DIVISION ONE PRACTICE TEN SPLIT Khandhas.

-ooOoo-

Kaci vedanā ya, atitanagatapaccuppanna ajjhatta And the bahiddha And the olarika And the sukhuma And the Hina And the panita and yoghurt santike And the sabba vedanā dure, netam attati meso na mama hamasmi Neso. Evametam yathabhutam datthabbam sammappannaya. "All life, oil on past, future or present, internal or external, coarse or subtle, humble or noble, near or far, to be seen with his own understanding, right as they really are so, like this: 'This is not mine, this is not me, this is not my self'. "

 separation is teaching mindfulness in eleven aggregate method, aims to clarify the characteristics of impermanence, suffering and selflessness. Here, life in the past means that feelings are experienced in past lives as the sensations are experienced in the days, the months, the years ago in this very life. This is also the sensations experienced during just the past, today. Of course, all the sensations of the past had ended, no longer existed, but for strong ego, that does not of course; They think that it becomes addicted to the self has experienced the sensations previously experienced continuing in the present. According to their views, all arisen to her sensed before in this life no end and vanish. They believe that the self interest with the previously sensed remains joyful enjoy it in the present.
Brocade Experience In Three Times



If these unpleasant sensations such as spasticity, heat, or pain, discovered while mobile contemplating rising and falling of the abdomen, one immediately notes. While noting that, sensed discomfort gradually decline, less pain, and then vanish. When the concentration is exceptional strong meditators will find that whenever the pain of instant recognition terminated. Such perceptions, one experiences themselves sensed that not permanent, not extended to a second, but always quick kill. Not only the sensations of the past life did not exist until now, but the previous sensations in this life no longer. These sensed discovered just moments ago no longer exists. Mindfulness meditators have experienced all these things. He sees that the pleasant, unpleasant or no sign life is felt in the present moment are constantly arise and pass away. Therefore, we can infer that the sensations will arise in the future will also vanish and terminates at the moment has arisen. During meditation, contemplation goes on as follows:

1. The feelings stiffened, hot, painful and uncomfortable one has experienced in the last moment not extend to the present moment in life feel comfortable amenities. It destroyed even at moments when we feel heard stiffened, hot, painful and uncomfortable. Just arises immediately terminated. Since disappearing quickly so it is impermanent. And because it is impermanent and unpleasant, it is frightening, a source of suffering. The comfortable feeling comfortable in the last moment did not last long to feel less comfortable frustrating in the present moment, it is rapidly disappearing, right at the comfort feeling of comfort, and thus the He sensed is impermanent. Because of impermanence, it is frightening, a source of suffering. All those feelings, happiness, pain or no sign are not self, devoid of substance.
2. life either pain or pleasure in repeating current and vanish immediately terminated while being recorded and therefore, is impermanence, suffering and selflessness.
3. The pleasant or unpleasant sensations in the future will also terminate and dissolve at the moment arises. It, too, is impermanent, suffering and selflessness.

Such is the way in which the feelings of the past, present and future are found just as we recorded. There is one other method to contemplate the sensations of the past and future by inference from the sensations in the present: "Just the same as in the current ephemeral sensations - touch, suffering, and not signed - terminate as soon as he is recognized, the previous sensations likewise perish also vanish at medium arises, and so also impermanence, suffering and selflessness. The feelings will arise in the future Hybrid also disappearing at medium arises likewise, and so too is impermanent, suffering, not-self. "
For I have found that our feelings decay was, now let's see sensed inference of others in the whole world:
"Like our own sensed, termination and to vanish as he thought, that feelings of other people throughout the world will cease and vanish. These sensations are impermanent, unsatisfactory and selflessness. "

These Feelings Interior And Exterior



"Just as aggregates of matter was observed in two shades, inside and outside, inside rupa rupa not become the outside and vice versa, even so, sensations should be observed in two shades, inside and outside, "Visuddhimagga of Purity Act, such teaching. Sensed from inside does not move to the outside; sensed from outside does not enter in. Must such contemplation.
The question raised is: Say so affordable means sensations from within itself did not enter into other people's past and the feelings of other people do not enter into our body? Nobody believes that the body sensed moving from person to person through other bodies. Thus reflecting the above method does not mean that. It only means that the object changes, from objects within the object outside, or vice versa, from the outside inward.
When sensed arise depending an object from within terminated and replaced by sensations arise through external objects, people often think that feeling inside became sensations outside. In contrast to the pleasant or painful feeling due to external objects are replaced with conditioned the object sensed by the inner conditioned, it is believed that the external sensations have become sensations inside. Likewise, when the sensed arises from a remote object change became arise depending sensed an object near, it is believed that other sensed moving from far to near and vice versa, from close go away. Therefore, this place, this means that the change object - inside and outside, near and far - depending in which sensation arises.
Meditators assiduous contemplation of identity and identity phenomenon at the moment they arise, recognizing pain as unpleasant sensations arise in the body. While noting so if the mind towards an object outside and pleasant or unpleasant sensations then trigger. These feelings must be recognized like this by pleasure or displeasure. Thus, while carefully noting the painful feeling at initial recognition does not move from the inside out, which ended just inside. Then attention switched to an external object and object creation outside this charming new sensed do arise. Thus, he should understand the phenomenon. He also fully understand the process and vice versa; ie, for example, an initial pleasant feeling arises from an object outside termination, then the new painful feeling arising from an object inside. Feeling inside does not move out; external sensations not move inside. Tho arise and terminate within moments become, and so is impermanence, suffering, and selflessness.

Life Drama And subtle sensations



While experienced the painful feeling coarse, if there are subtle unpleasant start tend to believe that the painful feeling hind was changed and become subtle painful feeling. While subtle unpleasant experience, if you feel unpleasant hind start, we believe these subtle painful feeling has changed and become coarse. However, for your careful mindfulness meditators, in every thought that passes away from the painful feeling of sections, each stage, at this stage to another stage, and thus to understand that life is not suffering subtle transformed into coarse, coarse but not unpleasant feeling of subtle variations. The old sensation perishes, the new sensed arise and replaced. It is impermanent. The meditator to experience these things through personal experience.
Hind sensed not become subtle, and vice versa. These sensations even at moderate decay onset. Therefore, the aggregate is impermanence, suffering and selflessness.

Brocade lowly and Sublime



The aching discomfort sensed in the body is considered sensed vile form while feeling joyful delight subtle considered noble. Likewise, sorrow, grief, depression, and sadness is vile, while happy and cheerful joyful kind noble feelings. In other words, you feel angry, depressed sadness, and grief are feeling low, you feel happy fun is noble sensed. But here, joyful delight in sensual pleasures is more lowly of heart happy pious object toward a tomb revered as the Buddha.
Because different experience from feeling sensed this to others, people often think that the vile sensed became noble, or noble sensed sensed turned into vile sort. But the meditator realize that sensed immediately terminate at recognized and therefore, understand that the noble feelings do not become vile, that feeling did not become humble noble. He sensed the decay at the moment and so recently discovered, is impermanent. Condition sensed the suffering of the lowly not become happy state of pleasant feeling magnanimous. Noble feelings sensed nor become vile. It terminates immediately at both onset and thus is impermanence, suffering and selflessness.

Brocade and Brocade Near Far



We mentioned to the sensations long dong far and near: the sensations arising from these distant objects do not become sensations arise through objects near; the sensation caused by objects near conditioned not become sensations depending facilitate remote object. They ended at the moment and so we experience, is impermanence, suffering and selflessness.



Ten Ideas One Way Analysis Aggregates



The Buddha taught:





Kaci ya Sanna, atitanagatapaccuppanna ajjhatta And the bahiddha And the olarika And the sukhuma And the Hina And the panita and yoghurt dure santike And the sabba Sanna netam attati meso na mama hamasmi Neso. Eva yathabhutam sammappannaya datthabbam metam.






"All great aggregates, oil in the past, future or present, internal or external, coarse or subtle, inferior or superior, far or near must be viewed with understanding yourself, right as they really are so, like this: 'This is not mine, this is not me, this is not my self'. "


This is a great teaching should diverging aggregates under eleven titles - past, present, future, inside, outside, coarse, subtle, inferior, superior, far or near - to bar clearly shows the nature of impermanence, suffering and selflessness of it. It aggregates idea in the past meant that his memory of the experience in the past or present life in time past in the present life. The recall, which I experienced in the past was, of course, was terminated, the existing defunct. However, for the strong attachment to self, this thing is not, of course, because they are the very notion that we recognize and recall that (great) things in the past continue to recognize and recall events in the present; that all actions recognize and recall had in past lives or in the time spent in this life is attributed to the I; and in this present life, too. what has been realized and remembered the children back or in recent times are the work of the I, the one I did.
The meditator diligence mindful, always pay close attention to the rising and falling of the abdomen mobile and phenomena at the moment of feeling, seeing that it aggregates a great time listening (ie recognizing and remembering the sounds that I'm listening) vanished just as instantly recognized. "Hear, hear"; the perception aggregate time see vanish as soon as you note, "see, see," even so the recall and recognize the thought quickly perishes just as we recorded.
Such observation through personal experience that a great practitioner aware not permanent, it does not exist to a second clock and the nature of it is constantly disappearing. Let alone things that you recall in past lives, even in this life, the things that I remember from the last minute and ended and vanish. And this, the meditator may find themselves. Chi to the aggregate of perception has arisen in the past moments were also disappearing. So, be aware and realize what we have seen, heard and touched in the present moment. These things always arise and vanish, repetitive, constantly being destroyed. We can also conclude that the aggregate of perception (perception) in the future will also arise and disappear, vanish the moment arises.
While meditating, diverging perception aggregate as follows:

1. Thought aggregates, recognize the object has sensation in the last moment, no longer exists to the present moment, it vanishes as soon as it was realized. Therefore, it is impermanence, suffering and selflessness.
2. Thought aggregates, recognize and recall events in the present, also vanish while we truly realized. Therefore, it is impermanence, suffering and selflessness.
3. Ideas aggregates, will recognize and recall events in the future, will also vanish while we recorded. Thus, it is impermanence, suffering and selflessness.

The aggregate of perception in the past and future of the whole world as well as the conclusions contained the aggregate of perception arises at the time was recorded. Like the idea aggregates, termination and vanish in time is recognized in the current, even so the aggregates in the past thought perishes and disappears at just arise and so is impermanence, suffering and selflessness . Likewise, the perception aggregate future will perish and vanish at the moment arises, and so is impermanence, suffering and selflessness.
The aggregate of perception, recognition and recall the object in a person, in others, and in the whole world is passing away and vanish at such arises and is impermanence, suffering and selflessness.
Impermanent nature of feeling, perception or consciousness, (inherent characteristic recognize and recall things), verily evident if we just reflect and recall what they have learned and remembered the past, now here its easy to forget how.
The aggregate of perception, recognition and recall the objects in themselves do not exist to recognize the perception aggregate external object; the perception aggregate recognize objects outside nonexistent prolonged time remembering objects inside the body - it's finished and vanish the moment arises, and so is impermanence, suffering and selflessness.
The perception recognize and recall the objects of desire and lust, anger and annoyance, conceit, wrong, skepticism and mistrust, all immoral. That is the kind of coarse aggregate of perception. Perceptions related to pious mind, trusting Buddha, remembering a time France, remembered the advice of teachers and teaching is a great parental or aggregates which are delicate, nice. Such is the lofty ideal aggregates. The idea is coarse aggregates vile kind. In other words, recognizing and remembering the great object is coarse coarse aggregates, recognize the good object is subtle perception aggregate.
The coarse aggregate perception does not exist to great moments that arise subtler aggregates; subtle perception aggregate not extend to great moments that rough aggregates arise. Every great moments aggregates both vanish at the moment arises and therefore is impermanence, suffering and selflessness.
Vile thoughts nonexistent aggregates lasted until moments that noble idea aggregates arise; even so, the noble idea aggregates not extend to great moments that vile aggregates arise. Vanish at the very moment it arises and therefore, is impermanence, suffering, and selflessness.
Recognizing and remembering the subtle distant objects called aggregates are thought far (perception of distant objects); Crude recognize objects, close, inside people, called aggregates are thought close. Aggregates far nonexistent idea extends to the great moments that aggregates near onset; an aggregate of almost no idea extends to great moments that far onset aggregates. It turns right at this instant tan arises and therefore, is impermanence, suffering, and selflessness.

Eleven Ways Administrative Separation Aggregates



Blessed manifesto:





Ye keci saṅkhārā atitanagatapaccuppanna ajjhatta And the bahiddha And the olarika And the sukhuma And the Hina And the panita and Ye dure santike sabbe saṅkhārā netam And the mama, Neso hamasmi meso na attati evametam yathabutam datthabam sammappannaya.






"All operating aggregates, oil in the past, future or present, internal or external, coarse or subtle, inferior or superior, far or near, must be considered, with the understanding of oneself , just as it is true that, like this: 'This is not mine, this is not me, this is not my self'. "


These are teachings reflect diverging aggregates in eleven operating modes to clear impermanence, suffering and selflessness.
It should be noted that many legal (dhammas) classified under noun sankharakkhandha, operating aggregates. We have seen that in addition to feeling and perception, remaining fifty mental states known collectively as sankharakkhandha, operating aggregates. Abstract, sankhārā the motives behind the actions of body, speech or mind. Sankhàras main cause us to change posture walking, standing, sitting, lying. Sailkhara ordered, "Now let's go, now stand, now sit." Starting with creating cause actions like bending, stretching, moving, and smiled. Also sankhàras do cause brought to speech, as ordered, "Now let's say something like this." Acts also causes leading to reflections, the seen and the heard.
Thus, sailkhara of past lives - want to go, want to stand, or want to say - can not extend to acts in this life, can you? Is it all vanish and perish on the spot, at just arise? Truly evident that the desire to do, want to take, or to reflect the past life has now entirely vanished. But for those who believe that, "I have done all these actions, all these actions are done by me," then it becomes addicted to a self, a unique one: 'I've done all the actions in past lives; people act in this present life as well be me. " For them, the "I", who often also act forever.
The meditator contemplate mindfully abdomen, collapse, itching to hear the expression "itching, itching." While the notion that, if there arises desire to scratch the itchy immediately they thought, "want to scratch, wants to scratch." Sankhàras ie unwanted scratching, were found to vanish each anniversary. As in the concept, "stiff, stiff" feel stiffened as if meant to bend or stretch the notion of instant practitioner.
Thus, sankhārā News desired bend, stretch, or change of posture, decay and disappear when practitioners thought to, and continue to decay. Likewise the majesty sankhàras want change, want to say or want to reflect seen constantly disappearing.
For the practitioner, not only the aggregates operating in past lives, but the onset of the aggregates operating current is also seen as constantly disappearing. Thus, the yogi said that deeds in past lives aggregates do not persist to the present, the aggregates in current practice does not exist to the future, and future operating aggregates will not move to a a later time, they are disappearing at arise. With his own understanding, he should realize that operating aggregates are impermanent, suffering and selflessness.
In practice, reflecting aggregate is as follows:

1. Italy wants to face next steps will not last long time intends to step left foot; unwanted step left foot to extend the time not intend footsteps coming face; it perish and vanish at the start of life, and as such, is impermanence, suffering, and selflessness. Likewise, the aggregate of past practice is not extended to the present moment. It perish and vanish at the commencement of birth, and so on, is impermanence, suffering, and selflessness.
2. The operator aggregates, or the desire to do the will cautiously noted, arises in the present moment does not last until after next. It always disappears at just arise and therefore, is impermanence, suffering and selflessness.
3. The operator aggregates will arise in the future relating to the desire to do and careful record will terminate and not last until the next moments later. Therefore it is impermanence, suffering and selflessness.

With an understanding of the issue that arises in the present as noted, the issue in the past, the future operating and operating in the whole world can be concluded imply similarly.
Like the practice of impermanence, want to do and want to record in the present, disappearing as soon as is recorded, likewise the issue in the past and decay and vanish at the moment arises. Thus, it is impermanence, suffering and selflessness. Likewise the future operating disappeared at the start of life, and so is impermanence, suffering and selflessness. The act of a person or of others and the whole world are terminated and vanish like deeds are recorded in current. All is impermanent, suffering and selflessness.
The difference between the inner and outer is like the difference of feeling and perception arises because the objects inside and outside, have been described; development actions related to outside, ie the thoughts of recording reaches or want to destroy those objects outside, rational sense or inanimate property, are operating outside.
The issue related to actions within terminated before the moment thoughts towards an external action arises. Thus it is impermanence, suffering, selflessness. Likewise the issue related to the external action to terminate before the moment when thoughts toward an inner action arises.
Think about the rude behavior, plays critical, was kind of coarse; reflections to an elegant action, the good jobs, the kind of economic behavior. Administrative coarse kind not become the kind of subtle issue, and vice versa. It terminates at medium arises, and so is impermanence, suffering, selflessness.
All kinds of thoughts about evil deeds are vile act. Think of and perform good deeds is a noble act. In doing good deeds, works strictly nobler morality is almsgiving, meditation nobler morality, and Vipassana meditation more noble silence.
The vile act does not exist extending to noble deeds; noble acts, too, did not last long until vile acts arise. It terminates and vanish at arise and therefore, is impermanence, suffering and selflessness.
The act gave charitable actions not extend to the moment of the issue arises given to morality, and vice versa. The morality strictly not extend to moments arising of volitional want to practice quiet meditation and vice versa. The issue related to the calm meditation not extend to moments arising of volitional want Vipassana and vice versa. They all perish and disappear in moments arise and therefore, is impermanence, suffering, and selflessness.
Reflecting on the operating aggregates has the nature of good and evil really subtle, but your diligence fervent practitioner can experience yourself, see the constantly disappearing act like it at launch born. For example, while the belly rising and falling note, if the thoughts of craving arises immediately recognized practitioner phenomena, "want, desire." Such ideas anniversary desires vanish before lasted until the moment arises has the nature of a good idea. The meditator has reached the stage of knowledge of dissolution, bhanga Nana, understanding this phenomenon clearly, just as it is. When the practitioner to feel any joy at performing a charity must recite, "rejoice, rejoice". When such concepts, the practitioner has reached the stage of knowledge of dissolution, bhanga Nana, obvious acts of good deeds aggregates related to charity work vanish in moments recorded. Again, while mobile anniversary belly rising and falling of thoughts that arise, must recite a row. Such conception, consciousness rising and falling operating records vanish without illusion lasted until moments; delusions moments vanish without also extending to next delusions moments. By yogi should realize that each executive aggregates decay and vanish before the moment of an Executive arise other aggregates. If one does not notice the phenomenon as described above, there must know that he is not developing this knowledge to the floor.
The onset executive from distant objects do not extend to the moment that the subjects abide by those close to arise, and vice versa. They all vanish at the onset and thus is impermanence, suffering, and selflessness.

Eleven Ways Aggregates Food Analysis



The Buddha taught:


Yam kinci vinna atitanagatapaccuppannam year ajjhattam And the bahiddha And the olarikam And the sukhumam And the hinam And the panitam And the yandure santike sabbam vinnanam netam And the mama, Neso hamasmi meso na attati evametam yathabutam datthabam sammappannaya.



"All consciousness, the oil belongs to the past, future or present, internal or external, coarse or subtle, inferior or superior, far or near, to be seen with his own understanding , just as it is true that, like this: 'This is not mine, this is not me, this is not my self'. "




These are the teachings to split consciousness in eleven mode to see clearly the nature of impermanence, suffering and selflessness.
Chapter VI explains that meditation on impermanence is like meditating, "this is not me", reflecting on suffering like meditation, "this is not me", and meditate on selflessness same like meditation, "this is not my self."
In four aggregates, viññāna, consciousness or mind, is the most obvious highlights. In ordinary language is in daily use, such as mental lust and hatred, which is described as the "heart", "heart desire", "Favorites Center", "anger". In the commentary, too, this first kind is also considered mind (or consciousness), only to then be called mental states. Here, too, we suggest that to some extent, will call it heart.
Waking past may be interested in past lives, can also arise in the mind during the present life, adolescence, or during the day, the month or the year after that, even to this day, heart arising prior to the current moment. In these kinds of mental states can have in the past, it seemed obvious that the mind of the past lives not persist to this life, it was terminated from her lives. But for those strong ego, ie those strongly clinging to a one, is not easy to make them understand that, because they advocated that viññāna, informal, is a soul or self fall, a living entity. According to the belief of these persons, when the physical body in past lives, decay and disintegrate, viññāna, soul, leave her body and reincarnated in a new body, and always rely on the body of this new word moment of conception in the womb until death, and once again leave the body has become this old, reincarnated in a new body else, in a new life. This faith has been described in the story of Sati, in Chapter IV.

Progress Born Again



As the yogi itself experienced, the mind does not exist to a second clock, which always arise and pass away, constantly being destroyed. Your mind and destroy how was described in the discussion of mental processes. As already explained, in every existence, dying at maranasanna vithi, onset mental processes with kamma, industrial, kamma nimitta, the phenomenon of karma, or gati-nimitta, symbol of rebirth, as against object. It is the method arise: from life-threading (continuum) arises the subjects afferent (āvajjana Citta), feel the feelings. This consciousness reflects a moral or immoral act was done in life (kamma, now), or a sign or symbol associated with that action (kamma-nimitta, industrial icon), or a symbol of the place to be reborn (gati-nimitta, the symbol of death). After moments of consciousness terminated, positive stream of consciousness, or processes javana, grab objects, arise constantly in moments (consciousness). At javana ending stream impulse, registered Tadālambana center, hanging on to objects, arises in two moments. Then center bhavanga arise and exist in one or two thought-moments (moment). Next is the mind awake or terminate a life, and penetrating mind this last bhavanga Citta called Cuti Citta, mail center. When moments Cuti Citta, kind heart, termination, depending on kamma, moral or immoral now arises at the time of death, new interest arises in a new life. This consciousness is called patisandhi Citta, formula, or relinking-interest, because moments of consciousness connects two lives, past and present. When patisandhi Citta, instant wake-connector-ended, a series of life-moments, bhavanga Citta arises. Upon hearing such scenes or audio form found in bases, Citta bhavanga series ended and continental food, followed by the five-door form as consciousness or consciousness arises. That's what really happened at about the time we see or hear. According to this process which arises every place, and this place elsewhere, while in the eye, when in the ear, while the tongue, nose, etc .. While in continuous in a series of mind (Citta) new, every arises then disappearing. Afterward mail center, Citta Cuti, of past lives finally ended on the spot, at the time. The center of the present life is one moment new center, arise due to kamma, conditioned industrial past. Each center is a short tuck new heart, not the old heart of the new change.
While diligently contemplating belly rising and falling phenomena he should note a thought has arisen. When noting such thoughts or thinking mind suddenly disappeared. Realizing this phenomenon yogi concluded that death means the end of a long string of moments after moments electronic heart center, Citta Cuti termination. Likewise, the new means become the first arises of a new series of short interest in a new environment of new life, just as in the current interest always have a new interest arises convolution . Bhavanga Citta, life-stream of consciousness, the long chain of the arising, depending karma (kammic force) of a similar new facility, starting with the initial mind at conception. The mind knows the phenomenon of seeing, hearing, smelling, tasting, touching, and new thoughts arise from short-term interest in the life chain. So that practitioners understand the mind arise and pass away themselves how and the experience itself can be deduced from eight, Cuti Citta, and connecting patisandhi cita center.

The Law of Dependent Arising



Knowing that new mind arises dependent on industry, kamma, is understanding the Law of Dependent Arising (or Dependent Origination), through understanding round-fruit industry. Visuddhi, Visuddhi-magga, which reads: "Forums discern the conditions and mentality like that (that no act, no person reap the consequences of actions, only the phenomenal progress in the cause and effect) by the Industry and fruit around, and have forsaken somewhat ambiguous ("There are reasonable soul? with reasonable ego?" "Why the ego arise?" etc. .) for three times, all dhammas, past, future and present are understood him under the knowledge of the process of his birth and death. "
Here, in a way to discern, "by round of industry, kamma" include causes such as ignorance, avijjā, craving (Tanha), defense (upadana) and onions (sailkhara). Additionally, by discernment instant wake-connector-mail first and last center, all the attention has arisen in the middle throughout life becoming clear understanding.
Likewise, by understanding all the attention in this lifetime, the consciousness of past lives and future well-separated and apologetic. Knowing about is understanding the mind concomitants and doors but also understanding that the mind depends. Therefore Visuddhi Magga write, "all dhammas, past, future and present are he understood."

Third Period In the wake Aggregates



Because knowing that start from the rebirth onwards, successive a series of moments that arise and pass away, yogi aware that interest in past lives ended on the spot, does not exist extends into this life. He also clear that the interest in this life ended on the spot at the moment arises. Hence the practitioner in a position to discern clearly the past, future and present with the understanding that their personal self experience.
For practitioners, if in the belly rising and falling notion that thoughts arise, immediately thought, "thinking, thinking." Reciting such thoughts vanished. When listening, one concept, "hear, hear", and consciousness naturally vanish. Not like everybody thinks, he does not think that he continues to hear the sound that long, but found that I heard separately, alternating different stages - hearing loss, hearing loss - consciousness being destroyed from time to time.
Likewise the concept of body contact, he sees tactile quickly vanish from time to time. When particularly strong concentration practitioner saw consciousness constantly being destroyed very quickly in a long chain. Rate and gustatory formula must also be contemplating similarly. When mindful, conscious also be seen as another alternating rapidly being destroyed. Summary, with each concept, both - the object and the mind or know objects - are seen as arising and disappearing quickly.
By yogi became clear that consciousness does not exist lasted until his moment thinking concept, or idea heard, but vanish at the moment see, or at hearing, that the consciousness or consciousness arises . He perceived that it is impermanent. Likewise, mind, heart and mind thoughts heard not extend to the point of feeling, which vanish immediately at conception, think and listen. Therefore practitioners recognize that it is ephemeral:

1. awareness, consciousness, consciousness and thinking mind arises in the moments just before not extend to the moment of seeing, hearing, touching, and thinking in the present moment. It passes away and disappears, and so there is impermanence, suffering and selflessness.
2. awareness, consciousness, consciousness and thinking mind arises in the present moment did not last long to hear, see, touch and thought, closely followed by design. It ended right now and so is impermanence, suffering and selflessness.
3. awareness, consciousness, consciousness and the mind to think that will arise in the future will not extend to adjacent moments which in the future. It will decay and vanish and thus, is impermanence, suffering and selflessness.

In this way, personal self-consciousness being noticed and kill quickly like in myself, one can deduce that, like foods were recorded, all the remaining food to be recorded received, the official in others and in the whole world, also is like that, constantly being destroyed.
We have observed all kinds of knowledge, but also to contemplate the formula under different nuances as inside and outside.
Tam has the object inside the heart can not extend to external audiences; object outside the mind has not extend to the mind with the object inside. When it is taken immediately grasp an object and such termination is impermanence, suffering and selflessness.
Anger is coarse; compared with other types of consciousness dosa is subtle. In the center field, the kind of fierce enough to kill living creatures, assaulting others or destroying property of, or use rude words taunted and threatened people, is coarse; dosa form of exasperated usually subtle pitch. Craving it more soft center field, but a strong enough greed to cause incitement to theft or wrongful action, vile, rude speaking brusquely, as coarse greed. Lust or desire usually subtle greed. The deluded mind as more soft craving and anger, but ignorance inquiring mind trap or show no respect for the Buddha, Dharma and Sangha is coarse. Usually either cynical mind dullness distractions are subtle delusion. Subtle than all the aforementioned immoral activities are the moral consciousness, and in the moral consciousness, delight charm is coarse, while he casually interested in life and the universe is subtle.
The meditator diligence mindful mobile tracking belly rising and falling of consciousness identify coarse or subtle - that the mind does not exist hind lasted until moments arising of the subtle mind, and the mind acts not extend to health arising moments of coarse heart. The center was terminated and vanish at the moment arises.

According Kinh Tam Quan Screening Four Foundations of Mindfulness (Satipatthana Sutta)


While mobile contemplating rising and falling of the abdomen, if there is interest arising in connection with the craving, immediately recognized practitioners have participated mind. It is knowledge which arises in connection with the craving just as it is true that, according to the Sutta, Sutta satipaṭṭhāna - And the cittam sa sa ragam cittanti pajanati ragam . When such concepts, craving attention immediately terminated and follow then a continuous stream of consciousness continues includes moral consciousness, kusala citta, of conception and mental (Kiriya), vipakacitta (vipāka) and flow momentum moral (kusala javana) related to actions in the world see, hear etc .. The moral consciousness, onions and fruits that are recognized at the time arises as see, hear, touch and understanding. It is the understanding of moral consciousness, onions, fruits and uncertainty, without arguments, just as it is true that, according to vitaragam And the question of economic cittam pajanati satipaṭṭhāna vitaragam cittanti Sutta, the four foundations of mindfulness. Recognizing and understanding the mind and heart can take no participation by interested mindful contemplation.
Here, Master (Mahasi) referring to the entrance of the commentary presented. Commentary defines craving attention there are eight types associated with participating units. It is listed for greed. Thus, if you are interested to participate, it must be one of the eight types of consciousness rooted in attachment. However, just watch the arising of eight types rooted attachment is savaga, with craving attention, does not imply that it is contemplating with mindful attention.
Again, vitaraga, no craving attention, is defined as the moral consciousness in the world, and uncertainty in the mind. The commentary says that because Supramundane (supramundane Citta) is the object of insight (vipassana nana) should not be classified in the same category vitaragam, no craving attention, vitadosa, no hatred heart, or vitamoha mind without delusion. Likewise, two types of consciousness rooted in the field and two categories rooted in ignorance nor are classified as no craving attention.
Once, when there was not any knowledge of meditation, Master was suspect, forever wondering why the consciousness rooted hatred and delusion based not classified as mind without craving . Just as intellectual development through the practice of new Master understands that the word of the commentary resolution is natural and how true. When craving attention has been documented, it is immediately terminated and immediately follow it only arises with moral consciousness, mental, mind and heart uncertain outcome; indeed hardly have the heart and the mind si yard. Therefore at that time only the moral consciousness (kusala citta) while recognized, or only the resultant uncertainty (vipāka abyakata), standard subjects uncertain radial (āvajjana abyakata) are in form and flow momentum (javana ) are contemplating. Thus, the definition of the noun vitaraga, no craving attention, as has the nature of consciousness moral (kusala citta abyakata, Kusala uncertainty) was very natural and very true to what people meditate comments through personal experience.
When anger arises while his belly rising and falling anniversary, one must recognize. Aversion quickly vanish, and instead of the moral consciousness arises recorded action, the uncertainty attention, and impulse flow (javana) has the nature of good, of shows etc. .. By recognized practitioner also understanding that the mind does not have the field. When the mind has delusion, that there is doubt or distraction, he should note as usual, and it vanished. Instead of the recognition of moral consciousness, the mind was troubled, and impulses flow (javana) of the show. By recognized, one understands that the mind does not have si, vitamoha.
Again, when restlessness and anxiety arises during the rising and falling practitioners abdomen, the consciousness that must be recognized, "distractions", "anxiety". It immediately vanish and mindfulness arises instead. He should note that in mind before heading back to noting the rising and falling of the abdomen. Another time, while noting the rising and falling of the abdomen, if there is anxiety and restlessness arises, one noted, "anxiety", "distraction". When such condition anniversary distractions vanish, the mind becomes quiet and calm. This mentality must also be recognized.
When good solid concentration and dwells on subjects deeply, calm mind that also natural knowledge. Anxiety arises when the practitioner noted, the mind becomes calm and back. All that changed state of mind are diligent mindfulness meditators. A mind is recognized and reflection is called vimutta, no pollution. Center but also need to be recognized and then called avimutta contemplation, not liberation, and pollution. He should note all of her mental state.
Such is the way in which consciousness must be properly reflect the teachings of Buddha in doing mindfulness, satipaṭṭhāna Sutta. Under this practice, the mind has craving and desire, anger, restlessness, and anxiety, all of which are coarse. When not contain coarse consciousness then, surely have arisen instead of the kind of moral consciousness and uncertainties, which are the kind of subtle mind. Thus, people meditating diligently observe the phenomena arise, recognizing that the mind does not exist hind lasted until moments that arise so subtle mind .. It turns tan spot, at the moment of departure being, and so is impermanence, suffering and selflessness.
Classification method of mind, or consciousness, according to the nature of how lowly or noble graded the same way acts. Vile immoral activities not persist until the uncertainty moral consciousness arises; noble nor moral consciousness extends to the vile evil heart. It terminates at the commencement of birth and so is impermanence, suffering and selflessness. Bell moral consciousness does not exist lasted until morality of moral consciousness, or meditation arises. Morality is not moral consciousness lasting until meditation arises only moral consciousness, and vice versa. Not only prolonged meditation to vipassana center; vipassana center not only extends to the meditation center. All were terminated and vanish at arise.
For ordinary people, not used to reflect and recognize the phenomenal sense when seen from far away an object moved closer, they think that the mind which looked remote object, the mind was moving near them . When looking at an object moving away near thinks they move from near center away.
Likewise, when I heard a sound near the ear at a sound from far away, that the mind listening from afar have moved closer; Remote heard a noise while listening to a sound close, say the sound mind that nearly moved away.
While nose smell a distant odor, a smell you feel emanating from within themselves, they think the mind away from moving closer. While listening to arise from body odor that smells from outside to say the mind has gone away near.
When tactile feel from afar, such as in the legs, and has a different touch to the chest, feeling distant apparently moved closer, and vice versa.
While the thought of a remote object has the thought to a subject almost, it would seem remote center moved closer, and vice versa.
Abstract, ordinary people believed that only a permanent mind knowing everything, in the near and remote. The meditator recognize all phenomena of seeing, hearing, smelling, tasting, touching, and thinking, understanding and knowledge and his own experience, that the mind does not move far closer; but also not interested in close move away. It terminates vanish and disappear at the commencement of birth.END=VIETNAMESE TRANSLATE ENGLISH BY=THICH TAM GIAC AND THICH CHAN TANH.VIETNAMESE BUDDHIST NUN.PRAYED BUDDHIST NUN MONASTERY AND VIETNAMESE BUDDHIST NUN GOLDEN LOTUS MONASTERY.AUSTRALIA,ADELAIDE AND SYDNEY.21/7/2015.