DarwidHalim wrote:Who is experiencing?
Not who (a "thing"), but what
(a process). Answer: the pañcaupādānakhanda
It is very important for us to differentiate between "......" and .......
The inability to differentiate "......" and ....... will hinder the liberation of that person in a very serious way. This is highlighted seriously by many buddhist masters.
When you see a tree, your eyes just have "tree"
when you hear a music, your ears just have "music"
when you taste a chilly, your tongue just have "chilly"
When you touch the harsh surface, your skin just have "harsh surface"
But, when it comes to confused mind, ONLY AT A SPLIT SECOND:
"tree" will become tree
"music" becomes music
"chilly" becomes chilly
"harsh surface" becomes harsh surface.
It is impossible for confused beings, to even notice "tree" as just "tree", "music" as just "music". This is because concept and label has been sooooooo deep, that only at a fraction of second, they miss this NAKED APPEARANCES.
Do you know the difference between a mirror and an enlightened mind? There is no difference.
If you put a tree in front of the mirror, INSTANTLY "tree" appear.
If enlightened beings see a tree, INSTANTLY "tree" also appear.
How about confused beings?
If confused beings see a tree, ONLY AT SPLIT SECOND (and this is unnoticeable) "tree" appear and what confused beings see is no longer "tree", but tree.
This "......" and ...... is extremely important to be known. Because if you do not know the different between "......." and ......, you will come out with the idea that when you realize your buddhahood, you will like a statue, like a piece of dead wood.
This is like when Buddha see a tree, not even "tree" appear, but totally blank.
Please note, that is defect and totally wrong.
Like you have a mirror and you put tree in front of the mirror, but nothing is reflected on the mirror. This is impossible.
In "........." there is no feeling, no perception, no mental formations, and no aggregates
But, when that "......." turn to ........, there is feeling, perception, mental formations, and aggregates.
For example: if you see a naked woman and you straight away has desire to touch her.
If at that instant what you see is "naked woman" and "wanting to touch her", feeling cannot be said to be form, because "wanting to touch her" is still in naked condition "wanting to touch her".
But when what you have is naked woman and wanting to touch her, you form feeling.
This the place where Retro put his idea: If there is no bundle (verb), there is no bundle (noun).
When you change from "wanting to touch her" to wanting to touch her, and that instant your delusion start to seep into you and your action is based on this delution, and your action is karmic action.
You will ask this question:
If I see a naked woman, and if I can maintain "naked woman", how can I have "wanting to touch her"?
If you see naked woman and then you want to touch her, it makes sense, because when your "....." change to ....., at that instant you are deluded, so you want to touch her.
But, if I see "naked woman", how can the appearance of "wanting to touch her" is not a fault?
This is because at that instant you are not deluded.
The appearance of "wanting to touch her" appear not because of your delusion anymore at the present moment, but it appears as the maturity of your previous karmic seed (absolutely uncontrol, remember when your karmic seed ripe, even you hide in the jungle in will just ripe, even buddha can't help you), which has nothing to do with the current one.
Unless that "wanting to touch her" become wanting to touch her, then your past karmic seed end, and you put in new karmic seed.
For deluded person, it almost almost impossible for them to get out from samsara, because when their past karmic seed mature (which here appear as "wanting to touch her"), instead of his ability to just stay in "wanting to touch her", due to his ignorance that "wanting to touch her" becomes wanting to touch her. New seed is implated again in the sense that you again strengthen you delusion.
If you can understand this process, you can understand why samsara is called POISONOUS circle. It almost give you zero change to get out from that. ALMOST ZERO CHANCE.
The appearance of "anger" is not thought. Anger is thought.
The appearance of "I love her" is not feeling. I love her is feeling.
The appearance of "I am angry" is not feeling. I am angry is feeling.
The appearance of "I feel pain" is not feeling. I feel pain is feeling.
The appearance of "That mountain is beautiful" is not perception, That mountain is beautiful is perception.
The appearance of "This is this, or that" is not mind. This is this, or that is mind.
The appearance of "body" is not aggregate. Body is aggregate.
When you can just in "........" instead of ........, DUE TO YOUR FULL WISDOM, you reach the state of no perception, no feeling, no birth, no death, no arising, no cessation. Liberation is in you at that moment. Nirvana is in you at that moment.
(Sometimes that state is called the deathless or anything, the meaning is more important here).
Now, you will think that it is not a difficult task to be just "..........", to be just like a mirror can reflect anything like "......." instead of .........
It is the most difficult thing to do in reality
Only Buddha and arhat and high bodhisattvas can do that. Only them can be always in the state of "......" and never ignorantly fall to ..........
You need many many many life times to master that.
In order to master that prevention from "........" to ........, you must realize:
1. Emptiness, which means you can see perfectly "......" is in the nature of illusion, in the nature of reflection of the moon in the water, in the nature of mirage.
2. Zero doubt
3. Perfect samadhi, not even a single instant you fall from "....." to ......
Ajahn Chah said this reality has no problem, but when you poke it, you will be in trouble.
"......." is just ".....", no problem.
But if due to your ignorant ".......", you poke this "......." to ........, you will be in deep trouble.
However, it is a dream for us to be always in this "......" in whatever situations, if we do not realize the teaching of emptiness (vipassana wisdom) and do not have the power of samadhi to maintain that Vipassana realization (which is the realization of emptiness).