{"id":616,"date":"2024-11-04T18:41:29","date_gmt":"2024-11-04T15:41:29","guid":{"rendered":"https:\/\/samatha-vipassana.com\/?p=616"},"modified":"2025-02-21T17:52:45","modified_gmt":"2025-02-21T14:52:45","slug":"sankhara-loka-the-world-of-mental-formations","status":"publish","type":"post","link":"https:\/\/samatha-vipassana.com\/en\/article\/bhavana-the-art-of-the-mind-en\/sankhara-loka-the-world-of-mental-formations\/","title":{"rendered":"Sa\u1e45kh\u0101ra loka: The World of Mental Formations"},"content":{"rendered":"

\u201cVenerable sir, it is said, \u2018the world, the world.\u2019 In what way, venerable sir, might there be the world or the description of the world?\u201d<\/em><\/p>\n\n\n\n

\u201cWhere there is the eye, Samiddhi, where there are forms, eye-consciousness, things to be cognized by eye-consciousness, there the world exists or the description of the world.<\/em><\/p>\n\n\n\n

\u201cWhere there is the ear \u2026the mind, where there are mental phenomena, mind-consciousness, things to be cognized by mind-consciousness, there the world exists or the description of the world.<\/em><\/p>\n\n\n\n

\u201cWhere there is no eye, Samiddhi, no forms, no eye-consciousness, no things to be cognized by eye-consciousness, there the world does not exist nor any description of the world.<\/em><\/p>\n\n\n\n

\u201cWhere there is no ear \u2026no mind, no mental phenomena, no mind-consciousness, no things to be cognized by mind-consciousness, there the world does not exist nor any description of the world.\u201d<\/em><\/p>\n\n\n\n

Samiddhilokapa\u00f1h\u0101sutta: Samiddhi (SN\u00a035.68),
translation by Ven. Bhikkhu Bodhi<\/a><\/p>\n\n\n\n
\n\n\n\n

The Buddha taught that the term \u201cworld\u201d (loka<\/em>) has three different meanings. The first: ok\u0101saloka<\/em> \u2014 the world of space, that is, the world of space-time reality, or, one could say, the astronomical world.<\/p>\n\n\n\n

The second: sattaloka<\/em> \u2014 the world of beings. This is the most understandable for us: we are sitting here together, discussing the Dhamma, we are in the same world. Nearby, a dog is walking, some insects are flying \u2014 they are all in a different world. They do not know that there are Buddhists sitting here, talking with a monk, discussing the Dhamma. For them, there are no temples, monks, or religions. All of this, which exists for us, does not exist in their world. And there are many such worlds. This is called sattaloka<\/em> \u2014 the world of beings.<\/p>\n\n\n\n

And third: sa\u1e45kh\u0101raloka<\/em> \u2014 the world of formations, mental formations. The Buddha explains in great detail how the world arises, how the world exists, and how the world disappears, as well as the causes of the world\u2019s arising.<\/p>\n\n\n\n

There is a sutta called the Samm\u0101di\u1e6d\u1e6dhisutta (Right View, MN 9)<\/a>, in which the Venerable Sariputta, one of the two chief disciples of the Buddha, explains in detail what samm\u0101di\u1e6d\u1e6dhi<\/em>, the right views, are. He says that if a person knows what the world is, the causes of the world\u2019s arising, the cessation of the world, and the Path leading to the cessation of the world, these are the right views. If a person knows what feeling (sensations) is, the causes of sensations, the cessation of sensations, and the path leading to the cessation of sensations, these are the right views. In this way, he explains many things: birth, existence, nourishment, aging and death, clinging, and more.<\/p>\n\n\n\n

And there are suttas in which the Buddha explains the Four Noble Truths. The First Noble Truth is the truth of suffering,\u00a0dukkha<\/em>. Then, the truth of the cause of suffering, the truth of the possibility of the cessation of suffering, and the last truth\u00a0\u2014 the truth of the Path leading to the cessation of suffering (Vibha\u1e45gasutta: Analysis, SN\u00a045.8<\/a>).<\/p>\n\n\n\n

And in this sutta, Thera Sariputta explains it differently: instead of \u201csuffering\u201d (dukkha<\/em>), he says \u201cworld\u201d (bhava<\/em>). Thus, the \u201ctruth of suffering\u201d becomes the \u201ctruth of the world,\u201d the \u201ccause of suffering\u201d becomes the \u201ccause of the arising of the world,\u201d the \u201ccessation of suffering\u201d becomes the \u201ccessation of the world,\u201d and the \u201cPath leading to the cessation of suffering\u201d becomes the \u201cPath leading to the cessation of the world.\u201d This means that the world is suffering.<\/p>\n\n\n\n

Once, someone asked the Buddha what the world is. The Buddha replied that the world is suffering. If a person understands what the world is, they understand suffering. But they not only understand suffering; they must also understand the cessation of suffering.<\/p>\n\n\n\n

Now let\u2019s see how the Buddha explains the world. The world consists of eighteen elements (dh\u0101tu<\/em>).<\/p>\n\n\n\n

Five sense organs:<\/p>\n\n\n\n

    \n
  1. Element of the eye (cakkhu-dh\u0101tu<\/em>).<\/li>\n\n\n\n
  2. Element of the ear (sota-dh\u0101tu<\/em>).<\/li>\n\n\n\n
  3. Element of the nose (gh\u0101na-dh\u0101tu<\/em>).<\/li>\n\n\n\n
  4. Element of the tongue (jivh\u0101-dh\u0101tu<\/em>).<\/li>\n\n\n\n
  5. Element of the body (k\u0101ya-dh\u0101tu<\/em>).<\/li>\n<\/ol>\n\n\n\n

    Five objects (perceived through the five sense organs):<\/p>\n\n\n\n

      \n
    1. Element of color (r\u016bpa-dh\u0101tu<\/em>).<\/li>\n\n\n\n
    2. Element of sound (sadda-dh\u0101tu<\/em>).<\/li>\n\n\n\n
    3. Element of smell (gandha-dh\u0101tu<\/em>).<\/li>\n\n\n\n
    4. Element of taste (rasa-dh\u0101tu<\/em>).<\/li>\n\n\n\n
    5. Element of tangible objects (pho\u1e6d\u1e6dhabba-dh\u0101tu<\/em>).<\/li>\n<\/ol>\n\n\n\n

      Five elements of consciousness through the five sense organs:<\/p>\n\n\n\n

        \n
      1. Element of eye consciousness (cakkhu-vi\u00f1\u00f1\u0101\u1e47a-dh\u0101tu<\/em>).<\/li>\n\n\n\n
      2. Element of ear consciousness (sota-vi\u00f1\u00f1\u0101\u1e47a-dh\u0101tu<\/em>).<\/li>\n\n\n\n
      3. Element of nose consciousness (gh\u0101na-vi\u00f1\u00f1\u0101\u1e47a-dh\u0101tu<\/em>).<\/li>\n\n\n\n
      4. Element of tongue consciousness (jivh\u0101-vi\u00f1\u00f1\u0101\u1e47a-dh\u0101tu<\/em>).<\/li>\n\n\n\n
      5. Element of body consciousness (k\u0101ya-vi\u00f1\u00f1\u0101\u1e47a-dh\u0101tu<\/em>).<\/li>\n<\/ol>\n\n\n\n

        And three additional elements:<\/p>\n\n\n\n

          \n
        1. Element of the mind (mano-dh\u0101tu<\/em>).<\/li>\n\n\n\n
        2. Element of mental objects (dhamma-dh\u0101tu<\/em>).<\/li>\n\n\n\n
        3. Element of mind consciousness (mano-vi\u00f1\u00f1\u0101\u1e47a-dh\u0101tu<\/em>).<\/li>\n<\/ol>\n\n\n\n

          There are different classifications that are also called elements, but now we will talk specifically about these eighteen elements.<\/p>\n\n\n\n

          So, we have the eye as one element, colors as another element, and eye consciousness as yet another element. The task of eye consciousness is to know colors and forms, and that\u2019s it.<\/p>\n\n\n\n

          The same applies to the ear, sounds, and ear consciousness.<\/p>\n\n\n\n

          The tongue, taste, and tongue consciousness.<\/p>\n\n\n\n

          The nose, smells, and nose consciousness.<\/p>\n\n\n\n

          The body, touches (or objects of the body), and body consciousness.<\/p>\n\n\n\n

          The mind, mental objects, and mind consciousness.<\/p>\n\n\n\n

          In total, there are eighteen elements. Now let\u2019s think, besides these eighteen elements, does anything else exist in the world?<\/p>\n\n\n\n

          There is also Nibb\u0101na<\/em>, but Nibb\u0101na<\/em> is not conditioned by causes. What are the causes? There are nine causes.<\/p>\n\n\n\n

          The first three: l\u014dbha<\/em> \u2014 greed, d\u014dsa<\/em> \u2014 ill will, m\u014dha<\/em> \u2014 ignorance.<\/p>\n\n\n\n

          The next three: al\u014dbha<\/em> \u2014 absence of greed (or generosity), ad\u014dsa<\/em> \u2014 absence of ill will (or kindness), am\u014dha<\/em> \u2014 absence of wrong views.<\/p>\n\n\n\n

          And there are three more, but they are also al\u014dbha<\/em>, ad\u014dsa<\/em>, and am\u014dha<\/em>. That is, we can have two types of generosity, kindness, and right views.<\/p>\n\n\n\n

          Let\u2019s look at the difference using the example of generosity. Generosity is practiced in every religion; I don\u2019t know of any religion that does not encourage generosity. But why do we practice generosity? To live well in this life, in the next life, or, as explained in other religions, to go to heaven. And this is the first type of generosity: it helps us in sa\u1e43s\u0101ra<\/em>, helps us receive good results in sa\u1e43s\u0101ra<\/em>, and in generalhelps us live better.<\/p>\n\n\n\n

          And the second type of generosity is when a person thinks: all mental defilements arise from greed, from craving. Even when we are dying, no one says: \u201cI had enough; that\u2019s enough, I don\u2019t want to see, hear, or feel anymore.\u201d Everyone wants to keep living, to keep seeing, hearing, and feeling; everyone wants to continue perceiving the world through the sense organs. And this is craving, ta\u1e47h\u0101<\/em>, and because of this, we are in sa\u1e43s\u0101ra<\/em>, in eternal wandering.<\/p>\n\n\n\n

          If a person understands: I need to overcome this craving, otherwise sa\u1e43s\u0101ra<\/em> will prevail, and because of this, they practice generosity not to receive something later, but to overcome greed, if a person gives d\u0101na<\/em> with this intention \u2014 they will not have greed, they will not have pride. Why then does a person practice generosity? To attain Nibb\u0101na<\/em>, liberation from the eternal cycle of suffering and rebirth, this becomes their motivation in their practice of generosity.<\/p>\n\n\n\n

          These nine causes are absent in Nibb\u0101na<\/em>. In Nibb\u0101na<\/em>, there is no generosity, no craving, no greed. When these causes are absent, then there is Nibb\u0101na<\/em>. And then it is clear that Nibb\u0101na<\/em> is not in the world; Nibb\u0101na<\/em> is Supramundane. And our world is the eighteen elements.<\/p>\n\n\n\n

          Let\u2019s now analyze our world: we have eighteen elements. Where then is the Buddha, is he there in these elements? We are now discussing your world; is there a Buddha in your world? If we answer that he is in the mind, then we need to understand that the mind is three elements: the mind itself, mental objects, and mind consciousness. The task of mind consciousness is to know; it knows mental objects, thoughts. But we do not realize mental objects as mental objects, thoughts as thoughts. We take them as reality. We perceive thoughts as the Buddha, as Jesus, as \u201cgood,\u201d as \u201cbad,\u201d as \u201cmonk,\u201d as mine, as right and wrong, as reality. So, where is the Buddha? In our thinking. And where is \u201cI\u201d? Also in our mind. These are all our thoughts.<\/p>\n\n\n\n

          Look at how subtle and elevated the Teaching is. The Buddha says: see thinking as thinking: citte citt\u0101nupass\u012b viharati<\/em>, contemplate the mind as the mind ( Satipa\u1e6d\u1e6dh\u0101nasutta: Mindfulness Meditation, MN 10<\/a>). If we see thinking as thinking, we do not see any permanent being there, no self, we do not see the Buddha there.<\/p>\n\n\n\n

          For example, at night, if we hear loud drilling sounds from our neighbors, without knowledge of the Teaching, some aversion immediately arises in our mind, dissatisfaction, ill will: why so loud, why at this time? The mind says something about it. How do we see these thoughts? As reality. We see \u201cI\u201d in these thoughts, we see \u201cother people,\u201d and we do not see our ill will in our thinking. If we saw: this is anger, when it arises I feel bad, I should not sustain it, because it will also make me feel bad. If we saw this \u2014 we would immediately let go of this anger. And in reality, we do not hear the drilling personwe hear sounds. So, where is this person? He is in the mind.<\/p>\n\n\n\n

          We can fully disassemble our world. You have your entire past life: you remember what your school was like, what friends you had, what pleasant and unpleasant people you met, who your enemies are. And where are they all? They are all in the mind. But we believe that they are real. In fact, the mind cannot remember everything exactly 100%. And what does it do?<\/p>\n\n\n\n

          For example, today we went to the botanical garden. The mind cannot retain all the details of this day 100%, so it remembers what we think today about this situation, our attitude towards it. For instance, someone might decide that today was a very bad day. We wanted to visit so many places, but it started raining and everything changed, so we didn\u2019t go anywhere afterwards. But even if a person thinks this way now, a month might pass, and the person will return to their homeland, and there, in another country, they \u201cHow wonderful it was, we all went to the botanical garden together, and then it started raining, it was so beautiful, how great it was!\u201d And then the memory of this situation changes, and this situation becomes a good one for them.<\/p>\n\n\n\n

          Look \u2014 the mind truly knows nothing, which means our past is just our current thoughts. We do not know what actually happened! I can ask you: where were you on this day ten years ago? Think about it now. We can try to remember and attempt to answer, but we cannot be sure. And in reality, these are all empty thoughts.<\/p>\n\n\n\n

          Look, where is Russia? Usually, we think that Russia exists, it is there, in a certain direction. Or that it is on planet Earth. But if we analyze this again as the eighteen elementsit is again in the mind. Now we claim that the Earth is round, and for us, it is so, this is our reality. But before, people said and thought it was flat, and in the minds of all people, the Earth was like that! Recently, it has been said that it is not even round, but slightly flattened.<\/p>\n\n\n\n

          Or, for example, in Hinduism, it is said that Brahma holds the Earth with his hand, and people in India imagined a giant Brahma. But now we think that the Earth is round, and the Moon revolves around it. Our parents taught us this, then in school and university, and now we believe it as if it were reality. But in fact, we do not know \u2014 these are all our thoughts. Maybe it is actually so, maybe it is not, it doesn\u2019t really matter \u2014 these are all our thoughts.<\/p>\n\n\n\n

          For example, I think: \u201cMax is here.\u201d And this is actually my perception, this is how I think \u2014 Max is here. And what is Max like? He is like how I know him, how I think about him. Therefore, people strive to ensure that others have a good perception of them, because I live not only in my own mind, but I also live in your minds. And I want to be good in your minds. So, each person wants to have a good perception of themselves. And even when a person is dying and understands that they are about to die, they still want to continue to exist. Where can they still exist? In the minds of other people. Therefore, some say: you will die, and no one will remember you. And this scares peopleit is as if I will not exist at all.<\/p>\n\n\n\n

          Or I can ask: \u201cWhere is Alex?\u201d You point to him and touch him, but is that Alex? Those are elements. So, where is Alex? In the mind. And if Alex is not here, then what can I see, what can I touch? What is that then? Those are elements.<\/p>\n\n\n\n

          As an example of another classification, there are primary elements, or great elements \u2014 mah\u0101bh\u016bta<\/em>, into which everything material is decomposed. Matter, or r\u016bpa<\/em>, is composed of four primary elements, or four \u201cbasic\u201d physical phenomena: solidity (literally \u201cearth\u201d), cohesion (literally \u201cwater\u201d), heat (literally \u201cfire\u201d) and motion (literally \u201cair\u201d).<\/p>\n\n\n\n

          The element of tangible objects, or body objects (pho\u1e6d\u1e6dhabba-dh\u0101tu<\/em>), includes the following three mah\u0101bh\u016bta<\/em>:1.The element of earth, or solidity (pa\u1e6dhav\u012b-dh\u0101tu<\/em>), which manifests as hardness or softness.2.The element of fire, or temperature (tejo-dh\u0101tu<\/em>), which manifests as heat or cold.3.The element of wind (v\u0101yo-dh\u0101tu<\/em>), which manifests as movement or pressure.<\/p>\n\n\n\n

          The element of water, or cohesion (\u0101po-dh\u0101tu<\/em>), cannot be physically felt \u2014 for us, it will still be solidity, heat, and motion, so it is not included in body objects. It is accessible to us only as a result of analysis.<\/p>\n\n\n\n

          Even if we analyze one element, it will provide immense wisdom. The Buddha says: one who knows solidity (pa\u1e6dhav\u012b<\/em>, the element of earth) can understand that solidity is not \u201cI,\u201d and can detach from the element of solidity, and can detach from the world. The Buddha explains this in great detail.<\/p>\n\n\n\n
          \n\n\n\n

          Now both the internal earth element and the external earth element are simply earth element. And that should be seen as it actually is with proper wisdom thus: \u201cThis is not mine, this I am not, this is not my self.\u201d When one sees it thus as it actually is with proper wisdom, one becomes disenchanted with the earth element and makes the mind dispassionate toward the earth element.<\/em><\/p>\n\n\n\n

          Now there comes a time when the water element is disturbed and then the external earth element vanishes. When even this external earth element, great as it is, is seen to be impermanent, subject to destruction, disappearance, and change\u02cc what of this body, which is clung to by craving and lasts but a while? There can be no considering that as \u201cI\u201d or \u201cmine\u201d or \u201cI am.\u201d<\/em><\/p>\n\n\n\n

          Mah\u0101hatthipadopamasutta:
          The Greater Discourse on the Simile of the Elephant\u2019s Footprint (MN\u00a028),
          translation by Ven. Bhikkhu Bodhi<\/a><\/p>\n\n\n\n
          \n\n\n\n

          And we touch the elements, feel the solidity, and I think \u2014 this is Max. I see some colors and a certain image arises in my mind, and the mind says: \u201cThis is Max, this is Alex, this is Pasha.\u201d This is what the mind says. If we analyze our world in this way, then for our world to exist, we need concepts and elements, n\u0101ma<\/em> and r\u016bpa<\/em> (n\u0101mar\u016bpa<\/em>).<\/p>\n\n\n\n
          \n\n\n\n

          Feeling, perception, volition, contact, and attention \u2014 these are called mentality. The four great elements and the material form derived from the four great elements \u2014 these are called materiality. So this mentality and this materiality are what is called mentality-materiality. With the arising of consciousness there is the arising of mentality-materiality. With the cessation of consciousness there is the cessation of mentality-materiality. The way leading to the cessation of mentality-materiality is just this Noble Eightfold Path.<\/em><\/p>\n\n\n\n

          Samm\u0101di\u1e6d\u1e6dhisutta: Right View (MN\u00a09), translation by Ven. Bhikkhu Bodhi<\/a><\/p>\n\n\n\n
          \n\n\n\n

          Without n\u0101ma<\/em> and r\u016bpa<\/em> there will be no reality, no world. To make our presentation real, we need some elements.<\/p>\n\n\n\n

          Remember your school. To make this memory real for you, you think: the school is in Russia, on a certain street, in a specific building, on a particular territory. And then your thinking becomes reality. But if we see this as elements, as thinking \u2014 then we see that this is not reality, but thoughts. And seeing this way, we free ourselves from defilements. Our perceptions, our concepts that arise in our mind, we compare with some elements that we think exist in the external world, and we think: \u201cYes, this is real.\u201d And what do we think is real? Our thoughts and concepts, that they exist in the world. But in the world, only elements exist.<\/p>\n\n\n\n

          For example, there is a fish. It has two legs. And two arms. And a head. And it can walk. And it can talk. And even drive! Look, when we say something like this \u2014 the mind does not perceive it as something real. And why doesn\u2019t it perceive it? It doesn\u2019t know such things, it doesn\u2019t know how to drive in the water, what kind of cars there might be, nothing like this is in our experience. When we say \u201ca fish with two legs\u201d \u2014 the mind starts imagining the ocean and some fish in it. When we get to the part where it can talk and drive \u2014 the mind already considers it unreal. And when it is unreal \u2014 it is no longer scary to us because we know that it is just imagination, a concept.<\/p>\n\n\n\n

          We watch cartoons, and we know they are not real, and after watching them, we do not have the impression that something like that exists in reality, unlike when we watch the news. But then, the characters from these cartoons live in our minds. Remember, someone saw a drawing from a cartoon and immediately said: \u201cOh, that\u2019s Totoro!\u201d And where is Totoro? Is he on the arm as a tattoo, or on paper? No, he is in someone\u2019s mind! Someone imagined him, drew him, and now these Totoros live in the minds of everyone who has seen that cartoon. They see and recognize \u2014 \u201coh, Totoro!\u201d<\/p>\n\n\n\n

          The same happens with other people: we see a person and say, \u201che is my friend!\u201d But what does that mean? How does a friend come into existence? Or here is another person \u2014 he is my enemy, and I feel unpleasant. But what does that mean? We actually think that these thoughts are out there, in the world. I think: \u201cHere is my Max, here he is sitting.\u201d This is called up\u0101d\u0101na<\/em>, attachment.<\/p>\n\n\n\n

          When we say \u201cattachment,\u201d we think it\u2019s a very simple concept. Attachment to a phone \u2014 that\u2019s when I can\u2019t live without the phone, that\u2019s attachment.<\/p>\n\n\n\n

          Can you imagine attachment to ants? If a person has not attained arahantship, they have attachment to ants. To all the plants they know, to their school. Why is that? Because we take our concepts in the mind as reality. When our concepts become reality for us \u2014 this is up\u0101d\u0101na<\/em>, because we have a certain attitude towards all of this. And these are real objects for us, which exist in the world, and they can change, break, die, and all of this affects us, all of this is significant to us. If we can at least somewhat understand what reality really is, and what the deception of the mind is \u2014 this is already some wisdom, this already gives us some freedom.<\/p>\n\n\n\n

          When we match our mental khandha<\/em> (formations or constructs) with external elements, with some r\u016bpa<\/em>, we say: \u201cThis is that person, and this is such a tree, and these are ants,\u201d this is already up\u0101d\u0101na<\/em>, attachment. Or when we see a cat, it appears in the mind and we think that it is somewhere out there, in the world. And we attach it to the external world. And we begin to perceive some elements as a cat. If I say it is bad, then a bad cat arises; if I say it is good, then a good cat arises. But we do not see the arising and passing away of the world. For us, existence (bhava<\/em>) appears. In dependent origination, after attachment, existence arises: up\u0101d\u0101napaccay\u0101 bhavo<\/em> \u2014 from attachment as a necessary condition, existence arises.<\/p>\n\n\n\n

          Here is a good example with a tattoo on the hand. Look, we look at a hand with a tattoo, and we see a face or any other image there. But when we see the image \u2014 we do not see the hand, when we see the hand \u2014 we do not see the image. Or when we look at a wall with a beautiful drawing, for example, a pond with lotuses: we either see the wall itself, and then we do not see the lotuses and the pond, or we see the pond, and then we do not see the wall.<\/p>\n\n\n\n

          Imagine someone made a statue in the shape of a body and very carefully painted it to look exactly like a body. Not knowing it is a statue, we might look at it and mistake it for a person. But whether we are looking at a statue or a person \u2014 we actually do not see the body in either case: we see \u201cpictures\u201d made up of various colors. But in reality, we are always only seeing pictures, and we think there are people, that they are doing something. But in reality, we see elements, colors. Seeing occurs in the eye: the eye perceives color, through eye consciousness this color is recognized. But when we think that what we see with our eye is somewhere in front of us, then the mind creates the notion that these colors are a tree, people, statues, ants, and so on. And then, in our mind, trees, people, and the whole world instantly appear. Although, in reality, the eye perceives only colors.<\/p>\n\n\n\n

          First and foremost, we need to purify our views. If our views become correct, we will feel much better, much lighter, because a huge amount of our suffering (one could say almost all of it) is due to ignorance. We invent it ourselves, create it ourselves, and live in this prison ourselves. Even if our ignorance diminishes a little, our lives will become much better. And we do not need to seek happiness somewhere in the world. If we have no suffering, that is happiness, that is peace. Such happiness is always available to us; we do not need to seek it in the external world. Then, even when there is physical pain, our mind can remain free from suffering, because physical pain and mental suffering are different things. We want to find some other happiness, and that is our mistake. As long as we are looking for it, even our body will feel tense, and if there is pain, it will increase. When we have craving, it is never enough for us, and we cannot be calm, we cannot stop, we cannot relax.<\/p>\n\n\n\n

          Try to observe the elements as elements; this will already give you some understanding. If even once we see the elements as elements, our world will change.<\/p>\n\n\n\n

          The Buddha called his Teaching vibhajjav\u0101da<\/em>: vibhajati<\/em> \u2014 to analyze, divide, and separate, and v\u0101da<\/em> \u2014 teaching. And that\u2019s what we do \u2014 we take everything apart. To gain understanding, you can divide your world into eighteen elements. If you practice this way, you can disassemble any of your suffering, any problem. And you can see and understand where the problem really is: it is in the fact that the problems that exist in our mind, we see as problems in the external world, and we want to solve them in the external world, we want to do something with them. But if we see thinking as thinking \u2014 they disappear. And so of course: almost all problems are in our minds. Why then do we try to solve them in the external world?<\/p>\n\n\n\n

          Here is an example of what elements are and how to see elements as elements. Close your eyes. What do you feel right now? You feel that other people are here, we are all sitting here, there are other huts around, nature. Where is all this really? If you see that it is in the mind, you can let it go, because it is all just mental representations. Besides the sensations of the body, we do not feel anything, and we do not really know anything.<\/p>\n\n\n\n

          Imagine that you are now in space. Under your feet is a spaceship, around you is space. And all these sounds are actually a recording played from speakers. Try to imagine yourself on this spaceship.<\/p>\n\n\n\n

          What did you feel when you imagined this? If you can imagine the spaceship and that we are sitting in it \u2014 the Earth immediately disappears, and space appears around us. And if we imagine that all these sounds are actually from speakers and are played on a computer, then all these people and animals \u2014 they immediately disappear for us, they are not there. Or if we play an audio file with the sounds of rain, we immediately imagine rain. If we play an audio file with the croaking of frogs \u2014 we hear each sound, and we immediately imagine a frog. But in reality, there is no rain or frogs near us.<\/p>\n\n\n\n

          We need to assimilate this knowledge, remember it, and reflect on it. We need to form our own understanding. We should try to see the world in this way. Such practice provides refuge: a person will always have a way out, even in the most difficult life situation. If one sees elements \u2014 there are no problems in them. A person sees the mind, sees mental objects, colors, sounds \u2014 just elements, and there is no suffering in them. These are just our perceptions of reality, these are just our thoughts. We ourselves imagine this and suffer from it ourselves.<\/p>\n\n\n\n

          Tell me, without recalling any past, what would you want in the future? This is impossible. Thus, we can understand that memories are our thoughts. Yesterday is all about memories and how we feel about them. These are thoughts arising right now. We can see thoughts as thoughts, as mental objects.<\/p>\n\n\n\n

          Reflect on this, try to disassemble your world into eighteen elements. And you will either have many questions, or you will no longer have any questions \u2014 all questions will disappear. With this knowledge, we disassemble our world through these eighteen elements. And we see how they arise and how they disappear.<\/p>\n\n\n\n

          May the wisdom that arises in you from reading this lecture help you to be free from all suffering!<\/p>\n\n\n\n
          \n\n\n\n

          Mendicants, sights are impermanent, decaying, and perishing. Sounds, smells, tastes, touches, and ideas are impermanent, decaying, and perishing.<\/em><\/p>\n\n\n\n

          Someone who has faith and confidence in these Teachings is called a follower by faith. They\u2019ve arrived at surety in the right way, they\u2019ve arrived at the level of the true person, and they\u2019ve transcended the level of the untrue person. They can\u2019t do any deed which would make them be reborn in hell, the animal realm, or the ghost realm. They can\u2019t die without realizing the fruit of stream-entry.<\/em><\/p>\n\n\n\n

          Someone who accepts these Teachings after deliberating them with a degree of wisdom is called a follower of teachings. They\u2019ve arrived at surety in the right way, they\u2019ve arrived at the level of the true person, and they\u2019ve transcended the level of the untrue person. They can\u2019t do any deed which would make them be reborn in hell, the animal realm, or the ghost realm. They can\u2019t die without realizing the fruit of stream-entry.<\/em><\/p>\n\n\n\n

          Someone who understands and sees these principles is called a stream-enterer, not liable to be reborn in the underworld, bound for awakening.<\/em><\/p>\n\n\n\n

          R\u016bpasutta: Sights (SN\u00a025.2), translation by Ven. Bhikkhu Sujato<\/a><\/p>","protected":false},"excerpt":{"rendered":"

          \u201cVenerable sir, it is said, \u2018the world, the world.\u2019 In what way, venerable sir, might there be the world or the description of the world?\u201d \u201cWhere there is the eye, Samiddhi, where there are forms, eye-consciousness, things to be cognized by eye-consciousness, there the world exists or the description of…<\/p>","protected":false},"author":2,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_bbp_topic_count":0,"_bbp_reply_count":0,"_bbp_total_topic_count":0,"_bbp_total_reply_count":0,"_bbp_voice_count":0,"_bbp_anonymous_reply_count":0,"_bbp_topic_count_hidden":0,"_bbp_reply_count_hidden":0,"_bbp_forum_subforum_count":0,"inline_featured_image":false,"footnotes":""},"categories":[10,1],"tags":[],"class_list":["post-616","post","type-post","status-publish","format-standard","hentry","category-bhavana-the-art-of-the-mind-en","category-article"],"yoast_head":"\nSa\u1e45kh\u0101ra loka: The World of Mental Formations - Samatha Vipassana<\/title>\n<meta name=\"description\" content=\"sa\u1e45kh\u0101raloka \u2014 the world of formations, mental formations. 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