Thursday, August 7, 2014

How do you Regard the Five Aggregates?

Wha Tsin Aname

July 27 at 7:55am

Soh, how do you regard the five skandhas?

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    Stuffs RedTurtle likes this.

    David Vardy Skandalously...

    July 27 at 8:38am · Unlike · 9

    Viorica Doina Neacsu ^^^ hahahahaha

    July 27 at 9:07am · Like · 4

    Stuffs RedTurtle I'm guessing as empty but I'm just reciting that from my Tara

puja book he he

    July 27 at 9:10am · Like · 2

    Stuffs RedTurtle Question: why are they empty and how are the dependently


    in daily experience

    July 27 at 9:19am · Like · 2

    Wha Tsin Aname Haha, love the emptiness flanking.

    This question arises within a context of Buddhist practice.

    July 27 at 9:28am · Like · 1

    HH just observe them. One will eventually see their arising and

disappearance, thus their nature.

    July 27 at 11:26am · Like · 2

    HH that's how we practice

    July 27 at 11:28am · Like · 2

    Deborah Lowery fun discourse.

    July 27 at 1:13pm · Like

    Soh To be realized as they are. We do not realize and experience the five

skandhas for what they are because we relate to them in terms of conceived inherent

self and things, subject and object. That is why pointers like Bahiya Sutta leads

realizing no behind self/agent/seer besides the seen/heard/cognized, otherwise

nothing direct. When insight of anatta arises, the aggregates are self-seen. Then

you can look into its impermamence and unsatisfactoriness as well. Then apply

emptiness to all constructs and objects (but this must not be done only at a

mental/intellect level but through applying this insight of anatta in direct

vipassana, so that there is both the realizing/piercing through of deluded

constructs and the releasing into direct touch of energies/sensations free from



    "We may think we can touch a visible object, but when there is "touching", what

appears? It may be hardness, softness, heat, cold, motion or pressure. A visible

object, that which appears through the eye door, can't be touched, it can only be

seen. When a visible object is touched, it becomes a tangible object appearing

through the sense-door of the body, being a completely different experience from

that of a visible object. Seeing and touching can't appear at the same time; they

appear one at a time, at different moments.

    It is the elements of mind which may connect up the two experiences to relate to

a certain thing, but again that process of nama is another series of different

"conditioned realities" arising and falling away one at a time; it is not Self. When

we touch a table it is not the table which appears, but a tangible object or an

experience of hardness, etc. At the moment hardness appears, there is only hardness

and the "experience of hardness"; there is no table in hardness, there is no Self in

hardness. If the rupa which appears is not realised as it is, (i.e., not Self) one

is bound to cling to it as happening to him.

    We may think of the concept "table", but thinking and formulating concepts are

different conditioned phenomena altogether from those of hardness and the experience

of hardness, etc.

    If there is no mindfulness of the characteristics of nama (feeling, perception,

thinking, mental moods, and consciousness) as they arise one at a time, we fall into

the delusion of a Self who experiences. Rupas arise through the body senses---eye,

ear, nose, tongue, and body. Namas arise only through the mind-door. They are all

conditioned and not Self. If one still thinks it is "I" who experiences these

phenomena of matter and mind, he has still not developed any insight."

    July 27 at 5:16pm · Edited · Like · 10

    Soh Sorry I forgot to cite the source of the above quotation:

    Breaking Through the Self Delusion by Yogavacara Rahula Bhikkhu

    Bhante Yogavacara Rahula: My Books

    Born in Southern California as Scott Joseph DuPrez in 1948. Ordained as a

Novice... See More

    July 28 at 1:31am · Like · 3 · Remove Preview

    David Vardy Without seeing the skandhas as they are, even with Anatta realized,

the world remains substantial.

    July 28 at 1:51am · Unlike · 3

    Tom Radcliffe First as suffering. Then as transient. Then as not self. Then as

empty. Then .......

    July 28 at 12:26pm · Like · 1

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