PROSPECTUS. 1. BODY INTRODUCTION The Buddha's Teaching: Begin the Discourse on the Delusions of Body as Self Why this body is not the self of Jīva attā and parama attā The root cause of belief has the creation of attachment. Self Four kinds of attachment clinging to self, Body contemplating the base of [I] THAN -ooOoo- I pay all my heart respectfully pay homage to the Blessed One, the One Who is Responding to the Self. All the non-Buddhist teachings or beliefs are in the category of doctrines that believe in an eternal self, attā. They advocate that there is something like a soul, a living entity [living entity: translated from the English language "living entity", that truly resides within all beings. In the midst of a world firmly convinced of the idea of ​​an eternal self or soul, the Buddha declared that "Attā, soul or living being, it is not reality; that is just institutional language (secular truth). In the ultimate sense (the base) there is really only the continuous flow of the process of materiality and nama, the non-self phenomena ". It is essential to have a clear and thorough understanding of the cause of no-self, anattā, which was commanded by the Buddha. First, he broadly refers to the Four Noble Truths (Four Noble Truths) in the Dhammacakka Sutta, Zhuan Falun. When teaching the Hemavata Sutta, he recalled and taught that "with the arising of the six sense bases (eyes, ears, billion, truth, body, mind) there is also a world, a being, arising." Then the Buddha presented a detailed and clear theory of anattā in the Anattalakkhaṇa Sutta, the Sutta of No-Self. The Introduction to the Suttas in the Pāli Sutras, Khandhavagga, of the Nikāya Saṁyutta, The A Ham, the introduction to the Sutta of the Selfless General, recorded by the Presbyterians as follows, on the occasion of the End of the First Tripitaka: Evamme sutaṁ. Ekaṁ samayaṁ Bhagavā Bārāṇasiyaṁ viharati Isipatane Migadāye. Tatra depot bhagavā pañcavaggiye bhikkhū āmantesi, “Bhikkhavo” ti. "Bhadante" ti te bhikkhū Bhagavato paccassosuṁ. Bhagavā etadavoca. "I, Ānanda, heard it like this," began nanda, "At a time the Blessed One was in the Deer Park garden in Isipatana, near the city of Varanasi." The Dhammacakka Sutta, Zhuan Falun, was evangelized on the night of the full moon of July DL. 2,552 years ago [ie before the year that the Author of this French era]. At that time the audience only group Five Dao [*]. The Koṇḍañña (Kieu Tran Nhu) attained the First Noble Wisdom of Wisdom and became a Saint Enter Luu, Sotāpanna, or Tu Da Huay. Having been imbued with the full Dharma, With steadfast faith and unwavering faith in the Buddha's Teaching, he asked to ordain as a monk to the Buddha and joined the Sangha Church (Saṅgha). [*] 2 Group of Five Dao Doctors ”ie five Taoists commonly known as the five brothers Kieu Tran Nhu, previously practiced with the Bodhisattva while he practiced ascetic practice. Later, these five were the first people in the scene who heard him preach the First Dhamma and became the first five disciples of the Buddha. The remaining four masters, Vappa, Bhaddhiya, Mahānāma and Assaji, have not yet attained Supreme Enlightenment. For that reason, the Blessed One encourages the diligent diligence of the practice of Dhamma under his own guidance. The priests stay in the same place, don't go out even if it's to go to the bowl. The Blessed One himself also stayed at the place to practice and monitor the progress of the practitioners, helping to remove gazes, overcome all obstacles, and eliminate defilements that may arise during meditation. Thus, through being taught and guided by the Blessed One, Vappa attained the Paths and Fruits on the first day after the night of the full moon of July DL., Bhaddiya on the second day, the Mahānāma on the third day and on the fourth day Assaji attained the Supreme Enlightenment. All four of them became the Sisters of Da Huay. You have lengthyly mentioned these realizations in the last paragraph of your lecture on the Dhammaccakka Sutta - See "The Great Discourse on Turning of the Wheel of Dhamma", translated by the author Mahasi Sayadaw. by U Ko Lay; Published by Buddhadhamma Foundation]. At that time, the Master said that with the exception of Koañña, the other four were not proficient enough to attain Supreme Awakening immediately after hearing the Dharma, but also to actively diligently practice more. That is the reason why the Master is always by the side urging them to practice the Dhamma diligently. Referring to this fact, I would like to raise a warning against practitioners who are erroneously led by irresponsible doctrines, believing that they can attain the Holy Passion layer just by listening to the one-time Dharma sermons, no need. it takes a lot of effort and effort to practice Vipassana meditation. The Commentaries state that after all five Taoist masters had attained the Noble Path of Immigration and ordained, became a bhikkhu, became a Member of the Church of the Sangha, the Buddha preached during the Anattalakkhaṇa Sutta, sutra Vo Nga General, on the Thursday after the night of the full moon in July DL. Thus, when Ānanda declared "At a certain age", that "childhood" was the 5th day after the full moon night of July, while The Blessed One lives in the deer garden (Deer Park) near Varanasi city. “At that time, when the Blessed One was at Deer Park, in Varanasi city, he opened a call to the Group of Five Bhikkhus,“ Behold, ”and the Group of Five Masters answered,“ The Blessed One ” . Then the Buddha taught: The Buddha's Teaching: Beginning the Discourse on Rūpaṁ bhikkhave anattā. Rupañca hidaṁ bhikkhave attā abhavissa nayidaṁ rupaṁ ābādhāya saṁvatteya; labbhetha ca rūpe evaС ”me rupa hotu, evaṁ me rūpaṁ mā ahosīti. Bhikkhus, the physical body is not a self, an ordinary soul, or a living entity. " Usually one considers oneself and others to be living beings, each of which has a soul, or self, called attā in Pāli, equivalent to the noun Sanskrit ātman. Attā is also known as jva, life, Thus attā imposes the concept of life, life force, soul, or living being. Embracing the notion of believing that there is a soul or being living within a person is known as a false concept, or wrong view of self (attādiṭṭhi). The ordinary worldly person is caught in this wrong view of self; The difference between one person and another is just how tight and visible that attachment is, more or less. The Vipassana meditator, vipassanā, developed his view of the process of nama and rupa with sharp insight knowledge and meditated on the fact that there is no self, a "I," or a living entity. , has come out of clinging to the false concept of self, but only so in time of noting the arising and passing away of nama and rupa (in meditation). Usually, That false concept of self has not definitively ended but will come back again and again. In order to eliminate the false concept of self and clarify that there is no such thing as a soul or being living in nama and rupa, whether within one's body or in someone else's body, the Blessed One begins the discourse. with the statement: "Rūpaṁ bhikkhave anattā: These bhikkhus, rupas, rupa are not self, soul or living being." The Myth of The Body Is a Self This physical body that we misconception is the self, what is it? The following material properties form the basis of the physical form: the sensitive part of the eye makes us see objects; the sensitive part of the ear makes you hear sounds; the sensitive part of the nose makes us smell; the sensitive part of the tongue makes us aware of the taste; the sensitive part of the body makes us feel a sense of touch; "The base" (hadāya vatthu), is the base of consciousness; and the material properties of the lattice or life force. If we observe carefully we see that the eye consciousness arises (that is, seeing) because there is a sensitive part of the eye, and with the eye consciousness, arises the concept of a living being or a self. Likewise, since there are sensitive parts of our ears, nose, tongue, and body, we have atrium, consciousness, consciousness, and body consciousness. The mind-base, the sense-door of consciousness, therefore has thoughts and contemplations that lead to the idea of ​​a "I", a self, or a living being. The life-sense is the life force that energizes the physical body and maintains the physical body from decay and decay. This life-base is just a characteristic of materiality, which people often mistakenly think as soul, a living entity. Without the sensitivities of the senses there is nothing to misunderstand as a living soul or being. For example we try to observe a wooden human statue, looking at the same person but there is no sense that gives rise to awareness. We can never misunderstand it as a being with a soul or a living entity. Likewise in a corpse one would never mistakenly think there was a soul or a living being in it because the senses had no sensitivity. When the sensitivities exist, the transformations of rupa, dependent properties arise at the same time with rupa, sensitive qualities of rupa such as eyes, ears, nose, tongue, body - the touch of primitives. the earth element (paṭhav), fire (tejo), wind (vāyo), the liquid and cohesive property of the water element (āpo), together with the masculinity or femininity of rupa, are also erroneously conceived to have one. self [Translator's words: Please see the Comprehensive Abhidhamma, translation of A Manual of Abhidhamma, by Author Venerable Nārada, chapter VI, from page 339 and up]. Characteristics of materiality such as seeing, hearing, smelling, co-arising with the sensitive parts of the eyes, ears, and nose are also misconception as having a soul or a living entity: I see, I hear I smell it. In short, the whole physical world co-exists with the sensitivity of knowing mistakenly as a living being, a soul. In common language too, this body - that is, the combination of material properties - is said to be me, the self. It is not wrong to say so, but is consistent with the institutional understanding of the world (secular truth), but from the ultimate point of view, or the absolute reality (the base), there is nothing of the physical body. This substance is self. It is only aggregates, which is a combination of the characteristics of rupa. For that reason, the Blessed One clearly and clearly stated, Even though it is generally conceived that the aggregates, or characteristic groups of rupa, are a being, are in fact not self but simply physical phenomena. However, those who hold the doctrine that this body is "I", is my self, will ask, "Why is this body not self?" The Blessed One gave the following answer: Why Is This Body Not A Self? - Bhikkhus, if this body is self, it is me, it will not tend to cause us suffering or sorrow, and we must be able to say, 'My body must be like this ( that is to be in the best conditions); My body shouldn't be like that (in a tragically bad condition). ' I must be able to affect the body like that. ” If this body is self, it is me, it will not cause pain, but in reality this body forces us to suffer in many ways. It does not exist young and healthy, it becomes old, sick and dead. Without a body we would not suffer from gray hair, long teeth, a hunchbacked back, deaf ears, blurred vision, tired legs, pillows, and disabilities. This body makes us suffer. Again, because of the body, we suffer pain: eye pain, earache, toothache, back pain, abdominal pain, heat, cold, pain and pain, and blood diseases, skin diseases, Stomach disease and urinary bladder. These diseases arise because of the body. Because of the body, we suffer from hunger, thirst, and bites of snakes and snakes, etc. Also because of the body, we suffer when in unhappy realms. In short, we are subject to painful and painful circumstances because of our bodies. Also due to the body, in life makes people suffer phenomena such as death. When the components of material qualities in the body change, degrade and perish, death comes. It can be said that this physical body makes us suffer because it perishes. So we can contemplate that if this physical body were truly ourselves it would not make us suffer from old age, sickness and death. We can make others suffer, but we won't make ourselves suffer. If this body is itself it will not make it suffer because of old age, sickness, etc. Again, even before getting old, sick and dying, this body will ceaselessly cause us all kinds of grief below. many forms. Even though we are young, relatively vigorous and with great health, we cannot stay still and moving for a long time in a position such as sitting, standing, or walking. Always turning, always moving. We all know how difficult it is to stay in a posture for a long time. We know how difficult it is to sit still for half an hour or an hour without moving, or lie still for two or three hours without moving. We must constantly change positions because we will feel pain or irritation in our legs after a period of inactivity. All these unpleasant states arise because of this physical body; in other words it is this body that makes us uncomfortable. So, we can contemplate that if this body is myself, it is my self, it would not cause me suffering like that. Again, if this body is me, then I should be able to say, "The body must be like this, the body must not be like that." All beings want to see their bodies always healthy and young and strong, not old, not sick, and not dead. But this physical body never obeys, it refuses, doesn't do what we want. The youthful youthful spring steadily walks into old age, slowly declining, degrading and slowly leading to illness, and eventually decay and death. If this body is me it will not cause us suffering and it must obey my will. While others may not be obedient to me, at least this body - that is, me - must do my will because it is me. But that is not the case. This shows that this body is not self, it is me. Because of that it is constantly causing us suffering and is not under our control. The Buddha continued to explain this fact as follows: Yasmā ca kho, bhikkhave, rupaṁ anattā, tasmā rūpaṁ ābādhāya saṁvattati, na ca labbhati rūpe evaС ”me rupa hotu, evaṁ me rūpaṁ mā ahosī 'ti. Bhikkhus, in reality this body is not me. Since it is not me, it tends to make us suffer and sorrow, and I cannot send myself, 'Be like this, not be like that.' I cannot sow influence and control the body like that ”. Jīva Attā and Parama Attā Self-serving believers say that there are two types of ego: jīva attā and parama attā. According to these people each constituent individual, human, heaven (deva), or animal has a self, a soul or a body called jīva attā, the origin of life. The origin of that life is often believed to have been the Creator Spirit, and some doctrines advocate that the origins of such personal life, or small soul, is a small part of the great (great soul) attā and comes from the great soul of the Spirit. Parama attā is the "Great Self", or "Great Soul", of the Creator Spirit, who created the world along with all living beings. According to some, that "Great Soul" permeates the whole world, but others advocate that the Creator Spirit lives in a Heavenly Landscape. The notions of the soul and the Great Soul are of course hypothesized. No one has met or seen the Spirit incarnate of the Great Soul. The belief in the existence of a Spirit, the Creator of all things, existed before the Buddha attained Buddhahood. This belief clearly originates from the story of the Pham Thien Baka. At a time, the Blessed One came to the realm of Pham Thien to illuminate the false beliefs of Pham Thien Baka. When the Buddha came, Pham Thien Baka greeted and praised, "I respectfully welcome Lord Gotama. It is a very good thing that you come here, although it is late." This Pham Thien realm is permanent, stable and stable, eternal and perfect in all aspects. And here no one dies or dies. Responding to this statement, the Blessed One corrected the Pham Thien Baka as follows: - You, Brahma! Pham Thien Baka is indeed misguided. In a state of delusion and delusion, Pham Thien Baka describes his impermanent realm as permanent and stable. " At that time, an indignant Pham Thien Baka's entourage answered, Gotama, should not speak against Pham Thien Baka, should not correct him. Pham Thien Baka is the Great Pham Thien, the leader of the Brahma, the Conqueror of All, The One Who Cannot Fight All-Enlightenment, omniscient, see and understand all; He has great power and sovereignty over all creation; He is the creator of the world, the creator of the whole world, the supreme Saint of all; He determines the fate of all people - kings, Phạm Thiên, humans, gods, and beasts - positions in the world; He attains all attainments, is the Father of all past and future beings! " The Pham Thien Baka praised the virtues of Pham Thien Baka like that. In the Brahmajāla Sutta, Pham Vong, when explaining the cause of common wrong view, the Buddha recounts a similar story about Brahmins. The Roots of Belief in Creation According to this sutta, as a world system passes, at a later time a new world system will begin to arrive. The Brahma of the previous world system appeared and thought: “I am Pham Thien, Dai Pham Thien, the Unstoppable Conqueror, the Omniscient, the Omniscient, the God, the Maker, the Creator , the Most Noble One, who is the One who has the Qualification of All, the one who has attained all realizations, is the Father of all living beings in the past and future. " The later Pham Thien also thought that he was the Dai Pham Thien. Among the Pham Thien who passed away from the realm of Pham Thien and reincarnated into human form, there are some who can even recall their lives in the Pham Thien scene. These men boldly asserted that “Dai Pham Thien creates beings in the world. The Creator himself, Dai Pham Thien, is permanent and eternal; But the creatures that He created are no longer permanent, they must die, die. Those who listen boldly are pronounced through personal experience, ready to believe and accept. The Buddha explained that that is why there is the idea that "only the Creator, who creates things, is permanent". From the passages just quoted above we can surmise that the so-called God, the Spirit that created all living beings, the Creator is said to be in a Heavenly Yard, possibly the Great Brahma. Thiên first appeared in the realm of Pham Thien at the beginning of the world system. We can also say that parama attā, the Great Self, or the Great Soul, is the self, the "I" of that Great Brahma. The Buddha's teaching clearly shows that parama attā, that Great Soul of the Great Brahma, is basically one with the jva attā, the small soul, of other beings; it is just the continuous flow of the process of nama and rupa which is mistakenly conceived. In reality there is nothing like a self, a "I" or an everlasting soul, other than the psycho-physical phenomenon; it is just a hypothesis made up by the imagination. Again, the mind-physical characteristics of the Great Brahma, as well as the mind-physics characteristics of other beings, are in the law of impermanence. When the life span dried up, the Great Pham Thien also faced death and passing away. In fact the Great Pham Thien could not fully accomplish all he wanted; He cannot maintain the physical properties of the body at will. Therefore, the body of the Great Brahma is also anattā, anattā. Attachment to Self It is generally strongly believed that each individual has a soul, a living entity, exist throughout life. That is the opinion of the followers of the antecedent preacher, who advocates that after death there is nothing left, death is all. Ordinary believers, on the contrary, believe that the soul of each individual is immortal, will not be destroyed after death, but will live in new bodies. For the commoner, this body is made up of two components: the gross body and the subtle body. At the end of life, the gross body is destroyed, but the subtle body leaves this corpse into a new body, and thus is never destroyed, but lives forever. This common view is quoted verbatimly, completely and completely in the Annotations (ie commentary of the Commentary) of the Visuddhimagga (Visuddhimagga). He describes with full details the various beliefs about a self, and how the self arises, for the purpose of presenting more clearly the concept of anattā. Among those who claim to be Buddhists, there are many who truly believe in the existence of an ordinary soul, a mere intact entity, or a living entity, although they do not talk much about this belief. . They believe that at the time of death life separates the body of death through the nostrils or the mouth. When conceived, that life also enters the fetus through the mother's nose, mouth, or abdomen. And from birth to death, that life adheres to this new body. All of the above views are related to the belief that there is an intact soul, a living being. In reality, death is just the cessation of the mind-physical process, the non-arising again of the mind-physical process after the "death mind" has ended. There is nothing like a departing soul or a living entity. A new becoming (or new being) means the arising of a new consciousness in a new place on the physical basis on which that consciousness is based. Just before the death-mindedness ceases, consciousness clings to one of the three: either kamma, karma, kamma nimitta, the symbol of karma, or gati nimitta, the symbol of death, or sign of the coming life [ Lyrics of the translator: See the book Vi Dieu Phap Toat weak, author Ð.Ð. Nārada, chapter V, pages 321-322]. Because of these objects, a new moment arises in a new place in a new life. This is the rebirth-consciousness or consciousness-connected-connection, because this is the mental moment that connects two lives - the previous life and the next life. When the connection-consciousness ends, immediately followed by the cittas of the stream of karmic existence (bhavaga) continue throughout life, adapting to the created karma. When there appears at the senses of the sense doors such as form or sound, then depending on the case, the bhavaặpga moment is replaced by the eye consciousness or the ear consciousness. The arising of a new consciousness in a new life is conditioned by karma, kamma, of a past life. Institutionally, this phenomenon is called reincarnation from one life to the next, but in reality there is no soul or living entity that moves from one life to another. In common language, according to folk custom, it is called reincarnation, instead of rebirth. There are people who cannot grasp the concept of anattā because they do not fully understand the self-advocacy, or "I" theory, as explained above. They think that if the other sees the form of an object, that is, clinging to the self, is feeling one's own self. For example, to recognize that the tree is a tree, the stone is a stone, the house is a house, or the temple is a temple, it is clinging to self: "I see". In their view, the truth of no-self is only clearly perceived when one has transcended the concept of form and is instead perceiving things through the ultimate truth, the ultimate truth. In fact, mere perception of the form as the form will not lead to clinging to the self. Just because there is no more form awareness does not mean that the wisdom of non-self has arisen, has been established. Realizing inanimate objects such as trees, stones, houses or temples is not clinging to the theory of self, clinging to belief with self, that is just a conceptual, secular understanding. The person attached to the belief has the existence of a self assuming that there is a self, an often inherent soul attached to sentient beings. When one assumes oneself as a living soul and others as souls and living beings, it is attachment to the belief in self. The Brahmins in the form of formless realm (arūpa), because they have no physical body, do not find themselves following the institutional truth, but the unenlightened Brahma has not yet come out of the illusion of self. Only when transcending the belief in the existence of a self, one's own body and the body of another are perceived to be only psycho-physical phenomena, the knowledge of no-self arises, and the key is to cultivate and develop that true understanding. The Four Types of Attachment to Self There are four types of clinging arising from self-belief: 1. Sāmi attā, clinging to the “self-controlling self”: the belief that there is a self, a living being or a soul within the physical body dominates, dominates, and controls all wills and actions, and it is this living soul that walks, stands, sits, sleeps and talks, every time it wants. The Buddha taught the Anatta-lakkhaṇa Sutta, specifically to eliminate clinging to this "self-controlling", sāmi attā. Now, since this time of Dharma is being preached to the "Group of Five Taoists" that has previously attained the Path of Immortal Paths, can we still wonder if a Buddhist monk is clinging to self, or the "I" again? At the entry level, the Holy Tu Da Huay completely eradicated three men: familiar (sakkāyadiṭṭhi), skepticism (vicikicchā), and about forbidden to (sīlabbataparāmāsa). But He has not completely out of the impulsive push (asmi-māna) [*], ie proud of his own self and compared with the self of others. Proud of my talent or position, "I am able to do it, I am a saint" - is selfish. (Pride of the Buddhist monk is only related to his true characteristics and qualities, not to pretend to be proud of the qualities and qualities that oneself do not have, and to compare themselves with others.) Thus, the saint Enter Luu must continue to practice mindfulness meditation to eliminate the self-proclaimed self. When vipassanāñāṇa is actively cultivated and developed, the self-proclaimed self is gradually removed and gradually eliminated by the Abhidhamma (Sakadāgami Magga, Nhat Lai Dao); A Na Ham Dao (Anāgāmi Magga, Real Dao) further reduces the selfish mind, But only to the last Holy floor is A La Han Dao (Arahatta Magga) that completely eradicated the self proclaimed self. Thus we can determine that the Blessed One preached the Anattalakkhaṇa Sutta to help the group of Five Daoists' to eradicate the self-proclaimed self. [*] Excerpt from the book "Abhidharma Comprehensive", author ÐÐ Nārada: When realizing Nirvana for the first time the practitioner is called Sotāpanna, Tu Da Huan, or Enter Save, the first time entering the stream flows to Nirvana. He is no longer a mortal (putthujjana) but a Saint, Ariya. He left the three Threats (Saṁyojana, the rope that binds sentient beings to the cycle of samsara), namely Body View (sakkāya diṭṭhi, the illusion of body, considered his self), Hoai Nghi (vicikicchā) and Forbidden Prime (sīlabbata parāmāsa, believing in false rituals and sacrifices). For more information please read the above book, pages 86-89. 2. Nivāsī attā, clinging to the “continuous self”: believing that there is a permanent living being within the body. 3. Most people believe that there is constantly a pure intact soul, or a being, from birth to death. That is nivāsi attā, the clinging to a soul, or a continuous self. Some people advocate that after death there is nothing left; That is the wrong view called the view. There are also people who erroneously believe in the theory of common sense, that the entity that lives in the body, or the soul, is still not destroyed after death but continues to be passed on, living in a new body, in a new life. . The Blessed One gave a sermon on the Anattalakkhaṇa Sutta, The Sutra of No-Self, in order to eliminate the situation of clinging to selflessness, or cessation, uproot the latent self-conceit within the Group of Five Masters and other Saints; and to eliminate two misconceptions (of kinship, sakkāyadiṭṭhi, and of clinging to sīlabbata-parāmāsa rites and rituals), along with ordinary people's egoism. As long as we cling to a living being or an intact soul, we still believe that this body must submit to depend on our control. The Anattalakkhaa Sutta, the No-Self-Form, is taught to eliminate both, clinging to the "self-controlling self" sāmi attā and nivāsa attā, the clinging to the "continuous self". Once sāmi attā, self-controlling, has been eliminated, all other types of clinging to self and wrong view are also destroyed. 3. Kāraka attā, clinging to the "active self": believe that there is a living being, a soul, influencing every action by body, speech or mind. Clinging to the active self has much to do with saṅkhārakkhandha, the aggregate of formations. We will return in more details when it comes to the five aggregates. 4. Vedaka attā, clinging to "the experiencing self": believing that it is this self, or soul, that experiences painful feelings, pleasant feelings or painful feelings. This form of grasping relates to vedanakkhandha, the feeling of aggregates, which we will fully discuss in the next chapter. 6. At this point the rupa part of the rupa is no-self - in other words, this rupa, or body, is not a self, or a living being, a mere intact soul - has been properly explained. but also the practice of Vipassana meditation, which leads to understanding of the uncontrollable nature of the body. Body Contemplation of the Land of Insight Meditation, Vipassana is mainly contemplation on upādānakkhandha, the five aggregates of grasping, the attachment to the five aggregates discovered at the moment of seeing, hearing, smelling, tasting, touching and contemplating. However, it is difficult for the novice practitioner to note (recite) in time at the moment of feeling. They should begin with only a few of the most outstanding manifestations. For example, when sitting down, the practitioner can focus his attention on the stiff and irresistible stretch of the body and note "sitting, sitting". If the practitioner finds that such a practice is too simple, he can note more ṅgà, touch; sit, touch ”. But it is easier to note that the abdomen rising and falling is easier. So, the special note noting "rising" when the abdomen is rising, and "falling" when the abdomen goes down will begin to see clearly the states of the abdomen slowly becoming hard, dilating, rising, and then decreasing. relax, and deflate. Those are the characteristics, The potential and the adjacent cause of the wind element vāyo dhātu. Noting and meditating like that is according to the book Visuddhimagga, Purification of the Path. This book teaches that "the nature of physical and spiritual phenomena must be understood by observing the properties and abilities" etc. You should start by observing the rising and falling movements of your abdomen. However, it is not enough just to practice noting that the abdomen will rise and fall, it is not all that is needed to do insight meditation. In noting the abdomen rising and falling, whatever thoughts that arise must be noted. When there are feelings such as stiffness, heat, cold or pain, a meditator must recite, or note, those sensations as soon as they arise. When the practitioner bends his arms or legs in or stretches his or her arms and legs out, these effects must also be noted. While sitting and standing up, one must attentively note the effects while changing his posture. While walking, all movements in each step must be noted, "raised, brought, stepped down". If possible, all bodily activities, even until the eyes are closed or the eyelids opened, should be carefully observed. When there is nothing special to note, the practitioner brings his attention back to the rising and falling movements of the abdomen. That is a brief description of the practice of Vipassana meditation. While taking care to note the state of rising, falling, sitting, touching, sometimes the practitioner arises in trying to change his posture to reduce painful and painful sensations in the hands or feet. Should note the "will" to change that posture, but still have to sit still, not in a hurry to surrender to the temptation to stretch out his arms and legs. Practitioners should endure that lack of comfort as long as they can no longer bear it, for as long as possible. If the will to stretch out the legs arises again, the practitioner should note as before without changing the posture. Only when you can no longer endure the pain can you slowly stretch your arms and legs, while you must carefully note the impact, "stretching, stretching". In each course, practitioners need to change their posture many times because their limbs are sore. Keep changing and adjusting the posture so one feels uncomfortable, and the nature of the frustrating state of the body becomes evident. Although the practitioner's will is to remain still, sitting still and undisturbed for an hour or two, it is clearly not possible. Practitioners realize that this body, with its unpleasant state, it is not me, not self, soul or living being, but just physical phenomena that arise depending on conditions. This realization is the insight that arises from elaborate self-contemplation. One cannot stay for a long time in one position, whether sitting, lying, or walking. So we also realize that we are incapable of sending this body to be what it wants to be, how it is never subjected to it according to our will. If it is ourselves then we have wrong control over what it should be like. Because it cannot be controlled, this body is certainly not me but just physical phenomena that arise depending on the conditions. This realization, too, is the insight that arises through careful self-contemplation. Again, we must always be busy dealing with everyday needs such as defecation, urination, It is clear that this body is not steadily obeying my will, not under my control, it is not my self. While contemplating the activities of the physical body we find that its unpleasant nature is evident as snot nose, mucus, tears, sweat, coming out of the body. We cannot maintain this body as long as we want to keep this body clean because it cannot control its nature. So obviously this body is not me, is my self. In addition, many unpleasant conditions such as hunger, thirst, old conditions and sickness also arise from this body. Although to the uninitiated, these unpleasant situations are also obvious truths, realities that everyone experiences. However, those who observe only occasionally, often the idea that there is a self, a living being, a self, or a soul is often uncomfortable. Only carefully contemplating do we realize that these are just physical phenomena of the body, not a self or a living entity. Thus, while diligently contemplating all activities of the body and knowing how this body suffers, we are unable to do anything, can not control, or have the power to control or command it. How, through personal experience the meditator observes: Although this physical form seems to be ourselves, because it is oppressive and disturbing, we are unable to do anything. without the power to make it do what I want, so it must not be the core of me, it is not the self as I have misunderstood the understanding for a long time, grasping that this body is myself ”. That is the real insight that arises due to meticulously contemplating the reality of non-self of rupa.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.