Selflessness.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH. |
Part I CROSS The Four Noble Truths are the four truths explained by the Buddha, starting with the Noble Truth of Suffering, then the Noble Truth, the Noble Truth and the End with the Noble Truth. Suffering is a reality, whether we are conscious or not, the nature of life is still suffering. There are some people who rely on the idealistic, idealistic mindset of Buddhism, who say that happiness and suffering are due to the mind, that is, if the mind thinks happy, it will be happy, if suffering is miserable, what we think together, things will like that. If the reader thinks the same way, when you have a toothache, you should think happy, will the toothache go away? The fire is hot, but do you think it's cool and reach into the fire to see if your hand will be burned? Suffering is mental, which means that currently we are either happiness or suffering as a result of past actions, in which the mind is the owner of the karma. From the moment the mind arises to the moment of receiving karmic retribution, there must be a period of obedience to the law of cause and effect. Idealistic should not understand what the mind just thinks, then immediately has that. If that is the case, when you are hungry, think about a cake to see if it appears in front of you or not? Suffering is a reality, the nature of life is suffering, Buddhists need to realize this. Why did the Buddha leave the palace to become a monk in the past? Because He witnessed old suffering, sickness, death. Without suffering there is no Buddhism. Seeing and recognizing suffering is not to cry but to find a way out of suffering. There are some people who feel miserable, know they suffer, but do not find a way out of suffering, because mistaking it as a karma, a karmic retribution of the inevitable past karma, patiently endured it, endured it. But in the past, who tied us to life so that now we wait for the second to break off? Buddhism teaches Compassion but also teaches Mighty. We suffer because in the past we have created bad causes, but in this life we must not passively wait for the karma to end, but must be proactive, stand up to find a way to liberation, must have the strength to cut off old karma. Cutting once is not done, must be cut again, cut forever, until it is broken. Suffering is not known once, or contemplated once and then set aside. Suffering should be contemplated regularly in self, situation and things. The spiritual practitioner clearly sees Suffering as much, the more intense the will to liberation. What is suffering? Here, it is not necessary to say more clearly because all of us have experienced it and know what suffering is. Normally in the scriptures there are three or eight kinds of suffering: The three things of suffering are: Suffering: Suffering accumulates suffering, suffering itself, but the surrounding circumstances create so many other suffering. For example, being unemployed and having a serious illness, then the child died in an accident, etc. Suffering: Suffering because it is destroyed. What gives us a little bit of happiness never lasts long. I want to be forever young, but still be old, I want to be healthy, but illness comes again, I want my loved one to live forever by my side, but death comes and rob them. Suffering: The suffering of transformation. We want to live happily in peace, but ourselves and the things around us are always changing. Our body changes every hour and minute to get old, sick and then die, our mind is always changing from joy to sadness, from fear to fear, from love to hate. The outside world is always changing according to law into, domination, ruin, no, natural disasters, wars, droughts, epidemics, etc. The eight things of suffering are:
Above is just a summary, readers do not need to memorize three or eight things of suffering above. Look directly at your life and see what suffering is? The above classification is just a suggestion. -ooOoo- CAUSE OF BLADES After thinking, contemplating, seeing the reality of suffering, we have to get rid of its influence. This is a key issue of Buddhism, and the true goal of Buddhists is enlightenment and liberation. Normally, when we go to the temple to pray for religion, we often like to learn Zen, practice Pure Land or Tantra, etc. ... to seek for this or that method to quickly enlighten and liberate. But enlightenment what? Free Who? Have you ever tried running upstream? Counter-current here means upstream of thoughts, upstream of ideas. Once in the book "Mahamudra" I briefly talked about two types of ideological ideas:
If you go down the line of thought, you will find it endless, with no room, only unless you want to stop or switch to another topic. But if you go against the flow of thought, it will eventually lead you to a dead end, stuck by a wall. That wall is a wall of ignorance, but if you do not use wisdom to penetrate it, you will be depressed to go back and follow the old path (ie downstream). How to go upstream? One simple means is to ask yourself many questions in contrast to words like: Why? Why? Who? What? etc .. For ease of understanding we can take an example of the heading "liberation" to reflect upstream: Question: Why do you want to practice? Question: Why want to be freed? Question: Who is suffering? Suffering what? Question: Who was born, old, sick, or dead? Question: Who is "I"? If there are more questions, the answer is still: "I am Me!" I wonder if the readers have ever asked themselves: "Who am I"? "I am Me! Or I am Me!" is the wall of the dead end. Buddhist friends, why should we practice? Cultivate because we suffer! Why do we suffer? Just because we have "I". Who is suffering without "I"? If Ai does not suffer, Who needs to practice, Who wants liberation? Who dies without "I"? In short, the cause of suffering is the existence of a Self (self). In the Tao Te Ching (Chapter 13), Lao Tzu said:
It mean:
Lao death for the body is the cause of suffering, but now if you understand that the Self is the cause of suffering you can say according to Lao Tzu.
It mean:
Usually when it comes to the cause of suffering, the majority consider the three poisons: greed, hatred, and delusion. But the cause of suffering can be seen from shallow to deep. According to shallow, the cause of suffering is three poisons or ten defilements: greed, anger, ignorance, pride, suspicion, belief, vision, wrong view, opinion, forbidden world. A little further, craving is considered the cause of suffering. Deeper and extreme, ignorance that is the cause of suffering. Ignorance often manifests through two aspects: ego-clinging and dharma. Self-grasping is believing there is a true Self, existing by the nature and clinging to it. Dharma is to assume that all real things have their own nature, which is always constant. Self-grasping and dharma are the two stubborn diseases of sentient beings that are the main cause of samsaric suffering. All Buddhist teachings are aimed at eliminating these two diseases. However, Theravada teachings emphasize the treatment of ego-clinging, while Mahayana teachings emphasize the treatment of dhamma. -ooOoo- RESCUE When recovering from ego-clinging disease, which means completely entering No-Self (Anatta), the practitioner attains Arahantship, free from samsara. When recovering from dhamma, which means completely understanding and incarnating emptiness (Sunyata), the practitioner becomes a Buddha, the Supreme Enlightened One. Question: Someone asked no-self, that is, there is no Ta, so if I don't have Me, Who will prove Arahant? If we reflect carefully on ego-clinging, we will easily understand egolessness. Selflessness does not mean there is nobody left After attaining Arahant, the practitioner still has the body, the five aggregates remaining, for example, the Abhidharma, after attaining the Arahant, he did not disappear, still alive, still eating, drinking, sleeping, resting. , walking, talking, etc. But in his mind no longer clinging to a Moi. When walking, when standing, he clearly saw that there is only one walking, standing, not a single being walking or standing. Incarnation of emptiness, too. Incarnating emptiness does not mean disappearing into nothingness. When Prince Siddharta became Buddha, he did not disappear, nor did India. In the following chapters we will talk more about No-Self and Emptiness. -ooOoo- THE WAY OF DISBURSEMENT Before going to find a certain method to practice, it is thought that we need to master, and understand, the three Noble Truths first. After we know the reasons why we practice, and clearly see the purpose to follow, we can choose a right and suitable path for us. Theravada Buddhism when talking about the Noble Truth, often lists 37 auxiliary items: Four Foundations of Mindfulness, Four Noble Truths, Four As Su-Su, Five Bases, Five Forces, Seven Bodhi Part, Eightfold Path. In which, the Four Foundations of Mindfulness are practiced the most and are considered as the main discipline in Southern Buddhist countries such as Sri Lanka, Thailand, Burma, Laos, Cambodia ... Mahayana Buddhism when talking about the Noble Truth, still lists 37 auxiliary products, but in fact promotes other disciplines such as Zen Buddhism, Pure Land, Tantric, etc. Mahayana Buddhism is popular. in the North: China, Japan, Korea, Vietnam, Tibet ... Here readers may ask, why does Mahayana not follow the Buddha's teachings? Please tell you about each side's view. According to Hinayana, "All the Buddha's words are the truth". According to Mahayana: "What (considered) is the truth are said by the Buddha". The concept of the liberal Mahayana is not restricted by the sutra, using many skillful means (upaya) as long as it leads to liberation, that is the main purpose. In the Four Noble Truths, in my opinion, the Noble Truth is the most important thing, because only the Noble Truth makes Buddhism different from other religions. Why? Because other religions also know that life is suffering, know how to practice to pray for happiness, but their path does not lead to ultimate liberation. Talking about the Noble Truth is a problem, in narrow terms, there are 37 supporting products, in general there are 84,000 methods. Beings are boundless, with immeasurable nature, do not know which dharma teachings to recommend to you. Besides, even if you want to go, it is not qualified and talented. Particularly, the 37 items of assistance are often listed in the A-Ham and Dai Bat Nha sutras, but the 84,000 disciplines are to be honest, I have only seen the mention but have not seen a clear declaration in any Sutta or Commentary. Perhaps this is the number that represents the immeasurable dharma. If you really pray for liberation, firstly I recommend taking refuge in the three treasures, maintaining the five precepts, and then not knowing what to say rather than recommending you to find a teacher to study. Initially, when you come to Buddhism, you can buy Buddhist books to read a lot, to temporarily give yourself an idea of the path of practice, then you should find a teacher to lean on and learn from. If you are intelligent, feel that you understand Buddhism and have yet to find a spiritual teacher, you are still lacking a lot. Thanks to a teacher who teaches us to see our vain nature and pride, our ego will be easily eliminated. -ooOoo- CONTACT COURSE In real life there is a saying: "No teacher asked you to make". From childhood to school until when we grow up to be successful, we have learned with many teachers and teachers. Without teachers, how can we now know how to read, write, add, or subtract. The word teacher, in addition to the meaning of a teacher, a teacher within a school also means someone who tells me how to do it. At first, if I don't have someone to guide me, there's nothing I can do. It is the same in Buddhism. Early spiritual practitioners always need the guidance of a teacher. According to the law, the novices are not allowed to leave their teachers, and even bhikkhus are not allowed to leave their teachers too soon, because they fear that the power is not enough, they may rot or fall. So the teacher's position is very important. The second important reason is that if you follow a good teacher, you will become good, if you follow an evil teacher, you will become evil, the teacher's influence is not small. Therefore, a practitioner must wisely choose for himself a worthy and trustworthy teacher. If made the right choice, the practice will experience many good conditions to progress. Making a wrong choice can lead to rotten heart failure, not wanting to practice, sometimes getting hatred and aversion to all the other monks. How to find the right one? First of all, you must sincerely pray for enlightenment and liberation, because many Buddhists do not seek liberation, but only come to the temple to have fun, gather around, or just like to do a little merit. Then pray to the Buddhas and Bodhisattvas to bless you in finding a truly worthy teacher. When hearing the name of a certain person, do not be in a hurry and haste but have to spend a time of close, close study and examination. According to the book "Gurupancasika", or 50 verses about the master's servant Ma Ming (Asvaghosa), a teacher deserves ten things as follows:
If you are lucky, through accumulating good roots from many previous lives, to meet such a teacher, then you should quickly pay homage to him and ask to be a disciple. In the book "Mahamudra", there is a special enchantment of Vajrayana, that is "Guru Yoga" (Guru Yoga). All practitioners of Mahamudra in particular, and Tantrayana practice in general have to go through some time in this practice. Here we do not recount the lengthy lines, just to say briefly that in this dharma, one must first visualize his guru on the head, then then visualize the other details. Therefore, in Vajrayana, the position of the guru is very important and essential. But is the Guru of Vajrayana Tantric synonymous with the Guru of the Mahayana Mantra? According to the Mahayana tradition, the teacher to whom I take refuge or take the first ordination is considered the teacher of the deity. The word deity here means the first time, of the form. In addition, whether the disciple likes, admires or not, this teacher is still the guru. In order to distinguish it from the guru of the Tantrayana, we can temporarily call this teacher "the general deity". According to Vajrayana, the teacher who enlightens us the nature is considered a deity (rtsa ba'i lama). The word deity (rtsa ba) here means the nature, of the nature. Thus, the ordained teacher or any other teacher can become the master teacher. The master's formation was not through outward appearances such as setting up, ordination, ordination, and taking refuge ... And the teacher could not say to his disciple: "I am your teacher". Only the disciple himself chooses to choose his own guru. This can be called "the nature of the deity". Not yet receiving a deity, but if accepting a teacher as a deity, the disciple must trust, respect, and offer that teacher as a Buddha. If we consider our teacher to be an ordinary person, his teachings will become ordinary teachings, and as a result we will witness trivial results. If you consider your teacher as a Bodhisattva, then his teachings are those of the Bodhisattva, and if you follow the practice, you will become a Bodhisattva. If you consider your teacher to be a Buddha, your teachings will be the Buddha's teachings, and if you follow the practice, you will become a Buddha. Seeing the master as a Bodhisattva or a Buddha is the basis of Vajrayana. Do the readers ever see or see their teacher as a Bodhisattva or a Buddha? If not, try it out. It sounds easy to say, but it is not really easy. Every time I come to the temple, being hunted and asked by a teacher to please me, I happily make offerings, but when I am scolded and reprimanded by the teacher, my mind is afflicted with anger and hatred. Every day in the mind, there is self-grasping, high ego tribute, then that day we only see the bad faults of others, a good one cannot see, let alone seeing as the Bodhisattva, the Buddha. Particularly for Mahamudra, the practice is often compared to the three parts of the human body:
Trusting, honoring one's teacher is the source of all attainment, siddhi (siddhi). At this point, I do not know how much more to write enough to say the importance of a leading teacher. Only know to advise readers to find a worthy teacher to rely on during the journey to liberation. The relationship between teachers and students is very sacred, being a disciple of an enlightened teacher or a true practitioner, we will surely be liberated, not in this life then in the next lives, because we have planted the connexion. karmique) with that master. With great compassion, that teacher will not give up on me, even over a hundred thousand lives. How long or quickly you find it depends on your karma. The Buddhas, Bodhisattvas, more than the sand of the Ganges, they in all ten directions, swear to the end of sentient beings, but why can't we see them? If you have not seen it, sincerely pray, chant the confession and keep looking. There is a Tibetan proverb that says, "When a disciple is ripe, the teacher will come". In the past, the great disciples of the Buddha such as: relics of the Buddha, Muc Lien, Ca Lettuce, Ananda, etc. ... had good conditions to meet the Buddha and quickly attained the results because many generations of long ago had sown conditions. to Buddha, used to be brothers, friends, teachers and students with bodhisattvas. Most of us today are very indifferent about the teacher-student relationship. Men often rarely come to the pagoda, even though, with a arrogant identity, so they rarely humble themselves to bow, respectfully, and ask for their teachers. The woman, on the other hand, often goes to the temple, but her nature or attachment, jealousy, should either do the deeds to serve the teachers, or confide emotional affairs that are afflicting her husband and children, with little consultation to learn morals. . That way we don't know when we will meet a good teacher, good friend. Ignorance itself, deluded from the beginningless life, if you do not meet a good teacher, good friends will teach and remind you, in what life will you want liberation? -ooOoo- VOICE
Mean:
The above three sentences are Ti-lakkhana , which means three characteristics, three generals. Commonly known as the Three Seals The reason is called Dharma India because it is very important, the entire Theravada canonical teachings often emphasize and repeat these three things. * Sabbe sankhara anicca , a form of impermanence. Onions (sankhara) are the causes of conditions combined into. And all those things are impermanent (anicca) ie always changing, changing, arising and passing. Most Buddhists who come to Buddhism know and recognize that life is impermanent. Knowing is impermanent but seeing impermanence is another matter. Normally, we rarely see impermanence clearly, only when there is an accident, illness or death in a family that can see impermanence. This type of impermanence in Buddhism is called " most impermanence ". Seeing and being aware of this kind of impermanence is also very precious, because many people here have given up a spiritual practice. There is a second more subtle type of impermanence that you should contemplate, which is the "moment of impermanence."", that is the change arising and passing away in every moment, every moment. You move your hand impermanent, every step is impermanent, you inhale and exhale is impermanent, talk is impermanent, the second hand is impermanent. Your watch will not stand still is impermanent (unless the battery runs out), each is impermanent. We speak impermanent outside the mouth, but inwardly we give things very ordinary (that is, always, unchanged, unchanged, arise and cease). As for the guy Tèo 10 years ago and the young Tèo or we still only saw it as Tèo. The beautiful wife just married today, I still feel confident that she will be beautiful forever like that 20 years later. Just like that, we always cling, cling to things, assuming that it never changes. Mr. A, who is my enemy today, cannot become my friend in the future. I love Miss B today and thought I would love her forever. Our life is very fragile, if we touch it lightly, we bleed, if we hit it hard, our bones broke. Maybe die tomorrow, or today afternoon, The reality of things is impermanent, but we mistakenly think it is ordinary. This myth in Buddhism is called ignorance, ie not seeing the truth. Because I do not know that seawater is salty, I mistakenly think that drinking it will stop thirst, so we just drink. When I drink once I have not stopped thirst, I drink more times a second, third ..., the more I drink, the more thirsty I drink, then finally dry my neck and die. All suffering is rooted in ignorance. Because of ignorance, not seeing reality, not seeing the impermanence of things, we create suffering for ourselves and others. If we really see impermanence then we will have a different attitude toward things. Seeing impermanence, my friend today may become an enemy who curses me tomorrow, but I will not be angry. Someone who mistakes me today, and tomorrow to apologize to me, I will be ready to forgive. A relative who leaves this world will not be sad. I will not be happy when someone commends. Because praise today will be criticized, tomorrow today is humiliating, tomorrow will be lost today, happy today tomorrow will suffer. Seeing impermanence, we no longer have greed, desire, cling to things, no longer like a wooden person being ripped (by life), but we will live freely and always happy. * Sabbe sankhara dukkha, practice is suffering. This sentence is too brief and concise, and needs explanation and comment. If explained verbatim, all things that are conditioned by conditions (conditionné) is suffering. I don't know what readers think, but in my opinion, I disagree. The table is a fake thing, due to conditions and conditions, but the table is not suffering! Even if you bring it out, chopped up, burned, it won't scream or hurt! We can point out that other things like house, door, car, vehicle, etc ... are all made up of conditions, but they are not suffering. Suffering is a sensation of sattva, sentient beings, so other types of beings such as houses, doors, tables, chairs, vehicles, vehicles, clouds, rain, etc. are unintentional. there is no feeling. There is no feeling, so there is no happiness or suffering. The word (sankhara) in the sentence "Practicing is suffering", I think it is only for sentient beings. The action of sentient beings, especially humans, is the five aggregates. The five aggregates are the elements that make up what we call people. Their nature is impermanent, changing, arising and passing away. It is because of this impermanent transformation that they become an environment for suffering to arise. This kind of suffering can be seen as the five aggregates of suffering (pancupadana-kkhanda-dukkha) or suffering (sankharadukkha). As mentioned at the beginning of the book, if there is no suffering, there is no Buddhism, because Buddhism is the way to save suffering! Still, many people are not aware of this, because they think that life can be miserable but also fun. Suffering can be divided into three categories or eight categories as mentioned in the previous section. Here I roughly divide two types of suffering: mental suffering and physical suffering. In the eight types of suffering mentioned in the previous section, there are three types of mental suffering: separation of love, reluctance to pray and reuniting. There are four categories of physical suffering: birth, old age, illness, and death. There is a kind of uncertainty, because it can be both physical and mental: the five aggregates. If you are a spiritual practitioner with good moral power, dislike of someone, hate someone, or not expecting anything, you can be proud to say that I am not suffering! But this is just not mental suffering. Or someone from this life raised in a rich family, whose body is less sick, sick, and more mentally uneasy. Please advise you not to be proud that you are not suffering, because through the conditions of your previous life, you have created many good causes, so today you enjoy good karmic retribution. Be careful because your blessings are being consumed! It is hard to avoid physical suffering anyway. Even the Buddha and the ancient Arahants were inevitable. The Buddha suffered dysentery before entering Nirvana. If you study Medicine or Everything, you will easily recognize this. The human body, in addition to the heart, liver, kidneys, lungs ... 32 things listed in the sutra, it is also made up of hundreds of millions of different cells (not to mention countless bacteria, bacteria living in small intestine, large intestine, stomach ...). As long as one cell grows out of the way, you can carry cancer. As long as a fat (cholesterol) is smaller than the tip of a needle traveling around in the blood, one day will block or rupture your head blood vessels, if the fat is larger, it will choke your heart. So you have a hundred million chances of getting sick or dying. Yet today you are healthy and alive. Truly a lucky, rare thing. If you are aware of that, you should silently thank and pay homage to the Three Jewels. Being very sick, besides not easy to eat and drink, I suffered painful pain. Suffering is also a great obstacle for a practitioner, because you will not be able to chant the sutras, cannot meditate, etc. pain of the disease. And when I am sick, my closest relatives such as parents, spouses, and children, no matter how much they love us, will not be able to bear the pain for themselves. "Prevention is better than cure". While your body is healthy and your mind is awake, you should practice, cultivate your blessings and blessings, do not wait until sick to go to the temple to pray for peace. "You should practice first, lest you later." Sabbe dhamma anatta, the teachings of Selflessness. This sentence in the Primitive Sutras is often said that the dhammas are not I (self), not My (self), not my self. A large number of Mahayana scholars also agree with this concept. This concept seems to be aimed solely at destroying ego-grasping in a being, but it does not go deep into the nature of dhammas. The above sentence can be understood that all dhammas have no self, that is, they do not have a fixed self nature. Later the Mahayana exposes emptiness (sunyata) just originated from the reason No Self (anatta) and expands to the dhammas, no longer term in a living being. In this third sentence, no longer use the word onion (sankhara) but use the word (dhamma). The dhamma here is broader and covers the practice. Actions are all conditioned dhammas, but the word here includes both conditioned and non-conditioned. No-action are dhammas that do not arise and fall away such as: Buddha nature, Nirvana, Truths like etc ... The purpose of this book is about No-Self, to eliminate ego-clinging, so I temporarily narrow down the dhamma here to a specific and limited object, that of man. Selfless Human, that is, man without Me! But what if I don't have? Before understanding No-Self, need to be clear what is Self? Before you want to understand "No I", it must be clear what is Me. At this point, you may remember, in Chapter III, The Cause of Suffering, I suggest you go upstream of thoughts to the wall of the dead end, which is the sentence "Who am I?". This sentence sounds "nonsense" but is extremely important! If you don't know who we are, you can't "do business" anything. When on the road, if someone asks who you are, and you answer: "I don't know", they will tell you that you are insane! Therefore, you answer: "I am Nguyen Van A! I am the Director, Engineer, Doctor, etc. .. When answering like that, people are satisfied and you are also reassured. But the truth you have Those are just the brands of life that you temporarily borrowed, but not those yourself. In religion, too, if you don't know "Who am I?" it is also difficult to cultivate. If you say "I am Venerable A, Venerable B, President C, Doctor D ..." it is even more dangerous! Because giving "Ta" is like that, so you have to make a big temple, set up a large association, and gather a large group to deserve the label you attach to the Ta. In addition to the Moi, there are things of Me (the place) such as My son, My wife, My house, My temple, etc. All your life you have to turn off the dark side, go to work, create karma. through just doing the work for the I and the Moi, and at the end of life, going away with empty hands, can not bring a little merit but the opposite is all negative karma. Even angry? Now back to the sentence: "Who am I?". In my opinion, "What am I?" perhaps easier to understand. I am a human being, a human being. As you often know, man is composed of the five aggregates (form, feeling, perception, formations, consciousness). Whenever the five aggregates are combined, we call them human. So man is a whole of the five aggregates. According to the Theravada doctrine, there is a human being (l'être), but there is no I (Je, moi) because the I is only a pseudo-noun, a provisional noun. Later, according to the teachings of Emptiness of the Middle Quan, man is just a pseudo (nom désigné). Here we temporarily put aside the teaching of Emptiness, only discussing the teaching of No-Self, because understanding No-Self is also very precious! In my opinion, No-Self is a very basic teaching that is very necessary for liberation. Other teachings, though important and possibly more profound, still need to be based on it, such as a house on a stone foundation. If the ground is uncertain, made of mud, sand, then the other upstairs house will eventually collapse. Despite its importance, there are few books about No-Self and ways of practicing. 1 / PERSONAL Understanding No-Self or talking No-Self does not mean becoming Arahant immediately! Understanding is one thing, practicing attainment is another. Here there is no story of "understanding the nature of Buddha". According to the Theravada teachings, all dhammas exist, except for the Self, because the Self is an illusion, a désignation of the five aggregates. But what are the five aggregates? As a perennial Buddhist you certainly know what the five aggregates are, but here I would like to redefine it. The five aggregates are: materiality, feeling, perception, action, and consciousness. Aggregates (P. Khanda, Skt. Skandha) The French translated as agrégat means a group, a block, a synthesis. * Rupa Aggregates: That is the human body, made up of four elements (earth, water, wind, fire), if included in detail, there are 32 things: hair, ears, nose, tongue, heart, liver, intestines, lungs , bones, tendons, blood, meat, etc. Aggregates are relatively specific, easy to recognize, so it doesn't need to be said much. * Feelings : are sensations (sensation) arising from the contact between the six sense faculties (eyes, ears, nose, tongue, body, mind) and six ceilings (rupa, sound, flavor, taste, contact, dharma). There are six types of life: longevity, atrial life, life expectancy, life expectancy, body life, and mind. The properties of the first five types of life can be: happiness (pleasant), suffering (unpleasant), discharge (no suffering, no happiness). Only the mind of life, according to Duy Thuc, can have five properties: happiness, suffering, discharge, optimism (sad) and joy (joy). When the eye looking up at the sun is dazzling and achy, it is the eye of suffering. When listening to soft, comfortable music, wanting to hear more, it is the long atrium. When we hear that a loved one dies, suffering is born, that is the feeling of feeling. * Thought aggregates: Thought (P. Sanna, Skt. Samjna) is translated as perception (perception) means the knowledge (tri) of the senses. Perception is generated by the contact between the six sense doors and the six sense bases. And so we have six kinds of thought.
Seeing, hearing, smelling, tasting, feeling, knowing here does not create karma, because it is incapable of volition, but merely the pure, carefree perception of the six sense doors towards the six objects. If it is said according to the Consciousness it can be seen as a present amount (pratyaksapramana). Here it is necessary to redefine some common nouns: consciousness, idea, idea, thought. These four nouns are all related to Italy, that is, the base (manas). In the Vietnamese language, when it comes to the word "thought", we can understand it in two dimensions: subject (sujet) and object (objet).
Usually the word "thought" is understood in the second sense. The same goes for ideas and ideas. The concept can be understood as:
The idea can be understood as:
When the Th-Something, we give the "that-something" the idea. When Thought-something, we give this "what" as thought. When a Thought-something, we give this "what" is the idea. Ideas, ideas, ideas are often considered as Italian products, created by Italy. But in fact they are not products of Italy but the objects of thought, thought, thought of Italy. Instead of understanding the idea as the perception of Italy, we consider the idea to be an Italian product, synonymous with thought. To avoid this dilemma, we can put all three things: idea, thought, idea, object of idea into one kind: naked mind. This bare word is just a part of the dhamma, the vast, general object of Italy. In terms of aggregate thought, most often understood as imaginer (imaginer). What is fantasy? Here there are two meanings: passive and intentional. 1 / Passive Meaning: Thought is the perception, reception, and recognition of the six sense organs, also known as perceptions. Statues are spiritual images and images. For example: suddenly there are images (statues) of the past such as mountains, rivers, people, things, etc ... present in the mind. When these images arise and the mind perçoit it, that is called imagination. To be more clear is the idea (sense) of the images. Here there is no intention. On the contrary, if you try to remember, remove, brain, re-visualize the image, it is a deliberate, willful work of karman. And when this image appears on the conscious side, there is perception. In this case it must be said that the bare-thought-thought, that is, there is thought, trying to remember to present the images and from there the perception (perception). 2 / Conceptual meaning: Imagination is to create in mind images of things that have affected the senses, or images of new things that have not yet happened. According to common language, imagination has a second meaning, ie intention. So imaginer is an impact from the idea can create karma. The perception (percevoir) of the aggregate of perception is a verb that feels and does not create karma. The thought (samjna) of the aggregate of thought seems simple, but until now, it has not been explained and translated for certain. The above is just personal opinion, so it is unlikely to be true. Everyone has the right to what they understand to be true but not to force others to believe and obey them. Because seeing right or wrong is only relatively subjective. Here, I would like to list some translations of words about the word samjna in Vietnamese works for you to choose from. - In the book "Cognitive problems in Duy Thuc Hoc" by Mr. Nhat Hanh, p.79, talks about the 5 aggregates, translating ideology as concepts. In the Sutra "Phap An" translated by teacher Nhat Hanh and annotated, p. 28, translates perception as perception. In the "Weak Abhidhamma Sentences" by Duc Niem teacher, p.40, translation of thought (aggregates) is the combined perception of feelings leading to remembrance and thought. In the Buddhist Dictionary of Doan Trung Con, volume 3, page 1093, translates thought (aggregates) as thought, imagination in the mind. In addition, most of them translate perception (aggregates) as imagination, memory. At this point, the reader may be surprised to ask me again: "Imagination does not belong to the aggregate of thought, so what does it belong to?" In Buddhist dharma numbers, there are many similar nouns, but with different meanings, depending on the situation, location and context. In my opinion, the word thought in the five aggregates does not mean imagination, it just means perception. In Buddhist psychology there is mention of thought (P.Sanna, Skt.Samjna) as a citta of the 51 cittas (caittas) of the consciousness, or the 52 cetasika of Abhidhamma (Abhidhamma), or the 46 mind of the Sentence of Friendship (Abhidharmakosa). In this context, it can be seen as imaginer, since there is intention and as such it belongs to the form of aggregates. - In "The problem of perception in Consciousness", p.66, talks about thought (mental) as follows: Thought is the movement of the intellect on the obtained image, in other words, the structure make up concepts. - In general Buddhism, course IX, p.38, say more simply: Thought is memory. Its use is to make up nouns to call. In short, when talking about thought, readers should consider whether they want to talk about the aggregates of thought or formations. Because if you belong to the aggregate of thought, you have not created karma, but if you belong to the aggregate of thought, you will create karma. So far not talking about consciousness, because it belongs to the aggregates of consciousness, will be discussed later. * Aggregates: Is a synthesis of circulating thoughts. Onion means to go, to do, to continue, to move. French translation is mentales formations. When the mind-base works in coordination with the mental states, the result of this activity produces thoughts, or in general, all mental-consciousness, objects of the 51 mental states. Thus the aggregate of formations includes the 51 mental states (caittas, facteurs mentaux) and its objects. Fifty-one mental states are:
To learn more, you can study the Consciousness or Abhidhamma. * Consciousness: Consciousness (P.Vinnana, Skt.Vijnàna) is perception, discrimination, understanding. French translation is conscience or discernement. According to the Theravada teachings, consciousness is generated by the contact between the six sense doors and the six sense bases. And so we have six kinds of consciousness. Consciousness is the knowledge of the eye when seeing the naked scene. At this point, you must have noticed by readers, since talking about the Aggregates of thought, I have used the word Italy in conjunction with the radical. That is to distinguish the sense base (Manas) from Consciousness (Mano- vijnãna). The sense root is an organe mental from which consciousness arises. This realization is called conscience mentale. * The difference between Thought and Consciousness. Thought is perception, that is the knowledge of the senses. Consciousness is also the knowing of the six sense doors, so are these two knowing the same or different? The knowledge of Thought has the property of pure perception, carefree, while the knowing of Consciousness has the property of discriminating, conceptual. For ease of understanding, let's take the example of a baby (naive), a hunter and a gold coin. When walking on the street, if a baby picks up a gold coin, he or she will only see it as a round, thin, yellow, pretty shaped object that can become a toy for her. I don't know anything about the value of money. The "seeing" of the baby's gold coin is used for Chiang. On the contrary, for the hunter it was different. When he saw a gold coin, he immediately knew it was a gold coin along with its value. With this money you will buy everything you like. The "seeing" of this hunter's gold coin appeals to Thuc. Rather, according to the Theravada teachings, we can stop here, after having defined the five aggregates. But most often do not know the difference between Mind, Mind and Consciousness so I will temporarily borrow a few teachings of Consciousness, which distinguish in detail about Mind, Mind and Consciousness. Still know that the purpose of this book is to talk about No-Self and not Duy Consciousness, but the Self is a complex synthesis composed of the five aggregates in which the perpetrator of self-grasping lies in the Aggregates of Consciousness. Talking about the aggregates of consciousness, nothing is more detailed than Consciousness. This is the second reason to talk a little about consciousness. According to Conscious Consciousness, the Aggregates of Consciousness (vijnàna skandha) include Mind (citta), Mind (manas) and Consciousness (Vijnana). Mind is considered the 8th consciousness, Mind is considered the 7th consciousness, Consciousness means the first 6 consciousness listed above. Here are just a summary of the three modes: 8, 7 and 6. The eighth consciousness, is named Consciousness or A re-consciousness (Alaya-vijnàna). This consciousness has 3 meanings:
The form and use of this consciousness is so vast that we cannot understand it with ordinary consciousness. It is the basis for the other 7 consciousness to arise. Its nature is innumerable, which means it is not obscured by ignorance, but neither is good nor evil. So it is not the culprit of ego-clinging. * Consciousness 7 named Mortal Na (manas-vijnãna). It is the base (organe mental) that is the base, where the consciousness (conscience mentale) arises. Just as the eye is the eye-sense, where the eye-consciousness arises. This consciousness is also known as "Infusion of consciousness" because it is capable of transmitting the current dharma into the Consciousness and sending the dharmapala to the present. This consciousness is considered the main culprit of ego-clinging. Its ego-clinging belongs to the type of "self-grasping" that is self-grasping that arises at the same time as the body. This ego-attachment is very difficult to eradicate. The term Na usually corresponds to the four basic afflictions: self-ignorance (avidya), self-love (atmasneha), self-view (atmadrsti), self-conceit (asmimana). Self-delusion is ignorance, self-love is love, attachment to the I, self-view is the wrong view of the self, self-conceit is the arrogance for the highest Self. The two consciousness A, Da and Mora, change without interruption, even when the individual is dead. * Sixth consciousness, called Consciousness (mano-vijnàna). When the mind-base comes in contact with the mundane, giving rise to perception, this perception is called Consciousness. Consciousness has three forms of perception: quantity, amount and quantity.
Of the eight consciousness, only this consciousness is the most agile and wiser. In the Noble Eightfold Consciousness Recitation when talking about Consciousness, there is a saying: "One is unique and dark," means that there is a very agile consciousness. Thinking, working right, this consciousness is first, calculating and creating evil karma, it is better than all (manual, micro crime). Regarding sin, this consciousness also accepts ego and legal practice. But its grasping of ego is "discriminating ego-clinging", that is, ego-clinging is caused by wrong perception. This ego-clinging is relatively easy to eliminate. Later in the practice of No-Self, we will need this sixth consciousness very much. At this point the definition of the five aggregates can be considered sufficient. The five aggregates, also called body mind or form (nama rupa), although listed in parts, but in fact they work very closely, inseparable. For example, when having a toothache: tooth belongs to the body (form aggregates), suffering from feeling (feeling aggregates), feeling that there is pain of the aggregate of thought, knowing clearly that it is a toothache belonging to the aggregate of consciousness, and each time consciousness works There is the correspondence and assistance of the mental states, so the aggregate of action is also involved. 2 / FLOWER Beings drift in samsara just because ignorance mistakenly thinks there is a Self, then clings to it, turns it into a self, into a I (I). But the truth of the Self is just an illusion, an impersonation. What is mirage? Walking in the desert, starving and thirsty, you can see a pond from afar, but when you come close, you see nothing. A pond is an illusion of a wave of sunshine, it appears as though it is not. Also, humans always feel like there is a Self (being), but if you look closely, you will not find it. Why? For it is just an illusion, a pseudonym, a temporary noun (nom désigné) of a union of the five aggregates. All people think that the true I exists and take it for granted, but this is a wrong view, a wrong view, the main cause of suffering and samsara. In the suttas there are up to 62 wrong views about ego-clinging, but in general it is not outside the five aggregates. That is accept:
1 / Accept identity is Me: For the four elements, head, eyes, arms, legs, ... is Me. When the body goes, let it be I (I) go. When I eat, say I eat. When my hands and feet work, I think I do. Looking in the face, I see a pretty face, I think I am beautiful. 2 / Accepting materiality is in Me: For materiality is a small part in what I (big). For example, saying "my leg hurts" means my leg is a part of me. 3 / My attachment is in rupa: Cho Me is a small part of rupa, which is greater than Me. For example saying "I have a stomachache" means I am in sharp (abdomen). 4 / I have materiality: For Me is something which is beyond rupa and is the subject of rupa. For example saying "I must take care of the body", because the body is mine, the professional noun is called self, that is, belonging to the self. Above are the four things that are wrong about material aggregates. For the remaining four aggregates, it is also mistaken for the above, just replacing feeling, perception, formations, and consciousness into material form. Thus there are 20 confusion about the five aggregates; These 20 confusion happened in all three times: past, present, future. For example, accept the identity (body) yesterday is Me, the identity today is also Me and the identity tomorrow is still Me. So there are 60 (20x3) misunderstandings (wrong views). In addition, two more mistakes are common sense and dread: for this Self is usually eternal or completely lost after death. Above are 62 wrong views about Self (satkayadrsti). The reader should reflect on and verify in daily life or meditative times, to see what kind of ego grasping and what is the Self. Want to practice liberation must be aware that you have ego-clinging disease, because this disease is hundreds of thousands of times more dangerous than the disease of greed, anger and delusion. Because of the ego-clinging, greed is born for the I and my things. Because of the ego-clinging, whoever violates or disagrees with the I will get angry. Because of ego-clinging, delusion creates all kinds of karma for the happy Self and protects the I. The person whose self (ego) is greater, the more suffering. Therefore, cultivators need to try to eradicate the ego. 3 / GOD Mortal ego-clinging is "the sentence that generates self-grasping" that is the self-grasping that is born once with the body. But in fact, Moriah-consciousness had grasped his ego before his life was born. It takes A's part (darsanabhaga) as its object and mistakenly thinks it as Self. Hence this ego-clinging is very subtle. There are many people who think that when human beings are born, the nature of man is good (human nature is only good) and then slowly grows up to be infected with bad habits brought about by society. But let's look at babies who are born or about a year or two years old, they also know how to fight for food or toys. These many also show that their self already existed, no need to teach by society or parents. After the life body is born, the Mar-consciousness has the opportunity to reinforce its self-grasping, by attaching to all objects the mark of I and mine. Consciousness's ego-clinging is "distinguishing the ego-clinging" that is, the ego-clinging comes from wrong perceptions. This misconception is the result of past ignorance, also known as ignorance, or ignorance of the Dharma teachings such as the Four Noble Truths, the Three Dhamma Bodies (impermanence, suffering, no-self) ... When looking at this four-element body, instead of noting properly: "this is the body", consciousness again notes: "This is Me, or this is My body". When walking, instead of noting as it is: the body is walking, or there is a movement, the consciousness notes: "I am walking". Because of ignorance, Consciousness always adds the word I to all actions. Consciousness is also self-grasping, but it is capable of noting, distinguishing things as they are (yathabhutam). If learned, understood and practiced the practice of the projection of No-Self, gradually Consciousness will no longer not record the wrong truth but will understand all things walking, standing, lying, sitting, speaking, energy, etc. it is just a helpless effect of the five aggregates. There is no substantiel that exists in substance (substantiel) to master or control the five aggregates. The Four Foundations of Mindfulness Meditation is very effective in purifying and purifying the Consciousness. Speaking of which, recalling in the book "The Four Foundations of Mindfulness Meditation ", the Mindfulness of Life, I emphasize that when there is pain in the leg, the practitioner should absolutely not recite: " I am in pain, or my leg pain ", but must recite" there is a painful feeling that arises (in the foot) ". read again 62 wrong views about the Fall above). Consciousness needs to clearly identify dependent origination of the five aggregates as well as of dhammas. To understand dereliction, we can reflect on rain. What is the rain? It is a natural phenomenon, the drop of water droplets from the air. When it is sunny, the water in rivers and lakes evaporates to form clouds. When the climate changes in temperature and pressure, clouds turn into water and fall into rain. Rainwater droplets flow back to ponds and lakes. After that, if the weather is hot, it will evaporate again and the cycle recurs. So the rain is only a small part of the whole cycle. No One makes the rain! Rain is an ownerless phenomenon, that is, no one owns or controls it. Also, when walking, you should not assume that there is a walking Moi, but rather there is a walking body, or rather there is a walking body. This walk is also a rebellious phenomenon, proceeding like a rain. Only one go and not have anybody to go at all! Why? In the mind there is a thought (wanting to go) arising, which acts on the body and makes the body move. There is only one movement, change occurring due to the combined action of body and mind, that's all! This event happened " ownerless ". But by ignorance ego-clinging, Māiāna cooperates with Consciousness, assigning to that ownerless event a boss, ie the I: "I go". The four great derelict body, and the five aggregates are also derelict. This body, when it is sick, aches and pains, it still hurts, no owner ever ordered it to hurt. When it is old, keep old, no boss or Moi can tell him not to grow old. When encountering accidents and disasters, he kept thinking, worrying, losing food, sleep. Sometimes I want him to stop thinking, but he does not listen to Me. Thus shows that I am not its owner. Yet everyone believes and accepts that I am the owner of the body and mind. Even in these five aggregates already has an attachment to Me, and worse yet, when confronted with the outside world, contacting, calling, we cannot help but use the word I. Because if you leave, if you don't use the word Ta, what should I say? How to distinguish what is you, what is me? At this point, readers need to identify clearly there are two types of Ta (self):
Normally, because we rarely pay attention to what kind of Self exists, there are several types, so we confuse both of the above. Of the two Is, the self that seems to exist independently of its own nature is a wrong view that needs to be removed, because it really has not and will never exist (exister). And the Mummy is a customary convention, it is harmless once it has understood No-Self. The Arahants and Bodhisattvas, after realization, continue to use the word Ta (I) to address or talk to others, but in their hearts they no longer cling to a Ta, no longer shadow. the form of a self existing independently. Although this Mummy Self is not a wrong view by itself, but if we do not understand No-Self, every time we use it like saying: I go, I do, I say, etc ... we will unintentionally reinforce the deep attachment from the beginning of life. Talking about here, it is considered the "Method of Selflessness". We can switch to Mahayana talk for a change of atmosphere. 4 / YES OR NO? Most of them like Bat Nha, like to follow "No", rarely say "Yes", consider "Yes" as a wrong view, very jealousy is not mentioned, because if it comes, they can be classified as Tieu admit law. "No" and "Yes" are two similar terms. If there is no "No" there is no "Yes". "No" and "Yes" are like two sides of the same coin, how can they be separated? But before talking Yes and No, it is necessary to redefine the meaning and position of these two words. As in the previous section, when talking about Selflessness, it is necessary to understand what Self is? What am I? What is ego-attachment? Is there something? Isn't it nothing? The same noun that says in Tao is one meaning, in real life it is another meaning. Therefore, when talking, especially the Tao, it is necessary to redefine the aspect of position, either according to the Absolute Truth (paramartha) or according to the Relative Truth (samvrti) or Tanh (svabhava) or General (laksana). Still knowing Tanh did not leave General, General did not leave Tanh, but if said in confusion, many misunderstandings would arise. Usually the word "Yes" has the meaning of affirmation, "No" is negative (négation). For example, do you go out? The answer would be either Yes or No. In this case "Yes", "No" is a verb (verbe auxiliaire), because "yes" means what? Yes (go out). "Going out" is the main verb. In addition, the word "Yes" in Vietnamese can be understood as a verb (verbe). "Yes" (posséder, avoir) as owned, gets: "I have two houses". The word "Yes" also means present, existing (exister) such as: The table has or not? "No" is the opposite noun of "Yes". Whether used as the auxiliary verb or the main verb, the word "Yes and No" does not fall outside the two meanings of "Confirm" and "Negative". But affirmation is what affirmation? What is the negation of the negation? Can not be confirmed or negative! Therefore, "Yes and No" need to be accompanied by an adjective (complément) to have the meaning. However, in daily life, we can leave the adjective also okay, because in the content of the story we can still understand. But in Dao, the scriptures are often translated according to Sino-Vietnamese style, and if not used according to Vietnamese grammar, it will cause many misunderstandings. That is the case of Bat Nha's "No": Sutras are often translated in Sino-Vietnamese style, and if not used according to Vietnamese grammar, it will cause many misunderstandings. That is the case of Bat Nha's word "No": The Sutras are often translated in Sino-Vietnamese style, and if not used according to Vietnamese grammar, it will cause many misunderstandings. That is the case of Bat Nha's word "No": "Sac means no, No means materiality!" "Is the table or not?" - The table does not! Who can understand that saying that! The word "No" here is not the opposite of Yes, but it negates other things. In the past, Than Hoi visited Luc to Hue Nang. The team said: - We can't see it either! - Seeing is seeing the mistake in our mind, not seeing is not seeing the wrongdoings of others. Here the object of seeing and not seeing is not one but two different things. Also, "The table is without!" What does that mean? The table is not real! The word "real" has two meanings, depending on the Tao or Life. According to Life, what the eyes see, hear, and touch are real. According to Buddhism, real nouns have no such meaning. "Real" means having real nature, having self, self nature. Example: If the table is real, even if you bring it out, chopped, burned, it will still be the table, unchanged. Over a hundred billion years, no one needed to make it, no one needed to create it, but it is still a table that is called real. But in fact, if the table is cut, split, burned, it will no longer be the table, and so according to Buddhism the table is not real (n'existe pas vraiment). Unreal also means not having a n'ayant pas de nature propre. A table which is not real is synonymous with a table that has a form without the nature. The word "Yes" here means to exist (exister), not to possess (avoir). The table exists , not it, because everyone can see it. It was brought together by many conditions such as wood, nails, saws, hammers, etc. ... newly formed. Because of the conditions, it is impossible to be alone. The not being alone is called the lack of nature. So when saying "the table has but no", the word "yes" and "no" here are not two nouns that treat directly as we often understand, but the word "yes" affirms one thing. Huu) and the word "no" negate another thing (no nature). To avoid the mistake of "yes" as the opposite of "no", we can replace the word "yes" with the word "current image" (apparaître). Regarding the word "image present", there is a very good example among ten examples of dhamma of the Great Prajñā Sutra, which is the mirage illusion. Walking in the desert, starving, looking in the distance, we see a pond of water. Glad to rush to. But when we arrived, there were no ponds left! The pond was clearly visible in front of her eyes, but when found, it was not found. So the pond is there or not? If I say yes, why can't I find it? If you say no, why do your eyes see it? So how to answer? There are two ways:
Actually, not having or not is not synonymous with having and not. Two ways above we should not use because it is a bit "Meditation" too! Sometimes we do not understand ourselves and make others not understand. Talking without anyone understanding anyone, the conversation becomes useless. The last way is to answer long but full meaning, that is: The pond has pictures that appear but not real - This is Sac signifying no. Although the pond is not real, the image still shows up. According to the Absolute Truth, the dhammas are not real, have no nature, cannot be grasped, so they do not arise, do not cease, and are consistent with the word "Vacuum". But the Truth does not leave the Noble Truth. The dhammas are not real, have no nature, but they are dependent on arising, still images and still wonderful. What is absolute, is relative? After a search, searching for a recherche ultime that we find something, this is considered ultime. As the above example: After searching for the pond in the sa cornea, we do not see anything. Not seeing anything is an absolute view, also means ultimate. In normal life, without looking for licking, contemplation, but still seeing, this view is considered relative like seeing a pond in the desert. The relative view (vue relative) is easily accepted by everyone such as: hot fire, cold water, man, woman, house, door, etc ... without needing to practice but can also see it, so it is called Customs. the base (Vérité conventionnelle). The absolute view (vue ultime) is the view of the practitioners, through time of contemplation to realize, and it is capable of eliminating ignorance and leading to liberation, so it is called the Truth . No Self, that is, there is no I (self nature) of the Truth, the I (mock) of the Customs. END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH NU CHAN TANH.AUSTRALIA,SYDNEY.5/11/2020. |
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