LIFE

-ooOoo-

Vedanā bhikkhave anattā, vedanā ca bhikkhave attā hidam abhavissa nayidam vedanā abadhaya samvatteyya evam vedanaya labbhetha ca me vedanā Hotu me vedanā Mā ahositi evam. Ca Yasma bhikkhave vedanā warehouse anattā vedanā Tasma abadhaya samvattati na ca me vedanā evam vedanaya labbhati Hotu me vedanā Mā ahositi evam.
O monks, such feeling is not self ... "

 three kinds (vedanā):

1. Sukha vedanā - pleasant feeling.
2. Vedanā dukkha - pain.
3. Upekkhā vedanā - no sign-life, no-fun-not-suffering.

Normally I do not pay attention to life unaware, only by pleasure and pain. While it is hot, we feel excited when listening to cool glance winds, or when cleaning the face, wash with cool water. Cold weather, lying on a blanket flower bed when he heard a pleasant warmth. After sitting or standing for a long time I stretch, stretch out or change posture, relieve tension of the body to feel comfortable, comfortable. All the sensations comfortably by touching the objects that interest is sukha vedana, pleasant, but people often assume that life ego: "I heard excited, I feel comfortable listening "- and pursue chasing chasing.
These feelings arise when touched with the object difficult to endure as it is hot and tired limbs, cold climate, itching in the body, is considered dukkha vedana, unpleasant. This case, too, we also assume this painful feeling is the ego: "I hurt, I hear hot, I itch, I hear discontent." Therefore usually try to avoid me, do not want to touch with his audience uncomfortable.
What Master just described above are feeling pleasure and pain of the body. It also has pleasant and unpleasant sensations. When thinking of those who enjoy, do you feel happy, happy, sukha vedana, pleasant; think of things as depression, boredom, disappointment, grief, sorrow, suffering, anxiety etc .. do arise dukkha vedana, unpleasant. When normal life no matter what happens, our mind calm, not-funny-not-sad. That is upekkhà such feeling no sign, neutral - no peanuts, no suffering.
These are related to three kinds of thought or imagination. Once received such feelings are normal, human life that is self assumptions:
"I'm glad to hear, I get discouraged, I'm disappointed, I sad, I listened quietly, calmly, not-funny-not-sad."
When the audience love to see, to hear, to be smelling, or tasting the pleasant feeling arises. These sensations are considered self, "I am listening to the pleasant, I feel happy." Then they ran after him, chasing him good things of life: go to see dance theater, listening trumpet, seeking fragrant grass, chasing the scent, the sweetness and working people bear long suffering, experiencing many difficulties to meet the needs of the body and mind.
When the object against heart is seen, be heard, be smelling, or tasting the sense of dissatisfaction arises. Here too, it is assumed that it is the ego; and try not to care about, forget about the unfortunate subjects.
The developments that we often hear and see happening everyday objects are neutral, not interested or has the nature of grief enough to evoke pleasant or unpleasant. This New Life is also a wealth hypothesis is the self. It is never satisfied with the status halfway - do not enjoy nor sorrow - so successful attempt to get excited state, to enjoy happiness.

An Argument And Difference Between Tibetan Tripitaka



According organ argument (Abhidhamma), no life either pain or pleasure at the moment see, hear, smell, or taste, only signing expectancy wealth. But in the Tripitaka, there are many articles describing sensed Beijing peanuts, suffering, and explore how drawer right where the doors, and there are all encouraged to contemplate Doing what's right at the moment sensed see or while listening to smooth its true nature.
See Earnings Commentary (glossary of the Annotated) Visuddhimagga of Purity Act, explain the pleasant, unpleasant and neutral that become evident how at the very moment when seen and heard as follows:
Although saying that consciousness associated with numerous life sign, the consequences of an evil deed must be immoral nature, can not be improved. Likewise, though, said the consequences of good deeds is no sign life, the nature of it is good, all good deeds are the cause of good fruit, pleasant feeling. "
Such explanation is more adaptable and can be verified through experience. When looking at a beautiful object, of course, has seen time associated with pleasant feeling arises. Seeing an object disgusting, hateful, angry appearance, then of course we feel terrible frightful hear or see upset at the moment, things also evident. The experience highlights that clear in case more is heard during shows. A sound message "soothing, gentle, they will do arise the feeling of" fruit "more palatable. A reverberating sound too change can cause discomfort to the listener. The consequence is immediately apparent when cold Life a fragrance in the nose, whereas a dirty stench can cause immediate discomfort, nausea, headache or create an instability other symptoms. A toxic fumes can be fatal . But the consequences manifest most notably perhaps the real object. An immediate dishs created in tongue sensed a very interesting, but some bitter medicine when hydrated at the instant you feel very uncomfortable. A poison will do extremely painful and can lead to dire consequences like death.
Thus, although saying that consciousness conjugate (that arise simultaneously) with myriad life sign, but no sign consequences when experienced subjects dissatisfactions nature also suffer, and countless consequences can sign friendly experience nature as an object of charity is still excited, happy, happiness. "
Such annotations that from Japan Earnings Commentary is Visuddhi very adaptable. Doing so by organ, all three types can trigger life at the moment have to be aware of. In one sense know, whether any of the three categories can also trigger life on stage javana, express heart [the word of the translator: See Abhidhamma Compendium, chapter IV, annotated 13, page 268. And Chapter III, annotated 25, pages 199-203.] , in the process of consciousness (cakkhudvara vithi), Tripitaka noted that all three kinds are triggered simultaneously with calls.

Understanding Myth That Life Is Ego



Thus, the feelings were included as contentment or negative reviews when I see, hear, touch or understanding is feeling (vedana). Feel happy when they have the ego clinging, "I feel happy to listen." When a painful feeling, there is an ego clinging arises, "I'm not interested in listening," or, "time bouncing me hear joy, but now I hear unpleasant." When life is very up, the idea of ​​self is also clearly highlights, like "I'm not happy to hear nor amused, not happy nor sad, I casually." Such is clinging, clinging to self, attā, called vedaka attā, believe there is a self, a "we", or a living entity, a soul as pure entity, comments the pleasant and unpleasant sensations.
That is how each person profane we cling to the notion of self. In Indian literature, life, vedanā, described as self, or a symbol of the self, but in Burma, there is no one word to express this idea. All the same, there is clinging to the belief that, in the case of pleasure, "I am excited happy with things," and when they encounter difficult situations, "I am suffering." The reason there is such confidence because inanimate objects, such as wood ice, it does not feel any cold or hot, not feeling happy or miserable in pleasant circumstances or adversity comfortable. On the other hand, the sense of rational beings, as beings, like humans, are suffering or delight depending on circumstances. Hence we assume that humans are endowed with organic mental part a rational sense, a soul, a living entity, and the very entity that feels alive at the pleasant feeling of happiness, and pain in bouts of painful sorrow.
In fact, life is not self, not a living entity, but a set of phenomena arise and pass away as grace, facilitated by circumstances. That's why the Buddha first manifesto, at the beginning, Whose monks, life is not self. "And he went on to explain:

"Whoso monks, if life is the self (the main one), then it is not likely to cause suffering or sorrow disappointment (for me), and we must be able to say of, 'My Life right like this (ie always joyful delight), my life is not like the other (ie, suffering sadness). "We must be able to influence his life like that."



Yes, if life is indeed self, but us, it will not cause damage or disturbing for us because how often does anyone deliberately making yourself suffer. Again if life is self, that we can control, false security, make it to how discretion. Assuming that "life is ourselves," surely it does not tend to afflict us, and never have the feeling of discomfort. If that is so we can see real-life self, is ourselves.
The statement assumes, if life is self "makes us pause to meditate, watch life have really hurting us or not, we may have to say of how life just for me not. After reflecting and our detailed thoughts that obviously most of these sensations are always annoying, and it arises not just for us but as grace, facilitated by circumstances.
You can experience yourself, find yourself feeling caused sorrow how; you also can not make things like moderate discretion enjoyed by the age of every form, sound, smell, and touch real objects please.
You will discover that there is much more painful feeling is pleasant. The reason why we can not have pleasant as expected is because it is not self, not ourselves. Buddha went on to explain why life is not self as follows:
"Whoso monks, life is not truly self. Because life is not ego, it tends to cause suffering, and we can not be wrong saying, 'My Tho be thus, my life not like that '. "


Although clearly know that it causes unhappiness and life we ​​can not control or lord it should look like, there are certainly people put their faith in self and sensual passions, and goodwill among excitement, still believe that life is ego and fun delight in it. However, when careful consideration will expose that pleasurable moments and happiness is indeed rare, considering the case of suffering and sorrow.

Life Causing Suffering How?



Invariably we must always maneuver yourself, adjust posture, to be comfortable. Discomfort, tense body, hands and feet cramps, fever, and pain when in too long in one position. We need to turn to back to alleviate the discomfort that state. Annoying characteristic of real life is obvious, oil away from the eyes, sometimes we need to blink, blink or close your eyes. Without the effects to adjust so much when we feel heard intolerable. Other parts of the body also have similar needs must adjust. In many cases, though how relatives adjust, life becomes uncomfortable, causing severe suffering and lead to significant illness and sometimes death. There are many cases of illness the patient is in pain too change no longer tolerate any more, to find ways to kill himself to escape the pain. Pain and suffering is not due solely to cause life; rupa (rupa), the source of suffering, also contributes to the loss of comfort. Therefore, in the previous chapter, when referring to the state of insecurity due fuss caused physical body as I have described the different kinds of feeling can see is the suffering caused by sensations (Vedanakkhandha) triggers.
The grief and sorrow spiritual life only by place (vedanā) alone as the cause, what color does not affect that. When a loved one dies as parents, husband, wife, or children of deceased life surely cause troubles and melancholy. Loss of money, property and business, could cause sorrow and misery that can lead to death. Discontent and despair before the problems of life as to be separated from loved ones who love, failure, not Consummation complete a desired aspiration and many other forms of suffering are caused by life (vedanā ) cause.
Chi to the pleasant, very comfortable when it exists exists, can also be the cause of suffering. After a short time with me, when it goes into the past deformed surely make us nostalgic longing and suffering dream. We must forever try to preserve those circumstances delight. Thus people are always chasing chasing pleasant, when to engage very circumstances make life- threatening. During the chase of this very passionate when we resort to illegal means of which the consequences are disastrous in life, and after death also have fallen into woeful. Therefore, the feeling seems to enjoy painting (sukha vedana) can also be a cause of grief and sorrow.
Upekkhā such feeling no sign, the feeling of not-funny-not-sad, as well as pleasant, creating comfortable conditions and happiness. And just as pleasant, it requires continually strive to maintain, and of course will lead to fatigue and pain. Both, pleasant and neutral not survive long. Because temporary ephemeral nature that it must be continuous and diligent maintenance. This elaborate a relentless effort, which is sailkhara dukkha as conditioned [*] means suffering because the law is made (sankhārā) its nature is suffering. This is only a brief tutorial on the nature of suffering all three kinds.
Without life there would be no experience pain or delight - physical or mental - there would be no suffering. Try to observe a piece of wood, a pillar, a rock or a pile of earth: it is not because there is no life miserable. I have cut off oil, beaten, crushed or burned burned, it does not flinch. But the process of sense-life combined with the suffering in many ways. It is now clear that life is not self, my living entity.

[*] Word of the translator: There are three kinds of suffering: 1. dukkhata dukkha, suffering-suffering, suffering obvious, just look around us with the eyes and heart of reflection observation to confirm. 2. Viparanama dukkhata, impermanent suffering, the suffering discovered as a result of impermanence law. Viparanama is changed, transformed, transformed. Buddha taught: Yadaniccam dukkham triangle, where there is change (impermanence) where there is suffering. 3. Sankhara dukkha as conditioned, suffering beings are a combination of two processes - material progress and spiritual progress - both are constantly changing (operating), or suffering from in its constitution.

How Is Life can not control?



We can not control life and life does not obey the will of our obedience. Just do not be recognized as only see what we want to see and hear what we want to hear, just smelling the smell mellow, and just tasted the sweetness. Although much time, after losing many tries and sophisticated, you catch some excellent pictures, sound, or smell, taste, pleasant, the sensual objects that are slim, long-lived . One can only enjoy in a short time, then it vanish. Thus we can not arrange or maintain a situation in which the desirable things will still exist often as desired.
When an excited sensual objects vanish immediately they have subjects that are not desirable in, and of course, cause suffering. I have explained that the sound is not pleasing upset than visible forms displeasure; stench annoying than noisy sound, and taste the taste that makes her dislike further discomfort. Moreover, these toxins can also cause death. Worse all the tactile unbearable: accident causing injury, stabbed, fire, or critically ill, suffering very deeply, to change to mourning wail to dead. Such is the painful feeling that we must preserve not letting on. Something that I can not control is certainly not the self. Thus life is surely not the ego and so if we cling to, that's my view, is to physically live within us, is flawed, not adaptation.
By this Su described the experience sensed among humans. What kind of life in four suffering more terrible than many. Animals such as cows, buffaloes, chickens and pigs must confront almost nonstop with anguish ends without anyone helping to relieve her distress hardships. Beings in ghosts (Peta, hungry ghosts) must suffer more than animals, but in hell (Niriya) are suffering the most. We can not calmly proud that he's no suffering involved four. Until attain the Paths Stream-winner, when humans can also confronted with suffering and the suffering of the poor situation.
Because life tends to cause suffering in every existence, we can not see it as ego or inner core part of life, and we can not interfere to prevent unpleasant sensations arise. Life itself arises suffering inevitable. The misery that we do not want, also itself naturally to me likewise. All these facts indicate that the nature of life can not control. Every living being must of course accept his life as a kind of phenomenon that I can not control, and so life is not ego or physical integrity within yourself.
As with the teachings of Scripture, the feeling that we feel in the body tends to cause suffering, and we can not control or control. Life therefore clearly not the self, or physically located within us. Nevertheless, people in folk often clinging, clinging to the belief, "I myself suffering" - the unpleasant experience; or "find myself happy" - while pleasant experience. "It is difficult completely wash or eliminate the roots of this grasping. confidence in self, in a" we ", a living entity, inside beings, has deep roots sprout grows into a long carpet, can only be eliminated by self personal experience the true nature of life. And this could experience works arising from reflection and meditation in accordance satipaṭṭhāna vipassanā, practice Satipatthana Vipassana, or Middle Way, as Buddha taught. Now let's discuss ways how to be kind state except ego clinging to life by customary law.

Mindfulness Parish Life



Vipassana meditation, vipassana meditation, was presented briefly in Chapter I. The prudent practitioner noted the bulging effect, falling, etc .. sit as has been described, will be recognized in time the cold Poor sense of amenities such as pain, stress or heat. Meditators must remain firmly concentrate where the different sensed that at the moment it has arisen and silently recite, "pain, pain", "tense, tense", hot, hot "depending on circumstances. At the beginners practice, remain immature mind, has not been strong, unpleasant feelings can increasingly grow, but suffered less pain these facilities as long as possible, keep on anniversary , recognized the feeling right at the onset. When the concentration is strong, unpleasant feelings will gradually relieved and started to vanish. The concentration is very strong, unpleasant pain condition suddenly his termination as the handle to throw it away as soon as it is recorded, and never come back trouble to meditate.
We see examples in which life ended quickly in the story he Mahā Kassapa and others when ill to hear the teachings of the Seven Enlightenment Economics (bojjhanga Sutta).
However, before an unwavering pillar, meditators find that the pain disappears in one place only to arise from another place, under a new form. When discomfort is cautious note, it vanished, giving way to a different kind of painful feeling arising elsewhere. When practitioners diligently mindful continuously recognized phenomenon vanish and suffering arise again, damage and destroy, kill and give birth to, again and again so then suddenly awakened, "Life is always painful suffering, uncontrollable unpleasant, does not prevent not let it come into being. Both pleasant and unpleasant feeling is not ego, is not our real inner nature. " That is true wisdom arises from contemplation of life selfless nature.
The meditator has noticed the disappearance of life while contemplating, recalled unbearable nature of it as a present existence; he knows that this life disappear not because we want it to disappear, or because it obey his lord, which is a consequence of the conditions required by the mental capacity of an office center. Truly can not control it. Thus the meditator realizes that life, pleasant or unpleasant oil, is a natural process itself arises. Life is not ego or our essence inside. Furthermore condition and onset of life vanish as noted, showed its selfless nature.
When approached Nana udayabbaya stage, intellectual property being destroyed, the meditator noticed that the practice in recognition of his phenomenal progress in an easy, comfortable and not feel any pain anymore. These are the findings of a special kind of life find that the practitioner can not last long, nor be willing oil. When the mind dwells reduce and become weak, enjoy pleasant feeling he is also declining and may not return, although the practitioner wants any way. As long as the truth was gradually illuminated for practitioners find that life does not belong to dictate, not following his wishes, and thus is not ego or his inner essence. When they themselves own experience enlightened yogi selfless nature of life.
Due to the rapid termination when recognized practitioner also noticed clearly visible selfless nature of life.
Beginners in the period, one hurt, pain, stress, itchy or hot. Some people meditate and feel bored, frustrated, sad, scared, or disgusted. Do not give up but continued diligent contemplation of sensed her discomfort. One will understand that while unpleasant existence is not a pleasant feeling arises.
While meditating yogi sometimes experience feelings very excited, both physically and mentally. For example, when thinking of a fun happenings then you feel happy. Should mindful continuously recorded sensed her enjoy the moment it arises. One will understand that while life exists, painful feeling optimistic not arise. A general practitioner always recognized the arising and cessation of the process of normal and matter, like their recorded movements of belly rising and falling, not neutral. He should note the case only sign life is very prominent, and thus, understanding that no sign arise when life is both unpleasant and pleasant, does not exist. With this understanding that we ourselves experience, one realizes that life exists only temporary and quickly vanish, indeed fleeting and temporary, they will not be the self, a permanent ego.
Here Master wants the story in Beijing Dighanaka Sutta, a good image to illustrate clearly the enlightenment can come like. The character plays an important role in the story is that Germany Sariputta (Sariputta). Let's start the narrative story how Germany Sariputta (Sariputra) achievement of highest wisdom.

He Sariputta (Sariputra) Find the path leading to the First Noble Wisdom



Two young friends, Upatissa and Kolita, which later became Lord Sariputta (Sariputra) and Germany Mahamoggallana (Moggallana), two disciples of the Buddha, then the two wandering ascetics under guidance of masters Sanjaya to find the path to a state of old age, no disease and no Death [Nirvana] . Within a few days the two have learned everything taught masters Sanjaya and found that in the teachings there is nothing as substantive. Thus the two great masters of imitation and go around throughout Central Du seek the Truth.
Do not find anywhere, the two back into Rajagaha (Rajgir). It was here Upatissa fortunate encounter Assaji (Asita), the Taoist youngest among five brothers, then walking for alms. Upatissa follow Him to real life, moving seats and offer bottled water, and inquired of Him Who is the teacher and the teaching is. Assaji replied that the teacher is the Buddha, Career Enlightenment. As for teaching, for he new home, entered the Church founded by Buddha knew little. Upatissa he said, "O Lord, please Him happy to teach what little he knew about the Teachings, I will understand more out wide."
By reading up here Assaji Upatissa Taoist teachings of Buddha summarized as follows:



Ye dhammā hetuppabhava, TESAM hetum tathagato AHA. Sanja yo te nirodho. Evam Mahasamano Vadi.






"There are dhammas, (dukkha Sacca: the truth of suffering, suffering soles) arises due to (samudaya Sacca: the truth about the cause of the suffering, apron), the Master, Complete Career Enlightenment has indicated that the causes. And with this state (Nirvana), where all of France and its causes that were terminated. Omniscient also taught about the termination of this. It is the Church the manager of the Master, the Lord Tathagata Samana Great Career. "




It was briefly Assaji teachings. Indeed the brief: "All measures are arising due cause. The Master taught him about the causes." But this simplistic teachings enough for wandering ascetics led Assembly Upatissa light of Dhamma and enlightened wisdom of the Path and Fruit, become rank in Save.
Teacher must say that this is an achievement very quickly. He saw that today meditator can not attain such significant progress in a day and a night of meditation. Only after seven or eight days to paddle diligent beginner yogi glimpse process and matter and the nature impermanent, unsatisfactory and not-self. Most practitioners spent a month and a half can reach that level of insight called Path and the first fruits. May exit two and a half months or three months, the other can be seen as progress to that level.
It was indeed a long time, have not we?
The rapid achievement of Taoist Upatissa could be attributed in many past lives he has cultivated and developed the practice to levels close to the stage Paths and Fruits. He can afford to achieve Path and Fruit of his past life, but because of prayer will become disciples of the Buddha should not realized. In the last life (when expectations are about to be completely satisfied), the boosted force created by the dread of vipassana practice in the past life helped him overcome rapidly advancing insight floors, vipassanā Nanas, to Path Property Property and Fruit of the Holy floor in Save. Although brief teachings contained a brief but clear instructions to develop insight.
Prior to the teachings of the Buddha, laypeople understand that all beings have a living entity, a crystalline substance inside, a permanent self eternal, everlasting immutable. Not simply that the conditions arise depending of conditions which an entity merely Perpetual intact. "Assaji teach that there is nothing like a permanent entity in existence only the truth of suffering, physical and mental (hard soles), which was created by the loving consequences (tanha) and defense (upadana), the truth of the cause of suffering (collective substrate). The human consequences of being hurt This suffering is not anything other than processes and matter attached to the action see, hear etc ..
Upatissa immediately realized that everything detected in continental food, such as seeing, hearing etc .. since he was newly born is simply a process of continuous and matter arise and disappear. It arises as a consequence of charity and craft, craving and clinging to life and survival. We should understand that Upatissa has developed insight by carefully mindful impermanent phenomena since he acquired the German Assaji instructions, and so He immediately enlightened intellectual Property and Fruit.
You became a saint in Save, Upatissa prospectus Assaji asked Germany (Asita) then dwell where Buddha and transparent to me that he would seek an audience with the Buddha. Bai from me, Upatissa back to see you, Kolita. Seeing Upatissa, Kolita instant attention to how the non-core and your graceful form and recorded, Behold brethren, affordable brethren had to find state Deathless? "Upatissa confirmed that indeed he had found the state of the Deathless, then recounts what happened the link, and read the verses that Assaji read yourself. Listen through the stanza Kolita immediately attain the Paths and Fruits in Save.
Two brothers and decided to look for Buddha. But first must see a great teacher Sanjaya to invite him go. Sanjaya refused the request, saying, "The child let go. I do not want to go. Forums are a vast reservoir teachers do not want to become a small jar, which became a disciple of anyone else." Two friends reminded him, "Blessed is the One true Enlightenment. People would go to him." Sanjaya replied, "You should not worry about this point. In this world crowded fool rather than intellectual level. The intellectual clarity will follow Samana Gotama (Samana Gotama). Ke fool, which is the majority, will follow him. The two children to follow the call of my heart. "
Today there are many self impersonate masters to fool people also cling tightly hold similar opinions as masters Sanjaya. Who seek the spiritual path should carefully consider studying, beware such teachers.
Then Upatissa and Kolita with two hundred and fifty disciples arrived hermit seated Buddha. After hearing the Buddha preached, even two hundred and fifty achievements were attained. All the two leaders with two hundred and fifty students were pleased renunciation, joining the Church, and the Blessed One ordain by calling, Ehi Bhikkhu, "At this point, Bhikkhu". Since then ascetic Sariputta Upatissa called Lord (Sariputra) and the German ascetic Moggallana Kolita (Moggallana).
Forums are household goods, everyone continued to meditate. He Mahamoggallana (Moggallana) prime Arahatship within seven days. He also Sariputta (Sariputra) still practice dhamma anupada method (with insight, through the review and analysis on each level, all experienced mind) until the full moon day of February (two Weeks after renunciation) attain new Arahatship Path.
On the full moon that night, hermit Dighanakha, a nephew of the venerable Sariputta, who stayed with the teacher, teacher Sanjaya, have the following thoughts: "Upatissa him, every time you go to a guru are always always soon return. But this time visiting monk Gotama, he was two weeks away now without any news. Let us follow him to look for something important. " So go find hermit Dighanakha arrive Sariputta German occupants and visitors asked about the teachings of the Buddha.

Beijing Dighanakha Sutta



One day, while Buddha was staying at Dong Sukarakhata atop Mount Vulture. Germany Sariputta (Sariputra) stand behind the handle fan, fan him gently. Path Dighanakha officers approached, bowed, and said: 'Sir Him, theory and perspective of children is,' I do not fancy anything '. " The meaning of the word is that he did not like any of the new faith becomes strong; In other words, he does not like faith have a new life after this present life. But because he said he did not like anything, this means that his faith, he did not like. That's why the Buddha asked him, "Are you not like the notion of saying 'I do not like anything'?"
Dighanakha embarrassing replied: "Though thou have preferred the notion of going again, it is all the same." This is essentially a special answer typical of those viewpoints: embarrassing ambiguity, not to say clearly what they believe or what they say.
Clarifying of the Taoist perspective, Buddha said, confidence is often under the doctrine (sassata) close to the craving, nearly tied with rope, with the delight to enjoy, close to the grasping, holding sure, and cling. Tin theory is paragraph (uccheda) close to no-craving heart, with the non-binding, non-delight to enjoy, not-clinging, not-certainly holds, and no tight-clinging. "Hearing that Dighanakha noted," Gotama Buddha praised my opinion; Gotama Buddha praised my opinion. "
However Blessed explain just empty the true virtues and mistakes of the two points is often theoretical and passage is. Followers theory is often frightening and try to avoid unwholesome actions (akusala) to avoid unfair consequences in future lives. They were determined to do good deeds, but they enjoy wholesome enjoyment, pleasure and delight in going around in the reincarnation. And the commentary says that once grasping the concept is often difficult to abandon. Chi to have used live in the Buddhist tradition, and that is hardly possible to believe that no self, no one living entity that can only process and mentality. For you Arhat, no name and form arise in a new life again after entering Nirvana Parinibbana, because he has completely eradicated all craving and attachment (love and defense). Process and mentality has completely ended. Those who follow the theory is often like to believe that after entering Nirvana (Parinibbana), you Arhat (Arahats) continues to exist in some form of special mentality.
On this point the commentary says:
Followers often theoretical understanding is that there present life and the life after death. They understand that good deeds result in good and bad actions will lead to evil results. They tried to perform actions create merit and shrink from the misdeeds, but they love to sensual enjoyment, like pleasure in the world of sense, which is the reason to take them into the next life. Oil until met Buddha or his disciples, they still find it difficult to abandon the old familiar ancient beliefs. Thus, the ordinary people who believe we can say is that although it is not serious mistakes, but it is difficult to abandon.
"On the other hand, the theory is not known that passage from one life elsewhere might reborn in the person and after death there is life. They do not understand that these actions will result in improved good, and the evil deed will result in evil. They do not perform the actions merit, not afraid of the evil act violently. They do not like sensual enjoyment or fun in the world of sense, which is put their cause in the next life (because they do not believe in life after death), but when I met the Buddha or his disciples, they may abandon even old belief, and I can say their mistakes but serious but easy to correct. "
Dighanakha unable to grasp the underlying meaning within the words of the Blessed manifesto. He thought that the Blessed One praised conceptions do not believe in life after his death. That's why he said, "Gotama Buddha praised my opinion." In order to help him abandon opinion is wrong, Buddha continued criticism three main concepts at the time: that notion is often, advocates that "I prefer all"; paragraph concept is saying, "I do not like anything"; and a form often is advocated "I preferred some things and dislike a few things."
To summarize the Declaration of Buddha, with explanation: "When we are holding tight embrace of the three concepts above the ordinary with the collision with two other notions. When there is also genuine collision debate, controversy leads to aggression. And when there is aggression surely have hurt. " Blessed therefore urged to stay away from the three concepts above. Here we can not ask that of the Buddhist notion that "there is new life arise in a new life by now (kamma) conditioned" Such notions coincidence, or there must be one, the perception often is not. The answer is no. Buddhist conception does not imply reincarnation of a self, a living entity, from one life to another life. Only the arising of new and matter in the next life, dependent on industry (kamma) past. Information theory is people often have a self, moving from life to a new life. So obviously two different concepts.
Again, another question may be raised. According to Buddhism, when you Arhat (Arahats) enter Nirvana (Paranibbana), the process terminates and matter and never arise again in a new life. Is that the same concept with paragraph is not theory because this theory also holds that after death is nothing. Here, too, there is no similarity. Under paragraph theory is that a living entity exists before the ego die and vanish this after death. No special effort is needed to make it disappear; naturally it "escaped" the way of it.
Advocates the materialists think only of suffering before death. Dies the pain. Clinging to the notion of suffering and enjoy before death such as grasping self. According to Buddhism, before entering Nirvana Arahat not have the self concept, only a process excellence and continuous flow list. Suffering and happiness is the expression of life, arise and disappear again and again according to nature. After entering Nirvana, process excellence and continuous ongoing list that terminates where Arahat. Is not it natural self but by the Holy Path terminated, effective pollution eradicated (kilesa) and industrial (kamma), which causes arising process and name colors. When the cause of arising of the process vanish identity and identity is no longer being run again. That has a whole different world, "between the end after the Nirvana of Buddhism and theoretical notion of segment is terminated.
Even one more question can be raised: The theory is often argue with people clinging piece is conceived. So, even so, between those who believe and those who do not believe in self, how can there not argue or quarrel? "- Teaching derived from PureInsight not lead to controversy, but only as a starting intellectual development and truth for the benefit of others. Teaching that only a process of identity and identity always change from the old to the new, that there is no permanent self or soul is considered a permanent basis entity is merely intact selfless reasons, is Right. For people with Right of selfless reasons, do not accept a 'we' believe that their is no excuse themselves engaged in a quarrels, arguments, or arguments. We will see an explanation of this point of the Buddha in the last part of the prayer.
After explaining the mistakes of the three notions often is, and one piece is usually form of prejudice, Blessed continue counsel should abandon clinging to this physical body:
"Aggivessana [1], this physical body we are made up of four elements by right [2], arise through blood and sperm of the parents, and is nourished by real objects such as rice and bread . The nature of it is ephemeral, must be maintained by applying massage oil, and despite being nourished so still have decay and disintegration. The body must be seen as impermanent, suffering, as an illness, a spiky, an ulcer, a bad, a pain, as something strange unfamiliar with her, something must perish, no self. When this body is considered as so that I will love and defense detachment, non-attachment, and grasping it. "

[1] is the sect of Dighanakha Aggivessana.
[2] Four essential.

When finished clarified the nature of the physical body (rupa color) Buddha preached to the nature of spirituality (nama):




"Aggivessana, have three kinds: pleasant, unpleasant and neutral. When you feel no matter what kind of life in the three categories will not experience the other two. Because each life only arises alone, should understand that it is impermanent, is constituted by the conditions (sankhata), as grace arise (paticcasamuppàda), to decay and disintegration (Khaya, vaya), decay and termination (viraga, nirodha) ".




(It should be noted that such teachings by Buddha taught about how life concept. Must contemplate how to understand the arising depending case and immediately decay, decay and disintegration).
The meditator recognizes the identity and identity phenomenon started by moving the rising and falling of the abdomen, as Master taught, to mind is absorbed into the feeling and thought, "pain, pain" when pain arise; "Annoyed, annoyed" with the feeling dissatisfaction arise; "Fun, fun" with the pleasurable feeling arises and "happy, happy" with the feeling of happiness. While obviously not feeling happy or miserable, attention must be directed to the body or on whether certain mental states are striking.
While careful to observe the sensations, pleasant and unpleasant sensations will be felt clearly, always arise and vanish, like the raindrops on people walking under rain cloud, touching themselves and then immediately melted variable. Like the rain outside, the "rain" inside arise like her from a fall in external causes. As clearly seen this phenomenon practitioners realize that this is sensed impermanent, constantly being destroyed, not the ego, no one entity alone. Such experienced meditators boring mental development and letting the Exalted explained as follows:

Center bore and letting Arising Due Tho Quan Fa Mindfulness




"Aggivessana, when people meditate find three forms of impermanent sensed it boring pleasant, unpleasant and neutral."




I must particularly keep these teachings to heart. The aim of insight meditation (vipassana meditation) was developed nibbbida Nana, mental depression. Only when his personal self noticed and experienced birth-killing phenomenon can we fully grasp the full nature and impermanence of things and develop the mind boring. It should be noted that economic Dighanakha no mention Sutta works contemplation detail various components of matter. Must contemplate this body as a constituent, a (aggregates). In terms of the teachings cited above, it is clear we can develop the mind boring without contemplation detail the different components of the body as described in Abhidhamma.
Again, related to recite methods, only three kinds mentioned. No mention of these passages various components of nomenclature as volitional and consciousness. Here, too, it is clear that boring center can be developed only by acknowledging three kinds, at the moment it arises. However, be noted that not only unpleasant, but all three types have been contemplating life, because all three have demonstrated visible.
At this point Buddha explained further developed after heart depressed, Path nyana and Tue Wen Browse arises how.

Paths And Fruits Arising Due boring



When the center was developed boring, or because knowledge has grown depressed, craving the meditator to vanish. In other words, one has eradicated any desire, and wisdom of the Holy Path arises. Holy Wisdom Path of eliminating craving, and practitioners of liberation, or attain arahatship (arahattaphala).
Once freed so surely arise to intellectual practitioner understanding that his mind was freed. Review and approve his understanding, "Rebirth has ended, the holy life has been completed, what needs to be done has been completed, there is nothing to do anymore."
With these words on the Blessed describes ways that Arahat of attaining the Paths and intellectual development through the browser.
Then he went on to explain that after having realized, Arahats not drawn in the debate or argument.


"Aggivessana, monks have exited all or gonorrhea (asava) did not argue with anyone. Although he also used the name from institutions such as" I, sir, or man, woman ", but not erroneous to hold that there is an ultimate truth. He has no quarrel with anyone argue because the base has to understand and just speaking the truth. "




Beijing Puppha Sutta of the Khandhavagga, in the Journal Agama (Saṁyutta Nikaya) teaches that:





Naham bhikhave vivadami lokena. Lokova vivadati Maya. Na bhikhave dhammavadi kenaci vivadati lokasmim.






O monks, the Tathagata does not conflict with the world, the world disputes with Tathagata. O monks, who have a habit of speaking the truth does not argue or debate with anyone else in the world. In other words, can not be sure that other people argue because the truth was right. "




Path Arahatship venerable Sariputta



While the Blessed One explanation for hermit Dighanakha to contemplate how the three types of life and how such contemplation so we can attain the Paths Arahatship there Sariputta Germany (Sariputra) behind back, holding fan, fan him.
At that time Germany Sariputta (Sariputra) is a Stream-winner. When listening to the French on three kinds He attained supreme wisdom of Tao Arahatship, right in time for the Blessed fan.
In Beijing Anupada Sutta, Path attainment His Arahatship described as follows: German Import Private Sariputta Meditation (jhāna), etc .. Second Meditation through all Zen stories and Formless Form sphere. Whenever outputting a temperate jhānas He browsing back and contemplate the essence of Zen stories then, and due to such contemplation he became Arahatship. In other discourses, the Buddha explained that his Sariputta attained Arahatship Act by contemplation excellent process and list its flowing inside. We can harmonize and coordinate three articles Beijing understands that Germany underwent the floor Sariputta Meditation (jhāna) while listening to lectures on three kinds of life, and when his meditative contemplation of sensed was experiencing while Meditation attained, and thus achieve the sublime wisdom of the Path and Fruit.
Dighanakha, Sariputta His nephew, attained Stream-winner after listening to the French on three kinds. We should understand that while listening to lectures, there are those arising to his life. Even then he ever mindful of the sensed medium arise and develop insight. After the sermon theory, Blessed down Vulture Peak and convene a meeting of disciples you. Do unto Sariputta psychic awareness meeting, and mystically fly to Vihara Veluvana (Bamboo Forest).
The characteristics of the meeting were:

1. The case was beginning at the full moon day of February DL., When Leo began to unravel;
2. Automatic monks to attend the meeting without an invitation;
3. All these monks have attended the Arhat has attained Path and Fruit along with six abhinna, Kabbalah. 4. All the monks to attend are those who have ordained life by way of "Ehi bhikkhu". [Word of the translator: In this way, the Buddha just call "Ehi Bhikkhu", "please e
ến here Bhikkhu, "the ordained suddenly full increase minister, y, bowls, etc .. identical hair like a monk.]

Scripture records that have all one thousand two hundred and fifty have to attend meetings convened by the Blessed One.
In discussions today we have been beyond the scope of Discourse on (Anattalakkhaṇa Sutta), the table to Beijing Dighanakha Sutta. Master expiry France by recalling passages teach that life is not self.

"Whoso monks, vedanav - life, is not the self; if life is self, then it is not likely to cause suffering or frustration sadness, and we must be able to say of, 'My Life be thus, my life is not like that '. I can not affect his life like that. "END=VIETNAMESE TRANSLATE ENGLISH BY=THICH TAM GIAC AND THICH CHAN TANH.VIETNAMESE BUDDHIST NUN.PRAYED BUDDHIST MONASTERY.AND VIETNAMESE BUDDHIST NUN GOLDEN LOTUS MONASTERY.AUSTRALIA,ADELAIDE AND SYDNEY.20/7/2015.