Abnormality, depending on transformation, is the nature of the micro-beings. Be ede." It was Buddha's last reminder to his disciples. And when Buddha entered Nirvana, God Thich lamented: "The actions are invisible, and there must be annihilation. Born, they must be destroyed, they are at peace" (Nirvana Great Bible, School of The 16th Ministry). To this day, at every Buddhist funeral in the original Buddhist countries, the apotra itself is still recited in Pali by the monks who preside over the ceremony, to remind the community of the e-epolytic nature of life. In Buddhist countries, it is common to see Buddhists offering flowers and oil lamps in front of Buddha statues. The flowers will fall and the lamp will fall, reminding them of the imperity of everything that is inherently predestined. This simple and simple word of Infinity is at the core of Buddha's teachings and is also the basis for two other characteristics of being present: Suffering and Selfless. The truth about Asymose means that reality is never static but always dynamic; and that has been recognized by scientists as the natural nature of the world, no exception. In that teaching on dynamic reality, Buddha gives us a master key to open any door we want. The modern world is using the same master key, but only for material achievements, and is opening one door after another with miraculous successes. Change or asexicity is a key characteristic of all phenomena. We can't talk about anything, organically or accidentally, organically or in an insexistently, that "this lasts a long time," because as soon as we say so, it's being transformed. Everything is disappearing; the beauty of the flowers, the swattering melody of the birds, the buzz of bees, and the brilliance of the wicked afternoon. "Let's say you're watching the splendid sunset. A whole moment in the West is glowing with dark pink colors; but you also realize that in half an hour, all those splendid colors will fade and become gray. You see them right at a time when they are dissipating before your eyes, although your eyes cannot put before you the conclusion that your reason has just drawn. And what is that conclusion? That conclusion is that even in the shortest moment that can be named or recognized, you never see any color that fully exists, any one color as it is. In a millionth of a second, the entire glorious sky that is colored has suffered from a constant number of transformations. A chroma is replaced by another with a quickness that challenges every measurement; but because it's a process that doesn't have a measurement that can be applied... reason refuses to give a holding of any stage of the spectacle from time to time, or claims that it is; for even in that appearance it did not exist; it gave way to something else. It's a series of occasional colors that no one in that chain exists, as each of the colors in that sequence is mutually excluded" Ferrier's Lectures and Remains Book I, p. 119, quoted in Sarva-dorsana-Sangraha, London, p. 15. Everything that constitutes – that is, all things that arise as a consequence of causes, and then in turn give birth to other consequences – can be drawn in one word, from which anicca. Because of inaguish, it causes suffering and, because of suffering, it is selfless. Disguised, these three characteristics of life are common throughout the world until an Enlightened being realizes their true identity. It is to proclaim these three characteristics – and how through a radical awareness of them, a human being reaches the liberation of the mind – that a Buddha was born. That's the most important thing, the most general content of Buddha's teachings. Although the ina ordinary applies to all things that are caused by dependent beings, Buddha is more interested in what is known as beings. because the problem is for man and not for still things. Like an ancientist who separates an arm into tissues and then separates tissues into cells, Buddha, the world's world, analyzed what is known as living beings, sankhāra puñja, a messy set of processes, into five ever-changing a gathering blocks that the Buddhists call the five aggregates. , and clarify that nothing lasts forever, nothing is preserved forever, in the flow of aggregates. They are forms (physical or physical forms), longevity (or sensations), thoughts (or perceptions), actions (psychological factors capable of promoting, such as will), and consciousness (or discriminating awareness). The Enlightened Virtue explains: "Be it bhikshus, the five aggregates are i seepless; anything is non-permanent, that is suffering, (not satisfying); Anything is suffering, that is, there is no fall. Something without a fall, that's not my one, it's not me, it's not my self. What is selfless, needs to be as true to the wisdom (sammappaññāya). A person who sees with his right mind, sees such truth, his mind is no longer accepted, freed from pollution; he was freed" the Ying-ying (SN 22.45). The āgarjuna bodhisattva, recalling Buddha's above idea, said, "When the concept of ātman is gone, the concept of 'mine' is also lost and the person has freed himself from the idea of me and my own" (Erh Guanyin Chanting. – Maadhyamika-Kaarikaa, xviii.2). Buddha offered five impressive metaphors to illustrate the e-nature of the five aggregates. He compares sharpness to piles of foam, longevity with water balloons, thoughts of the sun, onions with banana trunks (no tree guts, wood cores), and awakens to magic tricks; and ask, "What core can be in the foam, in the bubbles of water, in the sun, in a banana tree trunk, in a magic trick?" Buddha continued: "Also, be it billionaires, what kind of past, future, present, or internal or external, or raw or delicate, or paralyzed or won, or far or near; The Billionaire sees sharpness, special attention, as sharp observational reason. Because the Billionaire looked at the focus, as the sharp, sharp observations appeared to be empty, it was clear that there was no hard core. How, hey, The Slits, have a hard core in the color?" Buddha taught in the same way about the remaining aggregates and asked: "How, hey, the Billionaires, have a hard core in life, in thought, in onions, in consciousness?" — The Syturin, HT. Thich Minh Chau translates. With an analysis of such five aggregates, a more progressive range of thought appears. It is at this stage that true understanding known as insight or vipassaana begins to work. Through insight by this insight, the true nature of the five aggregates is captured and seen in the light of the Three Dharma Indias (tilakkhana): infinite, suffering, and selfless. Not only are the five aggregates non-permanent, suffering, and selfless, but causes and conditions that form the five aggregates are also non-permanent, suffering, and selfless. This point Buddha taught clearly: Sharpness, longevity, thought, onions, and consciousness, be these Billions, are i.m. What is cause, what is the predestination for the five aggregates to arise; It's also in vain. The five aggregates that have been caused by the iner ordinary to arise, be it, the Billions, how can we normally be? Sharpness, longevity, thought, onion and consciousness, be it the Billions, is suffering. What is cause, what is the predestination for the five aggregates to arise; That's miserable, too. The five aggregates have been caused by suffering to arise, be it the Billions, how can we enjoy or satisfy them? Sharpness, longevity, thought, onion and consciousness, be it the Billions, is selfless. What is cause, what is the predestination for the five aggregates to arise; She's also selfless. The five aggregates that have been caused by the selfless cause to arise, be it the Billions, how can we fall? Seeing that, be it, the Billionaires, the Polytheities of The Holy Disciples, are bibs for sharps, bibs for life, bibs for thoughts, bibs for onions, bibs for consciousness. Because of the bibs, he was greedy. Due to his greed, he was liberated. In liberation, the mind rises: "I am liberated." He knows, "Born, Pham Hanh has succeeded, what should be done, no longer returns to this state" Bible 22.7-9, summary. When we make mistakes in seeing the true nature of things, our knowledge is always obscured; with the perceptions that come from see-outs, because of greed, out of love of hate, we can't see sensory bodies and sensory objects according to their respective and objective natures, so we chase illusions and lies. The sensory body deceives and distracts us so we can't see everything in their true light, so much so that the way we recognize things becomes insane. Buddha taught about three types of crazy delusions that still cling to the human mind; It's crazy thoughts, crazy centers and crazy ants. When people are besieged by these delusions, people recognize, think, and misunderstand. He thought the inaguish was normal, the suffering was fun, the selfless was a fall, the evil was beautiful. He thinks and knows the wrong way. Thus, each delusion acts in four ways1 (the mad thoughts in The Gopa 4.49), leading man to stray, blurring his vision, and embarrassing him. It's the fault of thinking unwisely, of observing without a system. Only the Chief Intelligence (or Insight) eradicates these madnesses and helps people to realize the true nature that lies beneath all forms. It is only when man escapes from the clouds of madness and delusions that he shines with true insight just as the full moon appears glistening behind the dark cloud. Aggregates form the mind and body of living beings, forever dependent on causes and conditions as we saw above, experiencing quickly to inexorable moments of the process of birth, existence, and disappearance, such as the relentless wavy waves of the sea or as a river in the flood that culminates and then recedes. Indeed, human life is likened to the stream that originated in the mountain flowing down, constantly changing, like a flow. Heraclitus, the famous Greek philosopher, was the first Westerner to talk about the changing nature of things. He talked about the theory of "everything is smooth" (Panta Rhei) in Athens, and it is still doubtless whether the theory has been transmitted to him by India. Heraclitus said, "There is no static nature, no unchanging foundation. Transform, move, be the lord of the universe. Everything is in a state of becoming, of constant flow." He continued, "One cannot enter the same river twice; for the new water always flows under my feet". However, one person who understood the roots of The Dharma went even further than that and said, "The same man cannot walk twice into the same river; for the so-called being is just a flow of body and mind, never retaining the same resemblency for two consecutive moments." Now we need to recognize the reality, but because of the practical goals that make us call a man, a woman, or an individual, not something static, but dynamic, that is in a state of constant and continuous change. Now, when a person sees life and everything related to life in this light of truth, and thoroughly understands that what is called senton beings is just a chain of psychology and aggregate body, he sees things exactly as they are. He no longer holds distorted opinions about "personality beliefs," beliefs in a soul or an ego; for through his righteous mind he knew that all phenomena were caused by predestination, that each thing depended on other things, and that the existence of that thing was related to that condition. As a result, he knows there is no "Me", no spiritual realist that exists forever, no ego principle, no ego or anything related to an ego in the course of this life. Thus, he is freed from the idea of a minor fall or a great fall. Thanks to Ming meditation, the meditative meditative meditates see things as they are, not as they seem to be. Observing things as they really are, as we discussed earlier, involves seeing the extraordinary, suffering, and selfless nature of all the beings and dependent beings. For such a meditative disciple of Buddha," this world is not an external world or a world known for experience, but its very human body and consciousness. It's the world of the five aggregates of grasping. It is a world that the practice of trying to understand with an infinite personality, suffering, and no fall or no soul. His Hom said of this very world of body and mind when he told Mogharaaja, "Mogharaaja, always be alert, observe if this world is empty; from the notion of falling, a person can overcome death. The Demon King cannot see the man who knows the world so well" (Sutta Nipāta). The general content of the buddhist philosophy of translation states that all the micro-beings inherent in predestination are process, not a group of real beings, but that the transformation that occurs in consummation is so rapid that people think that body and mind are static beings. Humans do not see their birth and disintegration, but only see them as a unified mass, seeing them as a whole or as a whole. Of course, it is very difficult for people, with projections of the mind, to constantly think about their own bodies and minds and about the outside world as a whole, as inseparable units, to shake off the false appearance of that "totality". For as long as human beings have not seen things like processes, such as motions, people will never understand Buddha's selfless theory. , like a fall or a soul, so what experiences the results of behavior in one lifetime and the next?" This burning question is mentioned by two different neuron, one in Central 109 and the other in The Ministry 22.82. As soon as Buddha explained to his disciples the extraordinary nature of the five aggregates, how the five aggregates had no self, and how the underlying arrogant attitudes "I am" and "my" ceased to exist, it emerged in the mind of a bhikshu who was present amongst the fraternity. , that is, "This form of body is not a fall, the feeling is not a fall, it is not a fall, the onion is not a fall, consciousness is not a fall. So what self affects selfless behaviors?" Reading the thoughts in the mind of the bhikshu, Buddha said, "This question doesn't raise the right problem," and further explained it so that the monk understood the non-abnormality, suffering, and selflessity of the five aggregates. "It is wrong to say that the person who commits the act is in sync with the person who experiences the results of that behavior. It is also wrong to say that the person who commits the act with the person who experiences the results of the behavior is two different people", for a simple reason that what we call life is actually just a flow of mental – physical or energy processes, continuous birth and death; it cannot be said that the person who commits the behavior is experiencing the results, since he himself is transforming in every moment of his life; but at the same time, we must not forget the fact that the continuation of life is the continuation of feelings. The performance of the events is not lost; it continues without distance. The child is not the same as the young man, the young man is not the same as the adult, they are not the same person but also not different people. There is only one flow of body and mind processes. There are three teachers, the first of which teaches that the true self or ego is present and future (this and the next); the second level teaches that the fall is only real in this lifetime, and not in the next; the third level teaches that the concept of fall is a fantasy: the fall is not real both in one lifetime and in the next. The first is the sassatavādi; the second rank is the acceptable passage (ucchedavādi); and the third being the Buddha; He taught the path of the middle way to alienate two ordinary extremists and passages. (Here, the middle path is dependent initiative or causes and conditions – Paticca Samuppāda). Every theist religion teaches that after death, one way or another, falls persist, not lose. Materialism is thought to have fallen away when it died. The Buddhists assumed that there was no fall or anything certain or eternal, but everything was caused by causes and conditions, depending on the change, they changed and did not retain the similarity for two consecutive moments; they are continuous, not homity. As long as we are immersed in the idea of a self or an eternal ego, people will not be able to realize that everything is non-permanent; that in reality there is the birth of all things. Understanding imper imper imperity, buddhist-specific theory, is indispensable in understanding the four holy emperors and other basic Teachings of Buddhism. Humanity in today's world sees the transformation of life. However, they do not keep that in mind to act with unbiased light. Although the strawberry pool time and time again informs them and causes them suffering, they still pursue their crazy careers in the rotation of the wheel of samsciance, wrapped in painful hatred. They cherish the belief that they can discover a happy way right in that transformation, find a safe center in the rotation of infinity. They imagine that although the world is uncertain, they can make it solid and give it a fixed foundation, and so the relentless struggle for the improvement of worldly life continues with enduring efforts and un vain enthusiasm. History has proven many times and will continue to prove that nothing in this world is eternal. Everything is stalked to fail. Nations and civilizations appeared, flourished, and then faded like waves in the ocean; make room for the new; and so on, the scrolls of time documenting the passing of historical activity, the vision without foundation, and the fading flow, which is the history of humanity.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.25/2/2021.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH. Annotations: