LOP DAY HOC CHO PHAT TU TAI GIA CUA QUY THAY VA QUY SU CO DAY HOC

Selflessness.
VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.

Part II

METHOD OF TU

The practice of No-Self certainly has many methods, but here I would like to introduce you to the two methods that I have learned and practiced. One method uses reasoning according to the Middle Quan and the second method is the Four Foundations of Mindfulness.

1 / BY CENTRAL

The following is a method of contemplation on the four points, or stages, a common method of the Yellow Mao (Gélugpa) sect, one of the four main sects of Tibet [*]. This method I learned at Nalanda Monastery in Lavaur (Toulouse).

Before we practice on any dharma, we need to generate bodhicitta (bodhicitta), which is to make a vow to become a Buddha to save sentient beings. Because beings are all our parents for countless eons, now because ignorance covers them, they are still passionate about diving in samsara. Next, we commemorate and pay homage to the Buddhas, Bodhisattvas and all the ancestors who directly or indirectly guide and instruct us and ask them to bless us soon to enlightenment. After the practice, we should not forget to dedicate the merit to the Buddha, and pray for sentient beings to be happy, happy, and soon to return to the verge of enlightenment.

Here are four stages of reflection:

1 / Identify negative object.
2 / Decisive.
3 / Not one.
4 / It is not another.

1 / Identify the negative object

The negative object here is the Self-Self, the Self-existing Self. Here I would like to repeat, there are two types of Ta: a seemingly real Ta, existing self (le Je intrinsèque), independent of conditions and conditions, independent of the five aggregates, it is like being the master of body and mind. This Self is a wrong view, made up of ignorance, it is what I need to be negated. It is never real, but sentient beings cling to it and create so many painful karma!

The second Self is the Le Je conventionnel (le Je conventionnel) on the combination of the five aggregates, which is necessary to distinguish and specify the difference between individuals in a community. Once understood and negated the first I, ie the self-nature, the second Self becomes harmless.

Also need to say more about the word negative, or rebuttal (réfuter). For a real thing that we deny, negate is not, it is attachment or attachment (nihilisme). In the case of the Self-nature Self, it is not real, has never existed, but sentient beings because of ignorance should assume there (exist). Negating this I is not denying the truth but refuting false view. Negating this Self is understanding No-Self. Selflessness means that no independent Self exists. Before you want to negate this Self, you need to be mindful of how and when it exists? Otherwise, it would be no different from looking for a thief without knowing what his face would look like!

When you go to the market you say: "I go to the market". What kind of I is this I? Belongs to the emulator, because there is actually a market body. The Self here is seen as identified with the body, that is related, depending on the body. Thus this Self is not an object of negation. Find out in which case the Self arises or exists alone, not involved or depending on body and mind. These are the cases when you experience pain, scolding, or being touched, liked. For example, if someone curses at you, you will feel annoyed, angry: "Why is it cursing me?" At that very moment, if you pay attention, you will see that there is an I (I) that clearly exists as an independent without eating anything to the body or mind! That I was cursed, hurt, not the mind or body was cursed. People don't curse my body, people don't curse my mind, people curse "I" that! This "I" is the Self nature, which needs to be negated, because it is not real but is just an illusion of the mind.

Sometimes when you come home tired, you tell yourself: "We have to rest so that we can be at ease!". As soon as you say that, do you see three parts? That is the I, playing an active role, and the body and mind of these two parts as subordinates of the I, are commanded by the Self. This Self is a self-nature I must be negated.

Above are just two short examples to see what the Self exists independently of nature. In the first stage, you should practice noticing, noting in everyday life, the appearance and existence of this "I self-nature". After a good time noting the appearance of the self-nature, you can spend meditation sessions on it. At the beginning of the meditation session, watch your breath to bring your mind back to a calm state. After being tranquil, you will "pull" this I out, that is, how can it arise in your mind to contemplate, by recalling some sad, angry, loving and hate stories related to the I. You need to be delicate about "dragging" this Ta, because the problem is not easy. In the case of too strong concentration, watch your breathing attentively, remain in a calm state, If you don't want to start thinking about something else, you can't "pull" this Ta out. On the contrary, if the concentration is not enough, "pull" this Ta out too soon, it will "pull" back to you, meaning that it will pull out its life story for you to see, let you laugh and cry together. it. And so the meditation session is dismissed!

2 / Decisive

Normally, an object, if present, is real, is either one (unité) or two (pluralité). One means the same thing, two means distinct. For example the pen is one, the rose is one, but the rose and the pen are two, because the rose is not the pen. Again, read, here we talk about logic (la logique) not talk about Zen. In logic, one is one, two is two, one is not two. The method of contemplation here belongs to the negative dialectic of the Center, it also obeys the discipline of logic, sets out the basic rules for discussion, not indiscriminate negation.

For example, going on the road, meeting the police and asking for papers You will reach into your shirt to find your identification. Your shirt has two pockets: right and left. If the ID is in your shirt it should be in either the right pocket or the left pocket. It cannot be in the left pocket and in the right pocket. I could not see my hand in the right pocket, it was probably in the left pocket. And if you can't see it in your left pocket, you have to conclude that the ID is not in your shirt.

Returning to the self-independent Ta (le Je intrinsèque). Wherever there are five aggregates, there seems to be a I. If it exists it must be either one or two. One means it is the five aggregates. Two means that it is different from the five aggregates. You have to accept the decision to have only these two cases, there cannot be any other third or fourth case. It cannot be both the five aggregates and different from the five aggregates. If it is neither one nor two then you have to assert that it is not real, does not exist.

3 / Not one

If the Self nature is one with the five aggregates, that is it is the five aggregates. Here there are two cases: either it is one with all the five aggregates, or it is one with each aggregate.

a / The I is one with all five aggregates: The I is one. The five aggregates are two because Form is not Tho, Tho is not Thought, Thought is not Act, and Act is not Consciousness. One cannot be two. This is an absurdity. Because if I are the five aggregates, the five aggregates must be one (things), ie Sac is Life, is Thought, is Act, is Consciousness. If Form is Act, the hand must know to think, if Form is Thought, the toes can also see the scene.

b / The I is one with each aggregate: If Form is Me, who are the other four aggregates? If I am the body, I cannot be mind at the same time. Remember the ID card and the two bags? Here again, the I that we are discussing is not the simulated I, but the self that exists independently of its nature. The self nature means not dependent on conditions and conditions, being alone, that is, one. But one cannot be both this and the other.

Some of us often think of the mind as Me. But if mind is Me, who is the body? If I am mind, I cannot be the body at the same time, but if I am not the body why do I say, "I have a sore leg"? This is the second absurdity.

c / There are some that say that the Self lies in the five aggregates and runs back and forth. If you are in a five-room house, agree you can run back and forth from room to room, but you also have to see what's in each room! So if the Moi lies in the five aggregates and runs back and forth, the Moi must also see the heart, liver, lung, lungs, etc ...? Therefore this is also an absurdity.

d / If you say that I am one with the five aggregates, that is one with body and mind, then why do you say "my body", "my mind"? That means body, mind and I are two different things.

e / If I say that I am one with the five aggregates, being one with body and mind, so when I want something, the body and mind must be like that! So when the stomach hurts, why don't we tell the stomach to go away?

Above are just a few negative examples showing that the self nature is not one with the five aggregates.

4 / It is not the other

Here, please define more of the word "other". "Other" has two types:

1 / distinct means not the same. For example, the wheel is "different" from the car, but the wheel is not separate from the car, since the wheel and the car still have a relationship.
2 / Difference (indépendant, séparé) means completely isolated and independent. For example, the rose and the carriage are "distinct" objects (distinct et séparé) because the rose has nothing to do with the vehicle.

The simulated Self is different from the five aggregates but not from the five aggregates, for it is a simulated noun of the five aggregates, similar to the example of the wheel and the car.

What I am discussing here is that which I exist independently of my own nature, and the word "other" used for it includes both other and different meanings. The word "nature propre" (intrinsèque) is very important, because if not understood, this method of contemplation will become an intellectual inference. As mentioned above, the nature means being alone, regardless of any other factors or conditions.

If the Self-nature is different from the five aggregates, that is, there is no relationship between the two sides, then we can separate what is the self-nature and the five aggregates. Just like the rose with the pen is two, which is completely different, so we can only point where the rose is, which is the pen.

If you separate the five aggregates, can you show where I am? It can not be ! Thus the five aggregates and I nature are not two, not different.

As you with the table are two, immediately separate so when you cut the table with a knife you don't feel pain. Also, if the I and the five aggregates are two, that is different, then bring a knife to cut the leg, the I must not feel pain! But what about the reality?

So the I and the five aggregates are not two, nor are they different. Leaving the five aggregates, we cannot find which is the I.

At this point, I would like to summarize the four stages for easy readers to remember:

1 / Clearly determine the Self (self nature).
2 / Identify if what I have, it must be one or two with the five aggregates (body, mind).
3 / Find the I where the five aggregates cannot be found.
4 / Find what I outside the five aggregates also do not see.

After searching the five aggregates, other than the five aggregates, if you cannot find any I, then you should remain in this state of "not seeing Me". This may be called "Meditation du non-soi" (Meditation du non-soi). If unfortunately, the thoughts arise and lose the above state, you must re-contemplate from the beginning, that is to find the Moi to see where it is. When you find that you cannot see it anywhere, you will remain in that "not seeing Me" state for as long as possible. In this state, it is not nothing, good (néant, nothingness), it is just a state of "not seeing Me". The longer we stay in this state, the more clinging to the self-nature will annihilate. After you release meditation, you are still walking, lying down, talking, but the effet of "Meditative Selflessness" will make your mind no longer mistaken for the real existence of the self-nature.

The first crucial issue of this contemplation is to understand the difference between the two Selfs: the self-existent I and the simulated I. If you understand, then the reflection has the basis and results. Also need to distinguish between understanding (solution, willow) and achievements (attained). Understanding Anatta means understanding and believing that there is no self-nature, it does not mean that you attain enlightenment into Arahant or a Bodhisattva immediately. Understanding is only the first step, it is necessary to continue to practice the practice of ceaseless projection until completely penetrating No-Self, close your eyes, open your eyes, walk, speak, all times do not see the self. , mind is always like in "Non-self meditation", that is considered the attainment or achievement of No-Self. Please read it carefully as this is not an easy job. Practicing speaking is easy, but actually practicing it will find it very difficult!

The innocence of No-Self according to Trung Quan belongs to inference, so it is necessary to use more reason. If you do not see enough wisdom, you can pray to Manjusri because he is the embodiment of Great Wisdom and also the teacher of the Buddhas of the three generations. In the Vietnamese Buddhist world, we often pay little attention to this Bodhisattva, most of them only know to pray to Guan Yin Bodhisattva to help him save suffering and rescue. But who can save people suffering? Looking closely, we pray to him just out of concern for the poor Moi, afraid of illness, accident, suffering, etc ... But why suffer? Because ignorance attaches self to create karma, but when creating karma, we cannot get rid of retribution. If you have wisdom, you won't create karma, if you don't create karma, what can you do with the karmic retribution? "Bodhisattvas are afraid of causes, sentient beings are afraid of results", refused to cultivate their wisdom, and kept worrying about creating karma so that until they met the results of suffering they groan for help!

In the past at the Indian, Tibetan, and Mongolian Buddhist monasteries, before the lesson started, all the monks praised, paid homage to the Bodhisattva, recited the 7-word mantra, prayed for his blessings. Far away from ignorance, grasping the dharma, wisdom soon opens to understand the true nature of the dhammas.

Today if you want to, early in the morning after washing your mouth and rinse, you can praise and recite his mantra, at least 7 times, or 21 times or 100 times. May him bless you with the wisdom of opening, studying wisely, leaving ignorance ...

I prostrate
Manjushri
who is French prince
Teacher of the Buddhas
bless the
wisdom opened
Separation from ignorance
Early enlightenment quickly.
"Om A Ra Pa Tsa Na Dhi".

At the end of the last sentence, read Om A Ra Pa Tsa Na Dhi Dhi Dhi Dhi Dhi Dhi Dhi ........ Dhi. Read the word Dhi in one breath as much as possible.

Each time you study the Abhidhamma Sutta or contemplate the No-Self, Emptiness, you should recite and think of him, surely your wisdom will increase. However, according to the Tibetan Vajrayana tradition, to successfully practice successfully, three things must be met: initiation (dbang, initation), oral transmission (lung, tramission orale) and explanation (tri, commentaire). ). If you just recite the mantra, you don't have to do all of the above 3 things, but at least there must be oral transmission before reciting to be effective. Therefore, one day having the predestined relationship with Tibetan monks, remember to ask them to pass on the oral mantra above.

2 / BY MISSION

The Satipatthana Sutta is the 10th sutta of the Majjhima Nikaya and the 22nd Sutta of the Digha Nikaya. ).

In addition, three years ago I wrote the book "Founding of the Four Foundations of Mindfulness" to present and introduce the practice of the Four Foundations of Mindfulness. However, in that volume did not mention anything about the Three Seals (Impermanence, Suffering, No Self), but only emphasized on how to practice mindfulness (objective recognition), it was just by will. you practice, certify or otherwise go find a teacher.

This time also talks about the Four Foundations of Mindfulness, but emphasizes the aspect related to No-Self.

What is the Four Foundations of Mindfulness?

The Four Foundations of Mindfulness are the four domains of contemplation: body, feeling (feeling), mind and dhamma. Mindfulness means paying attention to observe and note.

When you pay attention to note the body and everything related to the body, it is called mindfulness of the body (kayanupassana).

When you pay attention to note the sensations, it is called vedananupassana (mindfulness).

When mindful noticing and observing mental states, it is called cittannupassana.

When paying attention to note the dhammas of mental objects is called dhamma-nupassana.

The main thing here is mindfulness (sati) and mindfulness (anupassana), so it is called mindfulness. Contemplation here needs to be done objectively, so it is also called mindfulness (samma-sati). The word right means objectively, recorded as true, regardless of adding or reducing our delusions on.

1 / Mindfulness of the body:

Practitioners contemplate the body in the body. Contemplation of the body includes the observation of contemplation of: breathing in and out, four postures (walking, standing, lying, sitting), common movements (eating, dressing, etc.), and the nine disintegration stages of a corpse.

2 / Mindfulness:

Practitioners contemplate feelings in sensations, which means mindfulness of mindfulness of noticing objectively their own feelings or feelings: joy (pleasure), suffering (suffering), or unhappiness there is also no suffering (discharge), see how they arise and disappear. For example, when there is a pleasant feeling, one immediately knows and notes: "there is a pleasant feeling" and thus one learns about other sensations and experiences them with true awareness.

3 / Mindfulness:

Practitioners contemplate consciousness in the mind Whenever thoughts or thoughts arise in the mind, practitioners must immediately be aware and note them. The thoughts here can be good, bad, good or bad. The practitioner observes, observes objectively, looks at both without attachment or dissatisfaction.

4 / Mindfulness:

Practitioners contemplate the mind object on the mind object. The objects of consciousness here include: the five elements, ie the five obscuring phenomena (desire, anger, lethargy, contemplation, remorse), the five aggregates or the five aggregates (rupa, feeling, perception, action, consciousness, the six senses and the six types of objects (eyes, ears, nose, tongue, body, mind and form, sound, smell, taste, touch, thought), the seven elements of enlightenment loss of awareness (mindfulness, enlightenment, diligence, joy, contempt, concentration, action), the four noble truths (suffering, the cause of suffering, the cessation of suffering and children path leading to the cessation of suffering).

It is also important to emphasize that the Four Foundations of Mindfulness should be practiced objectively, which means that one should only observe without clinging to the subject, not arousing aversion to the subject.

Above is a brief presentation of the Sutras, specifically about the practice method, please read the book "Four Foundations of Mindfulness Meditation".

3 / MASSAGE AND DATE

Practicing diligently, diligently the Four Foundations of Mindfulness in accordance with the dharma, will certainly lead to realization of the Three Dhamma Bodies, which is the impermanent, suffering, and selfless nature of the five aggregates. According to personal experience, a practitioner of the Four Foundations of Mindfulness needs to have some basic concept of the Buddha's teachings, otherwise it must be directed directly by a Zen master for the practice to bring results quickly. When choosing to practice a dharma, we need to know what result it will lead to. A dharma is just a means to an end. If we want to understand and experience the Selflessness, the Four Foundations of Mindfulness is a very beautiful, intuitive means, it helps the practitioner to feel directly the impermanence and impermanence of the five aggregates, without having to use reasoning reason.

1 / Mindfulness of the body:

While walking, one meditates, noting, "Going! There is going! Or walking!". At first you may not notice, but after some practice you will realize this noting, it directly shows you that there is only one reality, In which there is no Who is walking! Without Me (I) walking! Why is that? Because it is an uncontrollable movement, a combination of body and mind movements. If you look closely, you will see that in that movement, it starts with a "want to go" notion, and this idea acts on the body causing the legs to move and move. The combination of the mind (the idea of wanting to go) and the body (the foot) causes movement. Hence a derelict, no one is going!

2 / Mindfulness:

When sitting in meditation for a long time, I suddenly felt a pain in my leg. You should not recite: 'I have a pain in my leg, or my leg hurts'. Why? For practically not a single I have leg pain, nor is any leg mine! Only an aching sensation arises in the leg and this sensation goes through four stages: arising, growing, weakening, dissolving. If you have a little concept of "62 wrong views of me" then the concept "I have a pain in my leg, or my leg hurts" is unreasonable.

"No I have a leg pain" So Who has a leg pain? No one has foot pain! There is only one feeling of pain arising and one mind (consciousness) noting!

3 / Mindfulness:

During the practice of meditation, if a notion of craving arises, you must immediately notice, "There is an idea of desire arising in the mind" or "This is a concept of craving." After you have finished reciting, you must pay attention to whether the concept continues or has disappeared. If it continues, you will continue to note its progress. In this noting there is no One who greedily, and there is no One who greedily. Only one concept of desire has just arisen in the mind. Thanks to this understanding, you will not be angry, embarrassed, and get out of the grip of craving easily, no need to repress or torment.

For those who have never practiced mindfulness, never know how to note contemplation of the arising of mind, when there arises a concept of desire, they will not be aware, and so the notion continues. Continuity of growth entices them. If unfortunately outside there is a stimulating object, such as a beautiful woman, then that notion of lust will escape from the body and can lead to sex, if there is no external or adversity. the scene cuts through it.

Lust, lust is a huge obstacle for practitioners to seek liberation. People with lice, need to contemplate a lot about No-Self and impurity in the human body in order to get rid of sensuality.

For those who are passionate about sex, they need to observe carefully! The sexual intercourse that people often call lovemaking is just a touching between two uncontrollable flesh that gives rise to a feeling of no control!

When a red-hot iron dipped in water, a sizzling sound was heard. Try to ask whose sizzle is that? Iron or water?

When two flint stones hit each other, sparking fire, so which stone was that fire?

Likewise, people who are ignorant, do not understand the egolessness, selflessness of the dhammas, mistakenly assume that I am a practitioner, the body is Me, the pleasurable feeling is Me, is My, so clinging to find love. sex to satisfy the I that never existed.

4 / Mindfulness:

In the part of the Dharma of the Founding of Mindfulness, there are five items of contemplation, but here I give only a few specific examples related to No-Self.

Sitting in meditation, suddenly outside there is a sound like the sound of a car, at that time one meditates: "listening, hearing, listening" (it is based on the ear) or reciting: "there is sound" bar ceiling).

Outside meditation hours, if you are cursed at by someone, you should also recite the same thing as above: "listen, listen, listen" or "have a curse".

Actually, you should not recite "there is a curse", because such thoughts are not very objective. But if you understand and reflect a lot on No-Self, you can also recite the same way, without any harm! Besides, whether you want it or not, the consciousness of ordinary people is always working non-stop, except for cases like sleep, fake death, etc. is a curse!

There was insults, but there was no culprit! No one cursed anyone ! If you look objectively you will see: the other side has an aversion that arises, acts on the body, in coordination with the breath, abdomen, throat, mouth, tongue, etc., emits voices, or rather sound. And this side has ears to hear (thinking), know what each voice (ear consciousness) and finally know that it is cursing (consciousness). The above is just a temporary suggestion, you will see for a long time that the so-called curse is just a current series of cause and effect. The problem here is how to see every part of this chain of conditions. To do this you must reflect on No-Self and practice mindfulness, which is observing and noting the four domains.

Correctly practicing the Four Foundations of Mindfulness, one will have an objective view of things. No longer giving the body is I should no longer cherish, love it. There is no longer for feelings that I am, so we are not chasing after pleasure, nor do we dispel suffering. There is no mistake for thoughts, thoughts, and thoughts that we should no longer be dominated by greed, anger, delusion, joy, sadness, sadness, and humiliation. There is no longer for the dhammas to belong to Moi, related to Me, so they no longer cling to and grasp the discharge.

In short, the practitioner will live freely liberated, "no longer cling to anything in the world", because no longer clinging to the I and my things.

After thoroughly contemplating No-Self, you can use the word "Who?" as a means to remind each time when tempted by ignorance, affliction, or craving. For example, when anger arises, immediately ask: "Who is angry"? Then look directly at someone and it is just an illusion and it dissolves. Or regularly reflect on the Sutta of the No-Self-General as follows:

This body is not me or
mine. This feeling is not me or mine
This perception is not me or mine.
These thoughts are not me or mine.
This perception is not me or mine.

-ooOoo-

THE IMPORTANCE OF VOICE

Needless to say at this point, readers are sure to be aware of the importance of Selflessness. The teaching of No-Self is the foundation, basis of all other practices and also the goal of attainment of the Arahants, and Bodhisattvas (because there are any Bodhisattvas, but also self-grasping?)

* Practicing without understanding No-Self, even if you make a big temple, a big statue and outside your mouth, you still don't say it, but your mind still silently let the big temple, that big statue is made by me and mine. And so, the bigger the temple, the bigger the Moi, but the bigger the Self, the better will be liberation?

* Keeping the precepts without understanding No-Self, the precepts become restraint, forbidden and what I will be frustrating and annoying. Or if he keeps the moral precepts, he arrogates and despises others.

* Practicing Zen without understanding No-Self, even if you meditate in meditation all day, all night, gaining divine powers is no better than paganism. There are times when we still think we have attained this and that.

* Understanding Non-Self is no longer looking for mistakes of other people, no longer complimenting me on believing people. When encountering disputes, friction, no longer blaming anyone, because knowing no one is the culprit.

* Understanding No-Self, doing good deeds such as giving, giving, will not need the temple or the teacher to write his name because he understands that there is no one I or Who gives alms, but only sees a giving. In the Prajna called it the Ba La Mantra Almsgiving.

* Understanding No-Self, the observance of precepts becomes natural, because there is no longer a Self that is constrained or forbidden.

* Understanding Non-Self will naturally understand and separate from the four generals: self, love, sentient beings, living beings of the Vajrayana.

* Practicing Zen but understanding No-Self is no longer fascinated by delusions. When good and bad thoughts arise in the mind, immediately know: "These are just thoughts that arise!" Besides, there is no good or bad Ta.

Selflessness is a right view that needs to be understood and practiced on the Buddhist path. However, understanding No-Self is not finished, it is just the basis, as the first step, we still have to continue to cultivate precepts, concentration, wisdom, practice all the virtuous actions without attaching to one Self. Practice giving up life tasks so that you have more time to reflect on your inner self and live a selfless life.

-ooOoo-

LAST WORDS

This volume is not an essay on No-Self, its purpose is simply to introduce readers to the two methods of the practice of No-Self, so I have not quoted much from the scriptures. If you want to know more about the doctrine, readers can find or consult more books in the Bibliography.

Although we have learned more or less with the masters, but because of the slow in nature, and the character that is still busy playing with water and trees, the things said are inevitable and mistakes. We would like to ask the noble and compassionate ones to happily give. If there is a little bit of compliance with the Dharma, which can be beneficial for readers, please dedicate merit to all species to sympathize with each other, leave ego-clinging, hatred.

-ooOoo-

Appendix

PRIME
SUTRAS (Anattalakkhana-sutta)

T O hear something like this: a childhood and that, the Blessed One was staying in the Deer Park at Benares Isipatana close. At that time the Buddha said to the five monks:

Rupa, teachers, is not me, is self. If rupa is self, then rupa will not cause suffering (illness) and for the body we can command: "My body must be like this or that according to my will". But, because the body is not me, it is inevitable and no one can command the body: "My body must be like this or that according to my will".

Sensei, feeling is not me, is self. If feeling is me then sensation will not cause affliction and for sensation we can command: "My feeling should be like this or that according to my will". However, because sensation is not me, it is inevitable suffering from afflictions and no one can dictate to feelings: "My feeling should be like this or that as I wish".

Sensei, perception is not me, is self. If perception is me then perception will not cause suffering and for perception we can command: "My perception must be like this or that according to my will". However, because perception is not me, it is inevitable suffering from afflictions and no one can dictate to perception: "My perception must be like this or that according to my will".

Hey teachers, the mind is not me, is the self. If the mind is me, the mind will not cause suffering and to the mind one can command: "My mind must be like this or that according to my will". However, because the mind is not me, it is inevitable suffering from afflictions and no one can dictate to the mind: "My mind must be like this or that according to my will".

Sensei, consciousness is not me, is self. If consciousness is self then consciousness will not cause suffering and to consciousness one can command: "My consciousness must be like this or that according to my will". However, since consciousness is not me, it cannot avoid suffering and afflictions and no one can dictate to consciousness: "My consciousness must be like this or that as I wish".

Hey teachers, what do you think? Rupa is impermanent or impermanent?

- Form is impermanent, Mr. Thế Tôn.