RECEIVE  THAT YOU CAN NOT  STAY 
IN AND WITHIN YOURSELF 

As the carriage is  expressed  by  words in the  depending  on the set of the parts,so a  conventional  world , a  sentient Being  set  on the aggregates of  spirit  and body - BUDDHA -

  

In  Buddhism  the term  self  has two  meanings that  must be  distinguished  to avoid confusion. A  sense  of  self  is 'individual' or 'sentient'. This is a  human being ,  love and hatred, who  performs  good deeds and  accumulates  good or bad, who experiences the results of those  deeds  ,  rebirths  in  samsara , traitors cultivate the path of  spirituality , and etc ...

Meaning  other  self  happening in  terms  calculated  selfishness ,  where it is connected  to a position to imagine, too  specific  rigid a  mistake  of  existence  called "the  existence  inherent" or  self-calculation .  Ignorance  grasping at a such exaggeration is actually the source of  sabotage , the mother of all the  attitude mistakes  - perhaps  we  even might be called  perverse  evil . To  contemplate  "the self" dependence  on the attached  computer center  management and  physics , consciousness  is exaggerated it  into the  existing  inherent, although really those factors  psychology  and  physics  are  contemplating  not contain any object exaggerated so.

What is the true position of a being? Like a car in the  depending  on its parts, such as wheels,  axles , and so on ... so a  sentient  being  set up  in a  convention  in the subject on  the mind  and  body can . No  individual  is  found  either separated from the mind  and  body  or in the mind  and  body .

IS ONLY LISTENING

This is the  reason  why "I" and all  phenomena  other is  described  in  Buddhism  as "just the name itself".  The meaning  of this is not "me" and all other  phenomena  are just  words , because  the meaning of  these phenomena  is  related  to the real objects.Rather, these objects do  not exist  in them and in themselves; The term  'just alphabet' eliminates the possibility that they are  set  from the main character of the object.  Weneed this reminder because "I" and the  phenomenon of  non  existence merely  by the  set  of  their title and  thought .  Completely  contradictory.

For example ,  we  say that  the Dalai Lama  is a monk, a  human , and a  Tibetan .Does it seem that  we  are talking about this with no  relation  to your  body  or  mind but to something individual?  Thinking  constantly  about this, it seems that there is a Dalai Lama  separated from  his body  , and separate even his  consciousness  . Or self  interest . If your name is Jane,  for example  ,  we To say, "Jane's body, Jane'smind  ," seems to  us to  have a Jane who  possesses her  mind  and  body  , and a body  and  mind  that Jane owns.

How do  we  understand that   this perception is wrong? Focus on  the fact  that nothing in the mind  and  body can  be "self".  Mind  and  body  are empty an "ego"  in essence .Rather, just as a car is  set up  in  dependence  on its parts and even not the content of its parts, so the "self"  depends  on the  mind  and  body. can . An "I" does not  depend on the  bodyand  the mind  is  non-existent ,  whereas  an "ego" is understood to depend  on the  physical  and  mental  existence  consistent  with the  conventions  of the world . Understand "me" this sort  absolutely  can not  find  in  the mind  and  body , and even not the content of  the mind  and  body,  but  exist  only through  the capacity of the name of it and  thought  of  we, is useful when  we  try to  see  ourselves  as  we really are.

FOUR STEPS TO  CONFIRM

There are four important steps for  realizing  that  we are  not  present  in the way  we think  we are . I will  discuss  these things  first , and then in  detail .

The first step  is to identify the  confused beliefs that   must be challenged. We  need to do this because when  we perform  the analysis of  the search  yourself in  the mind and  body  , or separate from  the mind  or  body , and  we  can not  find  it,  we  can conclude  a  mistake  that  we  did not  quite exist .  

Because "I"  exists  in  the consciousness  we  are  established  in it and of itself, so when  we  use  the analysis  tries  to find it and could not  find  it, so apparently "me " absolutely  does not  exist ,  whereas  it is only the" I "  independent , the  existence inherently of" I ", but it  does not exist . Because there is a danger here of the error  of denial and  nihilism , so it is as essential as  the first step First is to understand what is denied in  anattå .

"I"   appears  in  consciousness  we  like? It does not  appear  to  exist  through the power  of  thought ; Rather, it  appears  to  exist in  a concrete way .  We  need to pay attention and identify the pattern of this comprehension. It is the  aim  of  us .

The second step  is  decisive , if the "I"  exists in the  way that it seems to be, it must be either with  mind  and  body  or separate from  mind  and  body . Once  admit  that no other possibility, in two steps remaining  we  analyze to see either "I" and complex body / mind can be either an  entity  to be set  inherently or those  entities  are  set differential inherently.

As  we  discuss  in the next sections  , through  meditation  we  gradually  come to understand that there are delusions  with the "I"  embodied  in these. At that point,  we can  readily  realize  that a "me" exists  try  useful not  be  found . This is the  cognitive realization  of  selflessness . Then, when  we  have  to realize  that the "I"  does not exist It is easy to  realize that  what is "mine" does  not exist  inherently ( non-self ).

FIRST STEP: DETERMINATION  OF OBJECTIVES

Normally despite what  appears  in the  minds  of us , it seems to  exist  from its own side, an ideological  independence . When  we  pay attention  to an object - whether it is the  us , one other person,  body , mind , or something  material  -  we  accept  it appeared  like this is  conditional  ultimatum , really, really. This can be seen  clearly  at times of  stressFor example, when someone criticizes something that we did not do: "You spoil it like that - and - like that."   We  suddenly  thought very strongly, "I did not do it. "And  we can  even scream at the  slanderer .

"I"  appear  like in  mind  we  at that time? This "me" that  we are  proud of  and love somuch  seems to  exist  like? How  we  perceive  comprehend it? By  reflecting  on these questions  we  have  to achieve  a  sense  of the way the  mind  perceived as a  natural and innate "ego" as  being  from the side of it, inherently .

Let's  take another  example  . When there something important that  we  should have done and  we  threatened to remember that  we  have forgotten,  we  may be  angry within the  consciousness  of us : "Oh, what  memories  my my "When  we are  angry with their own thoughts, and" me "  angry  he and minds that  we  rage  appeared separately  together .

Things like that happen when  we  feel uncomfortable  with  the body  we , or any part of  the body , such as the hands of  us . The "me" of  anger  seems to have its own manifestation, within itself and itself, separate from the  body in  which  we are  angry .On a  case  like that  we  can  observe  how the "I" seems  like themselves  it stands separate,  like himself  it conducted itself  established  by way of  features its own. For consciousness  so, "I" does not  appear  to be  set  in the  subject  on  the mind  and body .

Do you remember when  we  did a bad thing and  we  thought, "Did I really mess things up?" At that  time,  we  identify with the "me"  of the  concrete entity , which is not  the consciousness  as well as the  body  but something that  appears  more strongly.

Or recall  the time  when  we  do something really  great  , or something really  nice happened to  us , and  we  feel  very proud of him. This "me" is so  valuable , so loving, so  amusing , and so self-  important  that it is  clearly  specific  and  lively . At such times,  the meaning  of the "I" is especially  clear .

Once  we  grasp an expression  evidently  so,  we  can make one  feel  mistake  of "I" appears  in the  minds  of us , and not to give way makes it  strength  Its small,  we  can verify, like from a corner, it  exists  in  a particular way  or not, but it  appears . In the seventeenth century, Germany  Dalai Lama  Thursday spoke about this with the  pure infinity :

Sometimes the "ego" would seem to  exist  in  the scope  of the  body . Sometimes it seems to  exist  in  the realm  of consciousness . Sometimes it seems to  exist  in  the sphere  of  feeling ,  distinction , or other factors. At the end  of the manifold patterns of appearance ,  we  shall  conclude that  an "I"  exists  from  the very nature  of itself, that it  exists  inherently (from self-nature ), that self-initiation is self  -established ,  exists in a way that is not different from  mind  and  body , which is also  coordinated  as water and correct. This is the   first practice , the denial of the object in  the view  of selflessness .  We  should act with it  until  the   profound  experience arises .

The three remaining steps, which are  discussed  in three chapters  follow , is towards a kind comprehend the "I" of this kind, which we believe  is too much and is  that which governed too much to  the attitude  of  us , truth This is just a  falsehood  of imagination. "I"  specifically  this,  totally non-existent . To act for the next steps  , it is essential to  recognize  and abide with  the  strong feeling of self - esteem  .END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.THE MIND OF ENLIGHTENMENT.VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.28/6/2018.