Separating the impermanence.

-ooOoo-

And the aniccā nicca vedanā vati. Bhante aniccā. Yampananiccam dukkham sukham vati and eight. Bhante Dukkham. Yampananiccam dukkham viparinama dhammam kallam mama nu eight samanupassitum Etam esohamasmi attati eso me. No hetam Bhante. Buddha said: "Life is permanent or impermanent?" - "His Bach, is impermanent," Group Five bhikkhu replied.

 previous chapters we have discussed quite a long dong but sensed the sutras, this is the next section, we will explain a little more.
There are three kinds: pleasant or happy; unpleasant or painful, unsatisfactory; Life no sign, no happiness nor misery. Worldly people usually see all three kinds of life was his own, self, physically living, lasting and permanent. The attached form was called grasping and clinging nivasi attā vedaka attā.
Clinging nivasi attā is trust, acceptance into a permanent entity, continuous existence, or the ego. Everyday people believe there is a living entity, a permanent ego in the physical body from the moment of conception until death, and also believe that after death the ego that still exist. Such is clinging nivasi attā. They believe that the permanent entity in her body feel the pleasant or unpleasant; now his ego to feel any delight in the mind and the body, while other self had sensed the sorrow, not comfortable. Thus they believe that these sensations permanent, long-term sustainability. In fact, when there is no pleasant or unpleasant feeling no sign; While there are no unpleasant or pleasant feeling very New life. Likewise, when there is no sign, no life pleasant or unpleasant. No sensation forever. Oil pleasant, unpleasant or life unaware, these sensations arise and following conditions which arise depending on the coast, and only exists in the moment and then vanish.
A person fully trained and untrained can not track the time it arises, have the impression that he sensed the existing three at once. Thus, while there are sensed pain in the body which heard the good news, we take delight. Or when was delight with the sensations in the body comfortable, casually thought remember an unfortunate happenings, and you feel annoyed depression. In similar cases, usually believed both pleasant and unpleasant, and was felt in a while.
That is because we lack the ability to distinguish clearly sensed two, or two consecutive serial consciousness. In fact, every kind of life arise and terminate and a new different life onset.
So while you're diligent practitioner mindful of the rising and falling phenomena that recorded pain arises somewhere in the body, they must carefully concentrating on that place and continuity of "pain, pain" . If the meditator's mind is strong enough, uncomfortable pain will gradually decline when one concept and may disappear too. For some people, the pain completely and quickly destroy as one hand peeled throwing away the pain. When there is no life either pain or pleasure to recite, he should immediately return to acknowledge the myriad phenomena in mobile sign rising and falling of the abdomen. It is very New life concept. While no sign concepts like life, if there arises a pleasant feeling, he should have the sensations centripetal and recorded as usual. Likewise, if there are unpleasant sensations arise, be mindful of mind towards. Acknowledge the feelings, happiness, pain and countless such sign at the moment it arises, he should himself confirmed that it did not survive long. These are separated and justification, to discern each life as they arise, in the long chain of the present moment, or "continuous present".
The meditator came to kill and intellectual insight Removal (udayabbaya and bhanga Nana) found sensed vanish and terminating segments, from little, since little. The rising and falling common phenomenon also perishes each piece, from little, since little. As pleasant or unpleasant discovery, it detected separately, all kinds of feeling to the other categories and not a continuous series of phenomena continuation of a process. Likewise the painful feeling arising with myriad life sign, two types have been recognized as two distinct kinds of life. The meditator contemplate every sensation in this way will understand that every sensed arise and pass away immediately. This indicates that the long-lived life. It is the understanding of the phenomenon in part, each significant point in the present moment. Practices contemplation phenomena inflated, deflated and feeling life, are doing so with the intent notice every phenomenon, every paragraph, in part, from the bit of bit, in the present moment.
Therefore he sees clearly that life - happiness, pain and an up - to sensual contact, immediately vanish away at the moment has arisen, personal experience and self-awareness practitioners impermanent nature of all sensations.
To answer the question, "Life is permanent or impermanent?" Group Five Bhikkhus, which had attained floors in Save through ways such contemplation, answer in my own personal experience, "Bach Him, is impermanent."
The pain was unbearable suffering in itself is permanent or impermanent? The pain is not permanent because the former does not, it arises at some time, and while the practitioner of "pain, pain," then it vanished. For the yogi whose mind is quite powerful, every pain will pass away once thought to. When the sensation disappears, a new life discovered only to then quickly disappearing.
When the center was very strong, pleasant feeling can be found in the body. When the feeling this is recognized, it disappeared. Vanish as such, he is often pleasant or impermanent?
Sometimes there are unpleasant or anxious detected; the kind of feeling disappears whenever conception to yogi. It is permanent or impermanent? In similar cases, an unfortunate image brought to life suffering, and pain disappeared when this was recorded. Life either pain or pleasure arises through hearing, sight or taste billion disappeared whenever conception to yogi.
When recorded a special non weal or woe, a neutral object, not a mind or suffering from such mobile communications rising and falling of the abdomen, feeling kind of life is that no sign, and neutral This disappeared when the idea came. Thus it is permanent or impermanent?
All three kinds of feeling, suffering, and not signed, impermanent. When cognitive three kinds of feeling are impermanent well aware that it is suffering, selflessness, it's just phenomenal. The Buddha further raised the question: "What is impermanent weal or woe" - "Bach he is suffering."
Previously we mentioned dong long to this point, now just a brief summary. It is preferred by pleasure, and if it's permanent, immutable. By seeing these sensations vanish in every moment, not exist to a tenth of a second, then we no longer desiring it anymore. Just to the delight of the so-called happy that people devote time to run and chase it, not an hour, not one day, one month or one year, but throughout life. In the run chase of happiness, they must cope with the death. Nothing else credible that we can rely on. Oil can not achieve happiness longing, we also find enough ways to avoid situations unhappiness or unpleasant, and keep your self in accidental sign, neither happy nor unhappy. Until we have found no sign life, kind of feeling is not optimistic nor suffering, distress and fear of anxious relatives in mind can still arise, and it detected because pleasant and neutral not permanent. So pleasant and neutral and not to be trusted. We can not be sure on that. While running under it, is suffering; when it disappears, as well as painful, painful feeling will instead, especially after disappearing pleasant, while we are deep in despair sad circumstances. For example, in case the parent, are in happy fun gentle with children, suddenly lost a child due to death or separation situation; as a fun family reunion suddenly says to disperse separated; or a person who lives comfortably with money wealth affluence, suddenly lost possessions. All similar cases makes people heavy suffering even to can take lives. Thus, feeling very terrible danger, scary because of its ephemeral nature.
By the next section of the Pali texts:

"What is impermanence, suffering and always have change, it is appropriate if we see it as, 'This is mine, this is mine, this is my self'?" - "Bach Him not."



This is the way oral same kind used to explain the aggregate of form (in the front). The difference is that in the case of aggregates of matter, noun implicit phenomena not only within your physical body, but also includes all external objects, organic rational sense as inanimate objects. Where the aggregate, the special prayer focus on their inner life, are grasping that this is "I". In our pleasant feeling was excited statement, "this is mine". No sign-life case, because there is no painful feeling optimistic nature; status although not strong attachment too but still have some form of amusement in the very fact that it neither happy nor unhappy. Painful feeling, of course, is not desirable, but think "I myself am suffering" is still clinging to the self.
Attachment in life thereby leading to confusion about the true nature of impermanence, suffering and must change. The meditator recognizes the time it arises sensed immediately understood the nature of oppression, coercion, of it. Regarding the awareness of his feelings, there is no difference between meditating and not meditating reasonable?
Indeed there is a great difference between the ordinary people, who see life as self, be yourself - "I suffer; I feel listening delight; I heard the pain in the delight of pleasant; if Hurricane pain ended, I will feel happy, "- while the meditator understanding from the beginning that it was continuous condition arises and passes away of these aggregates. When unpleasant discovery, the meditator felt a sensation that is not desirable, in the ongoing process of continuation and matter, has interjected. He perceived that it was a process other alternative being destroyed in the process one has observed. So right now it has detected immediately realized yogi oppressive nature of it, like a thorn in the flesh and in.
A pleasant feeling seems to be interesting and nice while it goes on, but how many tries to create and how many sophisticated for maintenance and preservation not to give it away, the very works that are suffering . If while chasing chasing the pleasant feeling that he had the evil deed (akusala kamma) we have to be fallen into woeful to reap the fruits of its data. Enjoy the pleasant feeling forever lead us around the dive Drop in existence, forever suffer from old age and death. As pleasant ending, condition attached that will lead to profound grief sorrow. So pleasant to be considered distressed.
Beijing Datthabba of Saṁyutta Nikaya Sutta (Journal Agama) have described the way to the notion that life is as follows:

See The Brocade True As It Really Is So
Yo sukham dukkhato adda, dukkha madakkhi sallato,
Adukkhamasukham santam, addakkhinam aniccato,
Suve sammaddaso Bhikkhu, parijanati vedanā.


"A monk looks pleasant is suffering, like a thorn unpleasant and neutral are also suffering, because all is impermanent."
"The monk was seen taking life one wall, the right (ie not to arise the notion of permanence, often optimistic and self) and understanding. "




Area diligent mindfulness meditators find unpleasant is an oppression like the thorn in her. Pleasant is considered scary, because suffer many hardships nuisance while chasing chasing to get it, and how much grief sorrow when losing it. New life is considered very nature impermanent suffering because of it and how many tries it takes to keep it maintained. Thus, when asked if it is appropriate to see life, 'This is mine, this is mine, this is my self "Group Five Area responded," Bach Him, indeed improper. "
The Buddha taught that life is not to see "my", "me", "my ego". Because the Group of Five Bhikkhus attained floor Entry, this teaching opposed to the understanding that life is permanent, see life as "my", "me" and such misunderstandings lead to greed and arrogance. For folk who often contradict this teaching with deviant "this is my self" is "myself".

Essence Of Ideas Aggregates Impermanence
And the aniccā vati nicca Sanna. Bhante aniccā. Yampananiccam, and eight sukham dukkham vati. Bhante Dukkham. Yampananiccam dukkham vipari-Nama dhammam kallam mama nu eight samanupassitum Etam esohamasmi attati eso me. No hetam Bhante.


"Ideas (Sanna) is permanent or impermanent?" Buddha said. - "His Bach, is impermanent."


Ideas (Sanna), remembering the things seen before. Secretarial great factor in learning and memory. People with good ideas will recall aggregates permanent what was seen or heard only once. This long memory characteristic is often mistakenly understood to be forever there, as well, is ego.
But when the idea (Sanna) has realized an object, then it disappears. What I realized then is the function of an idea (Sanna) else. Listen, too. What you hear and recall the first time realized quickly disappearing, then followed the others to hear and recognize new. The meditator has carefully recorded what they saw or heard, recognizing that the processes are seen and recognized, or listen to and recognize, and disappear for a while. Such understanding practitioner concluded that Sanna, perception, are impermanent. Understanding this, the Group of Five Bhikkhus respondents thought (Sanna) is permanent or impermanent, the instant reply, "O You, impermanent," because of this you find that the voice of the Spirit World Sun quickly evaporated, even while he has heard and recognized it.
"Again, what is impermanent suffering or happiness?" - "O you, is suffering." "Satisfaction or dissatisfaction?" - "His Bach is unsatisfactory." "Now, what is impermanent, unsatisfactory, to change, there is not if considered appropriate that 'this is my thing, this is me, this is my self'?" - "His Bach, inappropriate."


These are the questions and answers that we have discussed before. It is only necessary to understand how great (Sanna) clinging with craving and wrong view. Typically, people that can not contemplate phenomena and matter with great content (Sanna), clinging to it (the craving) think "this is mine". Think my memory better toughness of others and be proud with that: it is clinging to the ego. Just think that every time you see and hear as you recall and recognition, which is clinging so wrong, "this is my self, I am."
In fact, the recall (Sanna) an object is ephemeral, arising both quickly vanish immediately. The meditator careful mindfully aware that Sanna, perception is impermanent, because it just take yourself to see immediately arises immediately vanish; he perceived great suffering because it is ephemeral, just born was destroyed. Perception, Sanna, can retain the memory of the terrible, and such is oppressive character. Perception, Sanna, not remain in a form that is always changing. Perception, Sanna, not worthy of me craving as something pleasant pleasing, not worthy of me took it as proud endurance, can survive long, and not worthy of me believes in it as a living entity. Thus Group Five Bhikkhus said to look great, Sanna, like "My, my, my self" is not appropriate.
Blessed raised the question how to wash condition attached to craving and conceit in mind Group Five Bhikkhus, great view aggregates, capital impermanence, suffering, always changing, like 'This is My, this is me, "and for the ordinary people of the world, in order to eradicate the wrong view of self, our view is the perception aggregate.

Essence Of Administrative Aggregates Impermanence
And the aniccā nicca saṅkhārā vati. Bhante aniccā. Yampananiccam dukkham sukham vati and eight. Bhante Dukkham. Yampananiccam dukkham vipari-namadhammam kallam mama nu eight samanupassitum Etam esohamasmi attati eso me. No hetam Bhante.


"Sankhārā aggregates is permanent or impermanent?" Blessed raised the question. - "O you, is not permanent."




Sankhārā the motives leading to the desired action through body, speech and mind. According to the abstract sense, this is fifty-two mental states - by volition, immoral, leading. These mental states have influence in a large range. Capacity is the engine behind all these actions by themselves as walking, standing, sitting, lying, bending, stretching and moving as sankhārā; Voice actions also cause this sailkhara promote. The words of the Master (Mahasi Sayadaw) as well as current sankhārā the engine. When speaking and chanting, each sound is uttered both by saṅkhārā. Saṅkhārā also lies behind all thoughts and all calculations in mind.
Usually people think that these actions - by body, speech and mind - he is so "me, my self" made, and the "I", people that action is permanent. But mindfulness meditators who have mobile contemplating rising and falling of the abdomen and carefully record all activities of the center, right at the onset. He perceived that cetanā, volitional mental states, associated with greed (lobha) do arise desire and drives us to do what it wants. Meditators have recognized that spiritual activities, "like," "want". When conjugated to center field, volition detection is a hot state, or angry. When volition associated with delusion, I think of the wrong action; the false idea that must be recognized. When conjugated with pride, volition inflated ego, and we must remove by recitation, "arrogance, conceit." When associated with heart jealousy, envy, or miserly, volition associated with jealousy and miserly nature, must be recognized as such.
When volition arises in connection with faith and firm belief that doing development pious mind and respect the Buddha, Dharma, Sangha, drives us to worship Jewels. Such ideas are recognized as faith, religion and reverence mind, as soon as it arises. Unwholesome actions (akusala) leads to evil results, but volition can stop, cut off the flow of ideas immoral, encourage us to dismiss his evil thoughts. Good actions (kusala) leading to good results; Business reviews may urge me that good direction. Volition can detect many forms and must be recognized as such. Volition can be detected in connection with the anniversary, staring at an event, at some point, a similar good deed can be done. Volition can arise in many different ways, and spiritual attitude of the consciousness This must also be recorded. When kindness (Metta) arises with the intention (immoral), then have feelings of charity towards others, these thinkers want to make other people happy. With compassion, volition arises in connection with the pity of others and try to help people thinking escape misfortune. All the spiritual attitude that must be cautious note.
While noting the rising and falling of the abdomen cell, if there are hard feelings, soft or hot, cold boot, must record all. While such recognition may have thoughts urge you to bend or stretch out and change the sitting position. These things have to be fully recognized. Then there is the urging want bowed and raised his head, leaning forward or want to lean back, get up and go. The activities of the body that are due to the onset of unwanted and conditioned. All must be recorded. Then volitional urges have the words, said in some way and say how, just as the current Master (Mahasi) is saying. The meditator carefully monitor all activities of self-volition surely personal experience, knowing that the "disposition to do" that has arisen has immediately vanished and so impermanent. And Group Five Area floors in Save attained through personal experience understanding the impermanent nature of things. While listening experience Discourse on, Anattalakkhaṇa Sutta, see back impermanent nature, by constantly aware of the status of being destroyed sankhàras as contact (phassa), volition (immoral), attention (manasikara), faith (saddhà), and mindfulness (sati). Therefore, to answer the question "Action is permanent or impermanent?" This year white, "Bach Him, is not permanent."


"Again, what is impermanent, that is suffering or happiness?" - "O you, is suffering."
"What impermanence, suffering and not always changed ... have to adapt if it is described as 'My, that's me, that is my self'?" - "O you, is not adaptive."


These are the kinds of questions and answers, which I had seen before. We should understand how sankhārā can make us cling to the craving, conceit and wrong, and how not to get caught in the attachment that.
Ordinary people can not recognize the identity and identity phenomenon at the moment it arises, we believe that the issue (or concomitants volition) is nice and joyful delight in it. It is attached to the craving. He thought that was my job, done by ourselves, that we can do better than others, which is attached with conceit. Think of activities like walking, standing, sitting, bending, stretching, and motion, cause we done - "I came, I myself do it; I say, I say stuff, I think, the main I think, I see, I see, I hear, I myself see, hear, see, and your ears "- was attached to the TA. Think that attachment within doer, called Karaka attā, believes that all these actions - by body, speech and mind - are done by ourselves. Believing that the "I" thing, which is inside us, when it wants to go, standing, sitting, bending, stretching, talking, and thinking when it wants, when it decided, and we ourselves control Sami attā.
The meditator diligent visual identity and name phenomena, found that every life has arisen, as you like to think, see, hear, shrink, stretch, change posture, stand up, walk, or talk, just vanish immediately when recognized. Thus, all activities that constantly arising and passing away, is impermanent, so not worthy of me joyful delight or trust, which is suffering; then by his own experience, he should come to the conclusion that there is nothing to cling like "this is mine," nothing to give us pride as "this is me" and believes that "this is ego My, is myself. "
This year the group was aware of such and attained Stream-winner. While listening texts Discourse on this too, he noticed volitional always being destroyed. Hence he answered questions of the Blessed that if indeed inopportune see what impermanence, suffering and not always change as "my, my, my self."

Essence Of Soul Aggregates Impermanence
And the aniccam niccam Vinnanam vati. Bhante Aniccam. Yampananiccam dukkham sukham vati and eight. Bhante Dukkham. Yampananiccam dukkham viparinama dhammam kallam mama nu eight samanupassitum Etam esohamasmi attati eso me. No h'etam Bhante.


"Consciousness is permanent or impermanent?" Blessed raised the question. This year Bhikkhu replied, "Being impermanent, Bach Him."


Viňňāna mind, or consciousness; noun "formula" less common with the word "heart". Chi to the mental states such as attention, greed, anger, are called mind, because the mind has a mission leader. In this chapter we often use the word "heart" instead of "consciousness".
Those who can not contemplate and concepts right at the heart of onset, imagine that the mind constantly followed, often longer; He felt the mind of seeing, hearing, smelling the, the taste, and thought; see the mind continuously without interruption, and the hearing, the smell also continuously without interruption like that; being at the very heart of childhood still exists today and will continue to exist to die; the mind was constantly living through life smoothly. Some people still believe that this mind will also move into the future lives. Thus comes to mind is considered permanent permanently. When your mobile note- rising and falling of the abdomen diligence phenomena reflect identity and name recognition the arising of a thought or an idea, immediately thought, "thinking", "thought". When such concepts, thoughts or ideas vanish. Thus the practitioner awareness: "Previously no idea, it appears to vanish away. Before I imagine that thought is often also because at that time I did not contemplate carefully. Now I cautiously reflect and see it disappear, true understanding, I realized it is impermanent. "
Consciousness, too, when the concept of "hear, hear" mind were constantly arise and disappear, arise and disappear, a very quick way. Rate formula and practical knowledge center of smell and taste, and even so. Friendly informal tactile feel, are recognized also arise and disappear very quickly, hither and thither, and throughout the body. When the mind dwells on very sound, consciousness is always recognized as being out of a long series, a series of separate and consecutive shows, one after another. How did we realize that the mind thoughts, hear, touch, see etc .. separate arise and vanish separately, one after another, all are impermanent, unstable. Mind wants to change posture, bending or stretching want, stand, or walk, renewed from time to time and immediately disappearing. Tam also noted a phenomenon disappearing every time recorded. Thus the mind that knows the different types of objects constantly being destroyed and so impermanent. Group Five Bhikkhus were aware such things and attain floors in Save. When listening Blessed economic explanation Discourse on (Anattalakkhaṇa Sutta) this, through state and extinction of consciousness, he noticed clearly the impermanent nature again. Therefore, in response to questions of the Blessed, "Consciousness is permanent or impermanent?" His glasses of white, "Bach Him, is not permanent." For people diligent mindfulness meditation, obviously is very clear indeed.
"Moreover, what is impermanent, there is suffering (dukkha) or lost (sukha)?" The Buddha asked, and the answer, "Bach Him, are suffering."

"What is impermanence, suffering, and must always changing, there is reasonable if we consider that adaptation 'This is mine, this is mine, this is my self'?" - "His Bach, inopportune."



These are the questions and answers have been mentioned above. We just need to understand how thoughts and understanding heart can err caught in her attachment to greed, conceit, and wrong, and how to remove, gone beyond the type adhesive her suffering.
Ordinary people, who can not recognize his mind at the moment it detects in bases, be happy delight see or know that knowledge is "mine, is myself." People enjoy the mind found in the present moment; they delight the mind has arisen before, and they delight to the mind will arise in the future. It is attachment, ego, with craving. Meditators, while reciting, recognizing that all types of consciousness or consciousness nice, mellow and bring her joy quickly evaporated when I thought about it. He is not happy to delight in it and does not aspire forward looking. This is how to escape from clinging with craving.
Ordinary people, who do not recite the mind, the mind can not differentiate before and what followed. They think that their mind childhood still exists a continuous ink until now, remains the permanent center. Mind that they have previously continue to see, hear, touch, and thought. Think about is usually longer and have unique properties as develop conceit, "I knew something like this, I will not accept this nonsense, I have ferociously brave heart." It is attached with conceit. But mindfulness meditation diligently knowing that all those moments that always perishes mind vanish when he had just recorded, thought to it. He understand the impermanent nature of the mind. Just as nature conceit not arise until he learned he was dying, the practitioners have understood the fleeting nature of the mind does not cling to it with pride heart. This is how to be free from attachment to ego.
Ordinary people believe, 'I just saw, I also hear, smell, touch and thought; I can understand different types of objects; I want to bend, stretch, walk, talk, all All thoughts and actions are so mind me, cause I made. " Such is clinging attā Karaka.
The act of clinging form aggregates can be seen as sailkhara, but can also involve viññāṇa (). Typically unwanted bending, stretching, or doing something, the mind or consciousness is considered. "Mind and this consciousness is considered permanent self exists inside a person; he becomes the ego consciousness and consciousness." How confident were clinging nivasa attā. Some modern religions talk about a formula or soul inside the body. According to this belief, when a person dies, the soul leave her body and enter in a new body. At Buddha monk Sati see the self knowledge. This story was reported in Chapter IV, page 360. This is a wrong view is self knowledge.
Then there is the belief that we can reflect the will, or control their mind as they decide. Such is clinging attā Sami.
For the yogi always mindful whenever Releases to recite, "thinking, thinking" the mind thoughts vanish; of "hear, hear", then consciousness disappears; concept, "touching, touching", then consciousness disappears; concept, "see, see," the consciousness disappear. Noticing the disappearance of such knowledge at the moment to recite it, or know that "the various related thoughts, hear, touch, see etc .. just the phenomenon arises because the people of it creates conditions, then disappears. Soul was not self, not a living entity. "
Meditators realize something like this:
In accordance with the cakkhum ca ca uppajjati paṭicca vinnanam rupa - consciousness arises dependent on the eye and the image can be seen; consciousness arises dependent on the ear and sound; consciousness arises dependent on body and objects are touching; consciousness arises that depends on the object based and spiritual; mindfulness arises dependent on the will (conception, or recorded) and the object is recognized. These different types arise due to causes and conditions of its own.
For that reason it conditioned onset and cessation, we want its oil onset and cessation and no. Without that cause conditioned surely do not mean to make it arises. We want to delight the mind long-term survival, but it does not exist but rapidly disappearing.
Thus yogi can decide with his own understanding that "form is not permanent ego acting activities just for us." It's just a phenomenon arising depending predestined then evaporated.
The wisdom of the Group of Five Bhikkhus is not common knowledge that the wisdom of Job was in Save, absolutely no attachment. Thus, when the Buddha said, "Waking capital aggregates are impermanent, unsatisfactory and must change, with reasonable adaptation if consider that as 'This is mine, this is mine, this is my self'?" The answer, "Bach Him, is not adaptive."
We have a full explanation in the teaching questions mentions the five aggregates of clinging, form, feeling, perception, consciousness, through greed, conceit and wrong view. Now we continue to discuss ways to clean contemplate three types of grasping it.

Eleven French Sac Analysis Method
Tasmatiha bhikkhave yamkinci atitanagata-paccuppannam rūpain ajjhattam And the bahiddha And the olarikam And the sukhumam And the hinam And the panitam And the yandure santike And the sabbam rūpain netam meso na mama nesohamasmi attati 'eva yathabutam sammappannaya datthabbam metam.

"O monks, because is not adapted if the aggregate of form thinking 'This is mine, this is mine, this is my self,' for all types of phenomena, though in the past, future or current, internal or external, coarse or subtle, inferior or superior, far or near, must be viewed with the right knowledge, in accordance with the reality as, 'This is not mine, this is not me, this is not my self '. "



In his manifesto on, aggregates of matter described by eleven ways: past, future, present, inside, outside, coarse, subtle, humble, noble, far, near. In terms of time, aggregates of matter are described by the name of past, future, present. "The past," implying that were arising and passing away in previous lives, either in this life, what did arise and disappear before. "The Hybrid" means something not going on, what was going to happen at some point in the future. "Now" is what really goes on now. Thus, it covers everything that happened before, what is happening now and what is going to happen in the future. Thus, the aggregate of form are listed in three ways over time, all material qualities within us and in others, both - rational and an organic sense senseless senses - are covered in it .
But in meditation (vipassana), the meditator focuses only meticulously contemplate what arises in the body, as was clearly shown in the film: Annotated Annotated and trading of the Majjhima Sutta Anupada Nikaya (Central Agama). The phenomenon occurs elsewhere only be understood by speculation. Thus the meditator just understanding the physical phenomena and spirit (identity and name) occur inside the body and see its true nature with his own intellect.
Oil for phenomena occurring within themselves have only knows what happens in the future by inference, because it has not happened yet. What has happened before, we could not understand as it really is so, but only understood by speculation. Oil is the phenomenon that occurs in this life do not easily see clearly what really happened in the last few years, in a few months, or a few days. Oils what just happened in a few hours ago, it is hard to understand the absolute truth, because with everyday people, each seeing, hearing or touching something immediately caught up in the concept of regulatory as "I", "it", "man", "woman".
As specified in doing Bhaddekaratta Sutta, "Paccuppannanca yo dhammam, tattha tattha vipassati" : In Vipassana meditation, only now is to be contemplative , meaning that only those phenomena which proceed in the present new is considered the phenomenon is seen and experienced. Beijing satipaṭṭhāna Sutta, mindfulness, also noted that the first to record the phenomenon occurs in the present while walking, standing, sitting, lying. Master has carefully parsed in this chapter because it refers to "the past, present, future" and we can have reasonable doubts that should begin by contemplating what happened in the past. This program works separated him remove skepticism. Only physical phenomena and spiritual discovery in bases at the moment the object is to see, hear, smell, taste or touch, or think of, must be recognized, like yogis we currently Puff recorded phenomena, collapse, sit, touch etc .. By such practice, when a strong concentration surely one can clearly distinguish cellular swelling and bulging center was noted; falling mobile phone and recorded her mind. Time stretched stomach, bulging pressure on and lasted well until falling even then vanish when deflated belly. And mobile status and falling lasts just stomach started to swell, and then vanished and ended right there at that time.
When traveling, too, the impact of mobile legroom and take "steps to face" only lasts until "turning left" started; even so, movement and mobility of the left foot step to last only until the sides begin steps. Newly discovered over. Impact "lifting" only lasts until "put foot"; put foot to impact only lasted until "set foot"; all ended when the next upcoming phase induction.
Likewise when bending and stretching, every phenomenon immediately vanish in moments where the subsequent phenomena onset. When particularly strong concentration one will notice that over a period of impact bending or stretching, the process of decay which proceed very rapidly, continuously followed in a long chain. The meditator realize that so far I have not ever understanding the nature of such phenomena that, because of their far recorded not enough penetration. Now cautiously noted, practitioners recognize that the aggregates do not move from this moment to the next moment that always perishes at the moment has arisen. Thus the physical characteristics, or physical, will not last long before the onset of the present moment that all ended. These phenomena discovered in the cell current bulging, falling, co. stretching, step, put down, not forward to the next moment after that vanish in the present moment. Then the material qualities of the phenomenon then also terminated at the moment arises. Thus all kinds of phenomena are impermanent, constantly being destroyed. It is suffering, selflessness, just phenomenal, because we can not control. It arises and passes away the causes and conditions subject itself. At this point the practitioner awareness phenomena through his own wisdom. To help such perception Buddha called to try to meditate in order to understand that "this is not me."

Netam mama and reflect on Anicca



Netam mama - "This is not me" - According to this teaching we can ask that reflect reasonable means reciting this formula. No detailed recitation both. The practice of Meditation must be done to understand the true nature of things as impermanent, unsatisfactory and not-self. Understanding the real nature of the information that is compounded understand the meaning of the idiom "netam mama" in Pali.
In the Channa Sutta, the Salayatanavagga of Saṁyutta Nikaya, Magazines Agama, with recordings that when Channa was asked "Do you realize whether that: 'This is mine, this is mine, this is my self'? " and Channa replied, "I am aware of something like this: 'This is not mine, this is not me, this is not my self'." Commentary explains that this means only Channa perceive things as impermanent, unsatisfactory and not-self.
Here, the segment shows "this is not my" is synonymous with "because things are always arising and passing away, there is nothing worthy of me interested in it, or not worth our expenditure depends , trust, or rely upon, but only suffering ". See "this is not me," is that it is not permanent. Nature conceit arises because we believe things are permanent. When real understanding of impermanence of things, there is nothing to me proudly. See "this is not my self," that is not me, is seen selflessness, anattā. The event is not recorded properly physical phenomena and spiritual identity and name, at its findings in six senses and believe that it is permanent, leads to pride, "this is me". But as the phenomenon is perceived as nonexistent to a wink, when all things are seen as impermanent, the ego does not arise. The moment that things are not clearly aware of selflessness is still clinging to the notion of the "I"; when things are seen as selfless ego can not be longer. And this of course is that, no need to interpret long dong.
Ordinary people can not observe and understand these phenomena are feeling at the moment it arises, believe that these phenomena arise at the time I saw prolonged and become rupa at her hearing, or vice versa , the phenomena that exist from moment to moment these plans. They also thought that it was an "I" see and also an "ego" was heard, and touched. They believe that these phenomena exist in the past to the present, and the present phenomena will prolong survival in the future, which is clinging to the belief permanent. But the diligent practitioner mindful of the phenomenon, understanding that the phenomena discovered in his time seen vanish even then. It does not exist prolong his time listening, and the phenomena discovered in his time listening to and immediately vanish immediately in place, do not extend your time to see. Every time you see, hear, touch and understanding is a new discovery. That's the truth of impermanence understanding of things as they really are. So understanding the meditator realize that phenomena in the past had ended in the past, does not exist go on existing; the phenomena that arise in the current and always destroyed immediately at the time it was recorded and will not go into the future exist. He also understood that the phenomena that arise in the future will also pass away at the moment arises. He perceived that the phenomena can not exist in a wink.
Such perceptions have no chance to make the situation arises because of craving ego, "this is my" ego because of conceit "this is me", and ego by deviant "is self my ego ".
The Buddha urged Five Area Group Bhikkhu should reflect and meditate under way to eliminate this condition by greed and ego ego ego so. Ordinary people are also taught to contemplate as to eliminate deviant ego.

The Tu-Da-of Stream Area Taught Be Mindful About impersonality



Why Bhikkhu Group Five Area, which has enlightened floor Entry, also are taught to meditate on "this is not my self" to eradicate deviant ego? That is what we should think. According Visuddhi (Visudhimagga), steps in Save has excluded these virtual view of self (diṭṭhi vipallasa), the virtual is about perception, perception aggregate (Sanna vipallasa) and virtualization is the mind (citta vipallasa). Because the Group of Five Bhikkhus have excluded all three kinds of ego that is the call of Blessed aimed at grasping what? In the previous section we saw Anattalakkhaṇa Sutta, Discourse on, this issue must teach how to eliminate asmi māna similar capital as ego. But here, because there's teachings to eliminate Neso hamasmi asmi māna in question, "this is not me", there can be no teaching mindfulness of meso na attā, "this is not my self" as well as to eliminate asmi māna. So then this teaching in order to eliminate any kind of clinging? These are points that should be reconsidered.
Find a clear solution to the problem and exactly this is not easy. Teacher will try to solve in three ways:

1. In the Silavanta Sutta, that the word notes that Arahat meditate on the nature of self. Business Lecture on Teacher Silavanta Sutta [Burmese edition] , page 470, may be consulted. Although a Stream-winner no longer get rid of the ego, he still has to contemplate the impersonality as you Arhat Path toward nobler fruit. If your answers to these questions have not been satisfactory, the answer here is our second.
2. And this in accordance with what was presented in lectures about doing Silavanta, page 330. The Stream-winner was the virtual elimination of all is the permanent state of self, no doubt anymore . But with virtualization is about perception, perception aggregate (Sanna vipallasa) it must be understood that the Stream-winner only virtual exclusion of this is when he intentionally reflect on it, or if he meditate on impermanence and wealth falls. Only in the case that your new Stream-winner is said to have overcome the evil and the ego is often longer. Stream-winner says that you have crossed off the virtual is that in those other cases, ie when not tried to pay attention to, is the Stream-winner put you on par with the Arahat, already knowing that all effects and sound are impermanent and have no pride and craving for male or female.
Therefore, in these moments do not pay attention, the Stream-winner may also have virtual or idea is wrong about things. To help Group Five Bhikkhus eliminating virtual and false idea is similar, Buddha advised His teaching should reflect on impersonality.
3. This paragraph is based on the interpretation of Venerable Khemaka, then-tier A Na Ham (Anagami, Real Lai). Khemaka Lord said that He was no longer accept rupa, see "this is me" and does not cling to aggregates - feeling, perception, and consciousness - so. However, for five aggregates in general, viewed as a whole, he is still not escape the idea "this is me". For your Stream-winner, this explanation was the same, no longer accept any of the five aggregates aggregates form, feeling, perception, consciousness, the "I", but for the year as a whole aggregates see you Stream-winner has yet to break out of the idea this is a man or woman. Because no escape from this mistaken notion, sexual desire may still arise, to the extent that he can return home life. Therefore, should understand that the Group of Five Bhikkhus are called to meditate on impermanence down to escape past the perceptions and notions usually similar.

Above is an attempt to reconcile the teachings of Scripture and the words Pali Commentaries, says that the Stream-winner has emerged from all the perceptions and ideas of self.

Eleven Ways of Mindfulness



Now I shall discuss the ways to meditate on how to see the phenomena of the past, present and future is ephemeral. We have described yogi understanding impermanence, suffering and selflessness like when contemplating the material states stomach rising and falling and ended just as a new discovery. The meditator can understand how that inference based on legal excellence in the past that did not persist to the present and the identity of the current detection methods will not extend to the future; it terminates at the moment arises and such medium is impermanent. Hence the phenomena he is suffering, selflessness. It's just phenomenal.
Yogi meditating as follows:

1. The phenomena of the past have ended, no longer exists; it does not maintain the current. Because both is now ended, it is impermanent. Because suddenly, suddenly disappears, it's awesome, is a source of suffering. Because it does not depend control or our control (Sami), is not a permanent entity (nivasi), inactive (Karaka), do not experience these feelings, so it is not self, not I, devoid of substance.
2. The current legal identity will perish and end right now, the future does not exist. Because the right to terminate and dissolve, it is impermanent. Since always to vanish, it is frightening, a source of suffering. Since there is no control or control, is not a permanent entity, it is not self, devoid of substance.
3. These phenomena will arise in the future will be terminated on the spot, it will not exist to a certain future life beyond. Since always must perish, it is frightening, a source of suffering. Since there was no substantive, it is not self.

This is how we often reflect the true nature of these phenomena. While meditating, we reflect as follows:

1. These phenomena have arisen in the past when the abdomen does not persist to stage flat stomach; rupa past the stomach deflated at not exist to stage the abdomen, and therefore impermanent. Because is impermanent, it is painful; because we can not control and control, it is selfless. Phenomena arise at the last I saw or heard in the last moment, do not exist in the present to see or hear in the present moment; therefore it is impermanence, suffering, selflessness.
2. Legal bulging Lust arises in the present moment does not exist to the stage and falling; rupa falling in the present moment does not exist until a bulging belly. It perishes, immediately stop while inflated or deflated, and therefore it is impermanence, suffering, selflessness.
These phenomena seen and heard in the present moment does not exist to see and hear the moment then. It perishes even while seeing and hearing. Therefore it is impermanence, suffering, selflessness.
3. These phenomena inflated and deflated in a moment of the future will not exist until the moment the next swell and collapse under it in the future. It will vanish at medium arises. Therefore it is impermanence, suffering, selflessness.

Above is the way in which phenomena of the past, present and future should be contemplative while noting the rising and falling phenomena. There's also an excellent method of legal contemplation past and future by reflecting the present phenomena. We will reread this method of meditation.
Just like with the birth and death impermanent phenomena in cell swelling, collapse, shrinkage, stretching, lifting, moving forward, putting down, see and hear, even at her notes, there are likewise phenomena for mobile with inflated, deflated, shrink, stretch in the past, just as quickly disappearing arise. Therefore, it is impermanence, suffering, selflessness.
Forums themselves experience and perception phenomena within themselves perishes like, now let's meditate on the material qualities of others, and these phenomena in the whole world. Like his inner phenomena rapidly disappearing just when it is recorded, the material qualities in others and in the whole world is passing away and vanished, so is impermanence, suffering, selflessness.

Screening The French shop Sac Interior And Exterior



People imagine that when you spit, or excretion, college or urination, we dispose or dispose off these phenomena within the body. When animals eat in or carry the air to be inhaled into the imagination that they brought from outside into the material qualities of the body. The reality is not so.
These phenomena must be dissolved at the moment has arisen, and the other new instant phenomena arise in other new venue. Meditators diligence mindful awareness soluble condition and terminated similar in each place it arises.
And here is the way in which the meditator aware: when mindfulness and concentration are strengthening steadily, (while the notion of out-breath-and-breathe-in) exhalation is seen as broken small part of the lungs, throat and nose, before finally escaping from the body. Breathing in steam also seen as being pushed into a series of small stages. What position will see smoke fumes are inhaled and released in a series of small segments. A similar phenomenon was also observed when drinking, water is ingested small intermittent throat.
Thus we see that not all these phenomena are disposed inside out, or the external phenomena are included in. The phenomena that terminate and dissolve on the spot, when it arises, and so it is impermanence, suffering and selflessness.

Coarse Screening The French shop Sac International Theatre And Vi



Generally it is believed that the soft subtle phenomena immaturity of a person at a young age to become rough, drama inherent in adults; rupa the healthy, gentle, delicate become pathological phenomena, heavy and coarse.
The meditator diligent, careful and penetrating contemplation of the body, recognizing that these phenomena was dispersed into smaller pieces just to be recognized. Such awareness, the understanding that not subtle phenomena becomes coarse, which is coarse nor rupa become subtle. The coarse material qualities, hot, or cold, does not become subtle phenomena, cold, hot; the subtle phenomena, cold or hot not become coarse, hot or cold. These phenomena coarse, stiff cuffs, elastic, always mobile, do not become subtle, stable, at peace. All are evaporated at medium arises; and therefore all is impermanent and selfless.

Quan guided by the characteristics vile Or Sublime



Generally it is believed that these phenomena liable to sickness, vile, become healthy rupa noble; youth rupa rupa become the elderly.
But mindfulness meditation diligently monitor its phenomena arise at the realization that all phenomena have arisen must terminate and dissolve at the moment is recognized and therefore he understand that vile rupa rupa not become sublime, but sublime phenomena nor become vile.
Therefore, the essence of all the sufferings and selflessness.

According to the characteristics consistent Far And Near



Everyday people to understand that when a person appears to be seen from far to near, he brought them from distant phenomena. When a person goes to a place far away from close, looks like he's carrying rupa near to far. But yogi always recognized identity and identity phenomena understand that when contemplating, for example, reflect the phenomenon of body stretching, stretching phenomena that vanish in a series of vague image distortion and not from this place to a different place; While shrink, but shrink phenomena faded in a series rather hazy distortion somewhere else.
Recognizing this, be sure that your practitioner near rupa not go away; rupa far not come close. It vanished when arising and so is impermanence, suffering and selflessness.
While looking at someone from a distance travel near and mindfulness, "see, see" I saw him disappear in stages, from slightly from little, partial sections, in a series of rapid deformation obscure. When looking at a person from far and near of "see, see," he disappear in stages, from slightly from little, partial sections, in a series of rapid deformation obscure.
Such phenomena are not approaching from afar; rupa not nearly go far. Old continuous rupa rupa evaporated and continuously arising new, makes us feel that someone from far away and someone from close. Only yogi came to stage bhanga Nana, wisdom defeated, and potentially sharp discernment can perceive phenomena as they really are in this way. Others that wisdom is not sharp enough will not be aware of this.
Again, while pacing and bad concepts, step, step, the impact of lifting the individual to be distinguished in one stage, the next step, to be distinguished individually in one stage and putting it down the stool Cheap apart in a different phase. When insight good development and the effects of the foot itself, be seen in a series of fuzzy distortion. Realizing so, one comes to the conclusion that rupa when moving from one place to another, it ends and turn right at the place where it melts arises. That's according to your understanding of the film: Annotated manifesto, but absolute reality does not move from one place to another; it terminates and vanish at the site where it has arisen. "Thus, remote rupa not come near; rupa not go far from near. It stopped and immediately vanish in which it arises. As So it is impermanence, suffering, and selflessness.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.