Humans have WOMAN or STONE? VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. In the Sutra of No-self , the Buddha preached very clearly but succinctly. We should also see the lesson V, the self of Venerable Silananda, for a better explanation: Why human life is attached to the body and self, which the Buddha taught is NO WORD. PEACEFUL The doctrine of Anatta is found only in Buddhism. Thus, the doctrine of Anatta makes Buddhism different from other religions. Because most other religions have beliefs that are the exact opposite of Anatta. Anatta is the core or essential theory of Buddhism. It is important that we first understand the theory of Anatta in theory. Then you have to practice Vipassana meditation to understand more thoroughly. The Buddha gave a sermon on No-Self to the first five students. After giving the first sermon "Zhuan Falun" to the teachers of Kieu Tran Nhu, five days later, the Buddha gave the lecture on No Self. After listening and practicing, five masters Kieu Tran Nhu attained Arahantship. In the Sutra of No-self (Anatta Lak-khana). The Buddha declared the five aggregates to be no-self. In fact, the Buddha took the aggregates one by one and said: Matter is no-self, feeling is no-self, perception is no-self, action is no-self, consciousness is no-self. Thus, the Buddha taught that all five Aggregates are Not-Self. Anatta is Not-Self, which means not-self (Atta). The word Anatta in Pāḷi has two parts: Na and Atta. Na means no, Atta has two meanings: One meaning to refer to oneself is to use the word Atta as a pronoun. Another meaning is I, I, the soul, the self, an eternal being. This concept was advocated by many people in the past and today. According to these people, Atta means the core of all beings. Thus, the word Atta has at least two meanings. The first meaning is just a first-person pronoun, such as: I eat, I drink... The second meaning is "eternal entity" such as: Soul, self, etc. This is what was accepted by people at the time. period of the Buddha. The Buddha rejected the Self (Atta) in this second sense as I have said before. In the past as well as today, it was believed that there is an eternal soul that is constantly present in the human body. When the body ages, slowly decays and dies, the Self (Atta) will leave this body to receive another body. Also, they believe that there is a completely eternal Self (Atta) to be a real thing. That Self (Atta) is a "complete entity" that acts as an effector, and also as a receiver of suffering or happiness. They hold that this "complete entity" or "complete entity" is the lord. This position has the power to control all activities of the body etc.. When the Buddha was born, he declared that the five Aggregates are not the Self (Atta), the five Aggregates cannot be regarded as a complete entity. In the Sutra of No-Self, the Buddha said that matter is not the Self (Atta). The Buddha analyzed the whole world into five Aggregates, apart from the five Aggregates, there is nothing. Thus, when the Buddha said that the five Aggregates are Not-Self, the Buddha meant that there is no Self (Atta) in this world. Although the Buddha did not say that there is no Self (Atta). But when he said that the five Aggregates are not Atta, it means that there is no Atta. What is Atta? What is Anatta? I have just told you that the Buddha declared that the Five Aggregates are not the Self (Atta). There are three famous sayings in Buddhism: "All dharmas of existence" are impermanent. "All Dharmas of Origin" are Suffering. “All Dharmas” are Selfless. Thus, the first two sentences the Buddha said that All conditioned dharmas or all conditioned dharmas or matter and mind are impermanent and suffering. But in the third sentence, the Buddha did not use "All Dharmas, All Dharmas" (Dhamma). Thus, according to the third sentence, all dharmas are not-self. "All Dharmas" means both the Five Aggregates and Nirvana. Thus, we must understand that not only the Five Aggregates are Selfless, but also Nirvana is Not Self. Sometimes we may think that because Nirvana is the object of the world, Nirvana must have a self, but here the Buddha said that all things are Not-Self. But the dharmas here include Nirvana. Thus, when it comes to Anatta, we must understand that: All Five Aggregates and Nirvana are Selfless. Therefore, we must understand the third sentence: "All dharmas are Selfless" in the correct sense according to the text. When speaking in general we must understand all the dhammas here as the Five Aggregates and Nirvana. But when it comes to Vipassana, the Dharmas here are only the Five Aggregates, because Nirvana cannot be taken as the object of Vipassana meditation. In the Sutra of No-Self, the Buddha did not say that Nirvana is not-self. Why did the Buddha not say Nirvana is not-self in this text. I think it's because the Buddha wanted to guide the five students directly towards the practice of Vipassana. For those who practice Vipassana, only the Five Aggregates are the object of meditation. That is why the Buddha did not refer to Nirvana as No-Self in the Sutra of No-Self. In the original sense Anatta (No-Self) means no Self. But the commentary gives another meaning, Anatta means no core, or no authority over it. Thus, we can understand the word No-Self in at least two meanings: No-Self means having no core and no authority over it. Therefore, the Buddha said Matter or Form is Non-Self, which means Matter has no core or no sovereignty. No power can exercise sovereignty or control Matter. According to the above two explanations, No-Self means "no core" and "no one has authority over it", but the most appropriate meaning when talking about No-Self is "no core". But when we say: Matter is Anatta because it has no core, then one can reason that: Agreed matter has no core, but there must be something with a core somewhere; there is only matter without a core. According to the Buddha's teaching, the argument given is not correct. What does the word “core” or “essence” or “core” mean here? According to the commentary, this is a misconception: that there is a self, a self, a permanent, eternal entity. The word no core here means no complete entity, no soul. I have also told you before that: People often have the misconception that there is a soul or a complete entity that resides in the bodies of sentient beings and that this entity is an eternal being. When a person's body grows old and dies, this soul or entity passes into a new body. The core here is also "creator", meaning someone who has performed the action. People have the misconception that: "Although we think we are doing an action according to our will, it is actually the "Self" (Atta) that has done this action and not We have to do it ourselves.” Thus, "Self" (Atta) represents action or action, we are only tools or means of "Self". In the same way, whenever we experience something, happiness or suffering, it is not we who experience it, but the "Self" (Atta) that has experienced it, and we are only an instrument or a means of that. Just fall. This Atta is your master." A person who owns himself, that is the important thing. Not being able to master yourself means having no core. Thus, Matter (Rūpa) has no core, because as Matter (Rūpa) does not have the above properties, Matter is not the practitioner, nor is Matter the experiencer. Matter (Rūpa) is also not its own master. When we understand the Self (Atta) in this way we can know whether Matter (Rūpa) is No-Self or has no soul, no self, is not a living being in this body, is not a person. an influencer, not an experiencer, and not a master of himself. The Commentary has explained that: First we see matter as Impermanent, so it is Suffering. Those two things we have understood, if matter is impermanent then it must suffer, it will have no core, no essence, This is the argument taught in the commentary: What is subject to impermanence and suffering cannot prevent oneself from being influenced by impermanence and suffering. What about the issue of influencers and experiencers? That is, something that is impermanent cannot become permanent . If suffering does not prevent itself from becoming unsufferable , then how can it master itself to be an activator or an experiencer? Thus, what is Impermanent, what is Suffering, then surely that is not-self or it can be said that they are not-self (in the sense of having no core, no essence). This leads to another interpretation of the word Anatta. It is impossible to exercise sovereignty. Simply means not being able to follow our will. All Five Aggregates are Anatta; because Buddha said: What is Dukkha, that is Anatta. Anatta does not accept the authority of others. If it cannot prevent itself from becoming Impermanent, Suffering, then it is Anatta, not-self. The Buddha gave a standard for us to judge based on; so we have two patterns here: What is impermanent is suffering, What is Suffering is Non-Self. So what is the standard against which we can judge an object as Impermanent? Roughly speaking, that is: it "disappears" after "arising" . Thus, disappearing after arising is a sign of Impermanence. Whatever arises and disappears is Impermanent. What is impermanent then that is "Dukkha" or suffering. What is "Dukkha" is "Anatta". We already know that the Five Aggregates i.e. Form, Feeling, Formation, Formation, and Consciousness arise and pass away or pass away after arising. When we ourselves see them arising and passing away, we know they are impermanent. When we know them as Impermanent, we also know them as "Dukkha". We Dukkha or Suffering does not mean suffering in physical terms but means being oppressed, oppressed by arising and passing away. Thus, the meaning of Dukkha here is suppressed, oppressed by birth and death. This means that something governed by the law of birth and death is Dukkha. Anything that has arising and passing away is called Dukkha. If you see something of the nature of Impermanence, you know that you cannot make it Permanent . If you see something as Dukkha you cannot turn it into Sukkha. As such, you cannot act on them. Therefore, they do not have a Self or they are Anatta, in the sense that they do not obey your will. That is, they arise and pass away according to their will, not yours. Thus Matter and Mind arise and pass away, according to conditions. Whether we want them to arise or not, they depend on their conditions. They arise and then they pass away. Thus, we cannot control or control their arising and passing away. That's why we have no authority, can't control them. That is the manifestation of the Selfless. If we want to know whether they are Selfless or not? We have to look for those signs. They are not subject to anyone's control. According to the commentary, the characteristic or sign of Anatta is not to be under the control of anyone. We need to understand that the absence of a core is a characteristic of Anatta. So when we want to know if something has Anatta, we can look at one of two signs: having no core, no essence, or not yielding to our will. Most cannot see the Anatta of things. Because the nature of Anatta or Not-Self is hidden by the concept of "whole". We view an object in a holistic view. Because we see things as a whole, we don't see the Anatta nature of things. Things are obscured by the “whole mass” that is, they are obscured by the “whole concept”. We think we are one. This Matter is whole and this Mind is also whole. As long as we think we are the whole, we cannot see our lack of essence. Because we do not pay attention to the fragmentation of the elements, the concept of the whole obscures the nature of the elements. As long as we see Matter and Mind as a whole, we will not see the nature of Not-Self. But when we break this body and mind into elements. It is these factors that have combined this body and mind, then we will see the absence of the core or the absence of the essence of things. Many people, even Matter and Mind are two separate things that they cannot see. Sometimes they think Matter and Mind are just one. As long as we do not see the separation or separation of "Material and Mind" (and "other elements that make up matter", and "other factors that make up mind"), then we they cannot yet be seen clearly; we have not yet broken the idea of ​​the whole. If we cannot break the concept of wholeness, we will not see the nature of Anatta. When we pay close attention to what is happening to us, to what is happening in our body, or to things in the present, we will see clearly what we previously thought was the whole. The mass is actually a combination of very small components. If we do not practice Vipassana, we will think that there is only one mind that does all the functions of seeing, hearing, smelling, tasting, touching and thinking. But when we look closely at our own mind, we will see and understand that: I see with a different mind; we listen with a different mind; we smell with a different mind, we taste with a different mind, we think with a different mind... They are separate cittas, they are separate elements. Many factors combine into it. There are four main elements: earth, water, wind, and fire. When we clearly see these elements as separate from each other, we break the concept of the whole. We can break the concept of the whole of things because we clearly understand that what we think has a core, has no essence, actually has no core or substance at all. Thus, we see them as Non-Self. When we see the factors as separate, one from the other, and when we see clearly that they arise and pass away depending on conditions, we will understand that no single authority can behave them. For example, in the case of Consciousness seeing or Consciousness seeing: When there is a seeing object, and when that object enters the eye's path, there is Seeing Consciousness. You cannot hinder or control the Seeing Consciousness when you have the conditions to see. Even if you wish for Seeing Consciousness not to arise, Seeing Consciousness would arise because there are conditions for Seeing Consciousness to arise. Thus, there is no authority to act or control of Seeing Consciousness. Seeing Consciousness depends on conditions. As long as there are enough conditions, then seeing consciousness arises. You have no authority over them. Not having authority over them is an expression of Selflessness. When we practice, we can really see clearly the non-self nature of things. Only when we practice Vipassana, only when we focus our mindfulness on things will we see clearly that they have no essence, no core, and are not dictated, not subject to a single change. any conduct or sovereignty. Without practicing Vipassana, we cannot see the nature of Not-Self clearly. We can read books, We can hear it, and we think we have understood the nature of Not-Self, but actually this understanding is not our understanding. This knowledge is only a borrowed knowledge. It is only when we practice Vipassana, only when we focus our mindfulness closely on things in the present moment, that we can see the non-self nature of things together with the nature of impermanence. and the nature of Suffering. Thus, the nature of Not-Self can only be experienced through the practice of Vipassana. Because, when we practice Vipassana we see that there is nothing essential, nothing we can exercise power over, then we will understand clearly: There is only suffering and no one. anguished. Because what we call people, I, and I are just a combination of Matter and Mind. Nothing transcends or lies above Matter and Mind. Thus, through the practice of Vipassana, we will see that there is only suffering. There is only birth and death, but nothing arises and dies. When we observe the effects, we will see that the effect is just the effect, there is no one to show the effect. Likewise, when it is said: there is the cessation of suffering or nirvana, but no one experiences nirvana. There is only Matter and Mind but no one, the same goes for saying: There is a Way, but no one walks on it. (Tao means the eight elements of Tao). Apart from the eight elements of the Tao, there is no such thing as the Tao. Thus, the Way is only eight mental factors, because in absolute analysis they are only Matter and Mind. Apart from Matter and Mind, there is nothing that can be called a person or an individual. The Selfless Nature of Matter and Mind or of the Five Aggregates is not the end of Vipassana practice, it is in fact just the beginning of Vipassana meditation. It takes much effort to reach the higher levels until we reach the level of seeing the Four Noble Truths clearly. Realization of the Four Noble Truths cannot be achieved without understanding the nature of Not-Self. In fact, not only the nature of Not-Self but also the nature of Impermanence, the Suffering nature of Matter and the beautiful Mind of the Five Aggregates. Thus, it is very important when we practice Vipassana meditation that we must, through our own experience or ourselves, clearly see the impermanent, suffering, and non-self nature of Matter and Mind so that we can walking on the Way, progressing to higher levels of Vipassana until we reach the ultimate goal. In short, the Buddha taught us that there is no Atta (Self) in the Five Aggregates. But in this world there are only Five Aggregates, so there is no Atta (Self) in this world. Anatta is one of the three universal characteristics of Matter and Mind or of all conditioned phenomena. It is important for us to see the characteristic of Not-Self together with the characteristic of Impermanence and Suffering of all "conditioned phenomena" (Matter and Mind). Seeing the characteristics of all "conditioned phenomena" (Material and Mind) will eventually lead us to True Enlightenment.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.15/12/2021.