Great Discourse on.VETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH. 2. THOUGH A difference between the Abhidharma Pitaka and the Sutra Pitaka Wrong understanding of how feeling suffers is the self-feeling How it is impossible to control Sārīputta's mindfulness- minded life, finding the way to insight. the highest feeling of the Dīghanaka Sutta the Path and the Fruition arising from his boring Arahant's Arahant -II- VEDANA. -ooOoo- Vedanā bhikkhave anattā, vedanā ca hidaṁ bhikkhave attā abhavissa nayidaṁ vedanā ābādhāya saṁvatteyya labbhetha ca vedanāya evaС ”me vedanā hotu evaС” me vedanā mā ahosīti. Yasmā bhikkhave vedanā anattā tasmā vedanā ābādhāya saṁvattati na labbhati vedanāya evaС ”me vedanā hotu evaС” me vedanā mā ahosīti. Hey bhikkhus, vedanā, feeling is not the self ... " There are three types of feeling (vedanā): 1. Sukha vedanā - pleasant feeling. 2. Dukkha vedanā - suffering. 3. Upekkhā vedanā - life without sign, not-happy-not-suffering. Normally we are not interested in the senseless feeling, only the pleasant and the unpleasant feeling. During the hot weather, we hear pleasure when a cool breeze passes, or when we wipe our face, wash ourselves with cool water. When it was cold, lying on the mattress covered with cotton sheets, it sounded pleasant and warm. After sitting or standing for a long time, we stretch out our arms, stretch our legs or change positions, reduce the tension of the body, then we feel comfortable and comfortable. All the comfortable feelings resulting from contact with such pleasurable objects are sukha vedanā, the pleasant feeling, which ordinary people assume to be self: "I hear enjoy, I hear comfortable. "- and chase chase chase. The feelings that arise when touching unpleasant objects such as hot weather, tired limbs, cold climate, itching in the body, are considered dukkha vedanā, suffering. In this case, too, we also assume this suffering is self: "I suffer, I hear hot, I itch, I hear dissatisfaction." So normally we try to avoid, not wanting to come into contact with such unpleasant objects. What he just described above are the pleasant and painful feelings of the body. The mind also has pleasant and painful feeling. When we think of pleasant objects, we hear joy, happiness, sukha vedanā, pleasant feeling; thinking of things that are frustrating, boring, disappointing, sad, sorrowful, sorrowful, anxious, etc ... give rise to dukkha vedanā, a painful feeling. When living normally, nothing happens, our mind is calm, not happy-not-sad. That is upekkhā vedanā, senseless, neutral - no stray, no suffering. Those are the three types of feeling related to thought or imagination. When receiving such feelings, often people assume it is self: "I feel happy, I'm bored, I'm disappointed, I'm sad, I feel calm, calm, not-happy-not-sad." When pleasing objects are seen, heard, smelled, or tasted, pleasant feeling arises. These feelings are considered self, "I feel pleasing, I hear happiness." Then people ran, chasing, chasing these good things of life: going to the theater, watching dance, listening to the trumpets, searching for flowers with strange herbs, chasing the fragrances, the sweet flavors and people suffering from labor. long-term suffering, going through many difficult circumstances to satisfy the needs of body and mind. When disgruntled objects are seen, heard, smelled, or tasted, a feeling of discontent arises. Here too, it is assumed that it is self; and try not to be indifferent to and forget about unhappy objects. The events that we often hear and see happening every day are neutral objects, not having the nature of pleasure or sorrow enough to evoke pleasurable feelings or painful feelings. This non-life feeling is also assumed to be self. One is never satisfied with halfway states - neither enjoyment nor sorrow - hence trying to achieve a state of pleasure, in order to enjoy pleasurable sensation. A Difference Between the Abhidharma Pitaka and the Suttas According to Abhidhamma, there is no pleasant or painful feeling at the moment of seeing, hearing, smelling, or tasting, there is only no feeling. But in the Suttas, there are many suttas describing how sensations arise in the sense doors, and there are suttas that encourage contemplation of those sensations at the right moment of sight. its true nature. The Annotation (commentary of the Commentary) of the Visuddhimagga, Purification of the Path, explains how these sensual pleasures, unpleasant sensations, and senseless feelings become evident at the moment of seeing and at the moment of hearing as follows: Although it is said that the eye-consciousness is associated with non-negative feeling, the result of an unwholesome action must be of an akusala nature, it cannot be wholesome. In the same way, although it is said that the effect of a good action is senseless feeling, its nature is wholesome. Such interpretation is more adaptable and can be verified through experience. When looking at a beautiful object, of course, upon seeing, a pleasant feeling arises. When we see an object that is disgusting, obnoxious, or angry, of course we hear awful horror or annoyance at the moment of seeing, which is also evident. These experiences are clearly more prominent in the case of hearing than in seeing. A soft, soothing ṅhân 'sound would give rise to a pleasant, pleasant "fruit" feeling. A very loud noise can be annoying to the listener. The consequences are also immediately apparent when a smell is felt in the nose, whereas a dirty stench can immediately cause discomfort, nausea, headache or another unsettling symptom. A blast of poison gas can also kill. But the most prominent visible consequence is probably the real thing. A well-suited dish immediately created a very pleasurable sensation on the tongue, but when taken on some bitter medicine, it immediately felt uncomfortable. A poison will inflict great suffering and can lead to dire consequences like death. Thus, although it is said that the eye-consciousness is associated with (that is, arising at the same time) with the senseless feeling, the non-sensible consequences of experiencing unpleasant objects are of the nature of suffering, and the consequences of no sign have the quality of goodness when experiencing a wholesome object is still pleasure, happiness, pleasure. " Such comments from the Pure Dao Annotations are very adaptive. Thus according to the Sutra Pitaka, all three types of feeling can arise at the moment of sensory awareness. According to a way of understanding, any of the three types of feeling can arise in the javana stage, the instantaneous mental acceleration Chapter III, note 25, pages 199-203.], in the process of eye consciousness (cakkhudvāra vithī), the Sutra Pitaka notes that all three types of feeling arise at the same time with consciousness. Misconception That Life Is A Self Thus, the sensations that are perceived as pleasing or disobedient every time we see, hear, touch or understand are feeling (vedanā). When feeling pleasant feeling, there is attachment clinging to the self, "I feel joyful." When there is a painful feeling there is attachment attached to the self that arises, "I feel unpleasant," or, "I hear joy at the moment, but now I hear it unpleasant." When feeling is no sign, the concept of self is also clearly prominent, such as "I feel neither joyous nor amused, neither happy nor sad, I am calm.” It is clinging, clinging to self, attā, called vedaka attā, believing that there is a self, a "I", or a living being, a soul as a mere being, feeling. pleasures and painful feelings. That is how we each mortal grasp the notion of self. In Indian literature, feeling, vedanā, is described as self, or has the symbol of a self, but in Burma there is no word to express this concept. All are the same, there is attachment to the belief that, in pleasurable circumstances, "I myself enjoy enjoying this", and when facing difficult circumstances, "I suffer." The reason for such beliefs is that inanimate objects, such as rocks like wood, do not feel cold or hot, feel happy or miserable in pleasant or disobedient situations. On the other hand, sentient beings, such as sentient beings, like humans, suffer or delight depending on the circumstances. We therefore assume that man is endowed with a part of the sentient spirit, a soul, a living being, In reality, feeling is not a self, not a living entity, but just phenomena that arise and pass away depending on conditions, conditioned by circumstances. That is why the Blessed One declared first, at the beginning, Bhikkhus, feeling is not the self. " And He went on to explain: “Hey bhikkhus, if feeling is self (being myself), then it has no tendency to cause pain or disappointment (for me), and one must be able to say, 'My life must like this (ie always delight and delight), my life must not be like that (ie suffering, sorrow) '. We must be able to affect life like that. " Yes, if feeling is truly self, it will not hurt or afflict us because usually no one will deliberately make themselves suffer. Again, if feeling is self, we can control, command, make it according to our will. Assuming "feeling is me", it will not tend to cause us suffering, and we never have unpleasant feelings. If the fruit is so we can consider feeling really as self, as ourselves. The hypothetical statement, "if feeling is self" causes us to stop meditating, see if feeling really causes us suffering or not, can we wrongly guarantee what it should be like? . After careful contemplation and reflection we find that it is obvious that most sensations are always troublesome, and that they do not arise according to our will, but are conditioned by circumstances. You may experience it for yourself and see how troublesome feeling is for you; you also cannot make things as you please by enjoying pleasing shapes, sounds, fragrances, plants and touch. You will discover that there is more suffering than pleasure. The reason why we cannot have the desired feeling is because it is not self, it is not ourselves. The Buddha went on to explain why feeling is not a self as follows: “Hey bhikkhus, feeling is indeed not the self. Since feeling is not self, it tends to cause affliction, and we cannot say, 'My feeling must be like this, my feeling must not be like that.' Although it is clear that life itself is disturbing and we cannot control or dictate what it should be like, there are still people who firmly believe in self and sensual passions, and have confidence in those feeling pleasurable, also believing that feeling is self and delight in it. However, when we examine it carefully we will find that moments of joy and happiness are indeed rare, compared to cases of suffering and sorrow. How Suffering Is Life? We must always turn our bodies around, adjust our posture, to be comfortable. Lack of comfort, stress, cramps, fever, and pain from being in a position for too long. We need to turn back and forth to alleviate those unpleasant states. The unpleasant characteristic of longevity is obvious, even with the eye, it is sometimes necessary to blink, blink or close. Without the effects of such a correction it would feel unbearable. Other parts of the body have similar needs that need to be adjusted. In many cases, no matter how the body is adjusted, longevity becomes uncomfortable, causing severe suffering and leading to serious illness, sometimes death. There are many cases of sickness, when the sick person becomes so sick that he can no longer stand it. have to find ways to self-give birth to get rid of the pain. Pain and grief are not solely caused by feeling; Rupa, the source of suffering, also contributes to discomfort. Therefore, in the previous chapter, when referring to the disturbing disturbing states caused by the physical body, he described the different kinds of feelings that can be considered as the sufferings caused by the aggregates of feeling (vedanakkhandha). Spiritual sorrows and sorrows are caused by the solitary feeling (vedanā) only, and materiality does not affect it. When a relative dies such as a parent, husband, wife, or a deceased child, longevity causes troubles and sorrow. Loss of money, possessions and careers can cause grief and such grief can lead to death. Dissatisfaction and despair with the difficult problems of life such as separation from loved ones, failure, failure to fulfill a desired wish and many other forms of suffering are caused by longevity (vedanā ) cause. Even pleasant pleasures, which are very comfortable when it exists, can also be the cause of suffering. After a short time staying with me, when it disappears into the past, it will make us miss the nostalgia and suffering of dreams. We must always try to maintain pleasant circumstances. Therefore, people are always chasing after pleasures, very often when they have to engage in life-threatening situations. In this passion for chasing, when we use illegal means, the consequences are very harmful in life, and after death we still have to fall into misery. Thus, apparently pleasurable sensations (sukha vedanā) can also cause sorrow and sorrow. Upekkhā vedanā, the insignificant feeling, the unpleasant-not-sad feelings, as well as the pleasant feeling, create a comfortable and happy situation. And like longevity, it requires constant maintenance, which of course leads to fatigue and trouble. Both, the pleasant feeling and the senseless feeling do not last long. Because of its transitory nature, it needs constant maintenance and diligent maintenance. This effort is ceaseless diligence, which is saṅkhāra dukkha, suffering [*] which means suffering because dhammas are constituted (saṅkhāra) by its very nature suffering. This is just a brief indication of the distressing nature of all three types of feeling. Without feeling there is no suffering or pleasure experience - physical or mental - there would be no suffering. Try observing a log, a pillar, a rock or a pile of earth: it does not suffer because there is no feeling. Whether I cut, beat, crush or burn it, it will not flinch. But the nama-rupa process associated with feeling causes suffering in many ways. This clearly shows that feeling is not our self, the living being. [*] Word of the translator: There are three types of suffering: 1. Dukkha dukkhatā, suffering-suffering, the obvious suffering, just look around with eyes of observation and thinking mind to confirm. 2. Viparanamā dukkhatā, impermanent suffering, discovered suffering as a result of the law of impermanence. Viparanamā is to change, transform, change form. The Buddha said: Yadaniccaṁ tam dukkhaṁ, where there is change (impermanence) there is suffering. 3. Saṅkhāra dukkha, the practice of suffering, suffering for sentient beings is just a combination of two processes - material process and spiritual process - both of which are always changing (action), or suffering from in the structure. your city. What Is Unmanageable Life? We cannot control feeling, nor do we obey our will. Only notice is that we cannot just see what we want to see and hear what we want to hear, only smell soft odors, and taste only sweet flavors. Although at times, after much effort and effort, when we capture some pleasing colors, sounds, or flavors, these subjects' ceilings are fragile and do not last for a long time. . We can only enjoy it for a short time, and then it disappears. Thus we cannot arrange or maintain a situation in which desirable things will exist often as desired. When a ceiling of pleasing objects disappears, then there are so many undesirable objects and, of course, cause suffering. We have explained that unpleasant sounds are more annoying than unsatisfying appearances; stench is more annoying than noise, and tasting flavors you don't like is even more annoying. What's more, these toxins can also be lethal. Worst of all is the unpleasant touch: being injured by accident, being stabbed, cut by a fire, or seriously ill, the suffering is so deep that it turns out to be crying and screaming. died. These are painful feelings that we must keep from happening. Something that I cannot control is definitely not the self. So feeling is not self and so if we cling to it, consider it ourselves, as the physical living within us, Here I have described the sensations experienced in the human scene. The types of feeling in the four scenes of suffering are much more terrible. Animals such as cows, buffaloes, chickens and pigs have to face almost non-stop sufferings with no one helping to alleviate those suffering. Beings in the scene of hungry ghosts (Peta, hungry ghosts) suffer more and more than animals, but in hell (Niriya) they suffer the most. We cannot freely boast that we have nothing to do with the four scenes of suffering. Until the attainment of the Path to Cultivation of the Dà Hun, people can always have to deal with the suffering and suffering of inferior situations. Since feeling tends to cause suffering in each existential life, we cannot consider it as the self or the inner core of life, and we cannot prevent suffering from arising. Suffering arises by itself in no way. The sorrows that we do not want, also naturally come to us just like that. All these things point to the uncontrollable nature of feeling. Every living being must naturally accept his or her kind of feeling as a phenomenon that he cannot control, and therefore feeling is not an intact self or an intact substance within oneself. As is taught in the Sutras, the feelings we feel in our body tend to cause suffering, and we cannot control or control. So it is clear that feeling is not the self, or the physical within us. However, people in the folk often cling to belief, "I suffer myself" - when experiencing suffering; or "I rejoice in myself" - when experiencing pleasant feeling. It is very difficult to wash it off completely or to eliminate this attachment at its root. The belief in self, in a "I", a living being, located within sentient beings, has long rooted in the heart of tragedy, can only be eliminated by personal witnessing. experience the true nature of feeling. And this realization can arise from the work of contemplation and correct contemplation according to Satipaṭṭhāna vipassanā, the practice of the Four Foundations of Insight, or the Middle Way, as the Blessed One taught. Let us now discuss how it is possible to eliminate self-grasping by the method of contemplation. Tho Contemplation of the Origin The meditation practice, vipassanā meditation, has been briefly presented in chapter I. The practitioner cautiously noting the effects of swelling, falling, sitting, etc., as described, will in time register feelings. inconvenience such as pain, stress or heat Practitioners must concentrate attentively in those different sensations at the moment they arise and chant silently, "pain, pain", "stiffness, stiffness", ṅh, hot ", depending on the case. At the time when the practitioner is still in its infancy, the mind is still immature, not strong enough, unpleasant feelings may grow more and more, but endure this uncomfortable ache and pains for as long as possible, so on. keep reciting, noticing the feeling the moment it arises. When the mind is stable, the unpleasant feelings will gradually subside and begin to dissolve. With a strong mind remaining, We see examples of which life ended rapidly in the story of Mahā Kassapa and others when they fell ill when they heard the teachings of the Bojjhaṅga Sutta. However, before settling the mind firmly, the meditator finds that the feeling of pain dissolves in one place just to arise in another, in a new form. When the unpleasant sensation is carefully noted, it dissolves, giving way to another kind of painful feeling that arises somewhere else. When the practitioner diligently keeps mindfulness, constantly noting the phenomenon of suffering dissolves and arises again, falls away, passes away, passes away and arises. suffering, cannot control suffering feeling, cannot prevent it from arising. Both, pleasant feeling and unpleasant feeling are not self, not our inner essence. " That is the wisdom that truly arises from diligently contemplating the non-self nature of feeling. The practitioner has noticed the dissolution of feeling while contemplating, recalling its unpleasant nature when existing exists; he knows that this feeling dissolves not because he wants it to dissolve, or because it obeys his command, but is the result of the necessary conditions due to the mental capacity of the mind to remain. It really can't be controlled. Thus the meditator realizes that feeling, whether pleasant or unpleasant, is a natural process that arises in itself. Feeling is not our inner self or being. Furthermore the arising and dissolving state of feeling as noted, reveals its non-self nature. When approaching the stage of udayabbaya bananas, wisdom arises and passes away, the practitioner realizes that the practice of noticing his phenomena progresses easily, comfortably and no longer feels pain or pain. This is the discovery of a kind of special enjoyment that the practitioner cannot last long, even if he wants it very much. When the mind lessens to settle down and becomes weak, that pleasurable feeling also diminishes and may not return, no matter what the practitioner wishes. Then the truth gradually enlightens to the practitioner that feeling is not under his authority, does not obey his will, and so is not his inner self or essence. Then experience the practitioner himself realizing the selfless nature of feeling. Due to the rapid cessation of each noting one also realizes clearly the selfless nature of feeling. In the early days, the practitioner experienced pain, pain, stress, itching, or heat. Sometimes the meditator also hears boredom, frustration, sadness, fear, or disgust. Should not give up but continue to diligently contemplate those unpleasant feelings. Practitioners will understand that while suffering is present, pleasant feeling does not arise. While meditating sometimes a practitioner experiences very pleasant sensations, both physically and mentally. Thinking about a pleasant development, for example, feels joyful. Should keep mindfulness, continuously noting that pleasant sensation as it arises. Practitioners will understand that while pleasant feeling exists, suffering does not arise. In general, the practitioner is always noting the arising and passing away of ordinary nama and rupa process, just as he notices the rising and falling movements of the abdomen, without straying and bliss. The practitioner notes situations where only the non-senseless feeling is outstanding, and therefore, realizes that when the senseless feeling arises, both, unpleasant feeling and pleasant feeling, do not exist. With this understanding that he personally experiences, he realizes that feeling is temporary and quickly dissipates, indeed transient, Here I want to tell the story of the Dīghanaka Sutta, a good image to clearly explain how enlightenment can come. The character who plays an important role in the story is Sāriputta (Xa Loi Phat). Let us begin to tell the story of how Sariputta attained supreme insight. He Sāriputta (Xa Loi Phap) Finds the Way That Leads to the Most Highest Wisdom Two young friends, Upatissa and Kolita, who later became Sāriputta (Relativism) and Moggallāna (Moggallana), two Great Disciples of the Buddha, at that time were two wandering masters under the the great master Sañjaya's instructions to find the way to the state of not old age, without sickness and without death [ie Nirvana]. In a period of a few days they learned all the great Sañjaya taught and found that nothing in the teachings was substantial. Therefore, the two professors from fake master and went around here around Central Du looking for the Truth. Can not find anywhere, the two returned to the Rājagaha (Vuong Xa). It was here that Upatissa had the good fortune to meet Lord Assaji (Amitabha), the youngest Taoist of the Five Brothers, at that time in peace. Upatissa followed closely to where he received his food, made up his seats and offered water to drink, then asked who His Teacher was and what the Teaching was like. Assaji replied that the teacher is the Buddha, the Right Enlightenment. As for the Teachings, because he was a novice, he just joined the Church founded by the Buddha, so he only knew a little. Upatissa said, "Your heart, will you gladly teach something that you know about the Teaching, I will understand more broadly." Here, Mr. Assaji read aloud to Upatissa the Buddha's brief teachings as follows: Ye dhammā hetuppabhavā, tesaṁ hetuṁ tathāgato āha. Te sañjā yo nirodho. Evaṁ and Mahāsamaṇo. “There are dhammas, (dukkha sacca: the truth of suffering, the ultimate suffering) arising from the cause (samudaya sacca: the truth about the cause of suffering, the truth of suffering), the deity, the omniscient. Enlightenment has pointed out those reasons. And there is this state (Nirvana), where all those Dhammas and its causes cease. The Omniscient also taught about this cessation. That is the Teachings of the Guru, the Tathagata of the Great Sabbath. " These are brief teachings of Lord Assaji. Indeed it is very brief: “All dhammas arise due to causes. The Master has taught about these causes. " But this simplified teaching is enough for the wandering Taoist Upatissa to perceive the light of the Dhamma and realize the insight of the Paths and Fruitions, to become the Immortal. You must say that this is a very quick accomplishment. He found that today students cannot make such remarkable progress in one day and night of meditation. Only after seven or eight days of diligent dedication does the practitioner begin to see the process of nama and rupa and the nature of the impermanence, dissatisfaction and selflessness. It takes most practitioners a month and a half to reach the level called the first enlightenment of the Paths and Fruitions. It may be two and a half months or three months that the others can be considered so progressive. Truly long, isn't it? The rapid achievement of the Taoist Upatissa is likely due to the fact that in many past lives he improved and developed the practice to the point of approaching the stage of Dao and Fruition. He had enough capacity to accomplish the Paths and Fruitions in those past lives, but because he had the vow to become the Great Disciple of a Buddha, he had not attained it yet. In his final life (when his aspirations were about to be fulfilled), the strong impulse created by the mighty force of vipassanā in past lives helped him to quickly progress through the levels of insight knowledge, vipassanā ñāṇas, to the Path of Wisdom and the Fruition of Wisdom of the Holy Entering Floor. Although the teaching is brief, it contains clear instructions for developing insight knowledge. Before the Buddha's teachings, everyday people understood that each being had a living entity, an inner essence, an eternal eternal self, immutable. It is not simply conditions that arise depending on conditions but rather a pure, eternal entity. ” Assaji taught that there is nothing like an eternal being; there is only the truth about suffering, material and mental (suffering), which is the result of craving (taṇhā) and attachment (upādāna), the truth about the cause of suffering (the base of suffering). The consequences of this suffering are nothing but a process of nama and rupa attached to the act of seeing, hearing, etc. Upatissa immediately realized that all that is discovered in the six consciousness, such as seeing, hearing, etc. from birth, is simply a process of nama and rupa continuously arising and passing away. It arises as a result of craving and attachment, craving and attachment to life and existence. One should understand that Upatissa developed insight knowledge by carefully reciting impermanent phenomena from the moment he received Assaji's instructions, and thereby immediately realized the Path of Wisdom and Fruition of Wisdom. When she became a Saint of Immigration, Upatissa asked Assaji where the Buddha was at that time and told him that she would come to see the Buddha. Bai from the Master, Upatissa is back to meet you, Kolita. Upon seeing Upatissa, Kolita immediately noticed your dignity and graceful demeanor and noted, Friends, have you found the state of Indestructibility? " Upatissa confirmed that she had indeed found the state of Immortality, recounted what happened, and reread the verse that Lord Assaji had read to him. Listening to the verse of Kolita, she immediately attained the Path of Immigration. The two brothers decided to find the Blessed One. But first must go to the great master Sañjaya to invite him to go. Sañjaya declined the request, saying, “You two go together. I don't want to go. As a large reservoir of water, I did not want to become a small pot, that is, to become a disciple of anyone else. " The two friends reminded the teacher, “The Blessed One is truly the Chief Justice of the Noble Truthfulness. People will come to Him. ” Sañjaya replied, “You should not worry about this point. In this world, there are more delusions than intellectuals. Those who are wise and wise will follow Sammen Gomam (Samaa Gotama). The madman, which is the majority, will follow him. Please follow your heart's call. " Today there are many who impersonate themselves to be gurus to deceive people who also hold onto the same opinions as the master Sañjaya. Those looking for a path to study should carefully consider and watch out for such teachers. Then Upatissa and Kolita and two hundred and fifty Taoist disciples came to the place of the Buddha. After listening to the Blessed One's sermons, both hundred and fifty of them attained Holy Fruit. All the two leaders, along with the two hundred and fifty disciples, applied for ordination, joined the Church, and the Blessed One gave ordination by saying, Ehi bhikkhu, "Come here, Bhikkhu". Since then, the Taoist Upatissa has been called Sāriputta (Relativism) and the Taoist Kolita is Germany Moggallāna (Moggallana). Having been ordained, everyone continued to meditate. Moggallāna (Moggallana) attained Arahantship within seven days. And Sir Sāriputta (relics of the Buddha) still practices the anupada dhamma method (with insight, review and step-by-step analysis, all consciousness experienced) until the full moon day of February (two). week after ordination) new attainment of Dao Results A Arhat. On that full moon day, the Taoist Dīghanakha, a nephew of Sir Sāriputta, who stayed with his teacher, Master Sañjaya, had the following thought: “Upatissa he, every time he goes to a guru, always always come back soon. But this time visiting the Gotama monk, he has been gone for two weeks without news. Let's follow you to find out if anything is important. ” So Dīghanakha went out to find where Siriputta lived and asked about the Buddha's Teaching. The Dīghanakha Sutta One day, while the Blessed One was living in Sukarakhātā Cave on the top of Linh Thu mountain. His Holiness Sariputta (relics of the Buddha) stood behind the fan holding the fan, gently fanning him. The Venerable Dīghanakha approached, paid homage, and said: "You White, my theory and opinion is, 'I don't like anything'." The meaning of words was that he didn't like any new beliefs about becoming; in other words, he disliked the belief that there was a new life after this present life. But because he said that he didn't like anything, which meant his own beliefs, he didn't like it either. That is why the Blessed One asked him, "Do I not like my concept when I say: 'I don't like anything'?" Dīghanakha awkwardly replied: "Even if you like your concept, it is all the same." This is the typical response of the wrong people: confused and confused, not clearly stating what they believe or what they say. In order to clarify the point of the Taoist, the Blessed One said, sassata is close to craving, close to the bond, to the delight of enjoyment, close to the grasp, hold firmly, and hold tightly. Belief in the theory of the view (uccheda) is close to non-craving, with non-attachment, non-enjoying, non-grasping, not-sure holding, and non-tight grasping. " On hearing this, Dīghanakha notes, “Gotama praised my point; Gotama praised my opinion. " However, the Blessed One only completely explained the true virtues and mistakes of the two common theories and the view. The commoner is frightened and tries to avoid akusala actions in order to avoid negative consequences in future lives. They are determined to do good deeds, but they enjoy enjoying good results, enjoying pleasure and going around in samsaric lives. And the Commentary says that once you have grasped the concept of common sense, it is very difficult to give up. Even those who are accustomed to living in the Buddhist tradition find it difficult to believe that there is no self, there is no living entity, but only the process of nama and rupa. For Arahants, no more nama and rupa arising in a new life after entering Parinibbāna, because they have completely eradicated all craving and grasping (craving and grasping). The process of nama and rupa has completely ceased. Ordinaryists like to believe that after entering Parinibbāna, the Arahats will continue to exist in some particular form of identity. At this point the Glossary says: Ordinaryists understand that there is a present life and there is life after death. They understand that good deeds have good consequences and bad deeds bring negative consequences. They try to perform actions that create merit and step back from bad actions, but they enjoy enjoying sensual pleasures, enjoying the five mundane pleasures that cause them to enter new lives. Even until they meet the Blessed One or His disciples, they still find it difficult to give up their old familiar beliefs. Thus, of the common-sense believers we can say that although it is not a serious mistake, it is very difficult to give up. “On the other hand, the antecedent does not know that from a lifetime somewhere else one can be reborn in a human state and there is life after death. They do not understand that unwholesome deeds will have positive consequences, and unwholesome deeds will have negative consequences. They do not perform acts of blessing, are not afraid of evil and ferocious actions. They do not like to enjoy pleasures or pleasures in the five mundane world, which are the cause of bringing them into new lives (because they do not believe there is a life after death), but when they meet the Blessed One or the disciples. They can immediately give up their old beliefs, and we can say that their mistakes are serious but easy to correct. " Dīghanakha could not perceive the meaning hidden in the Blessed One's declaration. He thought that The Blessed One praised his notion of not believing there is a life after death. For that reason he said, "Gotama praises my point of view." In order to help him get rid of his wrong views, the Blessed One continued to criticize three main notions at that time: that is the common view, advocating that "I like all"; the stereotype says, "I don't like anything"; and an often biased form of "I like a few things and dislike a few things." In order to summarize the statement of the Blessed One, there is an explanation: “When one holds tightly to one of the three above notions, usually there is a collision with the other two. When there is a collision, there must be controversy and controversy leading to an argument. And when there is quarrel, there is damage. Therefore, the Blessed One encourages to stay away from these three notions. Here we can ask whether the Buddhist conception is "there is a new life arising in a new life conditioned by kamma", whether such a concept coincides, or is it the same, with the notion of common sense. The answer is no. The Buddhist conception does not imply the reincarnation of a self, a living being, from one life to another. There is only the arising of new nama and rupa in a new life, depending on past kamma (kamma). Ordinaryists believe there is a self, moving from one life to a new one. Thus the two concepts are clearly different. Again, another question might be raised. According to Buddhism, when the Arahats enter Paranibbāna, the process of naming and rupa ceases and never arises again in a new life. Is that the same concept as the theory of the view, because this theory also advocates that after death there is nothing. Here too, there is no resemblance. According to passage theory, there is a living entity that exists before death and this self dissolves after death. There is no special effort to make it go away; it "comes out" of its own accord. The materialist thinks that suffering is only before death. After death, the pain is gone. Such clinging to the concept of suffering and enjoying before death is self-grasping. According to Buddhism, before entering Great Nirvana, the Arahant did not conceive of a self but only saw a continuous smooth process of nirvana and nama. Suffering and happiness are manifestations of feeling, arising and passing away again and again according to its natural nature. After entering Great Nirvana, that continuous process of materiality and nama ends in the Arahant. It is not by itself that ceases by itself, but by the Holy Path, which has the effect of eliminating all defilements (kilesa) and karma (kamma), which are the cause of the arising of the process of materiality and nama. When the cause of arising has disappeared, the process of materiality and nama no longer arises. There is one more question that can be raised: The conventionalist quarrels with those who accept the idea of ​​the view. So, likewise, between believers and unbelievers there is a self, is there a debate or a quarrel? " - Teaching derived from Right Understanding does not lead to controversy, but only to give rise to wisdom and truth for the benefit of others. Teach that there is only a process of materiality and nama which always changes from old to new, that there is no permanent self or that an eternal soul is seen as an intact entity as the selfless reason, righteousness. Ants. For those who have Right Understanding of the reason of anattā, who does not attach themselves to a "I" that they have, there is no reason to engage in a quarrel, argument, or argument. We will see the Buddha's own explanation of this point at the end of the discourse. After explaining the mistakes of the three common views, the view and a form of common view, the Blessed One continued to advise that the attachment to this physical body should be abandoned: “Aggivessana [1], this physical body of ours is made up of four main elements [2], arising from the blood and sperm of our parents, and nourished by plants such as rice and bread. . Its nature is impermanent, and must be maintained by oil massage; and even though it was nurtured still must perish and disintegrate. This body should be seen as impermanent, suffering, like an illness, a thorn, a boil, a lousy, a suffering, as a foreign object to us, something to be damaged. , there is no self. When we see this body as such, we will let go of love and attachment, not to love and grasp it. " [1] Aggivessana is a sect of Dīghanakha. [2] Four major essentials. When he has finished explaining the nature of the physical body (rupa, rupa), the Blessed One continues on the nature of the spiritual part (nāma, nama): Aggivessana, there are three types of feeling: pleasant feeling, unpleasant feeling and feeling feeling When feeling any of the three, do not experience the other two. Since each type of feeling arises solely, it must be understood that it is impermanent, conditioned by conditions (saṅkhata), depending on the conditions arising (Paṭiccasamuppāda), to perish and disintegrate (khaya, vaya). , decline and end (virāga, nirodha) ”. (It should be noted that by the teachings as above, the Blessed One teaches how to recite feelings. How to contemplate the arising of circumstances depends on the circumstances and the moment of decay, decline and dissolution.) The practitioner notes the phenomena of materiality and nama beginning with the rising and falling movements of the abdomen, as he taught, to concentrate on the sensation and recite, "pain, pain" when there is pain. arises; "Unpleasant, unpleasant" when a feeling of dissatisfaction arises; "Delight, delight" when a pleasant sensation arises and "happy, happy" when a feeling of happiness arises. When the feeling is not clear as happiness or suffering, the attention should be directed to the body or to whatever state of mind is outstanding. While carefully observing sensations, blissful and unpleasant sensations will be clearly felt, always arising and disappearing, like raindrops falling on the person walking in the rain, touching the body and then immediately dissolving. Out. Like external raindrops, inner "raindrops" arise as if falling from an external cause. When seeing this phenomenon clearly the practitioner realizes that these feelings are impermanent, constantly arising and passing, not self, without a mere entity. Such experience the meditator develops a mind of boredom and letting go, which the Blessed One explains as follows: Mind Boredom And Released Xa Phat Sanh Do Phap Tho Contemplation of the Origin "Aggivessana, when the meditator realizes that the three forms of sensation are impermanent, they are tedious with pleasant, unpleasant and non-sensory." We must especially keep these teachings by heart. The purpose of vipassanā meditation is to develop nibbbidādā meditationa, discouraged wisdom. Only when we personally realize and experience the phenomenon of birth and death can we fully and completely grasp the impermanent nature of all beings and develop a boring mind. It should be noted that the Dīghanakha Sutta does not mention the detailed contemplation of the various components of rupa. Must contemplate this body as a constituent, a group (aggregates). Considering the teachings cited above, it is clear that one can develop a boring mind without having to contemplate the various components of the body in detail as described in the Abhidharma. Again, regarding the concept of nama, only three types of feeling are mentioned. There are no passages that mention the different components of nāma such as formations and aggregates. Here too, it is clear that the boring mind can be developed just by noting the three types of feeling, at the moment it arises. However, it must be noted that it is not only painful feeling, but all three types of feeling must be contemplated, because all three manifest manifest. Here, the Blessed One continues to explain after developing a depressed mind, how Dao Tue, Fruition Tue and Wen-Tue arise. Dao And The Fruit Are Born Due To Boredom When the boring mind has been developed, or because a depressed wisdom has developed, the practitioner's craving disappears. In other words, the practitioner has eradicated all aspirations, and the enlightenment of the Holy Path arises. The wisdom of the Holy Dao eliminates craving, and liberates the practitioner, ie attains Arahattaphala (Arahattaphala). When such liberation arises will arise to the wisdom practitioner that knows that his mind is liberated. He reviews and understands, "Rebirth has ended, Holy Life has been completed, what needs to be done has been completed, there is nothing more to be done." With the above words, the Blessed One describes the way in which an Arahant attains Path and Fruit and develops revisionist insight. Then he went on to explain that after being enlightened, the Arahant was no longer caught up in arguments or arguments. “Aggivessana, the bhikkhu who has been freed from all or contraband (āsava) no longer argues with anyone. Although He also uses institutional terms such as "I, you, or man, woman", but does not mislead to advocate that it is ultimate truth. He no longer argued with anyone because he understood the truth and only spoke according to the truth. " The Puppha Sutta of the Khandhavagga, in the Sayutta Nikāya, teaches that: Nahaṁ bhikhave lokena vivadāmi. Lokova may and vivadati. Na bhikhave dhammavādī kenaci lokasmiС ”vivadati. Hey bhikkhus, the Tathagata does not dispute with the world, it is the world that does not dispute with the Tathagata. Hey bhikkhus, who have a habit of telling the truth without arguing or arguing with anyone else in the world. In other words, it cannot be said that the other person argues because he or she speaks the truth. " Path The results of His Arhat Sariputta While the Blessed One explained to the Taoist Dīghanakha how and how to contemplate the three kinds of feeling by such contemplation that we can achieve the Path of Arhat, there is Sir Sāriputta (Relativism) behind. back, holding fan, fan Him. At that time, Venerable Sariputta (relics of the Buddha) was a Buddhist monk. When he heard about the Dharma about the three types of feeling, he attained the sublime wisdom of the Noble Path of Arhat, while fanning the Blessed One. In the Anupada Sutta, his realization of the Path of Arhat is described as follows: Sāriputta entered First Jhana (jhāna), Second Jhana etc… through all the layers of Samsara and Formless Realms. Whenever he emitted a Zen layer, he reviewed it again and contemplated the nature of that Zen, and by such contemplation he attained Arahantship. In another sutra, Sāriputta himself explained that he attained Arahantship by contemplating the process of materiality and mentality flowing within him. It is possible to reconcile the three suttas and understand that Sariputta goes through the stages of Jhāna while listening to the discourse on the three types of feeling, and when he exits meditation he contemplates the sensations experienced while listening to the discourse on the three types of feeling. Acquire Zen, and thus attain the supreme wisdom of Path and Fruition. Dīghanakha, the nephew of Sir Sāriputta, attained the attainment of Mahayana after listening to the Dharma about the three types of life expectancy. We should understand that while listening to the teachings, certain kinds of feelings arose to him. At that moment, he contemplated sensations that both arise and develop insight knowledge. After giving the sermon, the Blessed One went down to Linh Thuu mountain and convened a meeting of the disciples. Due to divine powers Sāriputta knew there was a meeting, and used divine powers to fly to Tinh Xa Veḷuvana (Truc Lam).END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.19/3/2021.