CONCEPT AND OF.

-ooOoo-

Sanna Sanna bhikkhave anattā nayidam singer Sanna h'idam abhavissa bhikkhave attā abadaya samvatteyya sannaya labbhetha ca 'me evam Hotu Sanna, Sanna Mā ahositi evam me.' Ca Yasma bhikkhave warehouse Sanna Sanna abadhaya samvattati anattā Tasma. Na ca me labbhati sannaya evam evam Hotu me Sanna Sanna ahositi Mā.



O monks, Sanna, perception, not the ego .... "




Chiang has six categories: 1. Thought arises label promotion. 2. Ideas arise from atrial exposure. 3. Thought arises billion exposure. 4. Ideas arise from emotional damage. 5. Thought arises because of body contact. 6. Ideas arise from the exposure.
Whenever an object is seen, be heard, be touching, or understanding, often we think, 'It is my perception that animals are sentient, or be remembered. " When you see an object that is reminiscent of a person, male or female, or an object already know at some point, somewhere. When hearing a sound, smelling an odor, or taste a thought of a job too, reminiscent of the sound is, etc .. What is that smell. Then we mistaken perception processes or in memory that is ourselves: "It is I remember very well my memory." The Buddha explained here that such notions are wrong, in the process of remembering nothing of our personal or phenomena that are just not possible with real solid, not me.
The Buddha continues to explain that feeling, perception or consciousness, Sanna, not us as follows:
"O monks, Sanna, perception, not the ego. If the idea is self, that it does not tend to cause pain or discomfort bother me and I can surely control the following idea: 'Let for my thoughts like this (always enjoyable, pleasant), let my thoughts are not like the other (annoying, annoying) '. "


If the idea is a living entity, is physically inside of me, there is no reason that it compulsive, annoying annoying for us - ordinary people are not harmed and create major woe himself - and we can control, arrange to only knowing or remembering what just nice pleasant. But because aggregates always thought my compulsive, not obedience, not just for one afternoon, it is not self.
"But these monks and monks, in fact, the idea is not self. It coercion and no one can do wrong and said 'my perception be thus, my idea is not like that'."
Aggregates have a great fine nuances of it. Recognize the characteristics of things that I've said is indeed useful. Durable memory useful indeed. Remembering things that happened and remembering what he had long collected learn indeed a good function of thought.
But recall, brought back to mind memories of sadness, disgust and horrific images are terrifying nuances of great evil. It causes stress and therefore enforcement, makes me uneasy. Some people feel very painful to hear intellectual capital in the past Geneva go and bring back the memories of deceased loved ones, children, husband or wife has died, or the woes of the financial situation has happened to her. The persistent lingering memories that bring grief and dread horror, just melting and deformation when the pipe dream that ended in the past.
Thus, Sanna, perception, which is the power of recognition and recall, is simply oppressive. Aggregates are a great time to go into the past and bring back memories of mourning or financial woes, the wail of anguish and suffering also create a serious situation which can lead to death. It is the path that brought back great aggregates in mind the sad experience of the past.
While eating suddenly remembered a few animals a mess, making delicious meals lost. Just remember the dead body found in the day can make sleeping uncomfortable night's sleep. Some people imagine situations and put themselves in danger, and then stabbed the utmost fear. That is how the memory upset, my coercive by going into the past and bring back to the present distressing events. It is not ego but just the phenomenon arises due to the conditions, as grace arise. We can not arrange things as you want to just remember those experiences and bring useful benefits, and eliminate the depressed experience suffering. We can not control, a great lord aggregates should look like, and so it is not self, not a living entity, but a set of physical phenomena can not arise depending karmic .
According to scriptures, thought (perception) of a person with compulsive nature, we can not control and error how to make it just for us. So obviously, not the ego ideal, not a core part of our side, or a living entity. But often, when remembering past experiences people think that, "I have aggregate of that experience in mind, then we ourselves were recalled. It was a 'I' was storing, hold it back , and now bring it out of mind. " Thus nourished people embrace the belief that there is an individual or a self, storage and recall past experiences. Believing such mistakes due to lack of right, not prudent recognition of the right at the awareness of the senses (the five sense) arise, and because not aware of the true nature of these phenomena frequently through insight (vipassana nana). When we persist mindful and truly realize continuous state arising and passing away of phenomena or known through the senses (the five sense) with insight, about myself that I will experience it clear that Aggregates idea is a natural phenomenon, forever arising and passing away.
Here a question may be raised: Saying that the nature of the aggregate of perception is impermanent, constantly changing, so how can we recall past events? - The capacity of remembering great moments before being transferred to the great moments that follow. Because of this ability to recall the admission growth in great moments later, some people may still remember past lives. That is how great moments in the stream of life-(continuum) or death in the mind moments (Cuti viññāna) termination of past lives and arise again with recovered memory capacity is enhanced in the rebirth (patisandhi viññāna) and flow of life-in our present life. Thanks to the switch to "in memory capacity" from moments before the last great moments that follow ideas that one can recall what has the nature of good and interesting and what unwholesome and displeasure. The experience of the day before, though I have not thought about, sometimes can rise up again prominent. When the solid concentration is strong, the Vipassana satipaṭṭhāna can recall the events of childhood. He should recognize it the moment it arises.
Mind repentance for the wrong thing, or a defect in the past can lead to anxiety and restlessness while meditating, and could become great obstacles, impeding progress in elaborately improve gender and develop concentration and insight. We must eliminate by mindful recognized immediately when it has arisen. In this way we suppress thoughts concomitants moments, recall past events and make us anxious restlessness. And this also shows that the idea is not self. As was explained in the previous lesson, there are four ways of clinging to the self, and in this way a great four aggregates related to three: Sami attā, nivasi attā attā and Karaka.
Think can control thought, maybe remembering things in the past at will and no memory of, if not, is Sami attā, approved in self control, which believes that there is a self, a " I "recall process control. Beijing Anattalakkhaṇa Sutta disproves his ego and teaches that one can not say, "Ideas have to like this, not like that idea."
Think there is a permanent ego exists in itself, act as a memory of the past is nivasi attā story, serving on continuous self. This attachment can be eliminated by keeping mindfulness, noting every psychic phenomena at the moment it has arisen. Such concept we ourselves realize that constantly arise memory and vanish immediately. By noting what goes on in this life, at the moment it arises in the subject, I also realize that there is nothing like the memory, which is usually longer. Only phenomena always innovate constantly arising and passing away. This experiment excluded the self confidence to have a permanent or a living entity inside our body, making the task go on forever, recall or recognize.
Think I, or ego, as part of the recall or recognize the Karaka attā, serving on self initiative, and this attachment can also be eliminated by keeping mindfulness.
When remembering the image or sound, he should contemplate the images and sounds that arise and vanish like. When noticed that the memory of the image or sound always arise and vanish, a great yogi aggregates experimentally that only a spiritual phenomenon repeated forever and not the action or work of a self or any living entity within the body. And also coincides with the teachings of Discourse on, Anattalakkhaṇa Sutta, we can not control or how to just forever commemorate the pleasure, pure, has the nature of good, and never remembered what immoral and displeasure. Because notice that can not control and memory controller discretion practitioners realize that imagination is not the ego mind or living entity, which is just a natural process arising due to the conditions, always self-renewal and evaporated. Buddha teaches Discourse on board, Anattalakkhaṇa Sutta, aimed at eliminating the grasping self, attā, by his personal self realization the true nature of the aggregates (khandhas).
Here a question may be raised: Is there any difference between the understanding of the modern era of perceptual functions, such as memory, and in memory capacity of sati, as described in Sutta, Sutta satipaṭṭhāna? There are vast differences as both a sky between two notions; in fact it can be said that the purpose and object of the two concepts was completely opposed to each other. Cognitive perceptual objects to remain in memory, aims to remember back in the future; the object may be the identity or condition of the object is recognized.
Mindfulness, Satipatthana method (satipaṭṭhāna) recorded only condition passing of physical phenomena (excellent) and the spiritual (list), to experience impermanence, unsatisfactoriness and selflessness.

Executive Non-Ego
Saṅkhārā bhikkhave anattā. Saṅkhārā ca h 'idam bhikkhave attā abhavissamsu nayidam saṅkhārā abadhaya samvatteyyum labbhetha ca me saṅkhārā evam sankharesu saṅkhārā Mā ahesun'ti preferred rather than evam me. Ca Yasma bhikkhave saṅkhārā warehouse anattā, Tasma saṅkhārā abadhaya samvattanti; labbhati sankharesu na ca 'me saṅkhārā evam preferred rather than, evam me saṅkhārā Mā ahesun'ti.


O monks, onions (saṅkhārā) not self .... "




It should be noted that there are two kinds of onions (sankharas): the object is made, and the material composition. The material is composed of these aggregates arise from causes such as kamma (now, or volitional action), center, weather and food.
Immediately after the rebirth over, these phenomena and matter arise as a result of industrial (kamma). Vipāka (results) are the foods and the concomitants center as a result of karma (kamma) and the base (hadaya vatthu) with the sensitive parts of matter arises by now as the eyes, ears, nose, tongue and body which arise similarly. These are the things that have been formed as a result of industrial activities produce (onions), and things that are called operating results, vipāka sankharas, arises facilitate career.
Likewise, the special nature of phenomena arise from the mind, such as bending, stretching, walking, moving, moving, sitting, talking, laughing etc .. called the consequences of acts ( vipāka sankharas) arise from the mind. Mind and heart concomitants of causal relation and is conditioned each other. Such acts, sankharas, viewed as artificial and operating conditions, sankharas, is the consequence.
Physical Characteristics weather facilitate its consequences are due to weather conditions to conditions. The physical characteristics arising from the operating Flora Flora conditioned by the results.
Finally, all the successive states of mind and heart are concomitants operating result (vipāka sankharas), depending on where the previous spiritual condition and the concomitants mind to arise. All such aggregates arise from kamma (Industry), center, weather conditions and operating results as the food is, things are composed. And this is summarized neatly recorded in the familiar formula:



Sabbe sailkhara aniccā; sabbe sailkhara dukkha.




All actions (material is formed) are impermanent; All acts are suffering, dukkha. [*]

[*] The practice, or object is constructed, sankharas, that things do not exist in itself, but had nothing else facilitate (predestined) new existence.

Are these aggregates and aggregates identity expression in the senses, the five groups that cling to recognize by insight (vipassana nana) is impermanent, unsatisfactory and not-self. In the above formula Buddha taught us to see it that way. To be able to see the light of this, we must carefully recorded each time the aggregates detected. While observing, so as to strengthen the mind firmly set, we know that the aggregates constantly arise and vanish. Coinciding with the teachings of the commentary, Hutva abhavato - It is ephemeral because the medium arises passes away "- and udayabbaya patipilanato - It was scary, because make us uncomfortable by always being and destroy. " That is meditation in accordance with the teachings of Buddha.
There are those who harm the Buddha Dharma by teaching contrary to what the Buddha taught much. In the formula above - anicca sailkhara sabbe - they do not teach that sailkhara noun meaning "things are composed" as explained above which according to them, means "the living". Thus, according to them, this formula means "All living is painful." Therefore, they counseled against all such activities almsgiving, morality and meditation. They say that only activities create suffering, dukkha. They recommend keeping the mind to them alone. Those who do not understand and are not diligent zeal, ready to accept counsel on, but for anyone else, though few understand the teachings, it obviously goes against the teachings of the Buddha. Accept the teachings similar means reject the teachings of Buddha. Once rejected the teachings of the Buddha nature was out ie Buddhism, and that is worrying. In the Pali scriptures, sabbe sailkhara dukkha, noun sankhārā means "things are composed," the results of these prerequisites, not "things composition", is not "living" or "trying". All sankharas, onions, that things are composed, must be contemplating the impermanence and suffering.
Sailkhara interpretations that are living here karma is wrong. It needs to do here is to be cautious and observe record all the aggregates of the body until you see clearly the true nature of it and letting go of mental development, not clinging to it.

The Meaning Of saṅkhārā (Administrative) According texts



Noun sankhārā as described here - "the thing to be constructed", arises due to kamma (Industry), center, weather and food - not exactly the meaning of the noun in Doing this article. According to this Experience, sailkhara implications are "things constitute" one of the five aggregates, ie volitional, or spiritual activities, and these activities this spiritual deeds, kamma.
Is Khandhavagga in the Saṁyutta Nikaya, Magazines Agama, explained as follows: what is brought to life by the body, speech and mind as sankhārā aggregates. In aggregates, aggregates characteristic color change or change to become something different from opposite circumstances. Identity is inanimate, can not by themselves lead to activities or change which is just a block estate. Main aggregates operating activities expressed by those movements out of the physical body, and showed themselves apparently do. Experience sensations that feelings (vedana), pleasant, unpleasant, or life unaware. Government itself does not make life practical action. Aggregates idea can not only create awareness actions, recognizing or remembering things, like people in the office secretary, noted that the data for future reference. Consciousness only know, feel, see every form, sound etc .. do not make action.
Sailkhara major aggregates do onions make us act the part by body, speech or mind, such as walking, standing, sitting, lying, bending, stretching, mobility, laugh, talk, think, look or listen. Italy wants to go, want to stand, want to sit, or want to sleep is the executive function aggregates (sailkhara). All three types of actions, by body, speech, and mind are volitional sailkhara by promoting and arranging.
Thinking that all his activities are performed by one ego is wrong what we see in practice aggregates, and is known to cling to "experiencing self", Karaka attā.
Think self perform all activities, regularly reside in the body as a living entity, is wrong nivasi attā, clinging to "self continuity".
Thinking that this ego, or the living entity in our body, can operate freely, that its actions are dependent on the will of one is Sami attā, clinging to "self control".
We cling to aggregates operating in all three ways of clinging. But in fact there is no ego, no one living entity to cling to, only the natural evolution process as grace, according to the conditions and the circumstances of its own. The Buddha taught that the employment of sankhàra aggregate, not the activities of a living entity. According to the conventional view, it seems there is a living entity perform the action going, standing, and sitting, but Buddha rejected his trust as follows:
"Whoso monks, if the operator is self, is key, it would not cause suffering to me and I may be wrong and said, 'Action must be like this (all of which has the nature of good), acts must not thus (immoral) 'and can arrange just for my practice. "


Sankharas, onions, is the state of mind or mental states by cetanā, volition, leading. There are fifty-two mental. Besides these two great feeling and the remaining fifty, generally constitute the aggregates, sankharakkhandha. In the sermons of Tripitaka, only cetena, volition, is especially typical of operating activities, sailkhara, but according to Abhidhamma treatise organs are also other mental states can also create karma (kamma) , as attention (manasikara), concomitants Games (Vitakka), police (vicara), hazelnut (pīti), participated (lobha), hatred (dosa) and delusion (moha), non-participating, non-field -Si. Fifty types of volitional mental states also have a duty given to activities such as walking, standing, sitting, sleeping, bending, stretching, laughing, and talking. Actions as well as other spiritual activities as thinking, consciousness, and consciousness as well as practice and guidance aggregates result.

Administrative Enforcement Aggregates how?



The Buddha encouraged us to thinking like this: If volitional self, that it is not cause suffering, cause us discomfort. In fact it's clear our compulsive ways. When the desire or craving makes me restless thoughts, we become tired, exhausted and sad sorrow. When uttered should not have been said, we felt embarrassed to hear confused. If a criminal offense, they will punish us with imprisonment. Craving burning and makes us lose sleep. When immoral behavior such as theft or insolent lie will be fallen into woeful and suffered extreme distress.
Likewise, acts linked with anger will lead to action and speech causes disability and suffering exhaustion. Acts linked with ignorance, arrogance, deviant, also lead to exhaustion and suffering in the present life and put into an unhappy way. That is how our coercion. If the issue is self it will not afflict us to this.
If the issue is self, that we can arrange and organize how only those living in clean karma brought to merit, not ever make immoral behavior leads to the situation now suffering pain. In fact not able to get only the standard of living in a clean as I'd like. Maybe we have to put themselves in difficult circumstances, to do things not to do, to say these words should not be saying, or thinking about what not to think. So obviously we can not control or make operating arrangements to how the will, obviously not the ego issue. To clarify matters Buddha taught:

"Whoso monks, practice is not the self, not the core part within us. By the same token, it tends to afflict sorrow. Again we can not arrange and false security: Action must like this, or is not it like that. "



Thus, the issue is not the ego, no real substance, which flows depending change causes and conditions, causes and conditions, thus causing us suffering. It compulsive like I described above. Because socializing with friends rotten coward, because of bad teachers because there are guided and spiritually wrong attitude, we do, say and thinking what not to do, not to say, or not, by reflecting . In modern life we ​​can fall passionately in these vices, in the living reprehensible and illegal as drunkenness, drug addiction, gambling opium. Also because of greed or hatred we utter words which otherwise should not say. Evil activities similar result in the bankrupt burial, laid on the circumstances of jail and lost relative or close friend. Standpoint of ethics and morality, bad actions like killing and language created many promising results in the data can lead to a state of extreme suffering grief in woeful. Thus, my coercive acts aggregates by deeds lead to evil results.
Here Master wants recount a story shows how aggregates immoral act of the butcher result in extremely harmful.

Story One peta Have Multiple spearhead stabbed



One day Germany and German lakkhana Mahamoggallana (Moggallana) together go rounds, from top down Vulture Peak. Along the way, due to his label-Lana Moggal see a peta, peta. Peta been stabbed more than their spearhead. There jabs at the beginning through the mouth, nose mouth hit the chest press, with jabs from chest to abdomen, there fore from stomach side down, with the nose hit the press from side to calf, with nose from corn foot in the foot.
Peta, peta, that run around here is extremely painful, but the run way, anywhere, the spearhead was stabbed chased throughout the body. Seeing such suffering Moggallana he thought that in the cycle itself has been devolved to the similar lives. Unfortunately his property was liberated, no longer fall into situations such suffering again. He smiled think so. He lakkhana seen, asked him why Moggallana smiled.
German lakkhana think not fully developed mind to see peta, can not understand, and had doubts. He Mahamoggallana not think the story just told him at that time that lakkhana that time on, will ask him about this in front of the Blessed One.
After midday the two Buddha and Lord lakkhana to virtually repeat the question, why Germany Moggallana smiled when to go alms Vulture Peak. Until then he Moggallana said on his way down the mountain he saw a lot spearhead peta being chased pricked, and he smiled, thinking back quietly happy that I was lucky to escape the evil result of immoral acts , from there to be fallen into extreme situations like this suffering anymore.
Blessed When they opened the praise, "Students of the Tathagata had enough label. Tathagata have seen this in previous peta Enlightenment night, while sitting in meditation on Kim Cang Well, but since no one Other witnesses Tathagata not say a word about this. Now, because there was Moggallana saw, Tathagata will narrate stories peta. "
Buddha in art that while still being this scene was a felony is employed butcher, "selling feed die", should have deeds payable in hell result in countless lives. Once out of sight, then this becomes peta (peta, hungry demons) next to suffer until its consequences (sailkhara) was dry evil.
In the eyes of ordinary folk can not see peta, by the same token he lakkhana not see. The spearhead pricked peta not falling and hurting someone else, just pricked peta. This is an example of the operating aggregates can cause suffering like.
There are other peta He Moggallana saw, like a prostitute who killed buffalo in sight. This man became peta and being vulture, crow, hawk tore surgery; bird hunters become peta form of a piece of meat as bait for vultures, crows and kites, wail fled to avoid being bitten by surgery; a butcher who specializes in making leather lamb is no longer dear - just a messy pile of shredded meat striping - also prey for vultures, crows, hawks; a former practicing peta do pork always sharp blade knife and chased two stabbing surface and cut into pieces; a hunter was filled with his darts. All these are painful peta jog wail. He also saw the peta Moggallana suffered misery for hundreds of surface previously had unwholesome acts as torture and other mistreatment of sexual misconduct. These are other examples show that the nature of the act causing negativity (sankharas) immoral.
Beings in the lower realms and the animals, suffering can imagine because there were onions (sankharas) immoral past. In the scene, many people suffered in the state of extreme destitution, had a tough time casts have enough food, enough to live, there are people who have suffered illness, others tortured qualify, all both by the operator (sankharas) their evil past. The issue was hurting me because it is not self, not the inner core component, not ourselves.
Unable to control, making his volitional how to let these evil acts do not arise that only the good deeds. And this can personally experience during meditation. Meditators, especially for a beginner also, want only development practices (sankharas) facilities-related actions subject of meditation, but there are times when the mind wanders here and there to the unwholesome thoughts. Under the influence of greed, many different thoughts arise and lead the meditator's mind goes wrong. The other idea, under the influence of dosa or conceit of practice leading HR practitioner communication, one end or the other type. The meditator must eliminate delusions, or thought that distraction, by noting, "Favorites", "desires", "think" etc ..
As mentioned above, all actions (sankharas) tend to rise to situations of oppression, discomfort and can not control or false security, so it is not ego, is not part inner core, or living entity within us, but without self phenomena, arises as grace, arises due to the conditions. It may be like the rain, like the sun, like the wind. Although you want it is, we can not control the wind or rain or shine lord how cool right in its sole discretion. It is not our desired until there is a cloud, the wind, or the conditioned wet conditions. When eligible, the rain, though we want it or not. Likewise with the sun, when there is no cloud obscures the sun, though we like it or not. When no cloud cover, they will have sun, we want it or not oil. Only when the weather blowing winds eligible. When oil unsuitable conditions how we want no wind. The phenomenon did not depend outside of me, not anything to do, we can not control. Administrative (sailkhara) is the same, as the phenomenon inside which we can not control. These phenomena that come and go inside depending condition, and so is not the self.

The selflessness of Experience reason to Me How?



The meditator attendance, frequently noted the identity and identity phenomenon, will receive clear understanding that we can not control, control, and false warranty (sailkhara) to how discretion. While moving contemplation of belly bulge osteoporosis and the impact of the body, be thought to himself, "bulging", "flat", "crash", if you feel tense abdomen, spasticity, make of "hard, hard ". And wishes to change posture may arise. This is not Italy wanted nothing more than spiritual life, or by cetanā mental, volitional, led. The main attention, cetanā, silently quietly ordered, "Now, change posture, change posture." Meditators may want to continue to contemplation without changing posture, but by the urgent promptings of cetanā, volition, must change. That is sankhàras they do not want. Likewise, while mindful of the pain, hot or itchy, I turn around, change posture according to the requirements of the act that can not control themselves. Again, while meditating, thoughts sensualist may arise. It is the mental act which the meditator does not want, and must be excluded by penetrating contemplation. Administrative aggregates may urge practitioners to go talk to someone, or looking around, or do something. These are all actions (sankharas) is not desirable in itself naturally arises, though I did not enjoy the same. These are examples of what nature can not control and can not control the operating aggregates. Do not celebrate that right decision to exclude contemplation.
Think there is a self that we can control and control is Sami attā clinging, clinging self control. The meditator has carefully noted excellent progress and the list at the moment it arises, aware that what we want does not happen, and what we do not want to come with us. By yogi excluded attā Sami, clinging to self control. Reflecting the process arise and vanish rapidly continue and see that what we want, when just grasp vanished, the meditator excluded attā Sami, clinging to self control. Sees no lasting stability; they all vanish and disappear. Thereby nivasi attā, clinging to myself constantly, confident that there is a permanent ego or a permanent physical body inside was repulsed.
At this point the meditator realize that things happen only held when the various elements coalesce together to meet the necessary conditions for it goes on. Examples such as the arising of the show (consciousness). Must have eyes, the object of the show, and have enough light. Then there must be the will look. When the eye and objects bright enough to see, they will have seen. Likewise, a sound only heard when an ear, sound, space unimpeded and intent afferent to hear. When an ear and clear sound can be heard, so number of listeners. There will be touching upon a subject, body, tactile, and unwanted touching.
Forums found that the phenomena seen, heard, and touched only goes on when the contacts necessary elements together general, the meditator realize that there is no ego or a living entity create the show, the hear or touch. Therefore he excluded attā Karaka, clinging belief that there is a self, or a living entity owned and controlled all activities. To eliminate this attā Karaka Buddha taught that sankhārā aggregates are not the self.
Master stated quite clearly that is not volitional self, and the cessation of legal here today.END=VIETNAMESE TRANSLATE ENGLISH BY=THICH TAM GIAC AND THICH CHAN TANH.VIETNAMESE BUDDHIST NUN.PRAYED BUDDHIST MONASTERY.AND VIETNAMESE BUDDHIST NUN.GOLDEN LOTUS MONASTERY.AUSTRALIA,ADELAIDE AND SYDNEY.20/7/2015.