IV .Hanh aggregates (Saṅkhārakkhandha):VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.

Onions are reactions of the mind, the Buddha taught:

" Hey Rādha , an individual called satta because they are craving, strongly attached to the aggregates  (mental reactions)." 

There are two types of onions (reaction mind):

1. The aggregates act as a result, that is, "subject to" the conditions of another.
2. Aggregates act as a cause, meaning "creating conditions".
The aggregates or reactions of the mind are the result of four factors: karma, mind, weather, and food.

1. Results aggregates: 

From the moment of reincarnation, that is, the result of material and mental phenomena, rebirth-consciousness, and related mental states, and then the development of the following physical phenomena: the optic nerve , second nerve ear, nose, tongue nerve second, body nerve second, and mind base. Including the aggregates or perceived conditions or effects of mind and matter, including bodily activities such as speech, contraction, stretching, moving, walking, standing, sitting and lying. 

All kinds of fruits of onions created by consciousness; these combined centers facilitate mutual reciprocity. 

Hot and cold temperatures (Saṅkhāra bear fruit and have a climate). 

The physical body of a person arises and matures by absorbing food (the body changes after consuming food) that is Saṅkhāra as a result. Conscious minds and mental states are also the resultant Saṅkhāras, caused by the phenomenon of the mind before. 

Thus, all physical and mental phenomena are governed by four factors: karma, mind, weather, and food. All of Saṅkhāra, due to conditions and causes, are impermanent, suffering and non-self.

The Buddha taught that:

"The five aggregates of grasping must be seen through insight knowledge to see them impermanent, suffering, non-self." 

In order to clearly see these three characteristics of matter and mind, yogis must always contemplate mindfully the material and mental phenomena each time they arise. 

Through continuous mindfulness the meditator will attain high concentration, seeing physical phenomena and cittas arising. When yogis see the impermanent, suffering, non-self nature of material and mental phenomena, they will see that these phenomena are always suppressed, suppressed by arising and passing away. What is always suppressed by arising and falling is that dukkha (suffering). Students always see the suffering of physical and mental phenomena.

2. The aggregates

Now let us say the second type of Saṅkhāra is the Saṅkhāra cause or condition. According to Khanhda Vagga Saṃyutta Nikhada, this type of Saṅkhāra is defined as the phenomena of the human body, matter, speech and mental activities.

Each aggregates can only do its own work. The material aggregation is the most prominent, although it does not do the work itself, but it varies according to the surrounding circumstances. Due to the nature of matter, it only manifests itself when conditioned or influenced by thought (Saññā).

The skandhas only experience bliss, dukkha and vedana. Aggregates of thought only play a role in recognizing things like a secretary signing a book in a memory. The aggregate of consciousness is only for the purpose of recognizing the object (seeing, hearing, smelling, etc.). The aggregates of cause are the causes of walking, standing, lying, sitting, co, stretching, moving, laughing, talking, thinking, seeing, listening ... and all other activities.

Due to the stimulation of aggregates, all actions about body, speech and mind occur. Therefore, body, speech, and mind are the manifestations of the aggregates, but when the aggregates manifest through the body, speech and mind, people misunderstand that they are the soul, the self, the self, the self.

Actually the aggregates have no core, no soul, no self. The manifestation of the aggregates through body, speech, and mind is the natural processes of cause and effect involved. There is no soul, self in this process. All mental and physical phenomena are governed by the law of impermanence. Beings are governed by arising and falling away so there is no soul, self in the aggregates.

Because of being close to bad friends, bad instructors, or having poor insight about what happens, people create wrong, unwholesome actions, words and thoughts. The unwholesome actions of body, speech, and mind are those that are to be blamed at the moment, including other illegal acts such as drinking, gambling, etc. people who cause bad karma and suffer payoffs in the present, are punished by the law, lose friends, lose property, and encounter misfortune. Because of the unwholesome result of the bad deeds done in the previous life, this life is born in four evil ways. Because of the unwholesome result of the bad deeds done in this life, the next life will be born in four evil ways. To avoid harmful consequences, one must understand that:

" All our actions are governed by the action of aggregates, of intentional  (volitional or karmic)".

Through Vipassana Meditation, yogis meditate on the headings , when they attain insight, they will see clearly the aggregates without me in them. The Buddha likened the aggregate of aggregates to a banana tree trunk, and at first glance, the trunk of the banana tree seemed to be beautiful, but actually there was no core. If peeling off the banana trunks, nothing can be seen inside, only the porous bananas layer after layer to create layers. The aggregates are like a banana tree trunk, the aggregates have no core.

The five aggregates of consciousness are headed by an intention (Cetanā).

The twenty most important mental states in the aggregates are:

1. Contact (phassa): Contact arises when the sharp parts of the six sensory doors are stimulated by related objects. Such as: eyes see sharp, ears meet sound.
2. Mindfulness (Manāsikāra): focus on the object.
3. Single-mindedly (Ekaggatā): or focusing on the object
4. Range (Vitakka): centripetal towards the object, bringing mental states related to the object.
5. Sat (from Vicāra): Imposing the mind, observing the mind, rubbing the mind on the object.
6. Effort (Viriya): try.
7. Craving (Lobha): holding the object
8. Anger (Dosa): rejecting the object
9. Ignorance (Moha): ignorance, ignorance, searching for things not to be sought.
10. Man (Māna): Compare, evaluate according to his biases
11. Ta Ta (Diṭṭhi): Misunderstanding
12. Nghi (Vicikicchà): confused, do not know which way to choose.
13. Ignorance (Alobha): not holding the object, not greed
14. Invincibility (Adosa): not dissatisfied, angry
15. Ignorance (Amoha): Right understanding, wisdom
16. Credits ( Saddhā): right faith, clear knowledge
17. Mindfulness (Sati): mindfulness, following the object.
18. Compassion (Mettā): tolerance, forgiveness.
19. Bi (karuṇā): The mind shakes before the misery and misfortune of other beings.
20. Joy (muditā): rejoice with the success of others.

All the effects through body, speech and mind are affected by mental factors. This mental state has dominated, controlled, and directed most of the compounded phenomena. However, people often see the consequences of the aggregates as words and actions.

The wrong view is said:

" All my actions were done by me, arising from these aggregates ."

That's why the Buddha taught:

" When beings craving, clinging to the aggregates, Tathagata calls them beings" Satta ".

So beings (Satta) are those who still craving, clinging to the aggregates.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.25/5/2020.