Knowing and Seeing Knowing and Seeing.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.

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METHODOLOGY 3

Practicing the Four Abodes and the Four Protection Meditation

Introduce

Today we will learn about the practice of the four bhikkhus ( cattāro brahma vihāra ), and the four protection meditations ( catura rakkha bhāvanā ). The four categories of abiding are subjects of meditation:

1. From ( mettā )
2. Bi ( Karuṇā )
3. Hy ( muditā )
4. Discharge ( upekkhā )

The four protection meditations are meditation topics that belong to:

1. From ( mettā )
2. Recitation of Buddha's grace ( Buddhānussati )
3. Meditation (contemplation) impure ( asubha bhāvanā )
4. Mindfulness of death ( Maraṇāsussati )

Practicing Loving Kindness

In order to practice loving kindness or immeasurable mind ( mettā ), one must first know that this meditation should not be practiced against a person of the opposite sex ( lingavisabhāga ), or a dead person ( kālākatapuggala ).

Should not use a person of the opposite sex as an object (to spread lovingkindness), because sexual desire towards that person (male or female) may arise. However, after the practitioner has attained meditation, he or she can practice kindness to the opposite sex in groups, such as "may all women be well". A dead person should not even use it, because one cannot attain loving-kindness meditation with a dead person as an object.

Those whom practitioners should practice loving kindness to are:

- Self ( atta )
- Dear practitioner ( piya puggala )
- Practitioner does not love not hate ( majjhatta puggala )
- Practitioner hates ( verī puggala )

However, in the beginning, one should only practice kindness to the two classes of self and ones that one loves. This means that at the beginning of loving-kindness meditation, one should not spread loving kindness to the following types of people:

- The practitioner does not like ( appiya puggala )
- The person is very close to the practitioner ( atippiya sahāyaka puggala )
- The practitioner does not hate ( majjhatta puggala )
- The practitioner hates ( verī puggala )

A practitioner who does not like is someone who does nothing for the practitioner, or benefits those who care about him. The practitioner hates is the one who does harm to the practitioner, or harms the people he / she cares about. These people are very difficult for practitioners to spread their kindness to them in the beginning, because anger can arise (when they think of them). In the beginning, it will also be difficult to cultivate kindness to a person whom the practitioner does not hate. In the case of a very close person, a practitioner may be attached to him, that is, he is too worried, worried, or even weeping if he hears something happen to him or her. Therefore, these four types of people should not be used as scattered objects from the beginning. Although after that, when one has attained loving-kindness meditation, one can practice loving kindness with them.

A practitioner cannot attain meditation by using himself as an object, even if he practices it for a hundred years. So, why start with practicing loving-kindness for yourself? Actually it is not achieved even though it is near-concentration, but because the practitioner has cultivated kindness for himself, with the thought "May I be happy", then he can identify himself with everybody; to see that if we want to be happy, don't want to suffer, want to live long, don't want to die, others want peace, don't want to suffer, want to live long, don't want to die like that's it.

Thus, one can cultivate a mind that wishes to be happy and prosperous for others. According to the words of the Buddha [1] :

In the Sabba disc anupaparigamma cetas, in the
Nevajjhaga piyatara mattana kvaci.
Evaṁ piyo puthu attā paresaṁ
Tasmā na hiṁse paramattakāmo.

Our mind wanders
Everyone sky
also not find
anybody more friendly ego
self in people
shop so cordially
So who love self,
for the two self who

Thus, in order to identify oneself with others in this way, and to make the mind gentle, cordial, one must first cultivate kindness to oneself with the following thought:

1. Pray for me to escape danger ( ahaṁ avero homi )
2. Pray for me to escape suffering ( abyāpajjho homi )
3. Pray for me to escape suffering (an khổgho hoti )
4. Pray for me to be peace and happiness ( sukhī attānaṁ pariharāmi )

If our hearts are gentle, kind, understanding, and have empathy for others, we will cultivate kindness to others without much difficulty. Therefore, the kindness that practitioners practice for oneself to be strong and capable is really important. Once the practitioner's mind has become tender, loving, understanding and empathetic towards others, then he can practice kindness towards them.

How to cultivate Loving Kindness to each class

If one has attained meditation on the breath, or white kasiṇa , one should repeat the samadhi so that the light shines and shines. Especially with the light of the four white kasiṇa meditation practitioners will really be very easy to practice loving-kindness meditation. The reason for this is because with the concentration of the four mental states is purified from craving, aversion, ignorance and other disturbing emotions. After leaving the white kasiṇa meditation , the mind is malleable, easy to use, pure, clear and radiant, thanks to these conditions, practitioners in a very short time can practice loving-kindness very strongly and perfect.      

Thus, with strong and bright light, the practitioner should turn his or her attention to the same person whom he / she loves; maybe it is the ancestor or the practitioner’s practitioner. The practitioner will see that the light shines in all directions around him, and whoever he chooses as the object becomes clear. Then one takes the image of that person, sitting or standing, and chooses which image makes the practitioner like the most and happiest. Try to recall the time when he was the happiest he had ever seen, and chose that image. Make that image appear in front of the practitioner about a meter. When the practitioner can see the image of that person clearly in front of him, practice Loving Kindness to that person with four thoughts:

1. May this gentle human being be free from danger ( ayaṁ sappuriso avero hotu )
2. May this gentle human being free from misery ( ayaṁ sappuriso abyāpajjo hotu )
3. May this good human being free from dukkha ( ayaṁ sappuriso anīgho hotu )
4. May this kind person be happy and happy ( ayaṁ sappuriso sukhī attānaṁ pariharatu ). 

Extend kindness to him in such a way about three or four times, then choose the most preferred method, for example, "May this gentle man be free from danger." Next, with that person's new image, here is the case of escape from danger, expanding loving-kindness by using a corresponding thought, in this case, "May this good man escape danger. I hope that this good man will be free from danger. " Repeatedly, until the mind is calmed and firmly attached to the object, the practitioner can also discern meditation. Then maintain the practice until the practitioner reaches the second jhana and the third jhana. Then take one of the other three and practice loving kindness until the third meditation. Each time one has to have a corresponding image for the chosen way, that is, when he thinks "vasi bhava ).

When the practitioner has succeeded in spreading kindness to the one he loves, repeat that with another person of the same sex whom he loves. Just try to do so with about ten people of that type, until the practitioner can reach the third meditation and get any of them as a headline. At this stage one can proceed safely to those very close to the practitioner ( atippiyasahāyaka ), but still have to be of the same sect. Take about ten people of that type and practice loving-kindness to them one by one, in the way said, until the Zen meditation is reached.

At this time, the practitioner recounts how to master the mindfulness meditation to the extent that he can practice it for about ten people of the same sex that he hates, in the same way. If a practitioner of the Great Class is like the Bodhisattva when he makes Mahākapi , never resents the one who harms him, and he does not really resent or hate anyone, then there is no need to find one. people (kind of anger) to use as meditation subjects here. Only those who have their hatred or aversion can practice loving kindness towards that kind of person. 

Just practice loving-kindness meditation in this way, that is, the way of meditation to the three types of meditation on each type of person, progressing from one person to the next, from the easiest to the most difficult, making the mind more and more become gentle, kind and affectionate, to the end, when one can meditate on any of the four types of people: the beloved practitioner, the person who is very close to the practitioner, the non-loving practitioner don't hate and resent practitioners.

How to break the boundary (Sīmāsambheda)

When one practices such kindness continuously, one will see that its kindness toward those we love, and those close to one another, and one can see them as one, that is, like just the person I like. At that time the practitioner will only have these four types of people:

1. Myself.
2. The practitioner likes.
3. The practitioner does not like not hate.
4. Practitioners resentment.

Practitioners should practice loving kindness continuously for these four types of people, until the compassion towards them becomes balanced, without discrimination. Although the practitioner cannot attain loving-kindness meditation with himself as an object, he still needs to mention them in order to balance the four types.

To do this, one needs to repeat the four breath meditation or white kasiṇa . With the strong and bright light of samādhi, one opens his mind to himself for about a minute or a few seconds; and then toward the practitioner likes, then to a practitioner does not like to hate, and then to a practitioner resentment, with each such person must reach until the third meditation. Then briefly spread the mind to yourself, however, for the other three, right now each must be a different person. Remember to practice them in every way as said: "May this meek person be free from danger", then "May this meek person be free from misery", etc. with each object, for to the third meditation.  

So each time the practitioner has to change the person in each of the three categories: the practitioner likes it, the person doesn't like it and the practitioner resents it. Repeatedly do so many times with different groups of four, so that the practitioner's mind develops uninterrupted compassion, and there are no distinctions. Having been able to practice loving-kindness meditation for any of these four types without discrimination, the practitioner recounts what has been accomplished as "demarcation" ( simāsambheda ). When the boundary between people has been broken, one can practice this kind of meditation on meditation, by taking the life of the dharma taught by Venerable Xa Loi Phat and recorded in the Paṭisambhidāmagga .   [2]

Twenty-Two Categories of Kindness Widening

The disciplines mentioned in the Way of the Enlightenment include twenty-two categories through which the practitioner broadens his mind: the five categories of broad- mindless expansion ( anodhiso pharaṇā ), the seven categories of enlargement of kindness specify ( odhiso pharaṇā ), and the ten categories expand the mind- loving direction ( disā pharaṇā ).

Five categories not specified include:

1. All beings ( sabbe sattā )
2. All species have breath ( sabbe pāṇā )
3. All living things ( sabbe bhūtā )
4. Everyone ( sabbe puggalā )
5. All individuals ( sābbe attabhāva pariyapannā )

Seven categories clearly stated include:

1. All women ( sabbā itthyo )
2. All men ( sabbe purisā )
3. All saints ( sabbe ariyā )
4. All mortal ( sabbe anāriya )
5. All gods ( sabbe devā )
6. All humanity ( sabbe munussā )
7. All beings in the lower realms ( sabbe vinipātikā )

Ten categories in the direction of:

1. The East ( puratthimāya disāya )
2. The West ( pacchimāya disāya )
3. The North ( uttarāya disāya )
4. The South ( dakkiṇāya disāya )
5. The Southeast ( puratthimāya anudhisāya )
6. The Northwest ( pacchimāya anudisāya )
7. Northeast direction ( uttarāya anudisāya )
8. Southwest direction ( dakkhināya anudisāya )
9. Lower direction ( heṭṭhimāya disāya )
10. Top direction ( uparimāya disāya ).

Practicing the Five Classes Indefinitely how

To practice this kind of mind-meditation, one must repeat the four breath meditation or white kasiṇa as before, then practice loving- kindness towards oneself, a loving or close practitioner, someone who doesn't love don't hate, and a practitioner resents hate, until there are no more boundaries between them and the practitioner.  

Then use the bright, bright light of samadhi to see all beings in a large area around the practitioner, around the house or the monastery. When these beings are clearly seen, the practitioner can practice kindness to them in five unspecified categories, and seven clearly stated categories, for a total of twelve. In each category one should spread loving kindness in four ways:

1. May they escape danger
2. May they escape suffering
3. May they escape suffering
4. May they be happy and happy ...

"They" are here one of the twelve categories mentioned, like all sentient beings, all the devas ... So one will spread the mind from a total of forty-eight ways [(7 + 5) 4 ) = 48].

Beings in each category must be clearly seen in the light of concentration and understanding. For example, when one extends out of kindness to all women, one must really see the women in the area identified with the light of concentration. For other categories also must see really so. Practitioners must practice each category until the third meditation before moving on to the next category, and must practice this way until becoming proficient in spreading the mind from all forty-eight ways.

Once mastered, one should expand the assigned area to the entire temple, the whole village, the whole province, the whole state, the whole country, the whole world, the entire solar system, the whole galaxy, and the whole universe. boundless. Each of these expanded areas, the practitioner practices in the forty-eight ways mentioned up to the threefold meditation.

When proficient then one can proceed to the ten-dimensional category.

Practice Pham Tru According to Ten Directions

The categories scattered from the ten directions include the forty-eight categories discussed earlier in each of the ten directions.

One must see all sentient beings in the whole boundless universe in the Eastern direction of the practitioner, and extend the compassion to them in forty-eight ways. Then do the same to the west of the practitioner and the other directions.

This brings the total to four hundred and eighty ways of extending the mind (10x48 = 480). If we add forty-eight categories of radial variables from the beginning, we have five hundred and twenty-eight ways to expand the mind (480 + 48 = 528).

When one matures five hundred and twenty-eight ways to spread this kind of mind, one will experience the eleven benefits of the kind-hearted practice taught by the Buddha in the Sangha ( Anguttara Nikāya ) [3] :

"Bhikkhus, when liberation from the mind is cultivated, cultivated, practiced, made into a chariot, built into a foundation, reassured, strengthened, and maintained in the right way, in time eleven benefits can be expected What is eleven? (1) He sleeps peacefully; (2) peace of mind; (3) no nightmares; (4) being loved by mankind (5); non-human goods; (6) protection of the gods; (7) not exposed to fire, poison, weapons; (8) easily determined mind; (9) bright face; (10) at death does not disturb; and (11) if he does not attain higher he will be reborn in the Brahma world. "

Practicing compassion

Once the practitioner has cultivated the kindness as just described above, then the practice of abiding in Bi will not be difficult. In order to practice compassion, one must first choose a person of the same gender as himself who is suffering. Practitioners must arouse compassion for them by considering the suffering they are suffering.

Then repeat the four meditation with white kasiṇa , so that the light will be clearer, and use that light to see him, then practice kindness until the third jhana. Leaving the third meditation, he practices compassion for the person who is suffering with the thought "May this good man be free from suffering" ( ayaur sappuriso dukkhā muccatu ). Do so many times, repeating until the practitioner attains first meditation, then the second jhana, and the third jhana, together with the five dharmas for each level of meditation. Then he will practice compassion as he has done with kindness, that is, practice for himself, for a practitioner who likes it, a practitioner who dislikes nor dislikes, and a practitioner who hates , until the third jhana, until the boundaries are broken.  

In order to cultivate compassion for beings with no apparent aspect of suffering, practitioners must reflect on the fact that all unenlightened beings have to experience the results of the evil they have done. in the process of wandering through the cycle of rebirth, so at times there must be rebirth in the four evil paths (hell, hungry ghosts, animals and atula). Moreover, all sentient beings are pitiful, for they certainly cannot escape the suffering of old age, pain and death.

After such consideration, the practitioner also cultivates compassion as if he has cultivated kindness, that is, cultivating compassion for himself and the two common types of people up to the threefold meditation, until the boundaries are established. Destroy.

Then the practitioner also has to practice compassion in the same hundred and thirty-two ways that he has practiced compassion, namely: five categories of unspecified, seven categories stated, and one hundred and twenty Truly oriented [5 + 7 + (10x12) = 132].

Practicing Mind Hy

In order to practice immeasurably Hy or Muditā , one must choose a person of the same gender and be happy, whose image makes the practitioner happy, and whom he / she loves be friendly with them.

Next, the practitioner will repeat the four meditation on white kasiṇa , so that the light will be clearer, then use that light to see that person, and practice the three-door meditation on the subject of kindness. Export from the third meditation and practice the mind meditation. From the meditation center of compassionate mind and practice the happy mind to the person who is happy with the thought: "May this kind man not be separated from the successes he has achieved" ( ayaṁ sappuriso yathāladdhasampattito māvigacchatu ). Repeatedly so many times until the practitioner attains the first jhana, the second jhana, and the third jhana, together with the five types of proficiency in each of the two jhānas.  

Next one meditates to practice the mindful meditation for himself and the three common types of people up to the third jhana, until the boundaries have been broken. Finally, the practitioner practices the joyful mind for all beings in the infinite universe in one hundred and thirty-two ways.

Practice mind discharge

Want to practice immeasurable discharge Discharge or Discharge of residence ( upekkhā ), first of all, the practitioner must reset the four meditation on white kasiṇa . Then choose a person who is the same person as the practitioner and is alive, to this person the practitioner does not love nor hate (have an attitude of indifference), and practice kindness, compassion and joy until they come to the third meditation. Then come out of the third meditation and consider the disadvantages of those three dhammas (words, compassion, joy), meaning that they are close to love, love and hate, pride and joy. Then consider to meditate on the four meditation on equanimity is more calm. The practitioner then practices the mind of the person he doesn't like with the thought: "This meek person is the heir of his own karma ( ayaṁ sappuriso kammassako).  ) "Repeatedly do this again and again until the practitioner reaches the Fourth Jhana and its five proficiency types. With the support of the three types of meditation of loving kindness, compassion and joy, one will soon develop. are the four meditation part of this discharge.

Then practice discharging to a practitioner who is dear or friendly to the practitioner, to a very close person, and to a hateful practitioner. Then comes the practitioner himself, to a loving or loving person, a person who doesn't love and doesn't hate, and a practitioner who hates it, until he breaks the boundary between the practitioner (and everyone).

Finally practice this immeasurable mind to all beings in the infinite universe in the one hundred and thirty-two ways mentioned above.

Here complete the practice of four offenses or Four Immeasurable Minds.

Practice Four Protection Meditation

The four topics of meditation on loving-kindness, reciting Buddha's grace, impurity, and death are called "Four Protection Meditations". The reason is called "Four Meditation Protection" because they protect the meditator (practitioner) from all kinds of dangers. It is for this reason that learning and practicing them before practicing Vipassana meditation ( vipassanā ) is worth doing. Above we have discussed how to practice loving kindness, so now we will only discuss the remaining three types of protective meditation. Let's start with reciting the Buddha's grace.

Practice reciting Buddha's Grace

Depending on the concept of Buddha or Buddha's Enlightenment ( buddhānussati ) can be practiced by looking at the nine virtues of the Buddha, using the formula that he (Buddha) has frequently given in the texts [4] :

Itipiso Bhagavā  (such as the Blessed One):

1. Arahaṁ 2. Sammā Sambuddho 3. Vijjā caraṇa sampanno 4. Sugato 5. Lokavidū 6. Anuttaro Purisadamma Sārathi 7. Satthā Deva Manusnaā 8. Buddho 9. Bhagavā'ti 
 
 
 
 
 
 
 
 

These gifts can be briefly explained as follows:

1. This Blessed One, after having eradicated all defilements, is a worthy offering: Arahaṁ (Application of worship).  

2. He himself reached the full enlightenment:  Sammāsambuddho  (Chief variable tri).

3. He is perfect both intelligent and happy: Vijjācarana sampanno (Minh happy).  

4. He only says what is beneficial and righteous: Sugato (Goodness).  

5. He knows the worlds: Lokavidū ( Worldly tournament).  

6. He is the subordinate to those who deserve to be unmatched : Anuttaro Purisadamma Sārathi (the Supreme Master of the royal family).  

7. He is the Teacher of the Deities and humanity: Satthā Deva Manussānaṁ (The Sphinx).  

8. He is an enlightened being: Buddho (Buddha).  

9. He is the luckiest owner of the merits of merit he has done before: Bhagavā (World Religion).  

Now we will talk about the practice of concentration, for example, with the first grace: Arahaṁ (Application of worship). According to Visuddhi-magga (Purification of Path), the Pāḷi: Arahaṁ has five ways of definition:      

1. Because he completely destroyed, no more remnants, all defilements and pre-defenses (familiar tendencies), so he left them alone, so the Buddha is an offering: Arahaṁ ( Application also).  

2. Because he has cut off all defilements with the holy sword Arahantship, the Buddha is an offering: Arahaṁ. 

3. Because he broke and destroyed all the trees of the interdependent wheel of initiation, starting with ignorance and craving, the Buddha was an offering: Arahaṁ . 

4. Because his precepts, concentration, and wisdom are unmatched, the Buddha is highly respected by the Brahma, devas and humankind, so he is the worthy offering: Arahaṁ . 

5. Because he never did evil with his body, speech, and mind, even in secluded, private places, the Buddha was an offering: Arahaṁ . 

To practice this meditation, one must memorize these five definitions fully to recite. Then repeat the four white kasiṇa meditation or breath meditation, so that the light becomes clearer.  

Then repeat the four meditation breath or white kasiṇa , so that the light becomes clearer. Then use that light to visualize an image of the Buddha that one remembers with love and respect. When the image of Buddha is clear, one should regard it as the true Buddha and concentrate on it.  

If in the past one was fortunate enough to meet the Buddha, then his image could reappear. In this case, the practitioner must also focus on the virtues of Buddha, not just his image. If the image of the true Buddha does not appear, then first consider that visualization as the true Buddha, and then recall his gifts. Practitioners can choose a definition of Arahaṁ that they like most, take the meaning (of his grace) as an object, and recall and recall that meaning over and over again such as Arahaṁ (A-la-Han) ).    

As one's concentration develops and becomes stronger and stronger, the image of the Buddha will disappear and at this time the practitioner will only remain centered on the chosen virtue. Keep focusing on that virtue until the jhāna meditation comes up, although with this meditation one can only reach concentration ( upacāara-jhāna ). Practitioners can also focus on the remaining Buddha grace, in the same way as above.

Practicing impure practices

The second protection meditation is impure meditation ( asubha bhāvanā ) on a corpse. To practice this meditation one must also reset the four meditation breaths or  white kasiṇa  , so that the light is clearer. Then use that light to visualize the most terrible, same-sex corpse (with the practitioner) that one remembers. Use light to see that corpse exactly as if the practitioner had actually seen it in the past. When you see it clearly, make it appear as disgusting as possible. Concentrate on that and note the "impure, impure" ( patikkūla, patikkūla ) [5] . Concentrating on the impure object of the corpse until learning the general ( uggaha-nimitta ) becomes the general form ( patibhāga-nimitta)). The general is an image of the corpse just like when the practitioner actually saw it in the past, and it was a scary, scary and hideous sight, but the minister was like a big limb lying there. after eating and drinking. Keep focusing on that nimitta until the practitioner reaches the first stage of meditation, and then practice the five types of mastery.

Practice mindfulness of death

The third protective meditation is mindfulness of death ( maranā nussati ). According to the Great Mindfulness of the Foundations ( Mahāsatipatthāna ) and the Pure Path, the concept of death can also be practiced by using a corpse that the practitioner remembers. Therefore, one should repeat the first meditation with the impure nature of a corpse, and with that corpse outside as the object, consider: "This body of mine here has the same nature to die like that. Indeed, it will die like this corpse. It can't be helped becoming like this. " By keeping the mind focused on (the body) and commemorating the death of the practitioner himself, he will see that the meaning of feeling ( saṁvega ) [6]  is awakened (or developed). With this mind, one may see his body as an impure corpse. Assuming that the life-faculty in that corpse was cut off, the practitioner focused on the absence of the life-faculty with one of the following ideas:

1. My death is certain, and my life is uncertain ( maraṇaṁ me dhuvaṁ, jīvitaṁ me adhu vaṁ )
2. Certainly I will die ... ( maranaṃ me bhavissati )
3. My life will end in death.  ( maraṇapariyosānaṁ me jīvitaṁ )
4. Death ... to die ( maraṇaṁ maraṇaṁ )

Choose one of the four sentences and recite in any language. Continuing to focus on the image of the absence of a life (mind-life) in the exact death of the practitioner, until the jhana meditation arises, although with this meditation one can only reach concentration.

Summary

As mentioned above, the four headings of meditation: loving kindness, reciting Buddha's grace, impurity, and reciting death are called the Four Protection protectors, because they protect the meditator from dangers.

In the "Meghiya Sutta" a Sutta ( Khuddaka Nikāya ) says:

Asubhā bhavetabbā rāgassa pahānāya, mettā bhāvetabbā byāpādassa pahānāya; ānāpanassati bhāvetabbā vitakkupacchedāya. (To eradicate craving, impure practices must be practiced; to eliminate anger and compassion must be practiced; and mindfulness of the breath needs to be practiced to cut off rambling thoughts.)

According to this sutta, impure contemplation is considered the best weapon to eliminate craving. If one takes an corpse as an object, and considers it as impure, then it is called the "impure nature of an unconscious body" ( aviññāṇaka asubha ). If taking thirty-two parts of a being and seeing them as impure (as  described  in the Girimānanda Sutta in the Sangha), it is called the "impure nature of a living body, or consciousness" ( saviññāṇaka asubha ). Both forms of impure are beneficial to the elimination of craving.

The best weapon to eliminate anger is to cultivate loving kindness, and to eliminate distracted thinking is mindfulness of the breath.

Moreover, when the root of meditation is relaxed, and the mind is blunt, the best weapon is the practice of reciting Buddha's grace. When the mind feels relaxed, and one feels bored with meditation, the best weapon is the mindfulness of death.

Today we have discussed how to practice the four Brahmins and the four Protection Zokas. In the next lecture, we will discuss how to practice Vipassana meditation, starting with the practice of the four elements, and analyzing various types of materiality.

The benefits of Zen ( Samatha )

Before ending this lecture, I would like to briefly discuss the relationship between Zen and Vipassana.

In Saưngyutta, the Buddha said:

Samādhiṁ, bhikkhave, bhāvetha; samāhito, bhikkhave, bhikkhu yathābhūtaṁ pajānāti. Kiñca yathābhūtaṁ pajānāti? Rūpassa samudayañca atthaṅgamañca, vedānaya samudayañca atthaṅgamañca, sannāya samudayañca atthaṅgamañca, saṅkhārānaṁ samu dayañca atthaṅgamañca, viññāṇassa, samudayañca atthaṅgamañca. (Bhikkhu khưu, you should practice concentration. The Bhikkhu khưu intend to wisdom the French as they really are. And how (are the French) intellectual property as they really are? of rupa and its annihilation; the arising of sensations, of thoughts, of acts, and the destruction of sensations, thoughts and acts; the arising of consciousness and destruction of that consciousness.)

Therefore the Bhikkhu khưu intends to understand the five aggregates, the causes of the five aggregates, as well as their arising and passing. He realized clearly that due to the arising of causes (of them), the five aggregates arise and due to the complete annihilation of the causes, the five aggregates also completely disappear.

The Samatha meditation we discussed in the first two lectures and today's sermon create strong concentration. It is this light of concentration that will allow the practitioner to see the nama-base to practice insight. With that deep, powerful concentration, one can clearly see the impermanent, suffering, and non-self nature of the Identity and its causes. This clarity is a great benefit stemming from Zen.

Moreover, Zen only gives practitioners a resting place. In Vipassana meditation, due to too much discrimination, fatigue can arise. In such a case, one may dwell on a certain level of meditation for some time to rest. This rest will refresh the mind of the practitioner, and then can return to the work of insight. Thus, whenever fatigue arises, one can enter meditation to regain peace.

These are the benefits of Zen only that practitioners need to remember when we go to the next lecture on Vipassana meditation.

*

FAQ 3

Question 3.1:  In reciting the breath ( ānāpānasati ) there is preparation of the general ( parikamma-nimitta ), study of the general ( uggaha-nimitta ) and the general form ( patibhāga-nimitta ). What is preparing generals? Is preparing champion always gray? What is the difference between preparing generals and studying generals?

Answer 3.1:  In reciting breath  there are three types of general ( nimitta ), three types of samadhi ( samadhi ), three types of meditation or practice ( bhāvana ).

The three types of generals are:

1. Preparing the general - parikamma-nimitta 2. Studying the general - uggaha-nimitta 3. Making the general - paṭibhāga -nimitta 
 
 

The three types of concentration are:

1. Preparation for concentration - parikamma-samādhi . This is sometimes also called the moment ( khanika-samādhi ) 2. Near the - upacara-samādhi 3. An appointed - appana-samādhi 
  

Also known as the concentration of meditation as eight evidence meditation [7]

The three types of practice are:

1. Practice in preparation ( parikamma bhāvanā )
2. Practice in practice ( upacāra bhāvanā )
3. Practice an an only ( appanā bhāvanā )

The object of samadhi preparation can be general preparation, general study, and sometimes general form. Practicing preparation is like preparing to meditate.

Real samādhi, and cultivating true concentration, is very close to An concentration or jhāna ; This is why they are called access ( access =  close). But sometimes deep and strong concentration before the only security, with the general minister ( pātibhāga nimitta ) as object, also known as "access to" or "access to meditation" as an implicit way. When the concentration or concentration is fully developed, it will lead to concentration. When access to concentration is fullness will lead to an appointment ( jhāna ).

In the previous lectures we have discussed about General ( nimitta ). As mentioned, there are three types of generals: preparation of generals, study of generals and generals.

1. Preparing the general  ( parikamma nimitta ): we know the natural breath is a  nimitta  (general). Touch point is also the general. Here the  nimitta  is the object of concentration or concentration. The commentary states that the nose ( nāsika nimitta ), and the upper lip ( mukha nimitta ) are parikamma nimitta (preparing the general) for the new practitioner to practice. When concentration is a little stronger, a smoky gray often appears around the nostrils. This smoky gray is also a general preparation. It may also be a different color. The concentration and practice in the general preparation stage is considered an initial step.  

2. Learning General  ( uggaha nimitta ): When preparing to increase strength and energy, the gray as the smoke often turns white, cotton like white so. But it can also become a different color, due to a certain transformation [8] . When the idea changes, the color and appearance of the champion can also change. If the color and shape change too often, the concentration will gradually decrease. This is because when the practitioner's perception changes, his / her object will also change in that perception and thus means the practitioner has different objects. Therefore, one should ignore the color and shape of the general and should focus on it just as a breathing general ( ānāpāna-nimitta ). Concentration and practice on learning the general (uggaha nimitta ) is also a preliminary step.

3. General Minister  ( paṭibhāga-nimitta ): When the concentration becomes stronger and stronger, learning general will turn to General General. Usually the general will be clear and radiate like a star. However, in this case too, if the mind changes, the nimitta can change. For example, when concentration is strong and strong, one wants the form to be long, it becomes long; want short it will become short; If you want it to be ruby ​​red. Thanh Tinh Dao advised practitioners not to do so   [9] . Because if I do it, no matter how deep I intend to go, it will gradually decrease. This is because the practitioner has different ideas, and therefore the objects are also different. Therefore, practitioners should not play with generals (nimitta ). If playing with the general, the practitioner will not be able to attain meditation ( jhāna ).

The initial stage of concentration and practice (Zen) on the general is also a preparation stage. But when close to the jhāna , they are concentration and practice. When an just arises , the nimitta is still the general ( patibhāga nimitta ), but samadhi is now an appointed, and the practice is an only practice ( appanā bhāvanā ).  

Question 3.2:  What is the difference between concentration and concentration?

Answer 3.2:  When the general appears, concentration will be very strong and firm. But at this stage, this phase of access to the meditation chi has not been fully developed and the partial mind ( bhavaṅga  = mind sustaining life) still arises ; practitioners fall into possession. In this state the practitioner will assume that everything has stopped, or may think it is Nirvana, and say: "At that time I did not know anything". If one practices in this way, one may eventually stay in the bhavavga for  a fairly long time.

In any type of practice, good or bad, if one practices regularly, one will accomplish one's purpose. "Practice of making perfect is like that". In this case, too, if the practitioner practices it again and again in such a way, he or she may fall into possession for quite some time. Why do they say they don't know anything? Because the object of bhavaṅga (Being mindful) is the object of near-death mind in a previous life. That object can be kamma ( kamma ), kamma nimitta or animal form ( gati nimitta ). Song practitioners can not see this, because the practitioner has not distinguished the causal arising. Only when the practitioner discerns the arising of dependent origination will he then see the bhavaṅga mind    (Organic) that captured one of the three objects just mentioned at NDE.

If a practitioner thinks that the state is Nirvana, then this is a huge "rock" blocking the entrance to Nirvana. And if he does not release the "stone", one cannot reach Nirvana. Why does this idea arise? Many practitioners think that a Buddhist disciple may not understand the Name-Sac as the Buddha taught him. Therefore they do not think it is necessary to develop the profound samadhi to distinguish the Names and their causes as the Buddha taught. As a result, their concentration of mind is weak and the right-minders still arise due to the weak limbs. Their concentration cannot last long. If practitioners deliberately practice to fall into possession ( bhavaṅga), one will accomplish his purpose, but that is not Nirvana. To reach Nirvana, we must practice seven stages of tranquility, in steps one after another; don't know the names of the base and their causes, no one can attain Nibbana.

The problem that the proof of non-knowing (ignorance) is Nirvana perhaps also needs to be explained further here (to avoid misperception).

We know Nirvana is Visaṅkhāra (Invisible) which means "without actions". The sa ( khāra are nama and their causes, and Nibbāna does not have both. The mind that knows Nibbāna is called the mind without the acts - visaṅkhāragara citta . But in itself is not visaṅkhāra ; because the act of seeing Nibbana requires the formation of the mind.      

The mind that is formed, such as when the Buddha or the Arahant enters into concentration and sees Nirvana, is called the Arahattaphala citta and the mental states of mind. birth. If the result of Arahantship is imported from the first stage of meditation, then it is an Arahantship of the first result (or the first four) and there are thirty-seven mental states (co-existence) ). This principle also applies to other Paths of Wisdom. Together with their mental states, they take Nibbana as an object; and Nirvana has the character of peaceful bliss .

Whenever a Saint ( ariya ) enters into Jhana , he must know Nirvana, and with this holy fruit (wisdom) he will enjoy the bliss, ie Nirvana.

Therefore, it is impossible to enter one of these meditation results and talk about it: "Everything stopped: at that time I didn't know anything". Before entering a resultant concentration (Meditation Result), the disciple disciple decides how long it will last, for example for an hour or two. And throughout that period, Nirvana is continuously known as a state of bliss ( santisukha ).

Therefore, it is clear that when a practitioner says he does not know anything, that state is not due to him reaching Nirvana, but because his concentration is still weak.

When the general of the breath ( ānāpāna paṭibhaga nimitta ) appears, the mind of the practitioner may fall into part, because the meditation elements are not strong enough. Just like a weak child, when learning to walk, unable to stand by himself, he has to fall and fall all the time. At the same time as the concentration stage, the meditation is still not fully developed, so the practitioner may fall into part, but not Nirvana.

In order to avoid falling into the part, and to develop deeper concentration, one needs the help of the five sense faculties: faith, energy, mindfulness, concentration and wisdom [10] in  order to emphasize and fix it on the general. . Must take diligence to make the mind know the general General regularly, take the concept to not forget it, and get wisdom to understand it (General General).

At the stage of calmness (or jhana), the meditation elements have developed in abundance. Just like how a healthy man can stand upright throughout the day, so does the practitioner, taking the form of the object, being able to dwell in the meditation of contemplation for a long time without falling into organic part. This thorough and uninterrupted safety can last for an hour, two, three hours or more. At that time, he no longer heard the sound. The mind does not go through other objects. In addition to the general, he did not know anything anymore.

Question 3.3:  Under what conditions, or in what state, can we say that a meditative experience like this is samadhi or fixed concentration?

FAQ 3.3:  If more organic fraction mind  arises  during the time the center, one can say it is close to. But the nimitta is still a general. Only when one can stay in safety only for a long, uninterrupted period of time, with that object as the object, can one say that it is an order.  

How does a practitioner know his mind falls into possession?

When he notices that he is often unaware of the general form ( patibhāga nimitta ), he immediately knows that he has partial mental states. His mind can also have thoughts of an object other than the general, even in brief moments. This does not occur in an indication. In security, there is only peace, which is completely unbroken.

Question 3.4:  At each of the four meditation levels, there is concentration as well as concentration, right? What are their characteristics?

A 3.4:  Let us take the example of the breath meditation ( ānāpāna-jhāna ) which takes the breath as object. There are four levels of approaching and four levels of security specified. At each level there is near meditation ( jhāna ) first, then an only next meditation. Both take the same general breath ( ānāpāna patibhāga nimitta ) as the object. So it is the degree of concentration that makes this difference.

In the first round meditation, second round meditation and close third meditation, there are five meditation chi. But in the fourth quarter meditation there is no detailed meditation ( sukha ), only range ( vitakha ), four ( vicāra ), equanimity ( upekkhā ) and one- pointedness ( ekaggatā ). Although they take the same nimitta as the object, the jhāna meditation still become stronger at each sub-level of meditation.  

The Zen chi in the first round of meditation suppresses bodily suffering ( kāyika dukkha vedanā ); in the second meditation, suppress suffering or feeling good ( domanassa vedanā ); close to the third meditation, suppressing sensation at the body ( kāyika sukkha vedanā ); and in the fourth quarter meditation, to suppress the happy life ( somanassa vedanā ). This is how we differentiate between the levels of approaching concentration, especially in the Fourth Jhana. In the Fourth Jhana, the breath is most subtle, and almost completely ceases. It stops completely at this fourth peaceful meditation.

We can also distinguish between these meditation states by looking at the meditation elements. In an just meditation, five meditation chi are present: Games, Quartet, joy, bliss and one-pointedness; in the second jhana there are three: joy, pleasure, and one-pointedness; in the three meditation there are two: stray and one-pointedness, in the four meditation there are also two: equanimity and one-pointedness. By looking at the jhāna meditation, we can say "This is a first meditation," "This is a second meditation", etc. The Fourth Jhana is the highest. How tall is it? This one must try to know for yourself. Many practitioners present that the Fourth Jhana is the best and most peaceful.

Question 3.5:  Because of what conditions does a meditator fall from samadhi falling or regressing near concentration?

Answer 3.5:  If the meditator does not respect his practice, but focuses on objects other than the general, the hindrances ( nivārana ) will arise. The slopes this is due to unreasonable Italy ( ayoniso manasikāra ). Other objects reduce concentration, because we know that good dhamma and akusala dhamma are always opposite. When good deeds are strong and powerful, then the unwholesome deeds will drift away, but when, due to unreasonable intentions, the stronger good deeds, the good dhammas also become like them. Dharma and akusala cannot arise once in a mind-moment or process of awareness.

Here we need to understand clearly as to what reason ( yoniso manasikāra ) and unreasonable idea ( ayoniso manasikāra ) is like. When the meditator practices mindfulness of the breath ( ānāpānasati ), and focuses on the natural breath, his intention is like his intention. When studying general or minister appears, because the practitioner focuses on it, the intention of the practitioner is like the intention. In the case of Vipassana meditation, one sees "This is materiality", "This is Name", "This is cause", "This is result", "This is impermanent", "This is suffering", or " This is non-self, "the author's intention is just like the author's mind.

However, if he sees "This is a man, a woman, a boy, a girl, a father, a mother, a god, a god, an animal, etc."; or "This is gold, silver, money etc ..." Then the intention of the practitioner is unreasonable. In general, we can say that due to the volition of akusala cittas arises, and by unreasonably the volition of akusala arises. If, while one is meditating, absurd volition arises, the hindrances and disturbing emotions will certainly follow; they are akusala dhammas. The akusala dhammas that reduce concentration, or cause samadhi to fall and fall.

If one looks at his meditative object with regular intentions, good deeds will arise and grow. For example, here the good dhammas of meditation are among them. Therefore, if one focuses on the general ( nimitta ), such as a breath, for example, it is as if it were the intention. If the practitioner develops like this argument to its full strength, then from the samadhi he will reach an appointment.

Question 3.6:  When a person dies, a kamma nimitta (kamma nimitta) can arise due to past kusala kamma or akusala kamma. Is this phenomenon similar to the phenomenon that occurs during meditation, when images of past events that one has forgotten, appear?

A 3.6:  There may be some similarity, but only in some cases. That is, it may be similar to the onset of a general career where people whose deaths occur quickly.

Question 3.7:  During the meditation, images belonging to events from more than 30 years, that one has forgotten, appear. Is this the lack of mindfulness that allows the mind to leave the object?

A 3.7:  It may be so, but it may also be due to volition ( manāsikara ). Many practitioners do not know about this intention. Only when they have meditated on "name" will they understand it. The awareness process is very fast, so they do not understand that these images appear to be intentional. However, no "action" arises on its own without any cause. This is because all actions are compounded (i.e. conditioned by conditions).

Question 3.8:  If a person is about to die ,  if he has  strong righteous thoughts, can he prevent a kamma nimitta from kusala kamma or kusala kamma from allowing him to arise?

A 3.8:  Strong and firm thoughts can prevent such nimittas from arising ; But what is strong and firm mindfulness? If a meditator enters meditation ( jhāna ), and maintains that meditation completely firmly until the time of death, he can say that reciting that meditation is strong and firm. That type of mind can prevent an unwholesome general or a general of good conduct from giving up. It only catches the object of meditation, such as a breath-like general or a white kasiṇa .    

Another strong and solid type of thought is the combination of insight with Insight. If the Insight's Insight is the practice of Equanimity ( sankhārupekkhañāṇa ), and if the Insight ( vipassanā ) comes to the near-death moment, then the practitioner's near-death speed is the insight knowledge combined with mindfulness. strong and firm. That kind of mind can also prevent unwholesome generals from appearing, as well as prevent other good generals from interfering with the replacement of the Insight. The insight is here the impermanence, suffering and non-self of a " sankhāra " chosen. One can die with such a general as the object of his near-death mind ( maranasanna javana ). It can create a rebirth in the gods ( deva paṭisandhicitta)) thus one is immediately reborn as a celestial being. Regarding the benefits that this type of practitioner may have in his future life as a deity , the Buddha said in the Sotānugata (Sutta) [11]  :

" Compared mutthassati Kalam kurumano annataram devanikayam upapajjhati. Tassa tattha sukhino Dhammapada plavanti. Dandho bhikkhave satuppato, Atha compared sutto khippameva visesagamihoti.
(Hey monk, an ordinary man ( puthujjana ) heard French, often repeated France, reflects on Dharma, fully able to enter the Dharma with insight knowledge, if he dies, he can be reborn in one of the celestial realms, where the actions appear clearly in that mind. in terms of Dharma or enlightened action, but attaining Nirvana very quickly (unsatisfactory behavior).

Why do onions appear clearly in his mind? Because of the near-death speed of the previous human being, and the bhavavga ( bhavaṅga citta ) of the past life as gods then taking the same object, in this case the impermanence, suffering, or non-self of the onions. The mind of "owner", that is, the vipassanā , is the reason why vipassanā can be easily developed. So according to this article, strong concept combined with insight knowledge can prevent the unwholesome generals from kicking up, as well as prevent other good generals from interfering with the replacement of his insight. Therefore, practitioners should try to get this type of concept before death occurs.

A typical example of this event lies in the sakkapañha ( sakkapañha ) about the three bhikkhus who practice Zen and Vipassana [12] . All three of them had perfect precepts and perfect concentration, but their minds tended to live as women who trusts her [13]  ( gandhabbas.). When they die, they are reborn in the gods realms. All three of them reincarnated, making the women confessing to her very beautiful and bright, about sixteen years old. In their lifetime as a bhikkhu, the three daily go to the house of a lay woman to beg for alms, and teach the Dharma to her. This mistress became a Saint to enter, and when she died, she was reborn as Prince Gopaka, son of the God of Love. The three celestial women who troubled her served music to the son of the Emperor of Heaven, who noticed that they were very beautiful and bright goddesses. He thought to himself: "These goddesses are so beautiful and bright. What karma have they done?" He found (by heavenly eyes) they were three bhikkhus who had come to his house when he was a lay woman. He knew that their precepts, concentration, and wisdom were seriously practiced. So he reminded them of his past life. Prince Gokapa said, "When you listen to the Dharma and practice Dharma (Dhamma ) What are your eyes and ears facing? "Two of the three women who recalled their previous lives and felt ashamed. They developed the Jodara again and quickly reached the path of enlightenment. results in any hybrid, and death. They shall be born in the realm Brahma Parohita (Pham Phu Thien - realms meditation gender identity)   [14] , and entered Nirvana there. bhikkhu Tuesday not ashamed, and stay as a woman who trusts her the same way.

So there's no need to rely on a life insurance company. This kind of mindfulness is the best insurance company, isn't it!

Question 3.9: Is it necessary  to distinguish the twelve properties of the four elements from starting with the characteristics of hard, rough, and heavy in sequence? Or can one choose any characteristic as a starting point?

Answer 3.9:  At first we can start with a feature that is considered to be the most distinguishable. But once we have been able to discern all the characteristics so easily and clearly, we must follow the Buddha's order given as earth ( pathāvi-dhātu ), water ( āpo-dhātu ), fire. ( tejo dhātu ), and wind ( vāyo dhātu ). This is because that sequence creates a stronger, more solid concentration. When we see the rūpa kalāpas - total rupas, and it is easy to distinguish these four elements in each one of them, the sequence does not matter anymore, but it is very important at that time how to distinguish. them at once.  

Why? The life span of a rupas ( rupa-kālapa ) is very short. It may be less than a billionth of a second. When distinguishing the four elements in a rupas there is no time to read "earth, water, fire, wind" so we must distinguish them at the same time.

Question 3.10:  Meditation of the four elements can give practitioners the ability to balance the four elements in the body. People sometimes get sick due to the four quarrels. When sick like that, can practitioners meditate on four elements with strong thoughts can cure them?

Answer 3.10:  There are many types of illnesses (suffering) .  Some are due to pre-karma, such as Buddha's backache. Some are born of great dissonance. Diseases caused by a precursor cannot be cured by balancing the four elements. However, some of the illnesses arising from the four great dissonances may disappear when the practitioner tries to balance them.

There are also illnesses that arise due to food, the weather ( utu ) or the mind ( citta ). If a type of suffering arises out of the mind, and we can cure the mind, the disease may disappear; If the disease is caused by the weather, here  is a great fire or fire element, such as cancer, malaria etc ... can only be cured by taking medicine, not balancing the elements. It is the same with food borne illnesses.

Question 3.11:  Before we reach the Fourth Jhana [15] with  the exception of "ignorance" (avijjā), many unwholesome thoughts still arise due to bad habits. For example, in our daily lives (beyond the course of meditation) we know that craving or aversion arises, we can use impure meditation (asubha), or compassionate meditation (mettā bhāvanā) to eliminate them. is not? Or should we ignore them and just focus on our meditation topic, let them automatically disappear?

A: 3.11:  For  the akusala kamma, ignorance ( avijjā ) is said to be as a potential cause, and it is as if the reason is the near cause. Therefore unreasonable will be very harmful. If the practitioner can replace this absurdity with an argument, then the greed and aversion will disappear during that time or maybe forever, if the intention is strong. In the previous question we have discussed as justified and unreasonable.

Practitioners can use impure or compassionate meditation to eliminate craving and aversion. These meditation are also like theoretical ideas. Song vipassanā ( insight ) is considered the best weapon to eliminate defilements. As such it is kind of like the most vindictive reasoning.  

Question 3.12: What  part of the mind  (bhavaṅga) does the task in the realms of sex, gender, colorlessness and supramundaneity (supernatural substances)? Would you (Sayadaw) rejoice to explain the examples?

A 3.12:  In the first three realms - sex, form, and formlessness - the task of bhavaṅga mind is the same   [16] . It arises so that the mind moments in a lifetime do not stop; and it maintains the "Name", which is the partial stream or the flow of bhavanga. This is because the kamma that created this life is not exhausted. Because there is nama -rupa ( nāma-rupa ) in the sensual and mental realms, and there is nama in non-rupa, there must be bhavanga there.

In the worlds ( kamavacara Bhumi ), bhavanga (useful part) may object is a now, now Minister ( kamma nimitta ) or the Prime Minister ( gati nimitta ). For example, bhavanga (useful part) of people may object that Kyaikthiyo tower, while bhavanga other people may object that Shwedagon pagoda       [17] , these objects are conceptual only.

In the gender identity realm ( rūpavacara bhūmi ), bhāvaṅga (organic part) has the object of only a kamma and not kamma and animal-like form in sex. The Bhāvaṅga of a person in the plane of rupa is called " rūpāvacara vipāka jhāna" , because it is the result of meditating at the time of death in the previous life. Thus, because the object of being is exactly the same as the object of vipassana, the object of the component ( bhāva thuộcga ) will depend on the jhāna . For example, the part of a person who attains the plane of rupa through the breath meditation ( ānāpāna-jhāna ) will have the breath of breath ( ānāpāna-paṭibhāga nimitta).    ) as an object, while being part of a person due to loving-kindness meditation ( metta-jhāna ) there will be the object of all beings in the boundless universe; Both objects are concepts.

In the infinite realms ( arūpāvacara bhūmi ), the object of bhāvaṅga is just kamma ( kamma ) or a general, no animal form. For example, in the non-boundless realm of the possessive part of a person there will be infinite nothingness as the object, and in the non-possessive realm of existence there will be the absence or non-existence of the non-boundless non-sense consciousness as object; Both objects are concepts.    

In the infinite boundless realm of consciousness, the part of a person will have the sense of boundless emptiness which is the object, and in the utopia, non-perception of the land, it will have the sense of possessing the non-possessive as object, objections. This statue is kamma ( kamma ).

When we say "sensual realms", "realms" and "realms," we are referring to realms, real places. But when we say "supernatural realm" ( lokuttara būmi ), the word "realm" here is just a metaphor. In fact, it's absolutely not a place at all. When we say "supramundane realm," we only mean the four paths, the four fruits and Nirvana; not the place. Therefore, there is no bhāvaṅga (organic part) in the supramundane realm. There is no stake in the four moral states and the four vipākacittas, because there is no nāma-rupa in Nirvana, so there is no "name" for the sustaining part (to perform its task). ), this means there cannot be any bhāvaṅga mind in Nibbana.    

Question 3.13:  What is the difference between mundane meditation (lokiya jhāna) and supramundane meditation (lokuttara jhāna)?

Answer 3.13:  The jhāna (meditation ) are the four precepts of meditation and the four formless meditation, collectively referred to as the eight samadhi ( samāpatti ). And the supramundane meditation is the meditation elements associated with the Paths-Fruits. For example, when a practitioner discerns the mental states of jhāna meditation, such as impermanence, suffering, or non-self, and if he sees Nirvana, his Wisdom belongs to the first jhana. This is a super meditation.

Why? In the first jhāna meditation, this meditation becomes the object of vipassanā , there are five jhana, quadruple, joy, bliss and one- pointed meditation. In the first meditation of the supramundane world, there are also five such factors. This is how the path and result can be directed to firstly and to firstly. For other meditators one can become supramundane in such a way. END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.29/4/2020.