BUDDHIST RELIGION TEACH US EMPTINESS.

 

Emptiness is a very important topic and mostly in Buddhist teachings, but also complex, profound and elusive, as evidenced by the concept of emptiness was to understand the difference between Theravada Buddhism and the the Mahayana school of Buddhism.
Emptiness is also a special and unique concept in Buddhism. Indeed, there is no civilization, a system of thought, a philosophy, a religion, a science referred to this concept in addition to Buddhism. This is a concept that transcends all religions, including "Buddhist" in the form of "faith" revolutionary mass. Today the concept of emptiness, as well as some other concepts of Buddhism, still continue to do the thinkers, philosophers, scholars, scientists ... in all areas of the world amazing.
Buddhadasa (1906-1993) was a master of Thailand was invited to preach for three days at Siriraj Hospital in Bangkok (the first lecture was held in mid-May pace in 1961, two lectures at the beginning and the end of January 1962). Just then three lectures were recorded and pooled into a small book titled "The core of the root Bodhi" published in 1962 and was reprinted repeatedly since then. In 1965, this book has been recognized by UNESCO as an agency the outstanding book.
than 20 years later, the new book was translated from Thai into English and first published in 1985, and then continue to be translated into many other languages. By 2006, this little book has been the official UNESCO listed the works of the cultural heritage of humanity. The
book consists of three parts, record the contents of the three lectures: Part I: The weakest point in the teaching of the Buddha (translated) Part II: What is Emptiness (translated below) Part III: To practice how to permanent in nature. chronic Translators allow application to append a few notes on the translation with the hope that can help the reader more original track. These notes are presented in italics and placed in two brackets.

Part II
What is Emptiness

In the talk I mentioned previously emptiness and said it was a major theme was, but I have not implemented adequately and commensurate with its importance. Think we need to have a thorough understanding of this concept more deeply. Many aspects of this subject in fact is still too vague, so I will spend a talk today for this topic.

Salutatory

In the entire teachings of Buddhism, emptiness is a subject most difficult to penetrate, because it is the core. It is easy to understand, if the core of Buddhism is certain there will also be a very deep and subtle topic. The conjecture and conventional thinking can not help us understand what emptiness is, that we must painstakingly study a patient and thorough.
term "research" in this case must contain the full meaning of it: that is to regularly observe and analyze everything out of his mind, though it is a pleasure or discomfort. Only those who have been carefully monitoring the developments in his mind to be able to understand the Dhamma (Dharma) is. Those who only know by books such research will not understand the emptiness that is very prone to mistakes. In contrast, those who observe everything that happens in his mind and self is what is right in his own mind, no fear of mistake. This person will understand dukkha (suffering) is, what is the cessation of dukkha, and finally will understand the Dhamma is. Then when reading books about nature, he can not properly understand this subject.
Since entering this life until death, we always have to always practice the following manner: to shop at the contact between his mind with all the things around and be aware of the nature of the consequences brought from exposure. In the course of the operation of this natural, certain pleasure or pain will occur, but if the track and introspection is it, this will also help our mind to become provincial apple and stronger. Continue to explore the nature of thinking as this helps to release the mind from dukkha - that is, the understanding of the most benefits of all the understanding, and there is also a way to help us gradually the emptiness or realize what it is.
Maybe you still remember the previous lecture we talked to as many people see the Buddha as a "Food and Mental Health", and we also mention that there are two types: the first type is the disease of the body and spirit, the second type is the area of spiritual disease. Mental illness is a disease that does not allow you to see the truth of all things ultimate true to what is. Because it was a kind of disease related to ignorance, or misunderstanding, and if it is a wrong understanding, of course, it will lead to mistakes and actions arising from that suffering.
So what to do to be able to cure mental illness too? The remedy help cure is emptiness. Moreover emptiness is not only a cure, but also as a liberation can eliminate everything disease, because behind the emptiness will be nothing left at all.
remedy to help cure the disease spirituality is the understanding and allow the practice to help realize emptiness. When nature does not appear, it will cure the disease. Once cured, apart from the emptiness will not rest any thing else, it is a form of completely eliminating suffering and everything mental ignorance, is the cause of all suffering. Nature did not provide a very broad sense, itself contains the qualities as: nothing can make it deteriorates, can not be implemented or improved more for it, any impact are also disabled. It is can form beyond time, because it does not suffer birth and death. The "existence" of it is completely different from the existence of things and all beings are born and die. Because there is no one term that can describe it, we also only characteristic borrow "no change" of it to call it "invariant emptiness" (vacuite immuable / immutable emptiness).
If someone who has done it - put it more precisely as "consciousness" of people have made ​​the emptiness perfectly - then it will become a remedy to help him heal the disease her. The treatment will be effective immediately, and it can also be a form beyond time: a true health (that is no longer dead).
I hope you always remember to defining that of "emptiness" - English Pa-li called Sunnata - to easily track what I describe in more detail below.

All is emptiness

First of all we should not forget that the Buddha once said that every word that he uttered necessarily focus on topics emptiness, he did not mention anything else, whether directly or indirectly. Any one teaching if nothing to do with the emptiness, that is not the original words by Himself uttered, and it can also be due to his disciples later added, because ham like ramble arguments, so tried to flaunt his erudition only.
Indeed one can append things to the original teachings - for example, the word "empty" now has to carry more different applications (please consider adding that emptiness is a concept that is understood quite different between different schools of thought. Understanding of Theravada very "real" and headed straight to the selfless personality of an individual, the application thus "directly", "reality" and "casual"). Although the "empty" characterized by stable and unchanging, but its expression was very diverse. Said to understand that we will only see the emptiness within the limits of some of the following aspects:
- the absence of dukkha (suffering)
- the absence of silly things in the mind that created dukkha
- the absence of the feeling of "I" and "mine"
That's what symbolizes can form the emptiness that we will rely on it to practice.
If we try to find among the Buddha's teachings on the subject to see what teachings are easy to understand and most often the Buddha said, we will see that it is the words that he advised us to take a look at this world as a blank. That is the question: "Sunnato lokam avekkhassu magharasa Sada Sato", which means: "Let's see the world is empty, and if able to stay aware of the emptiness of the world, death will no longer capture you any longer. "
preaching on here advised us to take a look at the world as an empty well is a permitted practice the most sublime. Anyone who wants to free himself from the difficulties caused by dukkha and death it is necessary to look at the world - that is to look at all things - true to it, if in other words, it is empty not about "me" and anything under the "I". The following summary of the Buddha spoke to all the benefits of allowing the practice was: "Nibbana (Nirvana) is the ultimate emptiness" and "Nibbana is our ultimate well-being". What has just presented shows clearly that Nibbana, or the absolute shut off of the suffering, and "the ultimate emptiness" has the same meaning as another. But if had known it was a kind of emptiness "ultimate" can also imagine a kind of emptiness, non-ultimate and can be viewed as a kind of emptiness is incomplete or wrong . When the ability to recognize the truth has become perfectly clear, no problems any little shadow of the "I" and "mine", then it can help shape out to be "the ultimate emptiness" is. The "ultimate emptiness" that is Nibbana because it has the ability to extinguish our flame burning and make the whirlwind of impermanent phenomena have subsided. So "ultimate emptiness" and the "short stay dukkha ultimate" is just one thing.
When we said that Nibbana is the ultimate well-being, then there is only one way to say in the realm of truth relative. In fact, it is just a statement to encourage people to think about the practice, nothing is as simple for those who dream life they only know farming find happiness like that. So when told that Nibbāna is happy, that's just how to say in response to the desire of their hearts only, and of course there is only one way to say practically revolutionary, because despite the like and confirmed with them that is the ultimate happiness go again, in fact Nibbāna is bigger and beyond as happy that they can imagine. Because the happiness of Nibbāna is emptiness. Anyway, it also can not be sure it is happiness or suffering, because it is beyond suffering and happiness ordinary things. But if such are explained around, people will not understand anything, so can not do more than is required to use regular expressions and understandable to Nibbana as "well-being at upper ". Therefore I would also like to note you that every time I say the word "well-being", you should understand that the word does not mean that people understand. This is an empty form of all things born and spreading in mind (thoughts and emotions in the mind) and all impermanent phenomena (external phenomenal world), by because as long as the fluctuations (of everything from inner thoughts and feelings, and of all phenomena that govern and bind an instance from the external context), when he will not be able to find well- true happiness. The well-being of the drums is wonderful, fresh and worthy we seek.
First of all to understand that the perception find out when contact occurs between the sensory organs external objects, are an illusion, it is not is our ultimate well-being. Trust well-being of ordinary people do not have is our ultimate well-being of Nibbana, because trust well-being is just emptiness. So every time you heard: "Nibbana is the ultimate well-being" are not in a hurry to see Nibbana stand with what you seek, then keep looking at it to that dream and to forget go is Nibbana and also means the ultimate emptiness.

Do not cling to anything the

Buddha's teachings related to the practice of emptiness is the core of the entire Buddhist teaching: "Do not cling to any one thing dhamma" (please note the word dhamma - the many and write no flowers - that is the current phenomenon in the presence of his or generally all tangible or intangible phenomena of the world and in his own mind, and the word Dhamma - less and capitalization -, meaning Dharma). If failure to generalize the statement above means that: Whatever anyone, nor grasp and cling to anything to see if it was "me" or "mine". The words "whether anyone" means "everyone" except for one person. The word "grasp and cling" then that is what will give rise to a feeling of "I". The words "see me" that is felt to be a strong individual, permanent, or contain a soul. The words "as mine" means possession of a phenomenon related to the feeling of an "I". Above question is how the absolute Buddha advised us not launched any a feeling of "I" and "mine" by associating it with something else (ie that is not considered something - even his body - is the "I", or something owned "my"), though it is just a speck of dust or a gem, or simply as an object of desire sensual, including the fullness that is the highest form of spiritual practice. Do not have anything, keep in mind that there is absolutely no any thing, may object to the attachment, that is, to embrace them and to see if it was "me" or "my ". It is also the core of Buddhist teachings. The Buddha also said that.
Buddha says that when you heard the saying that - ie "Do not cling to any one dhamma" - it also means listening to all teachings; bring questions tell him to practice that is done all the practice; receive results from the practice that means to get all the pay-off from the entire teaching. In short you should not fear to see there is so much to learn. Buddha has said that although his understanding of many as the leaves in the forest, but what he preached to help us looking see Nibbana, just like a leaf held in hand. "Teaching" in his hand symbolizes the principle: not grasp or cling to anything and see if it was "me" or "my."
When hearing the word preached it is also meant to hear the whole of the teaching, because it implies and includes all the topics. And also did not have any topics that the Buddha was raised not to mention the suffering and ways to help eliminate suffering. The capture and attachment are two reasons to bring suffering. Wherever there is a catch and cling to it all there will be suffering. Practice is stopped completely and permanently unable to grasp and cling possible to improve one's mind is always empty. Mere and simple that's what needs to be done. All that's it.
"Authority that covers the entire practice all other permitted practice". So you should also try to think about what else needs to practice more or not. If someone, even if it was anyone, if their mind has eliminated all grasp and cling, what happens in the mind of that person? You try to think carefully! To be able to visualize what will happen, then we can based on the sequential progression of each phase: the beginning is taking refuge in the Three Jewels, the maintenance of discipline and meditation to promote mindfulness and wisdom, then made ​​my way to get the final results of the Path and is Nibbāna. At the final stage ie Nibbāna when the mind has removed everything ignorance (ignorance) and dukkha (suffering), which can be achieved as the Buddha, the Dhamma (Dharma ) and the Sangha and become "one" with all the Three Jewels. Things can be done without having to pray or chant anything. These are just forms of worship or the celebration of the rite in the early stages. The form was just what external dependencies, can not help you any deep integration with the Buddha, Dhamma and Sangha, that is what is on the mind. Meanwhile, for a person with a mind empty of grasp and cling to the "I" and "mine", even if only to keep for a short moment, they can also see the mind he's made ​​the emptiness at the right moment. That would be pure consciousness, radiant and peace, and will integrate to become a Buddha, Dhamma and Sangha. In short, every time his mind is as free, then his refuge where Jewels become true.

Giving is an act of letting go and also a way to let go of yourself

At this point let us discuss the generosity (Dana / charity). The meaning contained in the act of generosity and dedication is letting go, not catch and did not cling to the "I" and "mine". A charity but also think about a greater response - for example, giving to seek to achieve a castle in heaven - then it is not a charity but a sale. Was giving, not waiting for any responses: that is how to let go of the things that we cling to the view that the "I" or "mine". When the mind of someone who no longer indulge in feelings of an "I" or "mine" again, giving the person's actions can bring the ultimate character, because you have let go of even the "I" of ourselves, then what is left anymore for their generosity? When the feeling of "I" began to disappear, the feeling of "my" (material possessions and mental attachment) will also vanish. So, just in the time that I have achieved a true mind empty of self, which means that in the time to let go of your own ego, then we can make an announcement experimental in its own right.

True morality completely empty

At this point we should also find out how an attitude of moral conduct (sila). If a person with an empty mind, free from all the grasp and cling to "me" and other things to see there is a "my" actions, the language of the new person can considered to be true and completely ethical. All other forms of morality is nothing but farce. We determined vow not infringe on this or that (as refuge for instance), but we also just violated, then it is not a farce? Nothing it is because from the beginning we did not know how to get rid of the "I" and "mine". So do not get rid of the "I" and "mine" so we can not behave in a truly ethical manner. Suppose remove the "I", there were only temporary. It was not is ariyakantasila ie ethical behavior of the saints, but rather just a moral traditionally, when protruded weight and have not be able to become supernatural. Whereas in the case to keep your mind empty, even hold for a moment or a day or a night, it was also a significant, because in the meantime his moral actions will bring true character.

Emptiness is the true form of samadhi

According allows practicing meditation stillness or concentration is called samadhi, an empty mind is the supreme samadhi, which is a form of sustainable focus and balance the mind can achieve . If meditation but also to try and strive, that meditation is not meditation, it's like the mind to focus on achieving something, whether it is possible to form not bind attachment on the fifth structure is Khandha (aggregates). Must understand that there are two kinds of meditation: true and not true. Only when the mind is empty implementation of the grasp and cling to the "I" and "mine" to be able to achieve can form completely balanced and true of a proper focus . Anyone with empty mind there will also be a focus properly.

Wisdom is supreme emptiness

Here we learn about the wisdom (panna). It should be understood that the understanding, or perform emptiness, or become emptiness, and all that is supreme wisdom, because right at the moment when the mind is empty achieve, it also becomes extremely delicate and sensitive. In contrast to ignorance and misunderstanding about all things enter into the mind and how certain government took it, they will give rise to grasp and cling to the "I" and "my ", and it is the worst form of cretinism. If you think and look back, you can also find an easy and transparent that every time that stupid form out of the mind, the mind itself will become all stupid ( many times when we feel so foolish, do something really stupid not to do. The remorse which shows that there are times when the mind can also remove dull format, but it is only a temporary time because the idiot would invade her back to consciousness when the "I" and "my" reveal his back and thrust into the darkness of confusion and ignorance). When the mind has removed the stupid to become empty of "I" and "mine", it will achieve perfect knowledge or wisdom. Thus the sages often told that emptiness and wisdom - that is, the ability to focus properly (right) help identify a transparent manner the true nature of all things - is just one. However, not only because they are the same as, that's one thing. True and perfect wisdom is emptiness, emptiness does not have any foolish to cling to these illusions. A mind when removing ignorance, then you can find its native format, it is possible to form the mind of primitive and true, and the new format was called wisdom, which means it can to recognize the truth of all things as the (empty mind that is wisdom and it is also the primary forms of it - that is not contaminated by feelings of ego and mine) .
term "consciousness" presented above provide a very particular meaning, do not confuse it with 89 or 129 types "mind" listed in the A-spleen-reach-ma Comments (Abhidhamma). We call "true and original mind" is something that has become a mind with wisdom. This is an empty mind to grasp and cling to the "I" and "mine", and it will no longer be able to call the format was "consciousness," but to call it "emptiness". But because the "emptiness" that still contains the ability to understand, so we had to call it a "mind" that's all. Each school must assign it a different name (Buddha nature, Buddha nature, reality, reality, primitive or primitive mind ...), and for us, just know that the be true of the mind is the intellect, that is, the attention helps to know the truth, do not contain a grasp or cling. In short, the perfect wisdom always lies within the emptiness.

Path, Fruit of the Path, and Nirvana are Emptiness

Here we will address the implementation of the Path, Fruit of the Path, and Nibbana (Nirvana). This is the sequential rank promotion of emptiness to reach the highest ranks of the it is Nibbana also called ultimate emptiness (paramasunnata or paramam sunnam). So you can see that starting at the beginning of refuge, alms, observe the precepts, meditation until achieving wisdom, absolutely there is something other than emptiness, ie is able to form non-stick-attachment to the self. The realization of Path, Fruit brought from the realization that and Nibbana all too just emptiness, the only difference is Nibbana the highest rank that's all.
Therefore the Buddha said that if heard is the teaching that it also means listening to the whole teaching; made ​​teaching means complete all of the practice; receive the results of the practice that means receiving all results. That meaning of the word "emptiness" carries a huge importance, you should keep this in mind.

All are dhamma

Here we will find out why all phenomena are known as "dhamma". Before you say this word, you also have to understand it intimately what it is. The word dhamma means all that exists. When the Buddha said "all dhamma", it means that all phenomena, without any exception, whether they belong to the field of physical, mental or spiritual. If there is something lying outside the three categories that it is up to the definition of the term "all dhamma". I hope that you can understand how this definition: "the world" of material objects, which means including all the "fields" of material objects, all dhamma. A conscious mind is all that world is itself also a dhamma. If the mind and the world into contact with each other, there is also a contact dhamma. If the contact that gives rise to consequences such as love, hate, hate, fear, including intelligence and consistency seen in the light of all the things that they like ..., all forms of reaction that also are the dhamma. Whether they are right or wrong, good or bad, they all are dhamma. If wisdom arises out what different understanding in mind, then these things also called dhamma. If the things that leads to the understanding of morality, meditation, and intellectual property (religious, spiritual and religious wisdom) or any other authorization to practice, practice was also a dhamma. For the results to bring the practice was - whether represented by terms such as "the realization of Path (enlightenment), the results yielded from the Path (liberation) or Nibbana (Nirvana -table) "- then all is the dhamma.
Bottom line is that all these things are dhamma. This term covers all, including from the world of physical objects to bring results from the practice of Dhamma (Dharma), the realization of Path, fruits brought from the Path. As mentioned above, if seen every thing that a very transparent way, also means to see "all things" and also understand that for anything, whether by the German Buddha's teaching can not be captured or if it is the object of attachment. The body is not an object to grasp or cling, for the mind, as not to grasp and cling because there is something much greater illusion. So the Buddha once said, if given a single ink insistence to cling to something to see if it was "me", it is better to cling to the body because it changes more slowly, and it does not fool yourself as bad as the mind (if we consider the body as "I", maybe you will worry elaborate it, adorn makeup for it, spritz it, exercise cage breasts bouncing balanced, wear expensive watches, jewelry sparkle, remodel "beauty", "cut" this place, "padding" the other place ... All of these things are not dangerous even to as when the mind is "I", because when they see it is "me", will flare up selfishness, hatred arise, tormented pride, greed instigated, in the heart of raising enough everything hopes, dreams, intrigue, regret, love, hate ... that give rise to all sorts of emotional panic and madness, well as everything hallucinations and morbid imagination, lead to violent acts, vandalism, suicide, murder, etc., or under a wider format war that is to say that this is their home, "my" country "my" , my "religious" freedom "of", etc.).
term "consciousness" in the above case does not carry the same meaning with the word "mind" when used to refer to "the heart "is a" nature "(the mind can become one with nature when it has found wisdom or primary forms of it). The word "mind" simply means "spirit", that is "mind" to understand the normal way. The contact between the world as her mind and will give rise to emotional things like love, hatred, anger, etc. That is the kind of dhamma as not to cling than with these dhamma of the body, because they are the first illusion arising from the blindness of an ignorant mind (the feeling or illusion was always difficult to track changes to our initiative. looming They do not appear as the body). Grasp and cling to things is so very dangerous.
Buddha said that even the attention helps to see the truth of things not seen as the root cause of the grasp and cling, because it is just a part of nature. Cling to it is just creating more false thoughts: one can imagine a certain human can achieve such a mental capacity, and to believe that it is the mind my "wisdom". The attachment will cause the mind to become heavy and staggered under the control of any changes occur, and then generates dukkha (suffering). Only simple understanding is understanding. If foolishly cling to it to see what is "mine", it will pull as much attachment, such as the kind of "ritual worship and other forms of ceremonies", which makes us even more miserable but do not know why (this is rather philosophical song and concise, so please liberty is explained with all reservations. cling to the understanding and see if it was "me "will lead to arrogance and there is also an obstacle to the" third "of the" ten hindrances "(entraves, empechements / obstacles) tied human beings in samsara. Concepts of" ten hindrances " called samyojana (Sanskrit and Pa-li), Han texts English language called "low" or "low long" or "Cross The afflictions." On the way to practice if you cling to the understanding of his - third afflictions of ten disturbing things - so it could be laid out everything form of ritual bondage, making her more miserable?).
Practicing Dhamma, too: just need to know simple religious that's all. The result itself will be commensurate with the level of my practice - it is just a fact of nature. If you grasp and cling to the practice was to see that "I" or "mine", the more easy to make me fall into the wrong heavier, ie create more yourself a "self "completely unfounded, and therefore will bring no less suffering as if clinging to the other really gross stuff such as sexual lust.
For the implementation of the Path, received results of the Path and Nibbāna, then all is just a dhamma, are part of nature. We are so, so see what they are like. Even emptiness is just part of nature. If you catch it and cling to it, then it would be a kind of Nibbana is not true, something wrong emptiness, because to Nibbana true that nature is not true, can not grasp it. Thus to every capture Nibbana or emptiness and see it as "I" or "mine" immediately and at the same time will separate themselves from those things.
All presented above shows absolutely no anything other than dhamma. Term dhamma is synonymous with "nature." This explanation is quite consistent with the definition of the word dhamma chapter, because the original meaning of this word is "a thing can keep taking it." The dhamma be divided into two different categories: one category is always moving and a category is not. Categories include regular dhamma motion contains a motivating them in order to maintain them in their movement itself, in other words, our main flow of change (impermanence). Category of the dhamma not move, do not contain the elements that caused the movement, which is Nibbana or emptiness.
summary, there are two categories dhamma: a kind of things are always moving and a category is not, both are simply dhamma, ie self-sustaining things can be in a certain format (can sustain itself in the form of self-sustaining fluctuations or can be in the form of unchanged - such as emptiness). All natural (or natural), is simply a part of nature. So if it is simply the dhamma (natural components of engaging in a natural operation), how we can become the "I" or "mine"? In this context dhamma will also mean "nature", of course. People can also call the dhamma is tathata (mean like / ainsite / suchness, and the Buddha also calls himself "Tathagata" that means is "Like"): dhamma is like itself is as such, could not be more different. Only the dhamma. "All things" means dhamma: not one thing that any dhamma not included in the "all things".
Conversely true Dhamma (ie Dharma, write uppercase and some less) , though depending on what area, what rank or category, are also necessarily emptiness, completely empty of "self" (Dharma-self). In summary we have seen the emptiness contained in all things, or, more simply, in all the dhamma (please note more when Buddhadasa raised the point where all emptiness as mentioned above, this phenomenon in an indirect way he had come close to the "how" of the Mahayana understanding of this concept). Logical analogy (based on the right), we will have the equation as follows:
All all things = is dhamma
All things = are emptiness
dhamma = are nature
(above three sides of the syllogism - syllogism: everyone died, Aristotle, who, Aristotle would die)
It can present the above concept in many different ways (multiple solutions different like emptiness) but it is really important and need to understand, is nothing other than the nature of emptiness. We must not cling to anything to see if it was "me" and "mine". It is helping us to find a transparent emptiness is the nature of all things. Only when removing everything wrong thinking (that "I" and "mine") then we can see that nature. If you want to shop that is emptiness, need Panna (or nana, Jnana, which is the mind or bowl-elegant), is a form of pure knowledge have removed everything mental obtuse.

These dhammas of ignorance

There is also one more thing dhamma called the dhamma of ignorance or misunderstanding, ie the reaction arises from the interaction of the mind and the physical world. As presented above, when dhamma mind contact with dhamma highly material (materialite / materiality / ie what specifically identifiable or entity), the immediate reaction would arise under awareness, and feeling feelings that will lead to or is not brought to an emotional (emotional). Subsequently, it may be leaning or the path of ignorance (ignorance) or the path of the wise consistency see, all due to the impact of external conditions (context) and the nature of the genre dhamma (ie understanding or mental pollution). Dhamma of ignorance, nor anything other than dhamma of the grasp and cling to the "I" and "mine", is the stuff of pure illusion. So also should understand that just a dhamma (like all other dhamma). Its true nature is just emptiness.
ignorant is emptiness, that transparency or Nibbana is emptiness; all is just dhamma. If you look at those things that is so, then we will also understand that they are completely empty of self. Although the dhamma in the field of ignorance is "one" with nature, but they still continue to give rise to the illusion of "I". Therefore we have to be very wary of the dhamma of the capture and attachment as well as of false consistency that all things - all of them in the term "all things".
If I see a transparency all things, the attachment is full of ignorance will not be generated. Conversely, if the consistent see our lack transparency and we know just blindly follow their bestial instincts a foolish and wrong, there is nothing more as free open widening to welcome these dhammas of ignorance.
Grasping and clinging legacy is something handed down in human beings for ages (can be understood as a kind of survival instinct common to all organisms, the but for humans is influenced by instincts and intelligence education has become something proactive revolutionary impulse - to grasp and cling - beyond primitive survival instinct. example who no longer "feed" which accumulation of wealth, money in the bank, intrigue, deception, leading to riots and eventually war). If you look and analyze it carefully, we will find that those around us do not always seek the counsel we imitate them - whether intentionally or unintentionally - to the same step with them on the way further ignorance that they only teach us how to cling to the "I" and "my" how (a profound comment, but also a broader perspective it: not "teach" was limited to the area between the individuals with each other but in fact, the first doctrine, the means, propaganda, advertising, journalism and the media ... including including internet network, is not the means in order to encourage us, inciting us to follow others on the path of "ignorance" and "cling" to "I" and the "I" in every way? It's not only the parents, brothers, friends, relatives, neighbors, teachers are the ones who set an example and teach us things. therefore a practice - at home or in temples - if you want to escape the dense network of ignorance are covered, detention and clasped her, inciting her cling to his ego, need a show transparency and an extraordinary energy). They never tell us to look at the selfless nature of all things. Kids have never been taught about these things, but more adults are always looking for ways to dialogue with them as fully as individuals isolated (that is a separate independent individual away from the child as a separate entity in order to teach them, and to teach him as well just reinforces the feeling of "I" and "mine" them and their own). A new born baby not have the feeling of a "me" separate in its mind, then it becomes gradually aware that sentiment through its surroundings. When we opened our eyes was born and began to realize something, the adult set it to cling to it: this is the father of "his" mother "of it", "it" food "it"; including feeding dish is "it" and no one is using the disk was "it"! (eg when it hit the corner of the table such input, it self-aware a corner of the table is not it, that is not "me" of it, or adults when they see it first and then teach it must be careful to stay away from the corner of the table and or beat hand corner of the table to punish a third something else with it and has caused pain for it. This is indirectly strengthened the "I" inside its mind. summary of education, the environment and life often creates feelings of " I "inside the mind of the child. ego" that continues to change under the impact of the "learning" and the "new" experience, and new variations on its body , to create a "new" other than the "I" that it had in previous moments of the day or the previous year and to gradually move into the "I" of an adult , of a father, a mother, an old man dying. "Ego" is sequential changes in the life of each individual through the "form" different - children, adults , old - as they saw and eventually they will, thanks to the death to become the "I" of another child under another name and carry with it the knowledge and experience from previous form of the wounds recorded bold continuous line knowledge of it. During the new life it can be input and a corner of the table to get a sense of "I". This is the operation of "the I "in the present life and the future. clinging to" I "to create their own emotional confusion and panic is a mistake, and seize the" I " to see if it is a permanent unchanging soul will also be something else wrong.) process operating beyond their consciousness - or the formation of an "I" in the knowledge and the its development - is a progression in accordance with the rules that govern it (correlation rules, causes consequences ...). Conversely, the feeling of the absence of "I", never shows up, so during the period from childhood to adulthood, an individual may continue full of attachment and mental dulling things by those clinging cause. regard to the individual's "I" is life and life is "me." But when the instinct to cling to the "I" began to be seen as a normal life with all its meaning, then life will be tied to the dukkha (suffering). ego becomes so heavy and oppressive, deadlock, burning and painful truth (sometimes when we sat crying or laughing alone, grief or cheering, regret or hope, anger or love, then there is some form of deadlock is so hard that that Buddhadasa want to raise) - short a life contains all the symptoms of dukkha.
summary, each occurrence of the grasp and cling to anything, including the best things, immediately will cause suffering., seen that way, what heaven is good, it is just a mistake or as very badly because "good" is a form of "dukkha" - a kind of dukkha has been domesticated, but it still is dukkha, not because the mind is not empty and is always crazy. Only when the mind is empty, and beyond good and evil, then remove dukkha, .
Indeed, the most important concept in Buddhist teachings can be summarized accurately by the following sentence: "Absolutely not cling to anything" ("Sabbe dhamma nalam abhinivesaya"). sentence also means to completely remove all the grasp and cling to everything to see if it was "me" and "mine." Actually, that's it, there is nothing confusing!
When we still identify themselves through the attachment, and the attachment he has become one with ourselves, then we will not do anything anymore. So when his mind have fallen into that situation, who will be able to help me? answer would be: (none) only your mind can help you only. As presented above is not anything that is not dhamma: the mistake is a dhamma, the truth is also a dhamma, dukkha (suffering) a dhamma, suspension of dukkha (liberation) is a dhamma, means family dukkha (Dharma) is dhamma, mind is dhamma, body is dhamma. So when all is dhamma, the solution necessarily will have to lie inside the mind (all is consciousness), based on an operation to adapt to it.
Worthy (merite / consistent with ethical / English Pa-li is punna) or not worthy (demerit / unethical / Pa-li papa), are also depending on ourselves. If contact with the world to bring wisdom, it is worth it. If contact with the world to bring the stupid and wrong thinking, there is not worthy .
If you look at everything carefully, we will find that all human beings are born equal: that each person has the eyes, ears, nose, tongue, body and mind, Everyone felt forms, sounds, smells, tastes, and tactile perception of mental objects (ie fourth single, hallucinations, imagination, desire, intention , the emotional stuff ...). Each of us came into contact with these things, and the contact that happens the same for everyone. then why is there a separate between those who follow the path of stupid, unworthy, evil and those who follow the path of wisdom, of the worthy and the good?
bad dhamma still have a positive aspect (benefits ). Indeed it is a true protection for everyone if you look in some aspects, such as suffering, there is an opportunity to draw to add to a lesson (ie the "economic experience "life). A child burns his hand into the fire, it will understand that it must be more careful. For the physical objects is relatively easy to give up, but to grasp, cling, envy, hate and thinking things wrong, most of us are not too many people are aware that he's put his hand into the pile of coals that. Not only that, we also see that what really excellent and worth for its coveted. It also means that I did not draw a lesson at all.
Only a single remedy as to how to be aware of the nature true of those things dhamma to understand that they are just a pile of coals that we can not grasp and cling to it (maybe this is what draws from texts Adittapariyaya-sutta in the Samyutta-Nikaya IV, ie Scripture: "It's all on fire" - can see the translation of the texts on the Lotus library.) That is the way of wisdom, of the learning experience, to understand that every time capture any thing and if it was "me" or "mine", the fire will flare up immediately.'s not simply a flame to burn your hands but rather a fire that destroyed both his heart and his mind. Sometimes it Ngun deep to the point that we are not aware there is a fire is burning and we are so that his work continues to heap coals of the cycle switch between life and death. This is the hottest kind of fire, hotter than an electric stove. This is the case can happen to us, if we do not learn the lessons of a child burns should not put his hand into the fire.
Buddha had preached that only when the mind is customary to see the consequences of suffering due to the grasp and cling to bring it, then it is understood that should let go. So the key issues will be: we have seen the consequences of suffering due to the capture and attachment bring? If not, we never know what to let go, and if not let go we will not be empty. During a lecture the other Buddha said that each time the consistency that is emptiness, people will find satisfaction in the world of Nibbana. Only when people began to see non-current-existence of the self, then the mind can understand that can only find satisfaction in the form of Nibbana only. Everything aware through the medium of the senses and mind they are referred to as "field" sensory (ayatana / Sphere des sens / sphere of Senses / "world" sensory). Perhaps should borrow this occasion to raise that Nibbāna is just a second " field "(the sphere / world, realm) because it is simply an object of understanding. had to be very stupid not to realize this! (Nibbana, heaven or the realm of bliss etc., are also the "object recognition" of the mind - literally imagine - because no one has ever seen the dhamma was outside his own mind). We will only can recognize it when we had to feel his emptiness, because you've let go of the grasp and cling, then we will find satisfaction in the "world" (sphere / realms, field) of Nibbana. Yet as I mentioned above, it was extremely difficult because our lives are overwhelmed by all cling to things, and for until the attachment was not reduced, will not be empty, and empty without it will not be any satisfaction in the world of Nibbana (or in the realm of Nibbāna) .
We can verify this fact when looking at other religions. Indeed the concept of non-stick form-attachment to "I" and "mine" are not found in other religions - why? Because religions are raising a "me" and not have to cling to it. Since nothing was found to be proved wrong so people see it is true, so the achieve the self (or soul, in other words, and in a form that is eager to satisfy cravings and make your desire) will become religious purpose (say general.) For the Buddhist teaching is quite the opposite, clinging to "I" need not be seen as a false consistency of all things, a totally stupid mistake of awareness, so that the purpose of Buddhist practice is to remove any concept of something like that. Indeed, the teaching of non-self only in the Buddhist. Unlike the religious policy a self almost to cling to it or to achieve it, we (the Buddhists) guidelines to completely remove the idea of the existence of the self almost to be able to perceive the form non-self, a form completely empty the self of all things.
summary only Buddhism is said to no-self. understanding and awareness of concepts that can only be found where those who have learned that: all things (dhamma) are non-self and necessarily not cling to anything. If've learned that true self exists and must cling to it then indeed will not have any way can help accomplish organic non-out-of ego anymore.
Indeed, when got to know that fire can burn our hands, new aware of a true transparency danger of all things make-the-root-root reason why the fire broke out - that is the fire of desire, hatred and ignorance, of the capture and cling, so that gradually we will be fed up with these things and wish to remove them, so that we can help you have the strength to let go and no longer want to make the fire flare up again.

There is no me and there's nothing my whole

At this point let us discuss the meaning of the word "emptiness". Above we stated that when you feel it, then we will find the satisfaction of Nibbana. We must be clearly aware that nature is not in the first rank only represents an absence of the feeling of "I" and "mine". When feeling was still present in the mind, it will not be able to empty, it still continues to be agitated by the grasp and cling. Aims to unify the presentation, so when it comes to the word "empty", it means that can form free from all sense of self and what belongs to the self; each when it comes to the "distraction ", it means confusion, or semi-related psychosis feeling that he is a" me "and there are things that I see that is" me. "
So can form escape the feeling that he is an "I" will contain characteristics like? Classics recorded sermons of the Buddha raised four points relating to this issue. The first two points are:
1 - Comments aware there is no such thing as "I" - (na Aham kavacini).
2 - Not a bit of anxiety and doubt about any one thing can be "I "- (na kassaci kincanam kisminci). following
two points:
3 - Comments aware nothing is "my" - (na mama kavacini).
4 - Not a bit of anxiety and doubt about any thing is "my" - (kisminci kincanam natthi).
(this is all the Ananjasappaya Sutta of the Majjhima Nikaya / central Beijing - MN, 106).
Whether we are aware that nothing can be "me" at all, but sometimes it can also have a suspicion that maybe something that could also be "I". We feel there is anything that can be "mine", but we can not stop for suspicion that perhaps there is something (which I do not know) be "mine". Should be transparent and explicit, to gain a solid understanding unshakable that no ego, no anything that can make us worry about the existence of a the self; nothing belonging to a self, and did not have any anything can excuse or justify the concern about something maybe also of the self.
Buddha sure that when the mind out of the four things that people can become empty. The comments explain (in the books) described the event in a way that is concise and accurate with the following sentence: "Do not see anything that is ego and not see anything on the self both a "think like it was enough.
Imagine a form not grasp objects to cling to it, to try to find out what is it like? This is a format in which it is customary to look at everything and understand that there really is not anything that has been, is and will bring a potential to become self or as something belonging to the fall. There is no ego in the present, so there is no reason to fear that a fall in the past or in the future. This is how the mind made ​​emptiness due to the show transparency that absolutely anything can justify the meaning contained in the term "I" and "mine" (more simply as "I" and "mine" does not imply a meaning at all, or in other words, completely meaningless). All are dhamma, ie the elements of nature. One possible form of such consciousness is emptiness. If we say that the mind is made ​​or to obtain emptiness, some people may misunderstand the mind and nature are not two different things, and if so there would be no way to help I can understand what emptiness is. Can the mind in its natural form is emptiness. The dominant dull it and stop the shop to see the emptiness of it just what from outside entering it. So when the stupid has been removed from the mind, the mind and the emptiness will become one. At the very moment that the mind will recognize it. No need to go far to identify the object that it is looking for: itself already implies the understanding of emptiness, it can simply be aware of it to escape the domination of "I" and what could become the "I" (to see the emptiness itself).
Emptiness is the teaching of the Buddha, not a word was preached His is not associated to emptiness. In the Samyutta Nikaya (Samyutta Nikaya) The Buddha said that the most profound teachings are the teachings on emptiness, all other threads are secondary. He also added that the threads talking about a profound emptiness need a Birth Spirit Enlightenment to be able to teach in this world (we can also look at the book "Buddhism" and the write about "Buddhism" widespread and on the internet, to find that most of the books and articles of a kind of "run around outside," reflects the trends and pulse of the writing rather than teaching of the Buddha. has been called the "run around outside" if as fast as the best "centrifugal" also will get stronger and makes it everything - the article, the writer and the reader - as shot further with Dharma and enlightenment).

Emptiness within reach of everyone

In another segment of the sutras the Buddha has said that nature is not always a useful resource or a great consolation and encouragement for laymen that is all so simple in the this world. Above passages have raised a legend of a group of laymen to see the Buddha. They requested him to give them a lecture and training can bring long-term benefits and a secular peace and joy for those who like them, which means "those who have families, and busy his wife and children, and applying sandalwood oil and spritz ". Buddha came to teach them texts emptiness above. Secular groups told the Buddha that the lecture is too hard and they do not understand anything. Buddha went down one level and teach them a method of practice, he is helping them to step into the flow (into air flow means that the streams that lead to nirvana, and in fact it means to take refuge, it is a way to help you follow the footsteps of the Buddha), which means that the true spirit of the Buddha, the Dhamma (Dharma) and the Sangha (Sangha), and compliance moral (spiritual world) makes the saints when they saw must also be satisfied. In fact, it is just the way the Buddha has led them to a different purpose (actual revolutionary and more specific and easier to implement, that is just our refuge and moral accumulated). As understood today, you can tell it is a fool! When secular groups who say they do not like emptiness (ie they do not understand what it was that did not know how to make the emptiness, because to them it is something too abstract, vague and do not understand) the Buddha had to replace it with something else that they do not need to rely on emptiness. But in fact, they are not inevitable emptiness, because the Buddha threw them a rope to pull them back to the straight path. Indeed there is only one true and the only way to make sense of the Buddha, Dhamma and Sangha and ethical compliance makes saints must also be satisfied: there is a way to help you always see meaningless character of the action to capture and cling. Did
you think the Buddha was wrong to think that emptiness is also related to the secular? If Buddha reason (ie that emptiness also refers to the secular), we may have to go crazy and feel completely wrong, because today we still think that nature Is not it to set up for ordinary people living in the world where (ie secular), which is dedicated to those who direct all their lives in the performance realm of Nibbana (ie who left home) - even if they do not know exactly what it is anymore.
People often think so, but the Buddha is to look at things another way. He taught that nature is not an immediate benefit before that can bring peace and joy to the mundane. So anyone have that? Buddha or are we? If the Buddha is no reason, then we (Buddhadasa want to say to those who are listening to secular teaching) have to worry about finding out the truth of his teachings. To do that, we should also ask yourself who are the people suffering the most, who are the mind be consumed by fire, and the pile of embers? Certainly there are secular! If those who are surrounded by fire, have to worry about trying to make it must be switched off, ie to eliminate dukkha under the all its forms, to aggressively in place fire burns, because no anywhere safe to be able to help them hide: all on fire. They have to find yourself between the fire burns a place where cool completely. There is emptiness, to one where there is no ego nor anything belonging to the self.
secular must know to discover the emptiness which to live in the atmosphere of its shine space. If not able to create your own life at the center of the scene (of emptiness), they had to live inside the perimeter of the scene with a proper understanding (emptiness) - it is also a way to bring lasting peace to the secular.
secular group of people on this petition Buddha preached to them how to find a lasting benefit, the Buddha replied that : "sunnatapppatysamyutta lokuttara dhamma" - which means as "dhamma append nature will not rise above the world." Transcends the world that is beyond the fire. Implementation is emptiness that is free from all attachment to the material to see if it was "me" or "mine". These teachings can be viewed as a gift that the Buddha gave to those who are living in this world. Well that's why I hope that you review and see why so pay attention to the emptiness, and also should ask whether that right is only subject worthy to take to learn? In the Samyutta Nikaya (Samyutta Nikaya), the Buddha said that emptiness is nirvana, and Nibbāna, is emptiness, and emptiness, which means pollution rid of everything (things u mental interest) and suffering. Bottom line is Nibbana (Nirvana) is necessarily related to the secular (ie, lay people can practice to attain Nibbāna). If secular people not strong enough to understand what Nibbana is also not enough to integrate his life in the context of emptiness, then it means that they are still alive in the flames of fire and burns to bear the risk than others.

Nirvana in this very moment

The meaning of the word Nibbana course will expand and cover the rank completely absent, everything is mental pollution causes bring suffering. So when the mind is empty of "I" and "mine", it is Nibbana. Please give an example, right now, and while you're sitting here, I can be sure that all or at least almost all have a consciousness beyond all concepts of "I" and "mine", because there is anything currently interjected to reveal that sentiment. When listening I say, you will not be for a space for the feeling of "I" may appear. You try to look back to see his mind at this moment is really empty of "I" and "mine"? If there is a certain emptiness (I emphasize the word "somehow" because even though it is not the an emptiness "true meaning" of it that is really just a form of the uncertainty of emptiness), also means that you are in the scene (the realm, or the world) Nibbana (Nirvana). Although that's not is Nibbana absolute and perfect, but it still is Nibbana.
every things have a meaning somewhat different shades, with different levels and under different circumstances . Nibbāna in your mind of each at this moment corresponds to the degree to which you eliminate the feeling of "I" and "mine". Therefore I hope that you realize that the absence of "I", always remember it, keep it when you return home. When you get home, maybe you can also feel that he entered the hut of someone else, or while doing something in the house, I have a feeling that he was doing on behalf of a person else (not even recognize "me" anymore and feel like a different person is not me) in order to complete his or her work. Sentiment that continues to become more pronounced and the second dukkha due to time and work in the home previously caused his will that disappear. You always can keep the form of escape from the "I" and "mine". It is similar to your wearing a talisman chest protection clause called Nibbana or emptiness (the Thai people generally worn on the chest an amulet or, more often, a small Buddha, the most precious is very ancient Buddhas , and see it as a "talisman"). This is a way to help you avoid all the dangers and misfortune. That's true charms (emptiness or Nibbāna in my mind) that the Buddha has given us, all other things is superstition (only nature can not under-resident form of Nibbāna your mind can help you be alone, all these spells, ritual ceremonies or activities fancy ... just a superstition or a lot, just what depend-upaya- only.)
If I continue this way, you can also think I want to sell my items, but you do not see me as an ostentatious value (sacred spiritual) of the Buddha in a public place. You should see all of us are just miserable companions are on their way of life, aging, disease and death, but all we are disciples of the Buddha. If what has been said up to help you be aware of what may be beneficial to you, that's what has been said up to all my kindness. Those who promote their intellectual, will also automatically thorough understanding of what is shown above, no need to believe in my words. Fact that in all things Consulate will open for us the door leading to a deeper understanding towards the ultimate truth. So, here we mention the topic related to the components (h Pa-li is Dhatu, which translates as components, elements, texts English called realms, space or factors, etc.).

The elements (dhatu)

Letters are Dhatu and dhamma has the same root as the word "DHR" and the word, it means "holding", "maintain", in short "component" means that something can it maintains it - similar to the definition of the word dhamma. Just like for the dhamma, the component called change, themselves maintain themselves inside their change, the composition does not change themselves to maintain themselves within the non- variable-change of them.
Well ingredients that you can see that its link with nature? Researchers in physics and chemistry only known physical components, ie components pure (Elements chimiques / chemical elements / chemical elements such as carbon, oxygen, etc.), all of about a hundred things and people continue to discover more. These components can not be empty - or at least to define it in a way that is deeply to be able to see it was empty, because it was just the physical component (this is also the way "to understand "or" explain "the difference the letters emptiness between Theravada and the ancient school of philosophy as sravaka and pratyekabudha and Mahayana Buddhism. schools of thought" primitive "Theravada, sravaka, the pratyekabudha - the absence policy of the existence of an "I" revolutionary individual, whereas Mahayana Buddhism generally advocates the absence of the self for all phenomena - dhamma. Yet explanations emptiness of Buddhadasa sometimes also found quite close to the interpretation of this term in the Mahayana school. event for see Buddhadasa thought "beyond" than the limit of a number of existing concepts of Theravada) . There are also non-physical components, the components of mental or intellectual, the components are located outside the areas of physics and chemistry. To learn and study science given by the Buddha can understand the components of non-physical and non-image-General, is what comes from the heart and the mind. In summary, at least two different components as shown above (note the words "at least", as Buddhadasa will also speak to a more important components in the following paragraphs .)
So one can define "emptiness" of the component? If someone said that emptiness is a physical component, then immediately around friends will laugh at this now. Some others said that it is a component of non-physical and non-image-general, but in this case, in turn saints have achieved enlightenment ("Noble Ones" / "Nobles Etres eveilles", in general it is the spiritual enlightenment and wisdom) will laugh at them. Indeed, the emptiness is not animal-ingredient that is not non-physical nature, there should be a third category: there are a number of components that ordinary people can not shop seen. This component Buddha called nirodhadhatu the - "the composition of the short stay" (or suspension) - this is to make all components other components to stop - or even call it "component not time of death. " All other components are dead, because they suffered nature of death (all phenomena appear and disappear as hallucinations). In contrast shut off components not related to birth and death, moreover it represents a complete shut off of all the other components. Nature does not live inside the component, so that people can also call off components stay "part of nature", and there is also a component to all other components back to the emptiness (indirect definition nirvana, ie turn off, and forms associated with it is the emptiness a clever and wonderful way.)
If you want to understand the possible components rather like to help you understand the Dhamma (Dharma), the above is what you need insight. Do not believe that just need to understand the components of soil, water, air and fire is what is well enough - it was just the thing to teach children to listen. These things have been said even before the period of the Buddha. To promote further understanding to the knowledge component non-physical nature, composition and space after all components emptiness, that is a complete shut off of the land, water, air and fire, including knowledge and space. Components emptiness is the most amazing part was raised in the Buddhist teachings.
summary: soil, water, air and fire, depending on the material composition. The mind (spirit, mind), knowledge (consciousness, mental proceses) of all non-physical nature. Nibbana (Nirvana) that is part of emptiness, depending on the composition of the short stay (nirodhadhatu). You should also take the time to think more carefully about all the possible types of components until they understand to be a very transparent way what has been summarized above. That would be the way to help you discover Nibbana components and to understand more thoroughly the concept of non-self and the emptiness that we are discussing.
conclusion we can make a rule as follows : in the grasp and cling to the "I" and "mine" has two components-physical and non-physical objects, and in the absence thereof, the additional components shut off. Opposite words, people can be sure that if shut off components penetrate the mind, it was just that the whole is emptiness: can form out of the "I" and "mine" that will reveal was strong. If a component of other (ie, other than the short stay) to penetrate the mind, people will see it under the form as the form name, a visible object, sound, smell, taste , a tangible object, or sensory (pleasure, discomfort), these memories, thoughts, knowledge, etc. - All mixed crowd involved in the appearance and disappearance of the phenomenon (please understand that the process of appearing and disappearing of all phenomena is a perception of the mind, so that we also can think of the phenomenological point of view of the only schools of thought), and based on that we will reveal excitement or hate (transparency in the minds of Buddhadasa and accurate presentation he has reached a level that we have to shock).
Indeed, we have two types of mental holds a dominant role: it is the contentment-chapel and real-satisfaction-voluntary . It is two-way response has become so familiar to us (it was not so when we hold a neutral form, as a sensory happens - see a form, hear a sound, smell a ... - then immediately we evaluate at these things with pleasure or discomfort and can not keep a form of "impartial"). Others teach us how to possess what they desire (teach her ​​to try out to make a lot of money, for example, but he is just like ... lazy), or to remove or hide what I feel uncomfortable (eg, grief, others teach you not to think about the past, but I just go back to the past or forward into the future and can not "column" the mind into the present). It is a constant disturbance, it does not allow the mind to be found empty. If you want to empty the mind, then we have to go beyond what has just been presented above, ie the means to overcome the component causing the panic in order to help their integration into the heart of emptiness .

Three components help lead to Nibbāna

In order to highlight the characteristics of the different components, the Buddha has divided them into three categories. He first mentioned up categories called nekkhamadhatu - "component of renunciation" as a cause of withdrawal from the world of craving (sensuality - that is, withdrawal from the world or sexuality the family context); then components arupadhatu - "non-animal-ingredient" as a cause of the withdrawal from the material world; components Tuesday is nirodhadhatu - "component of the short stay "- that is, the withdrawal from the world of bondage (Monde conditionne / conditioned world / world phenomenon arises through binding and governed by the laws of cause and effect.)
If enough look that was part of a waiver also means that has enough power to withdraw from the world of lust, because it is the form of its opposite. Resident component of the waiver is not to let ourselves be burnt by the fire of lust (sensuality / sexuality. "in" do not watch movies bullshit, do not let your mind be compromised occupied by those imaginary illness triggered by sexual instinct, not drawn to images of the opposite sex - or sometimes may be gay - it can also make sense of a "production"). A mind when removed coveted world of sensual all will contain the components of the waiver.
give people the sexual desire most crude will know the direction on other things beautiful and interesting. But what was even more revolutionary elegance but still belong to the material world. Such as the case of the exercise du-old (yogi) proficient, they always seek permanent residence in a form of clinging to things interesting by allowing deep meditation bring them (we also should keep in mind is looking as serene, calm and joyful meditation nothing is Buddhist. Buddhist Meditation is a way to help his shop to get the true nature of reality is and to regulate into it). At a lower level, we often see the elderly or antique enthusiast or interested in collection of rare plants. But things did not pertain to to crude sexual problems, but in fact they are a dangerous trap sex very much, because you've fallen into the trap that is hard to out- which means that it is difficult to give up the physical form of interest.
then, in addition to cling to the material world, it will also easily be provoked to cling to something else? It will cling to things formed depending on the conditions that created them (choses conditinnees / conditioned things) at a higher level, which means that is more positive (eg, the goodness, virtue, kindness, compassion, altruistic ideal ...). In this area would mean better not to talk about what brought evil - no one wants to hear about these things! Ideally, we should set up ways to cultivate good qualities and perform virtuous actions that people often think that because there will be reborn in the heavenly realms. There should be regular people still dream about him or what! But in fact, it is just is sankhata - that can only be a form of bondage (état conditionne / conditioned state. Let us try to imagine that if you live in a strange world full of fragrant grass with music and singing famous wine, but if it was just ... fake flowers and the songs are too old, outdated, and just the whole thing, try to ask yourself can stand a month? Imagine how that is way help to understand letters sankhata that the Buddhadasa What is raised, and a form of consciousness does not remove what I would look like.) We often confined to the idea as wanted to be this or the other and take possession of this material or explosive! Become the "I" of an animal, the result is something no one likes, so everyone wants to be a man's ego. Realizing do very well not quite what it wants to be a natural (celestial being / être Celeste). Made of natural human is not satisfied should want to be a saint (brahma-god / divinite). If is was not a saint or, prefer to be king of the saints (mahabrahma-god / whip des divinites)! But in all these things have a "me", or all is well components bound (sankhata). Only when the discovery was part short stay (nirodhadhatu) then it can help you escape from the world of bondage.
Composition shut off so is the ultimate component. It completely shut off the "I" and "mine". If the shut off bears was permanent and absolute will become an A-la-han, a sentient being has been liberated, enlightened beings. If the shut off was not perfect, it will only be achieved Enlightenment at a lower level, because there are still traces of the "I", and that's not the ultimate emptiness.
Bottom line is we have a thorough understanding of the components, ie the elements that's true of all phenomena. I would like you should learn these things based on the following fundamental principles: these components take the form ie the material components, the third component non-component form ie non-physical nature, and, after all the ingredients to turn off all other components, whether they take the form or forms. We can say with certainty do not have anything other than these three things.
above is what we learn from science given by the Buddha, a science that includes many fields, from physics, mental and spiritual education. Science that gives us a full understanding and integrity of all phenomena, full to the point that we no longer want to think about capturing them. And there is also a sense of emptiness (by learning from scientific discoveries of the Buddha, we see how, hallucinations, not real and fool of all phenomena, that we no longer want to run them again, that's just nonsense, not empty, and if you accidentally touch them, they will be burned, just like that).

Emptiness or permanent realms of beings Upper surplus

In order to provide an understanding of the nature not to go further, I will deploy a few more points. In a lecture (economic Uppannasaka-Sutta of the Majjhima Nikaya) The Buddha has said that emptiness is the residence of the We Born monthly (mahipurisavihara of). The Born Upper months never to let his mind wander and stirred and turned over and direction to similar minds of ordinary people. Mind of Upper win dwell in emptiness, integration with emptiness, and become emptiness. This is how nature does not become a dwelling place or castle by Born Supreme months, which also means that the Buddha and of sentient beings achieve Enlightenment. To say that emptiness is the residence of the He is also means that He lives in there and breathe elected to the space of the place.
Buddha has also said that he had lived in the realm of nature no. While preaching Dhamma, his mind empty of "I" and "mine". While he was walking through or in the time to do the daily work, his mind blank. In the resting or looking to relax, he will always keep empty form of "I" and "mine". Therefore he said to the disciple Shariputra (Sariputta) that he spent his life in the realm of emptiness.
Humans that we are referring to is not a simple man no sense treatment but rather it is a Born Spirit Upper surplus, is the Buddha: how he lived and how a resident? If you want to see the Buddha's place of residence, then you definitely should not imagine a certain architecture in India, built of brick and cement, but you should only visualize a permanent realm called emptiness. The empty realms that a great way.
ultimate emptiness is not a fleeting feeling that you feel when you're sitting here and then it will go away before you get home. Permanent realm of ultimate emptiness is emptiness, so that people have more to give it a different name in English Pa-li, a rather long name: paramanuttara-Sunnata - means "emptiness supreme nothing in excess "(parama: ultimate, anuttara: no nothing beyond, Sunnata: emptiness). Where the mind will radiating broad and integrated into a pure election atmosphere because of it these mental pollution has been eliminated, and it is just as natural and not forced operation of a A-la-drought.
however can also have an intermediate form. In this form of consciousness but has a real focus of the strengths and eliminate everything mental illusion, pure gain as above, that no longer carries a trace of something poison mental again, but did not bring purity was permanent, it may be receding or converting back to be the ultimate form (ie lost "nothing exceeds" or "anuttara" .)
If you want to become a true disciple of the Buddha, you must be able to achieve the above form. Although not enough to eliminate the mental stuff venom still can temporarily escape from their domination. This is a panoramic view of the world of the Buddha and of the A-la-han. Certain vision that will help bring us a richer energy on the road practice. Because what is called emptiness, Enlightenment or Nibbāna, all of which can be achieved, or the integrity and perpetual or can only be achieved with temporary and with a form is not completely stable, and it is also within the reach of ordinary people like us. However, there is still a third category may occur due to the coincidence of a number of conditions (coinsidences / context, grace). Sometimes there are cases in which the conditions (karma) comes a convenient way to help the mind to dwell in emptiness is about an hour or two in a row. However it is important that we have determined to cultivate with all his ability to liberate his own mind.

The level of emptiness

The term "ultimate emptiness nothing beyond" (paramanuttarasunnata) raised by the Buddha that is the envy, hate and wrong thoughts of all things all of which have been rejected out, including the capture and cling to the "I" and "mine" has been removed. In short, the above terms the meaning of a comprehensive letting go.
When you look at the highest levels of emptiness as above, we also understand that there are lower levels. Below levels summit paramanuttarasunnata will have lower levels, in order as follows: - nevasannanasannayatana: feel not feel - akincannayatana: feel the blank not absolute - vinnancayatana: feel boundless knowledge - akasanancayatana: feel the endless space - pathavisanna: land feel. - arannasann: feel the forest is the lowest level arannasanna means to "wild sense the" (perception of forest). If we live in a noisy environment and full of confusion, we imagine that we are entering a truly wild jungle silence. We felt the place was so peaceful, not a sound. Just imagine this may be a form of a certain sense of emptiness and then - but to imagine that only a child's play. On this level is rank pathavisanna means to "feel received land ". We envision all phenomena are all the land (worth nothing). The comments that will help to eliminate all the craving for sensual pleasures arising from the appearance, sound, fragrance, taste and touch. It is felt that young people should try to do. At this point we will switch to a higher level again is akasanancayatana, this is creating for yourself the "feel infinite space". We feel there is not a nothing but a vast and endless space. Space will also be a certain field of emptiness but is not true emptiness. True nature not subject to a higher level of empty space. Anyway, do not feel afraid that void of emptiness and try to focus on a more subtle level is vinnancayatana, or the "feel infinite knowledge". We create yourself an endless knowledge and we will not feel any thing other than the fact that vast knowledge. At a higher rank is akincannayatana, which means "feeling absolute emptiness ". We can imagine a form of psychiatric completely empty, ie not allow the mind to focus on, or based on any one of anything. But in that form still exists feeling of emptiness. Another rank higher is nevasannanasannayatana, which means the "felt sense". In this form it is not felt that I was alive or dead. To say it was a totally wrong perception, but to say that there is no perception, wrong notes. It can not be assigned to the experience feel that any third brand. This is a "knowledge-aware" (perception sans perception / awareness without perception). Sophistication reached a very high level, high level if that one was alive format is wrong, but sure that he is dead is wrong. It is also a form of state of emptiness (described knowledge of an imminent supreme Enlightenment - paramanuttarasunnata - an extremely simple and great to be able to make them to dazed and fear). above six levels of emptiness completely not the same thing as "the ultimate emptiness and nothing beyond" (paramanuttarasunnata). The Buddha pointed out the blank form on this is only intended to show the different levels of emptiness, and in what rank does not have a can do residence of the living God win . This is the only form of emptiness the du-old who ever practiced before the period of the Buddha. Although they discovered very early that format but they were stopped in the ranks and was unable to go beyond. Private Buddha only discovered the true emptiness as a place of residence for students Spirit Master surplus. This is the "emptiness nothing can surpass" that I have presented above.

Contact with emptiness

The collective interpretation of Buddhist texts called the experience a sense of emptiness is sunnataphassa - "exposed the emptiness." We understand the sensory contact occurs between the eye and visible objects, the middle ear and the sound is heard, etc., but we have never had an experience of the next contact with nature, because we only came to know the material components-physical and non-physical nature, we absolutely never know what the composition of the off stay or nirodhadhatu.
Whenever we began to realize that was part of the shut off, then we will feel something new, that's what the teacher commentary called "contact with nature". And that is also the name of the noble Path (Noble Sentier / Noble Path / Path of Eight correctness aka Bat the Act. Please note more recent is also some Western scholars that the word "right," "right" - meaning relatively limited not represent the meaning of the High Road Both should have suggested replacing the word "right" with the word "perfect") starting from stage that it has removed all the mental stuff venom. If practiced that way until I removed all the things u love, contact with mental emptiness will appear. Mind in contact with nature is not quite the same as using empty hands to touch.
For those who are getting more and more transparent that there is no "I" and "mine" that all is all dhamma and the natural motion (anattanupassana), the empty form of a contact will reflect the temporary use path. When nature's (all just dhamma), the Path of Eight correctness can also be considered, and emptiness exposure happened on the Way was also called the "exposure nature not "(sunnataphassa). The show transparency there is no "I" and "mine" is the cause brought in contact, and also the consequences of that transparency on sufferings (dukkhanupassana). That transparency is suffering similar hand into the fire and realize that it is one thing not to do; or similar that you know that should not catch any a dhamma, nor should stick attachment to them, because if they could just seize them, into the fire. On the spiritual aspect, you've seen a transparency that fire can burn, destroy, causing suffocation, causing injury, surrounded and trapped people, then we will shop see a transparent dukkha is what (dukkhanupassana).
At this level we have to think about the fact that some people believe that if they can not achieve on their own Nibbana can not understand what it is, relative As if not to visit a country that can not be said that we have seen nationals. But Nibbana is not something in the material realm, it is related to what your mind and heart. As I pointed out above, this is in the moment most of your minds is emptiness, and it has also had a bit of money of emptiness (true) then. You deploy the bar that was on the (nature of) things.
books have raised the foundations of mindfulness (basic practice of mindfulness) in the presentation of observing the phenomenon (cittanupassana) that is focusing on his mind: "If the mind is overwhelmed by sexual desire, then we also must be aware of that event; if the mind dominated by hate away, then we must also be aware of that event; if the mind fall into the state of mental confusion, then we must also be aware of the event; if the mind fall into exhaustion and loss of energy, I must be aware of that event; if not exhausted mind also must be aware that it is not exhausted; if the conscious mind is liberation, then we also must be aware of that event; if the mind is not free, then it must be aware that it is not free. "
If the mind is freed, it will be empty;, if it has not been freed, it will not be empty. So let us look into his mind to see stars: either his mind was free, which means it will be empty of everything, or is your mind still cling to something, all its problems in the capture. Buddha preached that right from the start the practice to try to be aware of what a form of mental space that is not being freed. That is what can only be seen from the inside, not the way thanks to the inference and learning in the book.
Nibbana or emptiness are in this place, before our eyes, even though we have not reached be enlightened too. Emptiness can appear suddenly, for example, at this moment, if the conditions meet. If the right to focus the mind in order to help it achieve as complete relaxation and tranquility (if said more magnification, as it also can be compared to the form when the mind feels a delight common). But this form also is a sense of "liberation by stopping" (vikkambhanavimutti / release by suppression). So even if not achieved the ultimate liberation of an A-la-han go again, we can still recognize the emptiness to examine it - as a commodity form by the Buddha gift! If you want to get items that form, you can also find our own inner places.
Bottom line is that you have the basic practice of the Four Foundations of attention at each stage one: first of all promote reflection on the body, then to the sensory, followed by the mind and the last one is the object of consciousness. This exercise will give you a "taste" of emptiness during the start-up time from training to completion. At the final stage when the bar to see the consequences of suffering due to the grasp and cling to bring, you will also understand what emptiness is. At that time, the mind will immediately focus on spatial elected of Nibbana to get the satisfied yourself.
That helps us often see is emptiness (and to enjoy the "flavor" of it) pending achieve it at peak levels. The process is a natural progression and consistent with its own rules governing things, but also for it's just a law of nature. When I get real transparency something then it will be very solid understanding. It will not change just like the case of a misunderstanding or a learned knowledge from one person to another.

The End of career

We did not need to try too much can bring happiness to yourself. Indeed, nothing is complicated. All that need be done is to liberate your mind from craving, hate, and wrong thoughts, or if otherwise shed any grasp and cling to the "I" and the "I". When the mind has eliminated desire, hate and wrong thoughts, it will become empty and all suffering will end.
Increase Best of (Anguttara Nikaya) it is said that when no mind has removed his lust, hate and wrong thoughts, let go of all the "I" and "mine", nature kamma (karma) will also terminate itself. That means that kamma and its results and the mental ignorance causes of employment will also automatically follow that end. We should not fear kamma, which should not be afraid to suffer the effects of it. No need to pay attention to kamma an exaggeration, it is better to think of emptiness. If we can create emptiness "me" and "my" kamma which will dissolve all and we will avoid all the effects of it. It
is for that reason that a carrier named Angulimala could become an A-la-han. Should not be misinterpreted as many others on the answer of the Buddha to Angulimala: "I have stopped a long time ago, it has not stopped, sir" (to help readers keep track of the Buddhadasa easier described in this paragraph should also ask the liberty to repeat the story of Angulimala as follows: ... One day the Buddha went to a notoriously dangerous place because this place has a killer Angulimala extremely aggressive and the Looking killed the thousandth. owner an inn eager for the Buddha, please stop and do not go anywhere. Buddha did not listen and still quietly leave. town was deserted, the house closed. Angulimala saw a monk walking alone in a deserted street, he went to draw his sword and went. Buddha saw strangers approaching and knew immediately it was the killer that people fear, but he remained calm natural step peacefully. Angulimala surprised calm attitude, he put the sword standing in front of the Buddha and screamed ordered the Buddha to stop. Tathagata who seemed to fear a speech at all and take with Angulimala a way gently: "Angulimala, I know, I have stopped long ago. the child still dancing in the red fire of hatred, anger and frantic desire. "Angulimala very surprised by that statement immediately looked to detect the face of the Buddha. Previous face full of compassion and kindness of the Buddha, Angulamala suddenly felt barren and lonely , and suddenly he found himself on the path of suffering and unhappiness. He went to throw away the sword and knelt down at the foot of the Enlightened and would vow to give up life cruel (Angulimala economic-sutta , in central Beijing - Majjhima-Nikaya. above paragraph taken from an article entitled "The concept triple gateway in Buddhism" - can be viewed on the Library of the Lotus). answer does not have to mean is Angulimala formerly a murderer, but now it has stopped and no more killing and thus Angulimala became an A-la-han. Such an understanding is completely wrong. Buddha use the word "stop" with the intention no longer to grasp and cling to the "I" and "mine" anymore, in other words, the stop that is emptiness. Emptiness is a rest, , and it also is a form of stop can only help the robber Angulimala became an A-la-high drought. If relying on no event longer murderer Angulimala had become a A-la-han, why how many other murders that they have achieved enlightenment? Because suspend or stop true, true emptiness. When no longer there " I "to dwell in this place, to go to another place or go from one place to another, when it can be called a true stop. When still a" me "there will be no way to stop.
You should also understand that the word "emptiness" has the same meaning with the word "stop" and there is also word that the Buddha used to make Angulimala to wake up, while but his hands still bloody and is still wearing a neck chain with 999 bones from the fingers of the victims that he killed. If you want to kamma itself to stop and to reach the point "stop", we must always keep in mind the following question: "Must make emptiness about me and mine" - and especially not capture the animals, do not cling to them.
The reason to interpret the above ramble as it aims to clarify the meaning of the word "emptiness." Escape from mental dulling things which means that empty feeling of "I" and the "my." That way people will achieve emptiness and eliminate dukkha. drum short, can not these silly mental drum is also not about everything suffering. Just single Simple implementation of the emptiness of the "I" and "mine" is also sufficient to achieve the emptiness of all things. Chance blank form that does not belong to the land, water composition, into the fire, into the air or into space, etc. (please note also that in addition to the four elements of earth, water, fire and air, the Dalai Lama and some books mentioned a The fifth component is the space, ie the components necessary to convey the big four). Buddha himself made ​​it clear that the empty element does not depend on such things as mentioned. drum is not a part of the off stay, is the absence of "I" and "mine", is a suspension of kamma, is the removal of the things u love and mental suffering.

To be as serene

The final point to be discussed and have been raised in the first place, there is the relationship between nature and all things. You should also remember that "all things" are dhamma and dhamma, nor is anything other than natural or what "they are like"; themselves completely empty "self" and what is "our". The reason these dhamma of stupid, wrong thoughts and ignorance often show up it is because the culture (the word in the original is "culture" can be defined as education, tradition, collective shops, etc.) and social life (in the original is "la façon dont nous vivons" / "the way that we live") are aimed at intentionally reinforce the dhamma related to "ego" ("I ") and the form of the lack of-knowing (unknowing) and not interested in the dhamma of true understanding. So we have to regularly and automatically bear the punishment for the "sin" (in the original PECHE originel / original sin, that is implying to the view of the "suffering" of some other beliefs, when these beliefs that we all have to suffer the mistakes of their ancestors were violated. Buddhadasa see the sin that is the tradition, custom, and education forms of social life, all these things were supposed to strengthen the "I" of each human individual in society) as they arise, it is a sin to act lack of awareness of (dominated and controlled by the "I" and "mine" without knowing it) and no sense of time to draw a lesson for you (similar to the child put his hand into the fire) . The younger generation does not realize it; middle-aged people who do not, and most of those who age too important (that is, no one knows his teasing for a lesson from the punishment due to the "violation original sin "). At least as an adult, or in old age, we also must be aware of the fact that if you want to avoid punishment and escape from the trap of his birth and death are detained almost can fly up vote pure and endless space.
As teachings Buddhism spread to China, the Chinese people at that time have also demonstrated that they are quite intelligent and wise receive instruction it. Then in China has formed many schools of thought by the teachers of the caliber, such as Hui Neng (Hui Neng) and Hoang Po (Ba Xi van). In the study of this sect was found to explain about the mind, the Dhamma, the Buddha, the Way and emptiness are very accurate (Theravada Buddhism Zen Studies compliment), and highlights the key must be a real question as follows: "the mind, the Buddha, the Dhamma, the Way and emptiness is just something" (rather excellent understanding of the deep of Buddhadhasa, just a few words is enough to summarize the essence of Zen. Whatever stars, we can also add that the "reality" or "reality", because everything mentioned above are integrated with each other to become one that is "reality" and to spread wide in the election of endless space and empty through the mind of every individual human being in the "reality"). statement was also more than enough, no need to ramble again. It can instead of all the classics. But it is a question that those who practice classical (worship, chant, pray, ring bell echoing ...) can not understand. We have to feel ashamed about it. The Chinese also added that "emptiness from its nature always exists, but only because we do not see," he says. I can prove it by repeating once more that in this very moment who are sitting here, since nature has a mind empty, but you did not see it that also insisted on not accepting it is true emptiness.
Hoang Po (Royal Ba) always warned his disciples by giving the image of a person with a diamond stick on the forehead without knowing it, and running speed on the island around the globe and the world to seek to devote a penny almost look forward to buy the heavenly realm and the means by which to satisfy all your desire. Indeed, because they do not see the diamond stick on his forehead, so we had to run around in this world and beyond the earth (realm of bliss and paradise) to find it. So I hope that you try to see, if only for a moment is short, see what's stuck to my forehead or not, and to understand that to put his hands on it.
instructions help explore diamond of the Chinese teachers also lies a more profound, was: "No need to do anything, just simply keep the peace (be still / être tranquille / calm .. . - also means keeping silence in the real position of allowing meditation) the mind itself also will release all to be empty. " Statement: "Just simply keep the peace and do not need to do anything" above carry many different meanings. Truant our minds and eager to have fun (naughty and playful). Mind just want to get out of the gate as the eyes, ears, nose, tongue and body. Mind collecting sensory and objects stored inside it. But then the mind proved too much stupid as it is left alone for the dhamma of ignorance (ignorance mental) driving it, the consequences will bring all forms to capture and hold attachment to "I" and "mine". Situation called truant ham and do not like peace.
"Keep the peace" means let the sensual object entered his mind, but just ignore them die, similar to the waves hit the shore. Let's take an example, when we saw a form, if there is a "show", it also means not allowing these "visible form" enter the mind - for other senses, too. If not do so and the emotional stuff as satisfactory and unsatisfactory out later, you should also try to stop there! Do not let the feeling was turned into desire. If things stop there, you can still keep the peace. In contrast, if we just let them continue to grow to become emotionally satisfied, then immediately right at the time "I" and "mine" will appear. Or if the response is unsatisfactory emotional suffering will be displayed. And that means that it is impossible to keep the peace.
nutshell the meaning of the phrase "keep the peace" by Hui Neng give very consistent with the spirit of practice taught by the Buddha, ie not sticking attachment to anything to see if it was "me" and "mine". If we do not cling to anything they can get something to make chaos and bring confusion for us. Instead of only running things create panic for ourselves, we should keep the peace.
We have tried to create their own emptiness because there is something really worth to us all the time expectations. To say that there is a kind of emptiness can bring suspension, purity, transparency and peace, then there is still a saying used conventional terms. Because if it really is nature it is nothing but emptiness, only one thing was alone and necessarily it is not something any cause in order to bring any one of anything. This emptiness is the Buddha, the Dhamma, the Sangha, the purity, transparency, peace and Nibbāna ... all existing government in the form of invariants that. If you continue to make that emptiness is the reason to create one or the other, it would be evidence that we have not reached the ultimate place, because if achieved rank, there is nothing to that as well (if achieved true emptiness will not have anything else to achieve, if suppose there is something else to achieve certain there must be a backward and will do not have the emptiness anymore). Keep the peace, the Buddha, Dhamma, Sangha, purity, clarity, peace, Nibbana, ... all will be available in that format unchanging.
Hoang Po (Royal Ba) using a simple method to help those who have too much difficulty in understanding emptiness: He made ​​a puzzle as follows: "Try to look at a little child before it is formed." I also want to reset the puzzle with all of you are sitting here. You try to look into the mind of a child before it is formed to see which one's consciousness of it is? (existing before ie before aggregates combine to create an instance of the fish could he not have the mind to be able to contain the "I", there would not have been the fifth structure - five aggregates - so that it can call it "my" so what "consciousness" in primary forms before an individual can be made ​​will have to empty those things about "me" and "my.") If you answer certain questions above, you also will find emptiness easy, nothing more as you get to touch the diamond on his forehead.

Conclusion

In short, the theme of nature do not cover all the Buddhist teachings as the Buddha breathed with emptiness (exist, survive and live in emptiness). Nature is not just a theoretical understanding, both as a practice and also both a pay-off from this practice. Although learning anything (sects, schools of thought, books ...), must also learn nature; if training is there also a means to help bring results created by nature not; if received results, there will be emptiness, in short, eventually people will get something very worthwhile. Indeed, nothing can exceed the emptiness. Once you've done it, all the problems are over. Emptiness is not above, not below nor in any one place. I do not know what else to say, so my best to please shut up! We simply need to know that nature is our ultimate well-being (Buddhadasa back saying commonplace and conventional secular people to say to those who continue to encourage them to "bold" step in the Son Street. Yet in the final sentence concludes below Buddhadhasa will throw at them a noose rope to pull them back to the straight path leads to true emptiness or Nibbāna).
Anyway, you also need to try to understand correctly the following question: "Nibbana (Nirvana) is our ultimate well-being", "Nibbana is supreme emptiness." Make no mistake the word "well-being" above the happiness that you can ever feel - a religious sect take the form of development before the period of the Buddha, ever believe that Nibbana is the peak of sexual pleasure, similar to the case of a number of different schools of thought (du-old) believe that the subtle form of meditation is the ultimate happiness. Buddha wants us to be aware of is the absolute must shun those things though by any means: Whether it is selecting components of renunciation (nekkhamadhatu) (output) as a means to avoid sex, whether it's selecting the revolutionary non-composition-of (arupadhatu / immateriality) as a means to avoid allowing sediment to meditation to find the form of agent-crystal- International (fine-material plane / the kind of feeling serene, lightheadedness and peace created by meditation), and finally whether it is choosing the components of the short stay (nirodhadhatu) as a means to avoid everything highly bound (conditionne / conditioned / should probably use text conditionnant or conditioning, adaptive, because all phenomena in the universe - which includes all of us - both "self tie forced "to each other and also just cause to" artifacts "other phenomena - for example, we can create all kinds of things. therefore the world of all phenomena is not necessarily revolutionary receptor which is also very active and proactive, but that has always been dominated by the same rules-and resources-human-climate-results. Choose components off thinking is way out of character and "bound "medium" artifacts "of the phenomenal world.) That is the way can make all kinds of mental confusion must converge (melted) into the emptiness.
Whether you have a thorough understanding of the What has presented or not, and whether you have to bring these things to practice or not, it is your story. My duty is to explain all the things that they like, but about understanding and comprehension, as well as the practice, it is the responsibility of each of you. END=VIETNAMESE TRANSLATE ENGLISH BY THICH CHAN TANH.WORLD VIETNAMESE BUDDHIST ORDER.( VIETNAMESE BUDDHIST NUNS.GOLDEN LOTUS MONASTERY.AUSTRALIA,SYDNEY.13/9/2012.NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).