Mechanism of mind
Where are we going? We are going towards death. It is scary to think. But that is the truth. Our lives are like a water drop kept on the grass, and it gets dried out with the light of the sun. Our lives are like a waterfall. A waterfall is falling quickly. Just think about it a bit. Hasn't our past gone away quickly? Where are we getting close? Everything we did ended up with death. Our life is exactly like a waterfall. It is falling quickly. Our lives are like a bully who is out to kill. The bull is reaching for death with every step. Nobody can get rid of death, even by going to the infinite sky.
Twelve Universal Laws: The Truth That Will Transform Your Life
Did Neil Armstrong and Edwin Aldrin get rid of death when they went to space? You cannot get rid of death, even by going to the middle of the ocean. You cannot get rid of death, even by going to a cave in a mountain. Wherever you go in the world, death is not far away. Every rich person and powerful kings like Dharmashoka, Dutugamunu, etc., ended their lives by death. The people who have fewer resources also end up dead. The nonreturners to the sensual world (Rahathan Wahansela) ended their lives after the Parinirwanayen. (Parinirvana - The state into which one who has attained Nirvana passes at death.) Preaching a "Gatha (Verses; poem composed of them)" If those people died, what would my death be? Our lives go over every year. Our lives go over every month. Our lives go over every week. Our lives go by every day. Our lives go by every hour. Our lives go by every minute. Our lives go by every second. Our lives go by every moment. Our lives are going away with every eye blink. Our lives are going away with every "mind" (Sitha). To where? To death. This is the fourth week we are meeting on the journey to death. "Our lives are reaching towards death." So, patrons, what are we learning now? We are learning about universal truths. In another way, we can say that we are learning the absolute truth. So, what did we learn about eight universal truths in the first week? Those are "Earth-element" (Patawi), "Water-element" (Apo), "Fire-element" (Thejo), "Wind-element" (Wayo), "Colours" (Warna), "Odor"(Gandha)", "Taste"(Rasa), and "Nutrition" (Oja). There is such a doctrine and the place where all these eight are gathered up is called, "Original/Pure eight" (Suddhashtakaya). We cannot see this with our eyes. So, this "Original/Pure eight" (Suddhashtakaya) consists of eight doctrines. What are those eight? Those are "Earth-element" (Patawi), "Water-element" (Apo), "Fire-element" (Thejo), "Wind-element" (Wayo), "Colors" (Warna), "Odor"(Gandha), "Taste"(Rasa), and "Nutriment" (Oja). So, patrons, the other week we discussed that the large physical materials in this world are made up of by bringing the groups of these "Original/Pure eight" (Suddhashtakaya) closer to each other. However, patrons, each group of eight never added up to another, and it has separated via the "Awakasha-dhatuwa". The gap between these two groups is called "limited space" (Parichcheda Awakashaya). Now I'm telling you as I was reminded of this. However, it is not a problem if you cannot understand this. You will understand this after another four sessions. Don't be proud if you understand. If we take our body, much of our skin has "Earth-element" (Patawi dhatuwa). As well as much of our hair and nails also have "Earth-element" (Patawi dhatuwa). If we take our body, much of the blood has the "Water-element" (Apo dhatuwa). It is also a collection of "Original/Pure eight (Suddhashtaka)". The Much of the wind that we are breathing has an "Wind-element" (Wayo dhatuwa). It is also a collection of "Original/Pure eight (Suddhashtaka)". The much of heat that uses for food digesting has "Fire-element" (Thejo dhatuwa). It is also a collection of "Original/Pure eight (Suddhashtaka)". Therefore, the entire body is a collection of "Original/Pure eight (Suddhashtaka)". Therefore, these "Earth-element" (Patawi), "Water-element" (Apo), "Fire-element" (Thejo), "Wind-element" (Wayo), "Colors" (Warna), "Odor"(Gandha), "Taste"(Rasa), and "Nutriment" (Oja) are born in the "limited space" (Awakasha dhatuwa). What is space (Awakashaya)? There is a nature of emptiness. There is nothing. Here, we sit by taking a space of "Awakasha dhatuwa". You get the point, right? So, this microphone and chalk stick also take space from "Awakasha dhatuwa". You all understood, right, patrons? If we think about you in the correct caught-in-attention, then you have all been put here like a piece of cake. You are all here in the "Awakasha dhatuwa". Our picture (Rupaya) exists in the "Awakasha dhatuwa". You all understood, right? What is space? It is the place that does not have "Earth-element" (Patawi), "Water-element" (Apo), "Fire-element" (Thejo), "Wind-element" (Wayo), "Colors" (Warna), "Odor"(Gandha)", "Taste"(Rasa), and "Nutriment" (Oja). It does not have anything, and it is empty. It is called "Awakasha dhatuwa". So, all of us are doing our work in this "Awakasha dhatuwa". If it is not there, then we don't have a place to birth. Therefore, this large universe exists in "Awakasha dhatuwa", and also the earth exists in "Awakasha dhatuwa". So, if we think about our bodies, they exist in "Awakasha dhatuwa" by arising and passing away. So, patrons, the lifetime of this "Original/Pure eight (Suddhashtaka)" is seventeen "consciousness-moments" (Chithth-kkhana). During the period of one eye blink, approximately 58 * (10)9 times it arises and passes away. It happens in the bodies of everyone here. So, patrons, two "Original/Pure eight (Suddhashtaka)" never add up with each other. Each "Original/Pure eight (Suddhashtaka)" is separated by "Awakasha dhatuwa".
Twelve Universal Laws: The Truth That Will Transform Your Life
It never gets closer or adds up together. Let's think about this correctly. Let's take a rice seed. Once we put rice seeds in a water bowl, they soak well. Water goes inside the rice seeds. What is this rice seed made up of? It's made by "Original/Pure eight"(Suddhashtaka). The rice seed exists in the "Awakasha dhatuwa". Nobody can affect its "Original/Pure eight" (Suddhashtaka). So, what does it mean that rice seeds can soak in water? That means water goes into the "Awakasha dhatuwa" of the rice seeds. Those corporealities (Rupa) were born in that "Awakasha dhatuwa". That is why there is a nature of wet. It does not matter whether you understand this explanation or not. I'm explaining something that will understand after five sessions. Therefore, don't be panic. The water says that it has space also to go inside the rice seed. That's why it gets wet. It communicates that the rice seed has an "Awakasha dhatuwa". Who does build that space? It is done by "Awakasha dhatuwa". The rice seed consists of a lot of holes if somebody can have a closer look at it via a tool. But we cannot see that. If we think about a bee-hive, it also has a lot of holes. As same as the rice seed, our body also made by "Original/Pure eight"(Suddhashtaka). If we can have a closer look at our body via a tool, then it has a lot of holes, like a bee-hive. You never attract to this body if you could see this kind of incident via meditated wisdom. Do you file a court case if somebody cuts your nail or finger? Of course. You will file a case, though I preached sermons here. But do you file a court case if somebody did something for an element (Dhatuwak) which exists inside a lot of holes? Do you file a case if somebody takes away a portion of the nail? No. You won't attract to this body if you see it in that way. Our body is covered via such kind of nature. That is the truth. The skin had a crack view when the scientists check it with a tool that can give a closer view. It can be seen with a lot of holes when looking at it via a mediated wisdom further. The "Original/Pure eight" (Suddhashtaka) exists with a lot of holes in the "Awakasha dhatuwa". It is arising and passing away in this "Awakasha dhatuwa". But those have not closer to each other. So, how do we go to and fro? If so, some holes need to remain here, when we are going there. But it does not happen. We should be like a ghost. But it looks like we're going at once. If you cannot understand, then don't worry. You can learn this after another five sessions. I cannot give you a reason for it today. But I can give you a rough idea. Have you seen the way that bees go as a bunch? It is a nice view. Don't you have enough time to see nature? Though the bees go as a bunch, they did not go by sticking to each other. They have separated via "Awakasha dhatuwa". Likewise, our body also goes as a bunch of bees. It all happens in one go. You will understand this roughly because of the knowledge you have about "Original/Pure eight" (Suddhashtakaya). However, you can learn this after five sessions. In the other week, I taught you about "Mind" (Sitha). "Chittaya", "Vinnana" and, "Mana" are some "Pali" names of "Mind" (Sitha). The lifetime of the "Mind" (Sitha) is one "Consciousness-moment (Chithth-kkhanayak)". It arises and disappears by one billion times (10(12)) during the time of one eye-blink. We learned that concept also. After that, we learned about "Chakku Vinnana", "Sotha Vinnana", "Gana Vinnana", "Jiwha Viannana", etc... Likewise, there are many "Minds" (Sith). Why there are many names for the "Mind" (Sitha)? The name has given, according to its behavior and where it born. We took "Disna as an example. When she was in the village, we called her "Village Disna". When she was in London, we called her "London Disna". When she was in Saudi, we called her "Saudi Disna". We used the location she lived to understand her. It was easy to understand her according to the place she lived in. Similar to that example, Lord Buddha changed the name according to the place born. As well as, the name changes according to its behavior. In the third week, I taught you about the eye, ear, nose, tongue, and body. "Chakku Dashaka Kalapaya" is the name given to the place that the "Mind" (Sitha) borns in the eye. How many doctrines are here? It is a place where there are ten universal truths. The color hits on the mirror in the eye. The shadow (Chayawa) fells on this mirror, capture by "Mind" (Sitha). It calls "Chakku Vinnana" as it is born in the eye.
Twelve Universal Laws: The Truth That Will Transform Your Life
.jpg)
You never can see the color unless if "Mind" (Sitha) born in the eye. Therefore, color identifies by "Chakku Vinnana". Does that "Mind" (Sitha) have "corporeality" (Rupaya)? No. It does not have. "Duran gaman", "Eka charan". "Asareeran guhasayan". "Mind" (Sitha) does not have a body. However, what will happen if "Mind" (Sitha) has a body? Then the scientists would break it and turn it into pieces. It is good. It does not have "corporeality" (Rupaya). "Mind" (Sitha) is a range of Lord Buddhas. So, the next, we call "Sotha Dashaka Kalapaya" for the ten doctrines that exist in the ear. "Sotha Dashaka Kalapaya" captures the sound that is born via a conflict of two "Original/Pure Eight (Suddhashtaka)". "Sotha Vinnana" is the "Mind" (Sitha) that identifies the sound. We call it "Gana Dashaka Kalapaya" for the ten doctrines that exist in the nose. We call it "Jiwhaa Dashaka Kalapaya" for the ten doctrines that exist in the tongue. We call it "Kaya Dashaka Kalapaya" for the ten doctrines that exist in the body. "Chakku Vinnana", is the "Mind" (Sitha) that is born in the eye. "Sotha Vinnana", is the "Mind" (Sitha) that is born in the ear. "Gana Vinnana", is the "Mind" (Sitha) that is born in the tongue. "Kaya Vinnana", is the "Mind" (Sitha) that is born in the body. What does "Kaya Vinnana" identify? It identifies "Touch". What is "touch"? It is the enjoyment of touch (Wideema). What is enjoying of touch? It is a sensation (Pahasa). What is the sensation? "Chakku Dashaka Kalapaya" captures the color. "Chakku Vinnana" is the "Mind" (Sitha) that identifies the color. That is the name given for the "Mind" (Sitha). "Sotha Dashaka Kalapaya" captures the sound. "Sotha Vinnana" is the "Mind" (Sitha) that identifies the sound. "Sotha Vinanna" borns in the ear. "Gana Dashaka Kalapaya" captures the smell. "Gana Vinnana" is the "Mind" (Sitha) that identifies the smell. "Jiwha Dashaka Kalapaya" captures the taste. "Jiwha Vinnana" is the "Mind" (Sitha) that identifies the taste. "Kaya Dashaka Kalapaya" captures the nature of hardness and hot/cold. "Kaya Vinnana" is the "Mind" (Sitha) that identifies the nature of hardness and hot/cold. As well as it captures "Wind element" (Wayo dhatuwa). Touch is the common name given for this thing that captures these three. Touch identifies by the "Kaya Vinnana". "Mind" (Sitha) is the Sinhala meaning of "Vinnana". Therefore, "Chakku Vinnana" is the "Mind" (Sitha) that identifies the color.
"Sotha Vinnana" is the "Mind" (Sitha) that identifies the sound. "Gana Vinnana" is the "Mind" (Sitha) that identifies the smell. "Jiwha Vinnana" is the "Mind" (Sitha) that identifies the taste. "Kaya Vinnana" is the "Mind" (Sitha) that identifies the "Wind element (Wayo dhatuwa), and nature of hardness and hot/cold. That is what we taught. So, the lifetime of a mind (Sithaka) is one "Consciousness-moment (Chithth-kkhanayak)". Therefore, Lord Buddha preached to Darucheeriay, "If you see something, you just saw it. There is nothing beyond that". "If you hear something, you just heard it. There is nothing beyond that. " "Preaching a "Gatha (Verses; poem composed of them)". That is why Lord Buddha preached accordingly. There is nothing beyond that. That is what we have taught up to now. If there is something like this, let me explain our school vacation. I'm waiting for the school vacation to go to my aunt's home. She is very stingy. My uncles live in another two places. Listen to this story carefully. On one school vacation, I decided to go to my aunt's home. The reason was that we can swim in the river. There were big "Kumbuk" trees on either side of the river. The leaves of these trees fall into the water. The leaves that fell into the mid of the river, flows along with the water. But the leaves that fell into either side of the river, do not flow along with the water quickly. It is getting up and down. When we were playing in the river, one guy wounded once I threw away a stone. Though I did not do that intentionally I was so scared, and I escaped from my aunt's home without telling her. After a few days, she came to our home and scolded me. Let us put this story aside for a moment. There is something in our body like this, and it calls "Heart". There are some valves like this, and it used to circulate the blood. Once I asked a Doctor, he said that it can circulate 25 liters per minute. Therefore, it is that much of a busy tool. The circulating blood element is its task. The blood made up of by Earth-element (Patawi-dhatuwa)", "Water-element (Apo-dhatuwa)", "Fire-element (Thejo-dhatuwa)", "Wind-element (Wayo-dhatuwa)", "Colors (Warna)", "Odor (Gandha)", "Taste (Rasa)" and "Nutriment (Oja)". It consists of "Original/Pure eight (Shudhdhashtaka)" that has high degrees of "Water-element (Apo-dhatuwa)". It has a nature of flowing. When Lord Buddha was searching universal truths furthermore, HIS great wisdom caught-in-attention on the pure blood. So, patrons, there is a mirror in a small place of this pure blood. The polish (Opaya) is the quality of a mirror. "Prasadaya" is the "Pali" term of the Polish (Opaya). Now, this mirror does not exist in the eye, ear, nose, tongue, or body. It exists in the blood in the heart. So, it exists in the heart. This is called "Vatthu Prasadaya" in "Pali" language. The mirror that exists in the eye is "Chakku Prasadaya". The mirror that exists in the ear is "Sotha Prasadaya". The mirror that exists in the nose is "Gana Prasadaya". The mirror that exists in the tongue is "Jiwha Prasadaya". The mirrors that exist in the body are "Kaya Prasadaya". The mirror that exists in the blood of the heart is "Wasthu Prasadaya". It is a universal truth (Paramartha Dharmayak). Its control power exists on the "Jeewitha-Roopaya (Life-Corporeality)". It depends on "Jeewitha-Roopaya (Life-Corporeality)". But we cannot teach about it today. It is also a doctrine. So, patrons, how many doctrines are available in the mirror that exists on this blood element? Not on the entire blood here. Those ten doctrines are: Earth-element (Patawi-dhatuwa)", "Water-element (Apo-dhatuwa)", "Fire-element (Thejo-dhatuwa)", "Wind-element (Wayo-dhatuwa)", "Colors (Warna)", "Odor (Gandha)", "Taste (Rasa)", "Nutriment (Oja)", "Vatthu Prasadaya", and "Jeewitha-Roopaya (Life-Corporeality)". What is the "Pali" term for number ten? It's called "Dashaka". Therefore, the name of this is "Vatthu Dashaka Kalapaya". So, patrons, there was an incident like this. Even though the blood element goes to and fro, the mirror remains on it. It does not go anywhere. As per the previous story, some leaves exist on top of the water, even though the other leaves flow with water. The other thing is, there is nature like this here. Lord Buddha preached that "Duran gaman." Eka charan. Asareeran guhasaya". It goes on long journeys. It behaves alone. It lives in a cave mostly. This mirror exists in the heart of a cave. "Mind" (Sitha) is born on it mostly. "Preaching a verse (Gatha)" Once cut the heart, that "Vatthu Dashaka Kalapaya" exists on it. It does not exist in the walls or valves of the heart, and it exists in the blood element. As per the previous example, those leaves do not exist in the soil, and they exist on top of the water. The heart is also like that, and it is like a cave. So, patrons, the "Vinnana" that is born in the eye, is called "Chakku Vinnana." The "Vinnana" that is born in the ear is called "Sotha Vinnana". The "Vinnana" that is born in the nose is called "Gana Vinnana". The "Vinnana" that is born in the tongue is called "Jiwha Vinnana". "Kaya Vinnana" is born in the body called "Kaya Vinnana". So, what is the "Vinnana" that is born in the heart (hadaya-vatthu)? It is "Vatthu Vinnana" or "Mano Vinnana". The color comes from where the "Chakku Vinnana" is born. The sound comes from where the "Sotha Vinnana" is born. The smell comes from where the "Gana Vinnana" is born. The taste comes from where the "Jiwha Vinnana" is born. The touch comes from where the "Kaya Vinnana" is born. So, what does the "Vinnana" know that is born in the heart (hadaya-vatthu)? "Mind" (Sitha) is born in this mirror. It is mostly born in this cave. What does it know? It must be asked: what does it not know? The things that came as the objectives for me today wouldn't come to this class. As well as, I won't teach you if I got to know the things that came as the objectives to you. Therefore, the place where it was born cannot give a name because it has many objectives. It does not take only one objective. Do you understand what I said? The eye, ear, and nose have only one objective. But it does not take only one objective in the heart (hadaya-vatthu).
Twelve Universal Laws: The Truth That Will Transform Your Life
It has many objectives that cannot be imagined. Therefore, the "Mind" (Sitha) born here gets a name according to the duty it is doing. I'll give you an example. So, patrons, the things I'm saying now will be explained via a proper chart. Therefore, do not think too much about it. Though we have a big body now, where did we born first? We were born in our mother's womb. The embryo is formed by our parents' union. If we consider the occasion that this embryo forms, then it is a very small occasion. The fur of the "Elu" deer is smaller than our hair.
That embryo is small as an oil drop that got to the tip of that fur. That means we cannot see the embryo even. This embryo is made up of by "Water-element (Apo-dhatuwa)", "Fire-element (Thejo-dhatuwa)", "Wind-element (Wayo-dhatuwa)", "Colors (Warna)", "odor (Smells)", "taste (Rasa)" and "Nutriment (Oja)". It is a collection of "Original/Pure eight" (Suddhashtakaya). Such an embryo has enlarged like this So, that embryo consists of Earth-element (Patawi-dhatuwa)", "Water-element (Apo-dhatuwa)", "Fire-element (Thejo-dhatuwa)", "Wind-element (Wayo-dhatuwa)", "Colors (Warna)", "Odor (Gandha)", "Taste (Rasa)", "Nutriment (Oja)". Don't think beyond that. A mind comes up on this embryo. What is the lifetime of the "mind" (Sitha)? It is one "Consciousness-moment (Chithth-kkhanayak)". A mind that has a lifetime of one "Consciousness-moment (Chithth-kkhanayak)", comes up here. Still, I did not teach you about "Mind" (Sitha). This "mind" is the most powerful "Mind" (Sitha). Therefore, I think that a mind came up here. So, patrons, this is the very first "Mind" (Sitha) that comes up here. Before that situation, a "Mind" (Sitha) did not come here. However, the first "Mind" (Sitha) should come up here. Else the embryo gets to die. What is the lifetime of the "Mind" (Sitha)? It is one "Consciousness-moment (Chithth-kkhanayak)". It gets disappears as soon as it borns. It gave energy to this embryo and disappeared. Then the second "Mind" (Sitha) comes up here. If it is a "Mind" (Sitha), then its lifetime is one "Consciousness-moment (Chithth-kkhanayak)". Then the third "Mind" (Sitha) comes up here. How many "Minds" (Sith) come up here during one eye blink? A billion number of ((10)12) "minds" (Sith) arise in this embryo. So, there is a situation like this here. There are many things to teach about this. But there are not enough facts yet to explain. Be patient. So, patrons, the first "Mind" (Sitha) came up here. So that is the first "Mind" (Sitha) that came up with this embryo. Therefore, Lord Buddha called this as "Reunion Mind" (Patisandhi Sitha). Why is it called so? It is the first "Mind" (Sitha) that came up with this embryo. So, patrons, the embryo does not die, even though the "Reunion Mind" (Patisandhi Sitha) disappeared. Many "minds" (Sith) arose on this embryo. So, think a bit. We call this life a human life that is spent between the time duration of birth and death. We called the last egos "Pera Bhawaya" and future egos as "Anagatha Bhawaya". The current ego that we are living now called "Human life" (Manushsha Bhawaya). So, patrons, the next "Minds" (Sith) do not lose the existence of "Bhawaya" even though the first "Mind" (Sitha) went. Therefore, these "Minds" (Sith) drag human life. Lord Buddha preached that these "Minds" (Sith) carry the "Bhawaya". It's called "Bhawanga Sith". See, how does this name has given? The very first "Mind" (Sitha) that arises in the life of the embryo is called "Reunion Mind" (Patisandhi Sitha). "Minds" (Sith) that carry the "Bhawaya" is called "Bhawanga Sith". That's how these names have given for "Minds" (Sith). So, patrons, all of us will be dead one day. At that time we died, the last "Mind" (Sitha) arises. That is "dead-consciousness" (Cuti Sitta). That's how these names have given for "Minds" (Sith). You understand now, right? Therefore, in these situations, Lord Buddha named these "Minds" (Sith) according to the task it is doing. Now we know that. As an example, there are some people as "Doctor Nimal", "Doctor Kamal", and "Engineer Sunil". So, here, we gave some names to them according to their tasks. If there is only one birth, then the place of birth has taken consideration in naming it. But if it does many duties in one place, then it names according to the task. That's how we recognize people in our day to day life. Lord Buddha prepared a concept for this naming, and these names gave according to its tasks. All of you heard these words "Reunion Mind" (Patisandhi Sitha), "Bhawanga Sitha", "dead-consciousness" (Cuti Sitta). Those are not serious things by their names. "Reunion Mind" (Patisandhi Sitha) is the "Mind" that arises as to the first "Mind" of this life (Bhawaya). "Dead-consciousness" (Cuti Sitta) is the "Mind" that arises as to the last "Mind" of this life (Bhawaya). "Bhawanga Sitha" is the "Mind" that is dragging life (Bhawaya). For the moment, that is the only thing that I teach you, even though there are many events in the embryo. So, see how these names are given for "Mind" (Sitha). Lord Buddha preached names according to the duties. If there is anger, then it is an angry mind. If there is lust, then it is a lustful mind. If there is fear, then it is a fearful mind. Patrons, we do not believe in the heart much. We believe the brain. We believe that the brain is the place that keeps memory and it is the governed doctrine of memory. Even though Lord Buddha preached that "Mind" (Sitha) is born here, most of people do not ready to accept yet. They scared to accept it as they are identifying that the brain is the ruling doctrine from childhood. But Lord Buddha preached that it mostly exists in here. "Duran gaman. Eka charan. Asareeran guhasayan". Listen to this story. This story is about a beauty queen who lives in Kataragama. She was a good person with good character. In a Terro era, one gang kidnapped and raped her. She was very weak after a few days, and that gang brought her to town. She fainted. They shot her and her blood element flowed in the road. That gang asked one person to prepare a place to bury her. This story was explained by that person in her court case. So, patrons, how does this incident feel to you now? The truth is with you. Whether you accept it or not, it is your duty. Our hearts get painful once we felt happy or sad. We know that some kind of incident is happening in the heart via that pain. But we don't like to accept it. This much of in detail explanation does not require if you have faith (Shaddawa) on Lord Buddha. From our childhood, we thought that our brain is the best performer. However, everybody can understand that the brain does not go away by once "Mind" (Sitha) passes away. But the brain is helpless. Therefore, patrons, all these incidents include in the "Mind" (Sitha). Not in the brain, body or ear. Once the "Mind" (Sitha) left, then the entire body is helpless. Therefore, patrons, the exact things of "Mind" (Sitha) cannot tell to others except Lord Buddha. Only the great wisdom of Lord Buddha can do purpose on it, and nobody cannot find out it. Rahathan Wahansela (The person who is freed from all the ten fetters) also got to know after following the path taught by Lord Buddha. Therefore, patrons, this is a doctrine that belongs to Lord Buddha. So, once the others try to explain, it is confusing. The scientists also have that confusion. You all do your studies along with the photographs found by the scientists. But science cannot come close to the rest of the explanation that I'm teaching you from this point onwards. The next explanations consist of the great wisdom of Lord Buddha. The other explanations that exist in this universe cannot come close to this explanation that starts from today onwards. Up to now, we studied corporeality doctrines (Rupa Dharma). The next explanations go towards the doctrines that don't have corporeality (Rupa). So, patrons, I told you about six places where the "Mind" (Sitha) gets born. What are those six places? So, patrons, I told you about six places where the "Mind" (Sitha) gets born. What are those six places? "Chakku Dashaka Kalapaya", "Sotha Dashaka Kalapaya", "Gana Dashaka Kalapaya", "Jiwha Dashaka Kalapaya""Kaya Dashaka Kalapaya", and "Vatthu Dashaka Kalapaya". As well as similar names can be given as the eye, the ear, the nose, the tongue, the body, and mind. As well as similar names can be given as the eye, the ear, the nose, the tongue, the body, and the Though I draw "Mind" (Sitha) here, there is no corporeality (Rupa) for "Mind" (Sitha). But I have to draw pictures to teach you. But don't keep these drawing pictures in your mind. "Vinnana" is the Pali term of "Mind" (Sitha). There are some names as "Chittaya" and "Mana". So, patrons, what is the main duty of "Mind" (Sitha)? Taking objectives is the key duty of "Mind" (Sitha). A "Mind" (Sitha) borns by capturing an objective. Though it borns on billions of times, it cannot birth without an objective. It captured an objective from the very first "consciousness-moment" (Chithth-kkhanaya) itself. What is the objective that "Mind" (Sitha) captures in the eye? What is the color of this board? That is the color. Therefore, color is the objective that "Mind" (Sitha) captures in the eye. The sound is the objective that "Mind" (Sitha) captures in the ear. The smell is the objective that "Mind" (Sitha) captures in the nose. The taste is the objective that "Mind" (Sitha) captures in the tongue. The touch is the objective that "Mind" (Sitha) captures in the body. Therefore, taking an objective is the key duty of "Mind" (Sitha). It is called "Arammana Vijayanaya". "Preaching a verse" This name "Vinnana", it means recognizing especially. Once "Mind" (Sitha) went to the eye, it especially recognizes the color. Once "Mind" (Sitha) went to the ear, it especially recognizes the sound. Once "Mind" (Sitha) went to the ear, it especially recognizes the sound. Once "Mind" (Sitha) went to the nose, it especially recognizes the smell. Once "Mind" (Sitha) went to the tongue, it especially recognizes the smell. Once "Mind" (Sitha) went to the body, it especially recognizes the touch. Once "Mind" (Sitha) went to the mind, it especially recognizes the objectives. Therefore, taking objectives is the key duty of "Mind" (Sitha). One day Ven Anada Thero saw an incident when he was going for alms. Thero saws the way that a gang of security takes a person who tied up with iron vines. He won't be able to get rid of those vines as those have tightened to his body. It was Theor's thought. Once Thero came back, he explained this incident to Lord Buddha. Thero explained that "nobody can break those vines. Those are very dangerous and strong". Lord Buddha replied, and said that "No Ananda, it is not a strong bond". What is a bond? Patrons, what do we see via our eye? It is the color. We recognize sound via the ear, smell via the nose, taste via the tongue, the touch via the body... Can you capture anything beyond those recognitions by taking this body to America, Canda, or Australia? Try to see something beyond color from this eye. Can you? You can see Blue, Yellow, White, or a mix of all those colors. You cannot see anything apart from the color. But what do you want to see in the future? It is also a color too. We are keeping this eye to see another color. Can you hear anything apart from the sound in this world? You can feel the sensation via the ear, once you got a slap from somebody. But you cannot hear anything apart from the sound. You cannot feel anything apart from the smell via the nose. You cannot feel anything apart from the taste via the tongue. You cannot feel anything apart from the sensation via the body. "Mind" (Sitha) cannot take anything apart from the objectives. That is the truth. Nobody can do anything, beyond those things. That bond can be broken. But it is difficult to break this bond. In this cyclic existence (Sansara), that was the only thing we did via these eyes. Therefore, "Mind" (Sitha) takes an objective, by going to the eye, ear, nose, tongue, body, and heart (hadaya-vatthu). Then Lord Buddha preached to Ven Ananda Thero that "I cannot see any stronger bond than the bond that wants to see color via the eye". That bond can be broken. But it is difficult to break this bond. How many plans we have to see the color, right? So, patrons, even though we go ahead in the Cyclic existence (Sansara), we can only see the color. We can only hear the sound. We can only feel the smell from our nose. We cannot go beyond that. So, we have tightened up to these things. Isn't it? We are suffering to see the color, hear the sound, feel the smell, and taste. That's all and nothing beyond that. Getting stuck in the eye's color is the biggest bond. It doesn't go beyond the color. Can you put your home or our kids here? No. You can't. Can you put me? No. Though you cannot put me in here, I have given an objective to you. Therefore, patrons, you are all are holding up your lands, vehicles, kids, houses, jewelry, etc... via an objective. Can you put this building into here? No. Your bond for this building relates to your objective. Patrons, if we got angry with something, we were angry for an objective. If we like something, we liked it for an objective that does not have corporeality (Rupa). If we get destroyed, it also has done for an objective. If we win, it is a victory for an objective. We did not do anything beyond that. Therefore, taking objectives is the main duty of "Mind" (Sitha). Keep that in your mind. Don't forget. Therefore, taking objectives is the main duty of "Mind" (Sitha). Once it goes to the eye, the color is the objective it takes. Once it goes to the ear, the sound is the objective it takes. Once it goes to the nose, the smell is the objective it takes. Once it goes to "Mind" (Sitha), it has many objectives. There is no way to explain the objectives once they go to the heart (hadaya-vatthu). Some thoughts make us happy, and there is a nature to blowing. Don't you feel happier in those moments? Once some thoughts come, we think of suicide. Some thoughts are not either good or bad. "Mind" (Sitha) is taking objectives. So, who lets us go up and down? Let me explain an example. Some mothers have sons, and those sons have wives. At first, the mother is happy for her daughter-in-law. Once others ask about her, she explains her goodness to them. But when somebody asks about her later, she worries about her. She sees the bad side of herself. But once his mother understands that her son continues his life with that lady, then she does not tell anyone either good or bad once others ask. There is something like this. Like that, there is a nature of good, bad, and either not good or not bad when "Mind" (Sitha) takes objectives. It is like that daughter-in-law who brought her son. What is that natural? It is called "feeling" (Wedana). As same as there is no "corporeality" (Rupa) for "mind" (sitha), "feeling" (wedana) also does not have a "Corporeality" (Rupa). It is also an "immaterial" (Arupi) doctrine. Patrons, if we think about "feelings" (wedana) that arise in our "mind" (sitha), they are bigger than this earth. but cannot show off. If you think about the happy feelings you have, they might be greater than the earth. But there is no "Corporeality" (Rupa) to show it off. Only you can tell about feelings (wedana). The person who feels the feeling (wedana) only inherits it. He/she cannot show it in an exact way. After building a house, we can show it to others. But we cannot show off the pain that arose in the heart. Why is that? That's because it does not have corporeality (Rupa). We take many objectives into our "Mind" (Sitha). But there is no way to show that. You can draw something. But you cannot show the exact objective because it does not have corporeality (Rupa). So, patrons, does "Feeling" (wedana) and "Mind" (Sitha) are the same? Does it external thing from "Mind" (Sitha)? Does it exist along with "Mind" (Sitha)? What is your view, mother? I want to know what do you think about this. Does "Feeling" (wedana) and "Mind" (Sitha) the same or not? Does it confuse you? So, where does "feeling" (wedana) exist when "Mind" (Sitha) is taking an objective? At this moment, it takes the objective of the sound of mine. What kind of "feeling" (wedana) do you have when taking this objective? What kind of "feeling" (wedana) do you have when you are smiling? Patrons, understand this. Do you say "Earth element" (Patawei dhatuwa) for "Water element" (Apo dhatuwa)? The hardness is the nature of the "Earth element" (Patawei dhatuwa). The nature of hot/cold is the nature of the "Fire element" (Thejo dhatuwa). Do you say "Earth element" (Patawei dhatuwa) for "fire element" (Thejo dhatuwa)? There are two different natural types here. Likewise, patrons, taking the objective is the characteristic of "Mind" (Sitha), and feeling the objective that is taken by "Mind" (Sitha) is the characteristic of "Feeling" (Wedana). We have to distinguish these via their characteristics. The hardness is the nature of the "Earth element" (Patawei dhatuwa). The nature of hot/cold is the nature of the "Fire element" (Thejo dhatuwa). There are two different natural types here. Taking the objective is the characteristic of "Mind" (Sitha), and feeling the objective that is taken by "Mind" (Sitha) is the characteristic of "Feeling" (Wedana). We take the son, mother, and daughter-in-law as our examples. If the son is the "Mind" (Sitha), the daughter-in-law is the objective, and the mother is the person who feels the objective, according to our example. If that daughter-in-law is a good person for that mother, then it gives birth to "agreeable feelings" (Sukha Wedana). If the objective is a good one for "feeling" (Wedana), then is it "agreeable" (Sukha/Sepaya). If the objective is a bad one for "feeling" (Wedana), then is it a "disagreeable feeling" (Dukkha Wedana). If there is either no good or bad, we call it "moderate." Therefore, patrons, there are three ways for "feeling" (Wedana) to look at an objective. If it is a good one, then it is superb. I'm trying to give you a good feeling about this subject. If it is a bad one, then is it a "Disagreeable feeling" (Dukkha Wedana). If there is either no good or bad, it is moderate. I can see the moderate status on most of your faces. But I can see some of them have happy faces. It births "Agreeable feeling" (Sukha Wedana). It shows that they are happy with the lesson. Some of them might have angry thoughts about me. There should be all these thoughts here. So, patrons, what's happened? It is called "Feeling" (Wedana) according to the way it feels the objective that comes to "Mind" (Sitha). Feeling an objective is the nature of "Feeling" (Wedana). I listened to this for a while. Does "Feeling" (Wedanawa) go away after feeling it, once the objective comes to "Mind" (Sitha)? Or does "Feeling" (Wedanawa) wait for an objective that comes from the "Mind" (Sitha)? What is happening? I'll remind you of the things that I taught you in the first session. Now I want to go from this flower vase to the other flower vase. I'm going now. When I'm going, I'm getting close to this flower vase by going away from the other vase. Did I get close to this flower vase once I went away from the other? Or did I go away from this vase when I was getting close to the other vase? Now I am a step ahead. So, what happened now? I'm getting close to this vase by going away from the other vase. Both happen in parallel. These are known as doctrines that happen, neither before nor after. At the time that "Mind" (Sitha) is taking the objective, it feels like the objective is not before or after. The duty of "Mind" (Sitha) is to take the objectives, and the duty of "Feelings" (Wedanawa) is to feel the objectives. As an example, if my fingers are the "Feeling" (Wedanawa), my palm is the "Mind" (Sitha), I want to take this board duster. So, patrons, what is happening? Does my palm take it first or do my fingers take it first? Both happened at once. Both fingers and palms did their tasks. Likewise, "Mind" (Sitha) is feeling the objective at the moment it takes. Nothing moves. Both "Feeling" (Wedanawa) and "Mind" (Sitha) did their tasks. There are two doctrines. Those are two universal truths. Both "Feeling" (Wedanawa) and "Mind" (Sitha) are universal truths. Does anybody know that there is no "Feeling" (Wedanawa). No. So, here we are talking about "Feeling" (Wedanawa) that all of us have. We don't know exactly when the "Feeling" (Wedanawa) was born. But Lord Buddha captured that "Feeling" (Wedanawa). Can we imagine whether the "Feeling" (Wedanawa) and the "Mind" (Sitha) are one or two? We cannot capture. The lifetime of a mind (Sithaka) is one "Consciousness-moment (Chithth-kkhanayak)". So, patrons, what is the lifetime of "Feeling" (Wedanawa)? It is also one "Consciousness-moment (Chithth-kkhanayak)". It feels like the objectives are taken by "Mind" (Sitha). There are three time periods for "Mind" (Sitha) as "Genetic (Uppada), "Static (Thiti), and "Dissolving (Bhanga)." "Feeling" (Wedanawa) also has the same lifetime. As an example, there is the sea, and it has waves. The waves cannot get rid of the sea, and the sea cannot exist without waves. If the sea is "Mind" (Sitha), then "Feeling" (Wedanawa) is the waves. "Feeling" (Wedanawa) does not go away from the "Mind" (Sitha). "Mind" (Sitha) does not go away from the "Feeling" (Wedanawa). But those are two separate doctrines. Did you understand? Those are two doctrines. But both are born together. Lord Buddha preached an amazing word for this "Mentally Agreeable feeling". It is called "Somanassa" in the "Pali" language. "Domanassa" is the "Pali" word for "Mentally painful feeling" (Dukkha Wedana). "Adukkama Sukha or Upekkha" is the "Pali" word for "Indifferent feeling". If you hear the word "Somanassa" in another sermon, then it talks about "Mentally Agreeable feeling" (Cetasika Sukha Wedana). If you hear the word "Domanassa" in another sermon, then it talks about "Mentally painful feeling" (Cetasika Dukkha Wedana). If you hear the word "Upekkha" in another sermon, then it talks about "Indifferent feeling".That is the "Pali" language. Even though you think that I have sound "Pali" knowledge, it is not the truth. I haven't learned "Pali". But I studied the wording a lot. Everybody can do anything if they have a need. If you have "Intension" (Chandaya), you can do anything in this world. This world does not change by either educated or not educated people. It is done by people who have "intention" (Chandaya). Who has "Intension" (Chandaya)? All of us have So who will change the kings? We do. So, this world is handled by the "Intension" (Chandaya). "Intension" (Chandaya) is the willingness. The "Mind" (Sitha) is like that. Lord Buddha preached a great thing here. Patrons, how do we need to look at when we had an "Agreeable feeling" (Sukha Wedana)? Do you need to look at it as an "Indifferent feeling" (Upekkha)? If so, you need to behave without a smile or nothing when you I had an "Agreeable feeling" (Sukha Wedana). You won't smile once you look at it as an "Indifferent feeling" (Upekkha). Everything is in normal condition. The name of this is "Dattabba Sutra". (Sutra - 'thread', a major category of Buddhist scripture). The way that you need to look at the "Feeling" (Wedanawa). This sutra is available in "Sanyuktha Nikaya". Lord Buddha asked to look at "Agreeable feeling" (Sukha Wedana) as a "Disagreeable feeling" (Dukkha Wedana). What kind of thing is this? You need to look at something with the view that you don't want it. You may be willing for it when you look at that in the view that you want it. If you do not want a particular person, you can also do the same for him/her. But if you have a little bit of need, then you may want it. If you look at "Agreeable feeling" (Sukha Wedana) as an amazing thing, then it is not the right way. That is why Lord Buddha asked to look at "Agreeable feeling" (Sukha Wedana) as a "Disagreeable feeling" (Dukkha Wedana) because of this reason. I'll give an example. There were some weddings in our village, and we did not forget to go to those weddings. We had fun with food, drinks, and music. Most of the weddings ended in fights. Plates went up, and swords came out. So, patrons, what was the "Feeling" (Wedana) we had with that music? It is an "Agreeable feeling" (Sukha Wedana). But later on, it transferred into a "Disagreeable feeling" (Dukkha Wedana). Then the couple escaped from the back door, and that fight went on until the police came. Once they came, our gang ran away. Then what was the "Feeling" (Wedana) that arose at that time? It is a "Disagreeable feeling" (Dukkha Wedana). So, patrons, what happened to that "Agreeable feeling" (Sukha Wedana)? It changed with the objective. How about weddings in your area? Were there fights? Did they hold the entire wedding with music? So, what happened here? What will happen if you have sunk in the "Agreeable feeling" (Sukha Wedana)? It ends up with a It is a universal truth. Why does "Agreeable feeling" (Sukha Wedana) end up by "Disagreeable feeling" (Dukkha Wedana)? "Mind" (Sitha) does not belong to anybody. The duty of "Mind" (Sitha) is taking objectives. "Agreeable feeling" (Sukha Wedana) borns when there are "Agreeable" (Sukha) objectives. "Disagreeable feeling" (Dukkha Wedana) are born when there are "Disagreeable" (Dukkha) objectives. We don't have anything to do. Therefore, Lord Buddha saw how this being was suffering in this cyclic existence (Sansara) by sinking in the "Agreeable feeling" (Sukha Wedana). All of you know the effort we took to do to our studies. There is a target along with that effort. Let's assume that we passed the exam because of that effort. Now there is happiness. But the love affair has broken. What happened next? Is there an "Agreeable feeling" (Sukha Wedana) now? It is a pain. After that, you go to university. There are some punishments for newcomers. It is a pain. Finally, you take the degree. Now all is fine. You can do a job as you wish. But do you have an "Agreeable feeling" (Sukha Wedana) because of your job? No. It is also a pain. Then your parents ask you to get married. Then you got married, and you are happy now. But you have to protect your loved ones. You have to live according to each other's rules. So, is there a permanent "Agreeable feeling" (Sukha Wedana)? No. But what do we think? In our childhood, we wanted to go to some targets, and we thought that it was the correct thing. Once we went there, we thought that it was better to go to another target. Once we go to that target, we want to go to something else. Finally, you are going to do different things until your death. But do you receive it? Why did you not get it? There is no permanent "Agreeable feeling" (Sukha Wedana). We know that there are rich people who have houses, land, and vehicles. But don't they feel "Disagreeable feeling" (Dukkha Wedana) when they have "Disagreeable" objectives? For them too, "Disagreeable feeling" (Dukkha Wedana) are born in such situations. Therefore, "Feeling" (Wedanawa) does not depend on either money or power. "Feeling" (Wedanawa) does not depend on wealth or poverty, and it depends on the objective. So, patrons, in this cyclic existence (Sansara), we never get a permanent "Agreeable feeling" (Sukha Wedana). Lord Buddha preached another great thing for us to understand this "Feeling" (Wedanawa). "Preaching a Verse (Gatha)" "Jati" is birth. I asked about the birth of a child by a doctor. He said that the child was crying and coming out. Nobody is smiling and coming out. Are we crying for an "Agreeable feeling" (Sukha Wedana) or a "Disagreeable feeling" (Dukkha Wedana)? So, the birth itself brings Disagreeable feeling" (Dukkha Wedana). If the child does not have enough milk, then he will cry. So, what is the "Feeling" (Wedanawa) that arose at that time? It is a Disagreeable feeling" (Dukkha Wedana). What is the feeling that arose if that child touches fire? What is the feeling that arose for that child's mother by looking at that behavior? It is a Disagreeable feeling" (Dukkha Wedana). So, patrons, we mostly feel "Disagreeable feeling" (Dukkha Wedana) if we think about our life from birth. If her son has not grown well, then she should feed him nutritious food. "Disagreeable feeling" (Dukkha Wedana) arises if the son has a disease that cannot be cured, like cancer or a wound. So, patrons, we mostly feel "Disagreeable feeling" (Dukkha Wedana) if we think about the truth of our lives. We all have that much pain in our lives. Therefore, Lord Buddha asked us to think about that truth. Don't give up. It is the truth, and it is a universal truth. Think about that truth without closing it. Lord Buddha preached that if we gather the tears we had because of the death of our mother in this "cyclic existence" (Sansaraya), then it is greater than the water of the great four seas. Let's assume that our mother passed away, and we are crying. Can we fill a bucket with our tears? Some people cry for everything. Can they fill a bucket with their tears? Even if you collected all of your tears during this life, you won't be able to fill a bucket with your tears. So, we cried with more tears than the water of the great four seas. Can you imagine the pain of our journey? We cannot even imagine it. Lord Buddha preached that if we count the number of times we were born as fowl because of the "Cankers" (Asava) we had to color, sound, smell, taste, and touch in this cyclic existence, the blood that flowed after his murder was more than the water of the great four seas. What was the feeling that you had when cutting the neck? It gives a "Disagreeable feeling" (Dukkha Wedana). So, patrons, there are different creatures as "Pimira", "Thingala", "Naga", "Gandha", and "Asura" in the ocean apart from the known whales. The length of this creature, "Pimira" is km 2500. But it has not been found out yet. The length of the creature, "Thingala" is Km 10,000. So, there are such lengthy creatures in the ocean. Therefore, we can see that there is a huge volume of water in the ocean. So, patrons, even six blood liters cannot take after killing one fowl. So, can you imagine the pain we have had in this "Cyclic existence" (Sansara)? It is the separate portion of a fowl. Lord Buddha preached that there is a similar situation once we were born as a bull and goat as well. Therefore, we mostly feel "Disagreeable feeling" (Dukkha Wedana) in the past "Cyclic existence" (Sansara). Lord Buddha preached that humanity is a very rare opportunity. But where were we born most of the time? We were mostly born in the four realms. "The realm" is the home of beings. You are coming to your home from wherever you went. Even though we came to the human world by leaving home, most of the time, our weight is on the side of home. So, patrons, you have to burn in the fire once you go to the Realm. Have you seen someone who has happiness when he is burning in the fire? Therefore, patrons only have "Disagreeable feeling" (Dukkha Wedana) when they are in the Realm. 99.99% consists of "Disagreeable feelings". Therefore, we often felt "Disagreeable feeling" (Dukkha Wedana) in this "Cyclic existence" (Sansara). Do we only have an "Agreeable feeling" (Sukha Wedana) though we are now in the human world? We have a mix of sadness and luxury in our lives. We receive a small portion of "Agreeable feelings" (Sukha Wedana) and the majority of "Disagreeable feelings" (Dukkha Wedana). So, we again fall back to the pain if we are sinking into the "Agreeable feelings" (Sukha Wedana). That's why Lord Buddha asked to look at "Agreeable feelings" (Sukha Wedana) as "Disagreeable feelings" (Dukkha Wedana). Then you won't sink into it. You can get rid of this. Lord Buddha preached that "Mind" (Sitha) gets sunk on it if you look at the "Agreeable feeling" (Sukha Wedana) as an "Agreeable feeling" (Sukha Wedana). It is a universal truth. You cannot measure the pain you have had in the past. Lord Buddha asked you to think about the struggle you have to find food. In some places in our country, we have seen some people working in the paddy fields in sunny times. Why are they suffering? They are working for their food and the food of their children. Therefore, the struggle that is being put in to find out food also not a small thing. We know that sometimes we have to lie to protect our jobs. Sometimes we have to steal to protect our lives or keep friendships. Again, we go back to the Realm after stealing others' things. So, patrons, if you think about the pain and struggle you put into finding food, you will see that there is no luxury in this "Cyclic existence" (Sansara). As an example, think about me. You can see the struggle that I'm making to find food. Therefore, the struggle that is being put in to find food is also not a small thing. Lord Buddha preached that we can get rid of this "Cyclic existence" (Sansara) even by looking at the struggle you put into finding food. Isn't it the truth? It is the truth. You have to wake up, have to go there, and have to bear the stress to keep the job. Or else you won't be able to afford your and your children's food. Irrespective of rich or poor status, everybody is suffering to find food for them. If you take the position of a minister, he should protect his position. Or else everything will be over. For that, they also suffer a lot. Though we think that they are the happiest people, they are not. They have to do much work to protect their position. When they have to ask for our votes by pleading in front of us, it is also a pain. Why do they do all these things? That's because of food. The effort and struggles we put to find out our food are not small. But we forget about that. What do you want to be in your next life? Do you wish to go to heaven? Is it? But this is the truth about birth. So, I'm explaining the story that exists in the inner mind. You wish to have your children and husband in your next life, though they are troublemakers. My life should continue as it is now. It is your wish. Isn't it the truth? Why? You all have become addicted (Alima) to the pain you are suffering. "Thathra Tharabhee Nandini". Welcome wherever it goes. It is the truth. If you take the life of a dog, that life suffers a lot. But would that dog like to be a human? No. It has addicted him to life. We are also addicted to our lives. That's why Lord Buddha preached "Thathra Tharabhee Nandini". When you have a child, you need to put an effort to provide studies to him. Why? You want to see their luxurious lives after a good education. It is not a bad thing in this world. But parents have to bear a lot of pain. But they forget that pain once their children have gone through the exams well. Isn't it? That is why they wished to have that child in their next life as well. Why is that? They forget the pain by looking at "agreeable feelings" (Sukha Wedana). But "Agreeable feeling" (Sukha Wedana) are not permanent. Again, "Disagreeable feelings" (Dukkha Wedana) born because of that child. Therefore, patrons, it is not good to sink into the "Agreeable feelings" (Sukha Wedana). Our human life does not exist forever. Now you will understand this type of story via my teaching. Now you think that you don't want to provide education for your children and you don't want to go to work, etc. If you have such thoughts, then it is wrong. If children did not study properly, then they would have to work in the paddy fields. Is it not more painful? Yes. What would happen if we did not eat when we were hungry? It will only create more pain. Likewise, if they do not study well, they have to suffer a lot. They may have to collect more suffer. Therefore, I'm not telling you to not learn. Understand the correct thing. If you sink into the "Agreeable feelings" (Sukha Wedana), you may have to suffer a lot in the future. That's what I'm telling you. If children did not study well, then they would fall into more and more suffering. But educated people also have not gotten rid of the pain. Therefore, Lord Buddha preached to look at "Agreeable feelings" (Sukha Wedana) as a "Disagreeable feeling" (Dukkha Wedana). How do we need to look at "Disagreeable feeling" (Dukkha Wedana)? Now you all have the pain of going home. So how do you look at that "Disagreeable feeling" (Dukkha Wedana)? Look at it as a thorn that hits you in the chest. This is the true story of this "Cyclic existence" (Sansaraya). Lord Buddha asked us to not give up. This is the real thorn that hits the chest. I'll give you an example. There was one of my friends. He committed suicide because he could not get permission for his affair. Is it over? Why did he do that? He could not bear that pain. So does not that pain is a thorn? It is a thorn. This is the true story of this "Cyclic existence" (Sansaraya). Don't give up. Sometimes we also want to commit suicide because we do not want to keep our lives in some situations. That is the truth. Therefore, "Disagreeable feeling" (Dukkha Wedana) is a thorn that hits in the chest. Some people are suffering a lot. However, even though there is a lot of pain, it is not permanent. Once it comes, we cannot bear it. We give up the entire world. But when the "Agreeable feelings" (Sukha Wedana) come, we forget it. That is the nature of this "Cyclic existence" (Sansaraya). But you forget it for the minor pleasure. But that's also not permanent, and it gets over. This kind of concept we have. We think that we will enjoy a life that only has pleasure after working hard. We have that kind of plan. Isn't it? Go and see whether you can have it or not. The feelings are always changing according to the objective. You will never have a bundle of joy. You will receive "Agreeable feelings" (Sukha Wedana). But it is not permanent like weddings in our village. Therefore, for patrons, these "Disagreeable feelings" (Dukhha Wedana) are a thorn. The other thing is that we try to escape from life when we have to face major pain. Don't do that, patrons. "Disagreeable feelings" (Dukhha Wedana) also not permanent. Therefore, our ancestors used to say "Allow to time". What is meant by "Time"? It changes the objective. The objectives we have today do not stay with us tomorrow. The objectives we have tomorrow do not have us the day after tomorrow. Once "Disagreeable feelings" (Dukhha Wedana) come to mind, they stay for about a few weeks or months. Until then, it breeds "Disagreeable feelings" (Dukhha Wedana). Once "Disagreeable feelings" (Dukhha Wedana) come to mind, they stay for about a few weeks or months. Till then it will give birth to "Disagreeable feelings" (Dukhha Wedana). If the objective relates to the pain, the feeling is also the pain. The objective gets changed after a certain time period. Then we used to write songs for our broken affair once those objectives went down with the time. But now we are not going to commit suicide. It was resolved with time. Don't lose your life. Human life is a rare opportunity. "Disagreeable feelings" (Dukhha Wedana) are not permanent. We should not lose our lives for any reason. We should not need to suffer by sinking into the "Agreeable feelings" (Sukha Wedana). We should get rid of this pain/suffering. It is enough. Lord Buddha preached about the moderate status of the objective that has been taken by "Mind" (Sitha). How should we look at that? So, patrons, we can feel both "Agreeable feeling" (Sukha Wedana) and "Disagreeable feeling" (Dukhha Wedana). How do we feel moderate feelings? We can enjoy the "Agreeable feeling" (Sukha Wedana). "Disagreeable feeling" (Dukhha Wedana) is like a thorn that hits the chest. How do we feel moderate feelings? What do you feel when you are looking at these walls? Isn't there a feeling? If there is no "agreeable feeling" (Sukha Wedana) or "Disagreeable feeling" (Dukhha Wedana), then "Mind" (Sitha) is a moderate feeling. The Lord Buddha preached looking at that feeling as an impermanent one. "Impermanent" means it also gets changed. If you look at the "Agreeable feeling" (Sukha Wedana) as a "Disagreeable feeling" (Dukhha Wedana), then you won't sink into the pleasure. You won't be attracted to the "Cyclic existence" (Sansaraya) once you look at the "Disagreeable feeling" (Dukhha Wedana) as a thorn. The moderate feeling won't exist anymore once there is either an "Agreeable feeling" (Sukha Wedana) or a "Disagreeable feeling" (Dukhha Wedana). Therefore, we have lives that are oscillating between "Agreeable feeling" (Sukha Wedana), and "Disagreeable feelings" (Dukhha Wedana), and moderate feelings. Let me know if there is anybody who has a permanent pleasure. Then I'm not teaching this anymore. Let me know if there is anybody who has permanent pain. Don't suicide. I'm teaching the way to get rid of this pain. The moderate feelings won't exist anymore once there is either an "Agreeable feeling" (Sukha Wedana) or a "Disagreeable feeling" (Dukhha Wedana). That is what we taught today. We taught that "Mind" (Sitha) takes objectives and it feels by "Feeling" (Wedanawa). "Mind" (Sitha) and "Feeling" (Wedanawa) are two different things. But both are born together. It is not easy to identify separately. Its lifetime is one "Consciousness-moment (Chithth-kkhanayak)". Listen to this. I want your answer. Don't think deeply. The deepest thing remains a simple thing. There is the earth like this. There is a rabbit. This rabbit has a crazy need and it wants to go away from the earth. So, this rabbit goes to a mountain and jumps to get away from the earth. But what actually happens? The rabbit is falling back to the earth. Then the earth asked, "Hey, are you able to get away from me?" As it did not work, the rabbit ran quickly. But again, it stops somewhere on the earth. Then again, the earth asked, "Hey, are you able to get away from me?" So, this rabbit has a target to go away from this earth. To do that, he chooses to either jump or run. But the rabbit could not do that. So, patrons, if you were there, what is your advice? What would be the advice of Lord Buddha, if he was there? We can say, "Hey, rabbit, understand this as earth." Once he understands it as an earth, then he will get to know that he cannot go away by jumping or running. The "Dhamma" that we are learning now is also the same. We cannot get rid of this by suffering or by living a luxurious life. You know that people who are suffering a lot have not gotten rid of this. The rich people, like Bill Gates, have not gotten rid of this. So, what can we do about this? This rabbit represents us. The earth denotes pain. The Lord Buddha gives mercy to us. So, every one of us is trying to get rid of the pain. If we have pain from sitting, we will stand up and get rid of the pain. If we have pain from standing up, we sit and get rid of the pain. So, everybody struggles to get rid of the pain. The one option that we followed as a solution was to search for a high luxury life. Some people try to escape this by causing excessive suffering. But you cannot get rid of this using both methods. As we asked the rabbit to understand the earth, we also have to understand this pain. Then you don't want to jump or run, and once you perceive it, then you understand pain. So, patrons, I'm teaching you to perceive this, and it is to either not suffer a lot or find a luxury life. Some people won't be clean once they think of all the pain. Don't do that. It will be a pain for others here. That's not what I'm teaching you. Understand well. You need to perceive this. Once you perceive this via your "Wisdom" (Panna), then you can get rid of this problem. That is what you have to do. What is the first "Mind" (Sitha) that is born in this life? It is "Reunion Mind" (Patisandhi Sitha). What is the last "Mind" (Sitha) that is born in this life? It is "Dead-consciousness" (Cuti Sitta). In between, the infinite number of "Mind" (Sith) are born. "Chakku Vinnana" is the "Mind" (Sitha) that sees the pictures. "Sotha Vinnana" is the "Mind" (Sitha) that hears the sound. "Gana Vinnana" is the "Mind" (Sitha) that feels the smell. "Jiwha Vinnana" is the "Mind" (Sitha) that feels the taste. "Kaya Vinnana" is the "Mind" (Sitha) that feels the touch. The all "Minds" (Sitha) that born in the "Wasthu Prsadaya" called, "Mano Vinnana". "Mano Vinnana" is the next thing that I have to teach. "Bhawanga Sitha" is the "Mind" (Sitha) that is dragging the life (Bhawaya). So what is life? It is a collection of "Minds" (Sith) that have one consciousness-moment ("Chithth-kkhanayak). Simply, we can say that life is just the generation of minds. Once the mind arises, it takes an objective. So, our life is just a collection of objectives. On the one hand, our life is a collection of minds. On the other hand, it is a collection of objectives. The main secret is that the mind cannot be born without a ""Feeling" (Wedana). But "Mind" (Sitha) is not the "Feeling" (Wedanawa), and it does not go beyond the "Mind" (Sitha) as well. It is born along with "Mind" and passes away with the "Mind" itself. If the lifetime of the mind is one consciousness-moment ("Chithth-kkhanayak), then the lifetime of "Feeling" (Wedanawa) is also one consciousness-moment ("Chithth-kkhanayak). So, patrons, if we have a feeling, the speed that it takes for its change is one consciousness-moment ("Chithth-kkhanayak).The objective gets changed in one consciousness-moment ("Chithth-kkhanayak), and feelings also change accordingly. So, simply, we can say that this life is a collection of "feelings" (Wedana). On one hand, our life is a collection of minds. to be continuing...
Twelve Universal Laws: The Truth That Will Transform Your Life
Special thanks to Ven Thiththagalle Anandasiri thera
.png)
){kind=link}
0 Comments