Speculating how to verify ones own death. Dedicated to Karin, Saskia, Caroline and the others.

[Guest guest]

Speculating how to verify ones own death. Dedicated to Karin, Saskia,

Caroline and the others.

 

Venerable Ladies,

 

May all our relatives be safe and secure

May all our relatives be happy at heart

May all our relatives want to prevent and abandon doings that lead to

someones downfall and get sufficient help with that.

May all our relatives want to do doings that lead to the highest blessings

and get sufficient help with that

 

This letter is composed of the following subjects;

- Death, a short definition.

- What are the aggregates.

- Can aggregates appear in the future?

- Are the aggregates the self?

- Krishna and Death

- A Master of the time element, will he help?

- The benefits of mindfullness of death.

 

 

- Death, a short definition.

.... ...

"Now what is aging and death? Whatever aging, decrepitude, brokenness,

graying, wrinkling, decline of life-force, weakening of the faculties of

the various beings in this or that group of beings, that is called aging.

 

Whatever deceasing, passing away, breaking up, disappearance, dying, death,

completion of time, break up of the aggregates, casting off of the body,

interruption in the life faculty of the various beings in this or that

group of beings, that is called death.

.... ...

http://www.accesstoinsight.org/canon/samyutta/sn12-002.html

 

 

- What are the aggregates

 

Samyutta Nikaya XXII.79 - Khajjaniya Sutta - Chewed Up

Translated from the Pali by Thanissaro Bhikkhu.

For free distribution only.

 

At Savatthi. "Monks, any priests or contemplatives who recollect their

manifold past lives all recollect the five clinging-aggregates, or one

among them. Which five? When recollecting, 'I was one with such a form in

the past,' one is recollecting just form. Or when recollecting, 'I was one

with such a feeling in the past,' one is recollecting just feeling. Or when

recollecting, 'I was one with such a perception in the past,' one is

recollecting just perception. Or when recollecting, 'I was one with such

mental fabrications in the past,' one is recollecting just mental

fabrications. Or when recollecting, 'I was one with such a consciousness in

the past,' one is recollecting just consciousness.

 

"And why do you call it 'form' (rupa)? Because it is afflicted (ruppati),

thus it is called 'form.' Afflicted with what? With cold & heat & hunger &

thirst, with the touch of flies, mosquitoes, wind, sun, & reptiles. Because

it is afflicted, it is called form.

 

"And why do you call it 'feeling'? Because it feels, thus it is called

'feeling.' What does it feel? It feels pleasure, it feels pain, it feels

neither-pleasure-nor-pain. Because it feels, it is called feeling.

 

"And why do you call it 'perception'? Because it perceives, thus it is

called 'perception.' What does it perceive? It perceives blue, it perceives

yellow, it perceives red, it perceives white. Because it perceives, it is

called perception.

 

"And why do you call them 'fabrications'? Because they fabricate fabricated

things, thus they are called 'fabrications.' What do they fabricate into a

fabricated thing? From form-ness, they fabricate form into a fabricated

thing. From feeling-ness, they fabricate feeling into a fabricated thing.

>From perception-hood...From fabrication-hood...From consciousness-hood,

they fabricate consciousness into a fabricated thing. Because they

fabricate fabricated things, they are called fabrications. [1]

 

"And why do you call it 'consciousness'? Because it cognizes, thus it is

called consciousness. What does it cognize? It cognizes what is sour,

bitter, pungent, sweet, alkaline, non-alkaline, salty, & unsalty. Because

it cognizes, it is called consciousness.

 

"Thus an instructed disciple of the noble ones reflects in this way: 'I am

now being chewed up by form. But in the past I was also chewed up by form

in the same way I am now being chewed up by present form. And if I delight

in future form, then in the future I will be chewed up by form in the same

way I am now being chewed up by present form.' Having reflected in this

way, he becomes indifferent to past form, does not delight in future form,

and is practicing for the sake of disenchantment, dispassion, and cessation

with regard to present form.

 

"[He reflects:] ''I am now being chewed up by feeling... perception...

fabrications... consciousness. But in the past I was also chewed up by

consciousness in the same way I am now being chewed up by present

consciousness. And if I delight in future consciousness, then in the future

I will be chewed up by consciousness in the same way I am now being chewed

up by present consciousness.' Having reflected in this way, he becomes

indifferent to past consciousness, does not delight in future

consciousness, and is practicing for the sake of disenchantment,

dispassion, and cessation with regard to present consciousness.

 

"What do you think, monks -- Is form constant or inconstant?Inconstant,

lord.And is that which is inconstant easeful or stressful?Stressful,

lord.And is it fitting to regard what is inconstant, stressful, subject

to change as: 'This is mine. This is my self. This is what I am'?"

 

"No, lord."

 

"... Is feeling constant or inconstant?Inconstant, lord."...

 

"... Is perception constant or inconstant?Inconstant, lord."...

 

"... Are fabrications constant or inconstant?Inconstant, lord."...

 

"What do you think, monks -- Is consciousness constant or inconstant?"

"Inconstant, lord.And is that which is inconstant easeful or stressful?"

"Stressful, lord.And is it fitting to regard what is inconstant,

stressful, subject to change as: 'This is mine. This is my self. This is

what I am'?"

 

"No, lord."

 

"Thus, monks, any form whatsoever that is past, future, or present;

internal or external; blatant or subtle; common or sublime; far or near:

every form is to be seen as it actually is with right discernment as: 'This

is not mine. This is not my self. This is not what I am.'

 

"Any feeling whatsoever...

 

"Any perception whatsoever...

 

"Any fabrications whatsoever...

 

"Any consciousness whatsoever that is past, future, or present; internal or

external; blatant or subtle; common or sublime; far or near: every

consciousness is to be seen as it actually is with right discernment as:

'This is not mine. This is not my self. This is not what I am.'

 

"This, monks, is called a disciple of the noble ones who tears down and

does not build up; who abandons and does not cling; who discards and does

not pull in; who scatters and does not pile up.

 

"And what does he tear down and not build up? He tears down form and does

not build it up. He tears down feeling... perception... fabrications...

consciousness and does not build it up.

 

"And what does he abandon and not cling to? He abandons form and does not

cling to it. He abandons feeling... perception... fabrications...

consciousness and does not cling to it.

 

"And what does he discard and not pull in? He discards form and does not

pull it in. He discards feeling... perception... fabrications...

consciousness and does not pull it in.

 

"And what does he scatter and not pile up? He scatters form and does not

pile it up. He scatters feeling... perception... fabrications...

consciousness and does not pile it up.

 

"Seeing thus, the instructed disciple of the noble ones grows disenchanted

with form, disenchanted with feeling, disenchanted with perception,

disenchanted with fabrications, disenchanted with consciousness.

Disenchanted, he becomes dispassionate. Through dispassion, he is fully

released. With full release, there is the knowledge, 'Fully released.' He

discerns that 'Birth is ended, the holy life fulfilled, the task done.

There is nothing further for this world.'

 

"This, monks, is called a disciple of the noble ones who neither builds up

nor tears down, but who stands having torn down; who neither clings nor

abandons, but who stands having abandoned; who neither pulls in nor

discards, but who stands having discarded; who neither piles up nor

scatters, but who stands having scattered.

 

"And what is it that he neither builds up nor tears down, but stands having

torn it down? He neither builds up nor tears down form, but stands having

torn it down. He neither builds up nor tears down feeling... perception...

fabrications... consciousness, but stands having torn it down.

 

"And what is it that he neither clings to nor abandons, but stands having

abandoned it? He neither clings to nor abandons form, but stands having

abandoned it. He neither clings to nor abandons feeling... perception...

fabrications... consciousness, but stands having abandoned it.

 

"And what is it that he neither pulls in nor discards, but stands having

discarded it? He neither pulls in nor discards form, but stands having

discarded it. He neither pulls in nor discards feeling... perception...

fabrications... consciousness, but stands having discarded it.

 

"And what is it that he neither piles up nor scatters, but stands having

scattered it? He neither piles up nor scatters form, but stands having

scattered it. He neither piles up nor scatters feeling... perception...

fabrications... consciousness, but stands having scattered it.

 

"And to the monk whose mind is thus released, the devas, together with

Indra, the Brahmas, & Pajapati, pay homage even from afar:

 

'Homage to you, O thoroughbred man.

Homage to you, O superlative man --

you of whom we don't know even what

dependent on which

you're absorbed.'"

 

Notes

1. This passage suggests that there is a potential for each of the

aggregates (form-ness, feeling-ness, etc.) to turn into discernible

aggregates through the process of fabrication. See MN 109, note 2. [Go

back]

Revised: Mon 10 September 2001

http://www.accesstoinsight.org/canon/samyutta/sn22-079.html

 

 

- Can aggregates appear in the future?

 

Samyutta Nikaya XXII.48 - Khandha Sutta - Aggregates

Translated from the Pali by Thanissaro Bhikkhu.

For free distribution only.

 

At Savatthi. There the Blessed One said, "Monks, I will teach you the five

aggregates & the five clinging-aggregates. Listen & pay close attention. I

will speak."

 

"As you say, lord," the monks responded.

 

The Blessed One said, "Now what, monks, are the five aggregates?

 

"Whatever form is past, future, or present; internal or external; blatant

or subtle; common or sublime; far or near: that is called the aggregate of

form.

 

"Whatever feeling is past, future, or present; internal or external;

blatant or subtle; common or sublime; far or near: that is called the

aggregate of feeling.

 

"Whatever perception is past, future, or present; internal or external;

blatant or subtle; common or sublime; far or near: that is called the

aggregate of perception.

 

"Whatever (mental) fabrications are past, future, or present; internal or

external; blatant or subtle; common or sublime; far or near: those are

called the aggregate of fabrications.

 

"Whatever consciousness is past, future, or present; internal or external;

blatant or subtle; common or sublime; far or near: that is called the

aggregate of consciousness.

 

"These are called the five aggregates.

 

"And what are the five clinging-aggregates?

 

"Whatever form -- past, future, or present; internal or external; blatant

or subtle; common or sublime; far or near -- is clingable, offers

sustenance, and is accompanied with mental fermentation: that is called

form as a clinging-aggregate.

 

"Whatever feeling -- past, future, or present; internal or external;

blatant or subtle; common or sublime; far or near -- is clingable, offers

sustenance, and is accompanied with mental fermentation: that is called

feeling as a clinging-aggregate.

 

"Whatever perception -- past, future, or present; internal or external;

blatant or subtle; common or sublime; far or near -- is clingable, offers

sustenance, and is accompanied with mental fermentation: that is called

perception as a clinging-aggregate.

 

"Whatever (mental) fabrications -- past, future, or present; internal or

external; blatant or subtle; common or sublime; far or near -- are

clingable, offer sustenance, and are accompanied with mental fermentation:

those are called fabrications as a clinging-aggregate.

 

"Whatever consciousness -- past, future, or present; internal or external;

blatant or subtle; common or sublime; far or near -- is clingable, offers

sustenance, and is accompanied with mental fermentation: that is called

consciousness as a clinging-aggregate.

 

"These are called the five clinging-aggregates."

Revised: Mon 10 September 2001

http://www.accesstoinsight.org/canon/samyutta/sn22-048.html

 

 

- Are the aggregates the self?

 

Samyutta Nikaya XXII.59 - Anatta-lakkhana Sutta - The Not-self

Characteristic

Translated from the Pali by Ñanamoli Thera.

For free distribution only.

Read an alternate translation by Thanissaro Bhikkhu

 

>From Three Cardinal Discourses of the Buddha (WH 17), translated from the

Pali by Ñanamoli Thera (Kandy: Buddhist Publication Society, 1981).

1981 Buddhist Publication Society. Used with permission.

Thus I heard. On one occasion the Blessed One was living at Benares, in the

Deer Park at Isipatana (the Resort of Seers). There he addressed the

bhikkhus of the group of five: "Bhikkhus." -- "Venerable sir," they

replied. The Blessed One said this.

 

"Bhikkhus, form is not-self. Were form self, then this form would not lead

to affliction, and one could have it of form: 'Let my form be thus, let my

form be not thus.' And since form is not-self, so it leads to affliction,

and none can have it of form: 'Let my form be thus, let my form be not

thus.'

 

"Bhikkhus, feeling is not-self...

 

"Bhikkhus, perception is not-self...

 

"Bhikkhus, determinations are not-self...

 

"Bhikkhus, consciousness is not self. Were consciousness self, then this

consciousness would not lead to affliction, and one could have it of

consciousness: 'Let my consciousness be thus, let my consciousness be not

thus.' And since consciousness is not-self, so it leads to affliction, and

none can have it of consciousness: 'Let my consciousness be thus, let my

consciousness be not thus.'

 

"Bhikkhus, how do you conceive it: is form permanent or impermanent?" --

"Impermanent, venerable Sir." -- "Now is what is impermanent painful or

pleasant?" -- "Painful, venerable Sir." -- "Now is what is impermanent,

what is painful since subject to change, fit to be regarded thus: 'This is

mine, this is I, this is my self'"? -- "No, venerable sir."

 

"Is feeling permanent or impermanent?...

 

"Is perception permanent or impermanent?...

 

"Are determinations permanent or impermanent?...

 

"Is consciousness permanent or impermanent?" -- "Impermanent, venerable

sir." -- "Now is what is impermanent pleasant or painful?" -- "Painful,

venerable sir." -- "Now is what is impermanent, what is painful since

subject to change, fit to be regarded thus: 'This is mine, this is I, this

is my self'"? -- "No, venerable sir."

 

"So, bhikkhus any kind of form whatever, whether past, future or presently

arisen, whether gross or subtle, whether in oneself or external, whether

inferior or superior, whether far or near, must with right understanding

how it is, be regarded thus: 'This is not mine, this is not I, this is not

myself.'

 

"Any kind of feeling whatever...

 

"Any kind of perception whatever...

 

"Any kind of determination whatever...

 

"Any kind of consciousness whatever, whether past, future or presently

arisen, whether gross or subtle, whether in oneself or external, whether

inferior or superior, whether far or near must, with right understanding

how it is, be regarded thus: 'This is not mine, this is not I, this is not

my self.'

 

"Bhikkhus, when a noble follower who has heard (the truth) sees thus, he

finds estrangement in form, he finds estrangement in feeling, he finds

estrangement in determinations, he finds estrangement in consciousness.

 

"When he finds estrangement, passion fades out. With the fading of passion,

he is liberated. When liberated, there is knowledge that he is liberated.

He understands: 'Birth is exhausted, the holy life has been lived out, what

can be done is done, of this there is no more beyond.'"

 

That is what the Blessed One said. The bhikkhus were glad, and they

approved his words.

 

Now during this utterance, the hearts of the bhikkhus of the group of five

were liberated from taints through clinging no more.

Revised: Wed 16 May 2001

http://www.accesstoinsight.org/canon/samyutta/sn22-059a.html

 

- Krishna and Death

<<... seeing the evil of birth, death, aging and disease ... ... This all

do I declare to be knowledge, and everything that goes against this is

ignorance. >>

Bhagavad Gita XIII.9, Sri Srimad A.C.Bhaktivedanta Swami Prabhupada and me.

 

- A Master of the time element, will he help?

Krishna does also have the reputation of being a master of the

time-element. And is perhaps willing to help with focussing on the

aggregates in the future. If one can notice the aggregates in the future

then one can also notice the break-up of the aggregates and thus focus on

the knowledge that arises from death.

<<Every effort is accompanied with mistakes, just like fire is accompanied

with smoke. Therefore should one not let go of the efforts that is in

accordance with the nature, O son of Kunti, even if it is full of failures.

>>

Bhagavad Gita XVIII.48

<<One can only receive the fruits of unattachment through self-restraint,

unattachment towards material things and lowering te sense pleasures. That

is the highest perfection of unattachment.>> Bhagavad Gita XVIII.49,

Translated by A.C.Bhaktivedanta Swami Prabhupada and me.

 

 

- The benefits of mindfullness of death.

 

Anguttara Nikaya VI.19 - Maranassati Sutta - Mindfulness of Death (1)

Translated from the Pali by Thanissaro Bhikkhu.

For free distribution only.

I have heard that at one time the Blessed One was staying at Nadika, in the

Brick Hall. There he addressed the monks, "Monks!"

 

"Yes, lord," the monks replied.

 

The Blessed One said, "Mindfulness of death, when developed & pursued, is

of great fruit & great benefit. It plunges into the Deathless, has the

Deathless as its final end. Therefore you should develop mindfulness of

death."

 

When this was said, a certain monk addressed the Blessed One, "I already

develop mindfulness of death."

 

"And how do you develop mindfulness of death?"

 

"I think, 'O, that I might live for a day & night, that I might attend to

the Blessed One's instructions. I would have accomplished a great deal.'

This is how I develop mindfulness of death."

 

Then another monk addressed the Blessed One, "I, too, already develop

mindfulness of death."

 

"And how do you develop mindfulness of death?"

 

"I think, 'O, that I might live for a day, that I might attend to the

Blessed One's instructions. I would have accomplished a great deal.' This

is how I develop mindfulness of death."

 

Then another monk addressed the Blessed One, "I, too, develop mindfulness

of death."... "I think, 'O, that I might live for the interval that it

takes to eat a meal, that I might attend to the Blessed One's instructions.

I would have accomplished a great deal.'..."

 

Then another monk addressed the Blessed One, "I, too, develop mindfulness

of death."... "I think, 'O, that I might live for the interval that it

takes to swallow having chewed up four morsels of food, that I might attend

to the Blessed One's instructions. I would have accomplished a great

deal.'..."

 

Then another monk addressed the Blessed One, "I, too, develop mindfulness

of death."... "I think, 'O, that I might live for the interval that it

takes to swallow having chewed up one morsel of food, that I might attend

to the Blessed One's instructions. I would have accomplished a great

deal.'..."

 

Then another monk addressed the Blessed One, "I, too, develop mindfulness

of death."... "I think, 'O, that I might live for the interval that it

takes to breathe out after breathing in, or to breathe in after breathing

out, that I might attend to the Blessed One's instructions. I would have

accomplished a great deal.' This is how I develop mindfulness of death."

 

When this was said, the Blessed One addressed the monks. "Whoever develops

mindfulness of death, thinking, 'O, that I might live for a day & night...

for a day... for the interval that it takes to eat a meal... for the

interval that it takes to swallow having chewed up four morsels of food,

that I might attend to the Blessed One's instructions. I would have

accomplished a great deal' -- they are said to dwell heedlessly. They

develop mindfulness of death slowly for the sake of ending the effluents.

 

"But whoever develops mindfulness of death, thinking, 'O, that I might live

for the interval that it takes to swallow having chewed up one morsel of

food... for the interval that it takes to breathe out after breathing in,

or to breathe in after breathing out, that I might attend to the Blessed

One's instructions. I would have accomplished a great deal' -- they are

said to dwell heedfully. They develop mindfulness of death acutely for the

sake of ending the effluents.

 

"Therefore you should train yourselves: 'We will dwell heedfully. We will

develop mindfulness of death acutely for the sake of ending the effluents.'

That is how you should train yourselves."

 

That is what the Blessed One said. Gratified, the monks delighted in the

Blessed One's words.

Revised: Tue 18 September 2001

http://www.accesstoinsight.org/canon/anguttara/an06-019.html

 

Well as a psychiatric patient or as a person with a sick mind do I have a

weakness in all of this. The idea of this letter arose because of Quan Yin.

When I was there a person told me that it is impossible to see ones own

death. So I ended up with the definition of death related to the aggregates

and voila; another letter with some interesting things to read. The only

thing I miss is Kali, she is supposed to have some fine understanding about

death as well, but somehow I failed to get that kind of information and put

it within this letter as well. I also miss Suttas about the verification of

sickness, for example I know of several teams of doctors who all have the

habit of declaring me sick, yet I fail with mindfullness. If one would say

that from malfunctioning mental formations comes sickness, then I am

definitly sick, or from malfunctioning physical formations than I am

definitly sick, or from malfunctioning verbal formations, a malfunctioning

digestion system, malfunctioning eyes, skin, sexual drive etc. Then I am

definitly sick, but I still fail to discover sickness through mindfullness.

So does anybody know any thing about sickness?

 

May all beings be safe and secure

May all beings be happy at heart

May all beings want to prevent and abandon doings that lead to someones

downfall.

May all beings want to do doings that lead to the highest blessings.

 

With mudita,

Ratananam Matar.

 

--------------

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Of bones is (this) city made, plastered with flesh and blood. Herein are

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