Formation of Aggregates (Khandha)

Eye-consciousness process:

When visible form strikes the eye-sensitivity, eye-consciousness (cakkhuviññāṇa) arises. Can eye-consciousness arise alone? No, it cannot. Along with eye-consciousness, three mental factors arise simultaneously (sahajāta): feeling (vedanā), perception (saññā), and volition (cetanā). These together form four mental aggregates (nāmakkhandha). The eye-sensitivity and visible form constitute the material aggregate (rūpakkhandha). These four mental aggregates combined with the material aggregate form the five aggregates (pañcakkhandha).

The same process can be analyzed in three ways:

1. As Five Aggregates:
- Four Mental Aggregates (eye-consciousness, feeling, perception, volition)
- One Material Aggregate (eye-sensitivity and visible form)

2. As Mind, Mental Factors, and Matter:
- Mind (seeing consciousness)
- Mental Factors (feeling, perception, volition)
- Matter (eye-sensitivity and visible form)

3. As Name and Form (Nāma-Rūpa):
- Name (the knowing of visible form)
- Form (eye-sensitivity and visible form)

When visible form strikes eye-sensitivity, seeing consciousness arises. The knowing of the visible form is mind. Feeling, perception, and volition are mental factors. Together they are mind and mental factors. Eye-sensitivity and visible form are matter. Thus we have mind, mental factors, and matter.

When visible form strikes eye-sensitivity, seeing consciousness arises. The knowing of the visible form is mental phenomena (nāma). Eye-sensitivity and visible form are material phenomena (rūpa). Thus we have the two aspects: mental and material phenomena.

Ear-consciousness process:

When sound strikes the ear-sensitivity, ear-consciousness (sotaviññāṇa) arises. Can ear-consciousness arise alone? No, it cannot. Along with ear-consciousness, three mental factors arise simultaneously (sahajāta): feeling (vedanā), perception (saññā), and volition (cetanā). These together form four mental aggregates (nāmakkhandha). The ear-sensitivity and sound constitute the material aggregate (rūpakkhandha). These four mental aggregates combined with the material aggregate form the five aggregates (pañcakkhandha).

The same process can be analyzed in three ways:

1. As Five Aggregates:
- Four Mental Aggregates (ear-consciousness, feeling, perception, volition)
- One Material Aggregate (ear-sensitivity and sound)

2. As Mind, Mental Factors, and Matter:
- Mind (hearing consciousness)
- Mental Factors (feeling, perception, volition)
- Matter (ear-sensitivity and sound)

3. As Name and Form (Nāma-Rūpa):
- Name (the knowing of sound)
- Form (ear-sensitivity and sound)

When sound strikes ear-sensitivity, hearing consciousness arises. The knowing of the sound is mind. Feeling, perception, and volition are mental factors. Together they are mind and mental factors. Ear-sensitivity and sound are matter. Thus we have mind, mental factors, and matter.

When sound strikes ear-sensitivity, hearing consciousness arises. The knowing of the sound is mental phenomena (nāma). Ear-sensitivity and sound are material phenomena (rūpa). Thus we have the two aspects: mental and material phenomena.

Nose-consciousness process:

When odor strikes the nose-sensitivity, nose-consciousness (ghānaviññāṇa) arises. Can nose-consciousness arise alone? No, it cannot. Along with nose-consciousness, three mental factors arise simultaneously (sahajāta): feeling (vedanā), perception (saññā), and volition (cetanā). These together form four mental aggregates (nāmakkhandha). The nose-sensitivity and odor constitute the material aggregate (rūpakkhandha). These four mental aggregates combined with the material aggregate form the five aggregates (pañcakkhandha).

The same process can be analyzed in three ways:

1. As Five Aggregates:
- Four Mental Aggregates (nose-consciousness, feeling, perception, volition)
- One Material Aggregate (nose-sensitivity and odor)

2. As Mind, Mental Factors, and Matter:
- Mind (smelling consciousness)
- Mental Factors (feeling, perception, volition)
- Matter (nose-sensitivity and odor)

3. As Name and Form (Nāma-Rūpa):
- Name (the knowing of odor)
- Form (nose-sensitivity and odor)

When odor strikes nose-sensitivity, smelling consciousness arises. The knowing of the odor is mind. Feeling, perception, and volition are mental factors. Together they are mind and mental factors. Nose-sensitivity and odor are matter. Thus we have mind, mental factors, and matter.

When odor strikes nose-sensitivity, smelling consciousness arises. The knowing of the odor is mental phenomena (nāma). Nose-sensitivity and odor are material phenomena (rūpa). Thus we have the two aspects: mental and material phenomena.

Tongue-consciousness process:

When taste (six flavors: sweet, sour, spicy, salty, bitter, astringent) strikes the tongue-sensitivity, tongue-consciousness (jivhāviññāṇa) arises. Can tongue-consciousness arise alone? No, it cannot. Along with tongue-consciousness, three mental factors arise simultaneously (sahajāta): feeling (vedanā), perception (saññā), and volition (cetanā). These together form four mental aggregates (nāmakkhandha). The tongue-sensitivity and the six tastes constitute the material aggregate (rūpakkhandha). These four mental aggregates combined with the material aggregate form the five aggregates (pañcakkhandha).

The same process can be analyzed in three ways:

1. As Five Aggregates:
- Four Mental Aggregates (tongue-consciousness, feeling, perception, volition)
- One Material Aggregate (tongue-sensitivity and six tastes)

2. As Mind, Mental Factors, and Matter:
- Mind (tasting consciousness)
- Mental Factors (feeling, perception, volition)
- Matter (tongue-sensitivity and six tastes)

3. As Name and Form (Nāma-Rūpa):
- Name (the knowing of taste)
- Form (tongue-sensitivity and six tastes)

When taste strikes tongue-sensitivity, tasting consciousness arises. The knowing of the taste is mind. Feeling, perception, and volition are mental factors. Together they are mind and mental factors. Tongue-sensitivity and six tastes are matter. Thus we have mind, mental factors, and matter.

When taste strikes tongue-sensitivity, tasting consciousness arises. The knowing of the taste is mental phenomena (nāma). Tongue-sensitivity and six tastes are material phenomena (rūpa). Thus we have the two aspects: mental and material phenomena.

Body-consciousness process:

This process involves three types of tangible objects (phoṭṭhabba):
1. Earth element (pathavī) - hardness/softness
2. Fire element (tejo) - hot/cold
3. Air element (vāyo) - pushing/movement

When these tangible objects strike body-sensitivity, body-consciousness (kāyaviññāṇa) arises. Can body-consciousness arise alone? No, it cannot. Along with body-consciousness, three mental factors arise simultaneously (sahajāta): feeling (vedanā), perception (saññā), and volition (cetanā). These together form four mental aggregates (nāmakkhandha). The body-sensitivity and tangible objects constitute the material aggregate (rūpakkhandha). These four mental aggregates combined with the material aggregate form the five aggregates (pañcakkhandha).

The same process can be analyzed in three ways:

1. As Five Aggregates:
- Four Mental Aggregates (body-consciousness, feeling, perception, volition)
- One Material Aggregate (body-sensitivity and tangible objects)

2. As Mind, Mental Factors, and Matter:
- Mind (touching consciousness)
- Mental Factors (feeling, perception, volition)
- Matter (body-sensitivity and tangible objects)

3. As Name and Form (Nāma-Rūpa):
- Name (the knowing of touch)
- Form (body-sensitivity and tangible objects)

When tangible objects strike body-sensitivity, touching consciousness arises. The knowing of the touch is mind. Feeling, perception, and volition are mental factors. Together they are mind and mental factors. Body-sensitivity and tangible objects are matter. Thus we have mind, mental factors, and matter.

When tangible objects strike body-sensitivity, touching consciousness arises. The knowing of the touch is mental phenomena (nāma). Body-sensitivity and tangible objects are material phenomena (rūpa). Thus we have the two aspects: mental and material phenomena.

Mind-consciousness process:

When mental objects (dhammārammaṇa) strike mind-sensitivity, mind-consciousness (manoviññāṇa) arises. Can mind-consciousness arise alone? No, it cannot. Along with mind-consciousness, three mental factors arise simultaneously (sahajāta):
- Feeling aggregate (vedanākkhandha)
- Perception aggregate (saññākkhandha)
- Formations aggregate (saṅkhārakkhandha)

These together form four mental aggregates (nāmakkhandha). The heart-base (hadayavatthu) and mental objects constitute the material aggregate (rūpakkhandha). These four mental aggregates combined with the material aggregate form the five aggregates (pañcakkhandha).

The same process can be analyzed in three ways:

1. As Five Aggregates:
- Four Mental Aggregates (mind-consciousness, feeling, perception, formations)
- One Material Aggregate (heart-base and mental objects)

2. As Mind, Mental Factors, and Matter:
- Mind (thinking consciousness perceiving beings and persons)
- Mental Factors (feeling, perception, volition)
- Matter (heart-base and mental objects)

3. As Name and Form (Nāma-Rūpa):
- Name (the cognition of mental objects as beings and persons)
- Form (heart-base and mental objects)

When mental objects strike mind-sensitivity, thinking consciousness arises. The cognition of mental objects as beings and persons is mind. Feeling, perception, and volition are mental factors. Together they are mind and mental factors. Heart-base and mental objects are matter. Thus we have mind, mental factors, and matter.

When mental objects strike mind-sensitivity, thinking consciousness arises. The cognition of mental objects as beings and persons is mental phenomena (nāma). Heart-base and mental objects are material phenomena (rūpa). Thus we have the two aspects: mental and material phenomena.

When examining the six sense-doors, do we find various kinds of humans, devas, brahmas, animals, petas, and asuras, or do we find the five aggregates? Are beings like humans, devas, and brahmas not found because they don't exist? If they don't exist, is there any need to cling to concepts of humans, devas, and brahmas? What we actually find are the five aggregates, not humans, devas, or brahmas.

Isn't it worth examining how these five aggregates exist?
- What is the nature of the material aggregate? (It is a group of phenomena that changes and deteriorates)
- What is the nature of the feeling aggregate? (It is a group of phenomena that experiences)
- What is the nature of the perception aggregate? (It is a group of phenomena that recognizes)
- What is the nature of the formations aggregate? (It is a group of phenomena that motivates and conditions)
- What is the nature of the consciousness aggregate? (It is a group of phenomena that knows)

These five aggregates cease after seeing, hearing, smelling, tasting, touching, and knowing - so do we find the five aggregates or do we find non-existence? If they don't exist, how can we cling to them? Since beings like humans, devas, and brahmas never existed in the first place, is there any need to cling to them? Even the existing aggregates - don't they arise and pass away? Can they be objects of clinging? In this way, doesn't identity-view (sakkāya-diṭṭhi) fall away?

For one who has eliminated identity-view, will they still commit unwholesome actions through body, speech, and mind? No, they won't. That's why the ancient teachers said that Stream-enterers are free from killing, stealing, sexual misconduct, lying, and wrong views. When one becomes a Stream-enterer, they gain true happiness. If one continues to strive, like Dhammadinnā and Lady Paṭācārā, can't they complete the holy life in one lifetime? Yes, they can. This is what needs to be examined.

Don't we need to understand the material aggregate (rūpakkhandha)? Within this material aggregate, aren't there the four great elements - earth, water, fire, and air? Earth element means the quality of hardness, or alternatively softness. Are these qualities of hardness and softness persons, or just earth element? Water element refers to cohesion, the binding quality. Fire element represents heat and cold qualities. Air element represents supporting and moving qualities. Don't we find these four great elements?

Are these four great elements humans, devas, or brahmas? We find just the four elements, right? When we find the four great elements, aren't there also four derived elements? There's the visible form element for the eye, the odor element for the nose, the six tastes element for the tongue (sweet, sour, spicy, salty, bitter, astringent), and the nutritive essence element that sustains bodily growth. So there are four great elements and four derived elements, making eight elements in total. Do we find humans, devas, and brahmas, or just these eight elements?

When these eight elements contact each other, doesn't sound arise? Isn't this taught as the nine types of material phenomena (navakkalāpa)? Are these nine elements humans, devas, and brahmas? When we analyze the aggregates, don't we find the material aggregate? Is it humans, devas, and brahmas, or just the material aggregate?

Whenever two material elements contact, doesn't the corresponding consciousness arise? For the eye, eye-consciousness arises. Can consciousness arise alone? If not, aren't feeling, perception, and volition also present? Think about it - is it humans, devas, or brahmas that experience forms, or is it feeling? Is it persons that perceive forms, or perception? Is it persons that motivate experiencing and perceiving, or volition? When we combine feeling, perception, and volition with consciousness, don't we get four mental aggregates?

Are these four mental aggregates humans, devas, or brahmas? Do these four mental aggregates arise by themselves or due to causes? Looking for causes, we find sense objects and sense doors - two material elements. For example, the sensitive eye matter and visible form. Only when these two meet do the four mental aggregates arise. Are these humans, devas, or brahmas, or just four mental aggregates? Is the sensitive eye matter humans, devas, or brahmas? Is visible form humans, devas, or brahmas? When we analyze the aggregates, don't we find the material aggregate? Combined with the four mental aggregates, don't we get the five aggregates in total?

Have you learned to guard your mind?

 Venerable Mogok Sayadaw explains:

"Cittaṃ rakkhatha medhāvī" - One who knows every arising of mind is wise (Yes, Venerable Sir).
Do you understand? (Yes, Venerable Sir)
When you know every arising of mind (That is wisdom, Venerable Sir).

When you know every arising, you also know every passing away (Yes, Venerable Sir).
Follow this - when you know every arising (We know every passing away, Venerable Sir).

Oh, there's no difference between arising and passing - they happen in such quick succession. It arises at moment one and passes at moment two - you don't even notice it (Yes, Venerable Sir).

Finally, when you observe, you just know "there is nothing" (Yes, Venerable Sir). That's all you know. Nothing else (Yes, Venerable Sir).

The Buddha called this knowledge "udayabbaya ñāṇa" (knowledge of arising and passing away).

Yes, he taught it, but the arising (udaya) you see isn't what you think. The passing away (vaya) you see isn't what you think. You just know that things arise and pass by themselves, and then you know "nothing is there" (Yes, Venerable Sir). Do you understand? (Yes, Venerable Sir)

Therefore, you can't rigidly hold onto what's written elsewhere (Yes, Venerable Sir). You must verify through direct experience (diṭṭhadhamma) (Yes, Venerable Sir). Those are just teachings (suta dhamma) (Yes, Venerable Sir). Is it clear? (Yes, it's clear, Venerable Sir)

"In my direct experience, I didn't even see the arising, Venerable Sir. The Buddha says 'udaya' for arising and 'vaya' for passing away. But when I looked with wisdom, I found nothing."

You can't really know it (Yes, Venerable Sir). Do you understand? (Yes, Venerable Sir)
Just knowing "it arose and is not there" is enough (Yes, Venerable Sir).

Very well, now my disciples are established. Have you learned to guard your mind? (Yes, we have learned, Venerable Sir)

Knowing every arising is guarding the mind. When you know every arising (That is guarding, Venerable Sir).

After guarding, dear devotee, "Cittaṃ rakkhatha medhāvī" is fulfilled - the mind is guarded (Yes).

When you know every arising, that is guarding the mind (Yes, Venerable Sir).

By the Most Venerable Aggamahāpaṇḍita
Mogok Sayadaw
Amarapura
(1-1-60)

Sadhu! Together let us keep the Dharma wheel rolling.

How to Move Skillfully Through Life

When sitting in a group with elders, some mindful people wait a long time before moving. So you should make way first, out of consideration. Isn't this worth knowing?

But nowadays, people rush to sit first, taking the best seats. Even on buses, they want the spacious seats for themselves. However, those who understand will offer their seats to elderly people, saying "Please, elder, take my seat." Isn't this generating merit while traveling?

Those who don't understand just sit comfortably, spreading out. This is about knowing how to live skillfully in conventional reality (sammuti-sacca).

#Do_you_realize_when_unwholesome_states_arise? We need to turn our wisdom toward the five aggregates (khandhas) to prevent unwholesome states. When we lose sight of the khandhas, everything falls apart.

It's like looking at the moon - when you look at the moon, do you see the forests and mountains below? Do you see towns and countries? Similarly, when we turn our attention to beings, do we see the khandhas? This needs contemplation.

We need to:
1. Turn our wisdom properly
2. Understand the Truth
3. Understand what creates suffering (samudaya)
4. Understand the path (magga)

This teaching emphasizes practical mindfulness in daily interactions and the importance of seeing things through the lens of Dhamma.

Sadhu! Together let us keep the Dharma wheel rolling.

How to Sleep Skillfully

When going to sleep, crown your head with the Three Jewels (Buddha, Dhamma, Sangha). Isn't it better to fall asleep while focusing on the Buddha and Dhamma?

But if you fall asleep thinking about business dealings or food, you'll end up having restless dreams and disturbed sleep, understand? These are important points to consider.

#Easy_to_say_but_without_practice_mindfulness_cannot_be_achieved. We need to examine these things carefully. Study them thoroughly.

This teaching emphasizes:
1. Taking refuge in the Triple Gem before sleep
2. Mindful attention to wholesome objects while falling asleep
3. Avoiding thoughts of worldly matters at bedtime
4. The importance of regular practice

The quality of our sleep often reflects the quality of our mind before sleeping.

Sadhu! Together let us keep the Dharma wheel rolling.

How to Live Skillfully

When living day to day, when someone comes to spread gossip, shouldn't we #turn_our_attention_to_the_khandhas (aggregates)? Don't respond to the gossip.

But nowadays, people don't understand this. When one person finishes speaking, others start sharing their own unwholesome experiences. Isn't this how people live? Like the saying goes, #endless_like_smoke_and_rain - one story leads to another without end. Isn't this how people behave?

These are important points to understand. We need to know how to live skillfully.

This teaching emphasizes the importance of:
1. Mindful living
2. Avoiding participation in gossip
3. Directing attention to contemplation of the five aggregates
4. Breaking the cycle of unwholesome speech

Sadhu! Together let us keep the Dharma wheel rolling.

How to Eat Mindfully

 Don't assume everyone knows how to eat properly. Observe when people sit down to eat. When a meal is served for five people with five portions of potato, isn't it worth contemplating?

If one person takes two portions, only three remain. Will others have enough? Think about it. Some people never put down their spoon, while others have to wait. Don't these situations occur?

This is eating without mindfulness. It's not about being young or old. #A_person_without_mindfulness_should_be_ashamed of their eating habits. Isn't this worth contemplating?

Some people keep eating even when full, reaching for this and that while rice is finished. Is this knowing how to eat or not?

This is what people actually see. Your eating habits are visible to others. Think about it. We should consider how many people are sitting and how many portions there are.

#Have_you_heard_about_sharing_when_there's_less? #When_there's_plenty,_everyone_can_be_satisfied. When there's plenty, no need to say anything. When there's less, share. Isn't this worth learning? We should observe who's sitting at the table, not just grab food mindlessly.

Some people don't even use a spoon - they pour directly from the pot into their bowl. This happens. That's not knowing how to eat.

It's not about age - young or old. A mindful person, whether young or old, behaves well.

#When_mindfulness_is_lost_everything_is_ruined, understand? This is what we need to study. Isn't it worth contemplating? Study this thoroughly. These are the essential points about knowing how to eat.

Sadhu! Together let us keep the Dharma wheel rolling.

The method of contemplating aggregates (khandhas) and Noble Truths:

 When traveling in the world - whether by car, plane, or ship - isn't it beneficial to contemplate the aggregates and Noble Truths?

#You_need_to_memorize_this and quietly reflect in your mind. When riding a ship, do the same. We need references to understand how to contemplate this deeply.

Remember the story of Prince Janaka (a Bodhisatta) who maintained the Eight Precepts for seven days while stranded in the ocean after a shipwreck? We've heard how the deity Mekhala saved him.

The other people became fish food. Why? Because they didn't have sīla (moral virtue). See, #observing_precepts_is_virtue. Could the fish eat someone maintaining precepts?

If we contemplate this way and die in a plane crash, #wouldn't_we_reach_a_good_destination? If we die with magga-citta (path consciousness), we'd become a deva-ariya. Even if we die in a car crash, #wouldn't_wholesome_thoughts_arise?

But nowadays, people just worry and chat idly while traveling by plane or car, speaking meaninglessly like counting palm leaves.

Isn't it worth considering and memorizing these teachings? If we always carry these wholesome thoughts, isn't this called kusala (wholesome)? Is kusala unfortunate or fortunate? (Fortunate, Venerable Sir)

This is called #carrying_fortune. Let's try to reach this state. It's good! Carrying kusala is called mangala (blessing). But now people are carrying akusala (unwholesome). #We_need_to_transform_our_wisdom.

Sadhu! Together let us keep the Dharma wheel rolling.

Press Release

 From the Office of Siridantamahapalaka

On the Occasion of Today's Full Moon Day

Today marks the auspicious full moon day (Poya Day), a time of profound spiritual significance in Buddhist tradition. On this sacred day, we encourage all practitioners to:

1. Observe the Eight Precepts (Uposatha Sila) if possible
2. Engage in meditation practice
3. Visit temples for offerings and worship
4. Listen to Dhamma teachings
5. Practice dana (generosity) and support the Sangha

Historical Significance:
Full moon days have been particularly significant since the time of the Buddha, as many important events in the Buddha's life occurred on such days. These monthly observances provide an excellent opportunity for practitioners to strengthen their commitment to the Dhamma path.

Practical Observances:
- Maintain mindfulness throughout the day
- Refrain from taking meals after noon
- Dedicate time for meditation and scripture study
- Practice loving-kindness (metta) meditation
- Reflect on the Three Characteristics (Tilakkhana)

We encourage all Buddhist practitioners to use this full moon day as an opportunity to deepen their practice and renew their commitment to the Noble Eightfold Path.

May all beings be well and happy.
May the Buddha-sasana long endure.

Sadhu! Together let us keep the Dharma wheel rolling.