SEE EGOLESSNESS.

-ooOoo-

 to all those constituents, the five aggregates are soulless. Looking through the characteristics of the aggregates we see things become evident. Commentary describes those characteristics are as follows: Do not obey doeth was a characteristic of selflessness. In the Discourse on, Anattalakkhaṇa Sutta, this characteristic is expressed in the sentence, "I can not tell rupa wrong, 'let's body like this'." Again in this business have a saying, "... it tends to cause suffering ..." The nature of suffering, as unpleasant, oppressive, or coercion, must be seen as another form of characteristics selflessness. In texts also have to learn, receive what is ego, there are constantly changing to adapt it? "
When people meditate observing characteristics on whenever it arises, the intellectual development found that both aggregates and aggregates identity, are not the ego that is only phenomena constantly being destroyed. This skill is called anattanupassana Nana, wisdom developed by contemplation of selfless character. Sutta (Sutta) this is called Anattalakkhaṇa, Discourse on , due to the characteristics mentioned selflessness.



Thoughtful difficult impersonality



"Impermanence and suffering is somewhat understandable, but impersonality is difficult to understand," said Sammohavinodani such annotations. According to this glossary, the exclamations like "Alas, it is ephemeral, evanescent indeed temporary," ready to mind whenever I accidentally dropped a jar tank. Again when boils, a wound or thorn prick us instant muttering, "Alas, indeed painful, uncomfortable". By that impermanence and suffering are found clear and understandable. But as it is difficult for anyone just looking for something in the dark, can not easily understand impersonality.
Impermanence and suffering widely understood, both inside and outside the Buddhist teachings, but impersonality only mentioned in Buddhism. Even the outside of Buddhism as ascetics Sarabanga can only preach about the nature of impermanence and suffering, and selflessness of the towering out of his understanding. If the sadhu he can teach selflessness of their disciples, it was able to attain the Paths and Fruits of Wisdom Wisdom, but because he can not teach nobody should succeed Holy Paths and Fruits.
Qualities and characteristics of a particular individual who Enlightenment is capable of teaching selflessness. The outside Buddhist lama be treading on delicate and profound level of this doctrine. The commentary says that selfless profound teachings to the press to the Blessed One also must rely on impermanence or suffering characteristics or both at the same time easy to explain.
See Earnings Commentary further explanation: "In the manifesto of the commentary on, besides Buddhism anicca and dukkha two characteristics, impermanence and suffering, only be interpreted rules (continuous substrate), should not be used as means for realization of selflessness. Only understand impermanence and suffering under an ultimate truth (base) can use to explain selflessness. " He's Accessories Division has used to describe the concept of institutions (continuous substrate) and an ultimate concept (base) of anicca and dukkha, the book Silavanta Sutta. May refer for further details.

Through selflessness see impermanence



In the Chachakka Sutta, Majjhima Nikaya part of Uparipannasa, Middle Agama, we see impermanence be used as a means to explain the characteristics of selflessness. According to this Business meditator must understand grading six of six elements as follows:

1. Six senses: eye, ear, nose, tongue, body, and mind;
2. Six sensual: seeing, hearing, smell, taste, touch, and Justice;
3. Six types of contract: eye consciousness, ear consciousness, olfactory consciousness, tongue-consciousness, body-consciousness and consciousness;
4. Six types of contact (phassa) exposure through the eyes, over the ears, the nose, through the tongue, by itself and through the center;
5. Six kinds of feeling sensations through the eyes, ears, nose, tongue, body, and mind;
6. Six types of ambition: the desire desire to find form, the sound, the smell the smell, the taste, are touched and grateful.

Here follow the commentary, the "right knowledge" means "right understanding contemplation through insight, vipassana, by intellectual understanding of the Bible Way". Therefore whenever an object is seen, such things must be focused recognized (concept) to the eye and the object seen, consciousness, emotional and sensed label through his eyes, obviously arises visible simultaneously while see. And while seen if any preference or desire for that arises, the desire and the desire that must be recognized, "fancy, fancy".
Likewise, while listening, smelling, tasting, touching, and thinking to understand that object sixth six. The meditator but knowing the right time so their personal self will recognize that eye, objects are found and the show (consciousness) arise and terminate. He experienced, "Previously it was thought that there is a permanent entity, a constant permanent self. Now, through the experience by actually observing we realize that only the natural phenomena constantly being destroyed. " Recognizing that there is no ego, there is a living entity, the meditator may be surprised not know anyone sitting here meditating. Through a full understanding of the impermanent nature of things meditator realizes that there is no ego. In order to clearly teach this practical experience Blessed continue Chachakka Sutta texts as follows:

"The sensitivity of the eye, is the foundation of the show (consciousness) arises and ending when seen; therefore it is not permanent, not permanent, not a permanent entity sustainable basis, is ego, as apparently it is. If I say, 'eye is the self' is like saying my self arises and passes away, no stability, no lasting existence. So we have conclude that the sensitivity of the eye is not the self. "



Likewise we can conclude similar to shape (the object of the show), manual mode, manual exposure (ie contact between the eye and the object of the eye), and the desire and lust of the eyes : all non-self. This is how the six phenomena, became prominent at the hearing, smelling, tasting, touching and thinking, is considered to be selfless.



Seeing the Characteristics Anatta Passed Through Suffering



Anattalakkhaṇa main trading Sutta, Discourse on, impersonality is explained by the characteristics of suffering as follows: "Because the color is not my self should tend hurting me." What coercive or oppressive fear we are worthy of me, that causes suffering and is obviously a source of misery, unable as it is I, the self, the living entity within us.



See selflessness through both Special General, Impermanence and Suffering



To explain the characteristics of selflessness by both, impermanent (anicca), and suffering (dukkha), Buddha taught:



"The body is not permanent. What is not permanent (cause) pain. What suffering is not the self. Something is not ego must be aware adapted wisdom is true , 'This is not mine, this is not me, so this is not my self'. "



Summary, the physical body must change and suffering, and so is not self. See the "My" something really not ego, it does not adapt; misguided thought "I was ... I can do ...", is not adapted; see here is "my self" is "myself" is not adapted. Thus comes to identity, or physical body, must be recognized and considered in accordance with reality.
In the same way, because of impermanence and suffering, feeling, perception, and consciousness must be considered as non-self. In the latter part of doing Anattalakkhaṇa Sutta, Discourse on, we will find selfless nature is described based on impermanence (anicca) and suffering (dukkha).
The concept of impermanence and dukkha, anicca and dukkha, which is known and widely accepted, but some of selflessness is not accepted outside Buddhism. At the time of the Buddha have a name Saccaka ascetics to meet Buddha and discuss this matter.

Discussions with the ascetic Saccaka



Saccaka are masters of the prince in the Vesali. He asked Lord Assaji, the youngest monk among the five men called him Parivrajikas year, "monk Gotama (Gotama) teaches students how? The essence of his teachings is what ? " Germany Assaji answered, "'Lust, feeling, perception, and consciousness is impermanent, not self.' These are the teachings of the Master, which is vital in teaching that He would give. "
At this point the ascetic Saccaka said, Behold brethren, we have heard a bad word wrong, wrong. We heard that the monk Gotama selfless catechesis. For we are so bad, wrong, wrong. One day I will have the opportunity to meet Yogi Gotama and corrected, making him abandon bad doctrine and detestable sin, false views about his ego. "That is an example of the people accept often looked down selfless teachings of the underdog like. For them, listening to selfless reasons obviously Blessed toxic dangers. The hermit wandering still comes to make Buddha from put "wrong" of him. The authoritarian fanatics believe their creed always so minded; they bother to hug his stance low and high order see others. Oils are are Pali scriptures teach exactly as they are vilified, lower the value. Usually the vocal critics decry such is your classic poor understanding or insufficient experience in practice.
Saccaka not learn enough of the teachings of Buddha and do not understand the Dhamma (Dhamma) through the experience of practice. He just had a wrong notion, see Dhamma as inferior and cocky, proud that he is much higher. So he tried to meet Buddha to argue. He sure that I would win and, want people to witness the glorious winner was he invited to follow the royalty Licchavi of Vesali, boasting that the debate on the issue of doctrine he will "crank Buddha pants like big fat man started strong taking a child and gather round. " When brought before the Taoist Buddha permission he raised the question.
He asked, "O Lord Gotama and his disciples are taught how? Score's essential that teaching is what?" Blessed also answers as Germany's answer Assaji: "Matter, feeling, perception, and consciousness is impermanent, selfless. Tathagata teach such students. That is the essence of the teachings. "
At this point the ascetic Saccaka give an example: "O Lord Gotama, seeds and nursery had to rely on the land, it must depend on the earth to take her grow into seedlings and large tree; even so, each Action to be implemented with vigor and strength should also have land to support, human physical body as a substantial ego, attā, and be dependent on his physical form to take the moral or immoral actions. We are dependent on sensation, perception, and consciousness as a substantial ego and dependent on life, perception, and knowledge to make the moral and immoral actions. "
These words confirm this assertion means that the seeds and plants must be dependent on the support of the soil; even so, all of these types of activities should also have courage and strength. As trees need the support of the soil, moral and immoral actions by these individuals that need a form, feeling, perception, and consciousness as the self; thanks depending where the "I" did that action be taken. It was the "we" reap the consequences (good or bad) of the act. If the material is not-self identity, no self, then what sustained action now to create good or bad, and who will reap?
This was beyond the scope of rational disciples. The not knowing this man to explain how ego doctrine considered as land. Only Buddha can grasp the issue, the commentary said. The Buddha asked the Taoist, Behold Saccaka, does he advocated that identity is the self, life is self, self, thought, practice self, consciousness is the self? "
"Yes, Lord Bach Gotama, I advocated such, and people here know so well understood."
The Buddha emphasized "" Saccaka this, let alone aside the views of others; Let the mind to listen to what he presents. "
Saccaka intention is like to share responsibility with those who scratched and joint go if he had said something reprehensible, but Buddha himself urged him to take full responsibility. He was forced to accept that their own guidelines and "best self, life is self, self, thought, practice self, consciousness is self."
When they asked the Blessed One: "Behold Saccaka, who reigns as King Pasenadi country (Prasenajit) and King Ajatasattu (A Soap), for example, he has the power to those who have been executed execution, punish those who deserve punishment, exiled those who deserve to be deported. But he has enough sway your country, do not we, Saccaka? "
"The monarch because he truly is the King of the Kingdom. The rule he had enough country: even as even the Licchavi, get people elected lord, also holds enough power decisions, penalties, or deported exile in his own land. " Saccaka answer, he crossed the limits of the question, no doubt a consequence of how disastrous it for his faith.
Buddha asked him: "Behold Saccaka, he said that identity is the self, the" I "of him, so he had full control, false security," The 'one of my' go like this, what 'It's me' let's not like that, "no? He has the right to control and dictate it like that?"
At that time stuck on the offensive Saccaka rotten dilemma. Doctrine of "ego" of he advocated that we have control over and to say of themselves at will. Clinging Sami attā we have repeated many times, accept that it is possible to control, making "what we" should look like according to their wishes. At this point, because Saccaka has confirmed that the prince has authority for control and control "of his kingdom," then of course he also recognizes that this physical body, which he accepted as "your" must can be controlled and customized according to their own control. If you accept that, the question will be coming he can control his body itself, said it remains forever young as the prince's body Licchavi line there? If he answered that he could not make such false, then this means that he accepts that he can not control themselves, and so the body is not "I" or ego. Find themselves in a corner, to which access is not also not Saccaka silent, no answer.
Blessed repeat the second question, but remained silent Saccaka. Before the third time, the Buddha warns: "Behold Aggivessana [*], he should answer questions of Tathagata. Now this minute should not remain silent. When a Tathagata, the Tathagata, asking to th three without reply will surely head broken into seven pieces. "

[* Aggivessana the sect of Saccaka].

At the time, is said to have pulled from a heavenly cherub holding a lightning rod on his head hovered around Saccaka. Only Buddha and Saccaka see. Just as today there are few people see ghosts, only those who did, others did not see. Thunderer see clave his head ready to Saccaka terror fear; but seeing everyone seems normal not fear, he realized that those people who do not see heavenly fouls, he was alone. Therefore he can not say that he was forced thunderer answer how. Knowing that at that time only Buddha's where he can rely on and nobody else, Saccaka submissive white Buddha: "May the Blessed raised the question, I am ready to answer."
Now, when Buddha said: "Behold, Aggivessana What do you think about this? He said that identity is the self; so he can protect his ego, 'The body go like this, not like this body go other world ', according to the reviews he want it? "
"Bach Him not, we do not have control over it," Saccaka answer, contrary to his own. Previously he said that identity is the self; if his ego identity is surely it must obey its control. Now he says that identity can not control, so naturally he accepted that color is not the self.
When the Blessed One heard Saccaka said he opposed such reviews shall open warnings: "Behold Aggivessana, watch out, be careful with what he says. What he says later not adapt to what Mr. said before. What he said before wrong with what he said later.
"Now, behold Aggivessana, how do you think? He did say that life is the self of him, so he can tell whether the false self that, 'This Life or so, this life is not like that please , just as the He want? "
"Bach Him not, we do not have control."
Blessed raised similar questions about perception, knowledge and each time before asking him also prompted some cautious Saccaka not contradict with their reviews. Each time Saccaka similar answer, that for all the five aggregates: form, feeling, perception, volition and consciousness, we do not have any power to control aggregates.
Then he asked, what color is permanent or impermanent. "His Bach, is impermanent". "What is not permanent, so it's weal or woe?" "His Bach, is suffering", Saccaka answered. "So, what is impermanent, unsatisfactory and must always change, adaptation can not if we see them, 'This is mine, this is mine, this is my self'?" "O you, no," he replied. Buddha raised the same question of feeling, perception, consciousness, and Saccaka similar answer.
Then Buddha said also: "Behold Aggivessana, he thought later about this? The man becomes addicted to afflict the capital aggregates it, tighten grip, grip, hug hold back, convinced that ' This one's mine, this is mine, this is my self '; people who have what is so true understanding and comprehend what is suffering and suffering can end it? " This question really profound: if the other person know that the aggregates and aggregates identity was still suffering great delight of the detection methods and nomenclature door where six senses and think, "this is me this is mine, this is my self. " How he can not end suffering? Could he not eliminate suffering?
Saccaka answer in the question: 'Sir Gotama him, how he understood the truth about the suffering and the truth about the cessation of suffering? Bach Him, can not be. "
"In this case," The Buddha asked, "Is not he the man clinging to his suffering aggregates, tighten grip, grip, hug hold back, is the conviction that, 'what's this I, that this is mine, this is my self '? " Saccaka answered, "O you, the people I was like that. How can I have another?"
The ascetic Saccaka very proud of conviction in his ego. He is very proud and brag about this point, but when Buddha illuminated the problem, he must accept that his views are wrong. Our belief in one, attavada, he completely disappeared. To beat a final blow to the inflated ego, pride and bragging of his Exalted tells a story:
"Behold Aggivessana, such as other people want to cut down a tree in the forest with the same error. I see a tree, banana trees and think that there are hard-core tree inside so flattened down. Then he trimmed tops, seaweed branch , cut the top of the tree and began to peel. Out of this class to other classes you do not find wood, let alone hard-core.
"Likewise, when the Tathagata's self study theory and found it empty He, not physically inside. Among the crowd in the Vesali He boasted that 'no one can argue with me without sweating, trembling chattering, and I've never met an ascetic or Brahmin or anyone claiming to be the Arahat, the Awakened that can bear with us during the debate, no vibration shaking or sweating beams apron. Chi to an inanimate pillar, as we also have to argue with trembling and fell to the ground, let alone humans. ' He has boast like that, Aggivessana! It happened a few drops of sweat from the top down Signal y foreign He was small and fell to the ground. And the Tathagata does not have any in my sweat. " The Buddha said that pulls health and for people to see one part dry yourself without a sweat.
The ascetic Saccaka nothing to answer, embarrassing and unexpected deterioration shoulders and sat silent bow. Then someone in his entourage, a Licchavi prince named Dummukha line stand up please Blessed allows him to set up an example. When the Buddha allowed, Dummukha, the Licchavi Prince transparent lines, "Bach him, near a pool of water, and in puddles had a crab live in. Children from the city out there playing catch abandon terrestrial crabs. Crab grabbing more waved waving sticks. Each crab sticks bad as or more, the children get beaten tree. A rod in increasingly threadbare, the crab can not run back into the puddle. Same Likewise Bach Him, He breaks the thorny and the spearhead of viewpoints, the items destroyed, lawn living and the impact of TA. Now Saccaka nothing to argue with him. "
While Dummukha, prince Licchavi line with the Blessed present, the others also anxiously waiting for their turn to speak up about the story Saccaka with other examples. Seeing the situation uneasy progresses, the man to the other will the opprobrium piled on his shoulders, decided to stop Dummukha Saccaka again, not to say more: "Please stop Dummukha, we are discussing with Gotama Buddha and not with him. " Then he prospectus with Buddha, "Bach He Gotama, leave them alone, I want to end here what I say and what others say. It is the story vague, not significant. " Then he asked the Blessed Transparency: In Buddhist to practice how to carry reached tamable skeptical and have unwavering faith unwavering. The Buddha taught him that one must meditate until phase could see with insight and wisdom Path, that the five aggregates: form, feeling, perception, volition and consciousness that men often misconception is "my "," us "," our ego "in fact, not" our "," not that one "," is not my self. "
Saccaka practice also want to know how to become an Arahat, Arhat.
Buddha taught:
"After realizing that aggregates and aggregates identity is not" mine ", not" we ", not" my self ", we must continue to practice until completely letting go, not iota clinging and attachment. "


The argument between the Blessed Saccaka and shows what kind of wrong belief that all five aggregates are the self and the self-attachment theory always despised those who believe that their selfless reasons considered inferior.
A different kind of wrong view holds that only aggregates are self. Obviously it is the case of sati ego clinging, are presented in chapters IV and also is grasping and clinging vedaka attā attā Karaka.


Arguments About One Ego Independence




In modern times there appears something different ego, clinging to a one. As was mentioned in the book Indian Philosophy, kind of clinging ego this new not to mention the five aggregates and asserted that the self exists entirely apart from the five aggregates.
This is just one opinion, and this opinion should be removed because there is no five aggregates he can not have ego. Be calm thinking: if there is no legal identity can not experience the self as a public body or physical. If nomenclature exists, there may be clinging to him like the nomenclature world (puthujjana, the unenlightened) attachment formless realm. But no, nothing nomenclature to be self. Without life there would be no clinging to pleasant or unpleasant. In the absence of thought, there can not be craving arises recognize or recall. No food, not knowing anything, and without onions as desired as (volition), surely ego can not act anything. Therefore an ego like that exist only in nominal, can not work and I can not describe. So, although they confirmed that their self exists outside the five aggregates but evidently they still cling to one, or all five aggregates. Intolerable in a separate existence outside our five aggregates.
So in doing Anattalakkhaṇa Sutta, Discourse on, we see the words, "not self identity; life is not self, not the ego ideal; not practice self; self knowledge is not" completely rule remove and refutable all forms of ego, ego view that oil is outside the five aggregates or within one, two, three, four or all five aggregates.
If approved, the aggregate of form is self aggregates remaining four elements, is characteristic and the support of his ego and the ego so well. If approved one of four other aggregates, such as sensations, is the self, the four remaining aggregates are also regarded as components, is characteristic and the support of his ego. Manifesto "rupa not self" refutable eliminate all kinds of self does.
Buddha has a full explanation of selfless reasons but to address more clearly, he relies on two impermanence, suffering, and says:
RU bhikkhave mannatha plate niccam And the aniccam vati Pam. Bhante Aniccam. Yampananiccam dukham sukham vati and eight. Bhante Dukkham. Yampananiccam dukkham viparinama dhammam kallam mama nu eight samanupassitum Etam hamasmi eso eso me attati. No h'etam Bhante.



"Whoso monks, you think? Figure color is permanent or impermanent?"
"Exalted, is impermanent."


Buddha Bhikkhu ask Group Five Area visible forms have to be permanent or not? His Bach, "It's not permanent". This response may be spoken by an ordinary person, who has knowledge by listening to someone else to teach, but Blessed want an answer based on the insight that the respondents had experienced, and in Group Five Bhikkhus, all was enlightened, Stream-winner, which has experienced the truth himself. The answer of this position is based on the insight of yourself. It is the intention of the Buddha.
You practitioners in this monastery can answer this question based on his personal knowledge. When the concept of "Puff", one clearly perceived phenomenon stretched, squeezed up, and move the belly. The phenomenon expands, pressure on and movement is the expression of elemental wind (vàyo dhātu). Before that without those phenomena; it became evident when the belly starts bulging. Thus it was being run, then become, of phenomena. Mobile bulging belly is the start of the uprising of this phenomenon to observe prudent practitioner and recorded. When mobile termination inflated, dilated phenomena, and mobile pressure on the belly is gone. It is said that it stopped, fading, cessation. Such as mobile contemplation of belly bulge awareness meditators also states arise and disappear, vanish. Adjacent phenomena vanish under the arising and become this certainly characteristics of impermanence: birth, universe, death.
Experience impermanence while noting the rising and falling of the abdomen is actually insight Nana aniccanupassana impermanent nature. Insight understanding impermanence arise through state contemplation arising and passing away is sammasana Nana, thoroughly understanding reached, the first of a series of ten wisdom developed by Vipassana. Sammasana Nana, achieved through knowledge, awareness only state arising and passing away of the physical phenomena that do not fully perceive the subtle details in between. These are merely the knowledge gathered by the phenomenon became visible and disappeared of the ongoing process to continue, at the moment it arises.
When conception bulging abdomen, one noticed a bulging belly starts and ends. Understanding the arising of a bulging state is knowledge becomes, understanding the cessation of the rising is understanding the disappearance. Clearly see the status of each office and mobile killing bulging can not misguided notion that it is permanent.
When deflated belly concept, practitioners clearly noticed withdraw status and falling collectors. It is the movement of the air element (vàyo dhātu). See the initial state of the mobile termination and falling of the abdomen is seen air element. When belly bulge is not mobile and falling; By now, only mobile termination bulge formation and falling excellent beginner run through. And eventually deflate every form disappeared. It is also impermanent.

Impermanence


Anicca khayatthena: an impermanent condition because its nature is going to end. According to this definition, and falling state, manifested through mobile recording falling to withdraw the termination is not down anymore. So this movement is ephemeral. A different definition Annotated hutva abhavato anicca : previously did not exist, it becomes existence and then disappear, so impermanent.
While reciting, "falling, falling" and mobile knowledge and falling from baseline to termination, the meditator experiences its impermanent nature. That is really comprehend the nature of impermanence (aniccanupassana Nana) Nana sammasana extent, achieved through knowledge, realizing the state arises and termination of the ongoing process, at the very moment it goes on. By levels udayabbaya Nana, insight and extinction, one can clearly distinguish three, four or five races arise and termination of the phenomenon during the period belly rising and falling. When reached the stage bhanga Nana, wisdom kill, one can distinguish several stages ended very quickly in a portable rising and falling. Rupa rising and falling of the abdomen in a termination status is indeed ephemeral.
When bending or stretching, careful contemplation, "bending, bending" or "stretching, stretching" and clearly see every movement from beginning to end. Seeing so mobile due process was cautious note. Who lack knowledge he can not recite the bending or stretching on her. Or whether or not he could walk again clearly distinguish movements beginning to end. He will have the impression that the hand there before bending or stretching will move there after. When bending or stretching saw mobile practitioner of his hand slowly from this moment to the next moment. In each case bend or stretch, beginning stretching and mobility is starting with the existence of the air element (vàyo dhatu), and the termination of stretching movements and mobile is the cessation of air element (vàyo). When bending concept, understanding the onset and cessation of the air element (vàyo). Likewise, the concept is stretched out and clear understanding of the beginning and the end of each movement stretching is understanding the arising and cessation of the air element (vàyo). In the space of one bending in or stretching, understanding the different mobile sluggish from moment to moment as well as understanding the arising and cessation of the air element (vàyo), have characterized by dilated and mobile. Movement of the arm slowly obvious manifestation impermanent nature. However, unable to experience this truth without careful contemplation.
While away, he should recite "face, left", knowing the beginning and end of each step. It is the understanding of the arising and cessation of the air element (vàyo) inherent characteristics make mobile legroom and next steps. Likewise practices contemplation of leg movements while lifting, pushing forward and pedal down, a clear understanding of the impact at the next steps begin and end. That was also the understanding of the arising and cessation of the air element (vàyo). Mobile gradual understanding of each step foot in the state as well as insights arising and passing of the air element (vàyo). Thus the air element, which has a duty to put the foot steps, and the onset and end of each step, and therefore, is impermanent.
When conception sensation (feeling) touch, regardless of where in the body, understanding the arising and cessation of the sense of touch is understanding the arising and passing away of phenomena in touch.
Understanding the arising and passing away of phenomena in their own bodies and their objects touches. Meditators experienced that feeling of touching the physical body but also unstable impermanent, because always being defeated in each concept.
When the concept of "hear, hear" practitioner noted that noise has arisen quickly evaporated. It is the understanding of the status of the sound being destroyed. So each sound are impermanent. Along with the sound rupa, rupa (the sensory) of the ear where sound touches also quickly arise and pass away. Thus it can be said that once realized the arising and cessation of sound and understanding the arising and passing away of phenomena (the sensory) in the ear. Thus practitioners also understand the impermanent nature of the ear.
Howls of rice mill or a barking dog, we often think that prolonged, but for the yogi that insight (vipassana nana) has grown strongly, the sound was detected each series subtle moments, every race, every stage, this English language and then the other. Meditators experience that the sound phenomena arise and pass away so quickly.
Likewise, while the expression "see, see" if insight (vipassana nana) has developed to a high degree, the meditator experiences also show that consciousness and quickly arise and vanish. Picture color is seen, which arise and disappear, nor permanent. Rupa (sensitive part) of the eye, which simultaneously arise and disappear with the color seen is also impermanent.
While eating, he should note the taste of food and understanding when he vanished. Area has arisen quickly terminated, indeed impermanent. The ephemeral nature of the position very clear. Juicy taste food just saved in tongues in a short time and quickly vanish. Together with you, phenomena, or part of the tongue sensitive simultaneously disappeared. So when you are recognized as impermanent phenomena, or part of the tongue are sensitive perception is impermanent.
The meditator constantly contemplating scents that smell continuous understanding the onset and disappear, renews itself in every moment. Hare arise and disappear quickly, indeed very often, and sensitivity of the nose section also quickly arises and passes away.
While noting the rising and falling of the abdomen with the current ideological departure, he should be careful records, and will recognize that just as he thought to be reflected quickly vanish. Whenever thoughts vanish, the material qualities (standard units) as the basis for his thoughts disappeared. Italy apartment arise and vanish along with each reflection not survive long, are impermanent.
These phenomena mentioned above, the practitioners themselves are impermanent experience, by repeatedly noted the phenomenon of the five aggregates. These phenomena that relate to the whole continent itself, always arise and pass away, self-renewal in every moment, to see, hear, smell, taste, touch and thought. Phenomena like inside yourself, dear rupa in others, too, also arise and vanish.
For example, when the recorded sound, "hear, hear", phenomena, or part of the ear sensitivity, and instant annihilation. Rupa of others around the world and kill even so.
Therefore Buddha said, "form is permanent or impermanent?" Group Five Bhikkhu has itself experienced the ephemeral nature of the aggregate of form replied, "His Bach, is impermanent".
These are questions about impermanence. When seeking to understand impermanence wall is also easy to understand format and two characteristics of selflessness. Impermanence means no permanent, long-lived. Commentary hutva abhavato defined as anicca: previously did not exist, it becomes, then immediately terminated. These are the characteristics of the impermanent. Everyone has seen the sky thunder lightning. Previously did not exist, to become suddenly lightning, then immediately disappear. Lightning phenomenon has all the characteristics of impermanence. What does not exist sudden onset and then quickly disappeared as have the characteristics of impermanence state.
The meditator who constantly observes the process or know, seeing things arise and cease. Only when he reached through insight, understanding yourself the impermanence aniccanupassana nana, new real insight development. Seeing the state disappears, the meditator understanding that it is impermanent. This understanding is aniccanupassana Nana, insight understand impermanence. To help develop this knowledge Buddha said, "Lust is legal permanent or impermanent?"
Teacher mentioned impermanence problem adequately, now Master instructor characteristics through suffering.


"What is impermanent, something that is unsatisfactory or satisfied?"




Blessed raised the question.
Five monks replied, "His Bach, is unsatisfactory."

Two Types of Suffering (dukkha)



There are two types of dukkha. The first type is a difficult condition to endure, suffering. This type is dukkha, because it has the nature of oppression, restless. State always changes, constantly being destroyed, not that kind of suffering, which belongs to the second kind of suffering, in accordance with the definition of the commentary: "As painful because it feared". The phenomenon does not stop horrible indeed being destroyed, was terrifying, or to use a list of people from Burma, it "not good". The question, "What is impermanent suffering or happiness, or sukha dukkha?" is like asking "is good or bad?" Group Five Bhikkhus replied, "As suffering, dukkha". Or in the language of the people of Myanmar, which is "not good".
The reason it is dukkha, not good, because always arising and passing away, and so terrifying. It is sukha imagine things, good, because things appear, lasting and stable. When we realize that in fact things are not lasting only a moment and disappear constantly, they could see nothing sukha, well, therein.
To live, we are dependent on the five aggregates, the five aggregates always constantly evaporated. If at a certain moment, the five aggregates do not change innovation, then we die. That is awesome. Just like we're living in a house too old, already dilapidated and could collapse at any moment. Where an old house, it can hope it lasts many days, months or years to collapse, but aggregates and aggregates of matter within our body can not exist, even in one second. It constantly disappear and so terrible indeed, truly terrifying than in the old house.
So we say that it is dukkha.What is characteristic of dukkha? According to the commentary, abhinha sampatipilanakara lakkhanam dukkha: Always, oppressive, relentless coercion, is a sign of dukkha. It is always oppressive, relentless coercion, implies that state always arising and passing of aggregates and aggregates of matter. Thus, all aggregates and aggregates of matter are considered dukkha, the thing "not good".
Self-experience myself, signs of dukkha, and realize that things are scary, miserable, "not good", not reliable, as the true insight unsatisfactory characteristics of things, dukkhanupassana Nana.



Development Insight Special Thoughtful Chess Suffering



While contemplating nama and rupa, one noticed the phenomenon of constant evolution and extinction of cellular swelling and falling of the abdomen, in effect bend, stretch out of hand, or lifting, moving to and the foot pedal down. Meditators also see the state arise and disappear constantly progresses every anniversary touched, heard, seen and tasted. He began to feel uneasy oppression in the process of arising and passing away constantly, and saw death can happen at any moment, found themselves oppressed always uncomfortable, so appallingly . That really is the insight about the suffering of the animal characteristics dukkhanupassana Nana.
To help develop this knowledge, Buddha asked, "What is impermanent weal or woe, dukkha and sukha?" In the manifesto, "Lust, ie the body, not the ego," obviously also noted, "Because color is not so great ego tends to cause pain." Therefore it is obvious that the color is suffering, and five monks replied, "O you, is suffering, dukkha."
Once specified that is impermanent and suffering Blessed continue to encourage five monks should not watch this body is "mine", is "ourselves", is "my self".
"What is impermanence, suffering and constant flux, it has adapted or fair to see it as 'This is mine, this is what I, that this is my self'?"
Five monks replied, "O you, do not adapt."

Clinging with Craving, "This Is My"



Of the three forms of ego, accept that "that's me" is clinging with craving, accept "this is me" is clinging to the ego mind, and accept "this is my self" is clinging with TA.
When do you feel in love with the characters, the oil was not his character, it is craving. As to the market, we see a beautiful object, give rise to delight their owners seem to have done that. Find a shirt, or a pair of pants fit, I imagine her wearing it on, see a pair of shoes like the attention they want, we also bring it to imagine foot. We prefer if satisfied enough nice things is oil Evening inanimate objects or property in a rational sense our imagination as was his view. That's why the Buddha to ask that things clinging impermanence, suffering, must always change and delight in it, whether it is "mine", so they have wisely? In other words, enjoy the suffering, right?
These phenomena arise in our body has just disappears, constantly being destroyed. If we see things as they really are so, indeed horrifying, terrifying, like living in a house so old couch, torn, not knowing collapse at any time. In the present moment can we feel safe listening, but at any time in the future, depending where conditions and circumstances, unexpected hazards can happen. Once aware that this body is very fragile, unstable and can not exist in a second without change, and so is a source of suffering, then how can we delight happy with it? Does anyone please choose a mate going handicapped or dying in a few hours or for a few days? Nobody really knew what was going to happen that joy took delight in it. Likewise, the practitioner has seen rapid progress of the five aggregates being destroyed just saw horrific suffering in it. Feel so he will not have the desired grasping this body is my own. Thus Group Five Bhikkhus replied that view this body is "mine" it will not adapt.

Clinging with pride, "This is Me"



Rupa see and think, "this is me" is clinging with conceit. As with eyesight, hearing and can see and hear clearly and proud, "I have good eyes and ears, I am beautiful, I have lovely soft voice, I have health, I strongly etc. .. "Clinging so that this body has adapted to it? His thought what will endure, and often also the misguided notion tends to grow calculated conceit. When the material qualities of the eye, ear and sharp image, the subject of the show, the misunderstandings are often also the contentment increased. Like other people have more gold and silver treasures are hidden somewhere: he is very proud of the property of their abundance, but if you knew how many gold rings were stolen, how much money are lost, then the bubble would burst bup conceit, falling flat. Likewise, when grasping these phenomena appear before your eyes, and be heard clearly, it was thought that it still exists, and is very proud of her material qualities. The meditator diligent and fervent contemplation will understand that the only phenomena that arise and then disappear for a while, there is no reason to be flattered with the thought, "I have good eyesight," "I beautiful ". Group Five Bhikkhus were asked, thinking of the body 'this is me' then adapt it? "The answer is," Bach Him not. "By raising the question to be answered, Blessed want to illuminate for five monks clearly see that when there is the perception that things are often the properties are indestructible ego will arise, if knowing that all things are impermanent, the ego does not arise.



Clinging with ditthi, "This Is My Ego"



Clinging faith "This is my self" are clinging to the wrong view. This false approved container when nurturing the belief that phenomena within a long-term survival and humans can control and control. When there is the understanding that the instability phenomena that often longer but always kill and suffering must always change, can not exist, there would be no strong reason to cling to the body, whether it is 'us', as a living entity. When people meditate understanding that we can not control this body, can not control, false security, "Please do arise all that good, desirable, let's not let happen what is evil, not desirable, let the good legal permanent identity ", there is nothing for him clinging, clinging to the" I ". Therefore, to answer the question, "See this body is the self then adapt it?" five monks replied, "He is not Bach." With this question Blessed illumination that while not understanding that these phenomena being defeated in every moment, you see that clinging to his ego. Once the status of its impermanence is not ego. According to this, "state change in every moment" should be considered a reasonable characteristics of selflessness.
In the first lecture today we mentioned the characteristics of impermanence; part after preaching through all three characteristics are mentioned in the Discourse on (Anattalakkhaṇa Sutta) in the form of questions and answers.
Lecture on the aggregate of form has been presented quite complete. Next, we will refer to the oral question regarding other aggregates.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.