Great Discourse on. 3. CONCEPT AND PRACTICE How the form of action is not self The meaning of the sa theokhāra according to this discourse How the Aggregates are forced The story of a hungry demon stabbed by many sharp points How the experience of no-self comes to us -III- CONCEPT AND PRACTICE -ooOoo- Saññā bhikkhave anattā saññā ca h'idaṁ bhikkhave attā abhavissa nayidaṁ saññā ābādāya saṁvatteyya labbhetha saññāya 'evaṁ me saññā hotu, evaṁ me saññā mā ahosīti.' Yasmā ca warehouse bhikkhave saññā anattā tasmā saññā ābādhāya saṁvattati. Na ca labbhati saññāya evaС ”me saññā hotu evaС” me saññā mā ahosīti. These Bhikkhu khưu, saññā, thought, is not the self…. ” There are six types of thought: 1. The perception arises due to the eye contact. 2. Thought arises due to atrial contact. 3. Thought arises due to contact. 4. Thought arises due to real contact. 5. Thought arises due to physical contact. 6. Thought arises due to the feeling of contact. Every time an object is seen, heard, touched, or understood, we often think, "It is I who perceives, that thing is perceived, or remembered." When we see an object we remember that it is a person, male or female, or a known thing at any time or place. When we hear a sound, smell a smell, taste a taste or think the same thing, we remember what the sound is, what that smell, etc. is. Then we mistakenly think that the process of perception or memory is ourselves: "I remember myself, my memory is very good." The Buddha explained here that such conception is wrong, in the process of remembering there is nothing personal or mine but just phenomena without solid entities, not me. The Buddha went on to explain that the perception, or perception, saññā, is not me as follows: “Hey bhikkhus, saññā, thought, is not the self. If it is self-perception, it does not tend to cause us suffering or trouble and we can control it like this: 'Let me think like this (always enjoying, pleasant) , let me not think like that (annoying, annoying) '. " If you think it is a living being, which is your inner body, then there is no reason for it to force you to cause trouble - usually people don't harm and create trouble for themselves. - and we can manipulate and arrange to be aware, or just remember, good things. But because thought aggregates always force us, disobeying, not respecting our will, it is not self. But bhikkhus, in reality, thought it was not the self. It coerces us and no one can say, "My thoughts must be like this, my thoughts must not be like that." The aggregate of thought has good nuances of it. It is helpful to recognize the properties of things we already know. Persistent memory is indeed very useful. Remembering things that happened and remembering for a long time what you have learned to learn is indeed a good function of thought. But remembering, bringing back to mind sad memories, disgusting and horrible, horrifying images is a bad nuance of thought. It causes stress and is therefore compulsive, making us uncomfortable. Some people feel very painful when their mind wanders into the past and brings back memories of a deceased loved one, a deceased child, husband or wife, or a financial disaster. happened to me. Those persistent memories bring great sorrow and horror, only to fade and distort when the fantasies of the past cease. Thus, saññā, thought, which is the mechanism of recognition and remembrance, is indeed oppressive. As long as the aggregates are thought to go into the past and bring back memories of mourning or financial disaster, grief and lamentation also create a scene of severe suffering that can lead to death. That is the way the aggregate of thought brings back into mind the sad past experiences. While eating, suddenly recalling some sticky things, making the meal lose its appetite. Remembering a corpse you just saw during the day can keep the night awake. Some people imagine dangerous situations and put themselves in them, and then develop great fear. That is how remembrance annoys, coerces us by going into the past and then bringing back painful events back to the present. It is not self, but only conditioned phenomena that arise. We cannot arrange things at will to just remember only beneficial and beneficial experiences, and eliminate those that discourage suffering. We cannot control what the aggregate should look like, and as such it is not self, without a living entity, but just non-physical phenomena that arise depending on conditions. . According to the scriptures, the perception (perception) of a person has a compulsive nature, we cannot control and tell it how it should be according to our wishes. So obviously thought is not a self, not a core within us, or a living entity. But usually, when remembering past experiences, people think, “I have stored those experiences in my mind; then I remembered it. It was the 'I' that had stored, kept it, and now brought it to mind. ” Hence one embraces the belief that there is an individual, a self, possesses and remembers past experiences. This false belief is due to lack of right understanding, not cautiously noting things at the moment sensory awareness (the five senses) arises, and for not realizing the true nature of phenomena through insight insight (vipassanā bana). When we persistently recite and truly perceive the continuous arising and passing states of known phenomena through the five senses with insight knowledge, then we will experience clarity for ourselves that Aggregates of thought are also a natural phenomenon, arising and passing away. Here a question can be raised: To say that the nature of the aggregates of thought is impermanent, always changing, so how can we remember past things? - The recall capacity of the previous thought is transferred to the next thought. Because this ability to remember increases when acquired in later thoughts, some people may recall past lives. That is how thought thought in the stream of samsara (bhava cutga) or in the moment of death (cuti viññāṇa) of past lives ceases and arises again with the increased capacity of remembrance in the rebirth-consciousness (paṭisandhi viññāṇa). and the flow of households in the present life. It is through the transition to the "ability to remember" from the previous thought to the next thought that one can remember what is benevolent and interesting as well as what is unwholesome and unsatisfying. The experiences of the day before, even though we never thought about it, can sometimes emerge in prominence. When the abiding mind is strong, the satipahāna meditator can remember the events of his childhood. The practitioner should note the moment it arises. A mind of repentance of repentance for a mistake or defect in the past can lead to anxiety and distraction in meditation, and can become a great obstacle, hindering progress in elaborate effort. develop and develop mindfulness and insight. We must eliminate it by keeping mindfulness, noting immediately as it arises. In that way we suppress the mental mind, remember the past happenings and make us distracted. This also shows that perception is not the self. As explained in the previous lecture, there are four ways of grasping the self, and of the four, the aggregates are related to the three: sāmi attā, nivāsī attā and kāraka attā. To think that it is possible to control thought, to be able to remember things in the past at will and not to remember if not desired, is sāmi attā, clinging to the controlling self, the belief that there is a self, a " ta ”, controlling the memory process. The Anattalakkhaṇa Sutta rejects the notion of self-grasping and teaches that we cannot say, "Thought must be like this, thought must not be like that." To think that there is a self which constantly exists in the body, in charge of remembering past things is nivāsī attā, clinging to the self continuously. This attachment can be eliminated by keeping mindfulness, noting each spiritual phenomenon at the moment it arises. In this way, we realize for ourselves that memory continuously arises and then immediately dissolves. By noting what happened in this life, the moment it arises at the mind-door, we also realize that there is nothing like remembrance, but often. Only phenomena that are constantly renewed arise and cease. This experiment eliminates the belief that there is an ordinary self or an entity that lives within our body, in a task of recollection, recollection or recognition. To think that self, or self, is responsible for remembrance or recognition as kāraka attā, attaches to the active self, and this attachment can also be eliminated by keeping mindfulness. When remembers images or sounds, one observes how those images and sounds arise and dissolve. When he realizes that the remembrance of images or sounds always arises and then dissolves, he experiences that aggregate perception is just an ever-repeating spiritual phenomenon, not an action or a deed. of a self or any living being within the body. And also in line with the teaching in the Anattalakkhaa Sutta, we cannot control or how we can only forever remember things that are pleasurable, pure, of good character, and never to be remembered. what is unwholesome and unsatisfying. Realizing that he cannot control and manipulate memory according to his own wishes, he realizes that memory is not a self or a living entity, it is just a natural, conditioned, natural process constantly renewing and dissolving. The Buddha taught the Anattalakkhaa Sutta, which aims to eliminate attachment to self, attā by personally realizing the true nature of the aggregates (khandhas). Here a question may be raised: Is there a difference between modern-day understanding of the function of perception, such as memory, and the recollection of sati, mindfulness, as described in The Satipaṭṭhāna Sutta? There is a vast difference like a whole sky between the two ideas; in fact it can be said that the purpose and the object of the two concepts are completely opposite. Perception perceives the object to keep in memory, for the purpose of remembering in the future; The object can be the shape or condition of the object to be noted. Mindfulness, according to the method of Satipahāna, only notices the passing state of physical and spiritual phenomena (nāma), in order to experience the special appearance of impermanence, dissatisfaction, and no-self. Action Is Not Self Saṅkhārā bhikkhave anattā. Saṅkhārā h 'idaṁ bhikkhave attā abhavissaṁsu nayidaṁ saṅkhārā ābādhāya saṁvatteyyuṁ labbhetha sa cakhāresu evaṁ me saṅkhārā hontu evaṁ me saṅkhārā mā ahesun'ti. Yasmā sa khokhārā anattā bhikkhave, tasmā saṅkhārā ābādhāya saṁvattanti; Na ca labbhati saṅkhāresu 'evaṁ me saṅkhārā hontu, evaṁ me saṅkhārā mā ahesun'ti. Hey Bhikkhu khưu, practice (saṅkhārā) is not self…. ” It should be noted here that there are two types of sakhāras: that which is constituted, and that which is constituted. Things are made up of causal aggregates such as kamma (karma, or volitional action), mind, weather conditions, and plants. Immediately after the rebirth consciousness ceases, phenomena of nāma and rupa arise as a result of kamma. Vipākas are the types of consciousness and consciousness co-arising as a result of kamma (kamma) and consciousness (hadāya vatthu) together with the sensitive parts of karmic rupa such as eyes, ears, nose, tongue. and body, arising in the same way. These are the constituent things, the consequences of karmic activities (actions), and those things are called karmic effects, vipāka saṅkhāras, which arise due to kamma. In the same way, the qualities of material qualities that arise from the mind, such as stretching your arms, stretching your arms, walking, standing, moving, moving, sitting, talking, laughing, etc., are called the effects of action (vipāka). saṅkhāras) arises due to the mind. Mind and cittas co-arise conditioned and conditioned relationships with each other. Thus there are actions, saṅkhāras, as the causes of the conditions and the actions, saṅkhāras, are the consequences. The weather-induced physical characteristics are the consequences of the onions that are conditioned by the weather conditions. The material qualities that arise by the real thing are the effects conditioned by the plant. After all, all successive mental states and cittas citta arise as effect (vipāka saṅkhāras), depending on the previous spiritual conditions and the cittas that arise to arise. All such aggregates arise as a result of kamma, mind, weather conditions, and actual matter as effects, constituent things. This is succinctly summarized in a familiar formula: Sabbe saṅkhāra aniccā; Sabbe saṅkhāra dukkhā. All formations (the constituent object) are impermanent; all actions are suffering, dukkha. [*] [*] The formations, or things that are composed, saṅkhāras, that is things that do not themselves exist, but must have something else to create conditions (conditions) to exist. These objects are rupa and nama aggregates manifested in the senses, the five clinging groups that one must perceive with vipassanāāa as impermanent, unsatisfied and non-self. In the above formula, the Blessed One teaches us to see it like that. In order to be visible under such light, we must carefully note each time these aggregates are discovered. While contemplating, as the mind of tranquility steadily increases, one comes to know that the aggregates are constantly arising and dissolving. Coinciding with the teaching of the Commentary, Hutvā abhāvato - It is impermanent because when it arises, it ceases to be "- and udayabbaya paṭipīḷanato - It is frightening, for it upsets us by always arising and passing away. " That is the correct meditation according to the teachings of the Blessed One. There are people who harm the Dharma by teaching against what the Buddha taught. In the above formula - sabbe saṅkhāra anicca - they do not teach that the word saṅkhāra means "made things" as explained above which, according to them, means "activities". Thus, according to them, the above formula means "All activities are suffering." Hence they advise against all activities such as generosity, morality and meditation. They say that these activities only create suffering, dukkha. They advise to keep it as it is. Those who are not knowledgeable and indifferent are willing to accept the above counsel, but for others, even with little knowledge of the Dhamma, it is obvious that they are completely against the teachings of the Buddha. Accepting the same teachings means rejecting the Blessed One's teachings. Once we reject the Buddha's teachings, we are suddenly out of Buddhism, and that is a worry. In the Pāli scriptures, sabbe saṅkhāra dukkhā, the noun saṅkhāra, the form of action, which means 'the things that are composed', is the fruit of decisive conditions, not 'constructive things', is not "Activities" or "trying". All the saṅkhāras, the constituent things, must be contemplated as impermanent and suffering. It is wrong to interpret that the saṅkhāra are karmic activities. The thing to do here is to carefully note and observe all the aggregates in the body until it realizes its true nature and develops the mind to let go of it. The Meaning Of Saṅkhāra (Onions) According to This Sutta The term saṅkhāra, action, as described herein - "things that are made up", arising from kamma, mind, weather and plant conditions - does not match the meaning of the noun in the Suttas. this. According to this sutta, the saṅkhāra means "the constituent things", one of the five aggregates, or formations, or spiritual activities, and it is these spiritual activities that create kamma, kamma. Products Khandhavagga in the Saṁyutta Nikāya, The A Ham, explained as follows: what leads to the activities of the body, speech, and mind is the saṅkhāra, the aggregate of formations. In the five aggregates, rupa has the property of transforming or becoming something else due to opposing circumstances. Rupa is inanimate, cannot lead to activity or change by itself, but is just a mass of silence. It is the activities of the aggregates that are expressed outward by the movements of the physical body, and appear as if the body does. The Aggregates of Life experience the sensations (vedanā), the pleasant feeling, the suffering feeling, or the senseless feeling. Life itself does not constitute practical action. Aggregates of thought cannot also create an action that only knows, recognizes or remembers things, like a secretary in the office, recording the data for future reference. Consciousness that only knows, feels, sees form, hears sounds, etc., does not create action. It is the saākhāra aggregate that is responsible for the action of body, speech or mind, such as walking, standing, sitting, lying down, shrinking, stretching, moving, laughing, speaking, thinking, looking or listening. The will to go, to stand, to want to sit, or to sleep is the function of the aggregate of formations (saṅkhāra). All three types of actions, by body, speech, and mind, are motivated and arranged by the aggregate of saṅkhāra. To think that all these activities are performed by a self is the wrong view of the self in form aggregates, and is known to cling to the "experiencing self," kāraka attā. To think that the self, which does all activities, dwells constantly in the body as a living being, is the wrong view of nivāsī attā, clinging to the "continuous self". To think that this self, the being that lives in our body, can act on its own accord, that its actions depend on our will as sāmi attā, clinging to the "self that controls". We cling to form aggregates by all three ways of attachment. In reality, however, there is no self, no living entity to cling to, only natural processes progressing depending on its own conditions and circumstances. The Buddha taught that the act of the aggregates, the saṅkhāra, is not the activity of a living entity. From the ordinary point of view, it seems that there is a living entity that performs the actions of walking, standing, and sitting, but the Blessed One refutes that belief as follows: “Hey bhikkhus, if the practice is self, it is me, it won't cause me suffering and I can say, 'Action must be like this (all have good nature), should practice? like that (unwholesome) 'and can arrange actions according to my wishes. Saṅkhāras are mental states or mental states led by cetanā, volition. There are a total of fifty-two mental states. In addition to the two mental states of feeling and perception, the remaining fifty together constitute the aggregate of formations, saṅkhārakkhandha. In the Suttas of the Suttas, only cetenā, the volition, is particularly representative of the activities of the sakhāra, but according to Abhidhamma, there are other mental states that can also create kamma (kamma). , like attention (manasikāra), mindfulness (vitakka), mindfulness (vicāra), vti (pīti), greed (lobha), hatred (dosa), si (moha), no-greed, no-aversion and no -si. These fifty types of mental formations are also responsible for carrying out activities such as walking, standing, sitting, sleeping, squeezing, stretching, laughing, and speaking. These actions as well as other spiritual activities such as thinking, visual consciousness, and consciousness are also brought and guided by the aggregates. How is the Aggregates of Coercive? The Buddha encourages us to reflect like this: If the aggregate of action is self, it will not cause disturbances, make us uncomfortable. In fact, it apparently coerces us in many ways. When aspirations or craving make us restless in reflection, we become tired, exhausted, and sorrowful. When we utter something that shouldn't be said, we feel embarrassed. If we commit a criminal offense, we will be sentenced to prison. Greed burns us and makes us lose our sleep and appetite. When there are unwholesome acts such as stealing or lying, we will fall into hardship and suffer extreme suffering. Likewise, the action associated with anger will lead to actions and words that cause exhaustion and suffering. Practices associated with delusion, selfishness, and wrong views also lead to exhaustion and suffering in the present life and pave the way into suffering. That is the way to coerce us. If practice is self it will not cause us suffering that much. If the practice is self, then how can we arrange and organize only pure actions that create good karma that leads to merit, never to have unwholesome acts leading to miserable conditions. pain. In reality, it is impossible to arrange for only pure activities to be desired. Maybe we have to put ourselves in difficult situations, have to do things we shouldn't do, say things we shouldn't say, or think about things we shouldn't think about. So it is clear that we cannot control or arrange how the act should be according to the will, clearly, action is not the self. To clarify the problem The Blessed One taught: “Hey bhikkhus, action is not the self, not the core within me. Because of that, it tends to cause grief. Again, I can not arrange and command: Practice must be like this, or not like that. " Thus, formations are not self, have no real physicality, but change smoothly depending on cause and condition, cause and condition, thus causing us disturbing emotions. How it constrains us is described above. Because of associating with bad friends, being led by bad teachers and because of wrong spiritual attitudes, we do, say, and contemplate things that should not be done, should not be said, or should not be contemplated. . In modern life we ​​can fall indulged in bad habits, reprimandable and illegal activities such as drunkenness, addiction, and gambling. Also because of craving or anger we utter words that should not be said. Similar evil activities have resulted in a bankruptcy burial, falling into prison situation and losing all of your close friends. From the ethical and moral standpoint, Negative actions such as killing and verdict create many negative effects that can lead to extreme grief in the afflictions. Thus, the form of aggregates coerces us by creating unwholesome karma that leads to negative results. Here I would like to tell a story showing how the butcher's unwholesome actions lead to extremely harmful consequences. The Story of A Devil Was Stunned By Many Pointes One day, Germany Lakkhaṇa and Moggallana (Moggallana) together went calmly, down from the top of Linh Thuu mountain. On the way, by sight He Moggal-lāna saw a peta, a ghoul. The ghoul was stabbed by many sharp points. There is a nose piercing the head through the mouth, a nose piercing the mouth to the chest, a nose piercing from the chest to the abdomen, a nose from the stomach down the side, a nose piercing from the head to the calf foot down foot. Threats, peta, running around and around extremely suffering, but how, where, the spikes still chasing stabbing all over the body. Seeing such suffering, Moggallāna contemplated that in samsara himself was depraved into similar lives. Happily I was liberated, no longer fell into such painful circumstances. Thinking so He smiled. Lakkhaa saw and asked Moggallana why he was smiling. To think that Lakkhaa has not fully developed the mind to see the hungry ghosts, it may be incomprehensible and skeptical. Thinking so Moggallāna did not tell the story at that time but told Him Lakkhaṇa that when it was time to return, he would ask this again in front of the Blessed One. After midday they went to Buddha and Lakkhaa to repeat the question, why Moggallāna smiled when he went down to Linh Thuu to stay calm. At that moment Moggallāna said that on his way down the mountain he saw a ghoul chased by many sharp points, and smiled at the thought that he had been fortunate enough to have escaped the evil fruit of unwholesome actions. , from being depressed in extremely miserable circumstances like this. At that moment, the Buddha praised, "The disciples of the Tathagata have had enough vision. The Tathagata saw this hungry ghost before the night of the Great Path, while meditating on the Vajrayana, but because no one else witnessed the Tathagata said nothing about this. Now, since Moggallāna has seen it, the Tathagata will tell the story of the devil. ” The Buddha said that while still in the state of this human being, this human being had committed a felony of being a butcher, "keeping alive and selling to death", thus creating an unwholesome karma that must pay results in hell in countless eons. When out of this scene, he becomes the ghoul (peta, the hungry devil) to suffer the next until the effects of the unwholesome saṅkhāra dry. The eyes of the common man in the folk could not see the hungry ghosts, for that reason Mr. Lakkhaa did not see. Sharp stings do not fall down and injure anyone else, only stab them. This is an example of how the aggregates can cause suffering. There are other ghosts that Moggallana has seen, like a buffalo slaughterer in human sight. This man becomes a ghoul and is mutilated by vultures, crows, and hawks; the bird hunter becomes the ghoul in the form of a piece of meat for vultures, crows and kites, screaming and fleeing so as not to be bitten; a butcher who specialized in making lamb with no skin to cover - just a bunch of stabbed and stained meat - also preyed vultures, crows, hawks; a raven who once practiced pork was always chased and cut to pieces by a sharpened two-sided knife and blade; a hunter was speared full of javelin. All these demons are running around in pain and screaming. Moggallāna also saw that the ghouls suffered hundreds of sufferings because they had previously committed unwholesome acts such as mistreatment of others and adultery. Beings in the lower realms and animals, suffer immeasurable suffering for having had unwholesome saṅkhāras in the past. In the human scene, there are many people who suffer in extremely destitute conditions, have to work very hard to have enough food, enough to live, some suffer from illness, others suffer torture of all kinds. both due to their unwholesome saṅkhāras in the past. These actions cause us suffering because they are not self, not inner core, not ourselves. I cannot control how my aggregates are so that unwholesome actions do not arise, but only actions. This can be personally experienced in meditation. Meditators, especially those who are still primitive, want to develop only virtuous saṅkhāras, actions related to the subject of meditation, but there are times when the mind is directed from one to the other to unwholesome delusions. Under the influence of craving, various thoughts arise and lead the practitioner's mind to go astray. Other thoughts, under the influence of aversion or egoistic mind, lead the practice of a stray practitioner, going one way or the other. The meditator must eliminate those distracted delusions, or thoughts, by noting, "liking", "wanting", "thinking" etc. As mentioned above, all saṅkhāras tend to cause oppression, discomfort and we cannot control or command, so it is not the self, it is not the part. the inner core, or the being that lives within me, is just non-self phenomena, which arise depending on conditions, arising from conditions. It can be like raindrops, like the sun, like the wind. No matter how much we want to do it, we cannot control or tell what the rain, wind or cool sunshine should be like we want. It is not what we want until a cloud, winds, or wet conditions condition. When we qualify, it rains, whether we want it or not. It is the same with the sun, when it is covered by clouds, there is no sunlight, whether we like it or not. When it is not covered by clouds, it will be sunny, whether we want it or not. Only the wind blows when the weather conditions qualify. When the conditions are not favorable, no matter what we want, there is no wind. These external phenomena do not depend on us, have nothing to do with us, we cannot control. So does the saṅkhāra, which are internal phenomena that we cannot control. These inner phenomena come and go depending on conditions, and so are not self. How Unselfish Experience Comes To Us? The diligent practitioner, constantly noting the phenomena of materiality and nama, will clearly realize how one cannot control, control, and erroneous warranty (saṅkhāra) as to what he wants. While contemplating the rising and falling movements of the abdomen and the effects of the body, recite silently, "rising", "falling", "touching", if you feel a tense, stiff stomach, recite "hard, hard". Then the will to change posture may arise. This will is nothing other than spiritual activity, or mental activities led by cetanā. The main idea, cetanā, quietly ordered, "Now, change your posture, change to sit." The meditator may want to continue contemplating without changing the sitting position, but because of the urgent prompting of cetanā, the intention, must change. It is onions, saākhāra, that I don't want. Likewise, While contemplating painful, hot, or itchy sensations, we turn and change our posture according to the demands of actions that we cannot control ourselves. Again, while meditating, thoughts toward sensual pleasures may arise. These are mental formations that the meditator does not want, and must be eliminated by penetrating mindfulness. Aggregates can urge the practitioner to talk to someone, or look around, or to do something. These are all naturally undesirable saṅkhāras that arise, whether we like it or not. Those are examples of the uncontrollable and uncontrollable nature of the form of aggregates. Should not welcome but must decide to contemplate to eliminate. Thoughts in favor of sensual pleasures may arise. These are mental formations that the meditator does not want, and must be eliminated by penetrating mindfulness. Aggregates can urge the practitioner to talk to someone, or look around, or to do something. These are all naturally undesirable saṅkhāras that arise, whether we like it or not. Those are examples of the uncontrollable and uncontrollable nature of the form of aggregates. Should not welcome but must decide to contemplate to eliminate. Thoughts in favor of sensual pleasures may arise. These are mental formations that the meditator does not want, and must be eliminated by penetrating mindfulness. Aggregates can urge the practitioner to talk to someone, or look around, or to do something. These are all naturally undesirable saṅkhāras that arise, whether we like it or not. Those are examples of the uncontrollable and uncontrollable nature of the form of aggregates. Should not welcome but must decide to contemplate to eliminate. These are all naturally undesirable saṅkhāras that arise, whether we like it or not. Those are examples of the uncontrollable and uncontrollable nature of the form of aggregates. Should not welcome but must decide to contemplate to eliminate. These are all naturally undesirable saṅkhāras that arise, whether we like it or not. Those are examples of the uncontrollable and uncontrollable nature of the form of aggregates. Should not welcome but must decide to contemplate to eliminate. To think that there is a self that one can control and control is clinging to sāmi attā, grasping the controlling self. The practitioner has carefully noted the process of form and nama at the moment it arises, clearly realizing that what we want does not happen, and that what we do not want will come to us again. In that way one eliminates sāmi attā, clinging to the controlling self. Contemplating the process of arising and dissolving rapidly goes on and finds that what one wants, upon grasping has vanished, the meditator eliminates sāmi attā, clinging to the self controlling. There was nothing stable and sustainable; all dissolve and perish. In this way nivāsī attā, clinging to the constant self, believing that there is an eternal self or an eternal substance within the body is also repelled. At this point the meditator realizes that things happen only when different factors come together to meet the necessary conditions for it to happen. For example, such as the arising of vision. There must be an eye, the object of seeing, and sufficient light. Then have to mean to look. When there are eyes and objects bright enough to see, there must be vision. Likewise, a sound is heard only when there are ears, sound, unobstructed space and mind-directed intention, to hear. When there are ears and clear sounds can be heard, the hearing will be heard. There is touch when there is a touching object, body, sensation, and will. Having seen that the phenomena of seeing, hearing, and touching take place only when the necessary factors are combined, the meditator realizes that there is no self or living entity that creates the sound or touch. Hence he excludes kāraka attā, grasping the belief that there is a self, or a living being, that dominates and controls all activities. To eliminate this karāka attā the Blessed One taught that sakhāra, the aggregate of formations, is not 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.