Contemplation of Life in Life. We have many kinds of feeling: pleasant feeling, painful feeling and no feeling. Feeling here must be understood as feeling of mind. When you are in pain you feel pain, and this feeling mind is called "vedanaa" in Paa.li. Whenever it comes to vedanaa, you must understand that it is a pleasant feeling, a painful feeling, and a non-predictive feeling. The meditator contemplating or noting the pain, pleasure, or insignificance of sensations is the practice of contemplation of sensations. The Buddha said: And how, bhikkhus, does a bhikkhu contemplate life in feeling? Here, bhikkhus, when there is a pleasant feeling, the bhikkhu knows: 'I have a pleasant feeling'. When there is a painful feeling, the bhikkhu knows: "I have a painful feeling". When there is no feeling (feeling is neither painful nor pleasant), the bhikkhu knows: "I have no premonition". When there is a worldly life of happiness, a monk knows: "I have a worldly life of happiness". When there is non-worldly bliss, The bhikkhu knows: "I have non-worldly pleasure." When there is worldly suffering, the bhikkhu knows: "I have worldly suffering". When there is non-worldly suffering, the monk knows: "I have non-worldly suffering". When there is no life in the world, the monk knows: "I have no life in the world". When there is a non-worldly life, the monk knows: "I have a non-worldly life." Any feeling that arises in meditators must be noted and observed. That is the Buddha's introduction to the practice of Vipassana meditation. When you feel pain or stiffness in your body, you should focus on where the pain is and note this pain or stiffness by mentally reciting: "pain, pain, pain," or "numbness," numb, numb". When you have a good feeling, a happy feeling you chant: "happy, happy, happy" or "good, good, good". It is difficult for yogis to know the senseless feeling. The indeterminate feeling that a meditator knows is different from the indeterminate feeling that a non-meditator knows. Although when there is a good feeling you know that you are having a good feeling, and when there is a bad feeling you know that you are having a bad feeling. But that is not necessarily the practice of Vipassana. Vipassana meditators see or observe sensations as just sensations, not one's feelings, not permanent, unchanging sensations. Just like while meditating on walking, you must note: "go, go, go" ; Here the meditator must note "feeling, feeling, feeling". A meditator's understanding is completely different from that of a non-meditator. The mind of a non-meditator cannot be separated from the concept of a being or the concept of self; so their understanding is not Vipassana. Whereas the meditator's mind can see that there is only sensation. There is only a feeling of joy or a feeling of unhappiness that no one else feels. It is impossible to say that this feeling belongs to anyone or any living being. Yogis also know that this feeling does not last long. When you have pain sensation and you note "pain, pain, pain" then you need to note for ten to fifteen minutes. Only then will you see that this pain is nothing permanent. Not just a painful mass. This pain comes and goes; Another pain comes and goes. You see that pain is not something that is constant, but that pain is constantly changing. When you have seen through continuity, that is, you see nothing that has continuity, that is, you have seen the impermanent nature of things. The reason you can't see impermanence is because the illusion of continuity hides the characteristic of impermanence. When you are dominated by the illusion of continuity, you will cling to the idea of ​​permanence and stability of things, that things are permanent and stable. When the idea of ​​continuity is removed, you will find that things appear and disappear, arising and passing away without ceasing. You have pleasant feelings associated with things you are close to or approach in life: forms, sounds, smells, tastes, thoughts, and what you think of them as your property such as: husband and wife, children... Happy life depends on worldly things, so it is called "secular happiness". When there is this kind of pleasant feeling, you must be aware and note: "happy, happy, happy" or "good, good, good". Sometimes you have a miserable life like you feel sad, down in spirit; when lost, separated from possessions or valuables, you feel regret, sadness, or anger. These are worldly sufferings. This can also happen to meditators when meditators think about what is not going well for them. When such feelings occur, meditators must be mindful and note: "regret, regret, regret"; "sad, sad, sad" or "angry, angry, angry". No premonition is a feeling of neither joy nor suffering. Sometimes while meditating, meditators come into contact with sense-objects with a mind that is neither happy nor painful and cannot abandon them either. It is the indeterminate feeling that accompanies craving that arises in a meditator. Such a feeling is called "secular without premonitions", also called equanimity depending on worldly things, or equanimity associated with delusion. Paa language. li calls this feeling a~naanupekkhaa, which means "unknowing equanimity" (discharge from not knowing). You can also have "pleasant, painful, and non-worldly feelings without premonitions". These are sensations that arise while you are meditating. What is "non-secular bliss"? When you meditate, you can have good concentration or see the arising and passing away of things and you have a feeling of joy. You feel so happy that you want to get up and tell everyone that you're feeling the same way. You can't control these feelings. Such a feeling can come to the meditator, especially when the meditator reaches the level where the arising and passing away of phenomena can be clearly seen. Yogis should not have feelings associated with craving. The meditator must be aware and mindful of these sensations. If attached to this feeling, the meditator will stand here forever without making any further progress. What is "non-secular suffering"? Sometimes meditators are not able to meditate as well as they would like. Despite their best efforts, the meditator's mind cannot stay on the object. At that time the meditator feels depressed or frustrated. That is non-secular suffering. Sometimes meditators achieve a certain level of jhāna and then fall back, so there is a feeling of sadness or regret. When having these feelings, the meditator must note: "sad, sad, sad" or "regret, regret, regret" and overcome it. The story of the following elder shows that "non-worldly suffering" is a hindrance in meditation: A very learned elder in the scriptures. He taught eighteen groups of students. Thirty thousand bhikkhus, practicing according to the elder's teachings, attained Arahantship. One of his students, one day, reviewed his precious qualities and then thought of his teacher and found out if his teacher was enlightened. Seeing that the teacher was still a secular person, the student came to him to help. Seeing the student coming, the teacher asked: - What do you have to do here? The student replied: - I want to hear the teacher preach. - You don't have time. Teacher is very busy. - I only ask the Dharma when you enter the village for alms. - No, there will be many people coming to ask me at that time, so I can't answer. The student continued to ask the teacher to let him meet at other times, but the student's suggestions were rejected by the teacher due to busy work. Finally the student said to the teacher: - Bach teacher. Can't you have a little time just a few minutes? If he didn't have any time, he probably wouldn't have enough time to die either. The teacher is always busy. You are like the back of a chair. You only let others lean on you, but you can't rely on yourself. After saying that, the student left. The teacher felt his mind vibrate and decided to meditate. He thought he could become an Arahant in a few days. Thought so, but he never told anyone. However, a few days passed and he still had not attained Arahantship. I left the summer to practice meditation, but until the end of the summer I still hadn't achieved anything. I feel sad so I cry forever. He continued to meditate for another twenty-nine years, but by the end of the thirtieth summer he had not yet seen the truth. He was very sad and cried loudly. At that time a land fairy approached the teacher and cried loudly. Seeing the earth fairy crying, the teacher asked: - Who are you? - I am a fairy. - Why are you crying? - Seeing you cry, I thought that just by crying, I could achieve a holy fruit or two. The teacher bhikkhu, hearing this, was deeply saddened and said to himself: "Now, even the earth fairy makes fun of me. Then we should not be so sad or disappointed." So the elder let go of all his disappointments and sorrows. The elder actively practiced meditation with a calm and relaxed mind, and soon attained Arahantship. Although this elder knew the Tripitaka by heart, it took him thirty years to attain arahantship. The teacher's sadness and disappointment is "non-worldly suffering". This non-worldly suffering, which arose while the elder was meditating, was an obstacle to his enlightenment. What is "non-secular non-signed"? It is the non-contemplative mindfulness of meditating, also known as "non-secular mindfulness of letting go of life" or "mindful non-secular discharge of life", which occurs when the meditator attains higher insights in Vipassana and has feel a sense of relief. At that time the meditator does not need to exert himself diligently and still observes the object well. Effort comes naturally to meditators, so meditators have a feeling of neither joy nor suffering. This feeling is called "non-worldly non-life" or "non-worldly discharge life". When "non-worldly discharge of life" arises, you must be mindful and note: "discharge life, discharge life, discharge life". By this way, The meditator will be aware of the arising and passing away of all sensations that arise. Then the meditator will gain higher insights until he is fully enlightened. The meditator must try to be aware of all sensations. When the meditator notices the arising sensations, the meditator will see the arising and passing away of these feelings. Yogis also see that because there is pain, there is pain. Because there is pleasure, there is a feeling of pleasure, comfort, etc., so that the meditator is aware of "the arising of sensations", "the cessation of sensations" or perception. both "the arising and the cessation of sensations". Yogis can "observe within", on their own feelings and "observe without", on the feelings of others or ".END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ). WORLD VIETNAMESE BUDDHIST ORDER=BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.24/2/2023.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.