" Hey Ayasmarādha, Satta are beings also attached, strongly attached to feeling ". Thus, " Satta" (beings) are sentient beings , attached to the aggregates .
The Buddha taught that there are three types of feeling that belong to the physical body: pleasant feeling, unpleasant feeling, unpleasant feeling (non-painful feeling). Because the life span is not specific, little is known. People only know a lot about pleasure and suffering.
For example: In the hot summer, when the breeze comes , we feel cool and gentle. In the cold winter when you cover the blanket, you feel warm and comfortable . When we are tired, we can feel our arms and legs relaxed . When the body feels comfortable and pleasant, we have a pleasant life ( Sukha vedanā ). Secular people, when they feel comfortable, they feel with the mind: " I feel good ", or " I feel satisfied ".
Walking on a deserted road, the sky is very sunny, no trees, no breeze, we feel burning, uncomfortable . Bruising limbs, body aches, we feel uncomfortable . When there are unpleasant sensations on the body such as being too hot, too cold, or uncomfortable itching, we have misery ( Dukkha vedanā ). Secular people, when they feel uncomfortable, they feel with the mind: " I feel uncomfortable " or " I feel uncomfortable "
The third type of sensation arises in the mind door (mind-door).
Joy arises when we meet or think of a satisfactory object. Prosperity arises when one encounters or thinks about objects of dissatisfaction. The feeling of arising arises when we meet the neutral object and we feel neither pleasure nor suffering. When the three types of feelings arise in the mind, we mistakenly interpret them and interpret them according to our own will. " I feel good, I feel bad, I feel loyal ".
Meeting objects of satisfaction, seeing beautiful pictures, listening to soothing sounds or hearing pleasant aromas, then pleasant feeling arises. These pleasures are viewed under the false vision of mine and mine and mistakenly perceive: " I am happy".
Seeing an unhappy image, hearing an unpleasant voice, an unpleasant smelly person arises. These sufferings are viewed under the false vision of mine and mine and mistakenly perceive: " I suffer ".
Listening to a sound or finding an object is neither attractive nor unpleasant. A voice that is neither good nor bad. Smelling neither smell nor smell we feel unsigned, unhappy nor miserable. These characters are seen under the false vision of mine and mine and mistakenly perceive, " I am neither miserable nor strayed ."
In fact, all sensations: pleasant feeling, unpleasant feeling, infinite feeling are just feeling. When we do not observe things clearly or mindfulness is not strong enough to see the true nature of things, craving for them arises. Therefore, "satta" refers to people who are attached to attachment to sensation.
" Satta" is a being who has attachment or attachment to sensations. If a yogi does not have adequate mindfulness to see the nature of sensation, then there is more attachment to that feeling.
Finally, insight realizes the path, eliminating all craving for sensations arising in yogis.
I will tell you about a story related to feeling. That is the story of the first two students of the Buddha, Sariputta and Moggallāna. Xa Loi Phat has the first wisdom and Maudgalyayana has the first magical power.
Seeing the emptiness and futility of Upatissa and Kolita's sexual life, (later Sariputta and Moggallana), two close friends agreed to find a way to escape old age, pain and death. They parted from the secular life becoming students of a famous Taoist named Sañjaya. After studying for a while, the two found that his teachings were nothing of truth, they left him all over India to find a way to liberation. One day, Upatissa met with Mr. Assaji, one of the first five Arahant disciples of Buddha. Seeing Mr. Assaji begging for alms in a solemn, alert manner, Upatissa was admired. Not wanting to disturb Mr. Assaji while begging for alms, Upatissa just followed. Waiting for the time when Mr. Assaji begged alms, about to have a midday meal, Upatissa prepared his seat and brought him water to wash his feet. Seeing that Mr. Assaji had finished his meal,
" Teacher, please tell us who the Guru is and what he taught? ”
Mr. Assaji answered:
"My teacher is Buddha, I am a novice so I can only briefly describe his teachings ."
Upatissa:
" Then please say a little ABOUT what the Buddha taught ."
Mr. Assaji said:
" The Buddha, my supreme teacher, taught: all things in this world have conditions, He also taught how to eliminate conditions, and their consequences, He taught only Nirvana. new to completely extinguish it all ”.
Although the teachings are brief, Upatissa understands the profound meaning and thus attained the Da Tu Huan. Upatissa, who wanted to meet the Buddha, asked Mr. Assaji the Buddha's current residence, and then returned to see his friend, Kolita. When Kolita saw Upatissa's calm appearance and happy face, he said, " Hey Upatissa, you must have found the truth, what we were looking for."
Upatissa recounted all the details of meeting Assaji, and reread the verse that Assaji taught. After listening to the verse saying about predestined relationship, Kolita also became a monk.
The two friends decided to go to see the Buddha, but first they went to see their teacher Sañjaya, inviting him to come and see Buddha. However, because Sañjaya had long been the teacher of a large number of people, he could not humble himself to be another student. This is like a large lake becoming a small pond, so Sañjaya refused the student's invitation to go to see the Buddha. At the invitation Upatissa said:
" Please come with us to the Buddha. There have been many intelligent and intelligent people coming to see him. "
The teacher answered:
" In this world, many people are intelligent or stupid people ."
Sir Xa Loi Phat said:
" Teachers are stupid, many are less intelligent ."
Sañjaya says:
" So let the wise people come to Buddha, and the stupid people come to me. You two go, I will stay here . ”
So Upatissa Kolita, and some students of Sañjaya went to see Buddha. Upatissa, Kolita and all the students asked to become monks to follow the Buddha. The Buddha ordained them by saying:
“ Come here, monks. Dharma has been taught. Now live a pure, clean life, trying to end all suffering . "
The Buddha then explained to them the teachings from low to high, and guided them to meditate. When listening to the Buddha's instructions, all the students who followed were attained Arhat except Upatissa and Kolita. From there Upatissa was called Sāriputta and Kolita was called Moggallāna. The reason for the two students to achieve longer, slower because they will become the two leading students should have time to experience to take on the great tasks in increasing them later. After renunciation for seven days, Monggallana attained Arahantship, but two weeks later Sariputta was still practicing. According to the Dīghanakha Sutta, on the next full moon, his son Sīriputta named Dīghanakha who was living with the monk Sañjaya remembered: his uncle went to the teachers of other religions often, going back early, but This time fifteen days have passed. Since his uncle came to the Buddha yet to return, Dīghanakha decided to find out. At that time the Buddha was staying at Sūkarakhatā cave in Mount Vulture, Rājagaha. When Dīghanakha came to see Buddha, Sariputta was standing behind the Buddha to fan and follow the Buddha's teachings to his nephew.
Dīghanakha white Buddha:
" Mr. Gotama, I don't like anything ."
" Anything ", here means any way or every way of rebirth. The direct meaning that Dīghanakha means is: " He does not want to be reborn after death ." Because he said, " I don't like anything ." Dislikes here include his " nothingness " view. The Buddha understood his thoughts and opinions when asking that question, so clearly pointed out:
" If he says he doesn't like anything, he doesn't like the point he just said ."
But Dīghanakha misunderstood the Buddha's answer. In order for Dīghanakha to understand better, Buddha said:
“ Common sense is easy to like and hold. Common sense can be easily accepted and difficult to throw away . "
On the other hands,
" The ants are easy to throw away, very easy to eliminate. "
Hearing these sayings of the Buddha, Dīghanakha also thought:
" Mr. Gotama praised my opinion ."
The Buddha went on to explain further the dangers and benefits of common knowledge and passages .
Those who advocate common sense , having this life to the next life, they do good deeds for the next life. They enjoy reincarnation and attachment to future life. The commentary states: It is often difficult for the opinion- taker to throw away the notion of an eternal self (or soul).
It is difficult for ordinary Buddhists who do not practice Vipassana Meditation to accept: There is no eternal soul; they do not understand the impermanent truth, they do not understand the physical phenomena and the mind is constantly arising and falling away. They do not accept the fact that an Arhat is no longer reborn after death. People with common ideas want to believe that the Arahant after death goes into another realm; there will be matter and mind in another form. The commentary lecturers often explain that: Because the " common sense " believers believe in present and future lives, and at the same time know the law of cause and effect, good karma and evil karma, they try do good and be afraid to do evil, but they enjoy attachment into the continuation of rebirth. Although they met the Buddha or his students, the elimination of the " common sense " view was a difficulty for them. They seldom do evil, but the false view of eternity has a soul that is difficult to throw away.
People who follow the " ants " theory don't know that there is a past life that governs the present life and this life governs the future. Therefore, they do not believe in the consequences of good or evil karma, so they do not try to do good, and are not afraid to do evil. Because they do not believe in future lives, they do not accept rebirth.
However, if the " nihilistic " theory or audience meets the Buddha or his disciple, it is very easy for them to drop their "nothingness" view. If they try to practice all the pàrami dharma well enough, they will achieve very high levels of enlightenment as Buddha and Arahant did. So, even if they make many big mistakes, their views are also easy to throw away.
But Dīghanakha also did not understand the Buddha's explanation and still thought that: The Buddha still praised his "ant piece" view. The Buddha taught him to understand three types of views:
1. Common Views: like everything.
2. Ants: don't like anything.
3. Often, the Ants: partly like, partly dislike things.
Anyone who holds one of these wrong views will reject the arguments of the other two groups. Therefore, the Buddha taught Dīghanakha to eliminate the false "nothingness" view.
He then taught him to eliminate all attachment craving, eliminate attachment to one's own physical body. Our body is a collection of four main elements: earth, water, wind, fire. The body begins as a combination of the sperm of the father and the mother's egg, and, at the same time, supported by the body's food that we grow. In order to maintain our body in good condition, we must constantly need other conditions. However, this body continues to be dominated by impermanence.
The Buddha also instructed Dīghanakha to know the nature of the body: this body is impermanent, miserable, non-self, aches and pains, is not good, sick, is out, empty. He often advises us to observe the body to see that it has no soul and is out of our control. Whoever observes the body like this, the craving for attachment becomes weaker and weaker.
The Buddha again taught Dīghanakha to continue to observe three types of sensations: dukkha-dukkha (sensation), pleasantness (sensation), and non-sensation. These three types of senses cannot appear at the same time, when these sensations appear, the other two senses disappear. Because each kind of feeling at its appearance has the characteristic of eliminating the other two types of feeling. Therefore, students must pay attention to note the change from one sensation to another. Feelings arise depending on the adaptive conditions. Upon seeing that change, yogis see the impermanent nature of feeling. While noting material objects and the mind, yogis will understand the conditions that cause this arising and passing away. Following that, the yogi sees the arising and passing of sensation. Mr. Mahasi has successfully guided students to clearly see feelings, to see the changes of these phenomena. He taught yogis how pay attention to the movement of the abdomen to see the arising and passing away of matter and mind . The movement of the abdomen is the same as the breath in and out is always present. As long as we live, the breath and abdominal movement are still present. Abdominal movement is a very easy to observe. Students easily focus on the flatness of the abdomen. If the mind wanders here and there, gently bring the mind back to contemplate abdominal movement . Students will focus on observing the movement of the abdomen, whenever there is distraction, there is pain in the body, the student will temporarily switch to noting the distraction, this pain, and then return to the transfer. movement of the abdomen. Students should be aware and attentive when pain appears and note: "pain, pain”. When observing the pain that heart feel uncomfortable, please note: "kh ó pleasant, unpleasant ". When feeling pleasant, note: " pleasant, pleasant ". When feeling happy, note: " happy, happy ". But when the feeling of no-self arises, it is very difficult to register. Students only recognize the material and the mind most clearly.
Thus, students will clearly see pleasant, unpleasant sensations coming and going quickly. Students will then understand the impermanent, unsatisfactory and non-self nature of material and mental phenomena. When the three faculties of impermanence, suffering, and non-self are clearly seen, yogis will see that physical and mental phenomena have nothing to cling to because they are always arising and falling away.
Next, the Buddha explained to Dīghanakha the next insight. This insight will arise when the yogi sees the three characteristics of aggregates, and feels that these arising and falling away are not worth being attached to, whether it be joy, suffering or no-sign.
The purpose of Vipassana meditation is to see the transientness of all things so that there is no craving for them . And in the beginning step, yogis will attain the wisdom of arising and passing away. This insight will come when the yogis see the phenomena of materiality and mind arising and falling away quickly.
The five aggregates do not refer to the details of the five aggregates or mental and physical phenomena, but they teach us to observe in general the five aggregates or physical and mental phenomena.
A point worth noting here is that although the physical phenomena are not analyzed in great detail as in the Abhidharma, when practicing yogis can experience, see the arising and passing-away wisdom (Nibbidānupassanā-ñāṇa) . And one more remarkable thing in this sutta is: In this sutta there are only three types of feelings, not other mental states. But actually, just observing these three types of sensations that are appearing right now are enough for the yogi to attain the arising and passing wisdom (the insight that sees all things disappear quickly as soon as they arise).
Following that, the Buddha also explained to Dīghanakha the path of wisdom, the fruit of wisdom, until the last wisdom is " Audience " or the wisdom of looking back at what he attained when he attained enlightenment. When the yogi is clearly aware that material phenomena and cittas cease without ceasing, it is very boring and tiring, so the yogi mind no longer attaches itself to attachment to worldly things at that time. wisdom arises. (boring here is the material consciousness and mind " worth boring ", worthless, not worth clinging to rather than " boring " matter and mind, because boring ... is disturbing). Each fruit eliminates some afflictions, and when the Arahant is attained, all defilements are eliminated and the Arahant is completely free from all suffering. When reaching the state of complete liberation, the Arahant will look back at his mind and see that:
" I no longer have to be reborn, I have completed the Eightfold Path, what I have already done, and nothing I need to do to free it anymore ."
The Buddha explained how yogis can attain higher enlightenment, and how "recollection wisdom" or "audience" wisdom must appear in the arhat mind.
The Buddha also explained that anyone who attains the Arahant level will no longer argue with anyone.
" Hey Dīghanakha, the Arahant no longer argues and argues with anyone else, although the Arahant also uses regulatory words to communicate such as: I, you, men, women etc. ... But they never had the idea that: He is an eternal entity or the existence of a soul. They are no longer arguing with anyone else because they have truly seen the truth . ”
In the Puppha Sutta, the Khandhavagga Pāḷi Buddha taught:
“ I don't argue with anyone, but Taoists like Sisaka, Vekhanassa, Vikhanatha, Assalā-yana and a rich man named Upāli come to argue with me. I tell the truth to them, this does not mean that we quarrel or argue with them because what we tell them is the truth . ”
It is not just the Buddha that any one who explains the truth must understand that: When telling the truth, it is not arguing with others. We only explain the truth to those who want to quarrel, to argue against truth. To clarify the truth or to clarify the truth means to try to teach those who do not know the truth.
When the Buddha explained to Dīghanakha about the three types of feeling, Sāriputta continued to stand by the Buddha, and attentively listen to the Buddha's teachings. After listening to the Dharma time, Dīghanakha attained the path of Tu Da Huong, Sāriputta attained Arahantship.
In the Anupada also mentioned the story of Sariputta. This sutta says, " On the fifteenth day after meeting Buddha, Sāriputta became an Arahant by observing the impermanence, suffering and non-self of the meditation elements."
Another sutta said:
" He attained Arahantship by contemplating the inner dhammas ".
The three new sutras sound different, but we can conclude: Sāriputta attained the highest result, he was in meditation and observing the elements of meditation in this stage.
Listening attentively to the Buddha's explanation, Dīghanakha attained enlightenment, and Dīghanakha attained enlightenment through listening to the dharma, and contemplating on feeling.
After explaining the Dīghanakha sutta , the Buddha left Mount Vulture, and used miracles to return to the temple in Veluvana. Here, he used the power of his mind to convene an assembly of all the Arahats, among them Sāriputta. Upon receiving the Buddha's summons, all one thousand and two hundred returned to the assembly at Veluvana. The meeting of the Buddha students has the following four special points:
1. There is the appearance of Marga star (according to Indian astrology, this star rarely appears)
2. No monks are invited by mouth, they automatically come to the mind of the Buddha.
3. All of them have six types of magical power (continental).
4. All are good bhikkhus.
What is a good monk?
Thien Bhikkhu is a hybrid of Brahmin from many previous lifetimes, with offerings of robes and robes. When the Buddha said to him, " Come here, bhikkhus, " he has his robes on and becomes a monk.
Back to the Buddha's discourse on feeling.
If yogis contemplate sensation in the right way, they will attain enlightenment. In fact, there is no such thing as me, I, the soul, the self in feeling. Feelings are no longer often, unsustainable, not core. Buddha likened feeling like ripples on a lake when we threw a pebble into the lake. And the sensation is like the bubbles formed when it rains. Just as a bubble appears and disappears quickly, sensation also arises and then falls away each and every moment at the same time, but secular people think that: sensuality, dukkha-vedana, and senseless existence exist forever.
Keep watching the material mindfulness and mindfulness taking place at the six doors: seeing, hearing, smelling, tasting, touching and thinking, we will see these feelings disappear as soon as we observe them . When we attain the wisdom of arising and passing, we will see things more clearly. The wisdom of ceasing will come when the yogis see the instant arising and disappearing of physical and mental phenomena. Next is the "wisdom of passing away" (Bhangānupassanā Ñāna: the insight of seeing physical phenomena and the mind vanish).
At this level, yogis will see material objects and mind disappear quickly as students take note. Yogis record any object that see them kill immediately. All feelings are impermanent, unable to control or control them. Students will see clearly that material and mind are like water bubbles, disappear quickly, and students see this clearly through their own experience.
People who do not practice Vipassana Meditation and students who do not have enough concentration cannot see the disappearance of sensation clearly, so they still believe that feeling is permanent, lovely and has a soul.
In the Satta Sutta (beings) there are two words used to define the mundane or sentient being. Those are the words " beings " and " craving ". Here the Buddha wants to say beings are craving, clinging to the five aggregates in general and to senses in particular.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.24/5/2020.
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