PART ONE.1.4.

FOUNDATION OF BUDDHA (continued)

-ooOoo-

CHAPTER 
OF THE PEOPLE'S TITLE

In this chapter, I mention a very important topic when studying Buddhism: the doctrine of predestined relationships. I know the fact that many people believe that predestined love is a very difficult topic and I must say that belief is not wrong. When A Nan once remarked, although the reason of the predestined reason seems to be difficult, Ly's predestined teachings are actually very simple. The Buddha rebuked him saying that this doctrine is very profound.

The doctrine of predestined reasoning is undoubtedly one of the most important and profound teachings in Buddhist teachings. Therefore, I feel that if I am afraid that I cannot understand the reason, there is no good reason. To begin with, there is nothing particularly difficult about this word.Ultimately we all know what "interdependence" (multiplication) means, "birth" (birth), "origination" (grace), "arising" is. Only when we begin to observe the function and content of predestined relationships, do we recognize the truth that it is a profound and meaningful doctrine.

Some signs of this can be obtained from the Buddha's statement. . He often expressed that he was enlightened by one of two ways: or to understand the Four Noble Truths or to be aware of the reason.On the contrary, he often said that in order to attain enlightenment, we must understand these truths.

On the basis of the Buddha's statements, we can see the intimate correlation between the Four Noble Truths and the Causal Reason. What do these two formulas have in common? The principle that both have in common is the principle of cause and effect - the law of cause and effect, action and consequences. In Chapters 4 and 7, I have mentioned that the Four Noble Truths are divided into two groups - the First Two (suffering and cause of suffering) and the latter two (ending suffering and the path to ending suffering) . In both groups, the law of cause and effect governs the correlation of two groups. In other words, suffering is the result of suffering and ending suffering is the consequence of the path of ending suffering.

Here, too, with the reason of karma, the basic principle of operation is the principle of cause and effect.In Causal Reason, we have more details about what happens in the cause and effect process. Let us take a few examples to illustrate the nature of the predestined reason used by the Buddha himself. The Buddha taught the fire in the kerosene lamp to burn due to the oil and wick: when the oil and the wick were on, the fire burned, but without one of them, the flame was off. So we take the example of the germ: depending on the seed, soil, water, air and sunlight, germination arises.

There are actually many examples of predestined people because there is no phenomenon that is not the result of predestined reason. All of these phenomena arise depending on a number of causative factors. Quite simply, this is the principle of predestined relationships.

Of course, we pay special attention to the principle of Li's condition in that it relates to the problem of suffering and rebirth. We focus on how the reasoning causes the situation we find ourselves here. In this sense, it is very important to remember that karmic cause is a necessary and essential doctrine concerning the problem of suffering and how to free us from suffering, and not the description of evolution of the universe.

I would like to list the twelve components, or the connection (cause-condition), forming the cause of predestined relationships: (1) ignorance (ignorance), (2) action (will), (3) consciousness (consciousness), (4) identity (name and form), (5) continent (6 sensory fields) (6) contact (contact), (7) longevity (feel) ï, (8 ) love (craving), (9) prime (attachment), (10) possession (transformation), (11) birth (birth), (12) old death (old and dead).

We can understand these twelve components in two ways. One is to understand them in order, in three lives - past, present and future. In this case, ignorance and practice belong to the past. They are the result of conditions that are responsible for this life. The eight constituent parts, consciousness, nama, rupture, contact, feeling, love, and friendship belong to this life. In short, these eight components form an evolutionary process for this present life. The last two parts, birth and aging belong to the future.

With the help of this first system, we can see how the twelve parts of predestined relationships are distributed over the three lives - how the two parts of ignorance and onions lead to the emergence of life. live together with the physical and psychological personality from the past, and in turn how actions in this life lead to rebirth in a future life. It is a way of clarifying the universal and can be based on the twelve parts of the karmic cause.

The other explanation of the relationships between the twelve parts of the cause and conditions is also very reliable and has the approval of the masters and the ranks of the saints of Buddhism. This interpretation may be called a cyclic explanation because it does not distribute 12 parts over three lives. Rather, it divides the twelve constituent parts into three categories: (1) earache (pollution), (2) action (karma), (3) suffering.

In the second system, three divisions, ignorance, love and defense, are considered to belong to the preceding group; action and property belong to the group of kamma (action), and the seventh component, consciousness, nama, rupa, contact, feeling, birth and aging belong to the group of suffering. By this interpretation, we can see both the teachings on the Four Noble Truths - especially the second truth, the cause of suffering - how to combine with the doctrine of karma and rebirth, and These two important teachings explain a more complete path, how the process of rebirth and the origin of suffering are.

You may remember, in the context of the discussion of the Four Noble Truths, that we say, ignorance, attachment, and anger are the causes of suffering. Now if we look at the three parts of the cause and conditions in the subordinate group, we see ignorance, love and defense. Here, too, ignorance is the most basic. Due to ignorance we engage in sensory pleasures, to exist and not exist. Similarly, because of ignorance, we cling to sensory pleasures, to enjoy, into ideas, especially the idea of ​​self and often.Therefore, ignorance, love and defense are the causes of karma (action).

The two components of karmic causes in the kamma (action) are action and friendship. It involves the imprints, or habits that we form in the mind stream, or the continuous continuation of consciousness.These marks are made up of repeated actions. We can illustrate this with an example from geography.We know a river that forms its source by continuing erosion. When the rain falls on the hillside, the rain water stagnates in the small stinger, gradually, this fuse forms a spring for itself and becomes a stream. Finally, as the stream deepened and widened by the continuation of the streams, the stream became a clear river and basin.

Likewise, our actions become habits. These habits become part of our personality, and we bring these habits from one life to another in the form of what we call onions, mental constructs or "habitual sources". Our actions in this life are created by the habits we created from countless previous lives.

Going back to the analysis of water and water, we can say that the act is the water and the actions that we create in the present life are the new water flowing through the water which has been eroded by previous actions. The actions that we create in this life are called organic. So we have the habits that we have developed from countless previous lives along with the artifacts in this life, and both of these together lead to rebirth and suffering.

In short, we have the preceding cells, described as impurities of the mind - ie ignorance, love and defense. This impure mind creates action, both artifact actions in previous lives, leading to the formation of habitual sources, or actions, along with artifact actions in this life, corresponding to the so-called component. solidarity is consistent with the models that were reinforced in previous lives.

The impurities of mind together with those actions lead to rebirth. In other words, they bear fruit in consciousness, in nama and rupa, in the rupa (in the contact between the six senses) and the six senses (the six senses), in contact, in life (bouncing born of contact) in birth and in aging, according to this expression, the five components of karmic affinities are put into two groups of defilements and actions - ignorance, love, hatred, action and friendship are the causes. of rebirth and suffering Seven of the other components: consciousness, mentality, rupture, contact, feeling, birth, and death are the result of the mind and action. of suffering and every situation that we know ourselves and are born in. You can recall in Chapter 8, I mentioned a fact while sentient beings often have many cells, Everyone's career is like no one. In other words, even though the squares explain the fact that we are all confined in the cycle of reincarnation, action (karma) explains the fact that someone is born as a human being, someone is born. to be gods, and there are those who fall into being animals. In this sense, the duality of grace presents a picture of samsara with enough cause and effect.

Drawing this samsara will have no purpose if we don't use it to change our identity, to get out of the cycle of birth and death. Determining the cycle of reincarnation, the operation of the cause and conditions, is the first step of liberation. Why is that? As soon as we see the defilements and the existing actions, rebirth and suffering will happen. When we see ignorance, craving, and actions that lead to rebirth and suffering, we will be aware of the urgency of breaking this vicious circle.

Take a specific example. For example, you are looking for an acquaintance's home where you have never been there. It took you over half an hour to drive back and forth without finding your friend's house, but then suddenly you realized the clear milestone you saw half an hour ago. At that time, your mind flashed the thought that you were running around and you stopped to see the instructional map, or ask a certain pedestrian, stop running around to reach the destination.

So why does the Buddha say that anyone who sees the cause of the condition, he sees the Dharma and sees the Buddha. This is also the reason why He said that understanding the cause of predestined relationships is the key to liberation. Once we know the operation of karmic affinities, we can break down its vicious circle. We can do this by eliminating the impurities of mind - ignorance, love and defense. Once these impurities are removed, they will no longer act, and the source of habit will not arise. Once the actions stop, rebirth and suffering also cease. I want to take a moment to consider another important meaning of the charmed reason to explain the Middle Path. In Chapters 3 and 4, we have the opportunity to mention the Middle School, but we are limited to the most basic meaning of the word. We say the Middle Path means to avoid extremes in the enjoyment of the sensual pleasure and the self-destructive extremism. Within that range, the Middle Path is synonymous with moderation.

Within the scope of the cause and conditions, the Middle Path has a different meaning in relation to its most basic but deeper meaning. In this context, the Middle Path means avoiding the extremes of eternal and nihilism. Such a hybrid? The fire in the kerosene lamp is depending on the oil and the wick. One of those things does not have a flame that will turn off. So the fire is not eternal nor independent. Similarly, this personality of ours depends on the combination of the box and karma. It is neither permanent nor independent.

Acknowledging our personal charm, we avoid the extreme of immortality that avoids the extremes of asserting an independent and eternal self. Recognizing this personality, we see that this life is not accidental or lucky, but is determined by the corresponding causes, we avoid the extremity of nihilism, which is extremist receive the relationship between their actions and consequences.

Although nihilism is the main cause of rebirth in the states of suffering that need to be removed, immortality does not lead to liberation. Who clings to eternalism, will create good actions of rebirth in happy places like the gods or gods, but will never attain liberation. Avoiding these two extremes, knowing the Middle Way - being able to achieve happiness in this life and in future lifetimes by doing good things, avoiding evil things, and finally, liberating.

The Buddha drafted his teachings with great caution. Of course, His way of teaching sometimes resembles the treatment of a mother tiger with a child. When the mother tiger grabs her teeth to take them away, she is very careful to make the bite not too tight and too loose. If it is too tight, it will hurt or die; If it gets too loose, its baby will fall and get hurt. Also, the Buddha is very careful to teach us to avoid extremes of eternalism and nihilism.

Because he sees clinging to the extreme of immortality that will tie us into reincarnation, the Buddha cautiously teaches us to avoid belief in the self and eternity; Because understanding that the prospect of freedom can be ruined by the sharp teeth of faith in the self, he wants us to avoid the extremes of eternalism. Because understanding that clinging to the extremity of nihilism will lead to disaster and rebirth in the miserable realms, Buddha carefully teaches us the truth of the law of cause and effect, or the sense of responsibility; Because we can fall into the misery of the lower realms if we reject this law, so He teaches us to avoid extremism of nihilism. The two-sided goal can be accomplished by the doctrine of predestined relationships,

To the extent of the Causal Reason, we have verified the dependent and temporary nature of personality or self, by presenting its dependent nature. In the next chapter, we will enter the impermanence and the lack of human personality of the self by studying the compound and by separating its constituents. In this way, we can clarify the truth of selflessness, truth open to enlightenment.

-ooOoo-

CHAPTER ONE THREE UNIVERSAL CHARACTERISTICS (TAM GENERAL 
)

The theme of this chapter is the three universal characteristics (French Three Generals) about existence. These three characteristics are an important part of the Buddha's teachings. Like the Four Noble Truths, Karma, and the Causes of Reason, the Five Aggregates, the doctrine of these three characteristics is part of what we call intellectual doctrine content. In other words, when it comes to knowledge, and understanding is implied to say, we also have this teaching in our hearts.

Before examining each one, explain what they mean and what their benefits are. First of all, what is the characteristic and what is not a characteristic? Character is something that is essential to it. Because the characteristic is necessarily related to something, it can tell us the nature of that. Take an example.Heat is a characteristic of fire but not of water. Heat is a characteristic of fire because it always relates to fire. Whereas the heat of water depends on external factors such as the electric stove, the sun's heat and so on ... But heat is the natural nature of fire.

In this sense, the Buddha uses the word "characteristic" to refer to true things about the nature of life, which is always related to life, and is always found in life. The characteristic of heat always involves fire. So we can understand something about the nature of fire from heat. We know the fire is very hot and therefore potentially dangerous, and it can burn us, our property if it cannot be controlled.However, we know how to use fire to cook, to heat etc ... The characteristic of heat tells us something about fire, fire and what to do with fire.

If we assume that the properties of heat relate to water, we cannot use water because the heat never contacts water. Water cannot burn us or our property. We cannot cook food or heat it with water. So when He said there were three characteristics of life, He wanted to say that these three characteristics are always present in life, and help us understand what to do with life.

The three characteristics of life in mind are (1) impermanence, (2) suffering, and (3) non-self. These three characteristics are always present and related to life, and they tell us the nature of life. They help us know what to do with life. Due to the understanding of these three characteristics, we learn to let go, or not attachment. Once we understand the characteristics of life as impermanence, suffering, and non-self, we are no longer bound to life. And once we eliminate the attachment to life, we reach the threshold of Nirvana.

That is the purpose of understanding these three properties. It eliminates attachment by eliminating illusions - misunderstanding that life is eternal, joyful and necessary for the self. That's why these three properties are part of intellectual content.

Let us look at the first characteristic of life, impermanence. The truth about impermanence is not only acknowledged by Buddhist thought, but also the history of thought in the place where it is acknowledged. The ancient Greek philosopher, Heraclitus, said that we could not step down twice with a river. This observation implies a transitional and transitory nature of all things as a special observation of Buddhism. In Buddhist scriptures, people often say this world is temporarily like autumn clouds, birth and death, and human life like lightning or waterfalls. All these fascinating images of impermanence help us understand that everything is governed by impermanence.

If we look at ourselves, we will see that our bodies are impermanent and constantly changing. We become skinny. We become old and barren - long teeth and hair fall. If we need any evidence of the body's innocence, we just need to look at our picture on the driver's license or passport from the past few years. Similarly, our mental state is also impermanent. Sometimes we are happy, sometimes we are sad. When we were young we didn't know anything; when we grow up, we understand more. In old age, we lose the power of intellectual ability and become childlike.

This is true for all things around us. None of the objects we see can endure: houses, temples, rivers, islands, mountains, or seas. We know all these natural phenomena, even those that seem the most enduring like the solar system, will one day decline and no longer exist.

The continuous change process of all things - private or common, inside or outside, is ongoing without us seeing, intimately affecting us every day. Relations with other people are also governed by impermanence and change. You become an enemy; Vengeance becomes friend. Even enemies become relatives and relatives become enemies. If we look closely at our lives, we see how impermanence has affected every relationship between us and others. Our wealth is also impermanent. All the things we like like houses, cars, clothes, are impermanent. All those things will decline and eventually ruin. So in every aspect of life, whether spiritual or material, even when communicating with others, even wealth, impermanence is a fact that is verified by direct observation.

Understanding impermanence is not only important for us in practicing Dharma but also very important for our daily life. Does friendship often deteriorate and cease because one of them does not pay attention to your attitude or interests they have changed? Does marriage often break down because one side or both sides do not pay attention to the spouse's change?

This is because we are stuck in random thoughts, unchanged about the character and personality of friends and friends, so we fail to develop appropriate relationships with them, giving so we lack mutual understanding. Also, in business, or in social life, we do not expect success if we do not catch up with the change of situation, such as a new dimension of career or method. Whether in private or common life, impermanence is essential if we want to be effective and creative in the way we deal with private or professional jobs.

Although impermanent insights bring direct benefits and on the spot, this understanding is also an effective means of helping us in the practice of Dharma. Understanding impermanence is an antidote to attachment and anger. It is also an encouragement for us to practice Dharma. And finally, it is the key to understanding the essential nature of things and their true state.

Remember that death is regarded as a friend, a teacher for those who want to practice Dharma.Remembering death causes us to stop being irresistible and overly angry. Has there been a small quarrel, disagreement or lifelong ambitions and hatred that have faded and become meaningless thanks to the inevitable awareness of death? Over the centuries, teachers in Buddhism have encouraged sincere people to practice Dharma to remember death, remembering the impermanence of human nature.

A few years ago, I had a friend who went to India to study meditation. He met a famous teacher to learn how to meditate. This teacher did not want to teach him because he found him lacking in sincerity. My friend pleaded many times. Finally, this teacher told my friend the next day. Full of hope, he came to see the teacher as instructed. The teacher just said to my friend: "You will die, contemplate death."

Considering death is very beneficial. We all need to remember that death is certain. From birth, we go straight to death. Remember this - remember the other, at the time of death, wealth, family, fame no longer benefit us - let us focus on Dharma practice. We know that death is absolutely certain. No life can escape death. Although death is certain, the time of death is uncertain. We can die at any time. Life is like a light in front of a wind or a bubble of water: it can turn off at any time, shattering at any time.Because we understand that death can happen at any time, and that we have the opportunity and opportunity to practice the Dharma, we must rush to practice immediately to not waste your opportunity and precious life. people.

Finally, understanding impermanence helps us understand the ultimate nature of things. Because seeing all things will fade away, changing every moment, we begin to realize that everything does not exist - that in us and in everything around us there is nothing I and nothing. is the essence. So in this sense, impermanence is directly related to the third characteristic, the characteristic of non-self.Understanding impermanence is the key to understanding selflessness. We will talk more about selflessness later, now let us go to the second characteristic, the characteristic of suffering.

The Buddha said that anything impermanent is suffering, and whatever is impermanent and suffering is anattā. Any impermanence is suffering because impermanence creates opportunities for suffering.Impermanence is an opportunity of suffering, not the cause of suffering when ignorance, affection and defense remain.

So what is it? Because we do not understand the true nature of everything, we are immersed and cling to objects with false hopes that they will often remain, and they will bring eternal happiness. Without knowing the age of spring, health and life itself are impermanent, so we are immersed and cling to them. We yearn to retain our youth, to prolong our lives, but because they are impermanent, they slip out of our hands. When this happens, impermanence is an opportunity of suffering. Also, we are not aware of the impermanence of wealth, power, and supremacy, so we engage and cling to them. When power wealth is gone, impermanence is an opportunity for suffering.

The impermanence present in the situation in reincarnation is a special opportunity for suffering when it comes in the so-called realms. People say that the suffering of the gods is greater than the suffering of living beings in lower realms when the gods know that they are about to fall from heaven to the lower realms. Even the gods were shaken when the Buddha reminded them of impermanence. Because the pleasurable experiences that we cling to are impermanent, impermanence creates opportunities for suffering and anything impermanent is suffering.

We now refer to the third general characteristic of life: the non-selfish, or inhuman, or non-essential character. It is one of the distinctive features of Buddhist thought and in the teachings of the Buddha.In the later line of Indian religious and philosophical development, some Hindu schools have increased the teaching of meditation techniques and philosophical ideas similar to the Buddha's teachings. So the patriarchs of Buddhism need to clarify a peculiarity in the difference between Buddhism and Hinduism. This peculiarity is the doctrine of non-self.

Sometimes the doctrine of selflessness is confusing because we cannot deny the self. Ultimately we say, "I am saying", or "I am going", "My name is etc ... and so on ..." or "I am someone's father (or son) still ... ". So how can we deny the reality of the Ta?

To clarify this, we think it is important to remember that the Buddha rejected the "I", not to deny calling "I" for convenience. Rather, deny the notion that "I" is a permanent and unchanging entity.When the Buddha taught the five elements (the five aggregates) in his own experience not the self, and what I did not see in those five elements, he said that based on the analysis of this name or the word "I "Not suitable for any substance or entity.

The Buddha used the example of a ox cart and a forest to explain the relationship between the name or the term "I" and the constituent parts of personal experience. He explained that the word "car" is just the name of a set of parts assembled in some way. The wheel is not the car, the axle, the side of the car, etc. ... is not the car. Also, a tree is not a forest, and many trees are not forests. However, there is no forest without trees, so the word "forest" is only a convenient name for a collection of trees.

This is the main point in the Buddha's denial of the I. Buddha's denial means that the denial of belief has a real, independent entity and is often represented by the word "I". Such an entity would often have to be independent, to have sovereignty as a king as the leader of surrounding gods. It must be permanent, unchanging, non-convertible, but a permanent entity and such an I cannot be found anywhere.

The Buddha used the following body and mind analysis to show that the "I" cannot be found in the body or in the mind: (1) The body is not the "I", if the body is the I, then What we have to usually remain, does not change, does not destroy and does not perish and die, so the body cannot be the I. (2) What I don't have in my sense when I say I have a car or a television because I can't control my body.The body is weak, tired, old and contrary to what we want. The form of the body sometimes does not match what we want. So it is impossible to assume that the self has the body. (3) The I is not in the body. If we search from head to toe, we also cannot find out where the I is. The self is not in the bone, in the blood, in the marrow, in the hair and in saliva. What I can't find anywhere in the body. (4) The body is not in the I. If the body is in the self, the self must be found separately from the body and the mind, but what I cannot find is anywhere.

Likewise, (1) the mind is not the I, because like the body, the mind changes constantly and always wanders like an ape. Mind when happy and sad. So the mind is not the I because it is always changing.(2) What I do not possess is the mind because the mind becomes interested or disappointed contrary to what we want. Although we know there are some good thoughts and some thoughts are unwholesome, the mind goes on following unwholesome thoughts and indifferent thoughts toward good thoughts. So the I does not possess the mind because the mind acts completely independently and has nothing to do with the I. (3) The Self is not in the mind. Although we carefully search in our hearts, even though we try our best to find in our emotions, thoughts and interests, we cannot find anywhere in the mind or in mental states.

There is a very simple exercise that anyone can do. Let us sit quietly for a while and look closely at our body and mind, certainly we cannot find the One where we are in it. The only conclusion that can be made is that Ta is just a convenient name for a set of factors. Without the Self, without the soul, without the essence, there is no central point of personal experience separate from the ever changing, interdependent, and impermanent personal experience elements. body and spirit like our feelings, thoughts, habits and attitudes.

Why do we need to reject the notion of the self? What do we gain by rejecting the Ta? First, in our daily worldly life, we become more creative, more comfortable and more open. As long as we are attached to the Self, we must protect ourselves, protect wealth, property, prestige, stance and even our words. But once we give up our belief in the independent and often self, we can interact with people, all other circumstances without suspicion. We can interact freely, innocently and creatively. So understanding the selflessness is a means of living.

Secondly, and more importantly, understanding selflessness is the key to enlightenment. Believing in the Self is synonymous with ignorance, and ignorance is the most elementary condition of the three poisons (greed, anger and ignorance). Once we realize, visualize or conceive of us as an entity, we immediately create a cockroach, a division between us and the person and things around us. Once we have the idea of ​​the self, we respond to people and things around us with sympathy or aversion. In this sense, what I really is is a scoundrel.

Realizing that the I is the source and cause of all suffering, rejecting the I will be the cause of ending suffering, why we are not trying to reject and eliminate the idea of ​​the I, You are not trying to defend, protect and preserve it? Why not consider this personal experience just a banana or an onion - then when we peel away and watch, criticize and separate, we find that it is empty without a cause or a person. What is the essence, that it doesn't have the Ta?

By studying, pondering and concentrating, we understand that all things are impermanent, suffering and not the I, and when we understand that these truths are not just knowledge or reason. the argument that it becomes a part of direct experience, then the understanding of the three universal characteristics will free us from the fundamental mistakes that confined us in samsara - mistakes to see things are often fun and must have the I. When illusions are removed, wisdom arises, just like when darkness is no longer, light is discovered. And when wisdom arises, we experience peace and freedom of Nirvana

In this chapter we only talk about personal experience within the body and mind. In the next chapter, we will go deeper into the Buddhist interpretation of personal experience with elements in our physical and mental universe.

-ooOoo-

CHAPTER TWO 
YEARS

In this chapter, we will look at the string of five aggregates - form (form), tho (feeling) ï, idea (perception), action (will) and consciousness (consciousness). In other words, we look at the interpretation of Buddhist personal experience or analysis of personality.

In the previous chapters, I have sometimes noted that the doctrine of Buddhism is considered very suitable for modern life and thought in the field of science and psychology, etc. This is also the case of manure personal experience with five aggregates. Many psychiatrists, modern psychologists, pay special attention to this analysis. Even if one assumes that in the analysis of personal experiences with the five aggregates, we see a psychological similarity with some of the factors that science has discovered - that is, inventory and beating. Thoroughly review our experience factors.

Basically, we now go into the extension and refinement of the analysis in the end of Chapter 11. Through studying the doctrine of non-self, we have spoken through ways to explain personal experiences on both sides. body and mind. You remember that we observe the body and the mind to see in the two things where we can find the One where we are, and we see the Self that is not in the body but also in the mind. We conclude what Ta is just a convenient name for a set of physical and mental factors; Likewise, "forest" refers to a collection of many trees. In this chapter, we go further in the explanation section. Instead of simply looking at personal experience by body and mind, we interpret it with five aggregates.

First of all, let us consider the aggregate of aggregates (physical or visible combination). The rupa corresponds to what we call physical or physical factors of experience. It includes not only our bodies but also all the physical objects around us, such as earth, trees, buildings and everyday objects of life.In particular, the aggregate is composed of five physical senses and the five corresponding objects: the eyes and objects seen, the ears and the objects heard, the nose and the object smell, the tongue and the object taste, and the skin and the object Touch it.

But the physical factors themselves are not enough to create experience. Simple contact between the eyes and the visible object, or the ears and the hearing object does not bring about experience. The eyes together with the visible object never create experience; ears that can be exposed to noise cannot create experience. Only when the eyes, objects see, and consciousness work together can the experience of the object of the eye be created. So consciousness is an essential element in creating experience.

Before we continue to consider the mental factors of personal experience, I want to talk about the existence of an organ and its object, which is the sixth sense, the mind. This sensation adds to the five known senses: eyes, ears, nose, tongue and skin. Just as the five physical senses have corresponding material objects, the mind has its object of thought or Dharma of the ceiling. Just as in the case of the five senses, consciousness must be present to coordinate the mind and objects to create experience.

Let us consider the mental factors of experience to see how we can understand the consciousness that transforms the material elements of life into personal conscious experience. We must first remember that consciousness is only awareness or sensitivity to the object. When physical factors in experience - such as the eyes and objects seen - interact with each other, and when consciousness is also associated with physical factors, visual consciousness arises. It is just a perception of a visible object, unlike what we often call a personal experience. The daily personal experience is created by the operation of three main mental factors: aggregate aggregates, aggregates and aggregates of aggregates or mental actions.These three aggregates work to turn object awareness into personal experience.

Life, or feeling, has three types: amused, uninterested and indifferent. When an object is known, this knowledge selects one of these nuanced emotions, either interested, or uninterested, or indifferent.

Next we look at the aggregate. This aggregate is the aggregate that many people find difficult to understand. When it comes to imagination, we have forgotten that this is an acknowledgment, or identification. In a sense, we assign a name to the object of experience. The function of thought is that the object variable of an unexplained experience can be identified and verified. Here we refer to a formula of a concept or a concept of a particular object. Like feeling, we have emotional elements in the form of excitement, disinterest, or indifference, with the perception that aggregates have a conceptual element that begins to become familiar with a clear and most conceptual about the object of experience.

Finally, the aggregate, or mind, is described as having met the condition before the object of experience. In this sense, it means the same thing. We have discussed the act (chapter) in Chapter 10, when we consider the twelve components of predestined relationships. You remember at that time, we described action as the impressions created by previous actions, the vitality of the habit that has been stored from countless previous lives. Here too, being one of the five aggregates, the aggregate of the aggregates also plays a similar role. But it is not only static but also dynamic because our current actions are determined by past actions, so our response is now motivated and commanded by practice aggregates in a particular way. So the aggregate is moral, like the conceptual aggregate,

You realize that I use the words "aggregates" and "mindfulness" at the same time The reason is that one of the two words represents one half of the meaning of the root of samsara; the past, and the aggregate of aggregates symbolizes the active half in the present, the mind and the aggregate act together to determine our reactions to the individual door-to-door objects, and these reactions create the following Moral results in the form of good, unwholesome or neutral consequences.

Now we can see the coordination between physical and mental factors that constitute personal experience. For more clarity, for example, you are going to walk in the garden. When walking, your eyes come into contact with an object. When you pay attention to the object, your consciousness knows the object but hasn't decided yet. The aggregate of perception (perception) receives the object, for example, as a snake. When this happens, you will react to the object by feeling aggregate (feeling) - feeling uninterested. Eventually you react to this visible object with the aggregate (intention) with the intention of running away or picking up a stone.

In all the daily activities, we can see how the five aggregates work together to personal experience. For example, right now, there is contact between the two elements of the aggregate - the letter on the page and your eyes. Your awareness recognizes the words on the page. Thought aggregates identify the writing there. Tho is born with an emotional reaction - amused, uninterested or indifferent. The act of aggregate responds with a conditional response such as sitting attentively, dreaming or yawning. We can separate all our personal experiences through the five aggregates.

However, there is a point to remember about the nature of the five aggregates that each aggregate in the five aggregates is constantly changing. The elements that constitute excellent are impermanent and are in a state of ever-changing. We discussed this in Chapter 11, when we find that the body will be old, weak, sick, and the things around us are impermanent and constantly changing. Our feelings are always changing. Today we respond to a certain special situation with a feeling of enjoyment, but tomorrow with a feeling of dislike. Today, we perceive an object in a separate way; later in other circumstances, our feelings change again. During the twilight, we see that the rope is a snake, when the light of the torch shines on it, we realize that it is a rope.

Our longevity, like feelings and like physical objects of our experience, is always changing and impermanent; So, the reaction of the aggregate is also the same. We change our habits. We can learn to be kind and compassionate. We can achieve letting go, serenity and so on ... Consciousness is impermanent and always changing. Consciousness arises based on objects and senses. It cannot exist independently. As we have seen, all the physical and mental factors in our experience such as body, things around us, our minds and ideas are impermanent and constantly changing. All these aggregates are constantly changing and impermanent. They are processes, not invariants. They are dynamic, not static.

Explain personal experience through five aggregates to do? Transforming the clear unity of personal experience into five aggregates (form, feeling, thought, action, consciousness) for what? The goal is to create an understanding of anatta. What we want to achieve is how to experience this world that is not built on or around the concept of the self. We want to see personal experience with processes - by objective functions, not by the I and what affects the Self because this creates a calm attitude that helps us overcome the emotions feel in the expectations and fears of everything in this world.

We want happiness, we are afraid of pain. We look forward to appreciation, we are afraid of being scolded. We look forward, we are afraid to lose. We look forward to fame, we are afraid to be bad. We live in the state of desire and fear. We experience those desires and fears, because we know happiness, suffering and so on ... with Ta: we understand them for personal happiness, personal suffering, praise or criticism. human beings etc ... But once we understand them by objective processes, and once we have passed and removed the concept of the self, we will overcome our aspirations and fears. We can consider happiness and suffering, praise and criticism, and all other things with mental calm. Only then will we no longer be dependent on the wobble between desire and fear.

-ooOoo-

CHAPTER THREE THIRD 
BASIC PRINCIPLES IN PRACTICE

РTo conclude, I want to reflect what we have discussed about the happenings of the previous chapters and add it to what we can do for the personal life of us all right now and the future.

The teachings of the Buddha are immense and profound. In fact, so far we have only focused on studying a few basic teachings of the Buddha, and that is only the surface. You may feel we have mentioned a lot, and you also feel that you cannot practice all that has been discussed. Indeed, it is said that even a monk who lived in seclusion in a remote place could hardly practice the basic teachings of the Buddha: some were worried that it would be very difficult for lay men and women to resemble as we are busy working so we can't afford it. However, if we sincerely cultivate and cultivate some of the Buddha's teachings, we will succeed in making this life more meaningful. Moreover, we will be convinced that we will meet many favorable circumstances to practice Dharma,

Anyone can achieve the highest goal of Buddhism, whether it is lay or monk. It is necessary to sincerely practice the Eightfold Path. It is known that those who understand the truth, like Buddha Shakyamuni and his great disciples, are not by accident. They are not people who fall from the sky like rain, but not like the seeds on the ground grow. Buddha and his disciples are also ordinary people like you and me. They also suffer because of the impurities of mind - attachment and anger and ignorance.Due to the contact with the Dharma, due to the chiseling of words and deeds, due to the expansion of the mind, and by the attainment of wisdom, they were liberated, becoming nobles who could teach and helping others understand the truth. So no doubt if we use Buddha's teachings, Surely we can also achieve the ultimate goal of Buddhism. We can also become Buddhas or like His disciples.

It is not helpful if we only listen to the Fa, or read the sutras, or just write the Dharma, or the sermon without practicing. It is known that some of us call ourselves Buddhists so that we can benefit from the occasional purchase of chance shares. If we find that the practice of Buddha's teachings in the past few years has changed more or less in the quality of our experience - even if only a little has changed - we know the teachings somewhat effective.

If we all practice the Buddha's teachings, surely we will understand their benefits. If we avoid harming others, if we do our best to help others at any time, if we learn to cultivate mindfulness, if we learn to open our mind and mind, then to cultivate wisdom by studying, thinking and meditating, surely Dharma will bring benefits to us. First of all, the Dharma leads us to happiness and prosperity in this life and the next. Finally, the Dharma leads us to the ultimate goal of liberation, the ultimate happiness of Nirvana.

-ooOoo-END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.VIETNAMESE BUDDHIST NUN=GOLDEN AMITABHA MONASTERY=AUSTRALIA,SYDNEY.28/12/2018.