(Biodata of Bro Teoh Kian Koon)

Bro Teoh graduated from University of Malaya in Civil Engineering in 1979. He has been a spiritual practitioner and meditator since 1971. Since retirement from his engineering career in 2001, he has been sharing his understanding and experiences with those who are interested in the search for true happiness, peace and liberation from birth and death and from all mental suffering to become more virtuous, nobler and wiser human beings. He gives talks and holds and conducts meditation classes, retreats and weekly Dhammaclasses at various meditation centers and places that invite him.

For more information on Bro Teoh’s Dhamma activities and his Kalyāṇamittaship grouping please log into his recently launched Dhamma website at: http://broteoh.com

1.  Preface

It is Bro Teoh’s sincere wish that Dhamma friends, spiritual practitioners, seekers of truth and cultivators will be able to make use of these Dhamma transcript notes to develop a better understanding of the Buddha Dhamma as taught by the Buddha so that they may progress along the Path of Dhamma to become more virtuous, nobler and wiser human beings that may be a blessing to all of humanity and to the world.

These notes were compiled based on a transcript of the recording of the Dhamma talk (dated 17 March 2005). In this edition, some editorial amendments have been adopted without detracting from the essence of the talk. With this, it is hoped that readers can better understand the true meaning and intent of this transcript.

To get a copy of the eBook you can log onto the http://broteoh.com website under Repository of Dhamma materials or you may google ‘Bro. Teoh’s Kalyāṇamittas – A Repository of Dhamma Materials’ to view them under Repository, ‘Publications and Notes’.

2.  Acknowledgement

It is the donors’ sincere intent that these Dhamma transcript notes be given free to those who are interested and have the affinity to receive them. I would like to take this opportunity to thank and rejoice in the generosity and wholesomeness of all Dhamma friends or Kalyāṇamittas who have donated and helped in the transcription, editing, publishing, etc to make this free distribution of dhamma dāna possible.

Special thanks should be accorded to all those who have edited and helped improve the flow of this book without changing the meaning of the text and that is also the reason for this 2nd edition. Special thanks should also be accorded to Brother Tune who has taken the initiative to help convert the earlier hard copy of the transcript into PDF soft copy format for this subsequent editing thereby enabling this reprint of the Dhamma transcript book on the 5 Aggregates of Formand Mind.

By the power of all this wholesomeness, may all beings be well and happy, free from all mental and physical suffering and danger and may there be love, peace and joy deep within their hearts. And may it also pave the way for there to be causes and conditions for all dharma friends who have donated or helped in one way or another to realize their good and noble wishes/aspirations soonest possible.

With Metta always,

Brother Teoh Kian Koon

(teohkiankoon@hotmail.com)

31st January 2019

3.  The Five Aggregates Of Form And Mind

DHAMMA DISCUSSION

By Bro Teoh Kian Koon at SBVMS (Selangor Buddhist Vipassana Meditation society) on 17th March 2005

Topic: Five Aggregates of Form and Mind

Based on a transcript from taped recordings

A very good evening to all! Tonight’s topic is a continuation of our last session, which is on the First Sermon as taught by the Buddha. Tonight we are going to discuss an important aspect of his teaching, the 2nd turning of his First Noble Truth. Just to recap, I will summarize what we discussed in the last session. We discussed the First Sermon (Dhammacakkappavattana Sutta) as taught by the Buddha. This sermon is very important because it is the first sermon the Buddha delivered immediately after his enlightenment. He went to meet the five ascetics that were with him earlier on. At first, they were quite skeptical about him. On approaching them, he explained to them this very important sutta so that there would be no more doubt that he was already fully enlightened. He advised them to avoid the two extremes of self-mortification and sensual indulgence which is very important. You have to avoid these two extremes to cultivate the Middle Path or the Noble Eightfold Path which we had discussed previously.

3.1 Three turnings of the 4 Noble Truths (3 types of wisdom)

After that, he proclaimed the Four Noble Truths and turned it three times. Because there are four truths and 3 turnings there are hence a total of twelve (4x3) aspects. And these twelve aspects are very important because according to the Buddha unless he himself understood the Four Noble Truths in these twelve aspects, he cannot proclaim himself to be the Sammāsaṃbuddha. I will read to you his actual words. In his first proclamation of the Dhamma addressing the five ascetics, the Buddha said,

“So long as my knowledge and vision of the reality regarding these Four Noble Truths in its three phases or turnings and its twelve modes or aspects was not fully clear to me, I did not claim to have attained the incomparable supreme enlightenment in the world. But when my knowledge and vision of the reality regarding these Four Noble Truths and its 3 turnings are clear to me, then I proclaim to have won the incomparable supreme enlightenment in this world”.

Just imagine even the Buddha, the fully Enlightened One, emphasized strongly the understanding of the Four Noble Truths. What we had done was we had discussed the first turning of the First Noble Truth as proclaimed by the Buddha. He proclaimed, “Birth, old age, sickness and death are dukkha” and “To be separated from your loved ones is also dukkha; to be with people whom you don’t like is also dukkha; not able to get what one desires is also dukkha”. Then there is also the final summary which summarized all of the first seven types of dukkha. He said, “In short, it is this clinging, grasping and attachment to the five aggregates of form and mind that lead to dukkha or suffering”. This final summary is very important. The first seven realities of birth, old age, sickness and death, to be separated from your loved ones, to be with people whom you do not like and not able to get what one desires lead to dukkha - these are relatively easy to understand. But then why did the Buddha summarize: “In short, it is this five aggregates of clinging and grasping borne of self-delusion that I call dukkha”.

This is the topic we are going to discuss in detail tonight. Understanding these five aggregates of form and mind are very important. It will lead to true realization and enlightenment. Regarding the 3 turnings I will just summarize the reasons why the Buddha turned it 3 times. In the 1st turning, he proclaimed the truth just as what we had just done. After he had proclaimed that truth, upon hearing the truth, certain people who already have the karmic past or conditions behind them can then become enlightened. It is like the case of Venerable Kondanna. Before the Buddha even finished the first sermon, Kondanna was already a Sotāpan. He had already enlightened to the truth. Likewise with Venerable Sariputta who just inquired from Venerable Assaji, one of the five ascetics on what his teacher had taught him. Venerable Assaji just mentioned two very simple verses and Venerable Sariputta was enlightened to the truth. So this proclamation of truth is very powerful and the Buddha talked about this in certain parts of his sutta.

He said, “Under sutta maya panna, through hearing of the truth, wisdom leading to enlightenment can arise.” Sutta maya panna means upon hearing of the sutta (or discourse of the Buddha), a type of wisdom can arise. During the Buddha’s time there were many incidences of such happenings. Then in the second turning, he said, “This noble truth of dukkha is to be understood”. Listen to his words. The key word is “it is to be understood”. You have to understand it clearly. If you cannot understand this noble truth of dukkha clearly, it will be very difficult for you to understand your form and mind and also very difficult for you to understand all the subsequent truths. That is why you should not underestimate the importance of the First Noble Truth. It may sound very simple after we have heard what the Buddha said, but does it impact you? How this truth impacts you is very important. That is, upon your first hearing it and subsequently after you have heard it.

When the Buddha mentioned that this truth needs to be understood, he meant, you need to reflect and contemplate on this truth that he had proclaimed. We should ponder why the Buddha said that. Through contemplation and reflection on those truths as proclaimed by the Buddha and putting forth those truths and opening them up for discussion like what we are doing now at this dhamma discussion session, you will be able to receive another level of understanding or wisdom, which the Buddha called cinta maya panna.

According to the Buddha, cinta maya panna is a type of wisdom borne of contemplation and reflection on the truths that have been proclaimed. When you do the contemplationproperly, understanding will arise. Wisdom will also arise. Even nowadays, through dhamma discussion or when you are listening to a dhamma talk, when there is a keen audience with the right conditions, truth or wisdom can arise. Then in the third turning, he said, “This First Noble Truth of dukkha has already been understood”. The reason he said it has already been understood is because that is the realization part and it is equivalent to bhāvanā maya panna which is wisdom borne of bhāvanā. Bhāvanā is the meditative approach to develop wisdom through meditative training. If you apply the subsequent meditative practice, let us say through 2nd turning cultivation to develop cinta maya panna and you still do not have the conditions to really penetrate the Dhamma to realize the truth, then you have to do the meditative part. The meditative approach is the 3rd turning. He said, “Finally through the meditative approach, you can also realize the truth to be enlightened, to be liberated because the 3rd turning wisdom is very penetrative”.

After we covered that, we discussed what dukkha is. Can you all remember the first seven types of dukkha and the final summary which we just covered? The Buddha said, “In short, the attachment to the five aggregates of form and mind is dukkha”. Then I asked you what these five aggregates of form and mind are? I had discussed it in summary form. Understanding these five aggregates of form and mind is very important in order to develop the full understanding of this First Noble Truth. That is why the Buddha summarized it that way. What do you mean by this form and mind (Nama Rūpa)? How does it arise in ‘you’? You have to inquire. What is it? What are these five aggregates of form and mind and how do they arise in you? And why do they bring about dukkha? Why do we cling on to them? Why do we have this attachment toward them? It is because we do not understand what these five aggregates of form and mind are? If you have the understanding, you will know that these five aggregates of form and mind are not real. They are condition arising entities. They are not really what you think they are. The understanding of these five aggregates of form and mind can bring about the subsequent unfolding of what they call, the realization of the three universal characteristics of the five aggregates of form and mind. The unreality of these five aggregates of form and mind will be clearly exposed and we will be able to have that understanding if we truly cultivate through the silent mind to ‘see’ clearly within, the moment of its arising and cessation. I will explain to you again what this form and mind is.

First, we have to ask ourselves what the Buddha meant by Nama Rūpa. Nama Rūpa can be understood in two ways. The first aspect is seeing it as a living being. We have a physical form, which is our physical body. Then we have a mind and this mind has four aspects or aggregates. That is why we have a form and mind - the five aggregates of form and mind makes up the living being. Our body is the rūpa or form aggregate. The four aggregates of mind are very important. If you want to develop a very good and easy understanding of these four aggregates within your mind, you will have to ask yourself what your mind can do. Remember what we had discussed before? What is the first aggregate? What can your mind do? You can feel, can you not? The aggregate of feeling is there.

Secondly, the mind can perceive and know things. Whatever has been perceived can be known, is that not so? This power of perception is also part of the ability of the mind. Then what is the third aggregate? This part is very important. It is saṅkhāra. Saṅkhāra is a pāḷi word. There are four equivalent English words used to explain Saṅkhāra. All these four combined will still not fully explain what saṅkhāra is. According to the text translation, four words are used to explain this saṅkhāra. First, is mental activities which are your mental thinking, planning, scheming, etc. Then there is this mental volition. Do you know what volition is? It is mental intention. Then there are these mental states which are your mind states. There are many types of mental states. They include your moods, your emotions and your various states of mind, etc which arise after sense door contact. The last term is mental formations. Your mind can create formations within your brain. Your brain is one of the organs that give rise to the conditions for mental formations to arise. That is why all your perceptions have this mental formation within your mind. There is an image there. What else can your mind do? It can give rise to consciousness - is that not so? In Pāḷi it is called viññāṇaṃ which is the last aggregate of mind. Your sense organs assist you to trigger off their respective sense door consciousness. Your eyes can give rise to seeing consciousness. Your ears, your nose, your tongue, your bodily touches or tactile sensations and your thinking mind. All these six sense doors consciousness will arise within you if there are conditions for the mind to come into contact with the sense data and their respective sense organs. When these three things come together through contact, they trigger off the appropriate sense door consciousness. You were given an analogy at the last session. For those who are not familiar, this analogy will help you understand what consciousness is. Because the term is a bit new and for those who do not really follow the Buddhist teachings, understanding consciousness is not that easy. So I will use a physics experiment analogy to explain it so that it is easier for you to understand.

You have a battery, a bulb and a switch. When these three things are in order - the battery functioning with the connection in the correct polarity, the bulb in its functional state and there is this switch. Upon turning on the switch, the light bulb lights up. Our sense consciousness is exactly the same. The sense data enters our sense door. If it is seeing, then it is an external form (colour, shape and form) that enters the eyes which is the sense organ. Then together with your mind’s contact, seeing consciousness will arise. And when seeing consciousness arises, you have to develop the understanding of what this ‘thing’ is all about because together with that consciousness the five aggregates of form and mind also arise. Within every consciousness that arises, there is the content of consciousness. This consciousness and its content have been summarized by the Buddha as the five mental aggregates of form and mind. And there are certain contents of consciousness that are universal to all consciousness. Contact is universal; feeling is universal and perception is also universal. Then there are four more but these first three are the most important.

So if you really want to understand form and mind, you need to really understand how consciousness arises. Then there is also saṅkhāra. We have to come back to saṅkhāra because according to the Buddha’s teaching, there are 52 sankharas. It includes the first two aggregates of Feeling which is the vedanā aggregate and perception, the saññā aggregate. And because it covers these two, the four aggregates of mind are only saṅkhāra and consciousness. That is, saṅkhāra is the content of consciousness and everything that the mind can do is saṅkhāra. So if you understand saṅkhāra, you will understand the mind very well. Up to this point is it clear? Can you all follow? If you cannot follow, please let me know because this part is not easy to understand.

Now we have to inquire further to develop a deeperunderstanding of these five aggregates of form and mind. Why did the Buddha say, it is your attachment or clinging to these five aggregates of form and mind that leads to dukkha? You have to ask yourself why? Anyone wants to try? Why did the Buddha say that? …. Yes, that is one of the characteristics. That is very good. They have this characteristic of impermanence. What else? The non-selfnature will also arise if you understand what impermanence is all about. When you see impermanenceclearly, non-self is more or less automatic because it is of the nature to arise, exist and pass away. Everything that arises, exists and passes away due to conditions. They do not have a nature of their own because they are condition arising entities. Because they are condition arising, they cannot be permanent unchanging entities as their existence are dependent on conditions. They arise when the conditions that support them are there and they will continue to exist or sustain themselves accordingly. When the conditions behind their existence cease to be, that phenomenon will also cease to be.

Can you all follow? What are the other reasons? How does it cause you to cling? Why is it that when these five aggregates of form and mind arise, they cause clinging? Why? There is this sensual desire, right? But in the first place, you should ask yourself how do all these arise and why? That is because you do notunderstand the five aggregates of form and mind as they really are. You think they are very real. That is why you never really see its unreality and empty nature. To see the unreality of the form aggregate, the unreality of the aggregates of mind leading to a clear understanding of their impermanence, afflicting and non-self-nature is very important. That is why in the last session I asked you all those questions: Is your body really you? Are your feelings really you? Are your perceptions really you? Are your saṅkhāra or mental activities, your thoughts, your mental states, etc - are they really you? Are all the consciousness that arise within you really you? You have to ask yourself all these questions, because these are the things that delude you. That is why they say, the self-delusion of form and mind (sakkāyadiṭṭhi) will cause living beings to cling and attach because you do not understand their realities. You think they are so real. Especially when you look around the world today, the level of sensuality is so strong that it can easily lure and delude living beings. Look at the multimedia world. Look at all the things you can have, the food paradises, fashion and automobile worlds, the modern musical instruments inside your studio and home theatre. Even the TV, the computers nowadays, the multimedia capability, the social media and entertainments industry etc project high levels of sensuality and they can lure you and draw your senses, draw living beings into thinking that they are very interesting, they are very nice and they are very real. Living beings can fight for them and kill for them. They can do anything just to own and possess them or just to experience them.

The key to understanding all this is to understand that your five aggregates of form and mind are not real. They are not what you think they are and in order to truly understand that, you need to penetrate the three universalcharacteristics of these five aggregates of form and mind. It means seeing its impermanent characteristic like what KC said and its non-self and afflicting characteristics. Once you are able to ‘see’ clearly with direct seeing these characteristics, clinging will not arise. And when you have penetrated these truths and understood them for what they are, clinging to these five aggregates of form and mind can never arise again. In fact you have already understood them for what they are. (This completes the 3rd turning of the 1st Noble Truth.)

3.2 What is a phenomenon?

The other thing that I need to explain is phenomena. This term is very important. In order to understand the five aggregates of form and mind, you need to know what these five aggregates of form and mind are. We have already covered that. As a living being, you have this body and mind. That is why the four aggregates of mind combined with this body are also called the five aggregates of form and mind. The second aspect of the understanding is more important. It is the mental aspect. Whenever sense consciousness arises, we have already said there are three things that trigger it. Sense organ, sense data and the mind coming into contacttrigger off their respective sense door consciousness. When sense door consciousness arises, the whole consciousness and its content is the five mental aggregates of form and mind (Nama Rūpa). How does the form come about? In the last session, I think KC and Bro Lim managed to get the answer. How does that form appear in the mind? We already concluded the mind is the knowing element. The rūpa does not have mind. It does not have any knowing.So whatever the mind knows will be the rūpa, so how does this knowing come about? Can you recall? It is through your sense perception because you can perceive things. To know something, you need to perceive it. Just like the fan, the TV, the air-conditioner, living beings or whatever you see. If you perceive it, it means the knowing come from there. Just like sound and hearing and the perception of vibration and voices, etc. Even when somebody is opening the door, through that sound, you will know through your perception that somebody is trying to open the door or break into it. So the power of perception is linked to your six sense doors. You have eyes and whatever you see, you will perceive. Likewise for your hearing, your smell, your taste, your touch and your thoughts, perception is the one that brings the external form into your mind. It transfers the rūpa of the external world (external form) into your mind. So this particularunderstanding of form and mind is more important than the first aspect of understanding because you have to deal with this in the 12 links or the Paticca Sammupada teaching as taught by the Buddha, the meditation in our daily life and learn to see how this form and mind, the five mental aggregates arise in you and how they pass away.

At every moment of sense consciousness or arising of this form and mind, there is this contact, there is this feeling aggregate inside and there is this perception and your thoughts or saṅkhāra, the contents of consciousness. You have to learn to see them and you will also have to learn to see your thoughts and your feelings. How they arise and how they pass away and how they condition each other to make you attach and cling to the five aggregates of form and mind through self-delusion. When feelings arise, when you do not have the right view or clear understanding of how these feelings are going to condition you, you will attach. Because when feelings arise, there are normally three types of feelings (pleasant, unpleasant and neutral). If you do not have the wisdom or the right understanding, when any of these three feelings arise, you will cling. Because pleasant feeling is positivecraving, there will arise a positive attachment/clinging to that sense experience. If it is a negative, unpleasant feeling, that is negative craving, aversion or dislike will arise and you want to push it away. As for neutral feeling, if you are not careful and if do not have the wisdom and right understanding to arise the equanimous or upekkhā mind to really understand what neutral feeling is all about, it can give rise to indifference. This is normally brought about by what they call delusion because you do not understand what it is. The feeling just arises. To you, it is as though it does not bother you. It is neither pleasant nor unpleasant. But there is an element of delusion because you do not have the wisdom to understand it for what it is. So when that neutral feeling arises, it can also affect you because of your lack of wisdom. So, this second aspect of five mental aggregates of form and mind is very important.

Now, before you really develop this understanding, I need you to understand one more thing because they are all interrelated. You need to understand phenomena. We had discussed it in our last session. I opened up the topic for discussion but I did not go into detail. The key to understanding mind is the understanding of phenomena. If you cannot understand phenomena clearly, it will not be easy to understand the mind. That is why Mahayana books always say, “The world is a phenomena world of consciousness created by mind.” That is why it is not so real. But what is it that they call the phenomenal world of consciousness? What is that? Can anyone recall the definition of what is a phenomenon? Anything that the senses can perceive is a phenomenon. Can you all follow?

This definition is very important because from this definition you will understand the mind. You will understand how the mind comes about. Can everyone repeat this? What is a phenomenon? Anything perceivable by the mind is a phenomenon. Can you give examples of a phenomenon? Yes! Sound can be perceived. Also anything that you can see is also perceivable through your eye organ, through your seeing consciousness. They are all phenomena. But many people do not understand. They think phenomenon must be a movement or a flow or something that can cause you to perceive it. But the true meaning of phenomenon is very deep and wide. It is anything that is perceivable by your senses or mind, even your tasting, your smell, your touch, your sensations, your thought processes and whatever mental activities that arise, that your mind can perceive is also a phenomenon. That is how we can have three basic phenomena. First, we have this physical body which can give rise to physical phenomena such as your hand movement is a physical phenomenon. The blinking of your eyes, your walking, your four postures, etc - all these are manifestations of your physical body which give rise to physical phenomena. Is this part regarding physical phenomena clear? Can you all follow? Then within your physical body, you really need to understand the unreality of this form and these physical phenomena.

In fact under kāyānupassanā, the Buddha emphasized the need to develop mindfulness by anchoring the true mind(awareness) to this form or kaya. Mindfulness encompasses: ānāpānasati, which is mindfulness of the in and out breathe, mindfulness of the four elements, mindfulness of the thirty two bodily parts, mindfulness of the four postures and clear comprehension and mindfulness of every action and movement within life - all these are part of your physical phenomena for you to cultivate kāyānupassanā, the foundation on mindfulness of the kaya. The second type of phenomenon has to do with your mind. That is the mental flow or mentalphenomena. All the perceptions that your mind perceive through your seeing, your hearing, your smell, your taste, your touch and your thinking will give rise to mental phenomena because anything that is perceivable by the senses is a phenomenon.

The third and last phenomenon is nature’s phenomena. Nature has a lot of phenomena. In our daily life we will come across many things that confront our senses as nature’s phenomena. When you walk out of here, you can perceive the moving cars, you can look at the trees, the plants and the way the branches, leaves and the flags move when the wind blows. All these are nature’s phenomena that come about through nature’s creation.

3.3 Seeing the unreality of Form and seeing beyond Form

The first aggregate of form (rūpa) is not restricted to only our body. The more comprehensive and wider definition includes the external form that the senses perceive through our six sense doors. These external forms are very important. If you are not able to see these external forms clearly for what they are, then you will not be able to see the unreality of these forms. And if you cannot establish the unreality of these forms, you will never be able to understandhow clinging to all these forms arise because you do not know that they are not real. Their arising is due to two very fundamental conditionings. First, ask yourself how all these external forms that you come to perceive including the moving car, etc - everything else within nature or whatever is external to us and within the world where our senses can perceive, such as the fan, the painting, the lightings and all that you can see in this room including all that you can hear, smell, taste, tactilely feel, etc (all these are external mental forms) come about. You have to understand these mental forms and see them very clearly. They are not really the way your mind perceive them to be. How do all these forms come about? How do they arise? You have to ask yourself. We have dealt with phenomena. Whatever you perceive and bring to mind is your mentalcreation. Is that not so? All the external forms have been created by your mind through your sense door consciousness. Can you see the power of creation by your mind? Can you follow? The seeing consciousness arises when you open your eyes. All those sense perceptions that come through your seeing consciousness are created by you. These external forms have already arisen in you because there are these conditions for their existence. Can you follow? But when the conditions cease to be, just as when you close your eyes, all these external forms that have been created through your seeing consciousness are gone. So, are they real? The moment of their arising, sustenance followed by their cessation (of that consciousness) must be seen clearly through very stable daily mindfulness in order to have the ability to see the unreality of all these external forms. This is very important. Even this physical body the mind dwells in is not really you and it is not so real, not what you think.

External forms - there are two ways to see their unreality. First, it is through nature’s law and its conditioned arising nature. We ask ourselves, anything that we see, be it a table, a chair, a human being or any phenomena, such as a sound, how do they come about? There are nature’s conditions that bring about their existence. Is that not so? How does this table arise or come to be? Do you need a Creator GOD to create this table? No! There are conditions for it to arise. The conditions are: you need someone to gather the raw materials. Then you need a skilled worker to skillfully craft the parts and fixed up the table. Then someone offers it for sale. You have the money, you buy it and it comes to be. It has already been created. These are very tangible forms. External forms are mostly more tangible and they last longer so you cannot see their impermanentnature easily. But when it comes to sound (which we have already dealt with), you can understand its transient nature more easily. Sound is a very good example. When the vibration arises, there is a condition for its arising is that not so? When you have ears and you are nearby, you can perceive the arising of that sound. So these are the conditions for hearing consciousness to arise. The external conditions that are needed to give rise to the sound are many. The air-conditioner and the vibration from the engine of a passing car are examples. All these are conditions needed for their arising. So when you switch off the air-conditioning or when the moving car passes beyond your hearing range, to you that sound (an external form) has ceased to be. Then we ask the question, is it real? Maybe real to the existential world or to the physical world, the conditioned or conceptual world (means conventional truth). It may appear real but because it is conditioned arising, dependent on conditions it arises, so it is not so real! The reason is when the supporting conditions are there, they sustain its existence, and when the supporting conditions cease to be, it ceases to arise or ceases totally! Now you see the coming and going and the appearing and disappearing of all the external phenomena that your mind creates through your mind door. They are all not so real because they arise due to conditions.

The Buddha gave a bullock cart analogy which I have shared before on a number of earlier occasions. This is a very good analogy. He pointed to the bullock cart and asked his disciples, “What do you all see?” Of course all the Bhikkhus said it was a bullock cart. The Buddha then told them, “Take all the parts away, separate out the wheels, separate all the parts of the bullock cart”. Then he asked, “Now where is the bullock cart?” Anyone want to try and answer? To living beings, when the conditions or the parts come together, the phenomenon that arises performs a function. You give it a name and a concept by calling it a bullock cart. Do you see how it arises and how it is being created? When all the parts come together, when you assemble them and it is able to perform a function, you give it a concept or a name. Then it has already arisen. But when the sustaining conditions are not there, such as when you dismantle them, the concept is gone, and the ‘bullock cart’ is also gone. So the coming and going of external form is based on external conditions linked to the physical law of nature and there are causes and conditions behind their arising. When the conditions cease to be, it disappears. In that sense, basing on ultimate truth when you look at it, it is not real because it is impermanent due to its condition arising nature. With this understanding you will be able to subsequently understand why people say, ‘conditioned existences areall manifestations of the mind’ and causal phenomena are also manifestations of the mind. This is because all phenomena or external forms arise due to the mind’s perception. When there are causes for it to arise like sound or the bullock cart, then it arises. When the conditions no longer exist, it ceases to be. Can you follow?

You see, externally, it is already not so real because it is conditioned arising. But how do you perceive the bullock cart? This part is very important. This part involves the mind. Where does the knowing of the bullock cart come from? It is through your mentalperception because you need to perceive it. So you bring the external ‘form’ into the mind. That perception comes through your sense door consciousness. The five aggregates of form and mind must arise. If it does not arise, there is no seeing consciousness. If there is no seeing consciousness, it means there is no contact, no feeling and no perception of form. Can you follow? When you do not perceive, nothing arises. That is why if you look at the Dhammapada, you will know why the first two verses are so important. The Buddha proclaimed, “Mind is the forerunner of all things, by mind is the world created and led and by mind is the world drawn. And all men own the sovereignty of mind”.

You see, this aspect of mind is very important and we have already discussed it. That is why I say if you do not understand phenomena, it will be verydifficult for you to understand mind. If you understand what a phenomenon is, that is anything that is perceivable by the senses is a phenomenon and then you will know how mind arises. I had already explained, through your sense door consciousness and sense perception how everything comes about through conditions. All phenomena are conditioned arising phenomena. You must know all these! You need the sense organ, you need the sense data and you need the mind to create contact to arise the sense door consciousness. Within the sense consciousness there is the feeling aggregate and the perception aggregate that perceive things for you to see. So externally it is already not real because the bullock cart arises from external conditions. That is, when it is assembled, it comes about. When you perceive it through your mind, it is only an image here (pointing to forehead). That is why the mental formation that created the bullock cart is actually mind-made, a creation of your thought and your mind. Externally it is already not so real and when you bring it to mind, it is only an image created by your thought. That is the reason why the Buddha said, “Mind is the forerunner of all things”. The Mahayana tradition gave great emphasize on this understanding and their equivalent Mandarin quote is: “Yi qie, yi qie, wei xin zao” (一切一切为心造). Those who understand Mandarin will know it means that everything is created by the mind. From the definition of phenomena, you will come to know that all sense door perceptions create for you the ‘phenomena world’ and the ‘conventional reality’. All the external forms arise due to this understanding and you will come to know that their nature are due to other conditions that condition their arising. And because they are conditioned arising entities, how can they be permanent unchanging entities? Now you will start to see and understand why they are impermanent because dependent on conditions, they arise. So when conditions change, things will also change. And when they change, you must understand their characteristics. It is nature’s law. It is beyond each and every one of us to control. That is why there is no control. According to the Buddha, “Whatever that arises, there are causes and conditions behind it”.

3.4 Panca Niyama (5 Universal Orders of nature)

We have already discussed the five universal orders (pañca niyāma) of nature. They are:

1. utu-niyāma, the physical order of nature;

2. bija-niyāma, the biological order of nature;

3. karma-niyāma, the karmic laws;

4. citta-niyāma, which is the order of the mind; and

5. dhamma-niyāma, which are natural occurrences or whatever nature’s laws or truths not already covered by the first four universal orders.

Having understood these, we have to link them back to our earlier discussion on the five aggregates of form and mind. You have already understood what phenomenon is. After understanding that, it will direct you to the mind. Because by understanding phenomena, which is key to the understanding of mind, you can know how all the external forms (meaning the aggregate of your physical body together with all the external forms/things that you perceive), come about - through nature’s conditions because they are conditions arising phenomena. So when you know that they are conditions arising, you will start to develop the understanding that you cannot cling on to them or want things your way because nature already has its laws and that is the way it is going to be or the way it will happen. If you want it your way, which is not nature’s way, you will suffer because you have attachment to things. If you want things your way, for example, you want your body to always remain young, never get old, never get sick and never die, you will be disappointed because the laws of nature have their own set of laws and as such, this body will go the way of nature for it has not gone beyond old age, sickness and death.

That is the reason why in the last session, we discussed the five daily recollections as taught by the Buddha. The first three recollections are that this body of ours is not beyond sickness, not beyond decay and not beyond death. And the fourth contemplation is whatever that you think you own or are dear to you, they will one day either separate from you or you will separate from them. And the last contemplation is with regard to the law of karma. If you contemplate these daily, you will develop the 2nd turning wisdom, the cinta maya panna understanding. Then your attachment to your physical and mental forms will be greatly reduced. Finally when you awaken you will understand that natural laws are such. All the clinging comes from your attachments and feelings borne of self-delusion. Whenever sense door consciousness arises, there is this aggregate of feeling for which you must develop the understanding. That is the reason why this vedanānupassanā or ‘mindfulness on feeling’ is a very important aspect of meditation. If you cannot develop that well, it will be very difficult for you to deal with your attachments or clinging because attachment arises from this feeling aggregate.

If you can recall what the Buddha had taught us under the twelve links … have you all heard of the twelve links? In pali it is termed Paṭicca-samuppāda or Idappaccayatā. The twelve links is also called the Law of Dependent Origination. For the benefit of those who havenot heard about it, let me briefly runthrough it. According to the Buddha, understanding this 12 links teaching is very important because it explained clearly how our mind functions (citta niyama). Later you will be able to understand why he taught this.

First, he said, “Avijjā paccaya saṅkhāra”. Avijjā is ignorance or delusion. Because you have ignorance, you do not understand so it conditioned saṅkhāra (mental activities). Hence, dependent on ignorance,mental activities arises because you do not understand and wanting to know and wanting to experience you will create thinking. Is that not so? You tend to think. That is why the first link is, “avijjā paccaya saṅkhāra.” Because there is this ignorance, you do not understand the truth and the reality. And because of that, you will start mentalactivities which is thinking. Dependent on this saṅkhāra, he said Nama Rūpa arises. What is Nama Rūpa (Form and mind)? Why did he say that? We had already discussed it. Remember? What is saṅkhāra? All your mental activities, your mental volitions, your mental formations and everything that your mind can do (including your thinking, planning, scheming, mental states, etc) are saṅkhāra. So when saṅkhāra arises, these thinking activities will trigger off the mind door consciousness through contact with the mind organ. Then you input the content of consciousness hence giving rise to the five mental aggregates of form and mind.

I had explained how consciousness arises. There must be the senseorgan, sense data and contact of mind. Contact of mind will give rise to that sense door consciousness and that consciousness will have the content of consciousness giving rise to your five mental aggregates of form and mind. That is how Nama Rūpa arises. So Nama Rūpa arises because of ignorance. Because you do not understand that is why you want to think. Thinking creates contact within your mind, which is an organ. That is how these mental five aggregates of form and mind continuously arise in living beings. That is why just now before I started, I told you, we have to see how Nama Rūpa arises in you and understand what these five aggregates of form and mind are all about before you can deal with the form and mind. That is how the clinging and attachment to all those things come about. I will go through the twelve links and then you will understand clearly how dukkha arises. We have just discussed the first three links. Can you all follow?

Dependent on ignorance mental activities arises. That is to say, Avijjā paccaya saṅkhāra is followed by saṅkhāra paccaya viññāṇaṃ. They are dependent on saṅkhāra, viññāṇaṃ or the pure consciousness which arises first. From this pure sense door consciousness borne of contact (thinking), your five mental aggregates of form and mind arise after you input your content of consciousness through your views, opinions and conditioning.  After these five mental aggregates of form and mind arise, what do they condition? Who can remember? Yes! NamaRūpa paccaya salayatana. What is salayatana? …. No! Before contact... your sense bases, that is, Nama rūpa paccaya salayatana. Salayatana is your sense bases. Dependent on the arising of these five mental aggregates of form and mind, there must be sense bases because without the sense door bases, there will be no form and mind. Then he said dependent on these sense bases it will condition contact. In Pāḷi they call it phassa.Dependent on contact, he said feeling will arise. Feeling is vedanā. Then dependent on feeling, it conditions craving or tanha (Vedanā paccaya taṇhā) to arise. Tanha is craving. If you do not have the wisdom (yonisomanasikara) when feeling arises, you will attach. Whether positive or negative, craving has already arisen. Then dependent on craving or taṇhā, upādāna or grasping arises. After you have developed craving, it will condition you to grasp at things because the craving has become so strong that you want it so badly. So dependent on this craving, grasping arises and dependent on grasping, you become that. They call it bhavo or becoming. You will become that which you grasp and cling. Let us say you have a lustful nature. You have a feeling that arises and makes you lustful, then when you develop the craving further, you grasp it; you have a very strong desire to have it and you become that lustful nature. Then from this becoming, it conditions ‘birth’ (of for example, a rapist) hence the whole mass of suffering, sorrow and lamentation, etc will follow. So this is essentially a very brief explanation of the twelve links.

I want to emphasize particularly the second link. Dependent on ignorance, mental activities or saṅkhāra arises. This part is very important. That is why if you can recall what the Buddha said - he always uses the words, “Sabbe saṅkhāra aniccaṃ, sabbe saṅkhāra dukkhaṃ and sabbe dhamma anattā”. Anyone know what these three stanzas mean? He said all of saṅkhāra are impermanent. That is what Sabbe saṅkhāra aniccaṃ means. All of saṅkhāra are impermanent and all saṅkhāra lead to dukkha, if you have attachment. Then in the last stanza he said, whether it is saṅkhāra or whatever, all of dhamma is anattā or non-self. He classified saṅkhāra as the conditioned world because saṅkhāra or mental activities arise within our form and mind. It is the existentialworld of consciousness or the phenomena world of consciousness. Do you know what the world of existence is? Whatever we experience within life itself, is existence and that part is what the Buddha means by saṅkhāra. It is the reason why he said all of saṅkhāra are only your mental thinking, your mental activities and that is why they are impermanent. The moment that sense consciousness arises such as seeing, the thinking that follows the seeing will arise; then the next moment another hearing, smell, taste, touch or even the thought process can arise. They will continuously create saṅkhāra within you. All the mental activities, mental volitions, mental states and even the activities of mind that create attachment will arise. Can you understand this part of his teaching?

The understanding of the impermanent nature of saṅkhāra is very important and key to the understanding of dukkha. If you do not understand that, clinging will continue to arise in you. Because saṅkhāra are just your mental activities. They are only your thoughts, not so real and everything that you bring to your mind when you think are mind made images only. It may be a very pleasant moment in your life or a very sad moment in your life or something that had happened and affected you a lot; maybe your loved ones are sick, very sick or whatever. When it comes to you, it is only your thought, your saṅkhāra; your activities of mind will start to develop the thinking. When you do not have the wisdom to know that it is only your thought, you will developattachment. Then you may think the person that is dear to you is very real and he is very important to you and you want the best for him. So he must not have that type of traumatic sickness; he must not have that kind of problem. If you are not able to see this clearly, - everything that goes on within us are all mind made, are only our mental creation. Then this truth that the Buddha tried to explain to us regarding impermanence, suffering state and non-self or empty nature characteristics of all phenomena will not be easy for us to comprehend.

Any questions? Yes, KC. Yes…. Ah, yes, a very good question. The content of consciousness arises simultaneously together with the arising of that consciousness. Initially, it is just the sense consciousness that arises. That is why the Buddha said that in the seeing, there is only the seeing consciousness; there is no one to see as yet! Do remember this clearly.It is only a consciousness. Like the light bulb, when you turn on the switch, if the battery is in order, the bulb will light up, just like the consciousness arising. But because most cultivators do not understand the reality of this consciousness, they cannot develop the true understanding of the twelve links. Within the five aggregates of form and mind, one of the aggregates is viññāṇaṃ, which is the pure sense door consciousness without its content. When it arises, if you do not understand its impermanent and non-self nature, you will proceed to think by inputting the content of consciousness conditioned by your views, opinions and conditioning. If you can have the stability of mindfulness to be at the moment of that pure consciousness before the input of the content of consciousness, that is the pure seeing or direct seeing as taught by the Buddha when he said, “In the seeing there is only the seeing consciousness and there is no one to see as yet” then you can understand because the self-delusion has not set in as yet.

What KC asked just now is very good. Whenever sense consciousness arises, what actually arises and in what order? If you have developed your meditative understanding well, you will understand that every arising of consciousness is followed by the content of consciousness arising simultaneously. They do notarise separately. But your mind can only do one thing at a time. So, all your aggregates of mind are within the content of consciousness and your mind can be at the moment of perception, at moment of feeling, at moment of mental activities and at the moment of arising of the sense door consciousness and your mind is capable of knowing them. It is moment to moment. But because they arise so fast in you, if you do not have the stability of sati or mindfulness within you, there is no way you can deal with the arising of your sense door consciousness. And when they arise, your thought process with its perceptions and thinking (as conditioned by your views, opinions and other conditionings) will also arise very quickly. Unless you have developed a very stable sati (mindfulness), you will not be able to cope with what is happening.

That is why in the earlier sessions I always stress that you should try to see form, the unreality of form. Only then will you be able to see beyond form. If you cannot see form, the unreality of form or the empty nature of form (that is, form is unreal like what we discussed just now), it will be very difficult for you to develop the wisdom to seebeyond form. Remember, there are two conditions arising aspects to it. The first aspect is through nature’s condition, based on nature’s laws the external form arises, like the bullock cart analogy. The second aspect is through mental creation. Our mind creates through the sense door consciousness and through our sense perception which brings the external form into mind. If you can understand how forms come about, you will understand how to see forms clearly and why they are not real. It is because they are condition arising entities and they exhibit the three universal characteristics of anicca,dukkha and anattā, they are not real. You cannot have it your way because when conditions are the way they are, things will be just the way they are. They will go the way of nature or flow that way because they are condition arising entities and dependent on conditions they will arise, exist and cease accordingly. You cannot have things your way. So when you understand the impermanent nature of form, you can also see the dukkha and anattā nature of form and how attachment (craving) leads to dukkha. Being dependent on conditions, they arise and flow and there is no permanent unchanging entity behind every phenomenon. That is why they say it is a phenomenal world of consciousness created by the mind.

First, learn to understand form and mind. The emphasis is on form. If you cannot see form, you cannot see the unreality of form and then it is even more difficult for you to see beyond form. Then form will continue to haunt and create delusion in you. This form delusion will cause you to attach and cling to form. When attachments arise,dukkha will follow. It is very important for you to learn to see form and the unreality of form before you can see the empty nature of form. Once you are able to see the empty nature of form, the external creation that the mind creates will collapse in front of you and the wisdom arising will lead you to understand the twelve links. The links are: dependent on ignorance, mental activities arise. Then dependent on mental activities, vinanam or mentalconsciousness arise, etc. When wisdom had dawned upon you, you can see the twelve links clearly especially how ignorance condition mental activities or thinking leading to the arising of the five aggregates of form and mind (mental aspect). You can also see the unreality of form through seeing the condition arising and impermanent nature and how this bodily form goes the way of nature. With this understanding your thought processes (thinking or saṅkhāra) will start to slow down because without ignorance the sankhara or mental activity link cannot arise. But dependent on ignorance they arise, flow and create attachments through delusion. And if you want things your way, dukkha will follow because they are impermanent and go the way of nature; it is not a permanent unchanging entity. They come and they go, so hey no you, hey no me within. The anicca, dukkha and anattā characteristics will be very clear. Once you can see all these very clearly, all the external creations (the world of forms) created by the mind will collapse in front of you. They will not be able to trap you anymore. Not until this collapse happens, your mind will have no peace because these external forms will continue to entice,haunt and have power over you to create attachments in you and because of that, living beings will find it very difficult to free their minds. But when you have developed the wisdom to see the unreality of form and how form arises because of nature’s conditions, you will be able to develop the wisdom not to attach.

We have already said there are two aspects to the conditions arising nature of all phenomena. I have to repeat this because this topic is not easy to understand. I may have to repeat it many times. I have already spoken on this many times before. That is, if you can have this ability to see the unreality of form, your thinking will slow down because by then you will have less ignorance. You will have less and less thinking because these forms cannot haunt or delude you anymore. Your mindfulness will become more and more stable. The directseeing of reality and the phenomenal (physical, mental and nature’s phenomena all included)world will be very clear to you. You will start to develop the understanding and the wisdom very quickly because when your mind is not clouded by mundane thinking or the mundane arising at the moment of sense door consciousness (leading to perceptions, attachments, feelings and emotions, etc) your mind will be very clear. The real seeing can then come forth. The true penetration of truth leading to insight knowledge can come about. This is how it actually works. When you are able to see form, the unreality of form, only then can you see beyond form and form will no longer delude you. Only then are you in a position to see the mind because themind is less tangible (invisible)not like external forms which are more tangible and gross and you can see them more easily. Since mind is invisible, more subtle and very deceiving, it can deceive you into believing many things. That is the reason why it is even more difficult to see mind.If you cannot see form, you cannot see mind. After we have dealt with this, there is another thing I want you all to understand – the 2nd aspect of the five aggregates of form and mind.

The mind is very tricky and it is very deceiving because it creates a lot of things through our sense door consciousness. Every time it creates through the arising of sense door consciousness, thinking will arise, feelings will arise, attachments will arise and then you will be trapped. Through your thinking and thought processes, they will create all the dualities and concepts for you to attach to. That is the reason why J Krishnamurti said thought will divide. Why does he say that? Take for example thoughts create the word, religion and it starts to divide religions into Buddhism, Christianity, Islam, Bahai, and the rest. Everything has already arisen. Even for living beings, they will differentiate and create the concept of male and female, young and old, youth and middle age, etc.

That is the reason why if you are not able to see clearly what form is, you will attach to form. Take for example, when you look at KC, you immediately think he is a Chinese, right? The words race, age and gender can describe KC as a Chinese, middle aged, male, etc. And because of that, living beings develop attachments to race, age and gender and also to religion. These can give rise to a lot of unnecessary conflicts and misunderstandings because you unknowingly accepted such division/categorization. Then you are given a name, such as KC, Mr Chang or Mr Wan. That label creates the ‘I’ in you just like when you were dealing with the sense door consciousness just now. When the seeing arises, it is only the seeingconsciousness. There is no one to see. But because of delusion and ignorance, we created the thinking that says ‘I’ see. You associate with the seeing. Can you inquire further? Who is the ‘I’ that sees?

Anyone wants to try to answer that? When you say ‘I’ see, what is that ‘I’, the big capital ‘I’ that you are referring to? No, no, no, the English word ‘I’. The ego,‘I’ see. But the fiveaggregates do not see. A lot of people will say my eyes see which is quite logical because without eyes I cannot see. Then how do you answer him?  Is he right? He said his eyes see. Is he right? You have to probe into this. Is there any truth in what he said? … That is one way of answering it. Is there any other way? He said his eyes see. You have to ask him because he may not know about the five aggregates of form and mind. But now that you have studied the five aggregates of Form and Mind (which is very important), this understanding can help us. We can start to probe by asking: Are the eyes responsible for the seeing? You must listen to this carefully! It will give you good understanding. The eyes, the physical organ is only one of the conditions that gives rise to the seeingconsciousness. The eyes alone do not see. Just as Bro Wong said, without the mind, how can the eyes see? You ask a dead man to open his eyes and ask him to see. He does not see. Can you follow? At night, certain people sleep with their eyes open but they do not see. That is why understanding conditions, existence and phenomena are very important. If you cannot understand phenomena, you cannot understand mind. Because the understanding of phenomena is key to the understanding of mind and the understanding of mind is key to the understanding of the five aggregates of form and mind. You have to understand these very clearly because the eye is only one of the organs responsible, meaning one of the conditions that give rise to seeing consciousness. The other thing you need is external sense data in the form of colour, shape or form. Then you need the mind. The mind is key just like what Bro Wong said - because without mind, there is no knowing. When there is no knowing, there is no seeing. Do you follow?

But is there really an ‘I’ that see? What is this ‘I’? Our sister here said the ‘I’ is the five aggregates. If you call the five aggregates ‘I’, then you are calling a compounded thing the ‘I’. Then can I ask you is your body really you? The five aggregates of form and mind, your physical form and mental aggregates, are they really you? If not who are you? What are you?

To understand truth, you need to understand who you are and what you are. If you do not even know who you are and what you are, then how can you understand form and mind? How can you understand reality and truth? Who are you? What are you? I will give you a hint. How do you know the world?How do you interact with the world? Let me go back to basics. It is like going back to school but school never teach this understanding. You have to know who you are and what you are. So how do you know the world? Through what? We have already gone through that. Through your perceptions, remember? You need your senses. Without your senses, you cannot know. Your form and mind comes back again. You need the mind and your physical senses to arise the sense door consciousness and your perceptions to know. That is why they say Man is the greatest magician; Man creates the world of consciousness.

That is the reason why the Buddha gave five very important analogies to the five aggregates. First, he said form or rūpa is like foam. Have you heard of this before? When you wash with the soap, the foam appears as one white mass. It looks very solid but after a while it just withers away and there is nothing left. It is not solid at all. He said our rūpa is just like that. Not so real. Then he said feeling is like a bubble. What is a bubble? It pops, arises and disappears; pops, arises and disappears. So feeling is momentary. It comes and goes. But when you are in a retreat, during your sitting, when you are in a certain posture that creates a lot of pain, you will ask yourself, how is it pain does not go away? It always arises. Not to say it does not go away. Actually it was never there. But because your mind clings to it and you are not relaxed, that phenomenon tends to make you attach to it. You think that very body is very real; you think that pain is associated with you because you think the body is you. But very few people can actually see that. You have to learn to see through that because this body as we had said before has three types of dukkha, remember? One is within this physical form. They call it dukkha dukkhata. The dukkha that arises within this form is karmically bound to us, so it is a karmic arising. When this physical body ages or becomes diseased or there is a wound, a cut or whatever, or when you sit in a certain posture you constrict it and the pain arises. This dukkha within the form is not easy to penetrate unless you really have the meditative wisdom to see its reality and learn to endure it with proper contemplativewisdom. Your mind can only develop the wisdom not to cling if you are able to see clearly what these things are. That detachment of your mind can only arise after wisdom has come about, that is after you have known the body for what it is and that the body is not you - just like the way we see form. Form is unreal. Form is impermanent. It is conditioned arising. Form has no permanent unchanging nature of its own. It is non- self. Not until you see that and penetrate it with real insight, you can neverfree yourself. You will always cling.

I have already discussed feeling, right? Now we discuss the third aggregate (perception) which is more interesting. Do you know what its analogy is? I think KC will know - It is like a Mirage! Yes that is the answer. Why did he say perception is like a mirage? Everybody knows what a mirage is. In the desert, when you are very thirsty you may see a mirage and you think the pond of water is really there. Mind you, that is what Buddha said. That is why perception is unreal. It is only a mirage because you created it through your mind - only a mental formation/image here (pointing to forehead), that appears so real. It is similar for all the external forms you create and bring to mind through your sense perceptions. That is why when you understand what a phenomenon is (anything that isperceivable by the senses is a phenomenon) then you will know all external phenomena are just your sense perceptions. That is what the external form is all about. External form is tied to external phenomena. When you understandphenomena, you will understand form. Then you will understand mind. If you cannot see phenomena, you will not be able to see form. You will not be able to see mind. Is it that difficult to understand? So for the third aggregate of perception, remember the mirage analogy. It is the reason why it is not so real.

The fourth aggregate is even more interesting. This will lead you to see anattā. Anyone wants to try and answer? Brother Lim? It is saṅkhāra. The Buddha said that saṅkhāra is like a banana stem. Has anyone peeled a banana stem before? You cut out the trunk and you peal it layer by layer. What do you get at the end? There is nothing at the end because when you peel layer after layer, at the center, there is no core; it is empty. In this way you can better understand the empty nature of sankhara. It is only your thought or activities of mind and your saṅkhāra arising due to conditions when there is mind contact with sense data and sense organ. They come and they go. Consciousness keeps on arising, thoughts keep on arising, perceptions keep on arising and your mental activities keep on arising, mental volitions, mental states, mental formations, etc keep on arising and they are all not real. How do they arise? They arise through your mind when you perceive them to be your problem. You create them through your wrong thoughts borne of delusion. That is why the Noble Eightfold Path is very clear. Right view leading to right thought is very important. You need to have the Right Effort to develop the Right Thought because thoughts condition feeling. If you are not careful with thought, it can make you suffer because all the things that bring about suffering or dukkha are due to your conditioned thinking borne of wrong view. Because of your wrong thoughts born of ignorance, you tend to grasp at those things that you think are real (borne of your attachment to the external forms or aggregate of rūpa).

We have not come to mind yet. When you come to mind, it is even more complicated. When you are attached to your aggregates of mind it is worst. This is only external form but because form can gave rise to so much meaning to delude and deceive you, to lure and trap you, you have to be very careful.

Just now we discussed the physical body and all those things that you differentiate and discriminate. We discussed young, Chinese, race, etc. But when you start to see clearly that all these are created by thought to delude you, what must you do? You must learn to see beyond form. What is the meaning of seeing beyond form? Do not only look at the physical (or outward appearances), or external forms because without wisdom the external form will divide and create a lot of attachment. You will attach to your religion, your appearance, your age, your gender, etc. That is why they say some people’s views are very strong. Their opinions are very strong because they attach to external forms. They are attached to labels, especially religious labels and that is why they fight, kill and do all sorts of things in the name of religion, in the name of their nationality/country, in the name of their race and so on. If you are not able to see clearly what this form is all about, how it deludes you and creates all those confusion and attachment, you can neversee beyond form. But once you have the ability to see the unreality of form, then you say, eh, why should I look at KC based only on his external appearance? KC is not just the external form. If I see beyond that, what do I see? No more male, female, old, young, Chinese, etc. - all those divisions disappear, right? I do not have so many problems already, is that not so?

Then what do I see? I see the mind inside. Is there still any difference? When you look into his mind by looking beyond his form, what do you see? You see mind, is that not so? In that sense are we not more alike? Yes, we are not so different after all. You have a mind and I also have a mind. But there are still differences. He has his views, he has his opinions and he has his understanding. That is why he is still different. That is why between two persons, even if you do not look at their physical differences, at the mental level he will still argue with you, fight with you because of his views, opinions and conditionings which are strong - that is attachment to views and opinions etc. This is the mental part which is more complicated because it is invisible and it is so deceiving. It can really trap living beings. That is why we must keep an open mind. Whatever you do not understand, try to develop the understanding. Do not cling to your views and opinions and start to develop the misunderstanding through argument and having difference of opinions. No point doing all these because everything is just the way it is. The reality is just like that. Nature is just like that. When you can see beyond the physical form, you can look at the mind. There are still these differences because we are conditioned by our teachers, our parents, the media, the books we read, our education, the school and all that influence us. They condition us and we only accept or agree to whatever that is acceptable to us. Then you manifest, live and act in accordance with those views, opinions and conditioning because you do not want to develop the understanding of the truth. You think that is what you are. Then again you are deluded because your views and opinions are going to block you. It is going to create a lot of attachment and suffering within you. But when you have the ability to develop the meditative cultivation especially the cultivation of the Four Foundations of Mindfulness and the Noble Eightfold Path to fruition, your form and mind will cease. Then you will be able to see beyond mind. When you are able to see beyond mind, all the views, attachments, opinions and the creations of mind will collapse. They will no longer deceive you and true understanding borne of wisdom will arise and enlightenment in the here and the now is possible.

Regarding the five analogies, just now I stopped at the fourth one, saṅkhāra. The saṅkhāra analogy pertains to its empty nature. Remember the analogy of the banana stem? You peel it layer after layer and there is nothing in the middle. At the core of its existence there is nothing. What Buddha tried to tell you is that whatever your mind or your saṅkhāra creates through your sense door perceptions (all the external forms) are not real. That is why it is empty. All of phenomena are unreal. They come and they go because of conditions. They arise because of conditions; they sustain their existence because of supporting conditions and they cease to be when conditions cease to be. When you understand all this very clearly, you will be able to understand the empty nature of existence. Finally it is only your thoughts hence not real.

Everything arises and passes away because of conditions. That is the reason why Venerable Sariputta was able to realize enlightenment upon hearing just two verses from Venerable Assaji. When he met Venerable Assaji who was one of the five ascetics who heard the First Sermon, Venerable Assaji was so serene, so calm. Venerable Sariputta knew this monk was special, very different from the other monks. So he decided to approach him. But he waited till Venerable Assaji had finished his pindapata and his meal and as he was about to return to where he came from, Sariputta approached him and asked, “May I know who is your teacher and what is it that he teaches?” Venerable Assaji being very humble replied, “I do not know much”. Then Sariputta, who is very wise said, “Do not worry I do not need much from you. I only need to know what your teacher told you. Just repeat what little you know.That is enough for me”. This was because Sariputta was the foremost in wisdom and he had very strong pāramī behind him. When he listened to any truth, not necessarily from the Buddha, he could also become enlightened. So when Venerale Assaji said, “This is what my teachertaught. He said whatever that arise in this world, there are causes and conditionsbehind”. Then he said the second verse, “These causes and conditions my master had explained”. Do you know what happened after that? After hearing those two verses, Venerable Sariputta became a sotāpan. He realized the first stage of sainthood. Venerable Sariputta, upon hearing that truth became enlightened because his wisdom was so high. Now you understand.

This is what I have been trying to explain to you all. Please pay attention and contemplate this. The second turning of the first Noble Truth clearly states that this noble truth of dukkha is to be understood. You have to understand it and to understand this, the Buddha summarized all of dukkha as clinging to the five aggregates of form and mind. That is the reason why the form and mind is so important. I try to develop for you the understanding of this form and mind by explaining what a phenomenon is. If you cannot understand what a phenomenon is, you will not be able to understand the form and mind. If you cannot understand mind, it will be very difficult for you to understand the second turning. Even the first aggregate of form, I try very hard to make it simple for you to understand but it is not easy. Luckily it is recorded. You can listen to it slowly, but ignore the first part because all this while I am not used to holding a microphone, so when I start holding the microphone, I do not know what happened. I cannot hold on to things. When I hold on to things the Dhamma cannot come out or flow from the heart naturally. Luckily you all fixed that. After you fixed that, the flow is morenatural because many things that come out from me are not what ‘I’ say. I cannot speak from memory anymore. Whatever comes, ‘I’ speak from my nature. But if the conditions are not there, it cannot come out. I do not know why. Do not ask me why.

So this form and mind is very important. We have already discussed the fourth aggregate, saṅkhāra. The last one, the fifth aggregate which is viññāṇaṃ or consciousness is also very important. This fifth aggregate of form and mind is also termed the fourth aggregate of mind. Do you know the analogy the Buddha gave? You will get a shock of your life when you hear it. He says it is like a magician! This viññāṇaṃ is like a magician. That is the reason why just now I told you, you are the greatest magician on earth because you can create almost everything that you can see and perceive in this universe. When you open your eyes, everything is already created. The world comes into being immediately. The whole of existence has already arisen. That is why the Buddha said, “Mind is the forerunner of all things”. Now do you follow?

Mind is the forerunner of all things and because of sense door consciousness, whenever you see, hear, smell, taste, touch and think, the respective consciousness will arise to create the whole phenomena world of consciousness. That is the reason why just now I asked who are you and what are you? The key to understanding this is to ask yourself how you know the world. We know the world through our six sense doors, is that not so? And we know the world through our mind that creates the sense door consciousness and the sense perception. And how do you interact with the world? Again it is through your five aggregates of form and mind and your sense door consciousness, through your thinking, your thoughts, your views, your opinions etc. This is what living beings are all about. So we have to ask ourselves, who are we, what are we? Do these bodies really belong to us? Is this body really you? You have to ask yourself that. Try to understand that. Contemplate that to develop the understanding. I used to give the analogy of the car and the driver to explain this. For discussion purposes we can inquire, is this body really you? Someone answered, No! …. That is a very good answer. Apart from that any other answers? This is also one way of seeing it and it is quite good. However, many people who are not Buddhists will not agree. As Buddhists, we take quite a lot of things for granted because we understand the teaching of the Buddha that is why we said it is not really us. But other people may ask how can you say it is not me? I want to eat, I eat. I want to walk, I walk. I want to do anything I can do. Why do you say it is not me? I have full control over myself. I want to commit suicide, I can. I want to die, I can. I want to scold you, I can. They also say if I want to be loving and kind, I can. Then why do you say it is not me? How do you answer that? ….. That is a very close answer just like the question on seeing and the eyes just now. Is it your physical eyes that see? Of course not. What is it that sees? It is a combination of conditions. The eyes are only one of the conditions. It assists in the seeing. It is a supportingcondition for seeing. Likewise this body is exactly the same. That is why the form and mind is not easy to comprehend. The ability to control does not mean you own it and it belongs to you.

I want to share this analogy that I used previously. This analogy is quite close but not exact. You assume that this very body and mind are synonymous to a car and a driver. This is the car and the driver analogy. Let us say the car is in perfect condition. Everything is there - the petrol, the engine, etc - everything is functioning. The driver, being a skillful driver, can drive and has control over the car. If he wants to accelerate, he can; if he wants it to brake, he can; if he wants to turn, he can and if he wants to execute all the other functions allowable by that car, he can. But you can see very clearly, the driver is the driver and the car is the car, right?  But why is it that when it is in your body, the mind together with this physical body, you cannot see? Why? When it is the driver and the car they are so clear to you. The two entities are different; one controls the other. Likewise, the mind also controls you but you never see.That is why to develop the real seeing, you have to reflect within. Mahayana Buddhists always say “Hui guang fan zhao (回光返照)”, meaning that you reverse the light and look within. In other words, turn and shine the light inward into your mind; see and look within and you will understand how all mental formations arise in your mind. Then you will seehow all these are created by your mind. The mind is the one that instructs you through its mental intentions or volitions.

That is why if you can see very clearly, you will come to realize that this physical body is just an external manifestation of our mind. Because there is this mind within that causes mentalintentions to create all the movements such as intention to eat, intention to walk, plus all those activities created by mind. It is just like the driver, but there is a limit to what this body can do. That is why it is just one of the supporting conditions behind its arising because of the karmic force that comes together with it. But this physical body of ours takes a much longer time to arise and disappear. It is also a phenomenon like sound, except that the sound phenomenon is very short, hence the conditions are very clear and very easy to see. However because this body takes a longer time to cease, we overlook it as a phenomena. We think it is real. This is the reason why I said it is not real …. If somebody is paralyzed from the waist down and you ask him to walk, he cannot walk. Even if he wants to walk, he cannot walk. So you can see very clearly that it is not the body that walks. It is the mind together with this form. When the conditions are there, then it can perform the function of walking. Just like the case of the car and the driver. If the engine has no problem, the car will obey the driver. But if there is no petrol, no matter how skillful the driver is, that car will not move. Or if there is a problem with the engine, the car cannot move, just like the body when it is paralyzed - it cannot walk. So it is not you. Can you understand?

It is just a phenomenon that arises because of birth, and then there is a sustenance phase of growth, aging and dying. So this body is not really you because of its impermanent nature. It arises because of biological order. This physical body is governed by the biological order of nature. All the food that you eat, the air that you breathe and water you drink, sustains this body. The way you wash it, clean it and maintain its health, are all dependent on the karmic inheritance behind it. If your karmic force is such that it is time to go, no matter how well you try to take care of it, it will still go. Death will still occur. But when the physical body dies, what actually happens? Living beings take death as ‘die’. They say die. But the actual understanding is different; it is just this mental part that separates from the physical body and they called it death. When the physical body is devoid of consciousness,what will happen to that body? It decays and no more pain can be felt. You can do an autopsy on it, cut it and there will be no pain. It does not know what is going on because there is no more seeing consciousness, smell, taste, touch, etc - everything is gone. So when this physical body is devoid of consciousness and the other supporting conditions, it behaves differently hence it is no more you. It becomes only elements and it returns to nature. Can you follow? So that is the reason why the body is not you. I hope this part is clear.

Now the magician part. Do you all understand that part? The Buddha said that consciousness is the greatest magician. Why is consciousness analogous to a magician? Magicians create illusions for their audience, is that not so? Look at all the great magicians, they create illusion. It appears as if they create magic but it is only an illusion. It looks real but it is actually not real. Your sense consciousness is the same. When seeing consciousness arises, it creates the whole sense sphere of seeing. The existential world that you perceive through your seeing consciousness will arise as explained just now. There are external conditions behind their arising, just like the air-conditioner, etc. But the knowing is by the mental part that perceive the external form through your mind. So there are two aspects to their arising; the external (nature’s conditions) and the mental conditions behind their arising. That is why all these forms that are external to your mind are not real in the sense that they arise because of conditions. One is nature’s condition, dependent on the five pañca niyāmas. Just like the table and the air-conditioner. How do they arise? There must be conditions behind their arising. Secondly it is through your mental knowing, your mental perception and your mind’s creation. Your mind after having make contact with your sense organ and the sense data gives rise to the sense door consciousness, in this case the seeing consciousness. Then your perception brings the external form into the mind. So all these are conditioned arising entities. Because they are conditioned arising, they are impermanent. Do you see the anicca characteristic and the impermanent nature of form? When you see this, you will understand the empty nature of form. Forms are not real, just like this body, they come and they go. When the conditions for their arising are no more, they cease to be and they also cease to be when the consciousness leaves. Then it is no more you because there is no more feeling, there is nothing. Its elements return to nature. Is that clear?

Tonight I try very hard to make you all understand the unreality of forms. I also do not know how to put it in words because there are so many aspects to develop this understanding of the First Noble Truth of dukkha especially the five aggregates of form and mind. The first aggregate of form (its two aspects) is very important and tonight we stressed a lot on the first aggregate of form. We have not really gone into the other four aggregates of mind yet. There are many aspects to this first aggregate of form. Whatever that comes with the conditions tonight, ‘I’ just spoke on it. But there are still a lot more which I do not know why they do not come out or they do not flow. Maybe it is not the time yet. We have to wait for the appropriate condition and timing.

We have another 10 minutes. Maybe we should open up for questions. Anyone has any question? Yah! …… That is a very good question. You see, what we are sharing tonight is the second turning of the 1st Noble Truth. This second turning of the First Noble Truth can let us understand dukkha clearly. The Buddha said under this second turning proclamation, “This noble truth of dukkha is to be understood”. So we should inquire why the Buddha said that. And how can we understand this truth? I initially led you all to this understanding but finally the reason why we need to discuss these five aggregates of form and mind is because the Buddha had summarized all of dukkha as clinging to these fiveaggregates of form and mind. So for that reason, we must delve deeply into them to develop a clear understanding.

4.  Questions And Answers

Question 1: How do you relate all this to meditation?

Answer: Bro Wong’s question on “how do you relate all these that you have taught us to meditation” is very important. What I try to share tonight is to help develop the conditions for your initial understanding to arise. This will help prepare you to have the base and the conditions to receive the truth subsequently. If you do not have the understanding of what these five aggregates of form and mind are, how to see form, the unreality of form, how to see the empty nature of form and phenomena and how to see beyond form, then it will not be easy to develop the awakening throughmeditation. But once you are able to grasp this understanding, it will develop within you a very strong base to receive truth, to receive real wisdom. And the next time you listen and reflect on what has been taught, the contemplative understanding or wisdom leading to the enlightenment in the here and the now will be possible because this is the second turning wisdom borne of reflection and contemplation on the Truth (cinta maya panna) as proclaimed by the Buddha.

If you reflect and contemplate on it, you will develop a different type of understanding and based on what I have explained, it will straighten your views. It will strengthen your understanding of the five aggregates of form and mind. When you see this very clearly after cultivating the meditative practice, it will be a lot easier for you to develop the true wisdom and insight knowledge required to trigger enlightenment. Sati supported by right understanding or right view with regard to the law of Karma, the Four Noble Truths and the Laws of Cause and Effect/Dependent Origination will bring about Samma Sati leading to Samma Samadhi which are the 7th and 8th path factors of the Noble Eightfold Path.

The key to developing meditation is to develop the understanding of what meditation is. You can use any method or technique because method and technique never define the meditation practice. They are just skillful means to anchor and train the mind in sati. But many cultivators need method and technique as an anchor to start with. There is no harm in doing that. But understanding the real meaning of meditation as taught by the Buddha is most important. Then the method does not matter much because the method is not the meditation. If you inquire sincerely by asking yourself what is a method, you will come to understand that it is just a series of instructions to help you practice. Whichever method you use, be it the breathing or ānāpānasati method, I can tell you that if you get 100 students or practitioners to do the so called ānāpānasati or mindfulness of in-and-out breath, they will all understand the practice differently and do it differently. They can have the same teacher giving them the same instructions but when they sit, a lot of different things will arise in their minds because of different interpretations and different understanding of the instructions and topic. The mind is really very unpredictable unless it is very well trained. If the mind is not well trained, what you are doing may not be the real ānāpānasati. You may end up focusing on the breath, concentrating on the breath and developing the absorption on the breath. The same goes for rising and falling of the abdomen, or whichever method or technique you may use.

Cultivating a very stable dailymindfulness leading to sense restraint and the three ways of rightconduct are very important. The key to understandingmeditation is to develop these abilities to cultivate the Satipaṭṭhānapractices of the Four Foundations of Mindfulness. With that, your mindfulness will be very strong and very stable and you will be able to develop the collectedness or firmness of mind which is unwavering. They call this Samādhi. Your mind will be very quiet. Your thought will be reduced (becoming less and less) as explained by me just now.

According to the twelve links, “If there is ignorance, mental activities will continue to arise”. And that is the reason why you think a lot. So if you do not develop the wisdom to understand the five aggregates of form and mind and their universal characteristics of nature (anicca, dukkha and anattā) clearly, it will be very difficult for you to develop the ability to weakenignorance or avijjā. But when you have developed the wisdom to straighten your views, you will have lesssaṅkhāra and less thinking leading to more clarity of mind. Finally you will understand, you only need to cultivate the Noble Eightfold Path especially the Four Foundations of Mindfulness to develop the deeper understanding of your form and mind to awaken. The Four Foundations of Mindfulness under its fourth foundation, Dhammanupassana covers the cultivation of mindfulness of the five aggregates of form and mind. The first foundation, kāyānupassanā deals mainly with mindfulness of our kaya or physical body and its main purpose is to stabilize our daily mindfulness and with that, it will be easier for us to develop the meditation.

Question 2: Who are you and what are you?

Answer: Is your feeling really you? Is your perception really you? Are your thoughts and your thinking really you? Are your sense consciousnesses really you? We have dealt with all these, have we not? Are they really you, your feelings, etc? All those feelings you have experienced while living your life, are they really you? Not you? Why? Why do you say it is not you? You have to develop your own understanding. Do not just say it is not you because I told you that before. What I have told you is very true because it can be understood. It is like an inquiry within. That is why when you are in a meditation retreat, if you have this contemplative mind that enables you to contemplate into the truth,realization can come about; wisdom can arise. It is exactly what I am trying to ask you to do. Do not take the answer for what it is, just because the Buddha proclaimed it. When he said Dukkha is this, this and this, do not just say, oh! I already know that! Then you never learn unless your pāramī is very strong like some of those monks. That is to say, upon hearing the Sutta, they became enlightened. But if you do not have that kind of pāramī, if your past is not that strong to support you, then try to develop your own understanding. This is important because you have to ask, why this feeling is not me. Because when I feel something, it is so real; when there is pain it is so real, but because it comes and goes, that is why it is not you or not so real. And because when I have this pain, after a while the pain disappears and I did not die. Then another feeling arises. A more pleasant feeling may arise or another maybe more painful feeling. And because I do not die, it clearly shows that this feeling is not me.

The same goes for perception. At one moment I perceive something; the next moment I perceive another thing, the TV, the car or whatever. Every timeperception changes, did I die? I did not die. Likewise our thinking. Every time your thought arises, another one arises; you never die. Thoughts comeand go.Consciousness also comes and goes. Your hearing, smell, taste, touch and thinking, they come and go. So, if they are notyou, then how come they arise in you? How come the five aggregates of form and mind continuously arise in you? I have been trying to make you all understand this through explanations with analogies that are as simple as I can think of. The purpose of asking all these questions is to help you develop the inquiring mind. If it is not you, then what is it? How come it arisestogether with your five aggregates of form and mind? How come it is always there? At the beginning of my talk, I said that you will learn to see how form and mind arise in you. How thoughts and feelings arise in you with every moment of sense experience or consciousness and how they condition each other. Your thoughts condition your feelings first and in turn your feelings condition your thoughts. If you are not mindful, and if you have not developed the wisdom to enable you to detach by accepting them for what they are, clinging or attachment is going to arise and Dukkha is going to follow.

I will give you all a hint on how to understand these five aggregates of form and mind clearly. Feeling is not you because feeling changes and you did not die. All the other aggregates of mind changes and you also did not die. So what can they be? If it is something that follows you and it is not you, then what can it be? “It is just a phenomenon”…. That is one of the answers and it is quite close because phenomenon is condition arising, is that not the case? Sense consciousness is also condition arising. There is the mind, there is the sense data, and there is the sense organ. Upon contact, the respective sense consciousness arises. So it is conditioned arising. What does it mean? It means it is born of nature’s creation following nature’s law. Is that not so? When the conditions come together, it arises. If it is born of conditions and it only arises when the conditions come together, then it is not a permanent unchanging entity. That is why it is not you, for it comes and it goes. If you look clearly into this and your nature, there is another aspect within you that has nothing to do with all these but is responsible for the creation of all these.

There is another aspect that is beyond these five aggregates of form and mind within your nature that is responsible for the arising of all these. Still cannot follow? Yes! Karmic! Karmic nature is one of them because a lot are caused by karmic past and karmic activities and they can cause many things to arise. There is this karmic nature within us - we will deal with that later because that part is more abstract and very different.

What I can tell you is that all these are by-products of the mind, of the True mind. All these are creations, created by the mundane mind, the thinking mind - the one that creates all the delusion of form and phenomena. Delusion is ignorance. Mahayana Buddhists have a very good analogy to explain this. They gave the analogy of an Inn Keeper. If you are the owner of the Inn, you will take care of the Inn. You are always there. Whereas the guests that come and stay, will come and go. Let us say this hotel has six rooms and every time there is a tenant or someone coming to stay, they will occupy one of these rooms. These rooms are equivalent to your six sense doors. All these guests come and they go because they are not the owner. They are only there to stay for the night. But upon contact, the sense door consciousness arises quickly;they do not even stay overnight and in a split second, they may be gone. They come and they go and because of that, they are the by-products of your truemind. They are not your true mind because all this arising are due to causes and conditions and there must be the sense data, sense organs and the mind for them to arise.

What happens if the sense datacease to be? When you switch off all these vibrations, all these sounds, is there anymore hearing? No more, right? There is no more hearing. That hearing consciousness is no more but what is that which is aware of this cessation? It is the essence of mind, right? There actually is only one mind but because of the six sense organs and the six external sense data, the six types of corresponding sense consciousness comes to be and 6 plus 6 plus your 6 types of mind consciousness, the eighteen sense realms that create the World and the UNIVERSE arise. But there is one aspect within ‘you’ that exist no matter whether there is sense data or not.Whether thereis anything coming or going, it is always there. It is that which can give rise to sati or mindfulness. It is mindfulness that enables you to be aware. It is before perception. Perception is creation already, coming out of it already. It is already the mundane mind. But that nature within you which is just aware of the non-arising of that sense consciousness of hearing or sound is of a totally different nature within you. It is also Anattā. It is not you. But when you develop your practice to a level where your mindfulness can be quite stable and your wisdom starts to arise and when your penetration of truth reaches a certain level, your thinking will naturally become lesser and lesser because it is just like what the Buddha said, “It is Avijjā that creates saṅkhāra” or Ignorance that creates thinking and mental activities. So when that goes, or becomes less, your mental activities also slow down and become less. When this happens you will have less distraction caused by the thinking mind (mundane mind). Your seeing will become clearer and you will have the ability to see nature as it really is! You will be able to see the flow of nature, the moment of its (phenomenon) arising, its sustenance and flowleading to its cessation. All these you will start to see clearly until it becomes very clear. The three universal characteristics of Anicca,Dukkha and Anattā also become very clear. And when you see Truth, you will always see because Truth is everywhere in the midst of life and nature. These characteristics of nature are always there and if you see, you will always see. That is why you have to develop this ability to see. Not until you can really develop the understanding through right seeing, you will not understand all these. That is why the second turning of the First Noble Truth states that this Dukkha is to be understood. Do not underestimate its importance. Do not think that it is just the First Noble Truth of suffering and it is not important. It is the key to understanding all the subsequent truths - the Second and the Third Noble Truths, etc and the realization of almost everything because through this understanding of the form and mind, you will actually penetrate. Do you have any other questions?

Question 3 Question from Sister Lye

Answer: A lot of the Mahayana teachings seem very abstract if you cannot understand. Even the Heart Sutra’s proclamation of, “Form is emptiness, emptiness is form” is difficult for many people to understand. Not only they cannot understand, they cannot even accept what is being said! They say, how can you say that form is emptiness? Form is form! But when you understand what I had already taught you that form is unreal and it is there because of conditions (as forms are conditioned arising entities), then you can understand why form is actually emptiness and emptiness is form. That is what our Sister Lye here is trying to ask: ‘In the Zen tradition, they always say, “if you see water that is not water; if you see mountain that is not mountain” because they are referring to your wrong seeing’. The Surangama Sutra has a very good saying to explain this. Listen to this carefully! It says, “Perception of form is consciousness, whereas its non-perception is wisdom.”

I had already taught you all this. Mind is the forerunner of all things. When mind arises, everything arises. So everything you see and perceive is your consciousness. Because within consciousness, there is the content of consciousness which are your five mental aggregates of form and mind that create the world and everything else that ‘you’ come to perceive. All knowing comes from the mind. That is why the Buddha said, ‘the most important part within your mind is saṅkhāra. That is why he said: “SabbeSaṅkhāra Aniccaṃ” - All of saṅkhāra are impermanent. “Sabbe Saṅkhāra Dukkhaṃ” - All of saṅkhāra lead to dukkha if you have attachment to them. Then “Sabbe DhammaAnattā” - all of saṅkhāra (the conditioned) and the unconditioned are also Anattā because “Dhamma” here includes the conditioned and the unconditioned which are also Anattā, non-self and it is not you.

The other thing that I want you all to understand is that the ability to understand the five aggregates of form and mind can enable you to free your mind from the delusion of self. This is very important. That is how you gain realization of the first stage of sainthood. Self-delusion or sakkāyadiṭṭhi is rooted out and overcome when you have penetrated with understanding that these 5 aggregates of form and mind are not real, not you. Then your understanding of anattā will become very clear and with that, the delusion of self is gone. And then it is possible to develop the real understanding. That is the reason why understanding the five aggregates of form and mind are not really you is very important because they arise due to conditions and they are conditioned arising phenomena hence no more self-delusion. Do you all have any more questions? If not, let us end. Thank you!

SADHU! SADHU! SADHU!

Table of Contents

(Biodata of Bro Teoh Kian Koon)

1. Preface

2. Acknowledgement

3. The Five Aggregates Of Form And Mind

3.1 Three turnings of the 4 Noble Truths (3 types of wisdom)

3.2 What is a phenomenon?

3.3 Seeing the unreality of Form and seeing beyond Form

3.4 Panca Niyama (5 Universal Orders of nature)

4. Questions And Answers

Question 1: How do you relate all this to meditation?

Question 2: Who are you and what are you?

Question 3 Question from Sister Lye