BREAKING THROUGH THE ‘SELF’ DELUSION BY YOGAVACARA RAHULABREAKING THROUGH THE ‘SELF’ DELUSION (A Guide For Buddhist insight Meditators) This gift of Dhamma is organized in order to sive the Teader or student of Buddhism, or those who are aleady Practising Buddhist Insight Meditation, a deep satellecceel ‘insight (hopefully to be expanded to direct intuitive experience) into the fundamental elements on which the Buddhas texck, ings (The Dhamma) center and focus. For any correct Buddhist meditation to develop, = good understanding of these basic principles is necessary ‘The medifation exercise at the end will be a helpful guide or remtnder for anyone desiring to make a start in’ Buddhist meditation, ‘This small book is not however, a complete coverage of ths Buddha's teachings. T vege the reader to acquire tome Additional knowledge concerning the Noble Eightfold Path, the Dependent Origination, the Five Hinderances ete. This fan be obtained from’ Publications of, the Buddhist Publication Society, Kandy, Sti Lanka, P.O. Rox 61. Please write to them for a complete list of theie publications which include all aspects of the Buddha's life od: teachings, Mos ofthe Buddha's icons nse inthis work are taken fom the English Translation Sores of the Pal Test Saviety, London, whom I want to. thank for cir Mid permission to Healy we thie materi Talo Want to toa Mis. Nina Van Goekham of Holand wh has alowed me to include mater rom some of her works, which orks te Ted atthe end. Alo T would ike to thank all he nd ple who helped in the typing of the manuscripts and in Other way, andthe who made this fancy possible fo ies ditbatonMay the merit accrued from such a work being put together and sy dvtibuedy be shared "wih i Ey Sentient beings. May it help those who ais ready seo an end to all ufering and to nin and abe he igen ising,” NINBARAS MAY ALL BEINGS RE WELL, SAFE AND HAPPY!!1 Yogsracra Raha ‘Si Lanka” ef Apeil 1977. Abbreviations used are: SSeyte Naa; MMs kaye, V Visage (Bh Shu" Nonamots tama id on, Buddhist Pubs Soc) CHAPTER 1 WHAT THE BUDDHA DISCOVERED ‘Buddhi" in Sanskrit means the ‘pure intellect’, the intel- leet which is free from the’ influence the emotions, 20 that no biased or prejudiced observations or deductions are construed. The minds of most people operate under all types of biases and prejudices so that all their perceptions ‘and thoughts ate tainted and conditioned to habituste in Set patterns, so that they never really can perceive things in their true nature and their power of minds remains limited and confined. The one who was called the “Buddha” was ‘one who had freed his power of intellect from all conditioned biasing factors so as to bring his power of intelletion tothe highest possible degree. From this point he was able to develop his insight into discerning how the mind and bedy ‘work and to se the why and wherefore ofthe mind end Body and all the phenomena which are related to it. Ta quence, “he was able to. perceive the why and wherefore of all conditioned existence. By secing the root ‘causes ofall physical and mental phenomena he was able to Control and alte those root causes to Bring about any type of change which he desired. In other words, be mastered ‘control over his mind ad was thus able to consciously direct and control ail" his mental and bodily activities so as to produce the desired beneficial elects; “rough his perfect Insight he saw the complete cycle of cause and effet (the Jaw of Karma) as it pertains to Clements of mind and mal and directly. experienced how it operates. Therefore, by ning mastery and control over the root causes in his mind fe wat able to produce the reults he wanted. ‘The Buddha saw that the root cause for the sullering sind unhappiness which living beings expericoee in thear ies is rooted in their own mind. BY acquiring control over the operation of the mind, a person could alter, eliminate land destroy those root causes which bring misery, sortow and itustration in his life. He could create and develop other Foot causes and make them firmly planted inthe mind. Thisporbelm nee he end fa sorow and con fusion and bring about a sate of permanentealm and. hap: ness in the mind. He thn ‘would be fre fom all dothhe, Tearets remorse daxety and realessness el Which data 2 persons well-being. ‘This is exactly the practice and teaching which “The Awakened One’, the Buddha, first discovered for himself and then explained and methodically set out to the world. ‘The Buddha Was the Great Physician, the Great Doctor ‘ofthemind who cured his mind of the great disease nd malasy, the ‘selfeconoct, which was in bis mind. He was alee abletoexpoundand describeindetailthemethodby which ary Person could. cure his mind of that grat dassesy the reat affition called "Ego" and all the aendant sorrow, Tain and confusion which ineviably accompanies sich iss Sop a apoonrate is for howe easing wish are called ‘Buddhism’ could yell be termed “The: Way to Peace and Happiness in One's Lite’ % ‘The Boddha was born the son of a king with all the attendant iyxuries of life eic., but he abandoned them all in ‘order to seek the Noblo Quest as described by him in the Ariyapariyesanasutta, ‘THE NOBLE QUEST “These, monks, are the two quests: the noble quest and be ignoble gus. And what, monks, i the 1goble gues? Aso this, monks, someone hime ing able old age, decay, death, sorrow and stan, he seeks Wbat is likewise able to birth, death, te “And what, monks, would you say is liable to bith ‘od age, decay, death, soreow and stain? Soasand wite m0 ase bl tho condoms, Womens, mers i, sheeD, cocks, swine, cows, elephants; horses gold, And silver are liable Yo these conditions; yet this man being sed infused addicted, himself beinu liable to bith ‘the fest, he seeks what is likewise Hable to these Lhings. “And what, monks, is the noble quest? As to this, someone, himself being Hable tobirth, old age, decay, death, Tow and stain, but having seen the peril in what i likewise fable to these things, he seeks the Unborn, the uttermost ‘ecurity from the bonds — Nibbina, This, monks, 1s the noble ques i cepa se ce ae a oe span eee ere us elon estar dat estoy wa fey na ge oe ae Be ont ore thas et einanste ee ermiaa eee aeee SINEMEDITATION ‘The word ‘meditation’ has been used to describe many different methods and techniques of concentrating "and ‘conteniplating inorder to achieve a certain type Of experience ‘OF Fesult._ In this book the term ‘meditation’ is used mainly 1a the Framework of Buddhist thought." Metittion is & ‘Practice which involves mental development Or training in Sertain direction which leads to purification of the mind of ‘many, and eventually all of the clementsand ideas ‘which fre the cause or source of all personal mental ‘rie worries and suflerines which contribute generally to mest of ‘the ill eonditions of the world which we have to experiense ‘asa result thereof. As the Buddha has said in the fre two verses of the Dhammapada’ “All conditions proceed fiom the’ mind; ‘The mind is their source, they are mind-made; At one acts or speaks with an evil mind, ‘Then ill eects will follow, just as the wheel ofthe cart Follaws the hoof of the ox that pulls it Andifone speaks oracts with pure wholesome mind, ‘Then happiness, and ease follow that person Just as his shadow which never leaves him.” What are these factors and sources a the mind from whieh the suffering, pain and ill conditions in our lives arise? The Buddha has explained that itis because of our greed and desire fo ‘BE’, our thir afier the objects of sense gratitwation, “and the false notion ofa permanent ‘Sel or ‘Soul or ind ‘dual ‘P which experiences the objects in the world as being and distinct from itsel: In reality this notion of ‘only an illisive and delusive concept which has atlached “itself (6 the consciousness lke a parasite duc to ignorance: This erroneous notion of Tis ite the generating motive {for the continuance of our desice and thirst ogo en living "WW experience the ebjccis of the world, oxMtet the notion ofanjndivival ‘Stor js iminated rone’s consciousness through proper insight and wader ot standing, then the desires and attachments to things the thirst after selfish living, the willo-live and assert oneself and the aetions which follow in the wake of such thoughtc and desires, are gradually reduced, ‘cut avay and eventually climinated permanently fom the mind. "As another vere by the Buddha apuly puts it “Little by little, one by one, as time goes by, Gradually let the wise in his mind Remove his own imparities as the Smith blows away The lente fol wick nr spar hammiapada) ‘When ‘the mind is free from those sources and conditions from which spring the sorrow, pain and restless coming in one's life, then what remains ie @ state of Peace, caliangee and happiness which is grounded on Wisdom 200 under: standing. This mind cannot be shaken or disturbed to agy fexleat Ace can mental unrest or agitation, be caused by any ‘of the passing vicissitudes of lie The application oF direction of thought inthe system of ‘Buddhist Meltation saimedat bringinabouthepuriicaig the mind by Teving it of those conditions wide produce ATLL Meditation isthe practice offs, ineetly BP tag, ‘of applied sought, sezingintothe workings, (ihe comuge aad goin of te ned and ody dan he one o ese feception, peteeption, thougtt formation of concopuslinting And he manilatation outward ston by the Body, whieh only acishy the dictates of the mind, without geting eal involved, atache, oriented (which & Reset aes view the whole show or ocesses of mind theif. various Inanifeations as being just an impermanent, Hecing: coe {inuous series ‘of conditioned penomena wiout ay pee manetl ealiy or "Soul whol is decling or expereniy Any of the otcurenecs. ‘Sesondly, by detaching’ ihe mind Fo esi ll ne ete extn, nd limiting by Insigh-Wisdom te dlusive notion or eling ofaseparse 5B who ts experiencing, the mind pradualy gute tbe {o external sensory stim, the Ego-eling fades away and 8 iz TAN CS rrreyy ra RYTstate of undifierentiating, illumining, selfless consciousness is ionoed. This direct personal experience of the mind's ‘untnflucneed nature is intutive proof that what We think as a SSelf who is experiencing” is only a delusive rellexive-like notion, There no individual ‘Sei? or ‘T who experiences ‘he activities of mind and body. There are only conditioned ‘mental and physical activity roiling on and on ad infinitum, ‘They areallmpermarent condo arising and without ‘Permanent, unchanging, substantial soul or governing factor, find they are the source from which arses this whole compli ‘cated, mysterious thing called life with all of its encailing {tials and tribulations Now one might ask well, what good ip thereby ariving at this wien? The answer is tha this willbe the impetus for astually starting the disemanglement process fom this whole aluirand the elimination of mans of one's worries, ait, __selfwrvaht pain and dscomor. which one experince. The mediator will stopdoing all the unnecessary things in lie imhich only ad to the involvement and bondae to his body And mind because he wil understand how iis all Ket going by the actions which he presently is doing. These present actions are based on his previously done actions and the be conditioned by the habits : So, by eliminating the un- ‘wholesome, selfish, greedy and unnecessary actions in one's ‘ies he willbe paving the way fora calmer, smoother flowing Tie in the fate. ‘This is accomplished by practising the “Noble Figstolé Path laid out by the “Awakened One! for The task of eliminating the factors of the mind which ‘one ivolsed and fteed has to, be taken up by each for hinelf No one else ean do the purifying of | anisstatedinanother verse from he Dharm “by oneal that el dots are dove. One sie onsael corr By‘ onl s'il undone TE y Seaton pti rt and impurity onl dpe. No one can others purify.” a And another verse “Ws Karma which makes the world go round Karma keeps moving on the lives of ace All beings Yo Karma are bound As alindepin fo the chariot whee.” Asall this points out, it sup to each person to sar the process of dsealangling and freeing his had from the bom: Stes ohn pat actions Kana) ahs an ony be sae tnd succesflly completed when one bas the proper detached aitude tonatds the Body and mind andthe objectifid word, f winded Lglnis teachings which are collect vet sled the Dhamma, that whch ie drcly perceived experienced tobe true and. common to all living beings Hehas explained his discoveries and teachings in the Four Naber teamed Nabi beat deni on fed stale of mind, @ state of unvmpassed peave and appiness which none of the passing vicissitudes. o disrupt, ‘The following are some of the Awakened One's own diss ‘courses which set it forth, and which will be detailed in the later parts of this book. “Monks, there are these Four Noble Truths: The ‘Noble Truth of Suflering; the Noble Truth of the arising ‘of Sullering: the Noble Truth of the ending of Suflering. ‘and the Noble Truth of the way (to think and live) which leads to the ending of suffering “And what, monks, is the Noble ‘Truth of Suffering? th acins Sek, ain, Sarow,Taueytce, gr ie and death are Suffering. Not getting, what one Se peiecaciagianeansuccessiuouslrell bedari. “Tn short, iis the five Aggregates of clinging-to (or grasping after. ‘What are the five factors? ee se pes came ct eee regina fon) bee eee ss i ete sty future, jntenal or excral goss of suey tht Is the Aggregate of fecli = aa reception (Sad), be pat, recat or fature id the nese oF espn “yy mene formation or airy (Sankar) tee fe resent or future — that is called the Aggregate of mental f of) consciousness (Vifiiina), be it past, “Thes¢ five, monks, are called the five aggregates of Glinging. ‘This is the Noble Truth of Suflering. “And what, monks, isthe Noble Truth of the ating of Suffering? Ts that craving that leads to continued Febinty sufering, pain, tc, along with the Tore 4nd the asic thet lingeslongingly'now heres now there: namely, the craving for sensual delight (he delight for forms ngs peeps, mental-formationsang eonsousbes) een to" be reborn (wishing to ext forever), the Caving for Iie to end (or og. suicide). ‘This te the Noble Truth of the arising and sontinuation) of Suffering. “And what, monks, is the Noble Truth of the ending for ceasing of Suffering? Iris the utter passionless cessation ‘of; the giving up the forsaking, the release from, the absence Sf desire for tH graving (or the fe factory of clinging ‘This is the Noble Truth of the ending of Suffering ‘And what, monks, isthe Noble Truth of the practice (he way of life) that leads to-the ending of Suffering? Iti this Noble (Ariyan) Eightfold Path, to wit: Right View (Understanding), Right Thought (Aspiration), Right Speech, Right Action, Right Livelihood, Right Eltort, Right Mind: fulness, and Right Mental-composure (Concentration). This 'sthe Noble rath about he practice shat eas fo the ending “These, monks, are the Four Noble Truths, Wherefore an effort must be made to realize (by meditation): ‘This Suering; This isthe arising (and continuation) of Sufering: ‘Thisis the cessation of Suflering; This is the way lading to the cessation of Suffering.” (Sanyutta Nikkaya), uAs stated above, the Noble Truth of Dukkla or Suffering is quite evident as far asold age, decay, sickness, sorrow, lamentation, grief, despair, confusion and death are concerned. But how do these five agatezates of clinging, which the Buddha mentions, relate to being the Dukkha or Suffering itselC2 These five aggregates or elements of mind and matter ‘comprise the body and mind of living beings and based on these five ctors-of-existence™ arise all forms of physical and mental phenomena which exist in the world ‘These five elements of material and mental phenomens which the Awakened One has elaborately detailed as being inflamed and bound-up with Suffering are themselves. the things whien are involved and undergo bist, old age, sicko disappearance, pain, frustration, confusion, instability. and Seath. The Buddha discerned ‘with his. porfected insight= wisdom that these very five ‘elements of a being’ are what Iiving. beings attach thomsives and identify themselves with regarding them as “mine ‘mysell” or ‘my soul. Tk is from: ‘adhering to and. identifying these mental and material ‘Dhenomens as being one's “Sal” or Soul’, or being contained fomenahere therein, ha the delsive noon of an extence ‘fa permanent entity or “person? to whom these things belong, has sprung. ‘These five elements of mind and matter which constitu ‘a being and which are involved in each act of sensory-percep- lon ace here farthes detailed. "“The fis agaregate the material factor or that of form (Ripa Khandha). ‘This ‘Consists ofall forms of material shapes which are the obieets ‘sense-cognition, (including one’s own body) whether “are internal in one’s own body or external (another OF material objets, sounds, odours, flavours, ul wats)“ ors re coppound (evolved) from these four primary elements of which is experienced tension in space iwi expen ose! cna the figuid element, which is experienced as ‘ofa lid nature, the air element, whieh is experienced at motion and pressure. ‘These four primary clement are also the constituents of the human body, and the various ways in which they combine, produce the various pins of the ody wih their peeulag characteris and functions of maintaining bodily life. All four elements are “inherent in each manifestation of matter, but one usually predominates over the -ollers 0 the’ object is said 10 be or exhibit that particular characteristic. “The following is a part ofa discourse by the Buddha 10 his only son Rahula describing these elements which make up all matter, slement: “Whatever, Rahula, pertains to oneself fs an individual is hard, of a solid nature, and a product of fraspiog and clinging as, for example, hair ofthe head, hair ff the body, nails, tect, skin, flesh, sinews, bones, kidneys, heart, liver, diaphram, spleen, lungs, stomach, intestines, cexereient, or anything else whatsoever pertaining to-onesel fasan individual, that 1s hard, ofa solid nature, and a product ‘of grasping: this s called the intersal element of Earth sold). But even this personal earthy element, as well as the external carthy element (solidity things) are merely the element of Solidi Liquid elem ‘Whatever pertains t0 oneself as an individual, i guid, of a fluid ttre, and a product of gras Bing foresame bi, phlegm, ps, loc swt mi “anythingese whatscever pertaining o oneself asan individual that Is iguid, ofa fTuid nature, and a product of grasping: ‘But even Os mal watery ele i called’ the internal element of wal Internal watery element, as Well as the iment, #8 merely the element oF fluidity Fire or Heat element: “Whatever pertains to oneselt as an individual, is Rot, of a fiery nature, and a product of ieasping as, for éxample, that whereby there is deteriora whereby there is intense. burning, whereby what is Alnunk, chewed and tasted, is well digested, of anything else‘whatsoever pertaining to oneself that i hot, ofa fiery nature, ‘and a product of grasping: this is called the internal element of fire But even this internal feryclenent, a8 well as the ‘exiernal fiery clement, is motely he clement Of Fire or heat? sy ttlaments “Weer in onl is eaeou, of an airy nature, and. product of grasping a6 for example, ——asceading and descending ais, de vapours inthe sinlomen nd bowels, inhalation and. exhalation, or anything ce Whaagever peti toc at nina, ta iascoos, oF tn airy nature, anda product of grasping? tht As called the intertal clement of alt. Dut even this aternal air clement, as well as the extenal_ alr element, is merely the element of air or sotiom ~ Space clement: “Whatever in oneself is void, of an —empiy and hollow nature and a product of clinging (indent fing oneself with it) as, for example, the cavities of the ear, ose and mouths or the stomach, the inside of the intestine “or the bowel, or anything else inthe body thats void, hollow, ‘ofan empty nature and a product of cinging; this i called the internal element ofspace, But even ths iniernal element ‘Of space, as well as the external of space (suchas the inside fof an aicfilled ball, the enclosed space in a, house, o¢ the area inside a cup, etc.) is merely the element of space. . These five elements, in accords fact and with perfect insight, should be {not mine; this am 1 not; this is not mysell.” (M.62). In other words, whenever a person feels the elements of ‘solid liquid, feat oF cold, motion, or space in, his own body, he immediately thinks about it as belonging 10 and affecting hime ‘Therefore, it does come to affect him (such as pain) and thus disturb his mind. But rather the person should just -fepard those felings as jst being those elements or mades ‘behaviour and nothing more. He should not think and ive them as pertaining to himself. Tf he does insist. slinging co these moder Deaviour of matt an core ‘them as pertaining to himself, belonging to “his bod” Pill have to sffer whatever the consequences (Such as palit ele.) which they wrought, Knowing this, having ‘seen with perfect insight that such is the case, » wise person becomes disgusted with these elements and he detaches his mind from them, he becomes free from their overwhelming influence, ‘The second group of grasped-afler and clung-to pheno- mend is Veilana Khanda, the grovp oF factor of feelings oF Sensations that arise and pass away in the body and mind, ‘whether plessant, painful or neutral, gross or subtle, internal Inone's avn body and mind or external (happening in some- fone else's experienc). ‘Brethren, there are these six seats of feling: feeling that is bornof contact with the eye: feeling thats born of contact With the ear, or the nose of the tongue: eelingthatis born of Contact with the bedy (skin); and feeling which is born of contact with mental objects. That is called feeting, From the arising of contacts the arising of fecling, from the ceasing fof gomtaet isthe ceasing of feeling.” (S.Ch.XXIf, $6) “These felings and sensitfons are only conditioned mind produced mental reactions arising on account of sensory Contac. Tis these feslings and sensations which are constani- Iy arising and vanishing m the bedy and mind which cause fr condition the craving and attachment for certain objets, the hatred of and. aversion to. other objets and neutral, Indifferent reactions fo. certun other objects. They are all ddue to previous mental Gonditioning and habitreffex. Most “untaught folk thisk itis the abject itself which they desire dnd crave, but when gsen closely, i actually the conditioned fhabiteflex of leling or sensation which the objet stimulated the mind to recreate, So, itis this mental feeling which is fencted fo and not just the object tse, {We must undersfand these feelings and sensations which vivaly arse and pass nay thro the Bly afd md see how really they are the main thing which keeps the fund whirling on its continual quest for sensual gratification rasping first one sensation, leting it go, grasping arether, 15and so on like a monkey swingi grasping one branch, letting it go, grasping another, nd so he moves. swifly=along. “We must develop ai tude OF detachment and equanimity to these sensations, Kknowingthat they areimpermanent, unstable, and conditional lyarisen, They are not our own possession and they are the source of most of our frustration and pain. Not being able to ‘have the pleasant sensations at our will and being subjectedto the unpleasant sensations which is also not within our control ‘cause pain. They are completely without any selnatureand ‘beyond our governing power, and our desire and aversion to em e the reason for our misery unhappiness, and confusion “The body is like a skinned cow, wherever she stands, she willbe subject 10 ceaseless attacks by the insects and other ereatures living inthe Vicinity, just a man is helplessly exposed to constant excitation And irritation ofsensory impingement, crowding upon : hhim fromal sides, through al six senses.” 1(See fast ‘page for numbered references), through the thick forest -g,..The third group of grasped-after phenomena is called Sem Kenia hh Es ofthe fooet ms Fecog- of sensory stimuli which arise and past ou ofthe min, ‘These are perceptions of visible objets sounds, smels, tasies, Bodily touch, sensations and mental objets (halla: cinations, dreams, thoughts, moods, el) whether gross OF Subtle internal ox external, Yar or aa’- Perceptions ave Sarr Fecngiion of hig ov te memory. hing ab itis normal Hons ae alo om “Conditioned mental reactions or refcns, conditioned to ase ‘naccount of sensory contact, jst like felings and sense tions, since "what one fel, thal one peesies fourth group of conditioned phenomena i Senkhard- , which consis ofthe meni) formations and activi which the mind creates and involves ss in, towards {Ome into contact wit.” These mental activities are 0 habitual reflexiverlke tendencies wish the a a i ali | he j * ‘ Jude the newly formed volitions and other conditioned acvites of mind. Tile serepate f'Sankferas serves as the source fom which afl our thoughts and bodily activin are. derived.” These mena tendencies are the. result of ob past actions and thoughts find on which the present and four thoughts and acuons ite based ‘These lankharas are actualy the “sul?” of the tind from which all mestal stvty an wll a the resulting oaty activity are condoned and developed “Brethren, there are these six seats of will: the will for, “or the desire to conceptualize sighs, the will for sounds, the ‘wil for smells, tastes, bodily touches, and the will for mental ‘objects, These are the mental activities. From the arising ff contact comes the arising ofthe mental activites; from the ceasing of contact comes the ceasing ofthe mental activities” {As all physical activites of the body ave their origination in the mind they re herein included with the mental activities. ted Sone ofthese mental tendencies ate: will, one nei nd, spontanouateation,conac or awareness ofan obec applied thought, sustained thought, inferest or Plemveth dee tot egy or ef deo, kines Ped sympatiy,hased eed senoranee, will en¥y, egoism, Arora, douby ion laziness dullness of ind, faith Sontidene, nian, shame, seruputousness, seltconeet, So crrnous views. Feling and perception ae (according {othe RbRdhamma) ako clad ax being sankharasy as they tte iso metal ermations but beni of ther prt Bip tithe process of sensory perception they are lasiied as or tieFeolias tn thoncebes, Thre a said bef {Sirnenat tector cided ote gro. Of sahara me of Use arse all the time in each sense experience an SOR hse ny once ns wil, depesding on their rent, Weer oor thinking acd actions, “Tt te thee TGneltened mental tendentes which « person most ler 10 contand ad control, a ti rom these thal all oF one's personal eal and Woe ars "7ae eatamnems sciousness is generated. by conditions; arat Somctplionstheeateno anton cons nes priate condition arise that Seeigunsi mre ar tbal name; it conscioubeah sing into contac vi wa consciousness; consciousness sounds, it is Koown ar heating, ss ales because of nove en sr rnd-sosciounee but in reality if like activity of mind, "Consciousness is not the subject lich hi rience Du mete te ial ofa rica objet shld not be went that there ae sx separate consciousness eae hesctiseorgan; BaLIt merely the fle ofthe ‘consciousness whieh plays Within the relma Of the six sensespher 38 Being without a i (Soul spon he he same may todscrb he cone (and Eling and perception), to show i make i expose it as aso being without Self oF ossble fiend Udaying” Owing to the ue, body, and mind, and contact with tit respecting icousness arses and not otherwise, does t not ‘friend Ananda. dUdayin, itis by this method thatthe Btessed J opened up, analysed, exposed and pro Consciousness in is dependently ‘or ‘Soul? ordering i. I beholds no Fin the entire ixfold sphere of sense, chan ardent dvelling is world, nor does he yearm fand hankers alle: nol‘King's au “Ni Is it the ivingeprinciple? within, svhich sees forms through u hears through the ear, sills with the nose, tastes ‘withihetongue, feels objects with th dbjects with the mind, Nagasena “O1 King, it any window we wish to. look out of?” body.or eognizes mental ng here can Look Out of ust as we st isby reason oftheeye and of formsthiat sight arises and those conditions, that contact, feeling, sensae ‘on, ideation, thought abstraction, sense of vitality, alientiony andso onarise. Each arises simultancousl, withitspredectssor's [passing away. A similar suecession arises With each of the i hese phenomena are ely, the Tater sense ‘organ etc. So herein there is no such thing as 13, 6). {rm used for “image or ‘rellection™.) “These three, Nagasena, — the soul ina being — are they all different both essence ¢ etter Fave they the sane in esenes only esis ea eee mark oF reason, and £ “Certainly not, Sin” “Then, O! King, there ean be no such thing as a Soul inside the body?” (Book Ith, Ca. 19) soul ins 1f, monks, the eye thas inferal, oF the ear nose, tongue, body, othe mind that i era is nae bd the Appropriate eutrnal objet impinges upon one of them, an afte Eusts in he mind tendencies ankharas) reacting tox frards ie impingement, then the appropriate consciousness Of ebe, cary nose, cle. is thus able 40 arse Whatever ts atrial in shape in whats tus come t be, it i neue {he group of grasping-alter maternal shapes or form (Rupa Kehandha).” Whatever is fecling oF sensation-in. what has thus come to be, fi included in the group of grasping Mier feng” (Vedai-Khaadha). Whatever is perception inva hay ome fe pd in the go safer perception (Sant-Khan ever are tives of mind and body, in what has thus come tobe, Mate included inthe group of eraspiogafier the activites PithardeKhandha). Whatever i= consciousness in. What Mts come fo beyit included inthe group of grasping _after consciousness (Vinh ane-Khandhs). Sets thre iste nding ad the coming together or there oups of panng. “Ths ar genet by Padre along xe ve grnpg pup ale ah cog OF AU (DukktWiieer ang nel fe an ache ie re“That isso, ing, as you say. ul those are the five aggregates. of cling “But, Lord, these five aggregates of clinging and grasping, in what are they rooted ™™ “These five aggregates of clinging have their root.in desire (in grasping)”. Then that monk asked again: ‘ow, this same grasping, Lord, is it those five aggregates ‘of clinging, or is grasping (cinging-io) something apart ftom those live aggregates?” “Noy indeed, friend, this same fot those five aggregates of graspin apart from these. But where ther is also grasping (and clinging)” sping and clinging is or yeti something desi and last, thers “May it be, Lord, that inthe five aggregates of graying ‘there is & variety of desire and lust?" e oe fl BS, fipd, Heri, ov hin tus May ‘of such and such a body i the suture, Gay T expen sich and such objets of sence); may T have suck felines Sich perception, such menial activities, such comsioustees jo thelitue Tothis way, rend in he five actors of cng og ‘there may be a variety uf deste and fast “What, Lord, isthe condition, the cause for the arising, ‘of the formsfactor, the fecling-fuctor, the perception, the ‘mentalactivity and the conseiousness-factors?™ The four great elements (solid, uid, temperature and ‘motion) are the cause, the condition forthe ai _ nation of the form-iactor, Ms 8 iia. edi sli ception factor, and the mentabactiviy (coneeplualizing) Inctor. Name aid form ithe condition; the cathe for Gee the object of the conselousneseactor™ tis well, Lord. But, Lord, what is the “individual- seltview’? (How does the notion of an individual “self or ‘person? come to be?) “Herein, fiend, the untayght common folk, unskilled, Lunpractised in the Dhamma, regard the body ag the “Self or the'Sellashaving body, or hey regard the body as Being inthe “Sel” or the ‘Self" being im the body — ard $0 wit feeling, perception, mental-activity and consciousness. They egatd these phenomena of mind as being the ‘Sel... That is how, iend, the “individual-person-view" (Ue person pack) coms to exist (and persis)” “itis well person-view ord, And how, Lord, is there no individual “Herein, friend, the welltaught Noble disciple, skilled php be Dhan, dosnt wo ud he boy, Ieling, perception, meatalactivity, sind. consciousness (a6 being a ‘Sell or part of a "Sel? in. any yay), He regaids hems: "Thisis ot mine, am not this, this not my ‘Sele “Ici well, Lord.” (S. XXUL 82, PTS), Those ‘ecluses and brahniins, brethren, who. regard the Slee many dive ways aa othe boda of the five ag wed On grasping, oF as some these. What five? “Hc the unasaht spay Sk regard the boa athe “Set the Sc as posted of Body, ye Belg the ‘Slt SeiPas blag atic body 0M Whe it coma aa of mind — feelings, perceptions, thoughts, ideas, etc... 2“Ths, tis is the view: Ths come to him AL av Nov wc ha come fo anyone 9 tho "ant there comes to ass a descent of te five ling facules of Dosing, earings coving, tasting and touching. "The mind isthe tmul mnd-uten te the faut the torance element isthe resuh"Toucked by the fsing born of contact wih ignorance, thre comes to the,untaught person the ww Can “Owing o a cause, bhikkhus, comes the conceit (notion), Sam and not otherwise. And what is the cause? Owing to body, owing to sensations, perceptions, owing to the acti ities (of mind and body) and owing to consciousness it come not otherwise “Suppose that & womin oF & man, or young Ta, fond cofseleadornment, should gaze atthe image of hs fe i 8 tmror that sean and spotes, or ina bow of clean wal Tewould behold the mageowing tc acauseand nol otherwise “Even so; through the cause of body, feelings, perception ‘activities and consciousness, cones the’ conceit “I ant, not otherwise”. (S. Ch. XXII, 83. “Just as a dog, bhikkhus, tied witn a leash to a strong stake oF post; if he moves, he moves cowards that stake or 3; he stands stil, he stands close to that stake or post; The sits down, he sits close to that stake or post; if he les, hhelies else to'that siake or post ee Sock cares rots ar ee ee es re indigo or madden and & wellkouthed wooden panel oF See nes aa as ‘or a man, complete in every detail, ~ similarly, the uninstruce ted otdinary person brings body into. existence, brings feeling, perception, mental activities — brings consciousness into existence 100. (8, Ch.XXII), ‘The, Venerable Radha said’ to the Lord: “A being’, ‘a being’ one i called, In what respec, Su, is one called cing ‘Because of being Caught and held fast by that desi ‘hat attachment that delight, that craving for body-feeiag for perception, for mental etvities, for consciousness, there fore one'is called "a being’ “ust as when litle boys or girl are playing with made pies, 26 Long as the) aze not rid of attachment te those sug Bisa nl of dee oe at td ohana {clement ad craving for them, so long do they deat te them, are amused by them, value and cherish: them. But when those litle boys o gi are dof attachment sod dene for those mude-pies, are sid of affection, thine, extent aad craving for thom, then with hand’ td fet they seater {iem, destroy them, demolish them, stop paying wak tems “Inthe same way, Radha, do you stir body, lings, Sn deals tbe ataghment and den thea py Hasiae arin them, dou paces so apf end ovine Indeed, Radha, the Ending ol caving is Nibbine® (6° XXiD). ‘ 8 “Whatever reluss brahmins, or bhikkhus, who re mmaber be is omer ins, they i tener ne oranother ofthe ive fasion oC gasping: oie weer iad this sort of bod hus remem besng its the Bey Bs seoember in the pa Fad hi tn of li tha femembering it sus leling he remembers ‘Inte pas had ths sort of peccenton, Lad ths sor of mental acti, Thad tis sort of consciousness ths remembering, jo tion, mental aii and consciounee that Be tae 2s rie“And why, bhikkhus, do you say "boy"? I is aited? {hereforetiscaedbody*(rapa). Ailicted by what? Atta by cold and heat, hunger and thi, ailcted by commng into contact with gnats, tosqutoes, wind, sun and snakes, is alMlicted’, Dhikknus, therefore it called “body “And why, bhikkibus, do you say ‘feeling’? “It is felt, therefore itis called “feeling”. What is felt? "Pleasure is felt, [Pain is felt, neutral feeling is'felt, “It is felt’, therefore itis Called “feeling” ‘And why, bhikkhus, do you say ‘perception’? Tt is Perceived, therefore itis called ‘perception". What is.per Seived? ‘Blue is perceived, yellow, red, white is perceived. “eis “perceived, thereloze it is called “perception” “And why Whikkhus, do you say ‘mental activities!” ‘hey activate or determine that whichis fomed and cond ‘one (Stnkhards), therefore they ace called "mental activites ‘What isthe formed and conditioned tht they determine and aerate? They deine tat the ody is corpora nature, feeling is nature of Teting, perception ints percep fual nature, mental acsities im thelr aclvating (Giectng) ature, and conssiousness in its cognitive nature, "They déeermine that which i formed and conditioned, thereiore® they ate called "mental activation “And why, bhikkbus, do you say ‘consciousness'? “It ‘cognizes’ therefore itis called ‘consciousness. What docs it feognize?’ Tt cognizes sour and bitter, cid and sweety it ‘Sognizes various sense stimuli, therefore it is called “conscious “Then, bhikkhus, the welliaught Ariyan disciple thus ‘eflects: “Tam the prey ofthese five groups of grasping NOM. Inthe past likewise Cas the prey of them, moreover in future ‘imeeven thus Tshould bea prey of hem, should I now continue ‘to beenamoured byandling to them, justas now Tam apeey of them because of my being enamoured by and clinging 10 ‘them in the past, “Thus reflecting he ised rom desire fora fetore and Nesp to fal dat for he rents, vay fom clinging fo it, and is ready Tor the ceasing a Wk five fold-mass of grasping factors), z “Therefore, Bhikkhus, every body (or sense object festing, perception, mental activity, and Consesousnese ie ‘whole fivefbld-mass, bet inward or outward, sens ct eb Pact future or present, — Tsay every one should be regarded a “This is not mine, Fam not this this snot my Seite aee really is by right insight.” (SCh.23, 79). Regarding inthis way, this body having consciousness, and aif externa conditions, thers comer one ome 10 the conceit 'P and mine, conscning thee fae aes These five factors (agaregates) are not something which an be physically pulled apart and which ean exist 6 thee Cees, Theyre almost simultancously in each sense experience and they are blended together in a mass so 0 speak fo that such individual factor is dificult to. dstinguit tong they ean be to a certain exten) Because this ‘fivefold-mass? senseexpetience arises sce- mingly as a whole unit, and not perceived broken up in it Fleeting conditioned naiure as it really is; most peor take these five aggregates for granted as being something which is perme “and belonging 0 tier ova personal ae Up oF as the mind being thet ‘Self or Soul oF pertaining te themselves somehow. “The five aguregates are tausht and explained by the Buddha as five for the purpose of tis cacy §ppechension and understanding in the order as follows “The materiality, which is gros isthe objective (eld ofthe 46, en, nose tongue, body, and minds and after that feeling, YG El hat mately enable o dsb the Perception, which: apprehends. the aspects of the fecling’'s objective field (the object which impinged, since again whet fone feels, that one perceives: then the mental formations (oF mind-hade concepts (Sankharas), which form voltionallythrough means of perception; and lastly, consciousness, ‘which these things beginning with fcling have as their support ant which dominaes over then 3 Consciousness brings the other four groups all together and is the avwareness of them as a unit. (V. TM, 213). Two smiles are here piven to desribe the five individual factors and their functions. "The matealty (as objec) oF slinging te like a sick room because ti the dwelling place, ‘spaysical basis, door, and object, ofthe sick man (conseous: tess), The felng-tacior as object of enging is Tike te sick ess because italics. ‘The perception cor a5 object of Glinging 1s like the provocation of the sickness beceuse it gives usc 10 fesling associated with greedy aversion, ic, Swing to the perception of sense desfee ad 60, On, The formations aggregate as object of clinging is Tike having re ‘Sours fo what stnsitale because it he source of ei, Which is esickss, fori sald: "Feeling a fcling i the Tormed that they (he sankharas) form, and ikewise ecause ‘of unprofitable Kurma having been perormed and sored Up three rena yc av aren acopan by pain The consciousnesefactr as objet of china ie Tike the sick man because ix never fee fom feling CH ste presence of eling) which ste sickness “Also they (the five groups) are respectively like the Dison, the punishment, the offence, ihe punisher and the Silender. ‘The matter ofthe body i ke the prison because itis the ste ofthe punishenent (sling), Perception fs Mike the offence because owing to the persption of beauty te itisacame ihe panic wh sealing. ‘The oma tions aggreeate i ike the punisher because is a cause 0 feeling. Consciousness ts like the ollender because Mts afflicted (by being aware ofit) by feeling?” (V. Part 11, 220. ‘The Buddha has likened forms or material shapes 10 9 Jarge mass of froth floating on the water, which when properly ‘examined by a clersighted man, appears to him to be empty, insubstantial, and without essence.” He has likened feelings ‘rsensations which arisead pass away inthe mind and body, He lens consciousness to @ magica illsion produced by a skifil magician, If seen and observed. by & quick sighted man, he would see thatthe magical legion Shion ools many peoples actually empty, insubstatial aad wa ut essence. What essenoe could thet beina magical ilusion im is like a lump of froth, Feeling’s like a water-bubble, AS @ mirage is perception, AS a plantain tree are activites, ‘A’ magical itusion “consciousness: So the Awakened One did illustrate In whatever way it is observed And. properly examined, Empyy itis and insubstantial, ‘To him who 330s it wisely. This body at the outset Was taught by Him of wisdom wise, When abandoned of three things Is ‘cast aside, "rejected Life, warmth and consciousness, ‘When od is bereft of these,‘Then thrown aay it les Tesententy mere feod for animals, So the tot ing ilusion, ‘A murderer, i called; NoTessence’ here is found, ‘Tis should the aggregates be looked upon Byva.bhikkhus of strong energy, . Continually both day and might, Gleasly aware and mindtul Let him leave behind all ftters, Make a refuge for himsell and, As though his head were all affie, ‘Actaspiring forthe deathless state. (S.Ch.35, 95) eas Ty te way the Fehon of phenomena (he And ming) should be regarded — as being emp, 0 subsimaland wit esence; a: eno mies an Hot this; this "got myself The fve groups” should be Tooked upon as being po'sonous snakes ora pit ofglowingred something not to be feached out Tor and grasped _ Of associated with, but to be ‘cared and abandoned. Tes ‘caus of being attached to and ideniying this tvefoldmass ‘of phenomena as "mine or ‘mysell” oF a4 one’ soul being omained therein, that this whole rave of Beings has became -—Sentwined like a bal of siring covered over with blight” 19 ‘this Karmic, tangle-doomed to the woefl way), t9 thet own Mestruction.” Il-is because of this clinging tightly to. his Fivefol-mane min tha ihe more gos forms of Dekh arise, These gross forms of Dukkha are experienceable 24 igen Bo mn, Shoe, die, fPsge do ond ‘Heath, and the mental gay Tamentaion, misery, despa, “worry and confusion Which beset penon who i ated “to and identifies Rimel! with these tive groups. aks a arcana mounain rey if ee eer oe es erase eer and creepers and overhanging shrubs; and a man is swept away by that torrent and fe clutches atthe grasses ut they mig rea and he might clutch atthereeds and creepers Overhunging shrubs, but they also might break away, find owing (9 that insiabilty of thir breaking away, that fan. might ‘come by his destruction, Even so, the une {aught many-folkywhoare untrained, vaskiledin the Dhamma, regard the Five groups of grasping a the ‘Sal “Then the body, feelings, perceptions, the activities of mind and body and consciousness break away beyond their Control, do not last, constantly changing, becoming other. ‘Owingtothatinstabilityand unreiabilityof those five grasping ups, the unlaught’ many come by their sorrow, sufler- Mig grief, woe, lamentation and despair.” “Been 1 illshow you grgpng ond wort ese not gaspiog and not worgying. Vsen (o,f, apply Your guind tt thoroughly and Twapeak- And how, bectren, Bike gasping and Yor? “Those who are unskilled in the Noble Doctrine of the ama the edie by an or), sing ee tions (recognitions), mental activites and consciousness as Rap ed hese being the Sel he Se an having these; of such a one the body alters, feelings alter, perceptions alter, ‘manlal activites alter, and eonsciousness alters, becoming Dlaerwise. Owing to the altering and becoming otherwise ‘eas ofthe body ee. his mind is butied withthe altering cons fantly changing conditions of the five factors, From this being dusied with the altering body ete. worried thoughts fie and persist laying hold of the heart, From this laying fhold ofthe heart he becomes troubled, and owing to veration find clinging he is Worried. Thus brethren comes grasping and worry, 3 “And how, bretheen, is there no grasping and no worry? “Such a one who is well trained in the Noble Doctrine ‘of Dhamma, he regards not, the body, feelings, perceptions, areals? formations and consioutnes as ‘Se. He regards them not eshaving- SP, nor as being ofa-SelP.. Meregande fv greats Th not mine tam no thts tony, wocha one the body te. altersund becomes ‘there, Bat spite ofthe constant changing andthe erm ew and pi dseson, mentation and epee “Thus, brethren, is there no grasping and no worrying.” (6. Ch. XXII, 7). ae - Nakulapitar, the housofather, came into the presence ‘of the Blessed One, saluted hhim and sat down at one side, Ashe st there, the howsfather addressed the Blessed Onc Bers ee cece | EET are le eerie eee eres Sener a oniTe iy howler, that your body is weak and encumbered. For one carrying this body. about, hovseather, {0 claim bul. a momests health would be shee foolishness "Though ny ody ise, ey id sil not Ges Tas iy body is Sisk, aay mind shall not be ick Thus, hhouselather, must you train yourself” “And how; Master isthe body sick and ming sick too? ‘And how faris body sich andthe tind nou sick? “Then tien, howelather: apply your mind and give ‘hecho what sll teh you And how's the body ek and ‘the mind sick 100? “Hein, houtcuher, the untaveht many. who “discern not those who are‘Ariyane, who aee uns inthe tho dicern not the Dhamma, untrained i the thee ignorant faliegard thie body 3+ astingin the buy, dy a Being the ‘sell. They say: ‘Tam the bods’, ‘body is mine’, and are (possessed by this idea; and so. possessed by this idea, when heir body alters and changes for the worse, owing to the lunstable and changeful neture of the body, then sorrow and (griel-woe, lamentation, and despair arise in their mind. “They regard feelings, perceptions, the mental activities (Whoughts; ideas, etc:) and consciousness as ‘Sl, they regard Betis avg these or bing contined in these,‘ am e Tive aggregate, they say, “these aggregates are mine, this is my mind, and they are possessed by this idea. So, ‘when feeling, perceptions, mental activity, and consciousness alter and change, owing to their unstable and changeful nature ten sorrow, lamentation, grief and_despair.arise in them. ‘That, houselather, is how the body is sick ‘and the mind sickalso, “And. how is the body sick, but the mind not sick? ‘The well instructed one, skilled and trained in the Dhamma ofthe Noble Ones he regards the body as‘notSelP, and “Sei” a5 not being in the body. Hesays not: “Lam the body, the,body is mine’, nor is he possessed by this ides. So when the body alters and changes for the worse owing £9 the unstable and changefol_ nature ofthe body, then sorrow and grief etc. do.not arse in him, “As so with the body, he regards not, the felings, per septions, the mental activities, and consciousness (his ind) SPEED nor the ‘Sel as being io these. He is not possessed by these) hedocsmot siy: “These are my mind, the mind is ine And not being +0 possessed, whea the felings, pete options, mental activities, and consciousness alter and change {Br the worse, owing to their unstable and ehangeful nature, sorrow, griefand 40 forth do not arise 19 him. Tvs, housefther, iis that hod is sick but the mind pot sick” ‘ 2‘Thus spoke the Blessed One, and housefuther Nakulapitar ‘was pleased and welcomed what was said by the Master.” ‘Body, felings, perceptions, the activities of mind and Bate and consciousness are not he Slt Whey wee the ‘Sell, they would not be involved in sickness, decay and death, fand one could say of body and the rest: “Let my body etc bpethus, let my body ete. be not thus." But inasmuch as body, feelings, and the rest are not the ‘Sell, that is why they are involved in sickness, decay and death and one cannot say of them: “Let my hody'ete he ths, fet my body ete, he not ths.” (S. Ch. XXI, “The body, bhikkhus, is impermanent, That which is the cause, that which isthe condition, for the appearing of Body, that is also impermanent, How could. the body ‘produced by what is impermanent, ever be permanent’? Fesling is impermanent — Perception — Mental setvities — Consciousness is impermanent,. That which is the caus the condition, for he appearing of consciousress, thats also Jmpermanent. How could consciousness, produced by what is impermanent, ever be permanent?” (S. Ch. XT. “Brethren, the untaught ordinary folk might well be repelled by this body, child of the four great elements, might ease to fancy it and’ regard it as their “Sel” and wish to be id of it ([ree from it), Because of the pain and suflering it that we call mind (feclings, perceptions, thoughts, and. consciousness — the fivefold-mass), by this the untdught ‘many folk are not able to fel repelled. They are not able {o cease fancying itor wish to be free from it, they regard fastheit’Seif'or Soul’. They calli ‘mine’ they cleave tot — and they wrongly conceive. it thinking: “That is mine, this Tam, this is my spirit. Hence they are not able to cease sing for jached from it, they are not able to be “But if were better, brethren, if those ntaught ma this body as the ‘Self rather than the mind, find because its decay and death is imminent. Yet” Why s0? Because, it is seen how this body, child ofthe four lements, persists fora year, ot two Years, oF Five, ten, twenty, Tiny years, sometimes persists for a hundred years ot longer. ‘But thisthat we cal mind, arisesas onething, ceases as another, tinually changing and becoming otherwise, whether by hight or by day, even in sleep. “Just asa monkey faring through the woods, through the thick forest, catches hold of a bough, letting it go, seizes danother; even 80 that which we eall though, mind or cons- Ciousness that arses as one thing, ceases as another, both by night and day even in sleep.” (S. Ch. XXID. “Bhikkhus, [will teach you the Burden, the laying hold ‘of the Burden, the lifting of up and the laying of it down, Do ye listen ‘And what is the Burden? Lis the five factors of grasp- ing — that is to say, material shapes (the bods), feelings, perceptions, the miental tendencies and consciousness. This is called the Burden, “What i the laying hold of the Burden? Itis the personal sy, hat venerable one Of such and such a name of such nd uch a family. This is galled the laying hold of the Burden. “What isthe lifting wp ofthe Burden? Its the eravin which leads to becoming and rebirth, along with the lure a The desire that lingers lovingly now here, now there, namely the craving for material shapes, feclings, perceptions, the setivities of mind and body, and consciousness, the craving ie sebirth ete, This is called the taking up of the Burden. What js the laying down of the Burden?’ 1 is the utter Nemataderless, passioniess, ceasing of craving, the giving Up hd the renouncing of craving, the release and the absence Sflonging desire and attachment for thefive factors of clinging. ‘That is called the Laying down of the Burden. 33“The Buiden is indeed the’ ivefOldentuss ‘The seizet of the Burden man, ‘Taking it up is sorrow in this world, ‘The laying of it down is bliss Tea man lays this heavy Burden downy ‘And takes not any other Burden up, The draws ot that craving, root and-aly No more hungered is he; hes free?" (Si ChXXT, “What is iot yours, bhikkhus, renounce i, Renouncigt, willmake for yout good, foryour happiness. And Wha, ORE: is, is not yours? the body, feelings, perceptions, the meital alivitis, and consciousned, Bhikkhive, ate not yours, fenounce i “Rénouscing them wih make for You god, for Your happiness. A _“Itisasita pessoa wert to catry away, burk of db as he Pigsat nih thease, wis, ranches, and fohiage inthis Grove. Would it occur to-you to say, “The person is ‘carrying us away, isburningus, is doing ashe pleases withus'?” “Certainly not, Sir.” “For what reason?” : “Because, Lord, this is not ourselves, nor what belongs to __°S0 also bhikkhus, the body isnot yous, te et _pereptions, the mentalactiviics and conoefoueness are ot a ‘em. Renowncing them wil ake for you | food bryour pps Ck NT fy EnigMénment, DikMhus, when'T was not Sh aa oh | hah ie onal tive, colour enone 4 7 ** then, bhikkhus, this occurced to me: “Whatever apparent pnd upon, th body, fs etceplons, montalaevitcs, and consciousness this is iNe sausiaction in them. Whatever there is of ime Permanence, sullering and changsabiity in the body etc. — fins the misery 10 the body and the rest. Whatever there ip of being id of desire and atachment, the abandoning of desiceandattachment in regard to these things (ihe ive groups) Thins the release from the Bondage o these things “So fong, bhikkhus, as I did not know satisiction as suntan ae ay miranda lee mths Tiveagaregates of grasping according to actuality s0 long Tot acknowledge, that Twas full enlightened ‘with Ainequaled and. perect enlightenment “nut when 1 knew satsiction as satisfaction, misery a ery a hate eee om he ie gee of geording to actuality, 1 thea acknowledged that as compltely lightened with unequaled and perfect, Enlightenment “And the knowledge and vision arose in me: “Unshake- sable is my liberation of the heart (min), this the final bir, there is now no further becoming.” “1h wae 001th saison which comes fom the body, the sensations, the perceptions, the activities of body ‘and mindy and consciousness, beings would. not desire and hhanker after them. But inasmuch as thee is this satisfaction id plane hem emporriy, beings do dei nd long “If misery never aflicted these five groups, beings would hot be repelled by them, If there were 00 Way. of escape From the sorrow and paininkerent nthesefive gasping groupe, beings eould not eseupe from it. But, bhikkhus, inasmuch as there {s-a Way of cape front it, beings are able to free emcee from the ang inherent them.“solong stings have not thoroughly undersiood them ‘a they realy are, the satisfaction as such, the misery as such, “and the way of escape as such from these five groups of grasp. fog long, wil they nol remain dened and separated (from theirindentification with them) from them. Butas soon as beings do thoroughly: understand this, then ‘Beings will remain detached and separated, from them. “Attachment, bhikkdus, is bondage, detachment is free- dom. By attachment tothefive grasping groups, conseiousness, ifiegets # standing, may persist. With the five groups for its > Goject, with them for its platform, seeking means of enjoy- iment, it may come by growth, increase and abundance ‘Were a man to declite thus: ‘Apart from body, apart ‘rom feelings, perceptions, apart ‘fom the mental activities, it wil show forth the cosning or the going or the decease or the rebirth of consciousness, or the growth, increase and the ‘abundance ofeonsciousness'—to do that would beimpossibl, “1 desire and attachment tothe five aroun bik, se atandpa by that abandonment ford cto TTaercby there foo lator for conciousness, Without ESmosiouners has no growth generates no iy freedom ts sendy BY He seadinss To happiness ite not touble. Being Pees thease, dn ee ‘here is'no hereafier’” ; venerable Ridha came to the — ‘One “Having done so, he saluted the Blessed One ‘side, So seuted the Venerable R&dha ‘They say, ‘Maral Maral! . ed ** sihere a body (or an object of the seme) i, Rn thes would te Miss (empttion, the ei on) OF ‘of the nature of Mira, or at any rate what is - Wherefore, Radna, egard the body ss Mara, regard teas of the nature of Mara, regard tax pershing, as an imposter fie dart, as suffering, as «source of pain. ‘They who regard itso, this rightly regard ic And the same i 0 be said of fesings, percepions the aciviles of mind ad body and “But rightly regarding, Lord, for what purpose?” “Rightly regarding, Radha, for the sake of dispassion, to bring about a dispassionate attitude towards” them.” “Hut dispussion, Lor, for. what purpose i i “Dispassion, Radha, is to get release” “But release, Lord, what isi for" “Release, Ridha, means Nibbao “Bat Nibbana, Lord, what isthe ain of that?” “This Radha, is & question that goes too fer: You can grasp no limit o the question. Rooted in Nibbana, Radha, fhe Holylieislived. | Nibbanaisits goal, Nibbana sits end?™ ‘The felings, perceptions, mental activity and conscious rss ean only come into being or be made aware of, arse, through contact With one ofthe objects of sense and this can only occur wen there is 2 body with unimpaized sense- frgans, The body, however, is lifeless and immobile without the mind to give Tite and operate it, The interdependence fof mind and body is ilustrated by the following analogy: “a eo tees of dh roped one against the other, each one give the ote consditng 2 Bort and when One falls the other also fall 80 Too, a0 thefive consiocoss of «being, mentaiysmateriaity.decur five Pantendependent state, cach of Hs component factors Bram. tbe oikee consolidating suppert, and when one falls BNE ith he eke falls (00. Hence the ancient wise sen said: “The mental and the material ‘Are twins aud each supports the other; ‘When one breaks up they both break up ‘Tivough intereonditionality.” Sfurieenar senile 0. scien power it gg | ‘cannot Gccut by its own will — it does not eat, it docs not Fe ee ee Ni adop pont. Ard materially ‘Snhout elites per what ea o into by is tout itn Po jas deve wo eat or rin or ou, motai ovanicosorihBuraiher een oried. by mena, hat mate ally, oo and when eee celey: scan’, When : este ca the dere odin, io Speak Bees are gage tues ign sie Ee ee Teint inthe ollowing se: : ‘and soolrawing tne wanted eo i ae ed an ca fe Crp kok "do what should be done by legs, but have no eyes wit ari ough tnd sth’ (ve tt) ek. id, “Look, I can do what should be’ done ateeetareaa ey tah nee ene Ta Sieeingon tre bind mantestoul- — @e] “Turn eft ake the right, leave ‘went. there i nothing to prewot thee going. when they support each other” S0 too, ently and matey each om et Own do not have vir own efficicat power to faneion Bat teres nothing to present the uncuoning a 4 unit when they support cach other. “Hence oad “They canitot come to be by their own strength, OF yet midintain themselves by their own strength; Relying for support on other factor Weak-in themselves, and formed, they come to be; ‘They-come:to be with others as condition They are aroused by others as their objects, They are by object and condition, ‘And each by something other than ise ‘And just as men depend: upon « boat For traversing the sea, So does the matter-body need ‘The mental-body for occurrene, Depeading each upon the other ‘The boat and men go on the sea, And'so do mind and body both Depend the one upon the other” “The corset vision and understanding of mind and body, which afer detibing menaltysmatraly by these varios Thethod, establishes one on the plane of non-coniuson and doubt by overcoming the delusion of beings TI sncTette, a 4 marigolds sulis and without eriosiyand whit wale and stands ely theo the combination of sings and wood ett seems ae he curisity and intretcdnes. a0" too, thie, mentale ‘tori (und-bods ovarian evo souls anda rosy, and whe wake and stands merely though the ombinntion ofthe two together, yet aeons a8 1 had Stony and interesiednst Tis ie how it should be ne fated.” Hence the Aton we men sad:“The mental and material are really here But here there is no human being to be found, For itis void and merely fashioned tike a doll — ‘Just Suffering piled up like grass and sticks, (V,p.689). “Lam known as Nagiena,-O! King, and i i by that ithe wy ten te an abbos we Ba tough pares, O!- King, gave a ame sch as Nagasena, Yel kis Ser Nagasens is only 4 generally understood Sin dviantion in comimon wae” For in ray, thee to permanent individually (no soul ivolved inthe mate. “Soin many ways its only mentality-materiality that is Jno A being, nota person. Therefore, just as 5 ‘ ‘when the component pars such as axles, wheels, fame, Doles, King: “If, most Reverend Nagasena there be no permanent ere etgente Cocrala way; there comes te ike crs individuality or soul iavolved sn this mind-body, who is it ‘ecm of common usage ‘chariot, yet in the ultimate sense Pray, who gives to you monks, your robes, food, lodging and em etietieg tice Go chariots = andsont Medicines forthe sick? Who is it who enjoys such things ee then given? Who is it who lives the Holy-Life? Who ist Ind, tiles, ee, are placed so that they enclose @ space in who devotes himself to meditation? Who is it who attains = {the goat of the Excellent Way, to the Nirvana of Arahast- way, there comes to be the mere term of common usage ee fanustuiance aap uare ane oe aha ship? “Who is it who kills living creatures, who takes what the fingers, thumb, tc, are placed in a certain way, is not his own, who lives a life of worldly fuss, who speaks Pee toes (a cotaticustes iets wile lies, who deinks strong drink and so forth? Ithere be no ee cae nit a wien rink ___permanent individuality or soul, then there is neither meri fhor demerit; there is neither doer nor causer of good and evi foliage ley ae arranged n'a certain vay thee fo be the term “yes s0 too, when there ave these sds (arma) 1 most Rererend Si, we ae fo thik ha carat ‘tere a ma toil tore would be no mur thea follows af existence a objets of clinging (by a deluded eee eee ieee aaa ee eee ee Monks and that your ordinationsare void. Youtell me that : seer Jour brethren inte Order ae inthe habit of addressing you eee ee eae es Ao'Neassena, "Now what is at is Nagasena? De Jou suo i elo hinge me Shean to su) tat the hae is Napanena mestaliyiatcriaty (Nama-Rapa). ‘The com mai er Saad Visio of one who ees inthis way i called Tedow'ttinb, OF ie) {according to reality).” (V. IHl,). “Or, is it the hairs oni the body that is Nagasena? Or e ini hei the test, the skim, the lsh the nerves, the foley is Bones ee ar he or ans wich Nat oncefning tht mentalig-materaly rit thescomac the biood the swe, the tear, te rine, a > — eescroment or ho brain, or any or all of these, that 6 Nagasena? No, I don’t say any of those things, OF King” “Then, Nagasena, is, it the outward form (the body) that is Nagasena, or the felings, or the perceptions, or the Mental tendencies, or the consciousness that is Nagasena?” 8 ree“Again; great King; Ido not say it, ‘tthe topes, hich Rausese “Then, is there anything outside of these fi ‘he five groups of grasping) that is Nagasena?” “Still, O! King, the answer is no.’ | King: "Then thus asks may, can discover no Nagasena 3 isa meresmoly sound, Who thenis the Nagasens ‘before us? {esa faisshood that your Reverence "an-untrath.” any of these or all Khondhos : “Now, O! King, you have been brought-up in -as beseems your noble birth, If you were 10 dev weather oa the hot and sandy. ground, tramp~ “ling under foot the grity, gravelly grains of the hard sand, “our feet would hurt you, and your body would be in pain, Saeed ve siren, ond you, woud expres 2 "bodily. suffering. “How then did you come here sy on foot 0° ina chair?” -— *L did not come.on foot, Sit, Tcame in a curiae.” ‘ in a cari into you came in. catiag, explain fo ie there anything outside ofall those hevcareiage?™ “Then, O1 King, askas I may, can discover no carriage. ‘Carriage’ is a mere cmpty sound. What then isthe chariot {YoU SY you came in? It isa falschood that your Majesty has spoken,an unteush?” “King: “I have spoken no untruth, Reverend Sir, It ison ‘account oF its having all those things — the pole, the aale, ‘wheels, framework, ropes, the yoke and the goad, that it ‘comes under the generally understood term, the designation in eommon use, of carriage.” ‘Very 400d. Your Majesty hat igh repo he seaning of Scriage™ And jst en sah on aoun ot Aifoue thing ou quod me 460 the aro pats ‘organic mtr in ¢ human bod) and te fre agree fr coment lemons of 4 heing tat come ter the feneralyandeiood eh, he dslenaon Incomanon aap, SNe King: “Most wonderful, Negasena, and moststrange. Well has the puzzle put to you, most difficult though it-was, been Solved. "Were the Buddha Himself here he would approve af Yur exlinaton fo this puting genio.” «Book Th ‘The Late “Suppose, brethren, the sound ofa lute has never been heard here hy a King.” Then that king hears the sound of 4 Tuteand says: Good manspray whats that sound so entranc> ‘ng, $0 deliv ful and pleasant to the ea, so intoxicating, so ravishing, of such. power to bind?” "Then his allendants say to that king: “That, O! King, isthe sound of what is Ee eee ae Je that lute’ So they fetch the fale and say tothe kin ‘Here, O1 King isthat lute, the sound of which was so entra cing,soravishing.ofsuch powertobind.” Then the kings’ Enough ofthis te, my man, fetch-me that sound.” Then” they explained to the King: “This iute, O! King, consists fof diverse parts, a great number of parts, (owit: owing tothe0 the rane se Rl he ae, th ng Wo the dead ttn Othe rare of san Ratet acon, Thuy OF Kin, ths ite, ycalled, consists of so many diverse parts.” Then that king aap thar its no any ices tnd ura the ces th Sea arte kes aad lis hem no 8 ind, dissolving into nothing. Then the king says: vin wha jou culate, whateves «te may ond fe sacedingly ed say “(They are empty, hollow and vain, devoid of a ‘Self tt Sea to a ‘Self’. This is how this . eof the figrspine BUD ch is Tooked into and sees.) the human puppet? ‘of the mama doll? selémade the puppet is, nor yet Syrought is this l-blighted thing. gyteason of eaus it came {0 es rupture ofa cause it dies away. Ke fo t certain seed sown in the field, ‘hie i lighteth on the taste of earth fmoistue likewise, by these wo doth 70M pgates and the elements, Ind the sixsphere of sense — even al these— feason of & cause they came to be, Pruptore of a cause they die away.” Mara: “By whom was wrought this being? 4 ures he who makes hin? ‘Whence doth a being rise? Where doth the being cease and pass away?” Vagira (anu): “Being! Why dost though harp upon that word? Among alse opinions, Mara, hastthoustrayed Mere bundle of conditioned factors, this! No, ‘being’ can be here discerned. ® For just as, when the parts are rightly set, ‘The word ‘chariot’ ariseth in our minds, So doth our usage covenant to say: ‘A ‘being’ when the aggregates are there. Nay it is simply Il that arses, i that doth persist, and Ml that wanes away. Novgh but fl tis that comes to pass, [Noughtelse but Mit is doth cease tobe.” “When a person rejets this correct vision and attitude towards the mind and boay, and assumes that a permanent "Being exists, he has to conclude either tha it comes to Be ‘annihilated at death or that it docs mot, If he concludes that it does not come 10 be annihilated, he falls into. the ‘eralist view. souk Thermo ta thers permanent se ‘Soul which exists independently of the material body. egnationed mind: ane "costae on ete ae the death Sethe pujical body to enjoy cera I ssh as ike tn a fisaven? OF sternal damnation ell) “Phe concludes that this ‘Soul docs come to be annihis lated at death, he falls into the annihilationist theory.” (Theannihilaionisttheory, the view held by the materia. lists is that this presen ifen the body constitutes the ‘Self foe 'Soul or Ego" They believe that this mind-body is totaly Ganifilated and destsoyed atthe death of the body and that abody orga ‘ofthe spheres-of-sense and isthe Finish oft alL_In his way they hold up the tay fat. deink, and be merry and forget about anything else, for theres no worry about any heaven or hel inthe fue) ‘Of these two types of Soul belief, one either holds back, concluding that the assumed “Soul js eternal, of he over: reaches, concluding that it comes to be onee and for all “annihilated.” ‘Hence the Blessed One (the Buddha) said: There are ‘wo kinds of view, monks. When gods and human beings ac obese wih thomslcs, sme hold back and foe ovr reach; only those witheyessee. "And how do some hold back? Gods and human beings love eraving and becoming, they delight in becoming, rejoice in becoming. When the Dhanyna ‘taught to them for the ceasing of eraving and becoming, their minds do not enter into it, bavome settled, accept Hy beresoluteinit. Thusitisthat some Hold back. And how do some over-reach? Some are ashamed, hunliated and disgusted by that same becoming, they are concerned with fon-becoming (not existing again in the futuce) saving in thi ‘way: ‘Sirs, when with the break up of the body this ‘Soul cutoff, anihilated, does not become any more alter death ‘Thisis peacefuland sublime, thisis true.” Thusitisthat some foverreach. And how do those with eyes see? Here an intelligent, wise, discerning man sces what has become as having become (because of this being, that arses; when this ceases, that ceases), Bocause. of ignorance of condition, the mental activities arise; because of the meatal tendencies, ‘consciousness arises; because of consciousness the mind gm comes {0 he this makes for the completir icler cont craving Bespingeeoming, rebirth and suseqet yl age sale Mg, pai grief, decay-and-ceath, This i= how this WROIe mass of ll has become, But when igoorance and craving {CUE OFF With Wisdom, all oF this becoming ceases. ‘This ‘Ts how one with eyes soes, and he enters upo: 2 Hind dispassion forall of it, 10 he fad " Wesire and attachonent and greed for hee eave iis cessation.” (V. ChXvit, 2 SENSORY COGNITION Ta this section the five aggregates of clinging will be further detailed in how they Tunstion in the snae-experences ‘off Being and thus afet the mind, When a sens-stimalas Gomes into contact with or impinges on one of the senser ‘organs, is called the arising of Roa of matter (form, shape, eae ae i hat the Ripa (object) is contacted or arise, feling, perception, conceptuaization fn Gonos ote soca ao are Fi called the arising of Nama or mind (name, mentality ee The two Nam and Rapa arse more oles simaane~ ously and iti appropriately called the process of Nama- Ripa ‘or mindcandsmater, nameand-oun,. The Nama (slg econ and concealing names eis the objet uhich impinged upon the senseorgan,Teact aes asa type of restence to the sensoatimulus reeled, Fesings, perceptions, concept formations, and cons- siousnes ark ron within the subconsiows or unconscious lfeseam according to how one i conditioned to reel 10 cach individual sensei Tet a thls ota! (he arising fof feling, poreption, mental formations and conscousness) that Karn or decisive action deted to that fing 400 Dereeption can or eannot aks place.” Keepin mind that tis ot the physical object tel which ie reasted f, but the mind feacts to tho feclings and percoptions whieh have lft ther Imprestion in our sutconscfou, which wil be real later {o'manitt every time that sue (ype of seasestinulas it Sontated or experienced.” Te canbe likened tothe operation ‘fia computer, which, when the data ih fed eto the devi the iain codlng fon that dts rte rote fant agile tape or dnc memory uni. ‘Then ony isthe Eompurer able vo do ts cfcfations and continue on with the Work. Othenwss, without the input data and. memory= {nk from which i sored all the formation necessary Tor Xs coperatfon, the computer would be useless. ‘So t00y can the Body be fikened ton computer wih it eieuie of nerves, ‘eve centers andthe rain whisk relay the orignal vba Fecvived atthe sense-organ vi the nervous system tothe brain,‘where it is all recalled and sorted out by the min ‘and then manipulates the body as is required, cin ed othe oar, Ae and ee tee ee ae cerca acetone eee — fast. The aw haee life-continum (Bhavanga) thus ee a eee SS Seen ‘Siieginsigteaiocay acs sere ae a een i These concepts and reactions that we are continually onsructing within ou mental make-up are the most potent “Obstructions to perceiving things in thee true impermanent, Seton sols matire. hc nse scone etettntee (0 stop proceeding. any further aici Concepts tae he thinker face amy om ‘by fixing forces and events as permanent enttes. Héeposits in our subconscious iesteea, tmbckd) hep icing a ou ba Sentiments relative to al subsequent experien- 19 and taking avy Irom ther quay. Know thing more than sumatd coneepls anda iny diferent ress Soe Oe memory eosory experiences concepts continue to play thelr (fier the objects have csppcarcd Irom fhe scene © coin involves the coin which isan oblect of mn fal tome, But, when there i contact, Whe By involved is not he material structure oF the But only the perception sind concept (a ment rmeniory ands ‘he mind sented MFthe-cojn) which the mind each time a ‘coin’ is p Kes itself into) the | j i ‘and this form which the mind assumes is termed a tion’ 'meaal counterpart of te objet actualy contacted. The object, however, ot cognied as « mental Simage, but it appears as extended tn space and time as a physical object’ Do" not misunderstand, the object does Ext, forts a prseotation tothe subject (the ind). Yet, itis privat, ts eistence snot vouched for by other (because itis form assumed by the mind, therefore not pereeivable bythens butte sane type of hing going on inti mad SO that seen that everyone see te same thing) Tis, Constructed by the indvidval and remains for him alone As in the above example, the real external support for ‘consciousness js not the coin pure and simple, uti the Perception and concept of ‘coin’ which manifests fom a Zomplexty of functions such as attention, intention, feling, perception and contact (Consciousness). “Mateo he coin being whit iy the araspina gr of ebay peeeption,decomintions (he mental sci af deeming snd concaons ak ver am te Buulup a who hot c procses vesting the onal huts Geried from the contact wih the cen) wih fing, mention, sie. abi posse elim ee 8 Understanding this process involved in every: act of sensory perception is very important in order to help one’s tng oe the cent of em entangient with things of the worl While sitting quietly witha subdued mind in meditation, all these feelings, vibrations, Sensations, thoughis, ideas, etc. ome flashing through the senses, rousing up eomsciousness ‘They soem to spring up from out ofthe void and to have no ‘eal rlatioashup with us, only conceptual and with no sub- tanta, but yet we build all our Uroughts and actions based on them. ” Our whole objectfied world of experience frses ateordingly. Hens the saying all things conve from the mind, they ate mind-made.” a‘Our whole field of feelings and perceptions depends on the conat ween the eit rast Of seue anh oor ‘responding fields of the six kinds of sense objects including ‘thoughts and ideas etc., which are cognized by the mind= ‘consciousness. The incoming sensations ot vibrations we ‘eveive through the senses come and goin one ‘mind-momien Fivedonotrectorake futher ation gagpingandelinging) fe hare figs ad perceptions, ee wil och ta Hedin the void Com wher they sow if we psy (esa) orcting ponder, snd thik abou thee senso td patpions and ake automate pecondivonedeactont toate an ‘object they represent, then that object, feling percept ‘nent, substantial and important to us. jon seem {o be real and to be something perma- See en {hey Pet an agate or ep mental une! oF ease ab ees se an eer ee ees oe Beate eae Ss ast cere re oe oan ern fweatlow the five groups oF phenomena Panedppadana- © ant orate ter dust couseofjstavslngemt ofthe Noid of mind” and instant disappearing back nto the 8018 “ofimind’ without identifying vursives ith them or teacting Menthe sezm ov sppear to be erly, insubstantial, eslings such as bodily sensations, aches or pains, seem Holast or be the sume for one, five, en, or thirty seconds oF Tore. However, in realy every instant (mind-moment) ey ate constantly arising. and passing away, conditioning to arise, followed by ancther, nstantancously, eOM= fyin quick succession. To normal perceiving cons Hillusively fels Tike one Tons enduring tein movement of & step oF swing of wa arm, cach insta eparate command from the mind to that body Ht move. Each minute movement produces aii &. se different, separate feeling or sensation, cognized by the body ‘consciousness, which in tutn conditions the arising. of the hext thought or command 10 keep moving the arm or Jeg, whatever the ease may be. It is a rapid consecutive senes Ulimovements and sensations, which follow each other so ‘quickly that they give the illasive appearance of being one ng continuous movement, it not examined slowly. It is ‘liar to the working ofa motion-picture, which is made up ‘OFmany individual separate frames each representing a single phase af action, which when fanned rapidly gives the ap- Pearance of an uninterrupted, flowing seeDe, “Just as the flame that now iis not the same flame that was a moment ago, nor yet something apart from that flame, Dut is the resut ofthe growah ofthat flame, so sit with the Pe scasping groups. Asthe flame burns. By laying hold of new fuel ever and again, $0 is the le process constantly arising ever and again laying hold of objects by nature of abit fendencies that lie Within the process of grasping."® Tnsight meditation s the process of Becoming aware of and observing. the “mental. processes involved im sensory Sereepiion which are normally an unconscious (one is not Byareofit)actvity. Meditation thenis the process of making ite unconscious activity of the mind, a conscious activity So that all delusions concerning the mind are removed and the truth is perceived. + in one's maliation practic, suicent time should be sgivento perceivingthis momentto moment sequence ofarsing- seeking mind-moments, wail the perception of iis clear {ind conficmed in the meditator’s mind and the nature of iEnown.. The facts of impermanency, unsatisfactoriness aid nonsit in all feelings perceptions, mental tendencies and Consciousness wil be very evident, I is difficult to under Stand by only reading or heorizng, but witha litle guidance Snd'a quiet, watehfal mind, ican all be scen very clearly. “Develop concentration, bhikkhus; he who is concent ated understands avording to actuality. And what does he 3i Seer ee eee eaioe, cece Spices Sc sae Fotos All isn cos ong wh one We “ori! are the proces of Nama i isthe proses SPE Sind ening objss wine come ito Contact A ate ba itesngitem rough seen, sean cout of acon 1 be taken. The ae feat! yt fs et ns at i "ech condion and senglen the puters Gewbst willbe doncin the future. Icisa conditioned process - SiSane tnd eet yaw of Karna othe cctrommgnct SEER" Section’ of hove stim" for the mesons aged our neous sem, ‘Theres no pamatent or Bhatt "Sout Sei or almighty ceater-g0 fats poe a, ck as determined of desided aching Se rae tiie way ttl sth Mt noel permet Sect Solon ee sont consatly renewing aod seengheng ee oe a tabi pues wich alse sg craving to te ve Owe OF ASPIRE abit tee ie ion of a indi bet toatitee prac (othe arm wed couscicusecs) It's this notow ot Fags wove on ie Oe aaa tae mind ofthe ba ree SF PPerciving of impermanence and soullessness Of Bietoupe of grasping, if practised end colarged, Weal Sinema passion, wears out all passion for male Gadigebirth, Wears out and abolishes all conseitOh Gein the autumn, a fas with 2 age fsthrgueh all the spreadin ough pik, he *¢ ‘and soullessness ofthe five grasping groups, developed and Frequently practised, destcoys all sensual passion, destroy find abolishes all conceit of anv.” (8. ChXXH, 102). objective in the Buddhist meditation is to remove this T consciousness as being the subject so as 10 be able 0 Genuinely. transcend. all subjeet-objeet relationships, even Seltas being the subject, In this way one will rly realize that the five aggregates of phenomena are in reality not our ‘Salt, and that there is no Soul or exberiencer behind the caperienee, only conditioned reflexive Hike phenomena rolling Siland on-. Thus, one Will be able to free his mind trom its fbondage to this body and mind, and to experience the ulti= mate release of Nibbana, “Thus have the five groups of grasped-after and clung-to phenomena of mind and matter been described and iustrated Invarious ways by the Avakened One and tis withtheseideas that we should contemplateand reflect on these phenomena ‘which make up existence. We must cultivate a dispassionate Iittude for and -non-hankering after any of these cond tioned things. inthis way the erroneously constmmed notion Shan individual I” or "Self" which arises along with and this fivefoldemass is destroyed and eliminated by The power of wisdom, In reality this aroma of ownership bf hese phenomena of mind and matter is merely a0 illusive Sind elusive habit reflex activity of the mind, which as ‘Mahe acta pret there oh) oe fld-mass.. is the “-consciousness’ which prevents a person from, ever being able to experience one-pointed concentration oF higher state of consefousness, because the ‘T eflex-notion Je subject wil not allow the mind fo let go of itset in order o-expenience oneness or non-duality."The"-eonsciousness keeps the mind bound in dual relationships. Tie Noble Tho puke orsufring sts conmony etre asd the ees peraneac and {eStu f Ul sondltond phenome ofmind an aie| (Nama-Ripa — the five of clinging). Hence fnothing is worth clinging to or feiting over, not body or the experiences ‘mind or any of ‘based on them, as itis all in vain. ‘This truth of is diet and common experience Aoaliliving creatures. Itis plain to see and realize ifone just ‘slows down and takes a Took at these things as they happen jin himself and in others. He will then perceive the reason for the various experiences. which befall, person whether pleasint of painful. This Universal Truth of Dukkha is or ming itself everywhere, and itis this which “inst be fully penetrated and comprehended by insight and Wisdom and tld with conviction sn ones" heat that is 30 dodo tei The dene rs alm be Fine steps land out by the Compassionate Showing the way to gradually minimizing a0 tanscending ill mow be practised and ved from the very ore of net her ‘This is the practice of Buddhism and the aim of its ‘meditation applications. i “Brethren, so long as T did not fully understand these easping groups, the arising of these five groups, ther oe fa way leading to their ceasing, — just s0 lone mat got assured that in tvs wor vith ts devas MATA its men and scimals that vas fully El alll But az soon, brethren, as ¥ did fully beanie ey itr nc raat easing and the-vay leading thet ceasing, Meured hatte his wor was fully Enlightened -Nikaya). Tollowing is an extract from a talk on Dhamma Meditation teacher Acisiya Maha Boowa Nan fepncerning these five aggrezates of grasping. 4 Bie time these Khandhas (the five ageregates Of Gienomena) are changing, for they sppeat fain, then pass away and cease and being Anice they are also Dakkha (a source of pain a frustration) and Anattd (having mo self-nature). This is how they’ display and proclaim their true nature, but they never have time to stop and look at it. They never have time to become calm, not even for one moment. Internally find externally, everywhere they proclaim that they are Aniced, Dukkha and Anatta, and they reject the longings and desires ‘of beings (the so-called person they belong to), by acting on their own accord, showing that none ofthese things (the five {groupe of clinging) has an owner. They proclaim that they re always independent and free to roam and do as they please, and that whoever deludedly becomes attached to them Gly macs with ulin depen and sorrow wich ill his thoughts and Keart until nthe end his tears of misery fare like an everflooded river, and it will continue t0 be thus 4s Tong a6 beings remain deluded and entangled (in their Karma). Itis easy to see thatthe five Khandhas are the very Wwe of teary of those who are steeped in delusion (greed, hatred and ignorance) “avestigating all the five Khandhas with right Wisdom so as to know them clearly, s for the purpose of minimising Set tears and for dminihing the proce of becoming and fehinh (ickness, old-age, devay, death, sfering ei) and for eutting them aay from the heart (mind) which 1 the ‘owner of Bakkii, 30 that ome may receive perlet happiness “The Khundhas (the five aggregates) are poisonous to ‘ore sho is till sunk in delusion (bound to his passions) but ‘he wo truly knows all the Khandhas as they are (in their {rue nature), exnnot be harmed by them and may still obtain Value from them in appropriate ways. I is like a place Where thorny bushes yrow, they are dangerous to anyone ‘whi does not know whore they are and who gets entangled Tn them.” But someone who Khows all about them can use them to make a fence or a boundary fora building site, thus fOblaining value from them. ‘Therefore, one who, Ineditation must aot sklluly inrelation to the Khandbas (Nim Rope), “Al these thing (le fvoldmas) aie aod die away based on: the Citta (heteaesin ‘of the mind) the whole time, 37now what is happening to them i alembracng Wao ht wit ed koe What they are upto. "One mus take this up asan important {ask to be dove all four postores (ting, standing Walking ‘or lieing down) without being eatles or forget “The teaching of Dhami which comes fom (observing) the handhas a this ge, wil spear by way of uoeeasing mindless jom,and thisteaching will not belacking ‘of expression. All the time twill proclaim the "Anices, Dukkha, and Anatt8 within one by day and and vile stand walking, iting or ing down. sthetime when one's Windomahoald bere foriening, —sehough he es mediating on the Dhamma Sermon by wisest of Bhikkhus. “The fiye Khandhas and all aramattha Dhamma (nse objets, sensations, peresptons ci) everywhere, are No at “aut Gre nat the rason in thomsles Tor one's culls on scount other) and thy ae ctrl re homall defen ass but theyre asociated with them Galeri, Sirustation cc) becsuse te Cita (he ming) whieh ner the power Cand tunes) of Avi Ggnarane) Sti tics he gutons ho Bee eticmentsare oot causco by iets in amalvee Sete areaccomcine! ste sind sea Beeches. The sey and hate ge Poeie gbjecs come into contact wih, whichis the and which bring sulering cte. connected. With Bs aa (in) ace ended tops tt s0es about fete which scompiccty Sluea ind hates which it buries inthe cicments and Hiatisyfocns sds erates and Dai ofclements, Tle Yih ae ne trom the whole ‘Because ofthe power (dhe Karmie force) of grasping and seiang, which is the cause, thin “AvIjR hear” Cont deluded mind) wandersthrough bth, ol-age, sickness, death fc, going round and round in thi way though each and ‘vey ite (raversing the rounds of Samsara) repardlese of Whether is higher or Tower, good orev through al he he rims of becoming. “One must understand clearly with Wisdom, that the five Khandhas and the elements ate not the main story, nor the ones who started the story, but are only involved in the story because Avija ignorance and the notion of 1) isthe fone who wields the authority and power, ng all these things 10 be of this nature (impermanent, 4 source of sulferingand not-ssi) "Then Wisdom searches forthe source ‘fit all, which isthe “CITTA THAT KNOWS", which s the “well” out of which all the stories ofall chings arse endlessly inall situations, and Wisdom has 90 confidence inthis know= Iedge (conditioned. knowledge). ‘When mindfulness and Wisdom have been developed by training for a Tong time until they are fully proficient, they will be able to surround and penetrate straight through to the ‘great centre’ Tn other words, “THE CITTA THAT. KNOWS”, when iis (normally) fll of Avija, does not hesitate to fight against Wisdom. But when Avijd can no Aonger stand against the “Diamond Sword’, which is un- shakeable mindfulness and Wisdom, it falls away from the Citta which has been irs supreme throne for aeons. “When Aviji (the notion of individual ‘SeIP), the Lord who roles the rounds of death, has been destroyed by the weapon of "Wisdom-Knowledge”, Nibbana will be revealed (realized) to him who thus sets truly (meditates earnestly), Knows truly, and sees truly it cannot be otherwise “So the whole story is that of Avijia, which is just “alse- knowing’ which zoesaround moletingand obstructing natural feonditions. so that they are. changed. feom thelr natural State. Just by the cessation oF Avil, the world everywhere‘becomes normal and there is nothing left to blame or criticise it, Ttisasifa notorious killer had been killed by the police, after which the citizens of the town could live happily and need no longer go about watchfully for fear of being attacked, From the day that Avia isd ‘it willbe catrely st fee in ts thinking, meditating, knowing sesing into Dhamma (conditioned phenomena) whick Are associated with the heart (mind). "The heart (mind) then possessed of “"Yathabhatandna-dassana”, which means ‘hati knows, sees and follows the tuth ofall he Dharmas {hefive groups ofphenomena) and thisknowledgeis balanced Honger inclines to onesed vews or opinions (lish tes) The ee car, nse fongee, bays ma, sounds, smells, tastes, touches, thoughts ete, then become {eee in their own natural spheres rexpectively, without Being and forced, nor promoted and encouraged by eluded heart as usually appens (when ts possessed by Avis and a selfish ‘Because the hear is now in aate {Us feed sat) cis input towards everything persed from the heart 5 rasping groups) are mutually in a state of compete peace and calm by the virtue of the Perfect Tuth, Fre who has “Opanayika Dhamma” (The practice of Hookinginwardsinto one's own body and mind and examining Hp opening it up, exposing i), ti-mly planted in his hear (Ging) will be able to free himsell, because the “Sasana Sista he Badaa’s eachina) aches those who listen OMI pyia eevee wort 0 nee Sy sic fbopeldes the tlk on Dhamma by the Thai meditae WHAT IS MOHA (IGNORANCE) 7 In order 10 understand the characteristic of moka we should know what we ae ignorant or unaware of when there “There isthe work ofconvental Yerms expressed as ‘words and ideas and theres the world of paramatth dma bio ets things hk ar cay el nour experience — before conceptualizing and proliferating thought has distorted their rue nature). - When we think of the world we may think of people, animals, houses, eats tees and 40 forth and give them different names." However do we know, themasthey realy areas the arent expericnced theo Oursenses,as being ony clement or charters of mater Dhenomena (rapa) and mental phenomeng (nlm), Which ache and pass avay in our bodyand md The material and mental phenomena (ropa and nima) which appear in our daily life ean be directly experienced, through the five physical sense-doors (Sense organs) and through the mind-door, no matter hay’ we name thers oF ‘organize them for our own use, This is the word which Is ea, ‘the world of conditioned realities as they are italy encount- cred through the senses The Buddha fas explained this ‘world of conditioned realities’ which he calle"he A “Bhikkhus, Iwill each you the All, Listen to it, apply your minds and Iwill speak, ‘Now what bhikkhus is the All? Te is just the eye and visible objects (olout), the eat and sounds, the nove and odours, the tongue and taster the bouy an touch ‘hjects the mind and mental-objets. Ths-bhikkws calle the Al Now whoever should speak thus: “Setting aside this Al, Tolproclain another Al, would be mere alk on his pet and’ on being questioned he Would be unable 0and in addition, veation would befall his? Becanse it would be beyond is ape todo Game Nika, Saaytannvanaa, ch, XXXV, 23, a Lord, Pray. I. The world! is the. Bow far, Lord, docs thi saying go? Phat i transitory by nature (is of nature to dissolve), called ‘the world’ in the discipline of the sching). And what, “The eye, Amanda ‘isualeonseis (in the Buddha's | Abanda, is transitory. by nature — tory by nature... visual objects, Essig transitory by nature, the ea imindobjcts. onsciousncss is transitory b i Serer pleasant or paintul experiences which arise om iS minds PPaeeoune oF exe, car, nose, tongve, bod) Heoalact that also is transitory by nsture, ofa nature to Seas What is thus transitory, Anonda, is. called ‘orld in the Noble 0, pln.” Sanyitl Wlaya, ch. XXXV, 84, 7 i Be Buddha has further stated shat ihe worl isin this Gong. body with iis perceptions and. thoughts Peadsin the Angutiara-Nikkays, (Book of Fours 48 Dalit one-night the Devs, Rohitassa came 60 the asked him “Is it possible, O lord, that By going, one ean know, fee of reach that end of the world where there Is nei birth, nor ageing, nor death, nox pasinguway, nor ear “I is not possible) T declares O fiend, that by going, ‘one can know, see or each that end of the world where there is neither bir... nor rebirth.” But I do not that one can put an‘end to suffeing (birth, ageing ete) ithout having. reached the end of the world. “And further ¥ proclaim, friend, that in this very fathom-long body withitspereeptions and consciousness, there is the ‘world, the origin of the world; the end of the worlds And the path leading to the end of the work.» Through the above suttas we can see'what is meant by “the world” the way i is perceived according fo the Buddha, ‘And we can se the truth ofthe world in our own experience, to confirm for ourselves the truths which the Buddha. was Teaching, ‘The world of conditioned reais ie rel, When \wesee;there is the world of colour, because in reality what we initially sce is only colour experienced through the eyes When we hear there isthe world of sound experienced throwgh the ear. When we fel a touchcfeeling on the body, there is the world of bodily fesling experienced through the bed. ‘When we think, there is Ure world of thought experienced thcough the mind, “This holds true for the world of smell experienced through the nose and the world OF taste experi= ‘enced through the tongue, ‘Taking the eye, colour and secing-conscioumest as real; their characteristics can be experienced. Tt does not matter ‘whether we call them colour" and “scing’, oF whether we do ‘ot name them at all. - When we cling to conventionalgeems such as ‘treo or ‘ea, we do mot experience any characterise of realty. When we see-a tre itis eolow” Which ean be irecily experienced by the eye. Colour ie a.paramattha ‘Shamma (an absolute (but conditioned) reality) is 4 kind of rupa (material object) which eam be diretly experienced through the eves. Its real.” Wht We tovch & tre we can experience fardvess; this ica Kind of rapa sihich ean be s % Ser a sce ee Shy ein tga See reyf ‘through the bodyrencey it is real, Reali ee ee ne ian Witton te fo hs thse elle prent eaves trough or senses ‘they are normally not true mature. because our ‘mind distorts them them into the word of ‘conventional terms. or concep. This happens bees eee ere pee eee eee eee ee AE pen, ey tick a ce Sethe icing the wart 1 nppeee eeE Bile aS sy ine tur be ences tererter ted ice un G3, ths ae epctoneeh ett es deeb Route imel am an le tmenalstates and mind's activities fons eel he doesnot really Eno nrecirass” ne deena ieee SIP, he has not XP He “oes mat_know Row ] often greed, tate and ig vse and he does not know he more subtle degrces of skussla_(unwholesome mentale Istales). When one starts to develop “insighe one Fealizes Thow little one really knows oncsel When there @ live in darkness. Tt Iyasthe Buddha's great com hich moved him to teach People the Dhamma. The Dhamma is the light awhich ean ispeldarkness.1fwe dono: kow the Diiamma weareign@rant about ‘the world” in its absolute sense and about ourselves Beare ignorant about good «nd ill deeds and thele result fant about the evadication of the defifements nd ee o- | | “The Buddha preached the following dicourse to the monks, concerning — the proper way to regard “the world’: “L wil teach you the Dhamma, bhikkhus, for the fall understanding of all grasping. Dependent upon the eyeand vsibleobjects, visual con- sciousness arses, Contact is the coming together of these three," Contitfoned by contact sling So seing, Bhikke IS in wanted. Soble doen dupont #- Aras the eye, is isassionate towards vsual-objeets omar stalaoncousos nuakepmact ovale tecling’ Bemnesodspasionic hi detached, bing detached fe slberateds beingliberated he knows: “Grasping hasbeen fly understood bs me Dependent upon the ear and sounds .., the nose and egos he angus ates the body anda Shes the mind and menta-sbjects arises consiousbes. Gonael ithe coming taster ofthese three. Condtioned by contacts fel Sosceingheisdspassonatetowardsthecar..mind. mindcomsetowness ns mind-comtat towards feng Bemng dapassonate he is delached, lag detached hes Tbericd: being liberated he knows: “Lived isthe Hollie, Ube a aka us fo be done, existed 1s fare rebicthy ferliein these Conitions there nothing more of belng this or that ‘This, bhikkhus, is the Dhamma for the full understanding ‘oF all grasping.” (Samyutta-Nikaya, ch. XXXV, 60). “

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