The Buddha said,
" Hey Rādha beings are called" Satta "because they are craving, strongly attached to the aggregates ."
The aggregates include: visual consciousness, atria, consciousness, physical consciousness, physical consciousness, and consciousness.
These six consciousness are misunderstood as soul, self. Consciousness is different from inanimate objects such as rocks, pebbles, sand, animals. When consciousness realizes an object happening at the five doors, sentient beings mistakenly assume that this knowing is the soul, or the self. But in reality there is no soul or self in the aggregates.
The secular person gives fifty-three types of mental phenomena (fifty-two mental states and mental states) as consciousness, and that consciousness is "self" or "soul". Normally lay people cannot distinguish the elements in each mind such as contact, feeling, thought, volition, etc.
Not only humans but beings in heaven also think: "Consciousness is the soul, self". But no matter how one thinks or feels in heaven, see what it is, the soul or the self doesn't. Only conscious consciousness is present. But it is only when wisdom penetrates things that students realize that it is not an eternal soul.
Buddha compared consciousness with magic tricks. What we see in the magic trick is just the illusion, the trick of the magician. Secular people misunderstand that "consciousness" is a man, a woman, a dog, a cat, a bird, a mouse, etc. thinking, etc. ”All of those false perceptions are the opposite of absolute truth. Because of this misconception, one is attached to the aggregates and sees the aggregates as an eternal entity. Therefore, the Buddha taught the word "satta" beings, to refer to those who still craving attachment to the aggregates.
There are five consciousness arising at the door of the senses:
1. Final consciousness: at sight.
2. Auricular: at listening time.
3. Modal: at time.
4. Real recipe: at taste.
5. Body consciousness: at touch.
Consider the case when you see or hear. When things see or sound, they have not been " thought to dominate misunderstanding that it is a human entity, then at that time there is only one task, that is to be merely conscious of the object, merely seeing things or hearing sounds, etc. .. However, when we study the process of the mind, we will see the " knowing " of the mind. When consciousness remembers and thinks about the object that happened at the five doors of the senses, it "conceptualizes" (visualizes) things or places a thought into that object.
I will give an example of the case of a young sadi who attained Arhat, instructing Mr. Poila to observe the mind. I repeat this story to help you briefly understand the mental process when consciousness arises at eye-door.
When an object sees no contact with the sensitive part of the eye or eye-sense, the Bhavaṅga consciousness (flow of existence) continues smoothly without interruption. But when an appearance appeared to strike the sharp part of the eye, the flow of life stopped. The last moment of the Bhavaṅga consciousness is replaced by the affirming consciousness. Conscious mind-consciousness towards seeing things. This knowledge purely recognizes things. When that consciousness disappears, the consciousness that perceives the object is present. When the receiving consciousness ceases, the thought-consciousness arises. Does this thinking consider whether things are cute or not? When the consciousness reaches its end, the final consciousness arises. This consciousness determines whether the object is lovely or obnoxious. After the consciousness of consciousness has ceased, the seven factors of action (Javana) arise, things that are completely perceived. When the last Javana (impact or mental reaction) ended (created karma, ) then two registrations review the whole mind process. After the second registration form is terminated, the Bhavaṅga existential flow begins to flow smoothly until another object is noted at the five senses doors. When a person is deep asleep, the stream of existence (Bhavaṅga) continues to flow, which is the mental process.
However, if the sense object is not strong, then the process of cittas appearing continuously will be less or incomplete. Many times the process only progresses until the final effect (Javana) ends without two registration forms. At the time of death, only the five javana consciousness arise, not the seven consciousness as usual. But if the mind is too weak, the process will end at the "final decision". In the case of the mind being too weak, two or three moments arise and the mind process ceases, followed by a series of existential consciousness moments (Bhavaṅga) that flow until another object appears. .
As we have seen, in the process of seeing, consciousness only plays the role of recognizing the seeing object with the base. But that is the beginning, when the mind has not conceptualized things in the institutional way. Not conceptualized, whether it is a man or a woman. From the level the process sees is in the base, then to the further one is "conceptualization," then up to four consecutive processes.
When the process felt as described earlier, there were a few moments behind the Javana and then the next three processes occurred. In the first process of mind, (including ten mind-moment: consciousness consciousness, seven Javana consciousness, two registered consciousness consciousness) this first consciousness has the same object as the process of consciousness.
In the second process, consciousness has noted shape. For example, whether the subject is a man or a woman.
The third process has the idea of a name, when there has been mindfulness of the name, the mind has overcome the base and put thoughts into mind, and the mind has thought the thing, no longer seeing things by the base. This conceptualization makes us feel wrong.
In the process of seeing, the mental process first takes the object as the base. The next two processes are the ones that have the idea or the mundane process, and so do the processes of listening, speech, tasting, etc. In the next four processes, like the first process taking the object is the base. The two processes then take shape and the object name is mundane.
If one merely focuses on the seeing object, the sound, the smell, the taste, and the touch of the body without adding anything, or can stop the mental process in the first process of mind, then the object does not conceptualized. So in order to be able to remain at the base level, yogis don't have to name or conceive the shape of any sensory object. When we meditate we will cultivate this. Such objects can only be recognized when we experience through the sensory doors: seeing, hearing, speech, tasting, touching, thinking. When we note seeing, at the time of seeing, a series of cittas arise and cease because of that citta. Therefore, if we maintain a continuous recognition then the two mental processes of "conceptualization" have no chance of arising. Such a method of observation is in accordance with the teaching: "Only know" (Diṭṭhi-dītamata). Students who "only know" without adding anything will distinguish between the physical process and the mental process clearly. Students will clearly see that matter and the eye are not capable of noting, only the mind is capable of noting.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.25/5/2020.
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