suffering of life, not just her family. Everyone has their own loss of pain: having a son who lost his mother, a father who lost his child, a wife who lost her husband, a brother who lost her, a brother who lost her ... Mrs. Gotami had The occasion of witnessing with many people is even more miserable than her: having a baby who walks unsteadily has lost his father, has a sick child who has lost his mother, and even a mother after a natural disaster has lost all her family , husband and child, parents, brothers, property.

It turned out that not only was she unhappy, but many people around her also brought their own sufferings, and above all, all those sufferings were still two impermanent words. Realizing the impermanent nature of life, penetrating your suffering at the same time must be sympathetic to the suffering of others, it is then that her misfortune is relieved and calmed down, instead of she sinking immerse in your own suffering.

When the unfortunate mother only thinks of her own suffering, the pain becomes huge and suffers her heart. But when she opened her mind to look around, she saw the immense pain of other sentient beings like a deep ocean, like an immense desert. And when she opened her heart, opened her heart to share with such endless pain, it was then that she saw her pain diminish. Her pain is now just like a drop in the sea of ​​suffering of mankind, it is just like a grain of sand in the desert of suffering of life.

Thanks to open mind should open the mind, thanks to the opening of the position, Ms. Gotami had to resolve her suffering by herself: from the insurmountable pain now it became smaller, since the small pain became true accepted Get more alert, calmer. And so, Kisa Gotami is suffering from madness, and from madness she becomes awake. From awakening and realizing the right direction, she gained more calm. From calm to accepting suffering to overcoming suffering, what is absurd this process? And this is also the first meaning of the way of "selflessness in suffering": means that in suffering don't think about yourself and your pain too much.

Also, the baby is handicapped just by thinking of himself so I will feel more unhappy, more miserable. But now, please keep close to everyone around me, I will see everyone has their own suffering, everyone embraces their own "handicap". The neighbor still stands, but is "handicapped" where her heart has to die several times. My first neighbor uncle just went to my house the other day, now an accident has struck him to lie immobile. My best friend looked so healthy, but did anyone know how many times she had to cry whenever the headache was raging. And that young street brother is like that, but his life is only counted before the end-time cancer. There are many babies who are younger than me but whose fate is worse than mine, more suffering than me.

It is a disease of the body, and the disease of the mind is endless. Many people look at the appearance too full of happiness, but suddenly commit suicide for love, for family, for bankruptcy. There are people who go crazy before the accidents in life, of loved ones. What are the disadvantages more than the life scenes of the children who are orphaned by their father, orphaned by their mother, hungry or not, and are not at home. It turns out, suffering is not just for me, and before suffering, everyone is equal. As much as the handicapped baby looks and feels more empathetic with people's suffering, the more she has the opportunity to erode her own pain. That is because I already know the "shop of selflessness in suffering".

Back in the case of Mrs. Gotami, besides the "selflessness in the misery" in the direction of suffering, do not just think of yourself, she is aware of the impermanence of life so she does not accept herself. From not accepting yourself will lead to not accepting other objects, others are you, your own. Do not abide by other objects, thus avoiding more troubles when impermanent happens to those objects. This is also the second meaning of the way of "selflessness in suffering" as the poem number 62 of the Dhammapada states:

"My child, my property ,

Stupid people born brain, 
Self, we do not have, 
Where are children, property. "

In Tuong Ung, the Gotami script recorded the verse of Saint Ni Kisa Gotami as a shining example to overcome his own suffering:

"Harmful, it's over ,

Men have ended, 
I am not sad, do not cry, 
What are I afraid of you? 
Across the place of joy and love ,
Block loves the crushed and crushed, 
Victory over the god of death, 
No piracy, we reside ".

In short, Kisa Gotami when in suffering only thinks of herself and her suffering has fallen into madness, which is due to the way of "falling in suffering". On the contrary, when she knows to forget herself to think about and share the suffering of others, this is the medicine to overcome suffering and save herself.

Kisa Gotami's life story is typical of how the "selflessness in suffering", and "mustard seed" saved for Mrs. Gotami is also the method of saving suffering for many people.

II. Suffering on impermanence. The shop of selflessness on suffering

First of all, it is necessary to keep going to the Chief Justice to give specific evidence for the teaching of the Buddha about this way.

- "The Male-stilts,  to win voters, nine measures need to practice.  What is ripe? Impure thoughts, death thoughts, ideas for food, thought not to be happy for all the world, thought impermanence,  thought  on the  impermanence, thoughtless self  on  suffering,  thought the end, thought to take part .  The Male-stilts, to win voters, nine measures need to practice  .

- "The Male-stilts,  ten ideas are practiced,  made full, bring big results, great benefits, can enter immortality, take immortality as the end. What is ten? Impure thoughts, thought of death, thought boring in dishes, thought not to be happy for all the world, thought impermanence,  thought miserable  on  impermanence, thoughtlessness  on  suffering , thought the end, thought of greed, Thought to kill.  The Male-stilts, ten ideas, are practice, made for fullness, leading to great results, great benefits, can enter immortality, take immortality as the end  . "

If you look closely at other similar teachings in the Nikaya Sutra, the Buddha learners can see how to "contemplate suffering on impermanence" and "contemplate selflessness on suffering" along with impure contemplation, boring thought the food, the idea of ​​loving the world ... often taught by the Buddha to the monks, Bhikkhu-stilts-ni was ordained. Meanwhile, the way "contemplating suffering in impermanence" and "selflessness in suffering" is often taught by the Blessed One to the lay people as in the  Sutta .

Why is this difference? That is due to the difference between the monastic life of a monk and the layman's home life. In order to better understand this issue, it is necessary to find out specifically how to shop one by one.

2.1 Suffering On Impermanence 

As is known, suffering in impermanence means that while suffering suffers, think of its impermanence. In this life of transformation, there is no suffering that is permanent. By seeing suffering in impermanence, it helps to reduce suffering. On the contrary, suffering in the constant direction will cause suffering to multiply and even lead to a deadlock.

What about being miserable on impermanence? How does this shop help eliminate suffering? In the Nikaya Sutta, there are many suttas that explain this way, and many typical cases through this way of transcending suffering. One of them is Patàcàrà's case.

If Kisa Gotami's suffering can be quantified on the wallet like one, there is suffering that Patàcàrà has to endure many times more, more tragically, to the extent that it is difficult to find someone more unhappy. her plight. In the face of her extreme suffering, Patààààà is also crazy.

The story of Mrs. Patàràrà is written verbatim as follows in  Therì.134  (= N.47)

“In the time of the present Buddha, she was born in the family of the king's treasurer in  Sàvatthi . When she reached adulthood she socialized with a servant in the house. When her parents planned to marry her to a good-looking man, she fled with her lover and lived in a small village.

When she was about to give birth, she told her husband to take her to her parents' house, because there was no one to take care of her here, but her husband kept making appointments until she knew her husband did not want to go home. She immediately waited for her husband to go away, set up work, believed her neighbors and she left her parents' home. When the husband came home, the husband chased after him, afraid she had no care. Her husband caught her and in the middle of the road she gave birth to a child, and the couple went back to the village.

By the second birth, things happened like the last time, but there are differences as follows: in the middle of the heavy rain and wind, the husband finds leaves and trees to make a hut for her to avoid the rain, but gets a snake from the termite mound to bite her husband on the spot. In the pain of waiting for her husband, she held her baby on her chest and in the middle of the heavy rain and wind she lay down on the ground to protect her two children, spending such a night until morning.

In the morning, she went to find her husband and found her husband bitten by a snake. She cried all night. Because of heavy rain, river water rose to the knees, she was too weak to carry two children wading across the river. She left the older boy on the side of the river and the small children wade across the river. Then she placed the baby lying on the headscarf, covered it with a branch to leave it on the shore, and she waded across the river to bring the elder. But in the middle of the stream, I turned back to the time I saw a hawk, thinking that the child was a piece of meat, so I flew down to forgive the child. Even if the mother chased and yelled but because it was too far away, she could do nothing. As for the older man on the side of this side, when he heard his mother's voice, he thought his mother shouted and swept into the water and was swept away.

So the two children and the husband died. She had just cried and walked back to  Sàvatthi city , and was told that on the day of the heavy rain and the wind, she collapsed her parents' house, killing both her parents and her sister, and completed the cremation ceremony. In the terrible suffering piled up, she turned madly, dressed implicitly, she cried and complained:

My two children died , my
husband died too, 
Then on the funeral pyre, my 
Father and my mother, My 
younger brother, 
Just burned .

Then she wanders here and there, crying her pain, and because she wears tattered clothes, she is called  Patacàra  (the bearer of clothes) ... "

What a suffering! Husband died carpet, two children died of carpet, parents and children also died, property collapsed! What more suffering than the suffering of Mrs. Patacara? But no longer, according to the script, many people saw that she was dismayed with a ragged shirt, did not pity her, and did not mock her as a madman, someone still stoned, throwing dirty items. chasing her. What more unhappiness than the misfortune that Patacàra has suffered?

Those who are thinking that they are unhappy, remember Mrs. Patacara to find that she is still lucky, share with her tragedy to soothe her own pain. But more importantly, find out how Mrs. Patacàra has escaped madness? How liberated from suffering? Is the method reasonable? Is it real?

A thorough study of the story of Mrs. Patacra will see, here, there is no myth, but only the compassion of the Buddha, His dharma, and the effort of Patacàra herself to save grandma

In fact, also according to the recorded texts, Mrs. Patacara on the way to rolling with misery came to Jetavana. Then the Buddha was also in Jetavana. The Buddha saw that everyone treated her harshly, and immediately discouraged and advised people to experience compassion for her. He told the person to bring the robes to her and allowed her to approach her. Before the compassion of the Buddha, Mrs. Patacàra woke up gradually. She placed her trust in the Master's mercy and experienced her pain and suffering. She pleaded with Him to help her.

When the Buddha finished listening, he showed her that the sufferings in the present are only one of the many sufferings that she had suffered through the reincarnation. Tears she had ever cried her father, cried her mother, cried her husband, cried her children, cried for relatives over many reincarnations than the whole country in four big seas. Now she must save herself from the present pain and the pain of eternity.

He taught her the verse:

“Four sea waters are less ,

Tears of 
Mankind , Crying for suffering, 
So why did she ruin, 
Born her own life, 
In mourning sorrow! ”  .

Obviously to save Patacàra from the madness of suffering, the Buddha did not use "mustard seeds" like the case of Kisa Gotami. Why is that? Because even if Patacàra goes all the way to the end of the earth, asking everyone is hard to find who is suffering as much as she does. At that time, not only Patacàra did not reduce suffering but also became more unhappy, feeling more unhappy. So the customary method of "selflessness in suffering", in the direction of empathizing with the pain of others, to alleviate their pain, does not adapt to Patacàra.

But Patacàra is like Kisa Gotami, in that they both receive the Buddha's compassionate heart. Both are heard to share their pain, so that Patacàra and Kisa Gotami are comforted to recover. From there both gained more trust in the Master and his teachings. This trust is an important factor to help them escape from deadlock and diligently practice. In the two methods of Nam Can and Nam Luc, Tin dan leads to Tan base, Credits lead to Tan Luc also in this sense. The more diligent you practice the right dharma, the more liberated.

Therefore, for people with mental disorders in general and psychological disorders in particular, people should not have a rude or disdainful attitude to them, causing more psychological harm to them. On the contrary, be more tolerant, treat them more carefully. At the same time, they must understand their pressing circumstances to sympathize with them, thereby creating trust in them, thus helping them escape from the psychological crisis.

Moreover, there must be appropriate methods to help them overcome their adversity. In the case of Patacàra, it is the way to "contemplate suffering on impermanence".

Indeed, when the Buddha used the image of human tears crying for sorrow, because the loss of loved ones through life and reincarnation is much more than the ocean waters, this helped Patacàra see suffering through many lives and reincarnations is bigger and more terrible than the current suffering. She realized that every life is an impermanent life, and on all these impermanent lives is still only one word of suffering: suffering because of birth-old-disease-death; suffering for sorrow-compassion-suffering-for-brain, suffering for crying father, crying for mother, crying for children, crying for relatives, suffering for non-stop accidents, endless natural disasters and human ears. In other words, it must be seen as suffering in every impermanent life.

When and only when, Mrs. Patacàra sees the suffering is even bigger, more extreme through so many reincarnations, it is then that her current pain will diminish and diminish. Like a kid around the village, he only sees the village's top mountain being the largest and most majestic. But when the child is more mature, it saw many mountains still bigger, more grandiose,  self  course it will find mountain village head smaller. When it sees the grandeur of the Himalayas mountain range, it will see the village head mountain even smaller. Just like that, the baby could see the greatness of both the earth and the solar system, the whole pillar; then the first mountain is not worth anything.

Suffering is the same! When Patacàra only saw the present pain, she was knocked down by it. But when she realized that the suffering in birth and death was even greater, it was far more terrible than the present pain; Of course the current suffering must shrink. When Patacàra realizes that her tears have been crying for her loved ones, for even more fate than the waters of the ocean, it was then that she saw tears of tears in her present life just as one. When the present pain is reduced, Mrs. Patacàra will be calmer. Peace is the first step out of madness. Get rid of the new madness to liberate suffering.

It can be said that this is a method of seeing "big" suffering to eliminate "small" suffering, like using a large tray to hide a small tray. Only thing, the present suffering that Patacàra is suffering is hidden in that attachment, it is this attachment that causes suffering and obscures reason; even greater suffering through samsara has no attachment, it is merely an awareness of mindfulness.

Why is that? Because according to the law of Dependent Origination, attachment is due to "contact" and "life" to create, so suffering in the present life is full of these three dharma, so it is suffering as real. On the contrary, suffering through samsara is bigger, more terrible, but it has no affection (because there is no contact and feeling), it is purely intellectual awareness, therefore "See suffering without suffering" (See Deciphering 12 Divine conditions).

The "small tray" of suffering in the immediate future is dominated by attachment, but "small" but it is so dangerous, that it can cause depression, madness, even suicide. On the contrary, the "big tray" - suffering on the reincarnation of life and death - though it is also suffering, is not dominated by attachment, merely the perception of conscious awareness, so "sees suffering without suffering" and from this new understanding and implementation  of the  magic "see suffering to eliminate suffering".

The Bhikkhu-stilts need to see that life is impermanent, all lives in samsara are also impermanent, and above all that impermanence is still a word "suffering". Seeing suffering through samsara is to destroy the suffering of the present, and more to diligently practice the suffering. This is also the content of the meaning of the method of "suffering on impermanence" or "seeing suffering to eliminate suffering".

Also according to the scriptures, Mrs. Patacàra, thanks to the Buddha's teaching, gradually recovered and calmed down. Thanks to the misery of impermanence, Mrs.  Patacàra  has realized the true danger. It is understandable to receive the truth from the danger to the effort of diligent practice. And thanks to the effort of spiritual practice to escape suffering, it gradually escapes suffering. Thus, with Patacàra, she also broke through ignorance, obtained the Arhat, liberated right in the present and birth and death. Not only that,  she  Patacara  also saved many others.

In the Elder Ni also wrote: many people suffer when they know the story of her life came to ask her for help. With her own experience, Mrs. Patacàra has helped many people. Among them, 30 monks and nuns-nuns follow her also attain the Holy Arhat.

The story of Patacàra adds a testimony to the immutable principle of the Dharma: seeing suffering to eliminate suffering. The monk who clearly sees his suffering does not suffer him more, and attempts to save himself. Moreover, Buddha disciples must grasp the suffering of people in order not to suffer people anymore, to try to save people.

Buddhism is not completely like some people who recognize that a religion only feels miserable and pessimistic (?!). Obviously, just a typical example of Saint Ni Patacàra is enough to show the misperceptions Buddhism, and about how the Saint Thanh Van Buddha disciple is wrong!

Of course, the teachings of the Master of Mastery Master Hanh are not the only ones. A huge organ of Nikaya is an invaluable treasure that helps those who want to destroy suffering, free themselves. Here more criticism of the teachings of the Master on how to indulge in impermanence is to help Buddhist learners become more aware of the meaning of this dharma.

- "... This is more, this is the monks, which is the stream of tears flowing out of you laments, weeps, you have to reunite with what you dislike, be separate from what you are. like, when you have to circulate in this reincarnation for a long time, not the water in the four great seas.

For a long time, the Male-stilts, you endure the mother's death ... you endure the death ... you endure the daughter die ... you suffer disaster about your relatives. .. you endure the scourge of money ... For a long time, the Male-stilts, you endure the scourge of illness.

This is more, is the stream of tears flowing down by the laments, weeping, having to reunite with what you don't like, be separate from what you like, when you have to endure the plague of the disease. disability, not water in four seas.

Why? Unconsciously, the monks, is this reincarnation. The starting point cannot be stated for the beings that are ignorant, being bound by craving. Until then, the Male-stilts, just enough for the boredom, is just enough for them to give up, is just enough for them to be liberated for all of them. ”

- "No wonder, the Male-stilts, is this reincarnation. The starting point cannot be stated for the beings that are ignorant, are bound by cravings, must be circulated, reincarnated.

There may be a time, the monks,  the great sea goes dry , completely gone to dryness, there is no existence. But these monks,  I have no statement that there is the cessation of suffering for beings being ignorant, being bound by cravings, having to circulate, reincarnation .

There may be a time, the Male-stilts, Sineru (Tu-di), the  King of the mountains, go to ruin , destroy, not exist. But the monks, I have no statement that there is the cessation of suffering for beings being ignorant, being bound by cravings, having to circulate, reincarnation!

There may be a time, the Male-stilts, the  great place went to ruin , to destroy, not to exist. But the monks, I have no statement that there is the cessation of suffering for beings being ignorant, bound by craving, having to circulate samsara! ”.

In fact, every life is just an impermanent life in the endless cycle of birth and death, and beyond all these impermanent lives is still a word of "suffering". An intellectual monk sees as true suffering filled all those impermanent lives, clearly seeing the immediate and long-term dangers that are entangling and waiting for him, whether this person still wants to engage in ties tied with implications? Or do  they have to make up their mind to go to complete liberation?

A monk who was ordained but did not see suffering rolled around in samsara, he still took part in a little sweetness of life. Because he did not think about the danger of "sea of ​​suffering tears", he was still immersed in it. It is because we do not see suffering on all lifetimes so we do not want to give up medicine, property, fame, power, status and dispute. Because it is not often to consider suffering on impermanence in many different ways, it is still easy to travel, loose and let go according to worldly desires.

On the contrary, the Bhikkhu-stilts must see the suffering that flows with us in the present and in every reincarnation as one is always taken up by another person ready to sow impermanence at any time and without where is the period Thanks to regular observations such that a monk has the right legal fear, thanks to the right fear, the Bhikkhu-stilts must always diligently practice, always actively trying to escape from suffering. This is also the meaning of how to "contemplate suffering on impermanence".

" Thought suffering on impermanence , the Male-stilts, are practicing, are made full of, have great results, have great benefits, can enter immortality, take immortality as the end, are said so . Because what grace is said so?

The Male-stilts, if Male-stilts  live much with  the suffering on impermanence , the time of the idea of ​​sharp fear is established on passive, lazy, relaxed, liberated, not paying attention, not observing ; Such as a murderer raised his sword .

The Male-stilts, if Male-stilts live much with the suffering on impermanence, but the idea of ​​sharp fear is not established on passive, lazy, relaxed, liberated, not mindful, not consistent close; Time is not the same as a killer who raises his sword.

The Male-stilts, Female-stilts should understand that: "Idea of ​​suffering on impermanence is not us to practice;  where we have no difference before and after . We do not achieve the results of the practice." Here, he is awake like that.

But the Male-stilts, if Male-stilts live much with miserable thoughts on impermanence, the time of the idea of ​​sharp fear of peace established on passive, lazy, relaxed, liberated, not paying attention, not observing , like a murderer who raises his sword.

The Male-stilts, Female-stilts need to understand that: "Idea of ​​suffering on impermanence we practice; where we have the wrong before and after. We achieve the result of the practice." he is awake like that.

Idea of ​​suffering on impermanence, the Male-stilts, are practicing, are made full of, have great results, have great benefits, can enter immortality, take immortality as a purpose, to be said so. Because what grace is said so ... " 

Because the way of "contemplating suffering on impermanence" has practical meaning to help monks to actively practice to liberate right in this life, so the Buddha often teaches this way to monks Bhikkhu-ni is so.

2.2 The Uncivil On The Suffering 

As analyzed above, "non-self-indulgence" means that in suffering you should not fall down and accept yourself with others. The way "shop of selflessness on suffering" has a different meaning.

As the Buddha taught:  " Monks, stilts, old and old, Tathagata only speaks of suffering and the cessation of suffering."  Saying suffering, seeing suffering to eliminate suffering, not taking suffering as a guideline to the prize. escape like ascetic people conceiving. Buddhism does not advocate austerity, but it does not follow the pleasures of pleasure. The Buddha advocated the middle path according to the Eight Paths and used joy to liberate.

"No wonder, the Male-stilts, the rotation, the starting point cannot be clearly stated, for (suffering) due to being stabbed, by being slashed, by being hammered. Even so, the monks, I do not declare that because of  suffering and pros  , the four Holy Roman Empire are enlightened . But this bhikkhus,  I declare that thanks to  touch and joy  four saints are enlightened . " 

For the monk who meditates, depending on the karma and the state of each person, it is possible to experience different pleasurable or unpleasant feelings. Particularly for unpleasant feelings, if the monk does not act properly, he will see this as misery and anguish immediately, even if someone is even pissed off at himself. In the long run, these types of wrong ideas and adverse psychological states make the monk come to laziness, let go of the lung, and loose his mind.

Meeting these unreasonable feelings, if the monk accepts the feeling of being, we are ours, and the intention in the direction of seeing "falling on misery: I am in pain, I am suffering", because of cultivation He will suffer more, suffer twice: pain in the body and suffering in the mind because of attachment to that feeling.

Thus, the first meaning of the "selfless way of suffering" means that when feelings are not like that arises, the monk should not accept that life, we, ours, are self in us. ; and it should not be relied upon to compare with others.

In addition, the monk must have a more positive awareness, a more correct idea. The monk must understand that life is impermanent with both uncertainties, illnesses and disasters. Once these unbearable sufferings happen, people have no other way to accept them as the inherent truths of life.

" 1 .-  The Male-stilts, there are five events that cannot be obtained by Sa-mon or Brahman, by Ma or Brahma, or by someone in life. What is the year?

2.  Must be old, want to be old , is an event that cannot be obtained by a Sabbath or Brahmin, by Ma or Brahma, or by someone in life. Must be  sick , want not to be sick ... Must  die,  want not to die ... Must be  destroyed , want not to destroy ... Must be  destroyed , want to not destroy, is an event not possible by a recluses or Brahmins, by Ma or Brahma or by anyone in his life. " (Business Events can not be obtained,  

Phàm makes no one escape the old, sick, die, destroy, destroy. Therefore, the desire for the impossible cannot be a dangerous illusion. Therefore, do not know the sense of suffering of the inevitable life, when suffering comes to punch chest and cry. On the contrary, awareness such as suffering and mental preparation, when impermanence comes, is more likely to be more tolerant.

In all the contraband articles, or the Buddha clearly taught that there are contraband afflictions or that they have to be forbidden to ring.

"And the Male-stilts, what are  the contraband or must they be  forbidden to  pass?"  The Male-stilts, here, there are Male-stilts as sensory senses, kham rings cold, hot, hungry, thirsty, the touch of flies, mosquitoes, wind, solar heat, reptiles; Ringing the words of slanderous libel. He tastes the rings of feelings about the body, the pain of suffering, fierce, throbbing, aching, not happy, uninterested, dumbfounded.

The Male-stilts, if he does not kham rings like that, the pirated or destructive and thermal brain can start up. If he tastes like that, the smuggling or the damage and the brain heat are no more. The Male-stilts, the dharma is called the pirated or must because of the ring to be excluded. " 

The monk while meditating, if he does not practice ringing on small feelings like that, how can he endure greater suffering from old age, sickness, and death? So, if feelings arise, the monk considers them as good friends to help us get used to the inevitable sufferings of the future, instead of holding it and biting to endure. meditation time.

Moreover, the meditator practice separating yourself from those unpleasant feelings, seeing it as another object, and we are another object. Practice as the idea "this life is not me, is mine, is self in me"; and  practice watching "me" with "aggregate aggregates" like "I and I, but both of them, we are with ourselves but one and two". Practice separating yourself from all feelings and practicing observing it, instead of accepting it according to the idea of ​​falling on suffering "I am in pain, I am suffering".

Practitioners should consider all feelings as a kind of "samadhi" while meditating, and when they arise, don't take up greed and don't feel disgusted, but practice them closely. In the Sutta of the Five Sections, the Buddha taught there are five practices of the righteous formation, including the practice of the Fourth Meditation and the fifth is the practice of contemplation.

"ten. Again, the Male-stilts,  consistent observation of  the Female-stilts cleverly hold, clever work, clever life, cleverness can enter with wisdom.

11. For example, the Male-stilts, a person observing a different person, who stood observing the sitting, or who sat contemplating people lying. Likewise, this Male-stilts, consistent with the General is Female-stilts cleverly holding, clever work, skillful life, skillfully entered with wisdom.

The Male-stilts, this is the fifth practice of the righteous concentration consists of five parts. " 

According to the Nikaya Sutra, "Observing the General" has many different meanings, in which feeling is also seen as a general of meditation.  So when the feeling arises, the monk practices to separate himself from that feeling, not holding it but "looking down" to observe it. The practitioner is like the person who is standing and watching down his "life minister" sitting, or as the person sitting looking down at his "life minister" is lying down. And so, this is the concrete image of how "the shop of selflessness on suffering" (This state is completely different from the unconscious state of schizophrenia because the practitioner always knows the awareness of mindfulness)

Need to repeat, "consistent observation of the general" means very wide, and non-self means non-self and non-self for all the other measures, not only the aggregates. Feelings like that are just one of many "generals" observing. Whether it is the feeling of life, or the feeling of suffering, or any "life" general, the meditator also practices to separate and observe them.

The Bhikkhu-stilts thanks to practice the way "The shop of selflessness on suffering" should be able to ring better with the circumstances, the feeling of any kind of feeling can happen at any time in life. Buddhism does not advocate to take suffering as an object to come to liberation, but only see it as a way to get used to the impermanence of sickness and disease. The Bhikkhu-stilts through daily practice of observing "life minister" like that, so when feeling the life due to the pain of starting up, it will ring better, even the body may be sick but the mind is not sick, the body may be painful but mind does not hurt.

Obviously, the way "shop of selflessness on suffering" differs from the way "shop of selflessness in suffering", and how this shop has more active in the process of practice. It is applied frequently to those who practice meditation on a daily basis like monks and nuns. Because of the way "the selflessness of the suffering" and "the way of suffering on impermanence" are more suitable for the monastic life, they are often taught by the Blessed One, monks and nuns because so.

In short, the ways of "suffering in impermanence", "the non-self in suffering", "contemplating suffering on impermanence", and "the mind of selflessness in suffering", however, there is only one word "in" and "on" "But the meaning is completely different. The Buddha learns to carefully study "every sentence, every word" in the Sutra and the original Law, to grasp the miracles of salvation of the Dharma. The comments in this article are only suggestive. Buddhist learners need to return to medicine only in the Bible and the Holy Law to fully realize the value of the teachings of Shakyamuni Buddha. END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.GOLDEN AMITABHA MONASTERY=AUSTRALIA,SYDNEY.29/5/2019.