5 Khandas (Aggregates Of Existence) - English & German

What are we? Actually, we are only five aggregates of existence: body and mind, body and mind made up of feelings, perception, mental formation, and consciousness - no self, just 5 aggregates. This lecture gives an easier understanding of non-self.

Transcript

Consciousness.

We have six kinds of consciousness.

The sense-tos,

Ears,

Nose,

Eyes,

Skin,

Tongue.

So the five senses and the sixth is the mind.

So that is what we call consciousness.

Six kinds of consciousness.

The second part.

The third is mental formations.

Everything the mind forms.

Thoughts,

Plans.

But with thinking we have to know there are two kinds of thoughts.

There are thoughts that we do applied thoughts.

We think about something,

We want to create something.

This is what we call a mental formation.

Like consciously we think about something.

But then there is another kind of thinking and that is the thinking that spontaneously arises if you want it or not.

And then you are involved in thoughts.

So this is something different.

That is what we call thinking consciousness.

When the mind gets in contact with thoughts.

But you are not doing it on purpose.

This is the stuff that comes up when you want to meditate and want to have a calm mind.

There is always something going on.

So that is thinking consciousness.

But sometimes there is this thinking consciousness and you grasp at it.

You hold on to it and build up on it.

That would be mental formation.

So they are the two different kinds of things.

Is that more or less clear?

And then the fourth part of the mind is Sanja.

That is the trouble maker.

Sanja or our ability to remember or to put things in certain drawers.

This is this,

This is that.

All this kind of memory we have to put things in a certain place.

This is yellow,

This is red,

This is man,

This is woman,

This is good,

This is bad.

This is Sanja telling you.

So this is what you are.

Not more than that.

Body and mind.

Body one,

Mind four parts.

And we call them in Bali the five khandhas and in English you would say the five aggregates of existence.

If I am looking atPL,

This is Ruppa,

This is Köper,

And Nama is Geist.

Köper is Klades,

In the four elements we have,

This thing,

To say that there is what,

What,

What,

And what.

And then Nama,

Geist,

Is in four types.

One is Gefühle,

Angeneme,

Unangeneme,

And Neutrale Gefühle.

The second is Bewüstein,

There are sex elements of Bewüstein,

In her,

Senre,

Gens,

Schmechen,

Dängen,

And Fuulen.

So these are the five types of things,

And the sixth is Dängerbewüstein.

So this is the second of the nine.

And the third is Geistformation.

All the Geists formed.

The Geists formed were Geistformation.

And the fourth type of the,

Of the mind,

Of Nama is Sanja,

Or the Erinerungsvermögen.

It's so obvious that this is the best,

As it is also known.

And this is all what was even with Erinerungsvermögen,

But also with concepts,

Like the one type.

This is good,

This is good,

This is good,

This is good,

This is good,

This is good,

This is good,

This is good,

This is good,

All that,

Everything that my Ergo has,

All the concepts that he has,

Are very different.

So these four are Geists.

So Köper and Geist,

And this is all what there is.

And the four are not the five,

The five,

The five.

So you can look really very deep into what you call yourself.

You won't find anything else,

Just these five.

And the Buddha always said these five aggregates of existence,

They are suffering.

So that's what we have there,

A package of suffering.

So Buddha had to say these five aggregates are in the light.

This is what this is.

So we have to deal with it.

We have to deal with it and try to not let the suffering take over too much.

They are suffering inherent already,

But we can do our best to not let the suffering become even more.

And it's even more when we are attached,

What I said in the morning,

Cause and effect.

Suffering arises from attachment.

So if you're attached to the body,

Suffering is the result.

If you're attached to feelings that arise,

You will suffer.

If you're attached to mental formations,

You will suffer.

If you're attached to the consciousness that arises,

It's suffering.

And if you're attached to Sanaya,

To the perception that tells you this and that and that,

Is this and whatever,

Concepts,

Then suffering arises.

We are in the light and we have to understand this as something else.

When the light is,

Then it's not us,

This is us.

So if we are in the light,

Then we are in the light.

If the light is on the body,

Then we are in the light,

It's clear.

If the light is on the body,

Then we are in the light.

Rindrungsvermögen ist in steedleiden,

An haften an mental formation,

A soe giest forma tionen,

Reiertleiden.

An haften an und rin koncepten,

Und an rindrungsvermögen,

Ja,

Ist leid haften.

Also,

Vorsuch und dar wennig an zu haften.

They have their own nature.

They arise,

Stay for a while,

And they cease.

If we accept that,

If we tolerate that,

If we are with it as good as we can,

Make the best out of it,

Then we keep the suffering to a bearable level.

But if we are attached and don't accept,

And the body gets sick,

We can't accept it,

We suffer even more.

That the body is sick is already suffering.

But if there is this,

I don't want to be sick,

This wish and this not-acceptance of what is.

.

.

Of course,

You suffer even more.

It's not just the body suffering from sickness,

But the mind suffers as well,

Because you want it different.

I don't want to have this kind of feeling,

But it's there already.

You have to accept.

There's an unpleasant feeling,

I don't want that.

Then I suffer double.

You have double suffering.

You have the suffering of having an unpleasant feeling,

And then you have the suffering because you don't want that,

But you can't change it.

So,

Double suffering.

So that's where we can do something.

We can't do anything against getting sick or old or dying.

That's nature.

But the wanting is different,

Makes it even more unbearable.

It doesn't say we can't do anything,

Of course.

If we get medicine,

We go to a doctor,

Whatever,

It helps.

There's no problem.

But do what you can and then accept,

Have equanimity.

If it doesn't work,

Don't get even more upset or sad,

Because it is like that.

It just increases the suffering.

Clear?

So,

The The film is not light,

But it's not light at all.

It's not more light than light.

So if you have a child,

The child will be so drunk.

It's normal.

You will be old and that's normal.

And someone else is normal.

I will say that I will not be young,

I will not be old,

I will not be young,

But the most important thing is to not accept it.

I can't accept it,

Because I don't know where the nature of it is.

That's what happens to you.

And that's why I want to accept it.

And I want to make the best of it,

Because it's important to have balance.

So,

Meditation,

When I can't,

Or when the arts are not clear,

Because I don't accept it,

I can't accept it,

I want to make it what I can.

But if I don't,

I don't want to accept it.

That's what happens.

Then I want to have this quietness,

This equanimity that I don't want to accept.

Then the light doesn't really matter as a resource.

Okay,

So far to these five aggregates of existence.

It's very important to know that,

Because that's it.

If you're really clear about that and contemplate often on that,

Then you also see the anatta,

The non-self very clear.

There's nothing else,

Just these five parts.

It's like Martin understood this morning,

Or it was yesterday,

When he took this body and took all the parts away.

There's a heap of skin,

Of bones,

Of organs,

Of blood,

Pus,

Urine and shit,

And whatever.

All this kind of stuff that is in there.

You put all these parts out there,

And then there's nothing.

It's empty,

Nothing there.

It's just that.

So that's a deeper understanding of non-self.

So this is a way how we meditate.

You do your practice like we did it here,

But always also be aware of these things.

Things are impermanent.

Things are not under my control and empty.

Therefore,

Things are not really satisfying and suffering.

The meditation has to be done when you are in the meditation.

You see,

These five aggregates,

They don't really matter to me.

They are just five.

And these five types are all for the sake of being.

You are in the same place,

In the same place,

And then you are in the same place.

The psyche is not there.

It's just a layer.

It's just a small thing.

I can't control it.

I can control it,

And I can't go back to the old world,

Or the old world,

Where I was.

I can control it,

But I can't control it.

I can't control it,

Because I don't have any control.

I can't.

There is no control.

It's just not there.

And why there is no control?

It's because we don't really want to feel it.

It's just a layer.

So,

We practice like that to see the true nature of mind,

Impermanence,

Non-self suffering.

But that doesn't mean you have to sit down and all the time think.

That would also not be right.

You have your concentration,

You are with the breath,

Whatever,

But it will appear.

Suddenly you really clearly see,

Impermanent,

Not there anymore.

Mind is very restless.

I sit before it,

It was very calm,

Peaceful,

Nice.

Now I sit down,

And mind is thinking all the time.

So,

Not under my control.

If I had the control,

I would say,

Okay,

Mind has to be calm,

Or body hurts.

There's one session,

No pain at all.

Everything is light and peaceful,

And then the next session is very bad.

If you had the control,

It wouldn't be like that.

So,

You can see,

No self,

No control.

So,

That's the right way to contemplate.

Any question to that?

But the one who is aware about all,

How it's coming,

Is everlasting,

Is not permanent.

If it would be everlasting,

Then you would have mindfulness all the time,

But you don't have it.

It's also coming,

Stays for a while,

And it ceases.

It's impermanent.

Mindfulness is also passing.

But before the mindfulness arises,

There is the highest intelligence,

I hope so.

That's maybe what Moshi says,

But in Buddhism you don't have that.

There is nothing like that.

There is no thing that is permanent.

There is nothing like that.

There is no creator.

No one there.

Just conditions.

Rising,

Staying for a while,

And that's all.

Even the observer,

You observe,

But if it would be very nice,

If it's there all the time,

Then you have no more problems.

But no,

It doesn't.

Sometimes mindful,

Sometimes not mindful.

Even that is impermanent.

Finding self is what means to recognize that there is nothing at the end.

Again?

Finding himself.

It's there,

It's there,

In the light.

So there is no one there.

There is no one there.

There is no one there.

No one home.

No one home.

Yeah.

But you know,

As long as we are not enlightened,

We still live with that thing,

And we still have the feeling,

Okay,

That's mine,

It's different from all the others.

That's necessary.

You work with that because you are not there yet.

But in the end you will find no one.

That's why we use the wisdom to contemplate.

Okay,

I know when I hit myself,

That's painful.

Okay,

You don't feel my pain.

I feel the pain.

But still,

When you look closer.

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