Knowing and Seeing Knowing and Seeing

VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.

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METHODOLOGY 2

Practitioners practice An assignments on other Zen subjects like

In the previous lecture we discussed how to practice the mindfulness of breathing until the fourth meditation, and how to practice the five types of proficiency in each level of meditation. As mentioned before, when the light due to birth is bright and shining, if one wants one can turn to the practice of Vipassana meditation.

But at this time one can also continue to develop samatha meditation further. Today, we will discuss how to practice other meditation topics such as: contemplating the thirty-two components of the body (32 forms of the body), the skeleton, ten kasiṇa (making the country), etc.  

How does a practitioner practice the Thirty-Two Bodies?

If one wants to practice castration (the shop) thirty-two directly, the practitioner must first repeat the four meditation breathing breath ( nāpāna jhāna ) so that the light of concentration will glow and shine. Then the practitioner will use that light to try to distinguish thirty-two body parts, one at a time.

Thirty-two components of the body include twenty parts with the dominant earth, and ten parts with the dominant water element. Twenty colonial parts (earth element) will be distinguished by four groups of five.

I	II	III	IV
1. Hair 2. Feathers 3. Foundation 4. Teeth 5.From	6. Meat 7. Ribbed 8. Bones 9. Marrow 10. Kidney	11. Tim 12. Gan 13. The intestinal membrane 14. Stomach 15. Lungs	16. Gut 17. Rectum 18. Undigested plant matter 19. Stool 20 Oc

The twelve parts of the great hydrograph will be distinguished in the following two groups:

I	II
1. Secret 2. Dam 3. Pus 4. Blood 5. Sweat 6. Grease	7. Tears 8. Grease 9. Saliva 10. Runny nose 11. Synovial fluid (joint water) 12. Urine

Practitioners distinguish each part in a given order. Try to see each part as clearly as if the practitioner was looking at his face in a clean mirror.

In the case, when doing so that the light due to being born is dimmed and the body being distinguished is no longer clear, the practitioner should repeat the four meditation breath, the light will become strong again. At that time, returning to differentiating body parts as before. Whenever the light fades the practitioner simply repeats the process.

How can the practitioner see, from the hair to the urine, or from the urine to the hair, each part of the body is really distinct from the incarnation; maintain the practice until the practitioner becomes skillful.

Next, using the light due to birth, while the eyes are still closed, the practitioner will try to distinguish (32 parts) of others adjacent to him. It is very good to distinguish someone in front of the practitioner. Distinguishing the thirty-two components of the body in that person or being, from hair down to urine and from urine to hair, repeated several times in the same direction, the opposite. When successful, the practitioner will distinguish thirty-two parts from the inside, in the body of the practitioner, and at the outside, in other people's bodies; repeat the same thing over and over until skillful.

When the practitioner has distinguished thirty-two internal and external components, his meditation power will increase. Following this momentum the practitioner gradually broadens his distinguished field a little at a time, from near to far. One should not think that one will not be able to distinguish sentient beings too far away. Using the luminous light of the Fourth Jhana, one can easily see beings far away, not with the naked eye, but with the wisdom eye ( ñāṇa cakkhu ).

Practitioners can expand their range of discrimination in all ten directions: upper, lower, east, west, south, north, northeast, southeast, northwest and southwest. It is okay to take anyone to distinguish, whether it be humans, animals, or other beings in those ten directions, and distinguish thirty-two parts, from the inside and from the outside, only one person or another being.

When the practitioner no longer sees the men, the three, the devas or the like, he sees only groups of thirty-two components, whenever and wherever they act. If one looks at it, whether inside or out, then one can be said to have succeeded, skillfully and smoothly in distinguishing thirty-two forms.

Three doors to Nirvana

At this point, we will consider what is called the three doors of Nibbana. In " Mahāsatipaṭṭhāna sutta " [1] , (Great Mindfulness of the Sutta), the Buddha taught the four foundations of mindfulness as the only path to Nirvana. The explanation further explains that there are three doors to Nirvana. These three doors are the themes of meditation ( samātha ) of kasin.a color (vaṇṇa kasiṇa : transforming the land or colored circles), impure contemplation ( paṭikkhūla manasikāra ) and not being or self ( suññata ), which is meditation Four great. [2]

Therefore, when a person is adept at distinguishing thirty-two bodily components, both inside and out, he may choose to cultivate any one of these three doors. The first door we will discuss here is impure meditation.

Practitioners practice Zen (Quan) The Skeleton like

Want to practice meditation (bar) impure ( pakhikkhūla manasikāra ), the practitioner can take all thirty-two factors or just a part of it as an object. We will explore how the skeleton, or its bones, is one of the thirty-two previous bodies.

The practitioner must first repeat the four breath meditation, until the light shines and shines. Then use that light to distinguish thirty-two components in the practitioner's own body, and then in the body of another being next door. Distinguish both internally and externally once or twice. Then take the skeleton within (the body of the practitioner), as a whole, and distinguish that skeleton from wisdom. When the whole skeleton is clearly visible, taking the impure nature of the skeleton as the object, that is, taking the concept of impurity of the skeleton, and remembering it over and over again and again that skeleton is "impure, impure "; or "impure skeleton - impure skeleton"; or "skeleton, skeleton".

Memorize in any language the practitioner likes. It is important to try to keep the mind calm on the impure object of the skeleton for an hour or two. Carefully note the color, shape, position and limitations of the skeleton, so that its impure nature can arise.

Because of the strength and impetus of the concentration of the Fourth Jhana based on mindfulness of breathing, one will teach that this meditation is also deeply and fully established, meaning that one will be able to create, maintain and generate develop "thought" and "mind" of impure nature.

Once one's concentration on the impurity of the skeleton has been established, one should let go of the "skeleton", and only maintain the concept of impure nature.

According to the Pure Path ( Visuddhi-magga ), seeing the color, shape, position and limit of a part is seeing the general ( uggaha-nimitta ). Also see and distinguish the impure nature of that section is to see the general form ( patibhāga nimitta ) [3] .

By being centered on the general, the impurity of the skeleton, one can reach first meditation, at which time the five jhana will be present. That is:

1. Games ( Vitakka ): direction and focus on the general appearance of impure properties of the skeleton.
2. Four ( Vicāra ): maintain the mind on the general properties properties impure of the skeleton.
3. Hy ( Pīti ): interested in the general appearance of the impure nature of the skeleton.
4. Lac ( Sukkha ): groundnut combined with the general minister impure properties of the skeleton.
5. Single-mindedly ( Ekaggatā ): the union of mind on the general appearance of impure properties of the skeleton.

In the same way, one may also attain meditation on the impurity of one of the other thirty-two components.

A question that may be asked is, "How can joy and happiness arise with the object of the impure nature of the skeleton?" The answer here is that, although the practitioner is focusing on the impure nature of the skeleton, and feeling it as true impurity, there is still joy arising because he has maintained this meditation practice, and because one has understood its benefits, meaning one understands that it will eventually help one attain liberation from old age, pain and death. Joy and happiness can also arise because one has eliminated the defilements of the five hindrances, making the mind hot and tired.

Just like a person who scavenges for scrap, he will surely enjoy a large pile of trash, thinking that "I will make a lot of money with this trash". Or as a person suffering from a real hit will surely be happy and happy to be relieved by vomiting or defecation.

The Abhidhamma Commentary explains that anyone who has attained first Jhana on the impure nature of the skeleton must also continue to practice the five maturing types of first Jhana. Then, also here, one takes the closest being, preferably one sitting in the front, and with the light of the samadhi take his skeleton as the object. Practitioners must focus on it as impure, and practice this idea (impure) until the meditation chi becomes prominent. Although they stand out as such, according to the commentary, they are not samadhi ( upācāra samādhi ) or an appointment ( appanā samādhi ), because the object is still alive [4]. However, if the practitioner focuses on external skeleton (of others) as if it was dead, according to the Explanatory note Abhidhamma, the Mula Tika , one can reach close to  [5] .

When the meditation chi appears clearly, the practitioner will focus again on the inner skeleton as impure. Acting alternately, sometimes inside the body and outside the body, and repeatedly. When one has meditated in the same way on the impure nature of the skeleton, and the practice has become profound and full, one should widen the scope of its discrimination in all ten directions. Each time taking a direction, where the light by the birth of the practitioner reaches, just practice like that for the other direction. Practitioners should apply their incarnation both near and far, in all directions, inside and outside. Practicing until one looks at the ten directions, one sees the skeletons only. Once successful one has to be ready to practice meditation on white kasiṇa .  

How to practice 10 Kasiṇa ?  

The color Kasiṇa

There are four colors used for meditation Kasiṇa (variable origin): blue, yellow, red, white. "Green" ( nīla ) can also be translated as "black", or "brown". All four kasiṇa are able to practice up to the Fourth Jhana by using the colors of different bodies as objects.    

According to the Abhidhamma commentary, hair, feathers and irises of the eyes can be used in place of blue, brown, and black kasin.a to attain the four meditation; Fat and urine can be used in place of gold kasin.a; blood and meat can be used instead of red kasiṇa , and white parts such as bones, teeth, and nails can be used instead of white kasiṇa     [6] .

Practitioners practice white Kasiṇa like 

The sutras say that white kasiṇa works best among the four kasiṇa colors, because it makes the mind clear     [7] . For that reason we will discuss how to practice white kasiṇa first.  

The practitioner must first repeat the four breaths, so the light of concentration will be more dazzling and radiant. Practitioners use this light to distinguish thirty-two parts inside, then outside where a being next. Next to distinguish only the skeleton. If the practitioner wants to distinguish that skeleton is impure, he will do so, otherwise, only distinguishing the exoskeleton is enough.

Next, the practitioner chooses, either the whitest part of the skeleton, or, if the whole skeleton is white, take the whole skeleton, or take the back part of the skull, and focus on it, considering it as "white, white".

Or, if one wants to, especially when one's samadhi is really sharp, or has seen the inner skeleton as impure and reaches the first jhana, one can take that white skeleton, and use that as the object. preliminary of the practitioner.

Practitioners can also distinguish the impurities in an exoskeleton first, and make the idea (impure) more durable and solid, thus making the white of the skeleton more pronounced. Next, he converted the idea (impure) of the skeleton into the idea of ​​"white, white", and practiced white kasiṇa there.  

With one of the white parts where the outer skeleton is the object, the practitioner will practice stars to maintain a peaceful mind for about an hour or two.

By the power and impulse of the four-meditation meditation-based breath ( ānāpānasati ), one will find that his mind is fixed (white) on that white for an hour or two, then the skeleton will disappeared and only a white circle remained.

When the white circle is as white as a cotton ball, it is the general ( uggaha nimitta ). When it is as bright and clear as the morning star, it is the general form ( paṭibhāga nimitta ). Before learning the generals arises, the general of the skeleton from which it is born, is called parikamma nimitta .

Continue to recognize that kasiṇa as "white and white" until it becomes a general. Maintain concentration on the general until the practitioner enters the first meditation. However, one will find that this concentration is not stable and does not last long. To make it durable and lasting, the practitioner needs to expand the nimitta .  

To expand the general, one must concentrate on the general for about an hour or two. Then decide to expand the white circle gradually: one, two, three, or four inches (inches = 2.54cm), depending on how much you think you can expand it to open. See if the practitioner has succeeded or not, but do not try to expand the champion without previously deciding a limit, that is, the practitioner must definitely decide a limit (to expand the general) as a , two, three or four inches.

While expanding a champion, one may find that the champion becomes unstable. In such a case, you should return to note that the champion is "white and white" to make it stable. Only when the practitioner's concentration grows, the general ( nimitta ) becomes stable and steady.

When the general has expanded for the first time to become stable, one should repeat the process, that is, the decision to extend it a few inches back. In this way the practitioner can extend the general in each stage, until the size is one meter, then two meters, etc. Keep doing so until the general is expanded in all ten directions around the practitioner, without limitation. limit, and so that wherever he looks, he sees only white, even a trace of materiality, whether inside or outside, he does not see.

If the practitioner had practiced the white kasiṇa in his previous life, the period of the dharma of the present Buddha, or the period of the previous Buddha's teaching, that is, if he had had the pāramī ( pāramī ) on white kasiṇa , one will not need to expand the general, because when one assumes the mind on it, it will automatically open in all ten directions.    

In any case, it is the duty of the practitioner at this time to keep the calm mind on the white kasiṇa , and when it is stable, then it is like hanging a hat on a hook. suppose put your mind on a spot on that white kasiṇa . Keep the mind there, and keep on recording "white, white".    

When the mind of the practitioner is calm and stable, the white kasiṇa will also be calm and stable, and at the same time it is extremely white, bright and clear. This is also the general form ( pāṭibhāga nimitta ) created by the initial general form of white kasiṇa .    

The practitioner must continue to meditate until he is able to concentrate on that white kasiṇa continuously for one or two hours. At that time the meditation elements became prominent, clear and powerful in the mind of the practitioner, and he said that he had reached the first stage of meditation. The five meditation elements are:  

1. Games ( vitakka ): direction and mind set on the white kasiṇa . 2. Four ( vicāra ): maintain the mind on the white kasiṇa . 3. Hy ( pīti ): interested in the white kasiṇa general . 4. Lac ( sukha ): feeling happy for the general. 5. Single- minded ( ekaggatā ): the unification of mind on the white kasiṇa .  
  
  

  

The combined meditation is called meditation ( jhāna ). After the first meditation, the practitioner continues to practice the five types of proficiency in the first meditation, in the way described in the lecture on breathing mindfulness, and then practices the second, third, and fourth meditation like the way to master those Zen masters.

How to practice the remaining Kasiṇa colors

If he has practiced white kasiṇa meditation and attains the fourth meditation by using the white of an external skeleton then he can also practice brown, blue or black kasiṇa by using the outer hair, golden kasiṇa how to use external fertility or urine, and red kasiṇa by the use of external blood color etc. The practitioner can also use those parts within himself.        

When successful, practitioners can practice kasiṇa colors using the colors of flowers, or other external objects. All the dark green, blue flowers are inviting practitioners to practice green kasiṇa . All the golden flowers are inviting practitioners to practice gold kasiṇa . All the red flowers are inviting the practitioner to practice red kasiṇa . All white flowers are also inviting white kasiṇa practitioners . Thus, a skillful practitioner can use whatever he sees to practice concentration and wisdom, which can be sentient or inanimate, either inside or outside.          

According to the Pāḷi classics , the Buddha taught ten kasiṇa . That is four kasina color just mentioned, plus six kasina earth, water, fire, wind, and light nowhere.       [8]

Now, we will discuss how to practice the remaining six kasiṇa .  

Practicing Kasiṇa Land

To practice soil kasiṇa , practitioners must first find a piece of flat land, reddish-brown like the sky at dawn and not mixed with sticks, da, leaves in it. Then use a tree or another tool to draw a circle about three inches in diameter. That is the meditation topic of the yogi: a soil kasiṇa . The practitioner focuses on that kasiṇa and notes it as "earth and earth". Concentrate on it for a while with your eyes open, then close your eyes, and visualize the soil kasiṇa . If one cannot visualize the general ( nimitta ) in this way, one should re-establish the four breath meditation, or the white kasiṇa meditation . Then use the light of concentration to look at kasiṇa            land. Having seen the general of the earth as clearly as one looks at it with open eyes, thus having learned the general ( uggaha nimitta ), one can leave and practice this kasiṇa somewhere else.  

One should not focus on the color of the earth nimitta , or on the hard, rough characteristics, etc. of the earth element, but on the concept of soil. Keep learning this general ( uggaha nimitta ) until it becomes clear and clear, at that time it seems like you have transferred to the general form ( paṭibhāga nimitta ).  

After that, the practitioner should expand the general form a little at a time in all ten directions, and practice this meditation until the four meditation periods.

Practicing Kasiṇa Water 

To practice kasiṇa of water, one must use a bowl, or bucket, or a clear well of clear water. Concentrate on the concept of water as "water and water; until the practitioner acquires the general (uggaha nimitta ), then develop that general as he did with the soil kasiṇa .     

Practicing Fire Kasiṇa

To practice fire kasiṇa , practitioners should use a candle, a fire or any other flame that they remember seeing. If you cannot imagine it, you can make a curtain or screen that cuts a circular hole about one foot in diameter on it. Place the curtain in front of that fire or straw, so that the practitioner will see the fire only through the hole.  

Ignoring the smoke, and the firewood or straw burning, the practitioner focuses on the concept of fire as "fire, fire" until he has uggaha nimitta and develops it in the usual way.  

Practicing the wind Kasiṇa 

Kasiṇa  wind is practiced through tactile, or visual. The practitioner must concentrate on the wind blowing through the window or door, touching the body; or the sight of leaves or branches shaking in the wind. Focus on the concept of wind as "wind, wind" until the practitioner has a general education. One can discern the general form of the wind by repeating the four meditation elements with another kasiṇa object , and using the light of samādhi to see this movement outside. Studying on the General ( uggaha nimitta ) is like steam coming from a hot milk rice, but the general is motionless (of that steam). Practice nimita (general) in the usual way.    

Practicing Light Kasiṇa

In order to practice the kasi ánha of light, the practitioner must look at the rays as they shine into the room, through a crack in the wall, for example, and shine on the floor, or when those rays shine through the leaves of a branch. Tree and fall on the ground. You can also look up through the branches, into the light in the sky. If you cannot imagine it that way, you can place a candle or lamp inside an earthen jar, and then place the vase so that the rays of light bounce off the top of the jar onto the wall. Concentrate on the ring of light on the wall as a concept, counting as "light, light" until you obtain a general, then practice it in the usual way,  

Practicing the Void Kasiṇa

Want to practice kasiṇa nowhere, one should look into the space in the door, window, or keyhole. If you cannot imagine that nothingness is that way, you can make a round hole in the piece of cardboard about 2 inches to 3 inches, hold the board up and look, so that you can only see the sky through the hole. trees or other objects. Focus on the space in that circle as a concept, see as "nowhere, nowhere", and practice the general ( nimitta ) in the usual way.  

Four Colorless Meditation

Once one has acquired the four forms of kā vớia meditation with each of the ten kasi hànhas , one can proceed with the practice of the four formations of meditation ( arūpa jhāna ):   

- No infinitude ( akasanancayatana )
- boundless origin ( vnnancayatana )
- Unknown owner Origin ( akincannayatana )
- African ideal, non-ideal non Origin ( nevasanna nasannayatana)

Practicing No Boundless Land

To practice the four forms of formless meditation, one must first consider the disadvantages of materiality. The human body is created by the father essence, this maternal blood is called the "body of birth" or "the body born of karma" ( karajakāya ). Because of this karmic birth, practitioners must be attacked by weapons such as swords, spears, guns, and be subjected to torture and beatings. The body of birth also suffers from many diseases, such as eye pain, ear pain, and heart attack for example. So one has to consider with the wisdom that because there is a karmic body, created by rupa, one has to suffer all kinds of suffering, and if one can escape this rupa, one can also escape suffering.

Although the four subtle jhāna meditation overcome the gross physical form, it still has to rely on it. Such practitioners need to overcome kasiṇa . After such consideration, and present no joy for excellent education kasina , one must repeat one of nine charitable kasina    [9] , such as kasinas  the earth, out of meditation and consider its disadvantages: this meditation is based on rupa, which practitioners no longer have pleasure, this meditation has the joy of the third being a close enemy; and it is coarser than the formless meditations. The point here is that one does not need to consider the disadvantages of mental states (the five factors of meditation) in the four meditation elements, because they are the same in the formless meditation. Now there is no longer a happy wedding for the four meditation, but one must also consider the calmer nature of the formless meditation.

Then the practitioner extends the kasi tướnga , so that it becomes boundless, or as much as he wishes, and replaces the kasiṇa with the space he occupies, by focusing on the space. He said as "nowhere, nowhere" or "not boundless, not boundless". What remains is the boundless void previously occupied by kasiṇa .     

If unable to do so, the practitioner should discern and focus on the space of a certain place on the land kasiṇa , then expand that space to the infinite universe. As a result, the entire kasiṇa land was replaced by infinite space.    

Keep focusing on that infinite ( nimitta ) until you attain meditation, and then you practice the five types of proficiency. This is the first evidence of formless meditation, also known as not boundless.

Practicing Boundless Boundaries

The Infinite Consciousness of consciousness ( viññāṇañcāyatana ) or the second formless meditation, whose object is the mind of non-infinite origin ( ākāsānañcāyatana citta ), whose object is inherently boundless.

In order to practice the boundless form of mindfulness, one must consider the disadvantages of non-boundless origin, that is, this meditation has the four subtle elements of meditation, such as the near enemy and itself is not as peaceful as the boundless consciousness. land. At this time, there is no longer sexual joy with no boundless origin, but the practitioner must also consider the more peaceful nature of the infinite consciousness. Then focus on the mind whose object is that boundless nothingness many times and note it as "infinite consciousness, infinite consciousness" or just "consciousness, consciousness".

Continue to focus on the infinite form until the practitioner reaches jhāna , and then practice the five types of proficiency. As such, this is the second invisible meditation, also known as the infinite form of meditation.

Practicing Infinite Property

The third formless meditation, also known as the possessive of the origin of meditation ( akiñcaññāyatana ), takes the object as the absence of mind which has no boundlessness as its object, and this mind is also the object of consciousness. boundless of land.

In order to practice being without property, one has to consider the disadvantages of boundless consciousness, as this meditation has no boundless origin as an adversary and is not as peaceful as possessing it. Although at this time there is no longer happy joy for the boundless origin, one must also consider the more tranquil nature of Originless property. Then focus on the absence (or non-existence) of consciousness which is not boundless as its object. In this case there are two meditation minds: one is the mind of non-boundless origin ( ākāsānañcā yatana citta ), and two are the mind of the infinite consciousness ( viññāṇañcāyatana citta ). Which two cittas cannot arise in a citta ( cittakkhaṇa)). When the mind of no boundless origin is present, the other mind cannot be present, and conquer. Therefore, the practitioner takes the absence of mind without boundless origin as object, and notes it as "nothing, nothing" or "absence, absence".

Keep focusing on that nimitta , until you attain meditation, and then you practice the five types of proficiency (for non-possessing the land). As such, this is the third formless meditation, also known as the Possessing of the Land of Zen.  

Practicing the Fei, Fei Fei

The fourth form of meditation is also called Phi Phi, Phi Phi Tuong ( nevasaññāṇāsaññāyatana ). The reason for this is because the thought in this meditation is extremely subtle. In fact, all the mind in this meditation is also very delicate, so it can be said non-life non-life, non-heartless, non-emotional non-contact, etc. However, because of this meditation is explained in the form of ideas, and because it has the object of the mind that is not possessed of the land [10] , it is named Phi Phi non-ideal.

In order to practice the utopia of non-ideal of meditation, one must also consider the disadvantages of possessing the land, that is, seeing that it has the boundless consciousness of the near enemy, and that it is not as peaceful as phi. utopia non-ideal origin. Moreover, chief, as the Buddha said, is sick, is a tumor, is an arrow. At this time, although there is no longer sexual joy for the owner of the land, the practitioner must also consider the more peaceful nature of non-perception and non-perception of origin. Then concentrate continuously on the mind of the non-possessing of mindfulness as "calm and calm". Just concentrate on the general ( nimitta ) so calmly and continuously, until you attain meditation and then practice the five types of proficiency. This is the fourth colorless meditation, also known as non-fiction non-ideal origin.

Today we have discussed how to practice the ten kasiṇas , and the eight samādas of meditation: the tuba of meditation, and the four formations. In the next lecture, we will discuss how to practice the four categories ( brahmavihāra ): words, compassion, joy, and equanimity; and four protection meditation ( caturārakkha bhāvanā ): Loving- kindness, reciting Buddha's grace, impartial purity and reciting death. 

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FAQ 2

Question 2.1:  How does a beginner in meditation meditate on the base and wisdom base? How do they practice wisdom in mindfulness of breathing?

Answer 2.1:  Even in the first lecture, we talked about the balancing of the five bases ( indriya ), but here we can summarize what was said. Actually, for the basic practitioner, balancing the five bases is not very important. The reason is because they are just beginners, and their roots have not yet developed. At the beginning of meditation, the mind often wavered. Therefore the apartments are not yet strong and capable. Only when they thrive and have capacity, then they need to balance them. However, if the primary practitioner can balance the bases in the first stage, then of course, it is also good.

For example, at this time the meditator is meditating on breathing - ānāpāsati . Knowing the breath is wisdom ( paññā ). Remember the breath is mindfulness ( sati ). The union of the mind on the breath is samādhi . The effort to know the breath is clearly diligent ( viriya ). Believing that reciting the breath can lead to meditation is faith ( saddhā ). 

The primary practitioner must try to develop these powerful and powerful bases. That is, the faith of the practitioner in the concept of breathing must be strong enough. One's diligence in order to know the breath clearly must be strong enough. Mindfulness or the memory of one's breath must be strong enough. One's concentration on breath must be strong enough. One must see the breath clearly, must strive to develop the five sense faculties to strengthen and balance them. If one unit is outrageous, others will not be able to do their duty properly.

For example, if the signal is too strong, it will create emotion. This means that the mind-door cannot keep the mind-states arising on the breath; Mindfulness cannot be established on the breath; concentration cannot focus deeply on the breath; and the insight base cannot know the breath clearly.

When diligent effort passes, it will make the mind unsettled, so the other faculties also become weak, and cannot perform their duties appropriately. When meditating weakly, one cannot do anything, because one cannot focus on the breath, there will be little or no effort to distinguish the breath, and there may be no faith in the meantime.

At the moment, one is meditating only ( samātha ). In meditation only, strong concentration is good, but if excessive will create laziness and entertainment. Once lazy, the other faculties also become weak, and cannot perform the task properly.

At this stage wisdom is very weak or inferior. It only knows the natural breath. Therefore, for the basic practitioner who is meditating only ( samātha ) just knowing the breath clearly is enough. When learning the general ( uggaha nimitta ) or the general ( paṭibhāga nimitta ) appears, the mind will know the general or the general. Having too much general knowledge other than these will not be good, because practitioners may always like to discuss and comment. If a person meditates on discussing and commenting too much on the concept of breathing, we can say that his wisdom is excessive, which is easy to weaken the other faculties and unable to perform the task satisfactorily. deserve it.

Therefore, although not very important, balancing the bases is still considered useful for beginners to meditate. Balance them like? We must practice mindfulness and intense diligence in order to know the breath, and focus on the breath with faith.

Question 2.2:  Why, after reaching the Fourth Jhana, do we not go straight into distinguishing the five aggregates, their impermanence - suffering - non-self, in order to attain Nibbana? Why before we attain Nirvana we need to meditate on the thirty-two physical forms, the skeleton, the white kasiṇa, the four great rupas, nama-rupa, dependent origination and Vipassanā?

A 2.2:  Buddha taught the practice of Insight on the five aggregates for three types of people: those who have keen insight, whose insight knowledge is not pronounced, and who like to practice Vipassanā (insight) in summary Turn off.  

What is the five aggregates? What is the difference between the five aggregates and the name-rupas?

Before answering this second question, let us briefly discuss the List-rupa and the five khandhas. There are four absolute realities or paramattha dhammas ( paramattha ), citta ( citta ), mental states ( cetasikā ), rupa ( rupa ) and Nibbana ( Nibbāna ).

In order to attain Nibbana, the fourth absolute reality, we must see the impermanence, suffering and non-self of the other three realities, that is, we must see:

1. Eighty-nine types of consciousness
2. Fifty-two mental states
3. Twenty-eight types of consciousness. [11]

Eighty-nine types of mind are called the aggregate consciousness ( viññāṇakkhandha ). In the fifty-two mental states, feeling is aggregates ( vedanākkhandha ); idea is thought aggregates ( saññakkhandha ); and the remaining fifty mental states are aggregates ( saṅkharakkhandha ). Sometimes the mind ( citta ), and mental states ( cetasikā ) come together called the name ( nāma ). Sometimes they are seen in the form of the four aggregates: feeling aggregates, thoughts, aggregates and consciousness, combined to form the Aggregates ( nāmakhandha ). The rupas (rupa khandha ) are twenty-eight types of materiality. The citta, cetasikas and rupas which combine to be called Nāmā rupa). Sometimes they are also called the five khandhas, feelings, thoughts, onions, and consciousness. The causes of them are just Danh-rupa.

The five aggregates of this grasping are the Dukkha sacca dhammā : the dhammas belong to the Noble Truth of Suffering. They need to be understood as such. In " Mahānidāna sutta " (The Great Enlightenment ) of the First School, the Buddha explained:

"This doctrine of dependent origination is profound, nanda , and profound is interdependent interdependent. This nanda , precisely because of no ignorance, cannot enter this Dhamma, which is currently disturbed. as a cocoon, as tangled as a spool, fluttering like a twisted roots, unable to find a way out of the cycle of reincarnation with miseries, wicked animals ... to its origin "    [12] .

In connection with this statement, the explanatory notes.

No person, even in a dream, will come out of the vicious cycle of birth and death, having once destroyed (sentient beings) like thunder, unless he, with his wisdom knife, sharpens on the meditation stone. noble destiny, cut off the wheel of birth, which does not provide a basis (to understand), due to its excessive depth, and is also difficult to accept due to its complexity. of many disciplines. [13]

This means that if a meditator does not know it, cannot enter the Dhamma arising through various stages of Insight, one cannot escape the cycle of rebirth.

In Aṅguttara Nikāya (Sangha) this was clearly stated by the Buddha: "And how, bhikkhus, are the Noble Truth of the Initiation of Suffering?  

Because ignorance is charming, (there are) actions; act charming, conscious; charming conditions, have identity; beauty list as conditions, with continents; record of the coast to make contact; contact grace, life expectancy; grace life, there is love; love affinity, have a craft; prime predestined, useful; Being predestined, there is being; Being predestined, getting old - dying, grief, compassion, suffering, pros, brain.

Thus is the origin (the beginning) of this whole aggregation. The Bhikkhu khưu, this is called the Holy Roman Empire about the origin "the origin of suffering." [14]

This is also called dependent arising. And the Buddha once said that dependent origination is the Noble Truth of the Origin of Suffering ( samudaya sacca ).

The Noble Truth of Suffering, the five aggregates of grasping, and the Noble Truth of Suffering, the law of dependent origination, are called actions ( saṅkhārā ). They are the object of vipassanā . At the various stages of the insight knowledge one has to grasp these actions as impermanence, suffering and non-self. Without knowing and importing them, how can one grasp them as impermanent etc.? That is why we have to teach Vipassana meditation systematically.

In order to know the base materiality, the aggregate of materiality, one must meditate on the four elements until one sees that the rupa consists of the small particles we call groups or aggregates of rupa ( rupa kalapas ), and one also it is necessary to see the four great groups in these small groups too [15] . Then the practitioner needs to distinguish both the root and its object together [16] . Regardless of materiality in this way, the practitioner cannot distinguish the name of the four aggregates of attachment. That is why we teach Vipassanā in stages.  

Now, answer the second question of the yogi. According to the Theravāda Buddhist tradition , there are two types of meditation topics ( kammaṭṭhāna ): parihāriya kammaṭṭhāna and sabbatthaka kammaṭṭhāna. Parihariya kammatthana - Industrial Applications origin - is the subject of personal meditation which every practicing yogi thus intended to serve as the foundation for Vipassana ( vipassana ). Practitioners must always use this topic of meditation as their basis. And Sabbatthaka kammaṭṭhāna - Origin of the Country of Origin - on the contrary, is the subject of meditation that all practitioners must practice the same       [17] . Those are the four protection meditations.

1. Meditation on loving- kindness ( mettā bhāvanā )
2. Mindfulness of the Buddha ( Buddhānussati )
3. Mindfulness of death ( maraṇānussati )
4. Quan impure ( asubha bhāvanā )

Thus, even though a practitioner uses the mindfulness of breathing as his "Application of the Origin", he still has to practice these four protective meditations before turning to practicing Vipassana. This is the way to follow the Buddhist tradition.

Want to practice loving kindness meditation to reach a certain level of meditation, if the practitioner has practiced white kasiṇa meditation and reached the four meditation then it is still better. The story of the five hundred bhikkhus that the "Sutta of Compassion" ( karaṇīyametta sutta ) was taught by the Buddha is a typical one. The Bhikkhu khưu are very fluent in ten kasiṇa (headings turn the country) and eight meditation ( samāpatti ), have achieved Insight to attain birth to kill wisdom ( udayabbaya ñāṇa).    ), and go to the forest together to carry more. But in the end, they had to return to the Buddha because the gods living in the forest felt uncomfortable in the presence of the bhikkhus and appeared strange generals to intimidate these bhikkhus. That Buddha taught them the "Mercy" sutta both as a topic of meditation and as a prayer of prayer ( paritta ). As a topic of meditation, this sutta is for those who have attained loving-kindness meditation ( mettā jhāna ) and have broken the boundaries between different types of people [18] . In general, the "Compassionate Sutta" is a specialized practice of loving kindness , in which one practices up to the third meditation by extending kindness to eleven types of people with the thought " Sukhino v khemino hontu" ,"(May all beings be safe and happy, etc.). The Sutta says that the Buddha knew these five hundred bhikkhus would certainly be very easy to practice, because they had mastered the ten kasina . And meditated mind. how is the practice made easier by kasiṇa meditation ?   

In the Buddhist Sangha, the Buddha said that of the four colored kasina (blue, yellow, red, white), the white kasiṇa is the most vindictive     [19] . White Kasiṇa makes the mind clear. Such a pure and calm mind is very noble and powerful. If one meditates loving-kindness meditation with clear-mindedness, without defilements, it is common to attain loving-kindness meditation during a sitting meditation period. So if one enters the four white kasiṇa meditation , then leaves it, and meditates kindness will be very easy to succeed.    

To attain the white kasiṇa meditation , the previous meditator must meditate inside and outside the skeleton. Because this will make white kasiṇa meditation easier. Therefore, after the four meditation breath we often teach the students to practice the thirty-two roller skates, the skeletal meditation and the white kasiṇa meditation . In our experience, most practitioners say that the white kasiṇa meditation is better than the breath meditation, because it creates a clearer, clearer and quieter mind, which is considered very helpful. Useful for doing other meditation topics. So we often teach white kasiṇa meditation before loving-kindness meditation.          

There is also a common problem for new meditators. Maybe the practitioner has already become a mindful meditation. But, has the practitioner reached meditation ( jhāna ) yet? In practice, if a practitioner wants to extend loving kindness to a person of the same gender, one must first take his smiling face as the object, then practice loving kindness towards him with the thought : "May this good person be free from suffering and so on." For the basic practitioner, that smiling face will soon disappear. The practitioner cannot continue to meditate on his loving kindness, because he has no object, so he cannot attain loving-kindness or any other meditation.

If one uses the white kasiṇa meditation , it is different. The practitioner comes out of this meditation, and when he cultivates kindness, then thanks to going forward, the smiling face (object) will not disappear. One can concentrate deeply on that image, and one can attain compassionate meditation in one sitting. If one practices systematically and attains the breaking of the boundaries between people, then one can even practice eleven ways of spreading compassion according to the Karaṇīyamettā sutta , and five hundred and two Eighty-eight ways mentioned in the "Abhidharma Commentary" ( Paṭisambhidā Magga )   [20] . It is for this reason that we often teach white kasiṇa meditation before loving kindness meditation.  

Practitioners may also have practiced the concept of Buddha's Enlightenment ( Buddhānussati ). Song has been reached yet? When someone has succeeded in loving-kindness meditation and then practices the practice of reciting the Buddha's name, he or she can reach concentration in a time of meditation, which is also due to going ahead. Impure practices ( asubha ) will also become easy. If one meditates impurely , attains first-degree meditation, and then recites death ( maraṇānussati ), one can succeed in a moment of meditation.

That is why we teach white kasiṇa meditation before the four protection meditations. However, if a practitioner wants to go directly to vipassanā , not practicing the four protection protectors, they can do so, no problem at all.  

Question 2.3:  Why, after having distinguished the name and materiality, students must also practice the first and fifth disciplines of the Pratyekabuddha (pa khởiiccasamuppāda)? What is the first and fifth dharma door?  [21]

A 2.3:  According to the Venerable tradition, there are seven stages of Purification ( visuddhi ). The first pure year is:

1. About purity ( sīla visuddhi )

There are four types of precept [22]

- About protection according to the duty ( Paṭimokkhā saṁvarasīla )
- About protection of the apartments ( indriya saṁvara sīla )
- About the pure life ( ajīva pārisuddhi sīla )
- About the four things ( paccaya sannissita sīla )

2. Pure mind ( citta visuddhi ) - is access and eight meditation ( samāpatti ).

3. Ant purity ( diṭṭhi visuddhi ) News Identity Analysis position ( nāma rupa paricchedañāṇa )

4. Paragraph of pure tranquility ( kaṇkhāvitaraṇa visuddhi ) ie Tue seizes causation ( paccaya pariggaha ñāṇa ), or in other words wisdom see predestined origin ( paṭiccasamuppāda )

5. The non-virtue of pure knowledge ( maggāmaggāñaṇa dassana visuddhi ), which is the wisdom of observing the three generals ( sammasana ñāṇa ) and the wisdom of passing away ( udyabbaya ñāṇa ) are the initial wisdom of insight.

Thus, before the Vipassana there are four pure. Why? Insight is the "wisdom" that realizes the impermanence, suffering and non-self of Danh Sac and their causes. Without knowing the Names and their causes, how can we understand that they are impermanent, suffering and non-self? How do we practice insight? Only after we have clearly distinguished their identities and causes, can we practice Vipassana meditation.

The list of rupas and their causes are called "onions" ( saṅkhāra ). They fall away at birth, which is why they are impermanent; they have to suffer continuously and continuously, so it is miserable; they have no attā or a stable, undamaged being, so they are not self.

Understanding impermanence, suffering and non-self in this way is true insight. Therefore, before practicing Insight, we teach students to distinguish between names, colors, and conditions of origin. The explanation explains it as " aniccanti pañcakkhandhā " [23]  (the five aggregates are impermanent), and " aniccanti khandha pañcakaṁ " [24] . Meaning "Impermanence is the five aggregates". The five aggregates, in other words, are nama and their causes. Thus, true insight requires the meditator to know the five aggregates, and their causes and effects.

The Buddha, depending on the nature of the listener, teaches four methods to distinguish dependent origination. In the Taoist Conflict, there is another method [25] . The taste is there are five methods or five disciplines. The first of these methods taught by the Buddha is the method of distinguishing dependent arising.

Ignorance, predestined deed, karmic consciousness, materiality, etc.

This method is common in Theravada Buddhism (or Theravāda ), but it is very difficult for anyone who does not have knowledge of the Abhidhamma . Even practitioners with relative knowledge of the Abhidharma still have the ability to face many difficulties. 

The fifth method, which is taught by Sir Xa Loi Phat, and is recorded in the Pāḷi Sutta , the Unearthly Path, is relatively easy for new practitioners to practice insight. This method aims to differentiate the past five causes and the present five causes, and the current five causes to produce five future results. This is the main principle in the fifth method. If one wants to know it by direct experience, one has to practice until this stage. 

After practicing according to the fifth system of dharma, one will not have much difficulty in practicing the first method. For this reason we teach the fifth method before the first. Of course we will teach all five methods to those who have enough time, and especially want to practice more. But, even if the Buddha taught dependent origination according to the nature of the listener, one method is sufficient for obtaining Nibbāna. Also, because the first method is considered common in Theravada Buddhism, we teach both first and fifth methods for convenience.

One time, Venerable andananda, after having practiced the Pratyekabuddha in four ways. In the afternoon, he went to see the Buddha and expressed, "Venerable Buddha, even though the law of profound origination is so easy, it is also easy for you." Buddha answered.  

" Etassa cananda, dhammassa ananubodha, appaṭivedha evamayaṁ paya tankakulakayata, kulagaṇthikayata, muñjapabbajabhuta apāyaṁ duggatiС” vinipātaṁ saṁsāraṁ nātivattati . "

That is, do not understand the law of dependent origination through the sensory perception ( anubodha ñāṇa ) and understanding ( paṭivedha ñāṇa ), one cannot escape the cycle of birth and death ( saṁsāra ), and the four evil paths ( apāya ). Depending on the sense of mind here is the analytical position of Identity ( nāma rupa pariccheda ñāṇa ), and the discriminating position (grasping) of Dependent Origination ( pacāya pariggaha daaa ). And Consciousness ( Paṭivedha ñāṇa ) is all vipassanā vipassana.). Therefore, without understanding the interdependent arising with the option of understanding and understanding this position, one cannot reach Nirvana. From the above passage, the commentary says that without understanding the arising of dependent origination, no one can escape the cycle of birth and death, even in a dream. [26] .END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.29/4/2020.