Great Discourse on. 5. TAKE A LANGUAGE Difficult to understand the special facet of no-self Seeing anatta through the special facet of impermanence Seeing anatta through the characteristic of suffering Seeing anatta through both the special characteristics, impermanence and suffering Discussion with the Taoist Saccaka Comment on a self Independent self Special impermanence Two kinds of suffering Developing insight knowledge to understand the special general of suffering Clinging with craving "this is mine" Clinging with ego-mind "this is me" Clinging with wrong views "Here is my self " -V- SEE THE LANGUAGE -ooOoo- All the components that make up the five aggregates are non-self. Looking through the properties of the aggregates we see this becoming evident. The Commentary describes these characteristics as follows: Disobedience to our will is a characteristic of egolessness. In the Anattalakkhaṇa Sutta, this characteristic is expressed through the sentence, "I cannot send the rupa, 'Let my body be like this'." Again in this sutra there is a saying "... it tends to cause suffering ..." The nature of suffering, annoying, oppressive, or coercive, must be seen as another form of the special form of selflessness. In the sutta there is also inquiry, is it adaptable to see that what self is always changing? " When the meditator observes these characteristics each time they arise, they develop wisdom realizing that both form aggregates and nama-khandhas are not ego but only phenomena that cease to arise. This wisdom is called anattānupassanā bana, and insight develops through careful contemplation of the characteristics of anattā. This sutta is called Anattalakkhaṇa, the No-Self-General, because it deals with the characteristics of anattā. Difficult to Understand Special Selfless General "The special facies of impermanence and suffering are somewhat easy to understand, but the special form of non-self is difficult to understand," said Sammohavinodanī, the commentary. According to this commentary, lament words such as "Alas, it is impermanent, indeed transient indeed" are ready to come to our mind every time we accidentally drop a jar. Again, when I got a boil, a wound or stabbed by a thorn, I immediately lamented, "Alas, it really hurts and discomfort". In this way the special form of impermanence and suffering are clearly recognized and understood. But just as it is difficult to show someone else to find an object that lies in the dark, it is impossible to understand the special no-self special feature. The characteristic impermanence and suffering are widely understood, inside and outside the Buddhist teachings, but the special form of selflessness is mentioned only in Buddhism. Non-Buddhists like the hermit Sarabaga can only lecture on the nature of impermanence and suffering, and the reason of no-self is beyond their understanding. If such masters could teach the teachings of selflessness, their disciples would have attained the Path Knowledge and the Fruitfulness of Wisdom, but since they could not teach, no one could attain the Noble Path and the Noble Truth. The unique quality and characteristic of an Omniscient Omniscient is the ability to teach the reason of no-self. Non-Buddhist masters have not come to the level of the subtle and profoundness of this teaching. The Commentary says that the doctrine of anatta is so profound that even the Blessed One must be based on an impermanent or suffering special form or both at the same time for easy explanation. The Commentary explains further: “In the above statement of the Commentary, in addition to Buddhism the two characteristics anicca and dukkha, impermanence and suffering, are understood only in the statutory (customary) sense, so they cannot be means for realizing the selflessness Only impermanence and suffering understood according to the ultimate truth can be used to explain the reason of no-self. " Master used that Master Mantra to describe the concept of conditioning (secular truth) and ultimate concept (base) of anicca and dukkha, in the book Sīlavanta Sutta. Can refer to for more details. Seeing Selflessness Through the Special General In the Chachakka Sutta, the Uparipaṇṇāsa part of the Majjhima Nikāya, the Central Ajāna, we see the impermanent characteristic being used as a means of explaining the non-self special form. According to this discourse the meditator must understand the six categories of the six factors as follows: 1. Six sense doors: eyes, atrium, billion, loss, body, and mind; 2. Six ceiling scenes: color, purity, flavor, taste, contact, and law; 3. Six types of consciousness: visual consciousness, atrium, ratio, consciousness, body consciousness and consciousness; 4. Six types of contact (phassa): eye, ear, nose, tongue, body and mind contact; 5. Six kinds of feeling: sensation that penetrates the eyes, ears, nose, tongue, body, and mind; 6. Six kinds of ambition: a desire to see body, to hear sounds, to smell, to taste, to touch and to appreciate. Here, according to the Commentary, the paragraph "must know" means "to know through elaborate contemplation of vipassanā, knowledge by the wisdom of the Holy Path". Therefore, every time an object is seen, it must be attentively noted (mindfulness) so that the eye and the object that can be seen, the eye consciousness, the eye contact and the sensation pass through the eye, arise clearly at the same time while the see. And while seeing if there is a liking or a desire for that object to arise, that liking and desire must be noted, "liking, liking". In the same way, while listening, when smelling, tasting, touching, and contemplating, we must understand these six classes of objects. The practitioner who is aware of such timing will personally realize that eyes, visible object and seeing (eye consciousness) arise and cease. He experienced, "Before I thought there was an ordinary being, an eternal self. Now, through realizing by really observing one realizes that there are only natural phenomena that cease to arise. " Realizing that without a self, without a living being, a meditator may be surprised at whom he sits here meditating. Through full understanding of the impermanent nature of all beings one realizes that there is no self. To clearly teach this practical experience, the Blessed One continues the Chachakka Sutta as follows: “The sensitive part of the eye, the basis of seeing (eye consciousness) arises and ceases when seeing; hence it is not permanent, does not exist forever, is not a permanent eternal entity, is self, as it seems to be. If we say, 'eye is self' it is the same as saying that one's self arises and passes away, is unstable, does not exist steadily. Hence one must conclude that the sensitive part of the eye is not the self. " In the same way one can conclude interoperability with regard to form (object of seeing), eye consciousness, eye contact (that is contact between the eye and the object of the eye), and the liking and desire of the eye. : all are not self. That is the way in which the six phenomena, which become outstanding at the moment of hearing, smelling, tasting, touching and contemplating, are considered non-self. Seeing Selflessness Through Character General Suffering It is in the Anattalakkhaṇa Sutta, the No-Self-General, the special form of anatta is explained by the special form of suffering as follows: "Since form is not my self, there is a tendency to cause suffering for me." What forces us or oppresses us is worth fearing, is the cause of suffering and very obviously a source of suffering, cannot be ourselves, is the self, is the living entity within us. Seeing Selflessness Through Both Characteristics, Impermanence and Suffering In order to explain the characteristic of no-self by both, impermanence (anicca), and suffering (dukkha), The Blessed One taught: “The body is no longer there. What is not usually is (the cause) of suffering. What is suffering is not the self. What is not the self has to be perceived with the true adaptive wisdom is, 'This is not mine, this is not me, this is not my self'. ” In short, the physical body must transform and suffer, and so is not the self. To see as "mine" what is truly non-ego is not adaptive; erroneously thinking "I am ..., I can do ...", is not appropriate; to consider this as "my self", as "myself", is irrelevant. Thus materiality, or the physical body, must be realized and viewed properly according to reality. In the same way, due to the characteristics of impermanence and suffering, feeling, perception, formations and consciousness must also be considered non-self. In the later part of the Anattalakkhaa Sutta, the No-Self, we will find the selfless nature described on the basis of the characteristic impermanence (anicca) and suffering (dukkha). The concepts of impermanence and suffering, anicca and dukkha, are known and widely accepted, but the reason of egolessness is not much accepted outside of Buddhism. At the time of the Buddha, a reclusive Taoist priest, Saccaka, came to see The Blessed One and discussed this matter. Discussion With Taoist Saccaka Saccaka was the guru of the princes of Vesālī. He asked Duc Assaji, the youngest of a group of five Taoists known as the five brothers Kiều Trần Như, “How does Gotama Guru (Co Dam) teach his disciples? What are His essential teachings? " Assaji replied, "'Form, feeling, perception, formations and consciousness are impermanent, not self.' These are the teachings of the Master; that is the central point in the teaching He gives. " Come here Taoist Saccaka said, Hey Ethics, we have heard a bad, wrong words. We hear that the Gotama Guru teaches the teachings of egolessness. To us this is bad, wrong, not right. One day I will have the opportunity to meet the Venerable Gotama and correct his mistakes, causing him to renounce his sinful and obnoxious doctrine, the false view of self. " That is an example of how lowly the ego-clinging is. To them, hearing the Blessed One's selflessness is clearly dangerous. The local Taoist priest also talked about making the Blessed One give up his "wrong view". The overbearing fanaticists who believe in their creed have always had such a mind; they stubbornly hold their point of view and venerate others with pride. Even though those who are teaching correctly according to the Pāli Canon, they are also defamatory and degrading. Saccaka did not learn enough the teachings of the Buddha and did not know Dhamma through the experience of the practice. He had only one misconception, considered the Dhamma inferior and presumptuous, proud that he was much higher. So he tried to meet the Blessed One to argue. He was certain that he would win and, wishing to show everyone his glorious victory he invited the men of the Licchavi royal family of Vesālī, bragging that in arguing over the doctrinal issue he would “crank Buddha's pants are like a big, fat man, grabbing the head of a child and circling. " When he came in front of the Blessed One, the Taoist asked His permission to ask questions. He asked, "Bach Duc Gotama, how are your disciples taught?" What was the essence of that teaching? " The Blessed One also answered the same answer as Assaji's answer: “Form, feeling, perception, formations, and consciousness are impermanent, non-self. Tathagata teaches disciples like that. That is the essence of the teaching. ” Here the Venerable Saccaka gave an example: "The White Buddha Gotama, the seed and the seedling must depend on the earth, it must depend on the soil to grow up into a seedling and a big tree; likewise, every action performed with energy and strength also requires earth to support, man has the physical body as a substantial self, attā, and must depend on the physical form. that substance to have akusala or akusala actions. We depend on feeling, perception, action, and consciousness as a substantial self and depend on feeling, perception, action, and consciousness to perform wholesome and unwholesome actions. " These affirmations mean that the seed and the tree must depend on the support of the earth to grow; Likewise, all kinds of activities also require energy and strength. Just as trees need the support of the earth, the wholesome and unwholesome actions performed by individuals need form, feeling, perception, formations, and consciousness like self; it is through depending on those "I" that the action is performed. It is the same "I" that reap the consequences (good or bad) of the action. If material form is non-self, there is no self, then what supports the karmic actions, and who will reap the results? This is beyond the mind of the disciples. They do not know how to explain how the teaching sees self as earth. Only the Blessed One can grasp the matter, the Commentary says. The Buddha asked the Taoist, Hey Saccaka, do you advocate that matter is self, feeling is self, thought is self, practice is self, consciousness is self? " "Yes, Gotama, I advocate so, and everyone here knows the same." The Blessed One emphasized "" Hey Saccaka, let alone the views of the others; listen to what you have to say. " Saccaka's intention was to share his responsibilities with those who accompany him if he said anything that deserves reprimand, but the Blessed One urged him to accept the responsibility himself. He was forced to accept that he himself advocates, "materiality is self, feeling is self, thought is self, practice is self, consciousness is self." Then the Blessed One asked: "Behold Saccaka, the rulers of the country such as King Pasenadi (Persia Nac) and King Ajātasattu (Ashoka), for example, you have the power to execute those who must be punish those who deserve to be punished, exile those who deserve exile. They have the right to rule their country, aren't they, Saccaka? " “Those princes are truly lords in the kingdom. They have the right to rule the country: even as the Licchavis, elected by the people, have the power to execute, to punish, or to exile in their own country. " Saccaka replied, having overcame the limit of the question, unexpectedly how devastating its consequences would be for his faith. The Buddha asked: "Behold, Saccaka, you said that materiality is your self, your" I ", so you have full control and say," My 'I' should be like this. "My me" don't be like that "? Do you have control and command it like that? ” At that time, Saccaka was stuck in a dilemma. His teaching "ego-clinging" advocates that we have the right to control and send our bodies according to our will. Cling to sāmi attā, which we have repeated many times, accept that it is possible to control how the "self" should be according to our own will. Here, since Saccaka has confirmed that the rulers have full control and control over "his kingdom", of course he also acknowledges that this physical body that he accepts as "his" must also. can be controlled and controlled at will. If you accept that, the coming question will be will you be able to control your body, telling it to remain as young as the body of the Licchavi princes? If he answers that he cannot send such commands, this means that he accepts that he cannot control his body, and therefore the body is not the "I", or the self. Seeing himself in a stuck position, he could not come and go, nor was Saccaka silent, not answering. The Blessed One repeated the question a second time, but Saccaka remained silent. Before asking the third time the Buddha warned: “Hey Aggivessana [*], you should answer the question of the Tathagata. This moment should not be kept silent. When asked by a Tathāgata, Tathagata the third time without reply, it will be broken into seven pieces. ” [* Aggivessana is the sect of Saccaka]. At that time it was said that there was a divine being dragged from the sky with a lightning blade hovering around Saccaka's head. Only the Blessed One and Saccaka saw it. Just like today, there are some people who see ghosts, only those people, others do not. Seeing heavenly drags ready to prick his head Saccaka frightened the sea; but when he saw people who seemed normally unafraid, he realized that the others did not see the gods, only him. So he cannot say how he was compelled by heaven to respond. Knowing that at that time there was only the Blessed One where he could lean on, no one else, Saccaka obeyed the Buddha: "Please raise the question, I am ready to answer." Here the Blessed One asked: "Hey Aggivessana, what do you think about this? He says that rupa is self; So can He say that self, 'Be like this, this body should not be like that', as you want it? " "No, I don't have control over it," Saccaka replied, against his will. Before he said that matter is self; if rupa is your self it must submit to its control. Now he says that it is impossible to control rupa, so of course he accepts that rupa is not the self. When the Blessed One heard Saccaka say the opposite of his meaning, he opened his warning words: "Hey Aggivessana, watch out, be careful what you say. What He said later did not match what He said before. What he said first is not true of what he said after. “Now, hey Aggivessana, what do you think? You said that feeling is your self, can you tell that self, 'This life should be like this, this feeling should not be like that, just as you want?' "No, I'm not in control." The Blessed One raised similar questions about perception, practice, consciousness and each time before asking him, he also reminded Saccaka to be careful not to speak against his will. Each time Saccaka replied similarly, that for all the five aggregates: form, feeling, perception, formations and consciousness, one has no power to control any aggregates. Then the Buddha asked, whether materiality is impermanent or impermanent. "White Him, is impermanent". "Something is not unusual, is it misery or stray?" "His Majesty, it is suffering," replied Saccaka. "So, what is impermanent, suffering and must always change, will it be appropriate if we consider it, 'this is mine, this is me, this is my self'?" "White Lord, no," he answered. The Buddha raised the same question about feeling, perception, formations, consciousness, and Saccaka similarly answered. Then the Blessed One asked, “Hey Aggivessana, what do you think about this? Someone cling to these painful aggregates, clinging to, grasping, holding firmly, firmly convinced that, 'this is mine, this is me, this is my self' ; How can people with such views truly and fully understand what suffering is and can put an end to suffering? " This question is indeed profound: if the other knows that the rupas and nama khandhas are suffering and still delightfully enjoy in rupa and nama discovered in the six sense doors and think, , this is mine, this is my self ”. How can he stop suffering? Can he eliminate suffering? Saccaka answered the question: "White Master Gotama, how can he understand the truth about suffering or the truth about the cessation of suffering?" White Him, it cannot be. " "In this case," asked the Blessed One, "Are you not the one who cling to the aggregates of suffering, clinging to, grasping, holding, holding firmly, who firmly believes, 'this of me, this is me, this is my self '?' Saccaka replied, “White lord, I am that person. How can I be different? " The Taoist Saccaka is very proud of his firm belief in self. He was very proud and boastful of this point, but when the Blessed One illuminated the matter, he had to accept that his opinion was wrong. His belief in a self, attavāda, completely vanished. To give a final blow to the inflated self, the arrogance and boastful boast of Mr. Duc The Ton tells a story: “Behold, Aggivessana, for example, someone came into the woods who wanted to cut down a tree with a hard core. He saw a banana tree tree and thought that the tree had a hard core and fell down. Then he pruned the tops and twigs, cut the top of the tree, and began to peel. From class to class he could not find wood, let alone a hard core. “Likewise, when the Tathagata studies his self-righteousness, it is empty and has no inner substance. Amidst the crowd in the city of Vesālī he boasted: 'No one can argue with me without sweating, shaking; I have never met a Taoist or Brahmin or anyone who calls himself Arahant, an omniscient person who can bear with me in debate, without shaking or sweating profusely. Even an inanimate pillar, when arguing with me must also shake and fall to the ground, let alone man. ' Do you brag like that, Aggivessana! What happened was a few drops of sweat from the bristles. He dripped onto his robe and fell to the ground. As for the Tathagata, there is no sweat in me. " The Buddha said that and showed everyone a dry part of his body without a sweat. The Venerable Saccaka had nothing to answer, confused and surprised, his shoulders slumped and his head sat silently. Then one of his entourage, a Licchavi prince named Dummukha, got up and asked The Blessed One to allow him to give an example. With the Buddha's permission, Dummukha, the Prince of the Licchavi lineage, said, “White lord, near the city there is a pool of water, and in that puddle there is a living crab. Children from that city playfully caught crabs on the mainland. Crab waggled the more the rod waved. Each time the crab gets worse or sticks it up, the children get the tree to beat it. For a while, the crab was ragged, the crab could not run back into the puddle. Likewise Bach Him, He broke the thorns and spikes of wrong views, destroyed the field target, the living lawn and the effects of wrong views. Now Saccaka has nothing to argue with him. " While Dummukha, the Prince of the Licchavi lineage, presented to The Blessed One, the others were also eagerly waiting for their turn to speak about Saccaka with other example stories. Seeing that the situation is not going well, one after the other will pile up humiliating things on his shoulders, Saccaka decides to stop Dummukha, not to add: “Stop Dummukha, we are discussing. with Gotama, not with him. " Then he told The Blessed One, "White Lord Gotama, just leave it alone, I want to put an end to here what I say and what others say. Those are stories that are impersonal and have no significant meaning. " Then he asked the Blessed One: In Buddhism, what practice must be done in order to reach the point of overcoming doubt and having firm and unwavering faith. Saccaka also wanted to know how to practice to become an Arahat, an Arahant. The Buddha taught: "After realizing that rupa and nama aggregates are not" mine ", not" I ", not" my self ", one must continue to practice until completely let go, no. a little clinging and attachment. " The argument between Saccaka and the Blessed One shows that the wrong view advocates that all the five aggregates are self and that those who hold righteous thoughts always despise those who believe in no-self which they consider inferior. Another kind of wrong view advocates that there is only one aggregate which is the self. Obviously this is the case of the self-grasping of Sāti, presented in chapter IV and also the grasping of vedaka attā and kāraka attā. Arguments About An Independent Self In modern times there appears another kind of ego-clinging, clinging to one self. As mentioned in the Indian Philosophies, this new kind of self-grasping does not mention the five aggregates and asserts that there is a self which exists completely beyond the five aggregates. This is just an idea, and this idea should be discarded because without the five aggregates there is no self. Think calmly: without materiality one cannot experience the self in any form or body. If nāma still exists, there may be clinging to it like the worldly person (puthujjana, the unenlightened person) who has a formless attachment. But without nāma, there is nothing to accept as self. If there is no feeling, then there is no attachment to pleasant or painful feeling. In the absence of perception, it is impossible to have attachment arising from realization or remembrance. Without consciousness, without being able to know anything, and if there is no action as the will to do (volition), the self cannot do anything. Hence such a self exists only in name, cannot work, nor can we describe. So, although they claim that their egos exist beyond the five aggregates, they obviously still cling to one, or all of the five aggregates. It is impossible to attach to a separate self that exists beyond the five aggregates. Thus in the Anattalakkhaṇa Sutta, No Self-Self, we see the words, "materiality is not self; feeling is not self; thought is not the self; practice is not self; consciousness is not self ”completely eliminates and refutes all forms of self-grasping, whether the self lies outside the five aggregates or within one, two, three, four or all five aggregates. If grasping form aggregates is self, the remaining four aggregates are components, characteristics and support of that self and so are ego-clinging. If one of the other four aggregates, such as feeling aggregates, is self, then the remaining four aggregates are also considered as components, characteristics and support of that self. The declaration "materiality is not self" justifies the elimination of all these kinds of ego-clinging. The Blessed One has fully explained the reason of selflessness, but for further clarification, He relies on two characteristics of impermanence, suffering, and teaches: Taṁ maññatha bhikkhave rupaṁ niccaṁ and aniccaṁ vāti. Aniccaṁ Bhante. Yampanāniccaṁ dukhaṁ and taṁ sukhaṁ vāti. Dukkhaṁ Bhante. Yampanāniccaṁ dukkhaṁ vipariṇāma dhammaṁ kallaṁ nu taṁ samanupassituṁ etaṁ mama eso hamasmi eso me attāti. No h'etam Bhante. “Hey Bhikkhus, what do you think? Is form impermanent or impermanent? " "The White Buddha, is impermanent." The Buddha asked the Group of Five Bhikkhu khưu form is normal or not? Bach Him, "It doesn't usually exist". This answer can be spoken by an ordinary person, who has knowledge through listening to someone else, but the Blessed One wants an answer based on the insight experienced by the respondent himself, and in Group Five The Bhikkhu khưu, all have realized the Path of Tu Da Huun, that is, he has experienced the truth himself. The answers of these people are based on their own insight. That is the will of the Buddha. You practitioners in the monastery can also answer this question based on your own knowledge. When reciting "bulging", practitioners clearly perceive the phenomenon of abdominal relaxation, compression, and movement. The phenomena of relaxation, compression and movement are manifestations of the wind element (vāyo dhātu). Before that there were no such phenomena; it becomes visible when the abdomen begins to swell. That is the arising, then becoming, of the phenomenon. The bulging movement of the abdomen is the beginning of the arising of the phenomenon that is carefully observed and noted by the practitioner. When the bulging movement ceases, the stretching, compressing and moving of the abdomen cease. I say it ceases, dissolves, ceases, ceases. Thus, when contemplating the rising motion of the meditator's abdomen, the meditator also perceives the state that arises, then passes away, disappears. The experience of the impermanence of impermanence while reciting the belly is actually the realization of aniccānupassanā bana. The impermanence of insight knowledge that arises from the contemplation of the state of arising and passing away is sammasana bana, the first-level insight of a series of ten insight that develops through Vipassana meditation. Sammasana bana, insight insight, only perceives the arising and passing states of psycho-physical phenomena without fully perceiving the subtle details in the middle. This is only knowledge acquired by seeing the phenomena of becoming and disappearing of continuing processes, at the very moment it arises. When the mindfulness is on the abdomen, the practitioner notices that the abdomen begins to bulge and it stops. Understanding the arising of a rising state is understanding becoming, understanding the cessation of a rising state is understanding of dissolution. Seeing the abolition and cessation states of each rising cell cannot have the false concept that it is permanent. When reciting a flat abdomen, the practitioner clearly sees the falling and falling state of the abdomen. It is the movement of the wind element (vāyo dhātu). Seeing the beginning and the end of the deflating cell in the abdomen is to see the wind element. When the abdomen is bulging, there is no falling motion of the abdomen; it is only when the mobile bulging stops the falling sharp shape of the abdomen begins to emerge. Then finally the deflated form vanished. That is also impermanent. Extraordinary General Anicca khayaṭṭhena: a condition is impermanent because its nature is to cease. According to this definition, the falling state of the abdomen, manifested through the moving down and down to the end, ceases to descend. Such mobility is impermanent. Another Commentary defines hutv and abhāvato anicca: not previously, it becomes existing and then dissolves, so it is impermanent. While reciting, "falling, falling" and being aware of the falling motion of the abdomen from the beginning to the end, one experiences its impermanent nature. It is the real understanding of the impermanent nature (aniccānupassanāāa) at the level of sammasana bana, insight understanding, realizing the arising and ceasing state of continuous processes, at the very moment it occurs. To the extent that udayabbaya bananas, wisdom arises and passes away, one can clearly distinguish the three, four or five stages of the arising and cessation of phenomena during the time when the abdomen rises and falls. When he reaches the stage of bhaṅgaāa, insight, he can distinguish many stages that cease very quickly in a moving up and down movement. The rising and falling rupa of the abdomen in the state of termination is indeed impermanent. When you bend your hands in or stretch out your arms, carefully contemplate, "shrink in, shrink" or "stretch, stretch" and clearly notice each movement from beginning to end. Seeing this is thanks to a carefully documented mobile process. The person who lacks mindfulness must not be able to know how to move his or her arms in or out. Or whether he or she knows it, he does not clearly distinguish between the beginning of the movement until the end. The person will have the impression that the hand that was there before retracted or stretched will be there after moving. When he bends his hand or stretches his hand out he sees a slow movement of his hand from one moment to the next. In each case of contraction or stretching, at the beginning of stretching and moving there comes the presence of the wind element (vāyo dhātu), and when the stretching and moving movement ceases is the cessation of the element of wind (vāyo). When recitation contrasts, understanding the beginning and end of the wind element (vāyo). Likewise, when mindfulness stretches and clearly knows the beginning and end of each stretching movement is understanding the arising and ending of the wind element (vāyo). During the period of a contraction or stretching movement, knowing the various slow movements from moment to moment is also understanding the arising and passing away of the wind element (vāyo). The characteristic is stretching and moving. The slow movement of the arm clearly manifested the impermanent nature. However, it is impossible to experience this truth without careful contemplation. When mindfulness stretches and clearly understands the beginning and end of each stretching movement is understanding the arising and ending of the wind element (vāyo). During the period of a contraction or stretching movement, knowing the various slow movements from moment to moment is also understanding the arising and passing away of the wind element (vāyo), The characteristic is stretching and moving. The slow movement of the arm clearly manifested its impermanent nature. However, it is impossible to experience this truth without careful contemplation. When mindfulness stretches and clearly understands the beginning and end of each stretching movement is understanding the arising and ending of the wind element (vāyo). During the period of a contraction or stretching movement, knowing the various slow movements from moment to moment is also understanding the arising and passing away of the wind element (vāyo), The characteristic is stretching and moving. The slow movement of the arm clearly manifested its impermanent nature. However, it is impossible to experience this truth without careful contemplation. The slow movement of the arm clearly manifested its impermanent nature. However, it is impossible to experience this truth without careful contemplation. The slow movement of the arm clearly manifested its impermanent nature. However, it is impossible to experience this truth without careful contemplation. While walking, one recites "face, left", understanding at the beginning and the end of each step. It is the understanding of the arising and cessation of the wind element (vāyo) which has the property of stretching out and moving forward. In the same way, one contemplates the movements of the legs at the time of lifting, bringing forward and stepping down, clearly understanding the steps at the beginning and the end. It is also knowledge of the arising and passing away of the wind element (vāyo). Understanding the gradual movement of the foot in every step is also understanding the arising and passing states of the wind element (vāyo). Thus the element of wind, which is responsible for bringing the foot forward, also arises and ceases in each step and is therefore impermanent. When contemplating the arising and ceasing of touch is to know the arising and passing away of sensory rupa wherever you are in the body. Understand the arising and passing away of rupa within oneself and the object it touches. The practitioner experiences that the sensation of the physical body is not stable but impermanent, because there is always arising and passing away in each thought. When reciting "listening, hearing" one notes that the sound that has arisen quickly disappears. That is understanding the arising and passing state of sound. So every sound is impermanent. Together with the rupa of the sound, the rupa (the sensitive part) of the ear that the sound touches also arises and quickly ceases. Thus it can be said that realizing the arising and passing away of sound also knows the arising and passing away of rupa (the sensitive part) in the ear. Thus one also understands the impermanent nature of the ear. The howl of a rice mill or the bark of a dog is often thought to be prolonged, but for the practitioner whose insight knowledge (vipassanāāa) has flourished, these sounds detect a series of subtle moments, every stage, each phase, one hour after another. The practitioner experiences that material qualities of sound also arise and pass away very quickly. In the same way while contemplating "seeing, seeing", if vipassanā ñā )a has developed to a high degree, the practitioner also experiences that vision and seeing also quickly arise and disappear. The visible form, which arises and passes away, is also not permanent. Rupa (the sensitive part) of the eye, which simultaneously arises and passes away with visible form, is also impermanent. While eating, one notes the taste of food and knows when it dissolves. The arisen taste has quickly ceased, indeed is impermanent. The impermanent nature of the taste is very clear. The sweetness of food only lingers on the tongue for a short time and dissipates quickly. Along with the taste, rupa, or the sensitive part of the tongue at the same time vanished. So when the taste is recognized as impermanent, rupa, or the sensitive part of the tongue is also perceived to be impermanent. The practitioner continuously contemplates the scent knowing that the smell constantly arises and dissolves, renews itself in each moment. The smell arises and dissipates quickly, it is indeed impermanent, and the sensitive part of the nose at the same time arises and quickly falls away. While reciting the rising and falling in the abdomen, there are thoughts that arise, one must carefully note, and will notice that the moment the reciting comes, the thought quickly dissipates. Every time the contemplation dissolves, the rupa (consciousness) that underpins that reflection also dissolves. The sense-base that arises and dissolves with each non-permanent reflection is also impermanent. The material qualities mentioned above, the practitioner himself realizes is impermanent, by continuously noting the phenomena of the five aggregates. These rupas relate to the whole body, always arising and passing away, renewing itself in every moment, seeing, hearing, smelling, tasting, touching and thinking. Like rupa within the body, so is the rupa in the bodies of others, arising and dissolving at the same time. For example, when noting sound, "hearing, hearing", rupa, or sensitive part of the ear, also immediately ceases. The same is true of the rupas of other people in the world. Therefore the Buddha asked, "Is form impermanent or impermanent?" The group of Five Bhikkhus who personally experienced the impermanent nature of form aggregates replied, "White Him, materiality is impermanent". Those are questions about impermanent specialties. When you fully understand the impermanent special form, you also understand easily the two special forms of suffering and non-self. Impermanent means impermanent, non-permanent. The Commentary defines hutv and abhāvato anicca: not previously, it becomes, and then ceases. Those are the characteristics of impermanence. Lightning is visible to everyone when it is thundering. Before that was not, suddenly became, then immediately disappeared. The lightning phenomenon has all the properties of impermanence. What does not exist that suddenly arises and then quickly dissolves are there the characteristics of the state of impermanence. The practitioner has continuously observed the knowing process, seeing things arise and cease. Only when he attains insight, he himself knows the impermanent special form aniccānupassanā bana, does real insight knowledge develop. Seeing the state dissolve, the practitioner knows that it is impermanent. This understanding is aniccānupassanā bana, insightful insight that understands impermanent special form. In order to help develop this insight, the Buddha asked, "Is material law still or impermanent?" He has fully mentioned the impermanence problem, now he has been speaking through the special suffering. "What is impermanent, is it dissatisfied or gratifying?" The Blessed One raised the question. The five bhikkhus replied, "Bach Him, it is dissatisfied." The Two Types of Suffering (Dukkha) There are two types of dukkha, suffering. The first type is the state of discomfort, the state of suffering. This kind is dukkha, suffering, because it is oppressive and irritable. The state that is constantly changing, never ceasing to arise, is not this kind of suffering, but of the second kind of suffering, as defined in the Commentary: "Suffering because it is scary". The phenomenon of ceasing to cease to exist is truly terrible, very frightening, or to use a Burmese noun, it is "not good". The question, "What is impermanent is suffering or happiness, dukkha or sukha?" is like asking "is it bad or good?" The group of Five bhikkhus replied, "It is suffering, dukkha". Or in Burmese language, it is "not good". The reason it is dukkha, which is not good, is that it always arises and passes away, and it is so frightening. People imagine things as sukha, well, because things appear to be permanent and stable. Realizing that in reality things do not last for a long time but only momentarily and ceaselessly disappear, there is nothing sukha, well, in it. To live, we depend on the five aggregates, but the five aggregates are constantly disappearing. If at any moment the five aggregates do not transform, we will die. That is the frightening thing. It is like living in a house that is too old, dilapidated and can collapse at any moment. In the case of an old house, it is possible to expect it to last for days, months or years to collapse, but the formations and rupas within our body cannot exist, even for a second. It just kept disappearing and it was just horrifying, more terrifying than being in the old house. Hence I say that it is dukkha, suffering. What is the characteristic of dukkha? According to the Commentary, abhiṇha sampaṭipīḷanakara dukkha lakkhaṇaṁ: Always, oppression, ceaseless force, is the sign of dukkha. This place is always oppressive, unceasing, implying the ever-arising and passing state of form aggregates and form aggregates. Thus, all form aggregates and form aggregates are considered dukkha, "bad" things. Experiencing for yourself, seeing the signs of dukkha and realizing that things are scary, suffering, "not good", unreliable, are actually realizing the unsatisfied feature of things, dukkhānupassanā bananas. Develops Insights and Insights to Understand Characteristics of Suffering While contemplating nama and rupa, one perceives the phenomenon of arising and passing away continuously progressing in the rising and falling motion of the abdomen, in the act of contraction, stretching of the hand, or rising, stepping forward. and stepped down on the foot. Practitioners also see the state of arising and dissolving continuously progressing every time the mind touches, hears, sees and tasted. He begins to feel the uncomfortable oppression in the continuous process of birth and death, and seeing that death can happen at any time, finding himself always uncomfortably oppressed, so terrifying. . That is really insight into the special form of suffering of things dukkhānupassanā bana. In order to help develop this insight, the Buddha asked, "What is impermanent is suffering or bliss, dukkha or sukha?" In the statement, "Form, this body, is not the self" also clearly noted, "Since matter is not self, matter tends to cause suffering." So we see clearly that materiality is suffering, and the five bhikkhus replied, "His Holiness, is suffering, Dukkha." When it was pointed out that materiality is impermanent and suffering, the Buddha continued to encourage the five bhikkhus not to consider this body as "mine", as "myself", as "my self". "Is it appropriate or reasonable for what is impermanent, suffering and always to change to consider it as 'this is mine, this is me, this is my self'?" The five bhikkhus replied, "Bach Him, not suitable." Attaching To Craving, "This Is Mine" Of the three forms of ego-clinging, grasping that "this is mine" is attachment to attachment, attachment "this is me" is attachment to egoistic mind, and clinging "this is my self" is attachment. with wrong views. When we feel pleasure in an object that is not ours, it is greed. Like going to the market, we see a beautiful object that seems to be the owner of that object. Seeing a shirt, or a satisfactory pair of pants, I imagine wearing it on myself, seeing a pair of shoes as I want, I also imagine wearing it on my feet. We enjoy all kinds of things if we are pleasing to whether it's the inanimate or the sentient being in our imagination as if we were our own. That is the reason why the Master asked that grasping things are impermanent, suffering must always change and delight in it, considering it "mine", is it wise? In other words, is it right to enjoy suffering? The material qualities in our body that have just arisen immediately disappear, ceasing to arise and cease. If we see things as it really is, then it is terrifying, frightening, like living in an old, tattered house, not knowing when to collapse. In the present moment we can feel safe, but at any time in the future, depending on conditions and circumstances, danger can suddenly come. Once realizing that this body is fragile, unstable, cannot last for a second without change, and is thus a source of suffering, how can we delight in delight with it? Would anyone please choose a spouse who is going to be disabled or dying within hours or days? No one really knew what was going to happen but delighted in it. Likewise, The practitioner who has seen the rapid arising and passing process of the five aggregates sees only the terror of suffering in it. Feeling like that, the person will not have the will to cling to this body as me. So the Group of Five Bhikkhus replied that it is not appropriate to consider this body "mine". Attaching to Self-Lovers, "This is Me" Seeing rupa and thinking, "this is I" is attachment to egoistic mind. With bright eyes and hearing, one can see and hear clearly and with pride, “I have good eyes and ears, I am beautiful, I have a lovely soft voice, I am healthy, I am strong etc. … ”Is this body attachment suitable? To think that our own things will last a long time and are often also a false concept that tends to increase egoism. When the rupas of eyes, ears and form, objects of vision, are mistakenly understood, complacency increases. Just as the other man had a lot of gold and silver and hidden possessions in one place: he was very proud of his rich wealth, but if he knew that many gold rings were stolen, how much money was he all lost, the falling bubble will explode and collapse. Likewise, when you grasp the material qualities that appear before your eyes, and be clearly heard, people think that they still exist, and are very proud of them. The diligent and fervent practitioner of contemplation will understand that such rupas arise only and then disappear momentarily, there is no reason to be proud of the thought, "I have bright eyes", "I am beautiful". The Group of Five Bhikkhus was asked, is it appropriate to think of this body 'this is me'? " The answer is, "White Him, no". By asking a question to be answered, the Blessed One wants to enlighten the five bhikkhus that when there is the view that things are usually indestructible, ego will arise, knowing that all things are Dhamma is impermanent, and then romantic self does not arise. and very proud of them. The diligent and fervent practitioner of contemplation will understand that such rupas arise only and then disappear momentarily, there is no reason to be proud of the thought, "I have bright eyes", "I am beautiful". The Group of Five Bhikkhus was asked, is it appropriate to think of this body 'this is me'? " The answer is, "White Him, no". By asking a question to be answered, the Blessed One wants to illuminate for the five bhikkhus that when there is the view that things are often indestructible, ego will arise, knowing that all things are Dhamma is impermanent, and then romantic self does not arise. and very proud of them. The diligent and fervent practitioner of contemplation will understand that such rupas arise only and then disappear momentarily, there is no reason to be proud of the thought, "I have bright eyes", "I am beautiful". The Group of Five Bhikkhus was asked, is it appropriate to think of this body 'this is me'? " The answer is, "White Him, no". By asking a question to be answered, the Blessed One wants to enlighten the five bhikkhus that when there is the view that things are usually indestructible, ego will arise, knowing that all things are Dhamma is impermanent, and then romantic self does not arise. "I'm beautiful". The Group of Five Bhikkhus was asked, is it appropriate to think of this body 'this is me'? " The answer is, "White Him, no". By asking a question to be answered, the Blessed One wants to enlighten the five bhikkhus that when there is the view that things are usually indestructible, ego will arise, knowing that all things are Dhamma is impermanent, and then romantic self does not arise. "I'm beautiful". The Group of Five Bhikkhus was asked, is it appropriate to think of this body 'this is me'? " The answer is, "White Him, no". By asking a question to be answered, the Blessed One wants to enlighten the five bhikkhus that when there is the view that things are usually indestructible, ego will arise, knowing that all things are Dhamma is impermanent, and then romantic self does not arise. Attaching To Wrong View, "This Is My Self" Clinging to the belief "This is my self" is attachment to wrong views. This wrong view is harbored and nurtured when there is a belief that material qualities within a person are long lasting and that man can control and control. When there is understanding that these material qualities are often unstable but always arise and fall away and suffer because they must always change, cannot exist, there is no solid reason to cling to this body, see it as "I", as a living entity. When the meditator realizes that one cannot control this body, cannot control it, and says, "Generate all that is good and desirable, don't let anything bad happen, not worthy of being liked, let the good rupas remain ", there is nothing for him to cling to, clinging to is" I ". Hence, to answer the question, "Is it appropriate to view this body as a self?" The five bhikkhus replied, "White is not." With this question, the Blessed One illuminates that when you do not understand that this rupa arises in each moment, there is clinging to see it as your self. Once you know its impermanent state, there is no ego-clinging. Accordingly, "the state of change in each moment" must also be considered a characteristic of no-self reason.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.