Great Discourse on. 6. SPECIAL CLASSIFICATION The special form of impermanence Seeing sensations as they really are, The impermanent nature of the aggregates of thought aggregates The impermanent nature of the aggregates of consciousness Eleven ways of separating the contemplative rupa of Neta mama and Anicca The Mahamudra Monks are taught about the characteristic of anatta. Eleven ways of contemplating the contemplation of inner and outer material qualities Contemplating the gross and subtle material Contemplating according to the character of inferiority or sublime Quan according to the characteristics of near and far -BECAUSE- FEATURED DISPUTES --ooOoo- Vedanā nicc and anicc and vti. Aniccā bhante. Yampanāniccaṁ dukkhaṁ and taṁ sukhaṁ vāti. Dukkhaṁ bhante. Yampanāniccaṁ dukkhaṁ vipariṇāma dhammaṁ kallaṁ nu taṁ samanupassituṁ etaС ”mama esohamasmi eso me attāti. No hetaṁ bhante. The Buddha asked, "Is life impermanent or impermanent?" - "His Holiness, is impermanent," answered the Group of Five bhikkhus. In the previous chapters we have discussed quite a bit about sensation but according to this sutta, this is the next part, so we will explain a little more. There are three types of feeling: pleasant feeling or happiness; life suffering or suffering, dissatisfaction; Life is not happy, neither happy nor suffering. Ordinary worldly people see all three types of feeling as self, as self, living physical, long-lasting and permanent. These forms of attachment are called grasping nivāsī attā and grasping vedaka attā. Clinging to nivāsī attā is belief, attachment to a permanent, constant existence, or self. Ordinary people believe that there is a living entity, a self that normally remains in the physical body from conception to death and also believes that after death that self still exists. It is grasping nivāsī attā. They believe that it is the being that is usually still in the body that perceives the pleasurable pleasures or the painful feelings; at this moment the self feels pleasant in mind and body, at other times the same self has sad and uncomfortable feelings. As such, they believe that these feelings will last forever. In fact, when there is pleasant feeling, there is no unpleasant feeling or no feeling; when there is painful feeling, there is no pleasant feeling or no feeling. Likewise, when there is senseless feeling, there is no pleasant or painful feeling. No feeling will last forever. Peanut longevity oil, A person who has not been fully trained cannot observe the moment it arises, having the feeling that these three sensations exist at the same time. Thus, while there are painful feelings in the body that hear the good news, we are delighted. Or when we are indulging in pleasant pleasures in our body, we happen to think of an unfortunate event, and feel upset. In similar cases, it is common to believe that both, pleasant feeling and unpleasant feeling, are felt at the same time. That is because one lacks the ability to clearly distinguish two consecutive sensations, or types of mind. In fact, each type of feeling arises and ends and then a new kind of feeling arises. So while the practitioner is diligently reciting the phenomena of falling and falling and noting that there is pain arising somewhere in the body, he must carefully focus on that place and continuously recite "pain, pain". . If the practitioner's concentration is strong enough, the pain and discomfort will gradually decrease as the practitioner recites and can disappear. For some people, the pain completely and quickly goes away like someone takes it away with their hand. When there is no longer pleasant or painful feeling to recite, the practitioner immediately returns to note non-volatile phenomena in the rising and falling motion of the abdomen. That is the concept of life without sign. While reciting such senseless feeling, if a pleasant feeling arises, one must focus on that feeling and note it as usual. In the same way, if painful feeling arises, you must focus your mind on mantras. Noting such sensations, bliss, sorrow, and senselessness at the moment it arises, the practitioner asserts himself that it does not last. It is separating and interpreting, discerning each kind of feeling as it arises, in the long series of present moments, or "continuous present". The practitioner who has progressed to the wisdom of arising and passing away (udayabbaya and bhaṅga bana) finds that sensation dissolves and ceases, slowly, little by little. The usual bulging phenomena also destroy gradually, slowly, slowly. When pleasant feeling or unpleasant feeling is discovered, it discovers separately, from one to the other, not a series of phenomena continuously continuing in a process. In the same way, when the unpleasant feeling arises with the senseless feeling, the two types must be noted as two separate types of feeling. The practitioner contemplating each sensation in this way will understand that each sensation arises and immediately ceases. This indicates that life expectancy does not last long. It is understanding the phenomena in part, in the small chunk of present moment's meaning. The practitioner contemplates the phenomena of rising and falling and the sensations, Thus one sees clearly that the sensations - bliss, misery, and nothingness - with regard to the world concerned, immediately dissolve at the moment of arising, and experience for themselves the realization of the non-existence usually of all sensations. To answer the question, "Is feeling normal or impermanent?" The group of Five Bhikshuis, who had attained the Enter Luu layer through such contemplation, answered according to their own experience, "Bach Him, is impermanent." Is unbearable pain in the body permanent or impermanent? The pain is not permanent because it was not there before, it arises at some point, then while the practitioner recites "pain, pain," it disappears. For a meditator whose concentration is quite strong, each pain will cease once it is recited. When a sensation dissolves, a new feeling is discovered only and then it ceases quickly. When the mind is very strong, pleasant feeling can be found in the body. When these feelings are noted, it immediately disappears. Dissolving like that, are those pleasurable sensations permanent or impermanent? Sometimes there are painful feelings or anxieties discovered; These kinds of feelings also disappear every time a practitioner of mindfulness comes. Is it impermanent or impermanent? In the same case, an unhappy image leads to painful feeling, and this painful feeling also dissolves each time it is noted. Pleasure or suffering that arises through hearing, sense of taste or taste also dissolves every time a practitioner of mindfulness comes. When noting a thing that is not particularly suffering or bliss, a neutral object, with no straying or misery like the rising and falling motion of the abdomen, the perceived feeling of feeling as nothingness, and the feeling of no-nonsense. This also dissolves every time it is recited. So is it permanent or impermanent? All three types of feeling: pleasure, suffering, and weightlessness, are impermanent. Realizing these three types of feeling as impermanent also realizes that it is suffering, not-self, it is just phenomena. The Buddha continued to raise the question: "What is impermanent is suffering or bliss" - "White Him is suffering." We have mentioned this point before, for now it is just a brief summary. People like to feel pleasurable, and see it as everlasting, unchanging. Until we see the sensations dissolve in each moment, which do not exist for a tenth of a second, we no longer crave for it. Just because people want to enjoy the so-called happiness that people spend all their time chasing after it, not for an hour, not a day, a month or a year, but throughout life. In the pursuit of happiness, they must cope with death. There is nothing else trustworthy that I can rely on. Although we cannot achieve the desired happiness, we also find enough ways to avoid unhappy circumstances or painful feelings, and keep ourselves in a state of nothingness, no bliss or suffering. Chi until she found her life without sign, neither blissful feeling nor suffering, physical suffering and mental fear of anxiety can still arise, and it is discovered because senseless pleasant feeling and feeling are no longer permanent. Thus, the pleasant feeling and the senseless feeling are not to be trusted either. I can't believe it. While running after it, there is suffering; when it dissolves, also suffering, because suffering will take the place instead, especially after the pleasurable feeling ceases, while one is sinking in a situation of sorrow and disappointment. For example, a parent, enjoying in peaceful happiness with a child, suddenly loses a child due to death or the circumstances of separation; like a family that is reunited and reunited, suddenly divided and divided; or a person living comfortably with money and wealth, suddenly lost all career assets. All these similar situations cause people to suffer so badly that their lives can be lost. Thus, longevity is terribly dangerous and frightening because of its impermanent nature. Go to the next paragraph in the Pāli Sutta: "What is impermanent, suffering and must always change, is it appropriate if we see it as, 'this is mine, this is me, this is my self'?" - "White Lord not." This is the same kind of question and answer method used to explain material aggregates (in the previous section). The difference is that in the case of rupa, the term jaws contact not only material qualities within one's physical body but also includes all external objects, the sentient as well as the inanimate as well. In the case of the aggregate of feeling, the discourse pays special attention to the inner feelings, being attached that this is "I". In pleasurable feeling we are pleased to declare, "this is mine". In case of non-life, because there is no suffering, there is bliss nature; although the state of attachment is not very strong, there is still some form of pleasure in the very fact that it is not stray without suffering. Suffering is, of course, unworthy, but thinking that "I am suffering" is still attachment to self. Attachment in feeling in that way leads to delusion about the true nature of the special form of impermanence, suffering and transformation. The practitioner notes the sensations as it arises, immediately realizes its oppressive, coercive, nature. As for our sensory awareness, is there any difference between a meditator and a non-meditator? Indeed there is a great difference between ordinary people, who consider feeling as self, as being - “I suffer; I feel good; I hear pain while enjoying pleasure; if the pain ceases, I will hear happiness, ”- meanwhile the meditator knows from the beginning that it is just a state of continuous arising and passing away of the aggregates. When bitter feeling is discovered, the meditator feels that it is an undesirable sensation that, in the continual process of nama and rupa, has interjected. He realizes that it is another arising and passing process that has replaced the one that he has just observed. Therefore, as soon as it has discovered the practitioner immediately realizes its oppressive nature, like a thorn stabbed into the flesh. A pleasant feeling seems to be pleasant and good while it happens, but how much effort to create and how much effort to maintain and keep it from going away, the very works that are suffering. . If, in pursuit of those pleasures, there have been akusala kamma actions, we still have to fall into misery in order to reap its negative results. Pleasure in the pleasurable feeling leads us forever to dive in and around lifetimes, forever suffering from aging and death. When the pleasurable feeling ends, the attachment in it will lead to deep sorrow and sorrow. So pleasurable feeling must be considered suffering. The Daṭṭhabba Sutta of the Saṁyutta Nikāyas describes how to recite those feelings as follows: Seeing Feelings Just Like It Really Is Yo sukhaṁ dukkhato adda, dukkha madakkhi sallato, Adukkhamasukhaṁ santaṁ, addakkhiṇaṁ aniccato, Suve sammaddaso bhikkhu, parijānāti vedanā. "A bhikkhu sees pleasant feeling as suffering, suffering like a sharp thorn and feeling of nothingness is suffering, because all is impermanence." "The bhikkhu has seen the feeling of feeling fully, righteous (that is, not for the arising of the ordinary, ordinary, and self-minded thoughts) and understanding." The practitioner diligently recites that feeling of suffering is an oppression like a thorn that is stabbed into him. Feelings are considered scary, because we have to endure so much hardships and troubles while chasing for it, then so much grief and grief when we lose it. Life without sign is considered suffering because of its impermanent nature and how much effort is required to preserve it. Therefore, when asked if it is appropriate to consider the feeling of "This is mine, this is me, this is my self" The Group of Five immediately replied, "White Him, indeed not appropriate." The Buddha taught that feeling should not be considered as "mine", "I", "my self". Because the Group of Five Bhikkhus attained the Stream of Life, this teaching contradicts the understanding that longevity is permanent, considers feeling as "mine", is "I", and such false understanding leads to craving and egoism. To ordinary people this teaching goes against the wrong view "this is my self" as "myself". The Impermanence of Thought Aggregates Saññā nicc and anicc and vti. Aniccā Bhante. Yampanāniccaṁ, dukkhaṁ and taṁ sukhaṁ vāti. Dukkhaṁ Bhante. Yampanāniccaṁ dukkhaṁ vipari-ṇāma dhammaṁ kallaṁ nu samanupassituṁ etaṁ mama esohamasmi eso me attāti. No hetaṁ Bhante. "Thought (saññā) is permanent or impermanent?" The Blessed One asked. - "His Majesty, is impermanent." Thought (saññā), remembering things that had been seen before. Thought is the main factor in learning and memory. The person with good thought will remember for a long time what has seen or heard only once. This characteristic of persistent memory is misunderstood as being forever, being good, being self. But when the thought (saññā) has recognized an object, it disappears. What I later realized was the function of another saññā. Heard the same. What I hear and recognize for the first time quickly perish, followed by another new realization and hearing. The practitioner has carefully noted what he saw or heard, realizing that the two processes of seeing and recognizing, hearing and realizing, dissolve at the same time. Such understanding one comes to the conclusion that saññā, perception, is also impermanent. With this understanding, when the Group of Five Bhikkhus was asked to think (saññā) was impermanent or impermanent, he immediately replied, "His Holiness, is impermanent", because they noticed that the voices of the Buddha Religion quickly vanished, just as they heard it and realized it. "Again, what is impermanent is suffering or happiness?" - "White Him, is suffering." "Satisfied or unsatisfied?" - "White Him is dissatisfied." "Now, what is impermanent, unsatisfied, must change, is it appropriate to consider that 'This is mine, this is me, this is my self'?" - "Bach Him, not suitable." These are the answers that we discussed before. What only has to be understood is how to think (saññā) of attachment to craving and wrong views. Normally, a person who is unable to contemplate nama and rupa phenomena is content with thought (saññā), clinging to it (with craving), thinks "this is mine". To think that our memory is better than that of others and to be proud of it: that is clinging to ego. Also think that every time we see and hear one remembers and realizes it is clinging due to wrong views, "this is my self, it is myself." In fact, the recollection (saññā) of an object is impermanent, immediately arising and dissolving quickly. The cautious practitioner is mindful aware that the saññā, perception, is impermanent, because seeing it himself both arises and immediately dissolves; he perceives suffering as suffering because it is impermanent, has just arisen and ceased. The thought, saññā, can hold in mind terrible things, and thus are oppressive. The thought, saññā, does not remain in a form but is constantly changing. The idea, saññā, is not worthy of craving as something pleasingly pleasing, not worthy of being proud of because of its persistence, being able to last for a long time, nor is it worth believing in it as a living entity. So the Group of Five Bhikkhus replied that it is not appropriate to think, saññā, like "mine, I, my self" is inappropriate. The Buddha raised such a question in order to wash away the attachment to craving and self-esteem in the mind of the Group of Five Bhikkhus, considering the thought aggregates, which are impermanent, suffering, always changing, like “This is mine, this is me, ”and for ordinary worldly people, in order to eliminate the wrong views of self, consider the aggregates to be ourselves. The Impermanence of Aggregates Saṅkhārā nicc and anicc and vti. Aniccā bhante. Yampanāniccaṁ dukkhaṁ and taṁ sukhaṁ vāti. Dukkhaṁ bhante. YampanāniccaС ”dukkhaṁ vipari-ṇāmadhammaṁ kallaṁ nu taṁ samanupassituС” etaС ”mama esohamasmi eso me attāti. No hetaṁ bhante. "Saṅkhārā, the aggregate of action, is it impermanent or impermanent?" The Blessed One raised the question. - "His Majesty, it is not common." Saṅkhārā, action, is the main driving force leading to the desired action by body, speech, and mind. In the abstract sense, these are the fifty-two mental states - led by volition, cetanā. These mental states are influential in a large range. The motivational energy that lies behind all physical actions such as walking, standing, sitting, lying down, contracting, stretching and moving is saṅkhārā, action; verbal actions are also motivated by this saṅkhāra. The words of the Master (His Holiness Mahāsi Sayadaw) are also currently motivated by saṅkhārā. When speaking and reciting the sutras, every uttered voice comes from saṅkhārā. It is also saṅkhārā that lies behind all thoughts and all mental calculations. Usually people think that those actions - by body, speech, and mind - are performed by "I, my self", and that the "I", the one who acts, is permanent. But the practitioner has mindfulness contemplating the rising and falling of the abdomen and carefully notes all mental activities, at the moment it arises. He realizes that cetanā is associated with lobha, which generates the will and motivates us to do what it wants. The meditator must note these spiritual activities, "liking," "wanting". When associated with aversion, the detected intention is a state of anger, or anger. When the mind is in association with delusion, we think of the wrong actions; These false ideas must be acknowledged. When associating with ego, the volition exaggerates the self, and one must remove it by reciting, "ego, ego. When the intention arises in association with such faith and firm beliefs, it will develop fervent spirituality and respect for the Buddha, Dharma, and Sangha, promoting us to worship the Three Jewels. Such thoughts are recorded as faith, spirituality, and reverence, as soon as it arises. Unwholesome action (akusala) leads to evil results, but volition can stop and cut off the flow of unwholesome thoughts, encouraging us to dismiss those unwholesome thoughts. Good deeds (kusala) lead to benign results; The will can prompt us in that good direction. The intention can be detected in many forms and must be properly recorded. Attention can be found in association with mindfulness, attentive attention to an event, at a time a similar wholesome action can be performed. Volition can arise in many different ways, and the spiritual attitude of those thoughts must also be noted. When mettā arises with cetanā, there are compassionate feelings towards others, thoughts of wanting to make others happy. With compassion, intention arises in association with compassion for others and thoughts that seek to help people escape unhappiness. All such spiritual attitudes must be carefully noted. While noting a rising and falling cell in the abdomen, if a sensation of hard, soft or hot, cold arises, all must be recorded. While noting so there may be thoughts that urge us to bend our arms or stretch our arms and change the sitting position. These things must also be fully noted. Then there is the urge to bow down or raise your head, to lean forward or lean back, get up and walk. These bodily activities are conditioned by the volition of intention and condition. All must be recorded. Then there is the intention to urge us to have the words, to speak in any direction and how to speak, just like the current Master (Mr. Mahasi) is speaking. The practitioner carefully observes all the activities of the intention to experience himself, knowing that those "wills to do" have just arisen and have immediately disappeared and, therefore, are impermanent. And the Five Vi Group attained the Enter Luu layer through personal experience understanding the impermanent nature of all beings. While listening to the Anattalakkhaa Sutta, seeing the impermanence of impermanence again, realizing the ceaseless state of arising and passing of formations, saṅkhāra, as contact (phassa), volition (cetanā), attention (manasikāra), faith (saddhā), and mindfulness (sati). Therefore, in order to answer the question "Is formations permanent or impermanent?" The five white men, "Bach Him, are not permanent." to answer the question "Is the act an ordinary or impermanent?" The five white men, "Bach Him, are not permanent." to answer the question "Is the act an ordinary or impermanent?" The five white men, "Bach Him, are not permanent." "Again, what is impermanent, is it suffering or happiness?" - "White Him, is suffering." "What is impermanent, painful and must always change ... is it adaptable if we see it as 'Mine, it's me, it's my self'?" - "His Majesty, it is not suitable." These are the types of answers that we have seen before. We should only understand how saṅkhāra can lead to attachment to craving, selfishness and wrong views, and how not to get caught in those attachments. Ordinary people cannot note phenomena of materiality and nama at the moment of arising, believing that action (or mental volition) is good and delightful in it. That is attachment with craving. To think that these actions are mine, performed by ourselves, that we can do better than others, is attachment to ego. Think that activities like walking, standing, sitting, squeezing, stretching, and moving, do it yourself - “I walk, I do it myself; I say, I say it myself; I think, I think; I see, I see, I hear, I see, hear, see, and listen to the ears "- is attachment to wrong views. To think that this attachment is within the acter, called kāraka attā, believes that all actions - by body, speech and mind - are performed by oneself. To believe that that "I", which is within us, goes when it wants to walk, stand, The practitioner diligently looks at the phenomena of materiality and nama, realizing that each activity has just arisen, such as the will to think, see, hear, contract, stretch, change posture, get up, walk, or Talking, instantly vanished as soon as it was noted. Thus, all those activities that cease to arise and cease are impermanent, therefore not worthy of delight or trust, but suffering; Then by personal experience, the practitioner comes to the conclusion that there is nothing to cling to like "this is mine," nothing to be proud of as "this is me" or believing "this is self. me, it is me ”. The Five Vi Group realized this way and attained Tu Da Huay. While listening to this discourse on No-Self, they noticed that the aggregate of formations always arises and ceases. Therefore, they answered the Blessed One's question that it is indeed inappropriate to consider what is impermanent, suffering and must always change as "mine, I, my self." The Impermanence of Consciousness Aggregates Viññā anaṁ niccaṁ and aniccaṁ vāti. Aniccaṁ bhante. Yampanāniccaṁ dukkhaṁ and taṁ sukhaṁ vāti. Dukkhaṁ bhante. Yampanāniccaṁ dukkhaṁ vipariṇāma dhammaṁ kallaṁ nu taṁ samanupassituṁ etaС ”mama esohamasmi eso me attāti. No h'etaṁ bhante. "Is consciousness permanent or impermanent?" The Blessed One raised the question. The five bhikkhus replied, "It is impermanent, Bach Him." Viññāṇā is mind, or consciousness; the noun "consciousness" is less common than the noun "mind". Chi to mental states such as volition, attachment, aversion, are called mind, because the mind has a leading duty. In this chapter we also use the term "mind" instead of "consciousness". Those who cannot contemplate and recite the mind at the moment it arises, imagine that the mind continues, often persistent; it is the mind that feels seeing, hearing, smelling, tasting, and thinking; it is the mind that sees continuously without interruption, and hearing and smell are also continuously without interruption; the very mind that existed from childhood is still present and will continue to exist to death; that mind has been continuously active throughout life. Some believe that the same mind will move into future lives. Thus the mind is considered permanent forever. When the practitioner notes the rising and falling movements of the abdomen diligently contemplate the phenomena of materiality and nama noting the arising of a thought or thought, immediately recite, "thought", "thought". When reciting like that, thoughts or thoughts dissolve. Thus one realizes: “Before there was no thought, it appeared and immediately disappeared. Before I imagined that thought was permanent because at that time I was not carefully contemplating. Now I carefully contemplate and see it disappear, knowing the truth, I realize it is impermanent. " The atrium is the same, when reciting "listening, hearing" the mind constantly arises and then dissolves, arises and then disappears, very quickly. Consciousness and consciousness, the mind that knows smells and tastes, is the same. The noted, sensory-conscious body also arises and passes away very quickly, here and there, and throughout the body. When the mind-consciousness dwells firmly, eye consciousness is also recognized to arise and cease in a long series, a series of separate and continuous visions, one after the other. Thus we realize that the mind contemplates, hears, touches, sees v. v ... separate and separate arising vanishes, one after another, all impermanent, unstable. The mind wants to change the posture, want to shrink in or stretch, get up, or walk, renew one by one and immediately perish. The mind noting each phenomenon also ceases when noting. Thus the mind that is aware of different types of objects ceaselessly arises and passes away and is therefore impermanent. The Group of Five Bhikkhus realized such a thing and attained the Enter Luu layer. When he listened to the Blessed One to explain this Anattalakkhaṇa Sutta, through the arising and cessation of consciousness, they clearly realized the impermanent nature once more. Therefore, in response to the Blessed One's question, "Is consciousness impermanent or impermanent?" They respectfully say, "His Majesty, is not permanent." For a meditator who diligently contemplates it, it is obviously very clear indeed. through the arising and passing state of the aggregate of consciousness, they clearly see the impermanence again. Therefore, in response to the Blessed One's question, "Is consciousness impermanent or impermanent?" They respectfully say, "His Majesty, is not permanent." For a meditator who diligently contemplates it, it is obviously very clear indeed. through the arising and passing state of the aggregate of consciousness, they clearly see the impermanence again. Therefore, in response to the Blessed One's question, "Is consciousness impermanent or impermanent?" They respectfully say, "His Majesty, is not permanent." For a meditator who diligently contemplates it, it is obviously very clear indeed. "Besides, what is impermanent, is it suffering (dukkha) or stray (sukha)?" The Blessed One asked, and they replied, "White Him, it is suffering." "What is impermanent, suffering, and must always change, is it appropriate to see 'This is mine, this is me, this is my self'?" - "White Him, not suitable." These are the questions and answers mentioned above. We just need to understand how the mind of contemplation and understanding can get caught up in these attachments with craving, egoism, and wrong views, and how to remove and get rid of all kinds of attachment. expensive. Ordinary people, who cannot immediately note their mind at the moment it discovers in the six sense doors, rejoice in that knowing consciousness is "mine, is myself." One is interested in the mind that is discovering in the present moment; one is satisfied with the mind that arose earlier, and one is satisfied with the mind that will arise in the future. That is attachment, ego-clinging, with craving. The meditator, while reciting, realizes that all sorts of beautiful, calming and pleasurable eye-consciousness or ear-consciousness quickly dissipates when he recites it. He does not delight in it and does not yearn to find it. That is the way to get out of attachment with craving. Ordinary people, without mindfulness, cannot distinguish the mind that comes first and the mind that follows. They think that their mind in childhood is still persistently existing until now, still the ordinary mind. The mind they had before continues to see, hear, touch, and reflect. Thinking that the mind is permanent and has specific characteristics that develop egoism, "I understand like this, I will not accept the absurdity, I have a courageous stubborn mind." That is attachment to ego. But the meditator diligently contemplates the knowledge that all these cittas cease to disappear when he has just noted it, reciting it. He understands the impermanent nature of the mind. Just as ego-nature does not arise to someone who knows he is about to die, he has grasped the ephemeral nature of the mind not clinging to it with egoism. Ordinary people believe, “I have seen it myself, I have heard, smelled, touched and pondered myself; I can understand many different types of subjects; I want to contract, stretch, walk, talk, all thoughts and actions are done by my mind, by myself. " That is the grasping of kāraka attā. Clinging in the form of aggregate of action can be considered saṅkhāra, but can also be related to consciousness (viññāṇa). Usually the will to contract, stretch, or do something, is considered mind or consciousness. “This conscious mind is considered to be a self that exists often within a person; that very self becomes eye consciousness and consciousness. " Such belief is grasping nivāsa attā. Some modern religions talk about an eternal consciousness or soul within the body. According to this belief, when a person dies, the soul leaves the body and enters into a new body. At the time of the Buddha the bhikkhu Sāti considered consciousness as self. This story is reported in Chapter IV, page 360. This is the evil knowledge that considers self. Then there is the belief that we can think as we want, or control our mind as we decide. It is grasping sāmi attā. For the practitioner who is always mindful, even when reciting, "contemplating," the thinking mind disappears; the concept of "listening, hearing", the ear consciousness disappears; Mindfulness, "to touch, to touch" then the body consciousness disappears; Mindfulness, "seeing, seeing", the eye consciousness disappears. Realizing the dissolution of such consciousness at the moment of reciting it, knowing that “the various consciousnesses related to thinking, hearing, touching, seeing, etc. are just phenomena arising from its causes. create conditions, then disappear immediately. That consciousness is not self, not a living being. " Practitioners perceive clearly like this: According to cakkhuṁ ca paṭicca rupa ca uppajjati viññāṇaṁ - eye consciousness arises depending on where the eye and form are seen; Atrial consciousness arises depending on the ear and the sound; body consciousness arises depending on where the body and the object are touched; Consciousness arises depending on the mind-senses and spiritual objects; mindfulness arises depending on the desire (mindfulness, or noting) and the object of note. Different types of consciousness arise due to their own causes and conditions. With these conditions it arises and ceases, whether we want it to arise and cease with it. Without those conditions there would be no intention to make it arise. We want the pleasure mind to last for a long time, but it does not exist but quickly ceases. Thus the practitioner can decide with his own understanding that, "consciousness which is not self often conducts activities according to one's will." It is just a phenomenon that arises depending on conditions and then disappears. The wisdom of the Group of Five Bhikkhus is not ordinary knowledge but the wisdom of the One who entered Save, completely no longer grasping. Therefore, when the Blessed One asked, "Consciousness which is impermanent, suffering and must change, is it appropriate to see it as 'This is mine, this is me, this is my self'?" They answered, "His Holiness, is not suitable." We have fully explained the questions in the teachings regarding the grasping of the five aggregates, form, feeling, perception, formations, consciousness, through craving, selfishness and wrong views. Now we continue to discuss ways of contemplation to wash away those three types of attachment. The Eleven Ways to Separate Dhamma Tasmātiha bhikkhave yaṁkiñci rupaṁ atītānāgata-paccuppannaṁ ajjhattaṁ ajjhattaṁ and bahiddhā and oḷārikaṁ and sukhumaṁ and hīnaṁ and paṇītaṁ and yandūre santyaike and sabbaṁ rupaṁamamamamapamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamaya “Hey bhikkhus, because it is inappropriate to think of rupa 'This is mine, this is me, this is my self,' all kinds of rupas, whether past, future or future. present, internal or external, gross or subtle, low or sublime, far or near, must be viewed with true understanding, according to the following fact, 'This is not mine, this is not me, this is not my self '.' In the above statement, material aggregates are described in eleven ways: past, future, present, inside, outside, gross, subtle, low, noble, far, near. In terms of time, material aggregates are described by nouns past, future, present. "Past" means that arose and perished in previous lives, or in this life, that which had arisen and perished before. "Future" means what has not happened yet, what is about to happen at some time in the future. "Present" is what's really happening right now. Therefore, it covers everything that happened before, what's happening now, and what's going to happen in the future. Thus, when rupa aggregates are mentioned in three ways from time to time, all rupas are within us and in others, In vipassanā, however, the meditator focuses only on the elaborate contemplation of what arises in the body, as is clearly presented in the Majjhima Anupada Sutta and Anupada Sutta. Nikāya (Trung A Ham). Phenomena elsewhere can only be understood by speculation. Thus the meditator only needs to understand the physical and mental phenomena (rupa and nama) occurring within himself and see its true nature with one's own wisdom. Even for phenomena that happen within us we only know what happens in the future by deduction, because it has not happened yet. What happened before, we cannot understand it as it really is, but only by speculation. Even though it was phenomena that happened in this life, it was not easy for us to see what really happened a few years ago, in the past few months, or days. Even though what happened a few hours ago, it is difficult to fully understand the truth, because to ordinary people, every time we see, hear, or touch something, we become attached to the institutional notions. like "I", "it", "man", "woman". As stated in the Bhaddekaratta Sutta, "Paccuppannañca yo dhammaṁ, tattha tattha vipassati": In Vipassana meditation, there is only the present which must be contemplated, that is, only phenomena that occur in the present present. are seen as phenomena that are seen and experienced. Sutras Satipaṭṭhāṇa Sutta, Foundations of Mindfulness, also noted that first noting phenomena occurring in the present when walking, standing, sitting, lying down. I carefully separate this chapter because it mentions "past, present, future" and one can doubt whether it should start by contemplating what happened in the past. This chapter-breaking work removes that doubt. Only the physical and spiritual phenomena detected in the six sense doors at the moment when the object is seen, heard, smelled, tasted, touched, or thought of, must be noted, like the yogi we are currently noting the phenomena of rising, falling, sitting, touching, etc. By doing so, when the mind is strong one can clearly discern the bulging movement and mind noting the rise; the cell falls and the mind notices that movement. The time it takes for the abdomen to relax, squeeze and inflate lasts only until it falls, and then disappears when it goes flat. The falling state and motion of the abdomen only lasts until the abdomen begins to swell, then dissolves and ends there at that moment. The pressure to rise and the bulge lasts only until it falls, and then disappears as the abdomen goes flat. The falling state and motion of the abdomen only lasts until the abdomen begins to swell, then dissolves and ends there at that moment. The pressure to rise and the bulge lasts only until it falls, and then disappears as the abdomen goes flat. The falling state and motion of the abdomen only lasts until the abdomen begins to swell, then dissolves and ends there at that moment. When walking, the movement of stretching and moving to bring "face to step" only lasts until the "left step" begins; Likewise, the movement and the forward movement of the left leg only last until the face step begins. Just discovered has ended. The impact "raised" only lasted until "bringing the feet to"; the foot movement only lasts until the moment of "putting the foot down"; it all ended when the next coming period began. Likewise when the hands are drawn in and stretched out, each phenomenon dissolves in the instant the next phenomenon arises. When the concentration is particularly strong, the practitioner will find that during the period of the contraction or stretching effect, the cessation process takes place very rapidly, continuously continuing in a long chain. The practitioner realizes that up to now he has never understood the natural nature of these phenomena, because up to now he has not noted enough penetration. Now cautiously note, the practitioner realizes that the aggregates do not move from moment to moment but always cease at the moment they arise. Thus the preceding physical characteristics, or rupa, do not last until the present moment but all cease. The present rupas found in the cell are rising, falling, and contracting. stretch, step, lay down, not forward to the next moment but dissolve in the present moment. Then the material qualities of subsequent phenomena also cease at the moment of arising. So all kinds of material qualities are impermanent, ceasing to arise and fall away. It is suffering, egolessness, just phenomena, because we cannot control. It arises and falls away depending on its own causes and conditions. At this point one perceives rupa through his own wisdom. In order to help realize such a Buddha called to try to meditate so that he can understand that "this is not mine." egolessness, just phenomena, because one cannot control. It arises and falls away depending on its own causes and conditions. At this point one perceives rupa through his own wisdom. In order to help realize like that, the Blessed One called to try to meditate so that he can understand that "this is not mine." egolessness, just phenomena, because one cannot control. It arises and falls away depending on its own causes and conditions. At this point one perceives rupa through his own wisdom. In order to help realize like that, the Blessed One called to try to meditate so that he can understand that "this is not mine." Contemplation On Netaṁ mama and Anicca Netaṁ mama - "This is not me" - According to this teaching we can ask whether contemplation means reciting this formula. There is no chanting. Attentive practice of Meditation must be done in order to understand the true nature of things as impermanence, suffering and egolessness. Understanding the reality of the conditioned dhammas means understanding the meaning of the idiom "netaṁ mama" in Pāli. In the Channa Sutta, the Saḷāyatanavagga of the Saṁyutta Nikāya, the Abhidharma, there is a passage that when Channa was asked, "Are you aware that: 'This is mine, this is me, this is my self'? " and Channa replied, "I perceive it like this: 'This is not mine, this is not me, this is not my self'." This, the Commentary explains, meant that Channa perceived things as impermanent, suffering and non-self. Here, the passage that sees "this is not mine" is synonymous with the saying "because things always arise and cease, there is nothing worth enjoying it, or nothing worth depending on us. , trust, or depend on, but just suffering ". Seeing "this is not me" means seeing that it doesn't usually exist. Self-nature arises because we believe that things are permanent. When we understand the impermanent reality of things, we have nothing to be proud of. Seeing "this is not my self", that is not myself, is seeing anattā. The fact of not properly recording physical and spiritual phenomena, rupa and nama, by the time it discovers in the six sense doors and believes that it is permanent, gives "this is me" pride. But when phenomena are perceived as non-existent for the blink of an eye, when all things are seen to be impermanent, then ego cannot arise. At the moment when things are not clearly perceived as egoless, the concept of clinging to the "I"; when things are seen as egoless, there can be no self-grasping. This of course is so, there is no need for long-term interpretation. Ordinary people, unable to observe and understand phenomena that are felt at the moment of its arising, believe that material qualities that arise at the moment of seeing last and become rupas at the moment of hearing, or vice versa. These rupas exist from moment to moment. They also think that it is a "I" that sees and also the same "I" that hears, and touches. They believe that the rupas of the past exist until the present, and that the rupas in the present will last in the future, that is the attachment to the belief that is often there. But the practitioner diligently contemplates these phenomena, knowing that the material qualities discovered in the moment he sees dissolve at that moment. It did not last until I heard, and the material rupas discovered while we were listening immediately dissipated in place, didn't last until I saw it. Every time seeing, hearing, touching and understanding is a new discovery. It is understanding the impermanent truth of things as it really is. In this understanding the meditator realizes that the material qualities in the past have ceased in the past, do not exist into the present; Material qualities arising in the present are also always annihilating at the moment it is noted and will not exist in the future. He also knows that the material qualities arising in the future will also cease at the moment of arising. He perceives that rupa cannot exist for a single glance. does not exist in the present; Material qualities arising in the present are also always annihilating at the moment it is noted and will not exist in the future. He also knows that the material qualities arising in the future will also cease at the moment of arising. He perceives that rupa can not exist for the blink of an eye. does not exist in the present; Material qualities arising in the present are also always annihilating at the moment it is noted and will not exist in the future. He also knows that the material qualities arising in the future will also cease at the moment of arising. He perceives that rupa cannot exist for a single glance. Such realization has no chance to give rise to ego-clinging due to craving, "this is mine", self-grasping due to selfishness "this is me", and self-grasping due to wrong views "this is self. my fall ”. The Buddha called on the Group of Five Bhikkhus to contemplate and meditate in this way to eliminate ego-clinging due to craving and self-grasping caused by self-consciousness. Ordinary people are also taught to contemplate this way to eliminate wrong views of self-grasping. The Tu-Ðà-Huàn are taught to Contemplate The Characteristics of Selfless Chess Why is the Group of Five Bhikkhu khưu, already realizing the Enter Luu layer, are also taught to contemplate "this is not my self" to eliminate the wrong view of self-grasping? That is what we should reflect on. According to the Visudhimagga, the Immortal eliminated the illusions of self (diṭṭhi vipallāsa), the visions of perception, the perception of aggregates (saññā vipallāsa) and the illusion of mind (citta vipallāsa). Since the Group of Five Bhikkhus has eliminated all these three types of self-grasping, what grasping is the Blessed One's call aimed at? In the previous section we saw the Anattalakkhaṇa discourse, the No-Self-General, which teaches how to act to eliminate asmi māna, which is similar to self-grasping. But here, since there is a teaching to eliminate asmi māna in neso hamasmi, "this is not me", there can be no instruction on contemplation on na meso attā, "This is not my self" also aims to eliminate asmi māna. So what kind of attachment is this teaching to eliminate? This is a point that needs to be reconsidered. Finding a clear and concise solution to this problem is not easy. I will try to deal with three ways: 1. In the Slavanta Sutta, it is noted that the Arahant also meditated on the nature of self. His lecture on the Sīlavanta Sutta [Burmese edition], page 470, can be consulted. Even though a Dharma Cultivator no longer has an ego to remove, he still has to contemplate the special non-self like the Arahant in order to advance to the higher Path and Fruitfulness. If this answer to the above question is unsatisfactory, here is our second answer. 2. This is in accordance with what was presented in his sermon on the Sīlavanta Sutras, page 330. The Mahayana monk has eliminated all illusions of the permanent state of the self, without any doubts. . But with the illusion of perception, the perception of aggregates (saññā vipallasa), we should understand that the Abhidhamma only eliminates this vision when he intentionally contemplates it, or when he contemplates the impermanent and impermanent characteristic. fall. Only in those cases is the Abhidharma said to have transcended ordinary wrong views and self-grasping. To say that the Abhidharma has also overcome such visions in other cases, that is, when he does not pay attention, is to put the Da Huan monk on the same level as the Arahants, who already know that all effects of seeing and hearing are impermanent and there is no ego or craving for man or woman. Therefore, in the moments of inattention, the Tu Dà Huàn may still have illusions or false ideas about things. In order to help the Group of Five Bhikkhus eliminate similar delusions and misconceptions, the Blessed One advised them to meditate on the special character of selflessness. 3. This point is based on the Venerable Khemaka's explanation, at that time is A Na Ham (Anāgami, Real Lai). Khemaka said that he no longer accepted rupa, considered "this is me" and also did not grasp the aggregates - feeling, perception, formations, consciousness - like that. However, for the five aggregates in general, as a whole, he still has not come out of the concept of "this is me". For the Tu Da Huàn, this explanation is the same. Tu Da Huay has not yet come out of the notion that this is a man or a woman. Having not escaped that false concept, sexual aspirations could still arise, to the point where he could return to family life. Therefore, The above is an attempt to reconcile the teachings of the Pāli Sutras and the Commentary, saying that the Mahayana monk was free from all perception and concept of self. The Eleven Ways of Contemplation Now I will discuss how to contemplate how to see material qualities in the past, present and future as impermanent. We have described how the practitioner understands the special form of impermanence, suffering and non-self by contemplating material qualities at the time of his abdomen rising and falling and ending at the moment of discovery. A practitioner of such understanding can thereby deduce that material qualities in the past do not extend to the present and that material rupas discovered in the present will not last into the future; it ends at the moment it arises and thus is impermanent. Hence the material qualities are suffering, no-self. It is just a phenomenon. Practitioners meditate as follows: 1. The material qualities in the past have ceased to exist; it has not remained until the present. Since being is now terminated, it is impermanent. Because suddenly, suddenly vanishing, it was terrifying, a source of suffering. Since it is not subject to our control or control (sāmi), not an ordinary entity (nivāsi), not active (kāraka), not experiencing sensations, it is not self, it is not me, it has no substance. 2. The material rupas in the present will cease and cease now, and do not exist in the future. Since it has to cease and disappear, it is impermanent. Because it always has to vanish, it is frightening, a source of suffering. Since there is no control or control, is not an ordinary entity, it is not a self, it has no substance. 3. The material qualities that will arise in the future will cease on the spot, it will not last for a future life. Since it is always to perish, it is fearful, a source of suffering. Since there is no substance, it is not self. That is the way in which we often contemplate the true nature of material qualities. While meditating, we meditate as follows: 1. The past material qualities that arose at the time of the belly bulge did not last until the stage of the collapse of the abdomen; Past material qualities at the time of the collapse of the abdomen do not exist until the stage of the bulge, and are therefore impermanent. Because it is impermanent it is suffering; because one cannot control and control it, it is egolessness. The final rupa which arises at the moment one sees or hears in the last moment does not exist up to the present in present moment seeing or hearing; hence it is impermanent, miserable, non-self. 2. The rising rupa arising in the present moment does not exist until the stage of falling; The present moment falling rupa does not exist until the belly is swollen. It ceases, ends immediately while rising or falling, and therefore it is impermanent, miserable, non-self. The present moment of seeing and hearing did not exist until the next moment of seeing and hearing. It ceases in the moment of seeing and hearing. Hence it is impermanent, miserable, non-self. 3. The material qualities of the future rising and falling moments will not exist until the next moment of rising and falling in the future. It will dissolve at the moment of arising. Hence it is impermanent, miserable, non-self. Above is the way in which past, present and future rupa should be contemplated while noting phenomena of collapse. There is also a method of contemplating past and future rupas by contemplating present rupas. We will re-read this method of meditation. Just as there are material qualities that arise and pass away impermanent in the movement of rising, falling, shrinking, stretching, rising, stepping forward, putting down, seeing, and hearing, at the moment we note, there are rupas that are the same for with mobile bulging, falling, contracting, stretching in the past, rapidly passing away just when arising. Therefore, it is also impermanent, miserable, non-self. Having experienced and realized how destructive rupas within yourself have been, now meditate on the rupas of others, and the rupas of the whole world. Just as rupas within oneself quickly perish while being noted, rupas in others and in the whole world cease and dissolve, thus impermanence, suffering, and no-self. Contemplation of the Inner and Outer Dhammas It is imagined that when we spit, or excrete, defecate or urinate, we get rid of or throw out the inner material qualities. When the real thing is ingested or the air is inhaled it is imagined that one brings material qualities from the outside into the body. Actually not so. Material qualities must dissolve at the moment they arise, and other new rupas arise in another new place. The meditator diligently keeps mindfulness aware of the similar state of dissolution and cessation wherever it arises. And the following is how the meditator perceives: when mindfulness and concentration are strongly strengthened, (while reciting on in-and-out breaths) the out-in-breath is seen to be interrupted. small parts in the lungs, throat and nose, before finally exiting the body. The in-breath is also seen as the breath being pushed in a series of small passages. A smoker will clearly see the smoke being inhaled and released in a series of small segments. A similar phenomenon is observed when drinking water, water is swallowed in the back of the throat in small waves. Hence we see that neither the inner rupas are dropped out, nor the outer rupas are brought in. These rupas cease and dissolve on the spot, when it arises, and as such it is impermanent, suffering and non-self. Contemplation of Subtle and Subtle Material It is generally believed that the immature soft and subtle material qualities of a person in a young age become the raw, dramatic adult qualities; healthy, light, delicate rupas become pathological, heavy, gross rupas. The practitioner diligently, cautiously and penetrates the body, realizing that these rupas disperse into small fragments as they are noted. Conscious like this, this person understands that it is not the subtle rupa that becomes gross, nor does the gross material become subtle. Crude material qualities, hot, or cold, do not become subtle, cold, hot rupas; the subtle, cold or hot material qualities do not become gross, hot or cold. Crude material qualities, stiff, elastic, always moving, not becoming delicate, stable, still. All dissolve at the moment of arising; and therefore all are impermanent and non-self. Contemplation According to the Character of Lowliness or Highness Normally it is believed that the sick, pathetic rupas become noble, healthy rupas; the rupa of youth becomes the rupa of the old. But the mindful meditator diligently observes rupas at the moment they arise, realizes that all material qualities that have arisen must cease and dissolve at the moment of noting and thus he understands that Low rupa does not become noble material, nor does noble material become inferior. Therefore, the nature of all is suffering and egolessness. Contemplation According to the Characteristics of Far and Near Ordinary people understand that it seems that when a person is seen moving from afar to near, he brings with them the rupa of the distant person. When a person goes from near to a far away, it seems that he carries the rupa of the person from near to far. But the practitioner always notes the phenomena of rupa and nama which understands that when contemplating, for example, contemplating the phenomena of the stretching of the body, the stretching rupa dissolves in a series of distorted hazy images. don't go from one place to another; when shrinking, the rupa which shrinks gradually disappears in a series of fuzzy distortions, not going anywhere else. Realizing this, the practitioner firmly believes that the material material that is near does not go far; the rupa is far from near. It dissolves each time it arises and is therefore impermanent, suffering and non-self. While watching a person from afar move closer and recite, "seeing, seeing" we see that person disappear step by step, little by little, part by piece, in a series of quick, fuzzy distortions. When looking at a person from near and far away and reciting "seeing, seeing", he or she disappears step by step, little by little, in part, in a series of rapid, fuzzy distortions. Thus it is not material material that goes from far to near; not rupa from near and far. The old rupa constantly dissolves and new rupa is continuously arising, giving us the impression that someone from afar and someone from near. Only a practitioner who has reached the stage of bhaṅga ña, insight, and is capable of sharp discernment can perceive the true phenomenon in this way. Others whose insight is not sharp enough will not be able to discern this clearly. Again, while pacing back and forth and half-reciting, the step, the kicking, the kick-up effect is distinguished separately in one stage, the step forward, is separately distinguished in one stage and the foot down is divided separate cheap in another period. When insight is well developed the effects of the body and legs are seen in a series of fuzzy distortions. Realizing this, the practitioner comes to the conclusion that rupa, when moving from one place to another, ceases and dissolves at the place where it arises. This is the true understanding of the Annotated statement, that real realities do not move absolutely from one place to another; it ends and disappears right where it just arises. " Thus, material qualities from afar do not come near; Rupa does not go far from near. It ceases and dissolves right where it arises. Thus it is impermanent, miserable, and non-self.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.19/3/2021.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.