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Please explain what is form and how is it without self? Thanks
The Pali word for form is Rupa when we discuss it in singular form. When it is bundle it is called ‘Aggregate of form’ or Rupakkhanda’. ‘Khanda’ means a number of Rupa like a mountain. Rupa is thoroughly discussed in the discourses as it is the first of the five aggregate of clinging that has to be understood in order to attain enlightenment. Let’s see a useful definition for Rupa given by the Buddha in Paticcasamuppada Vibhanga sutta in the book of connected discourses. The Buddha asked questions from monks about each links of dependant co-origination (Paticcasamuppada) and their definition. According to the Sutta the Buddha himself answered all the questions. Related to Rupa the question is; ‘Monks what is Rupa? It is the four great elements and something derived from the four great elements’. Here the four great elements are earth element (Pathavi Dhathu) water element (Apo dhathu) heat element (thejo dhathu) and air element (Vayo Dhathu). Whatever rupas subtle or gross pleasant or unpleasant ugly or beautiful each kind of Rupa appears due to elements. In other words Rupa is four elements or something comes into being based on four elements. How does a Rupa make? It explains that whatever encounters to our eyes is as Rupa. Because eyes are the sense those four elements or something derived four elements see. When we open our eyes we can see pictures made by different colors. For example seeing a black cow is seeing colors or seeing the four elements. To arise eye consciousness and to have respective thoughts these colors or four elements become the base. However Rupa doesn’t arise only through eyes it can appear through even other senses ear nose tongue...; for instance suddenly you can hear sound of an ambulance when you are inside the home. Without peep from window a picture of the ambulance is created in mind it is a Rupa. In the same way different types of Rupa may appear in mind through other senses as well but at least you have to see things before to imagine in that way. The second part of the question is seeing the Rupa as not ‘I Me and myself’. Now you know how Rupas come into existence. It is after a process of certain happenings. If you can remember this process of making Rupa in mind and see things with that understanding there won't be desire for that Rupa nor do does hate or any other unwholesome states of mind arise. The desire hate and delusion appear due to not knowing the truth. But you have realization that there are only four elements or something made from that. Desiring or hating to elements is not good and he or she become dispassionate and never caught up that Rupa. In other word the person who sees pictures realizes that there is nothing to take as own because this Rupa is only four elements. Similarly he does this investigation with other sensory experiences such as sound taste smell touch and thought. In each occasion a Rupa or a picture is created. Actually it is like taking pictures from a camera. Or else it is like going in front of the mirror. In both occasions the real object is untouched but there is a copy of the real in the camera and in the mirror. So attachment and desire hate and ignorance to the copy is so unwise. Thinking that this person things and so forth belong to me is called self view or believing something as real. But absolutely there is not such things existing. In this way we can develop a non-self idea of each sensory experience.
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Do not be angry to protect me
Monks, if others speak in disparagement of me, of the Dhamma or of the Sangha, you should not be angry, resentful or upset on that account. If you were to be angry or displeased at such disparagement, that would only be a hindrance to you.
If others disparage me, the Dhamma or the Sangha, then you must explain what is incorrect as being incorrect", saying: â€˜That is incorrect, that is false, that is not our way, that is not found among us.â€™
Monks, if others speak in praise of me, of the Dhamma or of the Sangha, you should not on that account be pleased, happy or elated. If you were to be pleased, happy or elated at such praise, that would only be a hindrance to you." If others praise me, the Dhamma or the Sangha, you should acknowledge the truth of what is true, saying: â€˜That is correct, that is right, that is our way, that is found among usâ€™.
The Buddha (Brahmajala sutta - DN 01)
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