Great Discourse on. 4. Awareness Informal coercion me how Cause arise story Bhikkhu Sati Summary Dharma material like foam blocks Tho like water bubbles Ideas like mirage sankhàras like tree wordless knowledge like Game Magic Summary -IV- AWAKE -ooOoo- Viññāṇaṁ bhikkhave anattā; viññāṇañca h'idaṁ bhikkhave attā abhavissa nayidaṁ viññāṇaṁ ābādhāya saṁvatteyya. Labbhetha ca viññāṇe evaС ”me viññāṇaṁ hotu evaС” me viññāṇaṁ ahosīti. Yasmā the bhikkhave viññāṇaṁ anattā tasmā viññāṇaṁ ābādhāya saṁvattati na labbhati viññāṇe evañ me viññāṇaṁ hotu evañ me viññāṇaṁ mā ahos .ti. "Hey, bhikkhus, consciousness is no-self ..." The noun consciousness here means visual consciousness, ear consciousness, consciousness, consciousness, consciousness and consciousness. These six types of consciousness are often accepted as self, a living entity: “I see myself; I see". “I hear it myself; I hear". Thus all six types of consciousness are considered to be of a single self. This kind of ego-clinging is also easy to understand: things without understanding such as a log, like a mushroom, or a brick, are considered inanimate; only things capable of understanding are considered sentient, a living entity. So it is not surprising to see that the eye consciousness, the ear consciousness, etc. are considered to be self, but in reality it is also not self, not a living entity. The Buddha declared that consciousness is not self, and he explained as follows: “If consciousness is self, is my inner substance, then it has no tendency to cause us suffering; So often we do not intentionally coerce, oppress, make ourselves suffer and sorrow. We also have to be able to manage so that there are always only states of mind that are pure, and never mind defilement. But in reality the mind tends to cause suffering, and one cannot control and control it. So it is not the self, it is not our inner substance. Bhikkhus, in reality consciousness is not the self. It tends to cause us suffering and we cannot send the message, "My consciousness must be like this (always pure), my consciousness must not be like that (defilement)". Between the citta and the fifty-two cetasikā, most of us are more familiar with the mind. The Burmese often talk about mind, but very rarely mention cittas like phassa (contact, contact between the senses and its object), which is always associated with mind. Moreover, they consider the mind as self, as "I": "I see, I see", "I hear myself, I hear". It is not only sentient beings in the human condition that the Devas and other beings also believe that consciousness, or mind, is self. However, consciousness is indeed not self. Because it is not "I", it tends to coerce, making us suffer. Conceding Me Like? Compulsive consciousness, makes us uncomfortable to see things disgusting, hearing noisy and painful sounds, vulgar words, vulgarity, smelling bad odors, when tasting real things. I don't like it, when I touch something that makes me uncomfortable, when I think of something scary, obnoxious, or having sad, melancholy ideas. All sentient beings like to live in a pleasant place, wanting to see beautiful sights, but life thrusts when it comes to visions of disgust and disgust. For the unhappy person, most of what I see is only unsatisfactory. That is the eye consciousness that tends to coerce, making us uncomfortable. Instead of hearing soothing sounds, words that cool the heart as desired, there are unfortunate cases of hearing noises, horror, menacing voices, curses. That is the way that the ear consciousness oppresses, makes us frustrated, uncomfortable. Again, all sentient beings want to enjoy the scents but must suffer only from smelling bad odors. That is the case of coercive ratios. The coercive state of the eye-consciousness, the ear-consciousness, and the proportions towards sentient beings in human beings are not so obvious as in the world of beasts, or in the scenes of pretas (peta) and hell. In these realms, the coercive nature of the aggregates of consciousness becomes even more prominent. The creatures of the animal world always see horrors, hear mighty noises, and animals that live in filthy filth are always smelling bad. Suffering much more than animals are hungry ghosts, extremely hungry beings, and even more suffering is hell. They are forever immersed in misery, seeing terrifying seas, hearing fierce sounds, and smelling vulgar odors. In some hell scenes all that is seen, heard, smelled, To be touched and the thoughts that come to mind are frightening, absolutely nothing beautiful and gentle. Beings in these realms live forever in a state of misery, always being forced by six kinds of consciousness. Consciousness, ear consciousness, consciousness, consciousness, body consciousness, and consciousness always cause afflictions and suffering. Everyone wants to enjoy appetizing foods, but the unhappy person must always live with the real things he doesn't like. That is the coercive state of consciousness. This is also the case, the oppression of consciousness is more evident in the four tribulations. Even in the human scene, everyone wants to eat food that fits their mouth, but sometimes because of circumstances such as illness, they must try to swallow the food that they do not want. Sometimes I want to die, to get out of such painful situations. Of course, in the four misery beings are more miserable. Ordinary people want to live comfortably, less worry and concern, but circumstances do not let us live like that. Many people struggle with sadness, disappointment, grief and lamentation. Some lifelong people never get out of a confined life of suffering and bliss. They always have to worry about life. They are victims of the aggregate of consciousness. Consciousness does not depend on our will, but arises as determined by circumstances. We cannot control or control the aggregate of consciousness. Although I wanted to see a beautiful and delightful image, it was not possible. On the contrary, we must meet all the thorns. That is an example of visual consciousness. It does not follow our will, is not under our control and control, but only arises depending on conditions, automatically arising depending on conditions. Likewise, although we want to hear only soothing sounds, pleasing words, but we cannot. Therefore, it is sometimes necessary to turn on a tape recorder or radio in order to hear the sounds you like or say so soft. I don't like hearing noisy noises but when it comes, it quickly reaches my ears, can't be helped. The natural eye-consciousness itself arises depending on its own conditions and is not subject to our control or control. The same is true for the ratio. Although we like to indulge in sweet aromas, it would be unsatisfying otherwise. So we search for frankincense, aromatic oils and cultivate fragrant flowers. However, in some situations we have to inhale unpleasant odors, sometimes the poisonous fumes can damage our health. These are the cases that show that we cannot control or control the consciousness at will, but it arises only due to causes and conditions. Although we want to enjoy pleasurable sweetness, if we don't have food to taste, really pleasurable foods cannot arise. So every day we try our best to look forward to finding delicious foods. But when we get sick, for treatment, we have to take bitter medicine that of course we don't like. The body, body sensation, can only enjoy pleasing objects such as beautiful clothes, warm beds, soft mattresses or comfortable seats. To do so, we must always strive diligently to collect things, inanimate and sensible, to create the pleasurable sensations of the body. When it is too cold or too hot, when we are stabbed by a sharp thorn, burnt by fire, wounded by a weapon, or when we are seriously ill, we must ache and dislike the unpleasant consequences of our body. Clearly, then, we cannot control or control our consciousness. It arises automatically only when there are enough causes and conditions. Everyone wants to have a happy, happy and comfortable life, but can only achieve it when they have enough money and means. So must always try our best to maintain life. While wishing to find a means of living comfortably and happily, one must be preoccupied with the difficulties of daily life - about the loved one, the relative, the husband or the other. The death of a wife or child, financial matters, employment, old age and frailty, etc. - can arise at any time and spoil all our happiness. That is the way consciousness arises, automatically and depending on conditions. We cannot control and control. Cause of Birth We have used the words "according to cause and condition". This verse implies "how circumstances and causal conditions will lead to what consequences"; it also means that good causes have good consequences, bad causes lead to bad effects. No effect arises just because of our will. How the fruit will arise from what causes, whether we want it or not. The consequences are caused by the corresponding reasons, we cannot control and control. Clearly then it is not "I" or self, not my inner being. The Buddha taught that consciousness is not the self because we cannot command or control it as we wish. The Blessed One teaches so to help us eliminate the grasping of sāmi attā, which maintains that there is a self within man that we can control and control according to our will. Once sāmi attā has been eliminated, nivāsī attā, grasping that there is a permanent self within man, is at the same time purified. Having clearly realized that consciousness only arises and exists due to conditions and quickly dissolves, we have the obvious experience that there is no such thing as a permanent self. Consciousness, for example, arises only when there is eye and object of seeing, that is, eye-sense and eye-sense. In the same way, consciousness only arises when there are atrium and bare atrium, consciousness arises only when there is a sense of consciousness and bodhichitta, consciousness arises only when there is no sense-base and bare, bodily consciousness arises only due to the body and object to be touched, and consciousness arises only when there is mind and spiritual object, consciousness and dhamma. With a clear understanding of how the conditions lead to adaptive consequences, the notion of grasping an eternal entity, nivāsī attā, naturally ceases. The mindful practitioner, always noting the process of form and nama at the moment of arising, will clearly realize that consciousness always arises and dissolves quickly, depending on conditions. Thus one understands clearly that there is no self or living being that brings about seeing. He realizes that visual consciousness arises only when there are correct conditions that combine fully, that is, when conditions and conditions are met. In this way one eliminates the grasping of kāraka attā, believing that all actions, by body, speech, and mind, are subject to an active self. Those who are unable to perceive the true nature of consciousness as they really are must still firmly grasp the three forms of sāmi attā, nivāsī attā, and kāraka attā. It seems that the attachment to the aggregates of consciousness is more stable than the other aggregates. Today we call it "soul" or living entity. In the language used every day, consciousness is more commonly referred to than feeling, perception and action, although all three aggregates are cittas arising with consciousness. People see as the very sensory consciousness, formally remembrance of the incident, and create the cause of action. The Story of Bhikkhu Sāti At the time of the Buddha's life there was a bhikkhu a disciple named Sāti, mistakenly understanding that consciousness is self, and that the bhikkhu holds wrong views of that self. The Bhikkhu Sāti stated that he understood and mastered the teachings of the Blessed One as follows: Tadevidaṁ viññāṇaṁ sandavatti saṁsārāti anaññaṁ. "It is this formality that is reincarnated in the cycle of reincarnation from life to life, nothing else." Bhikkhu Sāti understands the teachings of the Blessed One like that. He based his view on stories in the Jātaka such as King Vessantara, the statue of Lord Chaddan, and the dragon king Bhūridatta, said to be the precursor to the Buddha, who was the Buddha himself in a previous life. In his last life as the Buddha, the rupas of King Vessantara, of the statue of Lord Chaddan or of the dragon king Bhūridatta disintegrated and disfigured, but according to Bhikkhu Sāti's belief, nama, or spirituality. of the Buddha in this life is still the same with the spiritual part of King Vessantara etc ... that consciousness does not perish but persists through lives. Bhikkhu Sāti so understood the teachings of the Buddha. It is just grasping nivāsī attā, seeing consciousness as a continuous, eternal self. The Buddha's learned disciples tried to explain to Bhikkhu Sāti that such understanding was wrong, but this man still stubbornly decided not to listen, only believed that he knew Dhamma, the Dhamma, more. It is indeed very difficult to teach the Dharma to a person holding wrong views. They view good-hearted people who want to help them correct their misconceptions, are inferior, out of date, fail to keep up with the evolution of a radical society, not like their leaders, to have a new understanding. batch. In fact, those who claim to be Buddhists should carefully reflect on whether their understanding is compatible with the teachings of the Buddha or not. If we still embrace the views that do not follow one way with the Dharma, we would deviate from Buddhism. Unable to persuade the bhikkhu Sāti to give up his wrong view, some monks brought the story to the Master and he invited him to come. When asked, he repeated his point as follows: “You, based on the Jātaka stories told by the Blessed One, I see that the present consciousness, or mind, is one with mind in past lives. That mind does not destroy but reincarnates from one life to another. I understand that. " The Buddha asked him to understand what consciousness is? “White Him, consciousness is what expresses one's thoughts, what feels, what experiences the consequences of good or bad deeds (here or somewhere), in this life or in a life. Let's live. " - Hey, crazy people, did you hear the Tathagata interpreting the teachings to anyone like that? " The Blessed One reprimanded, hu Lai explained that consciousness arises only due to causes and conditions. Without the conditions, consciousness cannot arise. Instead, I misinterpret and assume that it is the Tathagata's teaching. By misinterpreting and spreading the Tathagata's teachings, you thus cause many bad actions to arise and thus will cause a lot of sadness and suffering for you for a long time in the future. " However, Bhikkhu Sāti refuses to give up his wrong views. Fanatical dogma is indeed terrifying. Sāti was a bhikkhu, a disciple of the Buddha. He studied teachings with the Buddha and claimed to be full knowledge. Yet, he was stubborn, refusing to give up his wrong viewpoint even though he was reminded by the Buddha himself, corrected the mistake, and thus lost faith in Buddha Bao. Today there are also a few "masters" who teach that there is no need to observe the five precepts and that there is no need to meditate. It is enough to know the doctrine, the teachers. When someone with profound understanding is willing to be kind and want to enlighten the Dharma to those "teachers", they stubbornly answer that they will not give up their own views, even if the Buddha himself comes. to teach them the same. Many cases show that the "non-Dharma" is circulated as "Dharma itself". The main thing we should do is carefully examine them carefully to uproot the teachings that are not in accord with the Dharma. In this respect there is the exact following statement: Summary of Dharma 1. Sabba pāpassa akāraṇaṁ - Try to avoid all unwholesome actions. Bodily wrongful actions such as killing, stealing, and wrongdoing, we should try to avoid. Verbal actions such as lies, defamation and insults, offending others should also be avoided. Also try to avoid and give up unwholesome thoughts. Unwholesome thought can only be eliminated by practicing Silence and Vipassana meditation. Try to avoid all unwholesome actions with body, speech, or mind which are the Buddha's First Instruction. 2. Kusalassa upasampadā - To cultivate and develop all forms of karma; such as keeping bowls or offering offerings to the elders, keeping the precepts and meditating. By strictly observing the First Teachings we can make the moral precepts to a certain extent, but by practicing moderation, not doing this or that does not firmly strengthen the morality of Holy Dao. The Path can be attained only by the practice of Vipassana meditation until the stage of concentration or entering Zen. Some people intend to despise the Quiet meditation practice. However, the Blessed One advised to develop a quiet mind. The Jhanas are the ideal foundation on which the practitioner develops Vipassana meditation. If we do not get to the level of close to samadhi we should try to work forward to the temporary level of Vipassana meditation. Once this level has been attained, Vipassana (vipassanā bana) will automatically develop until the attainment of the Holy Path. In Buddhism the primary task is to achieve the blessings of Vipassana concentration and Vipassana concentration, because without these two important factors it is impossible to achieve the Noble Path and the Noble Truth. So, in order to achieve the merits of the Holy Path and the Noble Truth, it is necessary to cultivate and develop the good karma of Vipassana meditation. We cannot fail to be indifferent to whatever form of merit, which is the Second Teachings of the Buddha, required for the full fulfillment of the three types of virtuous actions. We have heard "new teachings", which go against the first and second teachings of the Buddha. One who follows such similar teachings says that akusala kilesa does not exist forever, so there is no need to try to eliminate it. Likewise there is no need to try to do good things, keep the precepts, do Silence or Vipassana meditation. All these efforts are in vain and only create suffering. " One must understand that all these new teachings are in complete contrast with the Dharma that the Buddha taught. 3. Sacitta pariyodapanaṁ - Keep the mind clean. The Path must be developed by practicing Vipassana meditation. With the Dao developed and Fruition achieved in such a way the mind is free from all defilements and is therefore absolutely pure. According to the Commentary, this level of purity to be achieved is no less pure than the mind of an Arahant. These words are strictly according to the Pali canon. However, there are also people who harm Buddhism by saying the opposite, that the strict way of life, the development of meditation and Vipassana meditation, is in vain, only leads to suffering. Just keep your mind at rest, don't let the mind have any activity. Remain in a void within the human being, where no unwholesome activity develops. That way the mind will be in a state of purity. " It is a teaching that is completely irrational, unfounded, and unsteady. It is advised not to practice sla, samādhi, and bhāvanā (precepts, concentration, and cultivating wisdom) that undermines the Dhamma. It is impossible to keep the mind pure without practicing meditation and insight meditation. Consciousness, by its natural nature, has no entity, cannot control and cannot control. Asserting that it is possible to keep the mind as we want without the assistance of the practice of meditation is to deny the Anattalakkhaṇa Sutta, the No-Self-Form, because this sutra teaches that it is impossible to be awakened, "Consciousness must be like this. , it must not be like that. This is worth thinking carefully. Asserting that being able to keep the mind as we wish without the help of meditation practice is to deny the Anattalakkhaṇa Sutta, the No-Self-Form, because this sutra teaches that it is impossible to be awakened, "Consciousness must be like this. , it must not be like that. " This is worth thinking carefully. Asserting that it is possible to keep the mind as we want without the assistance of the practice of meditation is to deny the Anattalakkhaṇa Sutta, the No-Self-Form, because this sutra teaches that it is impossible to be awakened, "Consciousness must be like this. , it must not be like that. " This is worth thinking carefully. The last sentence of the correctly declared teaching is: "Etaṁ Buddhāna sāsanaṁ." "These three teachings - avoiding doing evil, practicing all good things, keeping the mind clean - are the Teachings of all the Buddhas." Primary Buddhism consists only of these three factors. To keep Buddhism in existence for a long and prosperous period, we must try to avoid negative actions as much as possible and teach others not to do evil, as much as possible. We must strive to create as much good karma as possible and advise others to do the same. If we meet someone who teaches non-righteous things such as: "Do not avoid doing evil, should not do good", we must conscientiously prevent them from teaching people such wrongdoings. We must purify our mind by meditating and encourage others to do the same. We have somewhat deviated from the story of Bhikkhu Sāti to mention the danger false teachings can pose to Buddhism. To return to the story, when Bhikkhu Sāti stubbornly clung to his wrong views, the Blessed One asked the monks present: “Have you ever heard the Tathagata explain the Dhamma like that? “The Blessed One is not Bach Hoa. You just hear that consciousness arises due to conditions (causes and conditions), and without conditions there is no consciousness. ” Then the Blessed One further explained: - "Each consciousness arises due to its conditions and is named according to those conditions. As consciousness arising from the eye and the object of the eye is called eye consciousness; consciousness arising from ears and sound is called the ear consciousness; consciousness arising from the nose and smell is called the ratio; because of the tongue and taste, it is called real consciousness; because the body and object are touched, it is called consciousness; by mind and mind object (dhamma) is called consciousness. Like fire, when it arises because I burn firewood, it is called firewood; arising from burning bamboo wood, grass, cow dung, rice husk, or trash is called bamboo fire, grass fire, cow dung fire, rice husk fire, or garbage fire, and so consciousness is called according to the conditions. How does it arise? In the sutta concerning Bhikkhu Sāti the Blessed One mentions the Law of Conditional Birth and Condition, or the Twelve Causes of Dependent Origination clearly, but since there is no time, he only explains fully than the parable of fire. A forest fire can start with a few dry leaves or a pile of rubbish. If there are fuel after successive fire and no one extinguishes, the fire will spread and burn down the whole sample of forest. Seeing the burning forest it seems that there is only one continuous fire, but if you carefully observe you will see that the fire burning in the garbage is not a fire that burns grass, and in the same way the fire burning grass. not the same fire burning dry leaves. In a pile of dry leaves too, this leaf-burning flame is not the same as the leaf-burning flame. In the same way, the eye-consciousness and the ear-consciousness that we normally feel are the same consciousness, if carefully observed, it is clear that two different consciousness, each arising due to its conditions. By observing only a particular kind of consciousness, for example, we will see different consciousness arising from different colors, such as white and black. Collapse in addition to a color, such as white, the diligent meditator carefully approaches the stage of udayabbaya bana, wisdom arises, and bhaṅga bana, wisdom cessation, will find that in the outward appearance appears to be only one the only white consciousness that is continuously flowing, is actually a long series of separate white consciousnesses, this moment comes first, distinguishing from the posterior moment. The more pronounced the distinction is in the case of hearing, smelling and tasting, each consciousness is noted separately and distinguished. In the phenomenon of touching, between the distinct and distinct moments, the noting of each moment becomes more and more prominent. When you feel pain, if you carefully note, "pain, pain" we will clearly distinguish each painful moment, each moment, each moment, when it arises. Likewise, thoughts and thoughts are also recorded separately as each consciousness arises. While reciting the belly bump, if any thoughts or thoughts interfere, the meditator must note it as soon as it arises. Normally, when reciting like this, the thought or thought that has been interfered with will cease immediately when it arises, but if it persists, it arises again due to the same reasons as before, the meditator must contemplate and note each moment separately. As the mantra moves moment after moment the the arising of each individual moment will be very clearly visible. Through each individual note, when the practitioner is able to realize the arising of each particular consciousness, he personally experiences the impermanent nature of consciousness, the nature of tension that discomfort, suffering, because of continual arising. arises and dissolves, quickly arises and passes away, and the nature of no-self does not have a single entity, because it depends on conditions that one cannot control and control. Getting your feet like that is of paramount importance. He fully explained how the five aggregates are not the self. Now, I present some example images to clarify the problem further. These examples are taken from the Pheṇapiṇḍupama Sutta, the Khandhavagga, in the Saṁyutta Nikāya, Jhanat: Pheṇapiṇḍupamaṁ vedanā pubbuḷūpamā Marīcikūpamā saññā saṅkhārā kadalūpamā Māyūpamañca viññāṇaṁ desitādiccabandhunā. Dhamma Is Like Foam. Rupa, like a bubble that you see floating along a stream or river is a foam mass due to tiny water bubbles gathered into a mass, about the size of a fist, a head, a human body. or bigger. At first glance, the foam appears to be an entity, but if observed carefully, it clearly has no substance, cannot be used for anything. In the same way, human rupa, or physical body with the full head, body, arms, and legs, in the form of a man or a woman appears to be a solid, solid mass, as usual, beautiful, and looks like a living entity. But when meticulously separated, this body is just like a mass of foam - not physically stable but just a mixture of thirty-two vulgar elements such as hair, hair, nails, toenails, teeth, skin, flesh, muscles, and bones. If we divide it further with more details, it is just the combination of extremely subtle electrons that can not be seen by the naked eye. It's like a big sandbox made up of tiny grains of sand. Or, we can take for example a cup of flour formed by each grain of rice flour or delicate flour. If soaked in water it becomes a dough, a dough that can be made much larger by adding flour and water. You can shape the dough to form a big person, but it is not a solid mass, but a constituent of grains of rice flour or flour. In the same way, the human body is not a solid mass, but is made up of a large mass of glued subtle components - just like a mass of foam, without substance inside. Without a permanent solid essence, without beautiful physicality, without the living entity called the "self". Material qualities are part of this physical body. If these parts are removed, this body no longer has a form. The spatial stretching characteristic of the earth element (paṭhavī) is the part of the body that manifests under the touch as rough or smooth, hard or soft. The fire element (tejo) has the property of heat or cold, and the wind element (vāyo) has a moving nature that are other parts of the body. The three elements that make up the human body that we can touch and sensation will no longer exist. Smell, a transformation of rupa, is also part of the body. Hence we can feel the human body by smell; if the quality of the odor is also eliminated, nothing can be recognized or known to the human body. We see that because there is a sensitive part of the eye, if we do not have that sensitive part we cannot see, blind. It is also through the sensitive part of the ear that we can hear; there is a sensitive part of the nose that can smell, that is, recognize the smell; there is a sensitive part of the tongue that can taste, and a new nervous system that can accept touch. All these parts of the rupa, although very subtle, are also very helpful in shaping the form of the human body, and all have its applications. Without these parts of the aggregate this body would have no useful value. In fact without those components the human body would not exist. As mentioned above, if those components disintegrate or deform, the human body will no longer exist. All that remains are only very subtle parts of the rupa. Moreover, the sensitive parts of that rupa, such as the eyes and the visible object, do not exist permanently, but always arise and cease, always with the new replacing the old. Thus this body is like a lump, a piece, or a block of foam, a collection of non-physical materialities. When contemplating and dissecting the body, we must start where the phenomenon most clearly manifests. When walking, the earth element, which has the nature of stretching and the wind element, which has the characteristic of mobility, is the most prominent. Therefore, according to the Founding Sutras, the Satipaṭṭhāna Sutta: "gacchanto and gacchāmīti pajānāti". "When walking, the practitioner knows 'I am walking'," and must note "going, going", "rising", "stepping forward", "setting down". When standing, one must recite "standing, standing"; when sitting, recite "sitting, sitting", "touching, touching", "rising up", "sitting down", etc. When seeing, the practitioner must recite "seeing, seeing". When you hear the smell of your body, recite "smell, smell", when you move your limbs or stretch your arms, stretch your legs, think "stretch, stretch", "move", "move. When carefully keeping mindfulness, meticulously noting every detail like that, the mind becomes more powerful and the practitioner realizes that in a movement there is the intention, the will to go, followed by movement and body stretched. The standing or sitting-down effect includes the will to stand or the will to sit, followed by a long series of movements. Likewise, when you pull your arms or legs in, stretch, or change positions. In seeing there is eye consciousness and visible object, in smell, there is ratio and smell. Each phenomenon that is realized arises for a moment and then ceases immediately. The arms, legs, head and body form are no longer felt and perceived exactly as it was in the previous moment. It just arises and dissolves in an ever-flowing physical process, ceasing to arise and cease. At this stage, the practitioner comes to know for himself that this physical body is like a foam. Life Like Water Bubbles Life is like a water bubble. When the rain falls in the pond, there are small bubbles floating on the surface of the water. Children play also use a tube, gently blow soapy water to create small bubbles, which merge into a bubble. These bubbles form when rain falls to the water's surface, then quickly dissipate. Feelings, or feelings, also seem the same way, like a bubble of water, for its nature is to cease to cease to arise. That is true of what meditators experience, but not the same as what ordinary people understand. In the opinion of ordinary people, when looking at a beautiful object, that beautiful object lasts a long time. When you look at an unsatisfactory scene for a while, you also think that the scene will exist forever. Objects with a no-nonsense character, which is not-satisfied or not-displeased, are also found to be long-lasting. Likewise, whatever I hear but is pleased or unsatisfied with is believed to be lasting. Particularly painful and unpleasant feelings are thought to exist day after day, months, years. Thus, the perception of ordinary people's feelings does not exactly match what actually happens. Life is like a bubble, just seeing it suddenly disappears. To experience this truth for yourself, it is necessary to diligently contemplate the mental-physical process that arises within the body. While observing the mind-physical process, one's perception approaches the levels of wisdom that arise and pass away, udayabbaya and bhaṅga bana, seeing, hearing, or smelling whatever is pleasing or dissatisfied. see it immediately vanish. The cessation of suffering feelings is felt even more clearly. When reciting a painful feeling of "suffering, suffering", one sees it ceasing with each thought. At the level of sammasana bana, insight realizes the impermanence, suffering, and selflessness of all things, the state of suffering grows more prominently and is noted more and more. And when making such a note, the pain in the registered place disappears, reappears in one place, and then in another, it is like grabbing it with your hand. Thus, for a meditator whose concentration is already strong, when a pleasing image arises, he notices, and the image immediately dissolves. However, since the eye and the object of the eye are still there, the practitioner sees it again. Each time the practitioner notes it, and that view quickly dissolves. A similar process takes place with unsatisfied and unsatisfied objects. The vanishing state of pleasing, contradictory, and senseless sounds each time is recorded is even more pronounced. The sense of smell also dissipates when noted. The tasting sensation is especially prominent for the practitioner: the delicious taste that one experiences while chewing on plants constantly arises and dissolves each time it is noted. So do pleasant feelings, unpleasant feelings, and non-unpleasant unpleasant feelings, arising and passing away each time they are noted. In the same way, feelings of unhappiness, sadness, sadness, or happiness and pleasure are also found to dissolve quickly every time the practitioner penetrates the note. Thus feeling aggregates are no different than saliva, transient and unreliable - impermanence, suffering and no-self. Thinks Like Fantasy Scenes Thought - perceiving, recalling, and recognizing a real-life object - is like an illusion. An illusion is a false vision that is not true due to atmospheric conditions. Typically the scene is seen in the hot air rising from the land, in the mid-summer days as layers of water or houses. Fantasy scenes are images that are not real. In the summer, wild animals like retired deer often run around looking for water to drink, seeing as far as water ponds, they rushed to find out that it was just a barren land: these deer and retirees were lost. believe the illusion is real and thus have many miserable problems. Just as the illusion of creating a fanciful image that shows layers of water or a house while there is nothing like that, likewise, perception, saññā, makes us mistaken whether anything is seen, heard or touched. people, man or woman. With these kinds of delusions of what is seen, heard, touched or known, people engage in many actions related to it, like wild wild deer chasing after far-flung visions. , thought it was a body of water. In order to acknowledge that perception is only illusory and to save ourselves from miserable chasing what is illusory or not real, we must diligently note all physical and spiritual phenomena, immediately when it arises. As the mind of concentration grows vigorously we will find that in every phenomenon there is only known material object and the mind that knows it; Later we will know that each phenomenon is a related development between cause and effect. Finally we personally experience that the knowing mind as well as the known object continually ceases while we note it. So what was once thought, saññā, to be an individual, a being, a man or a woman, a lasting and often persistent self is now seen as deception. lies, a fanciful, illusion-like image. The meditator experiences that in reality it is just a process of arising and passing, impermanence, suffering and no-self. Onions (saṅkhāra) are like plants that are not pliable Onions are like a plant that is not lush, like a banana tree. The banana tree looks like an ordinary tree, with its solid solid body, but when lowered and observed, we will see that the trunk is just layers, sheaths on top of another, layer after layer, there is no In fact, there is no hard edge. Aggregates also appear like a banana tree, without any physical substance. Practices include fifty kinds of mental, led by cetanā. The other important mental states in the group are contact (phassa), attention (manasikāra), single-mindedness (ekagattā), range (vitakka), killing (vicāra), diligence (viriya), attachment (lobha), anger (dosa), si (moha), self-conceit (māna), wrong view (diṭṭhi), doubt (vicikicchā), no-greed, no-hatred, no-si, faith (saddhā), mindfulness (sati), loving-kindness (mettā), compassion (karuṇā), and joy-mindedness (muditā): these are all mental constituencies (saṅkhāra). Cetanā, the intention, responsible for all intentional activities (by body, speech, and mind), is the leadership factor. Onions are abundant, and because they relate to all activities, onions play a prominent role. Thus practice is largely responsible for attā grasping the self, the notion that the self is the active principle, it is the "I" that drives the action. It seems that onions have a solid core or have a stable and stable substance inside, but in reality clearly there is no substance on the inside. Meditators can experience this fact by constantly keeping mindfulness, constantly noting physical and spiritual phenomena. For example, while walking, the thoughts "go, go", and "bad", "step", "kick". Once the mind has been firmly settled, the mind of concentration has grown vigorously, the practitioner recites the will to go, or the will to step forward and realizes that that very "will" also arises and passes away. Although we often describe "will" as "generating the mind to go", but in reality it is the aggregate of cetanā, the direction of intention leading to action. Motivated by cetanā, the walking action consisting of bad, step and pedal is performed. Before we have such correct understanding, we often conceive that there is a "I" that wants to go - "I go because I want to go" - That is self grasping. Now we see that the will to clear transitions impermanently, wisdom arises, understanding that there is no "I", there is no self, but only phenomena. The will to bend your arms, stretch your arms, move or rotate your body, change your posture, is also perceived in the light of reality. In addition, the effort to carry out these wishes is also practice. The practitioner experiences that in it there is nothing like a self, but just phenomena that are always going on, constantly flowing. Later, one finds that when contemplating, the noted consciousness (vitakka), mindfulness or quartet (vicāra), and diligent effort (viriya) are noted arising and immediately disappear. As such it has no substance. When the mind of greed and anger arises, we also immediately recite "wanting", "liking", "anger", "anger". When reciting like that, it quickly disappears. This proves that these kinds of mind are not ourselves, nor are they self, nor have any stubborn substance or entity. When faith, loving kindness, compassion arises, the practitioner also thinks exactly the same way. They immediately dissolve and as such they have no physical substance, no stable entity, no self. This fragmented wisdom helps the practitioner to test the fact that onions are like a plant with no solid roots, like a banana tree, Consciousness Like A Magic Game Consciousness, or knowing things, is like performing a magic trick. When he sees an object, the ordinary person understands that he sees a man, or woman, and also understands that "I see; I see it myself. " Upon hearing the same, knowing that, "I hear the voice of the man, I hear the voice of the woman." When smelling a smell, knowing, "This is the smell of this or that person", "I hear the smell". When I eat, I know, "This dish is cooked by one person or another, I eat it myself". When touching, the practitioner knows, "I touch this or that object, I touch it". When thinking, he knows, "I think, I think." Such knowledge of things is not the actual knowledge of things, not knowledge of things as they really are. Judging from the ultimate truth, ie the base, it is a false understanding. Such understanding is not correct according to the reality of the five consciousness (viññāṇas), that is, eye consciousness, ear consciousness, consciousness, consciousness and body consciousness. These five consciousness, viññāṇas, only realize the ultimate truth (the base), that is, only to know that there is form, sound, smell, taste, and feeling without the misconception of being a person, Man or woman. But then, the misconception is that a man or woman arises at the citta stage of realization (citta vithī), when there is contemplation, with the arising of consciousness. (māno viññāṇa). You will explain the process of knowing, consciousness, in seeing and contemplating. If the eye catches a form, the smooth flow of bhavaga cittas ceases. Immediately after that arose a moment of pañcadvārāvajjana (the mind-door five senses, which is one of the five object-oriented senses, in this case cakkhudvārāvajjana, the mind's eye-door). The mind is directed to feeling, immediately after which there arises seeing (cakkhuviññāṇa), only seeing without realizing what it is. At this time there is no understanding in the usual language of a man or a woman. When this citta ceases immediately arises the sampaṭicchana, receiving the visible object. After this moment of receiving cittas ceases immediately arises the mind speculation (sant sraṇa), which considers the object to be received. Then it is the stage to decide whether the object is pleasantly pleasing to the citta called voṭtṭhāpana, which determines the mind. When these cittas cease to arise a series of positive cittas called javana, the impulse, quickly passes in a stream of seven. With the cessation of the last javana moment which registers the mind, the tadālambana, arises in two tadas. After this mind-registration moment the process of consciousness is fully completed and immediately followed by the bhavaṅga, the negative state of mind, as in a dreamless sleep. [Translator's words: For more information, please read A Manual of Abbhidhamma, author of Co Ð.Ð. Nārada. The translation is Comprehensive Abhidhamma, chapter III.] When these cittas cease to arise a series of positive cittas called javana, the impulse, quickly passes in a stream of seven. With the cessation of the last javana moment which registers the mind, the tadālambana, arises in two tadas. After this mind-registration moment the process of consciousness is fully completed and immediately followed by the bhavaṅga, the negative state of mind, as in a dreamless sleep. [Translator's words: For more information, please read A Manual of Abbhidhamma, author of Co Ð.Ð. Nārada. The translation is Comprehensive Abhidhamma, chapter III.] When these cittas cease to arise a series of positive cittas called javana, the impulse, quickly passes in a stream of seven. With the cessation of the last javana moment which registers the mind, the tadālambana, arises in two tadas. After this mind-registration moment the process of consciousness is fully completed and immediately followed by the bhavaṅga, the negative state of mind, as in a dreamless sleep. [Translator's words: For more information, please read A Manual of Abbhidhamma, author of Co Ð.Ð. Nārada. The translation is Comprehensive Abhidhamma, chapter III.] After this mind-registration moment the process of consciousness is fully completed and immediately followed by the bhavaṅga, the negative state of mind, as in a dreamless sleep. [Translator's words: For more information, please read A Manual of Abbhidhamma, author of Co Ð.Ð. Nārada. The translation is Comprehensive Abhidhamma, chapter III.] After this mind-registration moment the process of consciousness is fully completed and immediately followed by bhavaga, the negative state of mind, as in a dreamless sleep. [Translator's words: For more information, please read A Manual of Abbhidhamma, author of Co Ð.Ð. Nārada. The translation is Comprehensive Abhidhamma, chapter III.] In summary, when the cittas of samsara, bhavaga, which is negative, ceases, immediately arises āvajjana, which means towards. This is one of the five senses towards an object - in this case, the eye; followed by eye consciousness and receiving consciousness moment (sampaṭichana); then comes the contemplative mind (santīrana); It is followed by the determined mind (voṭṭhāpana). Following the definite citta is a stream of seven javana cittas, impulse, continuous and rapidly passing; then the registered mind (tadālambana) arises continuously in two moments and ends the process. Thus, every time there is a visible scene, from the moment appearing on the eye to the moment at the cessation of registration, in an ordinary mental process there are all fourteen thoughts. If the impression of the visible object is not strong enough, the mental process ceases at the javana, impulse stage. When the mind is too weak, such as at death, the stream of javana arises only in five or six moments. When the impression is too vague or unclear, the mental process flows to the definite voṭṭhāpana, and then two or three more then the knowing (consciousness) process ceases. When vipassanā is strong, the process does not reach the javana stage, but stops after two or three definite moments (voṭṭhāpana) and sinks back into the stream of bhavaṅga again. This is in accordance with the teachings that a young novice monk gave to the bhikkhu Poṭhila [*]. According to this teaching, to the awareness of the five sense doors (that is, the eye consciousness, the ear consciousness, etc.) the meditator only lets the mental process run to the javana stage and cease there. [* Excerpt from a story of the Dhammapada Commentary, Dhammapada. It is said that a noble magus with profound learning ability came to learn meditation with an enlightened young novice monk. The novice master gives an example that the other person wants to catch a termite snake that has just run into a termite mound, and the termite mound has six holes. In order to catch the termite snake, he must close the five holes and sit halfway in the hole that is not yet closed. Likewise, the meditator "closes tightly" (that is, limited, unaware of) the five senses and watches the mind wholeheartedly (mind-door).] As mentioned above, in the process of knowing through the eyes (eye consciousness), the object seen is only seeing in the ultimate meaning (that is, according to the base), without the conditioned form. as if it were a man or a woman. After completing the process, the mind sinks back into the bhavaga stream for a few moments. Then the process of knowing (consciousness) through the mind-door, manodvāravithī, arises through consideration of the object seen. From the bhavaga, the mind-door of the mind, manodvārāvajjana, arises, followed by the impulse process, javana, continuously flowing in seven times and the registered mind, tadālambana, arises in two times. Hence the whole process consists of ten cittas and sinks into bhavaga again. In this mental process the object (spirituality) is merely reflection on seeing, not based on a false concept of previous experience. When the process of knowing arises for the second time, the object is the concept of form and posture that has become the object - the form and posture of a man or woman, for example. When the process repeats for the third time the concept of identity (of man or woman) will be the object. From then on, each time we reflect on what was previously experienced, the object will always be a concept; "I see a man, I see a woman." Consciousness performs magic tricks like that, shuffles, transforms reality, replaces concepts. Summary 1. In the first visual consciousness process, consciousness registers only the extreme reality (the base) of the object being seen. 2. In the first round of contemplation about the object seen, there is still consciousness (awareness) of the thing that is actually seen. The wrong concept has not yet arisen. If you concentrate diligently at this stage the false concept cannot arise and understanding will remain in the object of the base. 3. In the second round of reflection, concepts about the form and posture of the object being found arise. 4. In the third round of reflection, the concept of the perceived object arises. Likewise in the process of being aware of sounds, smells, tastes, and contact (i.e., consciousness, awakening, etc.), awareness also gradually changes from being aware of reality (the base) to the conditioned concept ( colloquialism). When eye-consciousness and ear-consciousness arise, or as soon as the first round of reflection on what is seen or heard begins, if cautious then note "seeing", "hearing", "smell", "taste" , "Touching" or "thinking", false concepts cannot arise. Consciousness remains in the base, true to what is known. Always keeping the mind in reality, the cause of mindfulness, is the act of noting sensory awareness at the moment it arises. If the concept of "seeing, seeing" is right at the moment an object is seen, the knowing process ceases at the moment of seeing, and the following process, or knowing concepts that arise through reflection cannot arise. According to diṭṭhe diṭṭhamattaṁ bhavissati teaching, "there is only seeing while seeing", eye consciousness ends the process right here. The wisdom then separates the inanimate matter such as the eye and sound, the body and the mind that perceives things. There is also the wisdom that knows that the thing that is seen and the noting mind arises and passes away. Realization arises that there is only the state of impermanence, suffering, and no-self. The same goes for what we hear, smell, taste, touch and reflect on: the constant noting of these phenomena will reveal the difference between the material and spiritual characteristics and the impermanent, unsatisfactory nature. aspiration and selflessness. The practitioner is enlightened, “Before, because we did not note (recite) phenomena, we mistook false concepts for reality, accepting magic tricks as real. Now that we have noted phenomena as it really is, we no longer misinterpret the perception that phenomena themselves just cease to arise and cease. When seeing an object, eye consciousness immediately dissolves after it arises, nothing like seeing that lasts for a long time. Only eye consciousness both arises and ceases quickly. In the same way the ear consciousness, body consciousness and consciousness. In listening there is no enduring substance. Upon hearing a sound, the ear consciousness arises and quickly dissolves. There is no permanent feeling of touch: each time it arises and quickly dissolves. There is no prolonged reflection; each time we contemplate, consciousness arises and quickly dissolves. All are impermanent. The cessation always follows arising; nothing is certain, it can be trusted, only the terrible state of terror and suffering. Each thing arises due to conditions and conditions, not by our will; all are not self. According to the Pheṇapiṇḍupama Sutta it is evident that the five aggregates have no eternal substance or a solid, pure and delightful inner, just as we wish. The five aggregates are not self, are not ourselves, have nothing substantial.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.