Suffering arises and operate.

M an ascetic monk who was not titled Kassapa Buddha meets are going real qifu gangui in a residential area, there is the context of the above theory. There are ascetic seclusion lẽngười Kassapa had questions for a long time in the hearts of the sufferings, so after having been successively Buddha Please Sir explain yourself on the incidence of sựthắc. Kassapa to felted supplications to three times then the Buddha accepted, because at the time He is on the real qifu mumo not convenient to discuss doctrine.

While Kassapa said the questions raised have nothing important, but the question really contain what truth in Buddhist teachings: the concept and the operation of the suffering. Indeed, if not what is the suffering to be Jeet spectacle and the operation of it in this world but quảthật hard to self yourself is to understand the Buddhist teachings. Really, deep nature of suffering (Dukkha) in the world-she was raised right in the Buddha's first sermon. but we usually mean only see suffering in this world under some real expression largely superficial personality States outside only, on the contrary we tend to one side turned against suffering and one side always facing on the illusion of happiness that we never catch. In summary the pursuit of happiness is also indirectly acknowledged the suffering are silver on the body, the mind and around us that we carried. So what is suffering?

Buddhism suffering is all that real satisfied emotionally cảnhững mention in any form that all beings must endure in our lives. The suffering (Dukkha) which was divided into three categories or three "ranks":

-Thểloại is the suffering of suffering (dukkha dukkha) symbolizes the suffering of simple, crude and obvious, that's the pains on the body and in the mind of each individual. If anyone felt themselves to be happy, healthy and wealthy, don't even know what is suffering, then just look at the ones around it is illness or poverty, or step out of the way to see a traffic accident or see a crazy people are dancing so sing, or have just walked off with two people are fighting each other between that one and nearly banged into a stumps, etc, then there is the suffering of suffering. In addition the suffering of suffering and expressed a form of others, such as the Union saw the suffering as just telling (and even the suffering of two soon-to-be presented here) and try to find every way beyond escape, then the attempt to transcend the pain he is in the kind of suffering of the suffering.

-Thểloại the second is suffering because of the changes (viparinama dukkha), that is suffering because of the nature of all phenomena. All in all, the best structural phenomenon set are impermanent, vàđã is often all that is suffering. His mind and body as well as of all the other beings are all things proper structure, and often not disengage any phenomenal texture case. If anyone does not wish to be a nice young and healthy forever, the conscious mind is always joyful, the relatives are always true and faithful to yourself, the possessions which he cherished was never damaged, obsolete, or is stolen and the surrounding Habitat is advantageous? But all the same phenomena are impermanent and uncertain. Sựkiện feel the computer is impermanent and ephemeral thing called suffering due to change.

-Thểloại Tuesday called the suffering of the formation (sankhara dukkha), i.e. the existence of suffering. The suffering this pain is deep, broad and subtle so it is difficult to identify, it is the pain and often, arise from the skandha cling to that first year of the sựhình structure. All possible forms of "Bliss" arises from sensory experience-Pentagon and mental-including possible form of appeased or lâng lâng feel through meditation spells known as meditation (dhyana) also are all suffering (dukkha). Because thếcũng reminder to add is the suffering does not contain the full meaning of the word dukkha in Buddha's teachings, because the suffering in the sense usually just reflects the meaning of suffering in the two first and second categories are presented trênđây, but does not imply the meaning of suffering in the third category that is suffering of the formation (sankhara dukkha)because this suffering category including the sensations feel like that so-called "happiness". Therefore some Western Buddhist scholars use straight text translation and Sanskrit dukkha is suffering (souffrance).

Rahogata sutta-Sutra (Sutra of the hidden homeless in the Samyutta Nikaya-Samyutta Nikaya, SN 16.11) records the case of a disciple raised questions as if that first year composition (i.e., active uẫn-skanda) is suffering, it will conflict with a sort of sensory experience (vedana) into three categories is like, unpleasant and neutral. The Buddha stated principle of impermanence and the dependent artifacts (i.e. logical pratītyasamutpāda or artifacts due to the conditions that there is) to prove to people who đệtử found that "everything in the category of sensory experience, are part of the field of suffering", that means the feeling of happiness is also the expression of suffering, (also please remind more Visual sense is composed of both thinking and emotional everything in consciousness).

For those who do not like the broad wording and abstract over here, thought should also raise a few specific examples, such as some symbol of happiness as the wedding ring and the happiness in the hearts of the Bride Groom, or plugging the candles on the birthday cake, or mirror a youth are watching its leg, or a teenager are DAB son chalk point ..., then the back of all the things he is hiding the real suffering immense discreetly, and those suffering as the pain of suffering of the formation, i.e., suffering arises from our existence in this world.

Please return with the asceticism clothes not Kassapa. This person can understand the suffering of this world is nothing, so it gave up all the secular values of Convention including clothes on people to go in search of salvation, but still wonder is the suffering then is is by themselves create for themselves or others create for themselves, or just the random phenomenon. Then one day Kassapa Buddha met when He is on the real qifu gangui in a residential area. Kassapa sailings opportunity then ask the Buddha explains the respondent mắcđang upset. Although it is in a context not adapted for French instruction, but the sincere understanding of an ascetic austerities, the Buddha has also answered the questions of the people under two different aspects:

-first of all answer directly the question is suffering are due to yourself or other people create for themselves.-then explained the operation of suffering on a broader scale, the framework of the question has been raised.

So for questions suffering is caused by themselves create for themselves or other people is by creating for you, in case if the Buddha replied that a self generated suffering for yourself, then the answering time means the fish thểmang invariant character or there is something in an individual. For example, a fish can execute some action which creates the cause brought suffering and also did multicell "reincarnation" back to get late quảphát born from the same action, voila is indirectly accept chủnghĩa viable schools (also known as often constant or eternal-eternalism, Pali Sassatavada) or that ownership fell (Sanskrit Atman, Pali Atta). In contrast, in the case if the Buddha answered that a given suffering due to a different form, it fell to communism the destruction (annihilation, eradicated or hưvô-innihilism, nihilism-Pali Uccedavada). Like i.e. indirectly accept materialism (materialism). For example, an individual in the currently incurred suffering is caused by a different individual in the previous implementation of the hànhđộng created the cause brought the suffering.

Acela sutta texts in the above-as well as in many other texts the Buddha always said as He kept the path in between, called Central. He reminded the disciples do not fall into two extreme is nihilism, and that the school exists, because that's what wrong and extremely hazardous. As for the Middle path between the two extremes are individuals just a flow or a stream rotation (Pali santati), and once a flow is of course will represent a past, a present and a future, that interpretation (logic) than that the school exists (not chủtrương with the past) and the kill (not the policy There are the future). Please also remind more as Germany Reached-Lai Lama call flow that line followed (Latin continuum) of knowledge (consciousness). Individual is a demonym is conventionally used to assign the line followed continuously. The concept of continuity is a key factor contributing to explain regeneration and the cycle of reincarnation, (maybe more home đềnày in the article "the concept of karma in Buddhism" of Haddock on the Lotus Library network, Germany,...).

In addition to answering directly the questions of Kassapa Buddha, trênđây as also explained the operation of suffering an overarching and comprehensive way. Indeed, Kassapa raised questions about the operation of suffering in a fairly level "low", directly linked to some form of individual and details, and that is the reason to see Kassapa cannot handle these causes and the deep impact and universal suffering in the world-Mrs. A particular way please give some examples as follows:

-When step out we could see two people are fighting each other, we just go to just turn your head to look back makes it banged into a tree (the suffering of suffering-news suffering arising from sensory experience), to then ask the ta made it painful, or two people fighting each other to make us have banged on a tree?

-If there is a certain reality of billions of cells in the body to "mutations" (mutation) and become a cancer cells (suffering because of the changes-news impermanence), voila there had to be a pain to arise at random or not, or by someone else or something else to create for yourself?

-a young look in the mirror to proud with his handsome looks, or a missing women look in the mirror just nhoẻn her mouth laughing just a little head tilt slightly to highlight his grace (sufferings of the formation – i.e. the existence of suffering and cling to the five aggregates), the handsome looks and his charm is that they create for them, or know just what "random" luck, and should also understand is that both cases are expressions of "suffering" in the category of suffering sựhình.

When was lost on details such as the above, it will hardly make a sweeping views. So the Buddha does not directly answer each question is answered only Kassapa "suffering does not arise like". At the same time He raised the General operating principles of all phenomena in vũtrụ called the correlated interoperability and compatibility of all phenomena (interdependence), also known as the artifact caused by conditions that have (conditioning co-production) or Li pratītyasamutpāda. Perhaps the Môhan Wijayaratna has translated the title of this edition is "The artifact caused by conditions" (Conditioned Co-production) to avoid the word naked mean Acela no clothes (?).

Based on the principle that operators of all phenomena in the universe the Buddha picked out twelve events linked together which books of the Han ngữgọi is the second coast guard personnel to explain to Kassapa about the suffering, that is the cycle of the existence or samsara in this world. Moreover, the Buddha was also farther beyond the question of Kassapa by explaining more about the reverse process of the erren charm to explain how to make the suffering to an end. A business but it's short and was preaching in a context where people are real, true, but qifu gangui extremely profound and complete.

Complete both the enlightenment and practice of an ascetic monk who don't hang clothes pursuit of seeking the truth. After the Buddha giảiđáp these questions yourself, Kassapa "retreated into her place quạnh, always keep the sensory sựcảnh and engrossed in practice" that helps to quickly achieve the impossible as A-la-Han. That is the conclusion of a trade and also a lesson for each of us. Indeed, when reading some of the posts or to hear some lectures lauded Dharma can also make us feel proud of or interested in a few moments, or when researching some books or the commentaries vềgiáo justice could also bring us some insights that, but after reading or hearing the finished, where complete again, we go back to daily activities to continue to wallow in the operation of your steamer.

Buddhism is a religion, requires courage and determination. We have enough to imitate a person naked ascetic seclusion from the bỏnhững secular values as Ayasmanta Kassapa or not, or are we chỉbiết're thinking of purchasing these beautiful clothes? Make enquiries and upset nhưAyasmanta Kassapa great problems, the French Leader will relieve us the wonder and the upset. Decide and engrossed in practice nhưAyasmanta Kassapa, enlightenment will open the door to await us.

END=VIETNAMESE TRANSLATE ENGLISH BY THICH CHAN TANH.MHDT.WORLD VIETNAMESE BUDDHIST ORDER=VIETNAMESE BUDDHIST NUNS=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.10/4/2013.NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).