Order II Fear and No-Self |
| The aggregates are very popular teachings. The Blessed One often teaches the doctrine of non-self that accompanies the analysis of interdependent origination or analysis of the Five Aggregates. This teaching, the first time mentioned in the second law, immediately after the first Falun Dafa, in Deer Park to relay the group of five brothers brother Chen-ceiling-like.We have to see that the analysis of man as the aggregate of the Five Aggregates is a very special analysis and so firm that the pagan scholars who do not accept it can not refute it. . Let us examine the Buddha's teachings on the Five Aggregates. Sutra III (translated by Thich Minh Chau) says: "O bhikkhus, when I have not been so faithful to this five aggregates subject to four transitions, until then, To the world of gods, gods, Brahma, together with the masses Sa-subject, brahmanas, gods and humans, I do not confirm that I have Supreme Self-awareness. Even when I have reached the five aggregates subject to the four transmissions, until then, monks, to the godly world, Ma, Brahma, along with the mass of Sa-ard, Brahman -the Divine and the Human, I certify that I have the Supreme Audience of the Right Enlightenment. " (p. 71). In the next passage, the Exalted One explains the Five Aggregates according to four transitions. Willow tri color (feeling, thought, action, consciousness), initiation tri, color tri (feeling, thought, action, wake) moved on. Understanding Honesty is the understanding that rúpa consists of four elements: earth, water, wind, fire, and colors formed by these four elements (thoughts are included here). This color is due to food nourishment. When the food begins, When the food is destroyed, the destruction is good. The Noble Eightfold Path leading to the cup, lust, liberation and liberation is the path of practice leading to the passage of identity. The Aggregate Aggregation , including life due to the birth label, birth due to the birth of the birth, birth due to birth, death due to birth and death, and birth caused by exposure. Due to the arising of feeling, Due to the destruction should be destroyed. The path leading to the end of the passage is the Noble Eightfold Path leading to the cup, lust, liberation and liberation. About Chiang aggregates , have great color, great bar, great taste, great taste, great touch and a great approach. Because of the start of the rehearsal began, due to exposure to kill the imagination kill. The road leading to the destruction of the Noble Eightfold path to the glass, glass of greed, liberation and liberation knowledge. On the Aggregate , there are six (private): private, private, private, private, private and private. This is called the aggregate of action. Should be initiated from the beginning, due to extermination should be destroyed. Eightfold Path is the path leading to private (kill), leading to the cups, glasses, liberation and liberation knowledge. About Soul aggregates , including consciousness, ear consciousness, the consciousness, tongue-consciousness, body-consciousness, and consciousness. Because of the rupa (or ontology) the initiation of consciousness is initiated; Due to the name of the kill phase, the kill. The path leading to the extinguishing is the Noble Eightfold Path leading to the cup, lust, liberation and liberation. The Six Senses (Sino-Class III, No. 140), the Sutra Sutra (No. 42), and many other sutras of A-ji, Nikaya his people) and extraterritoriality (the other and the physical world); Same for water, fire, wind. In this way, the aggregates of mind are defined as internal and external (physical and material); Aggregate Aggregation includes the inner life (sensations of the meditations) and the external life (including sensations of form, taste, taste, taste). The feeling of joy, peanut, discharge, good, suffering under the aggregates. The ability to experience the identity, bar, incense, contact, dharma and the ability to recollect, memory is the aggregate. The ability to recognize the presence of the dharmas through the ears, eyes, nose, tongue, body and mind belongs to the aggregate consciousness. The ability to think, think good, think evil, etc. .. in the aggregate. In the Third Sutra, the Blessed One teaches: "Without the five aggregates, one can not go out of suffering, so it is necessary to have the five aggregates: called willow tri '. (p. 32). Also in the Sutra of the Three Sutras, Sutra 2, 17-a, Episode 3.1 Sanh, Dai 2, 156, Episode 3.2 Abundant, Great 2, 156) when referring to Meditation, the Blessed One states: Meditate, the monks practice meditation, the knowledge is as real as what you know. - The beginning and the color of the killing, the beginning and the beginning. life and kill the episode start and kill the episode, the beginning and the beginning of killing, the start and the process of killing. (p. 16). Similar to the doctrine of Dependent Origination, the Blessed One defines the Five Aggregates of Aggregation which means that the aggregate of Aggregates of Aggregates, and the Five Aggregates of Aggregate Existence, mean that the aggregate of aggregates ceases to exist. Here, the Blessed One presents the Five Aggregates in close association with the twelve factors: "Because he is happy, welcoming, immersed first and then stay calm, happy with color arises because of the attachment to the rupee, Death, sorrow, compassion, suffering, goodness, brains arise. (Similar to feeling, thought, action and consciousness.) Such is the initiation of the whole aggregate of suffering. "(III, p. . And, "Do not be happy, do not welcome, do not be immersed in the first, good for the destruction of the kill ... ... kill the kill ... ... death, death, sorrow, Good, brains kill (Same for feeling ... and consciousness.) Such is the cessation of all the aggregates. (p. 17). Another mention of the Five Aggregates, the Exalted One speaks this inspiration: "In aggregate burdenThe Buddha explained that holding craving is to bear the burden, the cessation of craving is to put down the burden. Thus, suffering is not due to the five aggregates, but because of the five aggregates, namely, the five aggregates. ) is the root of suffering. " (Ibid., P. 39).The Five Aggregates and the Five Aggregates - the Place of the Five Aggregates in the Buddhist Doctrine. The Five Aggregates are also called the Five Aggregates. The Blessed One, once in Sàvatthi, explained the distinction between the word "Five Aggregates" and the "Five Aggregates": - "Monks, past, present, internal or external, coarse or pure, paralyzed or straight, far or near, this is called aggregates." (III. 58). Same for feeling, perception, action, and consciousness. "Bhikkhus, what are the colors of the past, the future, the present .... are grasping called the aggregate aggregates. (Ibid., P. 56). (Same for clinging to aggregates, clinging to aggregates). Through the interpretation of the Five Aggregates, a bhikkhu asked the Blessed One: "The Blessed One, that clinging is the Five aggregates of clinging or clinging outside the Five Aggregates?" (Ibid., P. 120). "Bhikkhus, clinging is not the five aggregates of grasping, and clinging is not in addition to the five aggregates, but where there is attachment and sex, where clinging." (Ibid., P. 120). "How is the Buddha, is there an ant's body?" (Ibid., P. - "Here, bhikkhus, the ordinary person ... equates oneself as self, or self-contemplation as having rupa, or equanimity in self, or self in matter. For this reason, bhikkhus, there is the body "(Ibid, p.122). - "How do you know, because of how it is for this conscious body and for all external generals do not have the view: Ignorance, self-interest, self-dependence?" (Ibid. ., p. 123). "Monks, what are the colors of the past, the future, the present ..., all colors (similar to life, thought, action and consciousness) rate as real with wisdom as follows : "This is not me! This is not mine! This is not my self! " Behold, bhikkhu, knowing so, sees this, for this conscious body and for all outside, without view: , customized options. (Ibid, p. One day Ananda repeated the teachings of Punna Mantaniputta to some of the monks: "Ananda, "I'm" Because of clinging? " "By virtue of grasp ... tho.ĩ .. thought ... on ... wake up, thought up" I am "(Ibid., P. These are some of the teachings of attachment to the Five Aggregates. The Five Aggregates are closely linked to the dependent origination, with love and compassion. He also presented the intimate association of the Five Aggregates with the Four Noble Truths; The five aggregates that are initiated are suffering, the root of this initial suffering is craving and clinging. The five aggregates of cessation or extinction are suffering and the path leading to suffering is the Noble Eightfold Path. This consistent point in the Buddhist doctrine has highlighted the central point of the doctrine, as repeatedly emphasized by the Blessed One, that the Blessed One only teaches suffering and the path of cessation. This is the point where learned Buddhists and preachers need to be very careful when studying catechism or catechesis. Once, a number of monks asked for the permission of the Blessed One to practice at a distant country. The Blessed One taught the bhikkhus to ask for permission from Venerable Sariputra. Because the state in which these bhikkhus will come is a place where there are many scholars, many intellectuals, many wise men, so Sareerapattana prepared for them some bodhisattvas Before going on the path, in the form of a number of multiple-choice questions about their understanding of Buddhism (cf. Sect. III, pp. 8, 9). * Questions 1: "Good sages!" The wise ones may ask, "What are the Masters of the Pharisees? What do the sage have to answer to not misrepresent the teaching of the Exalted? Venerable Sāriputta continues: "Asked this, the sage must answer:" Our Master speaks of the appetite and greed. " * Question 2: "What is sexual desire and what is it for?" - "The thing of excellence and attachment with form, feeling, perception, action and consciousness." * Question 3: "But by the dangers, the Masters of the Venerable Monks talk about the appetite and the attachment to the Five Aggregates?" "For the Five Aggregates, who are not forwarded to lust, education, enthusiasm, thirst, when the identity, feeling, thought, action, change, change, will arise sorrow, bi, suffering, This sage, because of this danger to our form, feeling, thoughts, actions, consciousness, our Master speaks of the appetite and greed. * Question 4: "But by what benefit do you say the Master of the Sangha speaks of the renunciation and the attachment to form, feeling, perception, action, and consciousness?" "To the form, feeling, thought, action and awakening, who have been faring greed, desire, enthusiasm, desire, when sharp, feeling, Because of this benefit, our Master speaks of renunciation and attachment to rúpa, feeling, perception, action, and consciousness. " As long as Buddhists can not clearly see the origins of samsara, suffering and lust, and attachment to the Five Aggregates, until then they can say that they do not understand the Dharma. And until the Buddhists have not cultivated to eradicate their lust and engage in the Five Aggregates, until then, surely, they have not yet felt the taste of liberation of the Buddhist teachings. Similarly, until the Buddhist monk had mentioned the dangers of sexual desire, in connection with the Five Aggregates, until then, the monk had not preached Buddhism. And, until then, the monk has not introduced the path to the passage of attachment, to the Five Aggregates of Aggregates, until then, the monk has not introduced Buddhism fully and practically. . The Sweetness, Danger, and the Origin of the Five Aggregates. As the Bodhisattva, before the Supreme Master Ching Hai, ask the Blessed One: "What is sweet? What is the danger? And what is the cup of identity?" Same for feeling, perception, action, and consciousness. Then the Buddha thought himself: By virtue, ecstasy, it is the sweetness of materiality, impermanence, suffering, the change of form is the danger of identity. the exaltive of identity "(Exodus III, n. 34). Same for feeling, perception, action, and consciousness. The Blessed One further taught, until the Blessed One did not know the sweetness, the dangers and the arising of rúpa, feeling, perception, action and awakening, the Blessed One did not declare the Blessed One. Enlightenment. (According to the Sutra III, pp. 34-35). The understanding of the sweetness, the danger, and the output of the Five Aggregates above are not pure knowledge, but intellectual wisdom. Most of us are able to easily recognize the sweetness of form, feeling, perception, form and form by living with it, or with the wisdom of observing the life around us. But we know very little about the dangers of the Five Aggregates, and little is known about the separation of the Five Aggregates. It takes a lot of practice, deep meditation, profound sense of selflessness, impermanence, cessation and suffering of the dharma, we see their dangerous aspect. From the point of view of that danger, we are just starting to think about the need to taste glasses, glasses. After the appetite, craving, we see the separation from the Five Aggregates. Relationship between Dependent Origination and Five Aggregates. A bhikkhu asked, "What, by virtue of what, what is called the aggregate? ... aggregate sensation? ... aggregate perception? .. "(Ex. III, p. 121). "By virtue of the four virtues, bhikkhus, by virtue of four qualities, is called the aggregate of grasping. Shakyamuni is called the aggregate of consciousness. By virtue of identity, due to conditioned qualities is called consciousness. (Sdd, p. The Five Aggregates are non-self, impermanent and bring suffering. The Sun teaches: "Bhikkhus ... the form is made of selflessness, which is the cause of the arising, from where is the fall? arise, from where can be lost? "(Same for feeling, thought, action and consciousness). - (Sdd, pp. 28 and 29). In the past, there was a view that the Tibetan government advocated "selflessness, righteousness," but in reality this is only a misunderstanding.Nikaya clearly determines that man by the Five Aggregates is non-self, and even the aggregates of mindlessness, ie, selflessness. That is, "No, not France." The aggregates themselves are conditioned, dependent on the four aggregates that are present, can not be separated from them. If you are awake, the body of mind and matter (the Five Aggregates) can not be formed or exist. Without the presence of the fetus, the fetus can not form. Even when the fetus is born, or even if the baby is born, if the baby is not present, the fetus will die or the child will die. Comp. III (p. 64) states: "Beyond bhikkhus, beyond thought, beyond thought, besides the actions, I will indicate the coming or going, the passing away, the growth, the rising or the rising. strength of consciousness ", such events do not occur". Thus, the existence of an aggregate is the existence of the Five Aggregates. When the craving is end, that is, the five aggregates of death eradicate or destroy. This is Nibbana. When they are eliminated, the Five Aggregates are also destroyed, called suffering or Nirvana. Just as the establishment of Nibbana of the Mausoleum said: "The idea of cessation is Nirvana," or as Vajra Vajrasana said: "To kill the acquisition of Asnana-multi- tam-miệu-tam-bồ-đề (kill kill means kill, ie kill), which we will discuss in the next section. Five Aggregates and Tibetan - The Prajñā-sūtra Sutta is a summary of the Prajñā-buddhas, which Buddhist scholars consider to be the basis of Tibetan Buddhism. The heart of the Prajnaparamitra Center is in the first sentence: "Contemplation in Bodhisattva practice Bat-elegant Ba-la-multi-time, projection of five aggregates, not the highest degree of suffering yoke." Bat-focus on the issue of escape suffering. Human beings will escape suffering, according to Bat-elegant, when practicing the wisdom of the Prajñā-buddha clearly illuminates the Five Aggregates as the Selflessness (No). Seeing the Five Aggregates as Anatta is seeing all the dhammas as selflessness: suffering is non-self, and suffering is non-self, because both are conditioned. So clearly, there is no suffering, nor is there a so-called suffering person, there must be no suffering. On the other hand, the Five Aggregates are the Selflessness, they are no longer clinging to the Five Aggregates as oneself, their own, or their self. Grasp the kill kill the kill, suffering death. This is the entrance to liberation.The content of the awareness and practice of the teachings of Tibetan Buddhism through the Prajñā-sūtras is the same as the contents of the Five Aggregates of the Five Aggregates (as it is stated in Nikaya). Here we can conclude that the Five Aggregates of Knowledge are the very foundation of the Buddhist sects, as well as the Tibetan as well as the Sultanate. - Chapter of the establishment of Nirvana in the "Tomb-old" clearly, when consciousness to kill consciousness (7) also kill, all expectations are eliminated. Attempted destruction is Nirvana. The consciousness mentioned in this mausoleum is the aggregate of the Five Aggregates. When Enlightenment, the five aggregates cease. The five aggregates of cessation are dukkha. And suffering is Nibbana. This catechesis of the Mausoleum does not say anything other than the Five Aggregates of Aggregates of Nikayas. The Five Aggregates and the Metaphysical Questions At one time, King Pasenadi came to the site of Venerable Bhikkhu-ni Khemas in Teranavatthu, between Sàvatthi and Sàketa, and asked four questions about the Tathagata: 1. Tathagata exists after death?Phra Khemà replied: "The Blessed One did not answer the four questions."King Pasenadi further asked: "So by what, by what conditions, the Blessed One does not answer these four questions?" The content of Sunnah's answer to this question is: Because the Blessed One has broken the roots of life, life, thought, action, and awakening, making it like a torn tree that can not be reborn in the future. hybrid. Tathagata is profoundly immeasurable, has liberated the estimate of rúpa, of feeling, of thought, of action and of consciousness, so it is impossible to define the Tathagata through matter, or through thought or thought, action. Therefore, can not accept the fact that Tathagata exists after death. Similarly, it is unacceptable that the Tathagata does not exist after death, etc. Then King Pasenadi came to the Blessed One and asked the Blessed One the same question, which was answered by the Blessed One in the same way that the Queen of Kha Kha answered. (Comp. IV, Non-Theory). On a conversation, Maharashtra (Mahà Kotthika) placed these four questions on Sāriputta. Venerable Så-lup-phat answered that the Blessed One does not answer these four questions, because if one of these four questions is answered, it falls into the attachment of form, feeling, perception, form and form. By that, because of that coast, the Buddha did not reply. (Comp. IV, Non-Theory). Then another way, Venerable Sariputta put these four questions to Mahak Kotthika, who was told by Mahā-Kotthika that the Blessed One paid no attention. and was explained for the reason that: - Only those who have not excluded greed, craving for rúpa, feeling, perception, action, and consciousness have the view that the Tathagata exists after death, or Tathagata does not exist after death, etc. - Only those who have lost touch, pleasure, love, then have the views of "Tathagata exists after death," etc. (Sdd, 386-387). For a long time, Vaccaginal pagan Vacchagotta put ten questions metaphysical with the Exalted World: The world is often? Impermanent? Be proprietary? Is boundless? Is life and the body one or the other? Just a different one? Tathagata exists after death? Tathagata does not exist after death? Tathagata exists and does not exist after death? Tathagata does not exist and does not exist after death? The Blessed One did not answer these ten questions and explained that "For Tathagata is not self, or self is not rupa, or citta is not in self or self is not in (similarly, for feeling, perception, form and form) (Ibid, p.392). The above questions are the product of selfish dualism. The answer to these ten questions is to accept the world as ordinary or impermanent, etc., so fall into clinging: accepting or accepting the Five Aggregates. As Lai, the policy of the middle, the end of kindness, the hand.Therefore, Tathagata does not reply. Five Aggregates and Sixty-Two Theories of Foreign Languages in India. Through the above 10 metaphysical questions that represent many other metaphysical questions, we find that the philosophical doctrines outside of Buddhism fall into clinging, craving, shhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhh It is called the Blessed One as taught by the Buddha in the Sutra of the Three Sutras (Venerable Thich Minh Chau, Van Hanh Buddhist Institute, 1982). "Bhikkhus, by virtue of rúpa, having grasping virtue, by virtue of divine nature, arise in wrong view" (ibid, p. 22C) Same for feeling, perception, action, and consciousness. The two doctrinal doctrines presented in the Brahmanical Sutra or the Brahma Sutta are called evil or wrong view (including the eighteen arguments about the past, the five suttas accept the present Nirvana and thirty-nine arguments about the future). The Bhikkhu praised the sixty-two heresies: "... Sa-subjects, Brahmins discuss the past and the future, he goes on the past and the future, promotes many different prejudices against sixty two arguments. All these people have feelings (the above guidelines) by touching, touching through six contacts. life, arising, due to coast, born, due to birth, old, death, sorrow, suffering, brain power, arisen, bhikkhu, when the bhikkhu , the extermination, the sweetness and the danger of the six contacts, he will have an understanding beyond these. " (School of the Ministry, I 45). Thus, the sixty-two doctrines in India, or all the doctrines of life, are only the result of craving, clinging to the five aggregates. The result is bound to the arising of the Five Aggregates. Determining Vo Minh and Minh according to the Five Aggregates As defined in the part of ignorance, Ignorance is not understood the Four Noble Truths, do not understand the Origin of Causality. Apart from this definition, the Blessed One also defines Wisdom in connection with the Five Aggregates: "Here, the bhikkhus, the ordinary free people do not know the ritual color, do not know the identity of the kill, do not know the path to the kill good, do not know .. thought .. I do not know the path leading to the form of extermination. This bhikkhu, this is called ignorance. (Ex. III, p. 194). On the contrary, the multi-disciples of the disciples know the disciplines ..., etc ...; called Minh. Five Aggregates: Total Man ... On the face of the phenomenon of gender, man is understood as the aggregate of the five aggregates. One of the Five Aggregates is incomprehensible to humans. The aggregates of matter are physical; life, thought, action and consciousness of the psychological. According to this teaching, physics and psychology can not be separated. Comprehensive human beings, in the sense of education, include the physical body, the intellect, the love, the will, the will and the intuition. It is unacceptable for a human being to have only a mental faculty; also can not accept a man with only affectionate heart. Comprehensive human being is flowing in the present with psychological, physical, physiological and intellectual phenomena ... (or in short, physical and psychological). A good education is an education that comprehensively develops the whole person. Understanding is the correct understanding of the formation and existence of the Five Aggregates. Some people do not have the determination to eradicate, handicap, the creation of conditions for good development and harmony. The five aggregates are essential to bring about relative happiness in the present. If the physical body is diseased, the whole person will be sick; If feelings are disappointed, depressed, etc., the maintenance or development of the whole person will be negatively affected. In short, psychological, physiological and physical phenomena have a very intertwined affect on one another and on the whole. The one who is liberating the path is the only one that is different from the ordinary person who directs the psychological development of the liberation of the hollow, the anonymous, and the immaterial. In addition to introducing the whole person of relative meaning, the Five Aggregate teachings also introduce to man another precious perception (what we call right understanding, right thinking, or wisdom): The suffering and happiness of liberation is something other than what we have (ie, the Five Aggregates being). We do not master the Five Aggregates, but with wisdom, we can master the acceptance of suffering or happiness. For example, born with a naked nose, our suffering is not due to the flat nose, the bad, but really the thirst and clinging - because of wanting a high nose and beautiful, in the form. Or, the scolding of others is not something that makes us uncomfortable, but the annoyance is because we prefer sounds, sweet words and attachments to sounds, appearances, and ego. The way out of the afflictions, the suffering caused by the Five Aggregates and their lives, is the way to crave craving, clinging to images, nåma, rúpa. The craving for thirst is something we can take initiative in, which can be done in the present with our own intellect. If the truth of suffering and happiness is the craving or the eradication of the thirst for man, life is indeed the five aggregates that give man the freedom of liberation. This is really a very practical doctrine now, literally true cloning. Meditation on the Five Aggregates. To live, we keep thinking that the Five Aggregates are we, ours. This physical body is mine, my own. Understanding, this knowledge is we, is ours. This love affection (sensation) is me, is mine. This spirit and talent is mine, is mine. I love my body, my knowledge, my thoughts, my emotions, my wills, my beauty, my happiness, my happiness. Beyond, dreaming in the future, this life and the next life, they will be more beautiful to be beautiful, perfect and happy. Lives just seem to be the job of keeping, beautifying them and continuing to dream for them to become better. It is in this direction of life that we face so many obstacles, causing so much suffering. * The first force is the body, the health, the emotions, the knowledge and the mind that change themselves in minutes, seconds. All these changes are outside of their mastery, thus causing melancholy and suffering. The more we love, the more we hold, the more we suffer. * The second impulse, since we realize we are in the midst of this life, recognize ourselves as male or female, beautiful or ugly, intelligent or ignorant, etc., we also realize that What the five aggregates of our bodies are, is what the karma of the past generates, not the will of the present. If your ears, eyes, nose, face, skin, hair, height, gift, etc. are the opposite of your desire, then that is the profound sadness of your life.The sloping eyes, the sharp nose, the "high" sound or the "husky sound" seem to wilt away to happiness and the meaning of life, his happiness and sense of life are also "slipping", also "the Oh, no, no, no, no, no. Knowledge, his lineage also haunted the same; His happiness and sense of life seem to be as trivial as his own lineage or knowledge. Even if we have a beautiful body, a clear mind (in the normal sense), we must confront the first resistance and confront the suffering result in life that it is purely Ven. Nhu, Nguyen Thi and Nguyen Du realized that: "... spend money on the room* The third power, a poisonous breeze, can cripple your body, or it can end your life. A car accident is the same; Exhale because some trouble does not breathe in, or breathe in without exhale, life ends well, and ends up with all your dreams, careers and happiness. His divine career and happiness appear fragile as the breath, hanging at the tip of the breath. How painful! But, how can we not realize this fragility?Maybe because of a risk, at some point, the body is lost one hand, one leg or one eye, then we will see it as if we are happy and life means eyes or hands are so. It is possible that, through a disease, his intelligence and knowledge suddenly become "handicapped", then let me say that the meaning of life and happiness anymore? * Fourth, everyone must die. I will also go to death sooner or later (actually we are approaching death) in the midst of our dreams of wanting to live forever. This contradiction causes suffering. Even when we are living in the present, our thinking raises questions: Who are we? Will I finish everything according to the death of this body?What is life? What is happiness? etc. The questions posed in the posture that define themselves as the Five Aggregates, will forever be the torment, the torment that the thousand and thousand still do not get the answer satisfactory. This is a despair, a despair. * The fifth force, when people despise, contempt for the body, this understanding, etc., I feel as if I was despised, causing my misery, annoyance. Discriminatory phenomena often occur in life, threatening their happiness, by self-identification with the Five Aggregates. The body aches for a fist in a few minutes, but the painful hearing lasts for months, years, and possibly for life. Fist of affection also brings suffering like that. The wrong thinking about the fist makes me more painful. * The sixth power, even to the house, belongings and their loved ones are damaged, decay can also cause the same sadness and suffering. Some people become crazy, insane before the loss or loss of large assets, or before the farewell, separation of relatives. * The seventh power, sometimes we identify with the success of work. A person may be either out of business or failing in the business that leads to self-destruction. The way out of suffering pain is the way out of love, or out of the idea of "I am". But the greatest distraction, and this is the pain, is how can we conceive of what life is, what is happiness without the presence of "I am", when not What is the presence of your love for what you are and are? Is it to eradicate craving, or the idea of "I am" and then go into the empty space, destroying all meanings, the taste of life? It is here that this anxiety and doubt is the turn of life and liberation. Here, one needs to regain some calm and serenity of meditation to restore the direction of life for life. We have to realize very clearly, only the false thinking of the new self to put all into the empty; Only covetousness and the concept of "I am" is really empty. It is necessary to leave that thought to enter into life, to the reality, and to try to erase the concept of "I am" and craving once, we will immediately recognize that we do not go into the empty place. , which is going to feel happy. Now the reality is still there but only suffering, or "I am suffering." All the secrets of life, all that separates us from the happiness and truth that lies within us, are in the grasp of the craving or the concept of "I am". Practice with the Five Aggregates The path of liberation is always based on the practice of the Noble Eightfold Path. - Often see clearly, feeling, thought, action and consciousness is not self, Impermanence. Because the five aggregates are impermanent, they lead to suffering. The five aggregates are impermanent, suffering requires the view that it is not theirs, not their own, not their self. This is right view of the selflessness. - Mindfulness, thinking about the Five Aggregates associated with Non-Self, Impermanence and Suffering, is called Right Thought of the Five Aggregates. - Remember that the Five Aggregates are non-self, impermanence, suffering, and mindfulness. - Effort to stay on the truth of non-self, impermanence, suffering of the Five aggregates is mindfulness. - Due to the elaborate cultivation that goes into meditation, always awakening the Five Aggregates is non-self, impermanence, suffering, not self, not our own, not our self, is right concentration. Thanks to clearly see the selflessness, Impermanence and suffering of the Five Aggregates that bore the boredom, separation of greed. Do glasses that have freed. In this liberation, a wisdom arises knowing that liberation is called liberation knowledge. Here the work of liberation practice ended, there is nothing to do, to practice again. Catecheses of the Five Aggregates. With the habit of self-attachment, the practitioners and practitioners often have questions about the doctrine of non-self. The most basic questions about the Five Aggregates of Knowledge Aggregate are similar to those of the doctrine of dependent origination: Who witness? Who fruit? Who is Samsara? etc ... These questions are always the product of binary thinking, tinged with color. They are the voice of this side of life, the voice itself can not tell what the other side of liberation. Ask if you want to ask about the truth, but the truth is never present in the question. So the questions are always wrong in some way. The problem of Buddhist doctrine is not to answer the questions, but to point out the mistake of the question to translate into appropriate questions. From there, the appropriate answer appears. "Ai" or "self" is thought. Reality as there is no "Ai", no "Fall". Some scholars of Buddhism say that if the Five Aggregates are not of self, then the self or self falls out of this phenomenal world. This concept raises two points: 1. Absolute self or self, andOn the first point, reality is beyond all thoughts of introspection, so it escapes all the conception of self or self. Therefore, the principle of self is only a consequence of a prime minister.- On the second point, confirming the truth outside of the gender phenomenon is just confirming the truth as a lie. This is just the result of clinging. Again, if the truth is not present in the phenomenon of gender, the decision can not be made immediately liberated in the world. But liberation events are present in the world so deciding the truth is not really out of the gender. Just as waves are not water, but not so the "content" of waves is not water. The capital wave is the water, if you leave the look of self-look made the general "wave". Similarly, the five aggregates subject to the meaning of the wave, but the "content" of the so-called Five Aggregates is not really out of reality. Thus, we can not assume that reality is the Five Aggregates of grasping, which can also be said to be the reality outside of the Five Aggregates. The reality of being inside or outside falls into clinging. The fundamental problem of Buddhism is not to ask and answer the questions, but to express the suffering and the path to the cessation of suffering. Suffering is charity; The eradication of love, suffering is suffering. At this point, if the heart of the Buddhist students is not good, to ask many other questions, should remember the words of Tue Trung Master: "Any question, no problem," and then immediately. work of suffering suffering, algae out of craving, ignorance. The heart of this suffering work has been taught by the Buddha in the dharma: "First Sermon of the Truth": The Four Noble Truths, will be presented in Chapter III of this chapter. END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.2/11/2018. |
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