Resource The Dart of Painful Feeling (Sallasutta)

[asaṅkhata]

"Bhikkhus, the uninstructed worldling feels a pleasant feeling, a painful feeling, and a neither-painful-nor-pleasant feeling. The instructed noble disciple too feels a pleasant feeling, a painful feeling, and a neither-painful-nor-pleasant feeling. Therein, bhikkhus, what is the distinction, the disparity, the difference between the instructed noble disciple and the uninstructed worldling?"

"Bhikkhus, when the uninstructed worldling is being contacted by a painful feeling, he sorrows, grieves, and laments; he weeps beating his breast and becomes distraught. He feels two feelings—a bodily one and a mental one. Suppose they were to strike a man with a dart, and then they would strike him immediately afterwards with a second dart, so that the man would feel a feeling caused by two darts. So too, when the uninstructed worldling is being contacted by a painful feeling … he feels two feelings—a bodily one and a mental one.

"Being contacted by that same painful feeling, he harbours aversion towards it. When he harbours aversion towards painful feeling, the underlying tendency to aversion towards painful feeling lies behind this. Being contacted by painful feeling, he seeks delight in sensual pleasure. For what reason? Because the uninstructed worldling does not know of any escape from painful feeling other than sensual pleasure. When he seeks delight in sensual pleasure, the underlying tendency to lust for pleasant feeling lies behind this. He does not understand as it really is the origin and the passing away, the gratification, the danger, and the escape in the case of these feelings. When he does not understand these things, the underlying tendency to ignorance in regard to neither-painful-nor-pleasant feeling lies behind this.

"If he feels a pleasant feeling, he feels it attached. If he feels a painful feeling, he feels it attached. If he feels a neither-painful-nor-pleasant feeling, he feels it attached. This, bhikkhus, is called an uninstructed worldling who is attached to birth, aging, and death; who is attached to sorrow, lamentation, pain, displeasure, and despair; who is attached to suffering, I say.

"Bhikkhus, when the instructed noble disciple is contacted by a painful feeling, he does not sorrow, grieve, or lament; he does not weep beating his breast and become distraught. He feels one feeling—a bodily one, not a mental one. Suppose they were to strike a man with a dart, but they would not strike him immediately afterwards with a second dart, so that the man would feel a feeling caused by one dart only. So too, when the instructed noble disciple is contacted by a painful feeling … he feels one feeling—a bodily one, not a mental one.

"Being contacted by that same painful feeling, he harbours no aversion towards it. Since he harbours no aversion towards painful feeling, the underlying tendency to aversion towards painful feeling does not lie behind this. Being contacted by painful feeling, he does not seek delight in sensual pleasure. For what reason? Because the instructed noble disciple knows of an escape from painful feeling other than sensual pleasure. Since he does not seek delight in sensual pleasure, the underlying tendency to lust for pleasant feeling does not lie behind this. He understands as it really is the origin and the passing away, the gratification, the danger, and the escape in the case of these feelings. Since he understands these things, the underlying tendency to ignorance in regard to neither-painful-nor-pleasant feeling does not lie behind this.

"If he feels a pleasant feeling, he feels it detached. If he feels a painful feeling, he feels it detached. If he feels a neither-painful-nor-pleasant feeling, he feels it detached. This, bhikkhus, is called a noble disciple who is detached from birth, aging, and death; who is detached from sorrow, lamentation, pain, displeasure, and despair; who is detached from suffering, I say.

"This, bhikkhus, is the distinction, the disparity, the difference between the instructed noble disciple and the uninstructed worldling."

 

[Forever Sleep]

It's an interesting idea. I'm not sure I understood it fully but, my interpretation is that the 'disciple' doesn't take either painful or pleasurable feelings personally. So- there's no resentment at being made to suffer pain but, no joy at feeling pleasure either. Do you suppose that also means no gratitude for the nicer things/ feelings?

I suppose it's an impressive way to live. No bitterness or resentment- that's probably good. It sounds pretty numb otherwise though- if they don't get to enjoy anything either. Almost a binary approach to life. Pain and pleasure represented as 1's and 0's with no particular preference or feeling towards either. Just acceptance either way.

Fairly alien too. Most people have a preference- would you prefer me to hit your thumb with this hammer or, give you this ice cream? I doubt many people would respond: I don't mind either.

 

[asaṅkhata]

Most people have a preference- would you prefer me to hit your thumb with this hammer or, give you this ice cream? I doubt many people would respond: I don't mind either.

We don't always get to choose. That's why it's best to develop a calm center and be prepared to accept both outcones. Having a calm center also decreases the likelihood of getting in bad situatioms and being subjected to the whims of the world. Buddhism is about giving you the maximum amount of freedom that is possible in this life.

if they don't get to enjoy anything either. Almost a binary approach to life.

They still get to enjoy things, but without becoming attached to them.

Do you suppose that also means no gratitude for the nicer things/ feelings?

Gratitude sort of implies the notion of a personal god who watches over us and protects us from harm, which Buddhists try to avoid.

 

[Forever Sleep]

We don't always get to choose. That's why it's best to develop a calm center and be prepared to accept both results. Having a calm center also decreases the likelihood of getting in bad situatioms and being subjected to the whims of the world. Buddhism is about giving you the maximum amount of freedom that is possible in this life.

They still get to enjoy things, but without becoming attached to them.

Gratitude sort of implies the notion of a personal god who watches over us and protects us from harm, which Buddhists try to avoid.

It makes sense definitely. I try to live by certain similar ideas. To some extent anyway. I try to tell myself 'not to cry over spilt milk'. I also try not to rely on things and people. To try and enjoy the moment without becoming dependent or expectant. I don't always succeed...

I've definitely felt a shift though- since becoming a less obsessive person, full of desires. And, there were a lot! Limerence- obsessive crushes on guys. A real neediness towards friends. A burning desire for a career. As well as bad traits- gluttony- binge eating. Now, I'm definitely more calm. No more limerence or binge eating- although, I'm still fat. A greater contentment/ acceptance of where I am in terms of job role. Less dependence on friends.

It's nice to feel calmer but- I also feel kind of dead too. Without that passion, I have little drive or motivation to push myself now. I care about doing a good job but, it's no longer a driving force. I feel less need for people but then- without that more intense source of joy- what am I even staying for?

Maybe it's ok to be neutral if we have always been that. To lose our passions though- we may still feel neutral over bothering to miss them or, try to get them back but, I don't know. Floating aimlessly along- I'm not sure if it suits me really. I would have thought the whole: 'die before you die' would be a more freeing experience. Rather than I suppose- a boring one.

I guess though- as you say- they aren't bored or passionless. They're maybe enthused without becoming attached. So- presumably- do they not mourn when someone dies?