Great Discourse on. 7. TEN ONE METHOD OF DISTRIBUTION OF PEOPLE Separation of the five aggregates of feeling experienced in the three times Critical and subtle feelings inside and outside Subtle and sublime feeling Far and near feeling Eleven ways of separating the aggregates Eleven ways volitional cup Eleven separated from consciousness process of rebirth law arises depending Soul aggregates in three periods of reflection under the Sutta center VII- TEN ONE METHOD OF DISTRIBUTION OF PEOPLE -ooOoo- Yā kāci vedanā, attānāgatapaccuppannā ajjhattā and bahiddh and into the oḷārik and sukhum and and on and paṇīt and and dūre santike and sabbā vedanā, netaṁ mama neso hamasmi na meso attāti. Evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. All feeling, whether past, future or present, inside or outside, gross or subtle, low or sublime, near or far, must be seen with one's own understanding, yes as it really is, like this: 'This is not mine, this is not me, this is not my self'. " Above is the teaching to separate contemplation of feeling aggregates according to eleven modes, aimed at clarifying the characteristics of impermanence, suffering and non-self. Here, feeling in the past means sensations experienced in past lives as well as those experienced in the previous days, months, years in this very life. These are also feelings that have just been experienced in the past, today. Of course all those feelings in the past have ceased to exist, but for the strong ego-taker it is not of course; they hold that it is the self that has experienced previous sensations and continues to experience in the present. According to their opinion, all the feelings that arise before in this life do not cease and disappear. Experience In Three Times If painful feelings such as stiffness, heat, or soreness, detected while contemplating moving and falling in the abdomen, the practitioner immediately notes. Upon making such a note, unpleasant sensations gradually diminish, relieve the pain, and then disappear. When the mind is really especially strong on the meditator, the meditator will find that every noting, the pain ceases. With this realization, the practitioner personally experiences that sensations do not cease, do not last for up to a second, but always arise and cease quickly. It is not only the feeling aggregates in past lives that do not exist to the present, but also the previous feelings in this life that cease to exist. Feelings discovered just a moment ago cease to exist. The mindful meditator experiences all of these things. He sees that feeling is blissful, The suffering or the senseless feeling felt in the present moment does not cease to arise and pass away. Therefore, it can be deduced that feelings that will arise in the future will also dissolve and cease at the moment they arise. During the meditation practice, elaborate contemplation takes place as follows: 1. The unpleasant hard, hot, painful and frustrating feelings that I have just experienced in the past moment do not last to the present moment in the comfortable feeling. It annihilates in the moment when one can feel stiffness, heat, pain and annoyance. Just arising immediately ends. Because it ceases so quickly it is impermanent. And since it is impermanent and unpleasant, it is frightening, a source of suffering. The comfortable, comfortable feelings of the last moment do not extend to the frustrating and less comfortable in the present moment, they quickly perish, right at the moment of the pleasant feeling of comfort, and thus the that feeling is impermanent. Since it is impermanent, it is frightening, a source of suffering. All feelings, bliss, sorrow, or no-nonsense are not self, have no substance. 2. The repetitive present pleasures of the present cease and dissolve as soon as they are noted and are therefore impermanent, suffering and non-self. 3. The future pleasures of happiness or suffering will also cease and disappear at the moment of arising. It is also impermanent, suffering and non-self. That is the way past, present and future sensations are both perceived and perceived. There is another way to contemplate past and future feelings by deducing from present sensations: “Just as in the present impermanent feelings - bliss, misery, and no sign - ceases as soon as it is noted, the same previous feelings cease to vanish at the moment they arise, and so are impermanent, suffering and non-self as well. Feelings that will arise in the future also cease at the same moment they arise, and so are impermanent, suffering, and non-self. " Having realized how our own feelings perish, let us now deduce the feelings of others in the whole world: “Just as our own feelings, which cease and dissolve as soon as they are recited, the feelings of others in the whole world will cease and dissolve as well. These feelings are also impermanent, suffering and non-self. " Internal And External Feelings Just as rupa aggregates are observed under two shades, inside and outside, the inner rupa does not become external rupa and vice versa, feeling aggregates should also be observed under two shades, inside and outside, ”so the Visuddhimagga, Purification of the Path, teaches. Feelings from the inside do not move outward; Feelings from the outside do not enter. Must contemplate like that. The question arises: Does this mean that feelings from within us do not enter through another's body and that other people's feelings do not enter our body? No one believes that feelings move from body to body. So the above method of contemplation does not have that meaning. It just means changing the object, from the inside to the outside, or vice versa, from the outside in. When the feeling that arises depending on an object from the inside ceases and is replaced by the sensation arising from the external object, it is often thought that the inner sensation has become the outer sensation. On the contrary, when pleasant feelings or unpleasant feelings conditioned by external objects are replaced by those conditioned by the inner object, it is believed that the outer sensation has become the inner feeling. Likewise, when sensations arising from a distant object change into feelings that arise depending on a near object, it is believed that the other sensation moves from afar to near and vice versa, from near go far. Here, therefore, this means changing the object - inside and out, near and far - according to which sensation arises. The meditator diligently contemplates the phenomena of materiality and nama at the moment they arise, noting the pain of painful feeling arising in the body. While noting so if the mind turns toward an external object and that next pleasant feeling or feeling arises. These feelings must be noted as happy or pleasant feeling. Thus, while carefully noting, the unpleasant feeling noted initially does not move from the inside out, but ends within. Attention then turns to an external object and this external object conditions the arising of new sensation. Thus, the practitioner understands the phenomena. He also fully understands the opposite process; that is, for example, preliminary pleasant feeling arising from an external object ceases, then new suffering arises from an inner object. Inner sensation does not move outward; outer sensation does not move inward. Feeling arises and ends at the moment it becomes, and so is impermanent, suffering, and non-self. Dramatic And Sensational Feeling While we are experiencing the gross sufferings, if there are subtle unpleasant sensations we begin to believe that these gross sufferings have changed and become subtle suffering. When we are experiencing subtle unpleasant sensations, if we are experiencing gross unpleasant feeling, we believe that subtle unpleasant feelings have changed and become gross. However, for the practitioner who recites carefully, in each thought that suffering ceases from part, stage to stage, stage to stage, and therefore understands that suffering is not subtle. transforms into gross drama, but not even gross misery becomes subtle. Old feelings cease, new feelings arise and replace. That is impermanent. The practitioner experiences these things through personal experience. Crude feeling does not become subtle, and vice versa. These feelings cease at the moment they arise. Therefore, feeling aggregates are impermanent, suffering and non-self. Low and Noble Feelings Unpleasant painful sensations in the body are considered inferior forms while subtle pleasurable pleasures are considered sublime. Likewise, suffering, sorrow, depression, and sorrow are vile, while happiness and joyful joy are sublime feelings. In other words, feeling angry, depressed, sad, and sorrowful are lowly, feeling happy and happy is a noble feeling. But here, the delightful delight in sensual pleasures is less than the happiness of the zeal of zeal directed towards an admirable object like Buddha. Because experience differs from feeling to feeling, it is often thought that low feeling has become sublime, or noble feeling has turned into low kind of feeling. But the meditator realizes that sensation ceases at the moment of being noted and therefore understands that noble feeling does not become low, nor does low feeling become noble. These feelings cease at the moment of their discovery and are therefore impermanent. The suffering state of lowly sensations does not become the happy state of sublime pleasures. The noble feeling also does not become the inferior feeling. It ceases at the moment it arises and is therefore impermanent, suffering and non-self. Tho Cam Xa and Tho Cam Near We have mentioned long-term sensations near and far: sensations arising from distant objects do not become those that arise due to near objects; sensations conditioned by near objects do not become conditioned by distant objects. They cease at the moment we experience and as such are impermanent, miserable and non-self. The Eleven Ways to Separate the Aggregates of Fantasy The Blessed One taught: She kāci saññā, attānāgatapaccuppannā ajjhattā and bahiddh and entered the oārik and sukhum and and and and and and dūre santike and sabbā saññā netaṁ mama neso hamasmi na meso attāti. Eva metaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. All the aggregates, whether past, future or present, inside or outside, gross or subtle, low or sublime, far or near must be viewed with one's own understanding, yes. as it really is, like this: 'This is not mine, this is not me, this is not my self'. " This is the teaching that should separate the thought aggregates under eleven titles - past, present, future, inside, outside, gross, subtle, low, noble, far or near - in order to make clear. see its impermanent nature, its misery and anatta. Here, the aggregates of the past mean memories that we experience in past lives or in past times in the present life. The memories that we experienced in the past have, of course, ceased to exist. However, for those who are strongly attached to self, this is not natural because they perceive that it is the self that recognizes and remembers things in the past and continues to recognize and remember things in the present moment; that all acts of recognition and remembrance that have occurred in past lives or in past times in this life are due to the self; and in this present life too. What has been recognized and remembered as a child or in recent times are the work of a self, that self. The practitioner diligently keeps mindfulness, always keeping his mind on the rising and falling movements of the abdomen and the phenomena at the moment of sensation, seeing that the perception aggregates upon hearing (that is, the recognition and recall of sounds that I am listening) instantly dissipates as it is recorded. "Listen listen"; The thought aggregates at the moment of seeing dissolve as soon as we note, "seeing, seeing", and likewise the remembrance and recognition of the thought also quickly ceases as we note. Such observation through one's own experience realizes that thought is non-existent, it does not last for a second and that its nature is ceaselessly ceasing. Not to mention the things that we remember in the past life, even in this life, the things that we remember in the last moment have also ceased and disappeared. This, the meditator can see for himself. Even the aggregate of thoughts that have arisen in the last moment has also ceased. Thus, be aware and realize what we see, hear and touch in the present moment. These things always arise and then disappear, again and again, ceaselessly arising and passing away. We can also conclude that future aggregates of perception (perception) will also arise and cease, disappear at the moment of arising. During the meditation, separate the aggregates of thought aggregates as follows: 1. The aggregate of perception, which recognizes objects that have just been felt in the last moment, no longer exist until the present moment, it disappears while we realize it. Hence, it is impermanent, miserable and non-self. 2. Thinking aggregates, recognizing and remembering things in the present, also disappear while we really realize. Therefore, it is also impermanent, suffering and non-self. 3. The perception of aggregates, which will recognize and remember things in the future, will also disappear while we note. As such, it is impermanent, miserable and non-self. The past and future thought aggregates of the whole world are also concluded to be included as the aggregate of thought found at the moment of being noted. Just like the aggregate of perception, which cease and dissolve at the moment of being noted in the present, in the same way past aggregates of thought cease and dissolve at the moment of arising and thus are impermanent, suffering and non-self. . In the same way, future aggregates of thought will also cease and dissolve at the time of arising, and are thus impermanent, suffering and non-self. The aggregate of thoughts, recognizing and remembering objects in one person, in another, and in the whole world also perish and dissolve at the time of arising and are thus impermanent, suffering and non-self. The impermanent nature of the aggregate of perception, or perception, (which has the property of recognizing and remembering things), is indeed evident if we only contemplate and recall what we have learned and remembered before, now. Here I forgot how easy it was. Aggregates of thought, recognizing and recalling objects in the body do not exist until the aggregate of perception recognizes external objects; The aggregate thought that realizes external objects does not last until remembrance of objects within the body - it ceases and dissolves at the moment of arising, and thus is impermanent, suffering and non-self. Perceptions that recognize and remember objects of desire and craving, anger and frustration, egoism, wrong views, doubt and doubt, are all akusala. These are the aggregate of thought aggregate of drama. Perceptions related to the fervent spirituality, faith in the Blessed One, remembering a time of Dharma, recalling the advice and teachings of teachers or parents is to think that the aggregates are of a kind of delicate and fine kind. Those are the sublime aggregates. Crude thoughts are of the low kind. In other words, to recognize and recall gross objects is gross perception, the recognition of good objects is subtle aggregates. Gross thoughts do not exist until the moment subtle aggregates arise; The subtle aggregates do not last until the moment that gross thought arises. Each thought aggregate disappears at the moment of arising and is therefore impermanent, suffering and non-self. The low aggregate thought does not last until the moment that sublime aggregate arises; in the same way, the sublime aggregate of thought does not last until the moment that lowly aggregates arise. It dissolves at the moment of arising and is therefore impermanent, suffering, and non-self. Recognizing and recalling subtle distant objects is called distant aggregate perception (perception of distant objects); realizing rough, near, inner objects, is called near aggregate perception. The distant thought aggregate does not last until the moment that near aggregate thought arises; a near aggregate perception does not last until the moment that distant thought arises. It dissolves at the moment it arises and, therefore, is impermanent, miserable, and non-self. Eleven Ways to Separate Aggregates The Blessed One declared: Ye keci saṅkhārā atītānāgatapaccuppannā ajjhattā and bahiddhā and into the oḷārik and and sukhumand and and and and and ye dūre santike and sabbe saūkhārānānāmappa yakabameta All the aggregates, whether past, future or present, inside or outside, gross or subtle, low or sublime, far or near, must be viewed, with their own understanding. , as it really is, like this: 'This is not mine, this is not me, this is not my self'. " These are the teachings that separate contemplation of the form of aggregates in eleven ways to see the special characteristics of impermanence, suffering and non-self. It should be noted here that there are many dhammas arranged under the term saṅkhārakkhandha, the form of aggregates. We have seen that in addition to feeling and perception, the remaining fifty mental states are collectively known as saṅkhārakkhandha, the aggregates of formations. Summary, saṅkhāra, action, is the main driving force behind actions by body, speech, or mind. The main aggregates are the cause for us to change our posture of walking, standing, sitting, lying down. Saṅkhāra ordered, "Now go, now stand, now sit." Activation causes causes of actions such as contracting, stretching, moving, and laughing. Also, saṅkhāra, which causes words, is like ordering, "now say like this." Practice also causes the thinking, seeing and hearing. Thus, the saṅkhāra of previous lives - wanting to walk, want to stand, or say - cannot extend to action in this life, can it? Are they all disappearing and perishing on the spot, at the moment of arising? It is obvious that the will to do, to take, or to contemplate in past lives has completely vanished. But for those who firmly believe, "I did all these actions, all these actions were done by me," they insist on a single self, a single self: “I myself did all the actions in a past life; The one acting in the present life is also me. For them, "I", who acts forever often remains. The practitioner mindfully contemplates the bulging and falling abdomen, when hearing the itching sensation, recite "itching, itching". While reciting like that, if there arises the will to scratch the itch, immediately recite, "want to scratch, want to scratch." Onions, saṅkhārā, that is, the will to scratch, are found to disappear each time. Just like in reciting, "hard, hard" because there is a feeling of stiffness, if there is a will to contract or stretch, the practitioner immediately recites. Thus, saṅkhārā, the will, that is, the will to contract, stretch, or change posture, perish and dissolve every time one comes, and continues to perish. In the same way, the aggregates that want to change posture, want to say or think are seen ceaselessly destroying. For the practitioner, it is not only the aggregates of the past lives, but the formations that arise in the present are also seen to cease to cease. Thus, the practitioner knows that the formations in past lives do not extend to the present, the present formations do not exist to the future, and the future aggregates will not move to one. time later, they pass away at the moment of arising. With his own understanding, he realizes that the aggregate of formations are impermanent, suffering and non-self. In the practice, the aggregate of action is contemplated as follows: 1. The will to step forward does not last until the desire to step the left foot comes; the will to step the left foot does not last until the will to step the next step; it ceases and dissolves at the moment of arising, and as such, is impermanent, suffering, and non-self. Likewise, the aggregates of the past do not last until the present moment. It ceases and disappears at the moment of arising, and as such, is impermanent, suffering, and non-self. 2. The aggregates of the aggregates, the cautious will to do or note, arise in the present do not last until the next moment. It always dissolves at the moment of arising and, therefore, is impermanent, suffering and non-self. 3. The formations that will arise in the future related to the will to do and carefully note will also cease and not last until the next moment. Hence it is impermanent, miserable and non-self. With the knowledge of the actions arising in the present as noted, the actions of the past, the actions of the future and the actions of the whole world can be concluded to imply the same way. Just like impermanent actions, wanting to do and want to note in the present, cease as soon as they are noted, likewise the past actions also cease and dissolve at the time of arising. As such, it is impermanent, miserable and non-self. In the same way the actions of the future also dissolve at the moment of arising, and as such are impermanent, suffering and non-self. The actions of one person or of others and in the whole world all cease and dissolve just like the actions noted in the present. All are impermanent, miserable and non-self. The difference between inner and outer actions, like that of feeling and feeling arising from internal and external objects, has been described; extrinsic developments, that is, thoughts that want to acquire or destroy external objects, either sentient or inanimate, are external actions. Actions related to inner action cease before the moment that thoughts directed to an external action arise. As such it is impermanent, miserable, non-self. Likewise the actions related to the outer action cease before the moment that thought directed to an inner action arises. Think of rude, dramatic actions, which are kind of rough onions; contemplating an act of elegance, good deeds, is the kind of subtle behavior. Acts of the gross kind do not become actions of the subtle type, and vice versa. It ends at the moment of arising, and as such is impermanent, suffering, non-self. All kinds of reflections on evil deeds are vile actions. Thinking about and performing good deeds is noble deeds. In virtuous actions, the serious work of morality is more noble than generosity, meditation is higher than precepts, and mindfulness meditation is more noble than quiet meditation. Low actions do not extend to noble actions; the same is true of noble actions, which do not last until the moment of low action arises. It ceases and disappears at the moment of arising and, therefore, is impermanent, suffering and non-self. Practices that bring compassionate actions do not last until the moment of the arising of actions leading to morality, and vice versa. The strict morality of precepts does not last until the moment of arising of the form of aggregate wanting to practice tranquil meditation and vice versa. Practices related to the work of tranquility do not extend to the moment of arising of the aggregate of mindfulness that wishes to practice mindfulness meditation and vice versa. All cease and disappear at the moment of arising and therefore impermanent, suffering, and non-self. Reflecting on the formations of wholesome and unwholesome nature is indeed delicate, but the ardent practitioner can diligently experience it for himself, seeing how ceaseless formations ceaselessly cease at the time it arises. birth. For example, while noting a rising and falling abdomen, if there are thoughts of craving arises, the practitioner immediately notes that phenomenon, "desire, desire." Such thoughts of desire dissolve before lasting until the moment a wholesome thought arises. The practitioner who has attained the level of Knowledge of Cessation, Bhaṅga bana, understands this phenomenon clearly, just as it is. When the practitioner feels joyful while performing a charitable act, he must recite, "Rejoice, rejoice". When reciting like that, the practitioner has attained the level of Knowledge of Cessation, Bhaṅga bana, It is clear that the aggregates of virtuous actions related to charity work disappear at the moment of recording. Again, while mindfulness of the movement is rising and falling in the abdomen, if delusion arises, we must immediately recite. As such, the notion of thought, the state of noting, goes up and down, disappears without prolonging to the delusional moment; the delusional moment also disappears without prolonging to the next moment of delusion. In this way one realizes that each aggregate of formations ceases and dissolves before the moment of arising of another set of formations. If the practitioner does not notice the phenomena as described above, he must know that he has not developed this level of insight. The mind-set mindset goes up and down, disappears without prolonging the delusional moment; the delusional moment also disappears without prolonging to the next moment of delusion. In this way one realizes that each aggregate of formations ceases and dissolves before the moment of arising of another set of formations. If the practitioner does not notice the phenomena as described above, he must know that he has not developed this level of insight. The mind-set mindset goes up and down, disappears without prolonging the delusional moment; the delusional moment also disappears without prolonging to the next moment of delusion. In this way one realizes that each aggregate of formations ceases and dissolves before the moment of arising of another set of formations. If the practitioner does not notice the phenomena as described above, he must know that he has not developed this level of insight. The departures arising from distant objects do not last until the moment when the triggers arise from near objects, and vice versa. All dissolve at the moment of arising and therefore are impermanent, miserable, and non-self. The Eleven Ways to Separate Aggregates The Blessed One taught: Iṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ and bahiddhā and and oḷārikaṁ and sukhumaṁ and hīnaṁ and paṇītaṁ and yandūre santike and sabbaṁ All aggregates, whether past, future or present, inside or outside, gross or subtle, low or sublime, far or near, must be seen with their own understanding. , as it really is, like this: 'This is not mine, this is not me, this is not my self'. " These are the teachings to separate consciousness aggregates in eleven ways to see the nature of impermanence, suffering and non-self. Chapter VI explains that the contemplation of impermanence is the same as the contemplation of "this is not me", the contemplation of suffering is the same as the contemplation of "this is not mine", and the contemplation of non-self is the same. as contemplating "this is not my self." Of the four aggregates, viññāṇa, or consciousness, is the most obvious outstanding. In the language commonly used every day, mental states such as desire and anger are described as "mind": "desiring mind", "fancy mind", "hatred mind". Also in the Commentaries, at first these categories are also referred to as citta (or mind king), only later can they be called mental states. Here too, we propose that to some extent, will call it mind. Past consciousness can be the mind in past lives, it can also be the mind that arises in the present life in adolescence, or in the days, months or years thereafter, even today, the mind. arises before the present moment. Of those types of consciousness possible in the past, it is very obvious that the mind in past lives does not last up to the present life, it has ceased from those lives. But for those who are strong ego-clinging, who are strongly attached to a self, it is not easy to make them understand like that, because they advocate that viññāṇa, consciousness, is a soul or self. self, a living entity. According to these beliefs, when the physical body in a past life perishes and disintegrates, viññāṇa, the soul, leaves the body and reincarnates into a new body, then rely on this new body from conception to death, and once again leave this old body, reincarnate into another new body, in a new life. This belief has been described in the story of Sāti, in Chapter IV. The Rebirth Process As practitioners themselves experience, the mind does not exist for a second, but always arises and falls away, ceasing to arise and fall away. How the mind arises and passes away has been described during discussion of the mental process. As has been explained, in each existence, at the moment of dying maranasaññā vithī, the mental process arises with the kamma, kamma, kamma nimitta, the phenomenon of karma, or gati-nimitta, the symbol of rebirth, as the object of statue. That is the way of arising: from the stream of karmic existence (bhavaṅga) arises mind-door mind-door (āvajjana citta), feeling the sensations. This kind of mind reflects a wholesome or unwholesome action performed in a lifetime (kamma, karma), or a sign or symbol associated with that action (kamma-nimitta, symbol of karma), or a symbol of the place about to be reborn (gati-nimitta, sign of death). After this citta ceases, the positive stream of consciousness, or javana process, grabs the object, arising continuously for five moments (thought moment). At the time when the javana impulse flow ends, the mind registers tadālambana, dependent upon the object above, arising in two moments. Then the bhavaṅga mind, arises, arises and exists in one or two moments of thought. The next is consciousness or mind which ends a lifetime, and this last moment of bhavaṅga citta is called the cuti citta, the citta. When the cuti citta, samsara, ceases, according to the kamma, the kamma or akusala kamma is discovered at the moment of death, the new mind arises in a new life. This citta is called the paṭisandhi citta, consciousness, or connected mind, because it connects two lives, past and present. When the paṭisandhi citta comes to an end, a series of bhavaga citta arises. When there is a ceiling like form or sound found in the six sense doors, the bhavaṅga citta series ends and the six-consciousness, followed by the five-consciousness, such as the eye-consciousness or the consciousness, arises. That's what really happens when we see or hear it. In this process the mind arises from place to place, sometimes in the eye, sometimes in the ear, sometimes in the tongue, sometimes in the nose, etc., continuously in a series of new cittas, each arising. destruction. The citta, the cuti citta, of the past life finally ends on the spot, at that moment. The mind of the present life is a new citta, conditioned by kamma, past kamma. Each citta is a new citta, not the old cittas that change into new. The series of bhavaṅga citta ends and six consciousness, followed by consciousness, or consciousness, arises. That's what really happens when we see or hear it. In this process the mind arises from place to place, sometimes in the eye, sometimes in the ear, sometimes in the tongue, sometimes in the nose, etc., continuously in a series of new cittas, each arising. destruction. The citta, the cuti citta, of the past life finally ends on the spot, at that moment. The mind of the present life is a new citta, conditioned by kamma, past kamma. Each citta is a new citta, not the old cittas which change into new. The series of bhavaṅga citta ends and six consciousness, followed by consciousness, or consciousness, arises. That's what really happens when we see or hear it. In this process the mind arises from place to place, sometimes in the eye, sometimes in the ear, sometimes in the tongue, sometimes in the nose, etc., continuously in a series of new cittas, each arising. destruction. The citta, the cuti citta, of the past life finally ends on the spot, at that moment. The mind of the present life is a new citta, conditioned by kamma, past kamma. Each citta is a new citta, not the old cittas which change into new. v… continuously in a series of new cittas, each arising and passing away. The citta, the cuti citta, of the past life finally ends on the spot, at that moment. The mind of the present life is a new citta, conditioned by kamma, past kamma. Each citta is a new citta, not the old cittas that change into new. v… continuously in a series of new cittas, each arising and passing away. The citta, the cuti citta, of the past life finally ends on the spot, at that moment. The mind of the present life is a new citta, conditioned by kamma, past kamma. Each citta is a new citta, not the old cittas which change into new. While diligently contemplating the phenomenon of rising and falling in the abdomen, one notices a thought that has just arisen. When noting like this the thought or thought mind suddenly disappears. Realizing this phenomenon, the practitioner concludes that death means the cessation of the long series of cittas, cuti citta, ends. Likewise, the new becoming means the first arising of a series of new cittas in a new environment of a new life, just as in the present mind there is always a new cittas arising. . The Bhavavga citta, the stream of karmic cittas, is a long series of arising, depending on the kammic force of a similar new mind, beginning with the very primordial mind at the moment of conception. The mind understands phenomena of seeing, hearing, smelling, tasting, touching, and contemplation that arise freshly from concentions in a long chain of life. Thus one understands how the mind arises and falls away and it is possible for one's own experience to deduce the citta, the cuti citta, and the mind that connects the paṭisandhi citta. Dependent Birth Act To know that the mind that arises depends on kamma, kamma, is to know the Law of Dependent Creation (or Twelve Causes of Dependent Origination), through understanding around karma-effect. The Book of Purification of the Path, Visuddhi-magga, reads as follows: "Such discernment of the conditions of nama and rupa (that there is no one who acts, no one to reap the effects of the action, only). phenomena which proceed according to cause and effect) by the circles of karma and effect, and have left the vague state ("Is there a soul? Is there a self?" "Why does self arise?" etc ... of the three periods, all the dhammas, dhammas, past, future and present are understood by the person according to his knowledge of the process of birth and death. " Here, in the manner of discernment, "by the circle of karma, kamma" includes causes such as ignorance, avijjā, craving (taṅhā), grasping (upādāna) and action (saṅkhāra). In addition, by discerning the first connection-consciousness and the last samsara, all the cittas that arise in the middle during life become apparent understanding. Likewise, by understanding all the cittas in the present life, the types of cittas in past and future lives are also divided and interpreted. To know the mind is to know the cittas that co-arise and also to know the sense of the mind on which the mind depends. Therefore, the book of Pure Path, Visuddhimagga wrote, "All dhammas, dhammas, past, future and present are understood by him." Consciousness In The Three Ages By realizing that starting from the rebirth consciousness onwards, successively a series of cittas arising and passing away, the practitioner clearly realizes that the mind in past lives ceases on the spot, does not exist. lasted to this lifetime. He also sees clearly that the mind in present life ceases on the spot at the time of arising. Thus the practitioner is in a position to discern clearly past, future and present with knowledge that personally experiences. For the practitioner, if while reciting the abdomen that is rising and falling, there are thoughts that arise, immediately recite, "thinking, thinking". Such thoughts vanish. When listening, one meditates, "hears, hears", and the ear consciousness naturally dissolves. Unlike ordinary people, he does not think that he will continue to hear these sounds for a long time, but finds that he hears each part, each phase alternating - hearing, losing, hearing, losing - the ear consciousness. birth and death moment by moment. In the same way when reciting body contact, the practitioner sees the touch quickly dissipating. When the concentration is particularly strong, the practitioner also sees eye-consciousness that arises and passes away very quickly in a long chain. The ratio and the real consciousness must also be contemplated in the same way. When reciting, consciousness is also seen to arise and pass away rapidly. In summary, for each thought, both - the object and the mind that knows the object - are seen to arise and pass away quickly. In that way one has clearly seen that eye-consciousness does not exist until the moment when one is contemplating thought, or reciting hearing, but dissolves at the moment of seeing, or at hearing, when the eye-consciousness or ear-consciousness arises. . He perceives that it is impermanent. In the same way, the mindfulness, the thinking mind and the listening mind do not last until seeing, but dissolve at the moment of reciting, thinking and listening. Hence the practitioner realizes that it is impermanent: 1. Consciousness, ear consciousness, body consciousness and thought that arose in the previous moment do not extend to the present moment of seeing, hearing, touching, and thinking. It ceases and disappears, and therefore, is impermanent, miserable and non-self. 2. Consciousness, ear consciousness, body consciousness and thought that arises in the present do not last until the moment of hearing, seeing, touching and thinking, which follow. It ceases in the present moment and is therefore impermanent, miserable and non-self. 3. The eye-consciousness, ear-consciousness, body-consciousness and thought-thinking that will arise in the future will not last until the next moment in the future. It will cease and dissolve and, therefore, are impermanent, miserable and non-self. In that way, personally realizing how quickly the aggregate of consciousness arises and passes away in the body, one can deduce that, just like the noted consciousness, all consciousness remains to be recorded. Receiving, the consciousness in others and in the whole world, is the same, constantly arising and passing away. We have observed all kinds of consciousness, but we have to contemplate other nuances such as inside and out. A mind with an inner object does not extend to a mind that has an external object; mind with external object does not extend to mind that has inner object. When it grabs onto an object, it ceases and so is impermanent, miserable and non-self. The angry mind is gross; in comparison with other types of citta is subtle. In anger, those kinds that are fierce enough to kill living beings, assault others or destroy one's property, or use rude words to scold and intimidate people, are gross; the pitch in the form of anger is usually subtle aversion. The mind of craving is softer than a mind of anger, but a mind of greed strong enough to induce stealing or wrong, lowly, rude speech, is gross greed. Desire or desire is usually the subtle mind of craving. The deluded mind is softer than the mind of craving and anger, but the deluded mind that searches for mistakes or shows disrespect to the Buddha, Dharma, and Sangha is gross. Ordinary skepticism or lethargy is subtle delusion. More subtle than all the above unwholesome cittas are the wholesome cittas, and of the wholesome cittas, The diligent practitioner keeps mindfulness watching the moving and falling in the abdomen, recognizing the gross or subtle types of mind - that the gross mind does not last until the moment of the arising of the subtle mind, and the subtle mind. does not last until the moment of arising of the gross mind. These cittas cease and disappear at the moment of arising. Satipaṭṭhāna Sutta According to the Satipaṭṭhāna Sutta While contemplating moving, rising and falling in the abdomen, if a mind arises in association with craving, one immediately notices the mind with attachment. It is the understanding that the mind arises in association with craving as it really is, according to the Satipahāna Sutta-sa rāgaṁ and cittaṁ sa rāgaṁ cittanti pajānāti. When reciting like this, craving ceases and is followed by a continuous stream of cittas of kindness, kusala citta, of mindfulness and action (kiriyā), vipāka, and impulse. Kusala javana is related to the action of seeing, hearing, etc. These kusala cittas, actions and results are recorded at the time of arising as seeing, hearing, touching, and understanding. It is knowledge of kusala, action, effect and uncertainty, without greed, just as it really is, according to the v câutarāgaṁ and cittaṁ vītarāgaṁ cittanti pajānāti of the Satipaṭṭhāna Sutta, the Four Foundations of Mindfulness. Here, the Master (Master Mahasi) wanted to mention the layout of the Commentary. The Commentary defines the mind with craving as the eight types of citta associated with attachment. That is the enumeration of cittas of attachment. So if it is craving, it must be one of the eight types of consciousness derived from attachment. However, just considering the arising of the eight kinds of cittas derived from attachment as savāga, mind with craving does not imply that it is mindfulness contemplation with mindfulness. Again, vītarāga, the mind without craving, is defined as mundane citta, and volatile mind. The Commentary says that because supramundane citta is the object of insight knowledge (vipassanā ñā )a), it is not classified in the same class as vītarāgaṁ, the mind has no attachment, vītadosa, the mind has no anger, or vītamoha, the mind has no delusion. Likewise, the two types of citta that arise from aversion and the two derived from ignorance are also not classified as cittas without attachment. Once, when he did not have any insight in his meditation, he was still doubted, wondering why the types of cittas that originate from aversion and delusion were not classified as cittas without craving. . Only when developing wisdom through the dharma master will he understand how natural and correct the resolution of the Mantra is. When the mind with craving is noted, it ceases and then arises only wholesome citta, citta, citta and citta; indeed it is difficult to have aversion and delusion. Hence at that time only wholesome citta (kusala citta) while noting, or only volatile citta (vipāka abyākata), volatile mind-door (āvajjana abyākata) lies in consciousness and impulse flow (javana). ) is contemplated. Thus, the definition of the noun vītarāga, the mind without craving, is the uncertain mind of wholesome nature (kusala abyākata citta, When anger arises while one is reciting the abdomen, the practitioner must note it. The aversion mind quickly dissolves, and instead arises the citta of wholesomeness of the noting act, the volatile cittas, and the impulse stream (javana) of a wholesome nature, of seeing, etc. By noting the practitioner as well. understanding that the mind has no anger. When the mind has delusion, that is, doubt or distraction, the practitioner notes it as usual, and it dissolves. Instead there is the kindness of noting, uncertain cittas, and the javana of seeing. By noting, one understands that the mind has no delusion, vītamoha. Again, when distraction and anxiety arose while the practitioner recited the abdomen, these kinds of minds must be noted, "distracted", "anxious". It immediately dissolves and mindfulness arises instead. Practitioners note that mindfulness before returning to recite the abdominal collapse. Other times, while noting the abdominal rise and fall, if there is anxiety and distraction arises, one notes "anxiety", "distraction". When mindfulness of this distraction dissolves, the mind becomes calm and tranquil. This state of mind must also be noted. When the mind is firmly and well firmly established on the contemplated object, that calm mind is also naturally known. When anxiety arises the practitioner notices, and the mind becomes calm again. All these changing states of mind are meditated diligently by the practitioner. A mind that is noted and contemplated is called vimutta, without defilement. Mind that also needs to be noted and contemplated is called avimutta, not liberated, and defiled. The practitioner notes all those mental states. That is the way the aggregate of consciousness must be properly contemplated according to the Buddha's teaching in the Satipaṭṭhāna Sutta. According to this practice, the cittas with craving and aspiration, anger, distraction, and anxiety are all of a kind of gross. When not containing these kinds of gross cittas, there will arise instead kinds of kusala and uncertain cittas, which are subtle types of citta. Therefore, the meditator diligently contemplates the phenomena that arise, realizing that the gross mind does not last until the moment the subtle mind arises, etc. It dissolves on the spot, at the moment of arising. , and so is impermanence, suffering and non-self. The method of classifying the mind, or consciousness, according to the low or sublime nature is the same as the way of classifying the formations. The lowly akusala mind does not last until the time that unwholesome citta arises; noble kindness does not extend to lowly akusala. It ceases at the moment of arising and is therefore impermanent, suffering and non-self. The mind of kindness and generosity does not last until the mind of good faith, or meditation, arises. The virtuous mindfulness of precepts does not last until the vivacious mind only arises, and vice versa. The mind of meditation just doesn't extend to the mind of mindfulness meditation; Vipassana mind does not extend to the mind of meditation only. All ceases and disappears at the moment of arising. For ordinary people, who are not accustomed to contemplating and noticing sensory phenomena, when seeing a distant object moving closer, they think that the mind that sees the object from afar, it is the mind that moves closer to them. . When looking at a near object moving away, think that their mind is moving from near and far away. Likewise, when hearing a near sound while listening to a distant sound, it is assumed that the mind that is listening to the noise from afar has moved closer; Hearing a sound in the distance while listening to a near sound, assume that the mind that hears the near sound has moved away. While the nose smells a distant smell, hears a smell emanating from his body, think that the distant mind moves near. While hearing the smell arising from the body that smells from the outside, assume that the near mind has gone away. When sensing a sensation from a distance, such as a leg, and there is another sensation in the chest, a distant sensation appears to be moving closer, and vice versa. While thinking of a distant object with the thought of a near object, it seems that the distant mind moves closer, and vice versa. In summary, it is generally believed that there is only one ordinary mind that still knows everything, far away as well as near. The practitioner notes all phenomena of seeing, hearing, smelling, tasting, touching, and meditating in understanding with his own understanding and experience, that the distant mind does not move near; but the mind that is close does not move far. It ceases and ceases to disappear at the moment of arising.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.