 Image search results - "Adittapariyaya Sutta " |
File13_Preparing_the_fire.mp3Preparing the Fire854 viewsPatrick Kearney's Vipassana Retreat Talk at Bodhi Tree Monastery (2009)
Tonight we follow the Buddha from Baranasi back to the area where he practised before his awakening, the Nerañjara River near Gaya. First, at Baranasi, the Buddha awakens Yasa, the son of a rich banker. This is the first time the Buddha awakens a lay person, proving the dharma can be understood by the laity as well as by professional ascetics; and the first time the Buddha gives a “graduated discourse,†which becomes the basic template of his teaching method. Yet this is not counted as the third teaching. Why not?
After his successes in Baranasi the Buddha goes alone to visit Uruvela Kassapa, the important head of an order of dreadlocks ascetics. He spends at least a month performing miracles to convert Kassapa and his followers. Why was Kassapa so important? Finally the Buddha leads the newly converted ascetics to Gayasisa, near Gaya, to give them the third teaching, Adittapariyaya Sutta (Burning …).
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File15_Burning.mp3Burning . . .934 viewsPatrick Kearney's Vipassana Retreat Talk at Bodhi Tree Monastery (2009)
Tonight we come to Adittapariyaya Sutta (Burning …). The Buddha taught this to the former dreadlocks ascetics, presenting his analysis of the human being as constituted by six sense fields. These are the sensitivities of eye, ear, nose, tongue, body and mind, and their corresponding sense objects.
The six sense fields are the counterpart of the five aggregates, which were presented to the five companions in his first teaching. While the aggregates are predominantly mental (four of the five are mental), the sense fields are predominantly physical (five of the six are physical). While the aggregates construct a self primarily through cognition, culminating in our sense of narrative unity, the sense fields construct a self primarily through feeling, culminating in our sense of sensual unity. The teaching of the sense fields are centred on drivenness (tanha) and the dis-ease (dukkha).
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