Anatta doctrine of Buddhism and super ego (2.

A different argument is added to provide support for the theory of super ego based on the speech of the People-carrying heavy burdens in-Samyutta-Nikaya (1).

It is interesting to note that trading post we could speak of the burden (bhàra), who carries a heavy burden (bhàrahàra), which carries the burden (bhàradàna), put the burden of down (bhàra-nikhepana). Here, the burden of the five aggregates; who carries the burden of people; carrying the burden of being thirsty craving; put down the burden is Nirvana.

From there, a prime witness who nirvana is called ohita-bhàra means the person who places the burden down. The event involves the implied burden as well as the people who take it have ignited the speculation that there is a human or a fallen Prime Minister outside of the five aggregates.

A further example of hidden functions seem to a conclusion as to the need to cite here is "lecture about what is not of the Lord, in the Samyutta Nikaya (volume III); There, for the sake of their own happiness the Buddha advises the Bhikkhu-hamstring muscles to remove what does not belong to them. An allusion to the five aggregates, since there is a group of them can be identified as the intersection (atta) or something is in the fall (attàniya). That seems to imply that even though the five aggregates do not actually belong to them, but there's something outside, a kind of transcendental ego, something that is not identical to any other group of the five aggregates, really belong to them.

Now a question born out here is that there should be two items of which we have just quoted give positive evidence for the theory of super ego? Or are we just rely on two separate statements, which contrasted with a huge volume of books offer plenty of evidence settled against the theory? We believe that this kind of declaration like that need to be understood in the context of each particular teachings of the Buddha, to the way in which his sermons need to be mastered. Jute in we want to point out a distinction is drawn between two kinds of lectures, which are nìtattha and neyyatha (2). Nìtattha refers to the statement that what they mean is "drawn, get out" (nìta + attha), which is understood as the clause is clear and definite. Neyyatha aim point to statements that their meaning is "is drawn, is removed" (neyya + attha), meaning that they are interpreted in conformity with the basic tenets of Buddhism. As A.K. Warder remarked, the distinction referred to here can be interpreted as a universal way to say to the differences between direct and significant indirect meanings or the suggestion (3). This distinction is extremely important so that if one does not pay attention to it is going to misinterpret the Buddha's teachings right. from there, one can speak in a powerful way that: "anyone who claims the meaning of Nìtattha lectures, as well as the significance of neyyatha's lecture and vice versa, he has created a false statements for Germany The Religion "(4). We believe that two of the above mentioned as well as many other business if there are similar properties need to be understood in the context of the like; they need to be approached not as these statements clearly identified, that is statements need to be explained (neyyatha) in the light of the basic teachings of Buddhism.

One other passage very often are the advocates of the theory of Super fall cited the passage in which the singer asks the name Buddha travel Vacchagotta the ego exist or not. With regard to the questions of this type, the Buddha always remain silent (5). The silent peace of the Buddha has been interpreted in two ways. Oldenberg's opinion, this demonstrates that the Buddha did not believe in any sort of falling out and if He evaded the questions raised Vacchagotta is Costa does not cause fever free for listeners with a weak mind (6). In contrast, s. Radhakrishanan said, he could not agree with the view of Oldenberg, and claim that the Buddha had knowingly concealed the truth. S. Radhakrishanan to "logical conclusions to problems would have to be something, though that's not a piece of falling" (7). We may not agree with my interpretation of s. Radhakrishanan by because, as recorded in the same trading post Falls, the Buddha explained with false religions A-nan-da why He decided to keep quiet when you can artist asked Vacchagotta fell exists or not. I would like to quote here the Buddha's explanation to clarify the stance that I advocated, it is not the Super falls outside the junction experiments:

"This A-nan, when asked" whether Vacchagotta there? ", if we say" Yes ", then we really will be a number of advocates general school (sassatavada); But if the answer is "no", then we really will be one of the advocates of the theory of killing (ucchedavada). And when asked whether Vacchagotta there "," If you answered "Yes" that would be consistent with the known all things is falling or not? " "no Dear World Religion": "If we say" no ", are permanently bewildered Vacchagotta will become confused and think" before my self there is no, and now it's no longer available anymore? ".

So, if there are any conclusions can be drawn from this answer, which is that Buddhism is not subscribed to the theory of the ego is to advocate by both general school (sassatavada) and the kill (ucchedavada).

Now let's look at the issue of how super light falling in the category of Buddhist Epistemology. In this relationship, we should be aware that Buddhism not only recognizes the many different meanings of the perception, but also acknowledges the different levels of it. Besides the knowledge of common sense by some perceive as consciousness (vinnana-baraconsiosness) and idea or perception (sannà-sensory perception), Buddhism also speaks to a greater sense of mission, which are shown in the tuật language awareness as WINS or the know through meditation (abhinnà-higher knowledge)or, the whole city knew the killing (parinnà-comprehen-sive knowledge), or touches the Satori (annà-gnosis) and the intellectual property rights or the know as facts about the nature of all things (panna--wisdom) (8). If the first level of awareness is limited and influenced by the subjective nature of the US, the second level of awareness from the conditional factors and limitations. The second type of perception through which one believes to be true can be seen as the truth of things (yathàbhutam pajànàti). With regard to the meaning of the Buddhist consciousness not only admit the group idea or perception (sensory perception) but also the subject of perception (extra-sebsory perception) (9). For the purpose of this research paper, we need not go into detail. What is significant here is that, although Buddhism recognizes the significance and different levels of awareness, Buddhism never said that the Super Ego (or the Foot Fall) beyond the ego experience (i.e., the fall is not really) can become the object of perception. If anything becomes the object of tri-mode, i.e. the perception offers a true insight and knowledge into the nature of reality (yathàbhutànanadassana), then it's the five aggregates (human experience) but not the elusive Intersection in excess of the five aggregates. From a practical standpoint, the theme throughout the Buddhist teachings of the five aggregates has become the object of tri-mode (pancakkhandhà abhinneyya parinneyya) (10). For that reason, the Buddha has put the following question to the pretentious-: "the Billion-hamstring muscles, what needs to be logically perception through sense knowledge?". And the answer is given by the Buddha himself: "it is in the aggregates (i.e. people)-need to be answered that way" (11). So, obviously, for Buddhists, the object of knowledge WINS is not a subliminal reality over which is the phenomenal world. Meaning Buddhism to exclude the possibility for any metaphysical reality would be viewed as an absolute basis for all existence, regardless of what is its title: universal soul, of the first cause, or the Super ego.

Another aspect to be considered is that the experience gained through the high levels of the mind in meditation. Here we mention the teachings of meditation (Jhàna) of Buddhism. Meditation Buddhism recognizes the eight (or nine) levels of meditation, in which each level of meditation typical serial hub for each of the higher levels of the mind. It is a process through which the racist mind eventually was merged until the mind's superhuman levels reached during the decanting filter soul. A question that arises here is the Prime witness how meditation experience can get a glimpse of his carries that usual which is obscured; and the experience of meditation can be explained as the Assembly or with the authority of the metaphysical reality or not? In relation to this, I would like to quote the comment by German monks, Germany Gnanaponika, to throw light on the specified question: "a mind filled with pious origins, the bigotry of beliefs and ideas about a fall, soul, God, or any kind of an absolute entity is the experience of meditation with explanations of coma say, prayer in nature and the mystical soul. Such experiences typically are the mystic and theologian explained as revelation or United with the divinity; or it is seen as the manifestation of what is true and real fall of man "(12).

Why Buddhism does not interpret the contents of the experience of meditation according to the mystical and metaphysical have been suggested a clear way in the post of Minister of the Anupada; There, we find the analysis of the nature and content of the experience gained through meditation, religious Property by false-benefits-to develop the presentation. The interesting thing to note here is that the content of each level of meditation is to keep the Group adequately without leaving any space for anything belonging to the mystical and metaphysical. Thus, from the viewpoint of Buddhism, experiences in meditation can be explained by psychology as any mundane experience. Even more significant is the recognition that the psychological components of each level of meditation is said to be born from up in the full knowledge of her: "she is fully aware of the run of them (vìdiatà uppajjanti), durability (vìdiatà upattanhanti) and disappearance (vìdiatà abbhattham gacchanti); and then the thing go to conclude the obvious psychological factors since it does not exist (ahutvà sambhonti), and from there they disappear (hutvà pativenti) ". Trading post is identified more clearly because of the false religions without the echo-benefits-Housing them alluring (Anupàya), which they do discomfort (Anapàya), not to close them (anissita) also do not love them, so the false religions come to the conclusion there is a third higher than the rescue's (nissarananti uttarim atthi pajànati).

Thus, the explanation on the nature of the practice experience verification of three factors: first, the content of the experience of meditation can be analyzed without leaving a place to shelter. Second, the element of student run and disappear in the awareness of practitioners. Finally the event that it does not constitute in itself the liberation, after all, because for Buddhism, experiences in meditation also impermanence, egolessness, condition and belong to the coast (paticcasamuppanna). The express mandate of the nature and content of our meditation experience clearly demonstrates that the meditation experience could not be interpreted in the realm of the mystical or metaphysical; means providing evidence for the existence of the super ego. Of course, with the view of this fact, Buddhism seems to be completely unknown to the that can occur by the misleading explanation about yourself on the basis of the theory of metaphysical or mystical. This seems to explain why people meditate advice should consider the contents of the experience of meditation in the light of the properties for all the existing (or Indo-French Triangle tilakkhana), which is impermanence (anicca), suffering (dukkha) and anatta (anttà).

The next aspect that needs to be observed in order to go to the final solution to the problem of super ego is the experience of Nirvana (nibbàna). This is the theme that we intend to present the lecture on Nirvana. However, with regard to our current objectives, indeed very necessary to raise here a key aspect of the experience of Nirvana; I would like to mention the location of The Lai (Tathayata), who was a prime witness Nirvana in the relations with the five aggregates (Samyutta IV). The first problem, that of relations with the five aggregates, suggesting that As a hybrid (thatàgata) not identified Himself with any group in the five aggregates or the human element. The second problem, which does not have relations with the five aggregates, suggesting that As not to assimilate him with anything in addition to the five aggregates, i.e. something transcendent in aggregates, such as the super ego. Both problems which meant that function As Hybrids that escape from any category of assimilation with the Fork. From this, one may not come to the conclusion that a prime witness who Nirvana, the assimilation of himself to Nirvana as evidenced clearly in the first sector of the Central (13). According to Buddhism, so assimilation means a serious form of spiritual enslavement. In the content of the Buddhist doctrine of anatta, the announcement of the Upanisads (Upanishads) such as "I'm Breaking, is Brahman" or "you are the One" is the form of the uniform with the Fall (asmimàna). In view of the rescue, as long as that is consistent with the Fork still existed until he shall have no freedom. From the story of the Bhikkhu-Khemaka reference that we are pretentious throughout this presentation, it must have become clear.

All the above has demonstrated clearly the experience of Nirvana nor provided evidence for the theory of super ego Ego ego Ego ego beyond news experience; and theoretically freed as original Buddhism advocates, which is a contemporary scholar of research, there is no equivalent to the Fall of the Upanisads. In the context of this study the conclusions of the Radhakhrishanan that the original Buddhism are just statements of the ideology of the Upanisads new from a perspective that needs to be processed again. Because such as Helmuth Von Glasenapp, of course that the original Buddhist Upanisads (Upanishads) have many things in common in terms of doctrines such as karma, rebirth and Liberation across the observers by wisdom (Wisdom pubs). However, h. v. Glasenapp said, adding that because the thought this was some contemporaries, such as DAO Jain ... with approval, then the result is impossible to determine what the Buddhist influence (14). Although the Upanisads before Buddhism that doesn't necessarily say that Buddhism is a long development out of the Upanisads. In the history of thought, a popular event that everybody knows, many new ideas arise not merely a decanting filter further sophistication of ancient thought, that could be a reaction against them, meaning that a dialectical opposition against them. In both cases, the effects of what was ahead for the emergence of what came later was unable to refuse; However, the differences in the two types of influence is unmistakable. As we have commented in the first part of the presentation, Buddhism appear not a lasting development of the novel often hang (Sassatavàda) or the theory of The kill (ucchedavàda) which is a response to that criticism about their mutual opposition.

This brought to a conclusion in relation to the research of the serious anatta doctrine of Buddhism. It is the Buddhist doctrines of anatta provides a new perspective on the concept of humanity and has set up a platform for spirituality has no soul-if souls are understood as an existing entity that fell in deep secret of the soul. As the comment by Edward Conze, Buddhist's specific contribution to the philosophy of religion lies in its emphasis on the doctrine of "egolessness" (15); and other contributions of Buddhism to the philosophy, psychology and ethics stems from this fact. Because if the Buddhist philosophy attempts to demonstrate why the idea of a Fallen General as the mistake, its psychology demonstrate how it is present, the ethics of it demonstrate how to pass it, and the final goal, Nirvana, proving the latter State, in which the ego is totally excluded. This does not imply that the doctrine of anatta Buddhism as Buddhism became more noble or vile for the perspective of life. The work we do is educational exercises for schools, and legitimate effort to bring up our logic is intended to point out the wrong spot and not similarities with Buddhism. END=VIETNAMESE TRANSLATE ENGLISH BY THICH CHAN TANH.MHDT.WORLD VIETNAMESE BUDDHIST ORDER=VIETNAMESE BUDDHIST NUNS=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.23/10/2012.NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).