METHODOLOGY 1.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.

How to practice mindfulness of breathing reaches the designated An.

Foreword

Why Meditate?

First of all we should ask ourselves "Why does Buddha teach Zen?" or "What is the purpose of meditation?"

The purpose of Zen Buddhism is to reach Nirvana. Nirvana is the cessation of mentality ( nāma ), and rupa ( rupa ). Therefore, in order to attain Nibbana, we must eradicate both akusala cittas which originate from greed, hatred and ignorance, and akusala cittas, rooted in greed, hatred and ignorance, for all Those things all lead to birth, old age, sickness and death. If we destroy them completely with the holy path ( ariyamagga ), we will attain Nibbana. In other words, Nirvana is freedom and freedom from the suffering of samsara ( saṁsāra)), and is the cessation of rebirth, old age, pain, sickness and death. All of us suffer the sufferings of this birth, old age, sickness, death, and so in order to free ourselves from all forms of suffering we need to meditate. After all, because we wish to be free from suffering, we must learn how to meditate in order to attain Nibbana.

What is meditation?

So, what is Zen? Meditation consists of Zen ( samadha ) and Zen ( vipassanā ), both of which must be based on the precepts of body and speech. In other words, Zen is the development and perfection of the Noble Eightfold Path ( ariya aṭṭhaṅgika magga ). The Noble Eightfold Path include:

1. Right Understanding - ( Sammādiṭṭhi )
2. Right Understanding - ( Sammā saṅkappa )
3. Right Speech - ( Sammā vācā )
4. Right Action - ( Sāmmā kammantā )
5. Right Livelihood - ( Sammā ājīva )
6. Right Effort - ( Sammā vāyāma )
7. Mindfulness - ( Sammā sati )
8. Right concentration - ( Sammā samādhi )

Right Understanding the Buddha is called Right Understanding Meditation ( Vipassanā sammādiṭṭhi ) and Right Understanding of the Holy Path ( magga sammā diṭṭhi ). Right Understanding and Right Thinking are called Wisdom ( paññā ).

Right Speech, Right Action and Right Livelihood come together called s Giớila .

Right Effort, Right Mindfulness and Right Concentration are collectively called Concentration ( sāmadhi ), which is the practice of Meditation ( samatha bhāvanā ).

Noble Eightfold Path

Now, let us look a little deeper into each part of this Noble Eightfold Path.

The first branch is Right Understanding. What is Right Understanding? Right Understanding consists of four types of mind;

1. Insight on the Noble Truth of Suffering, here are the five aggregates.
2. Vipassana position on the Noble Truth of Suffering, that is, distinguishes the factors born of the five aggregates; in other words, it is the insight knowledge of dependent origination.
3. The realization and knowledge of the cessation of suffering, ie Nirvana, or the cessation of the five aggregates.
4. Tri knows about the Noble Truth leading to the Cessation of Suffering, the path of practice leading to the realization of Nibbana, here is the Noble Eightfold Path.

The second genus of the Noble Eightfold Path is the Right Thought ( sammā saṅkappa ). Right Thought also has four types:

1. Reaching to the object of the Noble Truth of Suffering, the five aggregates (Applied though = range, synonymous with thinking).
2. Reaching to the object of the Noble Truth of Suffering, that is, the causes of the birth of the five aggregates.
3. Reaching the object of the Noble Truth of Suffering, Nirvana.
4. Reaching the Object of the Noble Truth of Suffering - The path to the Cessation of the Noble Eightfold Path.

Thus, the Chief Justice considers the mind of the Noble Truth of Suffering, that is, the Five Aggregates of Knowledge, and the Right Understanding of the five aggregates as it really is. These two components cooperate with each other to attach themselves to each of the four Noble Truths, and to their Knowledge. Because they work together in this way, it is called Wisdom ( paññāsikkhā ).

The third part of the Noble Eightfold Path is Right Speech ( sammāvācā ). Right Speech is to avoid lying, dividing, speaking cruelly, and talking in vain.

The fourth part of the Noble Eightfold Path is Right Action ( sammā kammantā ). Right Action is avoiding killing, stealing and committing adultery.

The fifth part of the Noble Eightfold Path is Right Livelihood ( sammā ājīva ). Right Livelihood is to refrain from cultivating by evil or wrong karma, such as killing, stealing, or lying. For people at home, Chanh Mang is avoiding five types of illicit occupations: trading in weapons, trafficking in people, trading in animals to kill meat, trading in intoxicants (alcohol), trading in poison.

The three components of Right Speech, Right Action and Right Livelihood are called s Giớila sikkhā .

The sixth part of the Noble Eightfold Path is Right Effort ( sammā vāyāma ). Right Effort also has four types:

1. endeavor to prevent the arising of unwholesome mental states.
2. Effort to eliminate the unwholesome mind that has been born.
3. Effort to arouse the unwholesome mind.
4. Effort to strengthen the mind was born.

In order to practice these four types of Right Effort, we must practice and practice the three precepts, samadhi, and wisdom.

The seventh part of the Noble Eightfold Path is Mindfulness ( sammā sati ). Mindfulness also has four types:

1. Mindfulness of body
2. Mindfulness of life
3. Mindfulness of mind
4. Mindfulness of Dharma ( dhammas )

Here, the Dharma ( dhamma ) is fifty-one mental states that eliminate the feeling, or the five aggregates, or twenty-two internal and external beings (six bases + six ceilings), or eighteen precepts, or eight senses, or four Noble Truths. etc ... But really, these four types of recitation can be reduced to just two, being mindfulness and mindfulness.

The eighth part of the Noble Eightfold Path is Right concentration ( sammā samādhi ). Right concentration is preliminary meditation ( jhàna ), second meditation, third meditation and fourth meditation. These four meditation are called Right Concentration by the Mahasatipatthana Sutta ( Mahā satipaṭṭhāna sutta ) [3] . In the Purification of Path ( VisuddhiMagga ), Right Concentration is further explained as the four sacrifices of meditation ( rupa jhāna ), the four formless meditation ( arūpa jhāna ) and the approaching concentration ( upacārā samadhi ).

In this life, some people have accumulated many pàramī ( pāram đức) merits , and may attain Nirvana by listening to a brief or detailed lecture of the dharma. However, most people do not have such pàrami, so they must practice the Noble Eightfold Path sequentially. These people are called "Application" ( neyya puggala ), which needs to be guided, and must practice the Noble Eightfold Step by step according to the sequence of gender, concentration and wisdom. After purifying the precepts, they must practice samadhi, and after purifying the mind through meditation, they have to practice wisdom.

Practitioners practice Dinh like?

Practitioners to practice how?

There are forty samatha titles , and each person can practice any one of these 40 items to attain.

For those who can not decide which topic should choose to practice, should start with the concept of mindfulness of breathing ( ānāpānasati ). Most people succeed in meditation through using or reciting the breath, or analyzing the four elements. Therefore, we will now look at the problem of how to practice the breath.

How to practice mindfulness of breathing?

Mindfulness practice breathing was Buddha taught in the Mahasatipatthana ( Mahasatipatthana ) [4]  as follows:

"Bhikkhus, in this teaching, bhikkhus, after you have entered the forest, or come to a tree, or an empty house, sit cross-legged, hold your back very straight and establish your thoughts on the object of meditation ( put mindfulness into the headings.) Mindfulness he breathes in, mindfulness of him breathing out.

1. Breathing in a long breath, he knows "I am breathing in a long breath"; or let out a long breath, he knows "I am exhaling a long breath."

2. Breathing in a short breath, he knows "I am breathing in a short breath", or exhaling a short breath, he knows "I am breathing out a short breath".

3. "Feeling of the whole breath, we will breathe in", he does so; and "feeling the whole body the breath we will exhale", he practiced like that.

4. "An NET body breath, we will breathe in", he did so, and "an NET body breath, we will breathe out", he did so.

Begin to meditate, sit in a comfortable position and try to be aware of the breath as it enters and exits the body through the nostrils. One can feel this breath just below the nose or somewhere around the nostril. One should not watch the breath going into or going out of the body, as this one will not be able to perfect one's concentration. Just be aware of the breath where it touches or makes the contact most noticeable, either on the upper lip or around the nostrils. Thus, one can practice and perfect one's concentration.

One should not pay attention to the particular characteristics ( sabhāva lakkhana ) the common characteristics ( sammañña lakkhana ) or the colors of the  nimitta  (  sign of concentration ). The specific characteristics are those of the four elements in the breath, such as stiffness, roughness, circulation, heat, support, pushing, etc. The common characteristics are the impermanence, suffering and non-self of the breath. This means that one should not take note of "infinite-impermanence", or "infinite-out-suffering", or "endless-self-non-self", but just be aware of and know the breathlessness -ra as a concept

The concept of breath is the object of meditation on breathing ( ānāpānasati ). It is this object which is the practice to concentrate on to develop concentration. When one focuses on the concept of the breath in this way, and if one has practiced breathing meditation in a previous life and developed some pāramīs , one will easily practice focus on breathing in - out more.

Otherwise,  Visuddhi-magga  recommends counting breaths. The practitioner should count at the end of every breath, such as: "In-One, In-Two" and so on.

Count at least up to five, but no more than ten. Here we recommend counting to eight, because that number reminds the practitioner of the Noble Eightfold Path which is the path the practitioner is trying to practice. So, if he likes, he should count to any number between five and ten, and decide that during that time he will not allow the mind to wander, or go to another place, but only quietly conscious of the breath. On such counting, one sees that one can concentrate on the mind and make it the only silent consciousness of the breath.

After having focused on such a center for at least half an hour, one should continue to the first and second stages of meditation:

(1) Breathing in a long breath, he knows "I am breathing in a long breath"; or exhale a long breath, he knows "I am exhaling a long breath".

(2) Taking a short breath, he knows "I am breathing in a short breath"; or take a short breath, he knows "I am exhaling a short breath".

At this stage, one has to practice the awareness of whether the breath is either long or short. "Long", "short" here does not refer to the length of the yard, but to say the length of time, ie a period of time. Practitioners must determine for themselves how long it is called "long", and how long it is called "short". Be aware of the timing of each in-breath. The practitioner will notice that the breath is sometimes long, sometimes short. At this stage, all one has to do is know this. "Long in-short, short in-out", just "in-out" should be noted and aware of those breaths as long or short. One should know this by being aware of the length of time the breath touches and touches the upper lip, or around the nostrils, when it enters and leaves the body.

At this stage the  nimitta  may appear, but if one can quietly practice like this for an hour or two and the " nimitta " does not appear, one should move on to the stage. father:

(3) "The feeling of the whole body breathing, we will breathe in, he practices like that, and" the feeling of the whole body breathing, we will exhale ", he practices like that.

Here the Buddha is instructing the practitioner to fully realize his breath from beginning to end. When operating in this way, the general ( nimitta ) may appear. If a champion appears, it is not advisable to turn one's mind to the general, but to stay with the breath.

If the practitioner is quietly conscious of the breath from beginning to end for about an hour, and the general does not appear, he should move on to stage four.

(4) "An NET body breath we will breathe in", he did so and "An NET body breath, we will breathe out", he did so.

To do this, one must decide to calm the breath, and maintain a constant awareness or awareness of the breath from beginning to end. One should not do anything else, otherwise one's practice will be interrupted and lost.

The Pure Land Path offers four factors that make the breath peaceful:

1. Concern ( ābhoga ),
2. Reaction ( samannā āhāra ),
3. Attention ( manasikāra ),
4. Reflection ( paccavekkhaṇa ),

and explain with an example:

"Suppose a person stood still after running or stood still after coming down from a hill, or put a heavy object on his head; then his breathing and exhalation were very rough, his nose I didn't have enough (to breathe), so he had to keep breathing in and out through his mouth, but when he got tired, he took a shower, drank water and put a wet cloth on his chest, then lay down in the shade, at that moment his in and out breath finally appeared so subtle that he had to check whether he had breathing or not. "

Similarly, the Pure Land continues, the breath of the practitioner at first is rough, becoming more and more subtle, then the practitioner must check whether they are or not.

To further explain why one needs to examine the in-and-out breaths, the Pure Land said:

"Because before, when the practitioner has not distinguished (the breath coming in and out), there is no interest in the practitioner, no reaction, no effect, no audience, with the meaning that (he "We are gradually purifying the gross bodies (the breath coming in and out)." But once he has discerned (the breath coming out of the breath) there is (attention). the position he has distinguished the body (the breath of air-out) is subtle compared to the body at time (discrimination).

1. Concern ( abhoga ): The first attention to the breath, the understanding of the breath, the attention of the breath to the breath, with the meaning "I will try to calm the breath".

2. Reaction ( samannāhārā ): The practitioner continues to do so, that is, the practitioner pays close attention to the breath in that way, repeating many times, maintaining the breath in the mind, which means "I will try to calm your breath. "

3. Attention ( mānāsikāra ): Literally "decide to make a calm breath". The point here is that the mind conquers the mind towards the object. The volition makes the mind conscious and aware of the breath.

4. Audience ( paccavekkhaṇa ): the practitioner reviews ( vīmaṁsa ) [5] the  breath, making it clear in the mind, with the meaning "I will try to make the breath calm".

Therefore, all one needs to do at this stage is the decision to calm the breath, and to have constant awareness of it. In this way one will see the breath become more calm, and the nimitta may appear.

Just before the  nimitta  appears, most practitioners encounter difficulties. Most people find that the breath becomes very subtle and unclear, and then one may think that the breath has stopped. If this happens, one must maintain one's awareness or awareness where the practitioner records the last breath, and wait for it there.

There are only seven types of people who have no breath: the dead, the fetus in the fetus, the person who is submerged in the water, the unconscious person, the person who is meditating in the fourth jhana, the one who is meditating on cessation ( nirodha samāpatti )  [6]  and one Brahma. According to that, the practitioner is not one of these seven types of person, but he is actually breathing, just because his mindfulness is not strong enough to be aware of it.

When the breath is subtle, one should not make it more visible, because such an effort will create an action, and one's concentration will not develop. Just be aware of the breath as it really is, if it is not clear, just wait where the last time one notices it. one will find that when applying mindfulness and wisdom in this way, the breath will reappear

Nimitta (General or Seal)

The nimitta  or form of mindfulness of breathing varies from person to person. For some people, the   clean and delicate nimitta , like cotton balls, or the fear of cotton being stretched out, or like moving winds or drafts, can also be a bright light like the star Mai, a piece of illuminated rubies, or an illuminated pearl. For others it is like a cotton trunk, or a pointed wooden stake. To others, it is like a long string or thread, a wreath, a stream of smoke, a spider web, a fog, a lotus, a wheel, the moon or the sun etc. .

In most cases, a   pure cotton-like nimitta is a "master" ( uggaha nimitta ) and is often unclear or just fuzzy. When the  nimitta  becomes dazzling, like a morning star, it is bright and clear, which is the general form ( paṭibhāga nimitta ). Also, when the  nimitta  is like a ruby ​​or a translucent pearl, it is the study of the general ( uggaha nimitta ). For other images also need to be understood in this way.

Therefore, although mindfulness of breathing ( ānāpānasati ) is a unique meditation subject, it still produces different types of generals, ie the  nimitta  that appears completely different to each practitioner.

The Pure Land Explains that this is because the General ( nimitta ) is created by thought [7] . And glossary of Visuddhimagga explained that this is the great difference that different practitioners have had before  nimitta  start-up [8] .

Thus, the different generals are thought. But thought it did not arise alone. It is a mental formation ( mental formation ) that always arises with the mind and other mental states; cittas which are associated with cittasika are called mental states ( cetasika ). Therefore, if a practitioner focuses on the breath-form ( ānāpāna nimitta ) with joyful mind, for example, mental states are not only thought alone, but have all thirty-four, such as contact, thought, one-pointedness, Italy, Games, Quartet, winning prizes, effort, and sex; not just different ideas, but other mental states as well.

Indeed, this has been explained in the Purification of Knowledge , the section on the utopian non-ideal of meditation ( neva saññā nasaññāyatana jhāna ), the fourth formless meditation [9] .

In this section, the Pure Land explains that the "thought" in that meditation is very subtle, which is why we call it the unimaginative and non-thought meditation. However, it is not only that which is subtle. The feelings, cittas, contact and all other cittas are also very subtle. Thus, Thanh Tinh Dao continued, in meditation, the idea of ​​non-thought, non-life, non-life, non-heart, and non-heart, etc. [10]

Therefore, when the commentaries say the generals are different by idea, the commentaries only explain the breath ( ānāpānanimitta ) on the unique view of thought or in the form of thought ( saññāsīsa ), and use thought as a purse. Example of treatise only.

However, whatever the shape or color of a practitioner's nimitta , no matter what his or her perception of in-breath breathing, it is important not to joke with his general. Do not let the hero lose, nor intentionally change the shape and appearance of it. Otherwise, one's concentration will not develop further, and his progress will also stop. The practitioner's general will probably disappear. Therefore, when the practitioner's physique first appears, do not turn his mind from his breath to the general. If one does, one will see it disappear.

When the practitioner sees that the general is stable, and the mind of the practitioner attaches itself to it, then keep his mind there. If the practitioner forces his mind to leave the general, he may lose his concentration. If the champion appears far in front of the practitioner, ignore it, as he may disappear. If the practitioner ignores it, and focuses only on the breath where it touches (the upper lip, or around the nostril), the general will come and stay there.

Where the practitioner's appearance appears at the place where the breath touches, is stable, and appears as itself as the breath, and the breath as the general, then forget the breath, and only be aware of the general that. Remember to switch your mind from the breath to the general, one may gain further progress. When one maintains one's mind on the general, the general will become more and more white, and when it is white like a cotton ball, it is the study of the general ( uggaha nimitta ).

The practitioner should decide to keep the mind on that white general for one, two, three hours, or more. If the practitioner can keep his mind firmly attached to the general for an hour or two, he will become clearer, clearer and more brilliant. This is the general form ( Pāṭibhāga nimitta ). Just like before, one decides to keep the mind on the minister for one, two, or three hours. Practice until successful.

At this stage one will reach either concentration ( upacāra ) or an an ( appanā ) concentration. The reason is called access because it is close to and precedes the jhāna . An appointment is meditation.

Both types of samadhi have the same object as the general. The only difference between them is in the approach to the fully developed meditation limbs. For this reason the bhavavga ( bhāva hànhga ) still arises , and the practitioner may fall back to this bhavavga or life continuum consciousness ( bhavaṅga = life continuum consciousness ). When falling into the part, one may think that everything stops, even thinking it is Nirvana. In fact the mind does not stop, but only because the practitioner is not skilled enough to distinguish this, because the mind is very subtle.

Balance the five bases

To avoid falling into the element and to further develop, practitioners need the power of the five elements ( pañcindriyā ) to press the heart and wrap it tightly on the general. The five faculties include: 1. Tin ( saddhā ); 2. Ton ( vīriya ); 3. Sati ( sati ); 4. Dinh ( samādhi ); 5. Tue ( pañña )

The Five Faculties are the five powers that control the mind, keeping it from wandering outside the path of samatha and vipassanā leading to Nirvana. If one or more of these units become excessive, the mind will lose its balance.

The first is Tin ( saddhā ) or believing in what to believe, such as the three jewels, or the karma and the results of kamma. It is important to have faith in the enlightenment of the Buddha, because without it, the practitioner will rot and withdraw from his meditation practice. Equally important is to have faith in the Dharma or the teachings of the Buddha, that is to believe in the four paths, the four fruits and Nirvana etc. The Buddha's teachings show us the path to meditation, so at this stage having complete faith in it is really important.

Suppose as a meditator thinks, "Is it possible to really attain meditation just by following the breathing in and breathing out? Is it true that learning the general ( uggaha nimitta ) is like a white cotton, and that the minister ( paṭibhaga) nimitta ) like ice or transparent glass? " If such thoughts exist, they will lead to opinions such as "What is the point of modern day meditation ( jhāna )?" And so the practitioner's faith in the teachings will rot, and of course will not prevent giving up this meditation practice.

So a person who is practicing concentration with the subject of mindfulness of breathing ( ānāpānasati ), for example, needs to have firm faith. Practitioners must practice mindfulness of breathing without any doubt. It must be thought that "If we follow the systematic instructions of the Buddha Omniscient, one can attain Zen."

However, if a person lets his belief become outrageous, here comes the belief in the general arising during meditation, then his concentration will decline. Excessive faith implies excessive Hy ( pīti ), which leads to emotions. This means that the mind of the practitioner has been disturbed by the stimulation of joy, and the intellect will not be able to comprehend the general appearance. Thus, due to the excessive beliefs that have been decided on the object, the mind will not be clear and firm, and the remaining bases such as tons, thoughts, and concentration will be weakened: tons cannot lift up the mind of being. the general, mindfulness cannot establish its awareness of the object (general); concentration cannot prevent the mind from going to another object; and wisdom cannot see deep into the general. So excessive faith actually leads to the decline of faith.

If tons are strong, the remaining bases will not be able to do its duties well. As credit: decision, mindfulness: dwell, concentration: prevent dispersion, and wisdom: develop profound discrimination. Such tons of excesses make the mind unstable on the general.

This can be illustrated by the story of Elder  Soṇa  : In the royal capital of Raja ( Rājagaha ), he listened to the guru and gave rise to faith. He asked his parents to leave home and take the ordination. The Buddha taught him a topic of meditation, then he went to the monastery of  Sìtavana . Here he practiced very diligently. Due to his constant diligence in walking, his feet were injured. Even so, he did not put his back to sleep, and when he could no longer walk, he crawled on his hands and knees. This excessive effort made his path of blood flow with blood. In spite of that, he still did not attain any testimony but his heart was full of despair.

At that time the Buddha on the summit of  Gijjhakūta  (mountain of Kenyen mountain) learned about the despair of Son.a and went to visit. The Buddha reminded him that when he was a layperson, he used to play the piano ( vīṇā ), and maybe the guitar would not make a sound and could be played if the string was too tight or too tight. Otherwise, all strings need to be adjusted properly. In the same way with meditation, the Buddha explained, too much effort or effort leads to chanting, and too weak effort will lead to laziness. From this lesson, the elder has learned from experience. Soon, after considering the lesson, he became an Arahant.

The balance with wisdom, and with tons of intellectual position is praised. For example, if the faith is strong and the wisdom is weak, a person will close his eyes to believe in and respect the objects that are considered to be useless and unfounded, he will close his eyes to those of the non-Buddhists (religions other than Buddha. education), venerated as gods or protectors.

On the contrary, if wisdom is strong and weak credit, one can become indulgent or fallacious. Without meditating, they waste their time and judgments. It is as difficult to cure as an illness caused by an overdose of medication.

However, if faith and wisdom are balanced, he will put his faith in the Triple Gem, where the karma and the fruits of karma. He believes that if they meditate in accordance with the instructions of the Buddha they will probably see the minister ( patibhāga nimitta ) and attain meditation ( jhāna ).

Again, if one's concentration is strong and weak, one may become lazy. For example, when one's concentration is improved, if one takes care of the general of the breath with a relaxed mind, without going into it, one may become entertained. In such a case the meditation elements are not strong enough to maintain a higher level of concentration, which means that the meditator's mind will often fall back to being part ( bhavaṅga ).

But if the ton is strong, and the concentration is weak, one can become wavering. However, when concentration and concentration are balanced, one will neither fall into laziness nor waver, and be able to attain meditation.

In short, when a person wants to practice a subject of meditation only, in any case, having strong faith is very good. If he thinks "surely we will attain meditation, if we develop concentration on the general", then by the power of the faith and by focusing on the general, the practitioner will definitely accomplish meditation. This is because meditation ( jhāna ) is based primarily on concentration.

As for a vipassanà (insight) practitioner, strong wisdom is very good, because when wisdom is strong one can know and see the three characteristics of impermanence, suffering and non-self thoroughly.

Only when concentration and wisdom are balanced, can mundane meditation arise. The Buddha taught that this also applies to the supramundane meditations ( lokuttara jhāna ), which requires additional concentration and wisdom to be balanced with tons and faith.

Private thought is necessary for all situations, because mindfulness protects the mind from fluctuations due to faith, effort or wisdom, and (protects the mind) from laziness due to excessive concentration. Mindfulness balances with wisdom, concentration with tons, and concentration with wisdom.

Therefore, recitation is always necessary as the salt needed for the soup, and as the Prime Minister for the affairs of the King. That is why ancient commentaries citing the Blessed One said, "Mindfulness is always necessary for any meditation topic. Why? Because it is the refuge and protection for the mind of meditation. Mindfulness is the refuge." because it helps the mind to attain special and higher states that have never been reached and known before. Without mindfulness, the mind is not able to reach special and marvelous states. mind, and keep the meditation object from getting lost, which is why for a practitioner who distinguishes it from mind insight, mindfulness appears as a protection for the meditative object, as well as for the mind of meditators, without mindfulness, they cannot raise their mind or control their mind,

Practitioners balance Giac Chi like?

Balancing the sense of limb is also important if one wishes to attain meditation using the concept of breathing ( ānāpānasati ). The sense of limb includes:

1. Sati (sati): memorize the wall and distinguish it back and forth many times.
2. Dharma ( dhammavicaya ): deeply understand the general, or be able to enter the general.
3. Diligence ( vīriya ): bringing enlightened elements together, and balancing them on the general, especially strengthening themselves, and cultivating the Dharma awareness.
4. Joy ( pīti ): the joy of the mind when experience a general.
5. Net ( passadhi ): the peace of mind and the mental states, there are generals as objects.
6. Samadhi ( samādhi ): single-mindedly on the general.
7. Discharge ( upekkhā ): the regularity of the mind is not wavered, nor does it shrink from the general.

Practitioners need to develop and balance all seven senses. If effort is not enough the mind will fall off the object of meditation, which is the general. When this happens, one should not practice pure, concentration and equanimity, but should practice the dharma, diligence and joy. Thus the mind is raised (object) back.

However, when there is too much effort, the mind will become wavering and dispersed. At that time the practitioner should do again, ie do not practice the law, diligence and joy anymore, but instead practice pure, concentration and discharge. In this way the oscillating and dispersed mind will be tamed and calm.

This is how to balance the five sense bases and sense of limb.

How to gain Zen (jhāna)?

When the five faculties of faith, energy, mindfulness, concentration, and wisdom have been fully cultivated, concentration will pass the concentration to enter into meditation ( Jhāna ) or an appointment. When he reaches meditation, his mind will know the general unbroken. This event can last for several hours, even at night or sometimes throughout the day.

When the mind has maintained concentration on the general appearance continuously for an hour or two, one should try to discern (discern) the region in the heart where the bhavavga ( bhava , ga ) dwells , which is the heart or rupa. ideas. The center of mind is inherently pure, and is explained by the exegete that it is the mind- door ( manodvāra ). If the practitioner tries many times, that is, do it again and again, then the practitioner will eventually distinguish both. The mind-door ( bhavaṅga ) and the general form when it appears there. Next, the practitioner discerns five meditation elements, one at a time. With the continuous practice, it is possible that the practitioner will be able to distinguish the whole year of meditation. In the case of mindfulness of breathing ( nāpānasati ) there are 5 meditation elements :

1. Range ( vitakka ): directing and placing the mind on the breath of breath ( nāpāna paṭhibhaga-nimitta )
2. Four ( vicāra ): maintaining the mind on the general of General
3. Hy ( pīti ): delight with the general
4. Lac ( sukha ): peace with the general.
5. Single-mindedness : The union with mind on the general.

These meditation chi when standing alone is called meditation chi, but when combined, it is called meditation. At the beginning of meditation, one must practice to meditate for a relatively short period of time, not too much time should be used to distinguish the meditation elements. Practitioners also have to practice in France mature in meditation ( vasībhāva ).

1. Enter meditation whenever the practitioner wants to
2. Decide ( adhiṭṭhāna ) stay in meditation for a specified period of time and make that decision.
3. Export meditation at the appointed time.
4. Attention to the meditation chi.
5. Reflect on the meditation chi [11]

In  Aṅguttara Nikāya  ( Sutta branch), a sutta such as The Cow ( Pabhateyyagāvī sutta ), the Buddha said one should not try to turn to the second jhana without first mastering the first jhana. He explained that if someone who is not fully proficient in the First Jhana, tries to go to the higher levels of meditation, they will lose the First Jhana, nor will they be able to reach other levels. So he will lose all the levels of meditation.

When one has mastered the first jhana, one can try to advance to the second jhana. To gain the second meditation, one needs to enter the first Jhana, which is very familiar by now, from that meditation, considering its shortcomings and the benefits of the second jhana. That is, the first jhana is still close to the five hindrances, and there are rough, quartet meditations that make it less peaceful than the second jhana, no range. Therefore, at this time do not want those meditation anymore, but only wish for joy, bliss, one-pointedness, the practitioner will concentrate on the general again and reach the first jhana. When coming out of the first jhana, revising the meditation chi with mindfulness, awareness, two meditation of the four, four, will appear rough to the practitioner, while joy, bliss and one-pointedness seem more peaceful. Therefore, in order to renounce the two gross limb meditation and obtain those calm chi, one focuses on the general again.

In this way one may attain the second jhana of only joy, bliss and one-pointedness. Then the practitioner also practices the five types of maturation of the second jhana.

When the practitioner has succeeded, and wants to practice the Third Jhana, one should leave the familiar, second jhana, considering its shortcomings, and then the benefits of the Third Jhana. That is, this second jhana is still close to the first jhana, with the coarse, round, quartet meditations. And the second jhana, itself has gross chi, is happiness [12], making it less peaceful than the third jhana, a meditation without joy. Therefore, now that there is no desire for that gross meditation, but only the wish for peaceful meditation, the practitioner will focus on the general again and attain the Second Jhana. When coming out of the second jhana, and reviewing the chi chi, then the happy chi will seem rude to the yogi, while the bliss and one-pointedness will be more peaceful. Therefore, in order to renounce the gross limb and obtain the calm elements, one assumes the mind on the general again. In this way, one may attain to the third jhāna, which is only bliss and one-pointedness. Then the practitioner also practices the five types of proficiency with regard to the third meditation.

When successful and the practitioner wants to practice the four meditation, it is necessary to leave that familiar third meditation, consider its shortcomings, and then consider the benefits of the fourth meditation. That is, the third jhana is still close to the second jhana, whose grossness is gross. And the third jhana itself has raw limb meditation, which makes it less peaceful than the four jhana, there is no bliss. Now with the desire to attain the Fourth Jhana, the practitioner repeats concentration on the venerable General and attains the Third Jhana. When leaving the third jhana, reviewing the chi chi, the practitioner sees that the blissful meditation seems rough, while being more relaxed and single-minded. Therefore, in order to renounce the gross element and obtain the calm elements, one focuses on the general. In this way one may attain the fourfold meditation, with only equanimity and one-pointedness. And just like before, practitioners should practice the five types of proficiency with the four types of meditation.

With the attainment of the Fourth Jhana, the breath stops completely. This event completes the fourth stage of practicing mindfulness of breathing.

(4) "Calming the breath, we will breathe into" him doing so, and "Calming the breath, we will exhale" he does so.

This stage begins just before the  nimitta  appears, and when concentration has been practiced through the four stages of meditation, the breath becomes more and more calm, until it stops completely in the fourth jhana.

These four levels of meditation are also known as rūpavacara jhāna , because they can only result in rebirth in the form of rupa. But here we do not encourage you to meditate in order to be reborn in the gender realm, but to use them as the basis for developing Vipassana ( Vipassana ).

When the practitioner has reached the Fourth Jhana by using mindfulness of the breath, and has practiced the five dharmas, the light of concentration will be radiant, radiant and radiant, and if he wishes he can turn to practicing meditation Insight. On the contrary, practitioners can also continue to practice pure samatha ( samatha ). That will be the subject of the next lecture, how to practice meditation on only thirty-two parts of the body (32 bodies), skeletons, ten  kasiṇa  (transformations of origin), etc.

*

FAQ 1

Question 1.1:  In the four stages of meditation on breathing (ānāpānasati), how do we determine when to move from one stage to another?

Answer 1.1:  The Buddha taught  ānāpānasati  step by step: a long breath, short breath, full breath and subtle breath, for ease of understanding. In actual practice, all four stages can occur at the same time.

Thus, if one can concentrate on the whole long breath, and the whole short breath in about one hour, then (when one's concentration is advanced) the practitioner's breath automatically becomes subtle, and one can turn the focus on the subtle breath. When the subtle breath is long, one will try to know the whole long and subtle breath; when the subtle breath is short, one tries to know that short and subtle breath.

If breath itself does not become subtle, one will focus on the breath that (volition -  manasikara ) to decide that it should be subtle [13] . In that way, the breath will become subtle, but one should not intentionally make the subtle breath, nor intentionally make it longer or shorter; just decide that it has to become calm. In this way, the long breath, the short breath, the whole breath and the subtle breath, all four stages, are included in one single stage.

In the previous part of the fourth stage, the breath only becomes very subtle, not completely eradicated. The complete breath is only found in the four meditation elements. This is the most subtle stage.

Question 1.2:  Is it necessary to have a nimitta in meditation?

FAQ 1.2:  In some meditation subject ( kammatthana ) as mindfulness of breathing, meditation headings  kasina  (variable origin) and meditation section impure ( ashubha ), a  nimitta  essential. If one wishes to attain meditation in other meditation headings, such as Buddhānussāti , it may not be necessary for the  nimitta . In loving-kindness meditation ( mettā bhāvanā ), breaking the boundary is called the  nimitta  (minister) [14] .

Question 1.3:  There are some people who say that while they are reciting their "breath" their breath comes out of the body. Is that right, or are they wrong?

A 1.3:  Usually, the calm mind can create a  nimitta . When concentration is deeper and stronger, then, due to the difference of thoughts, different  nimittas  will appear. For example, if one wants the  nimitta to  be long, it will be long, want it short, it will be short; want it round, it will round, want it red, it will be red. So different thoughts may arise while practicing the mindfulness of breathing. A practitioner may think he is outside his body. It is only a creation of the mind, not a soul. No problem. Just ignore it and come back to reciting your breath.

Only when the practitioner discerns the ultimate rupa ( paramatha nāma-rupa ) inside and outside, then one can solve the spiritual problem, that is, one will not find one soul. Therefore, one needs to tear down the monolithic thoughts of nama, and understand the rupa rupa.

" Nānādhātuyo vinibbhujitvā ghanavinibbhoge kate anattalakkhanaṁ yāthāvasarasato upaṭṭhāti "
(When we break down the monolithic thought, anatta saññā will arise) [15] .

It is due to the unity that makes the idea of ​​a soul.

To break down the monolithic idea of ​​rupa, we must first distinguish the  rupa - rupa groups  ( rupa- kalāpas : small particles, or groups, groups or aggregate of rupas). Then one has to distinguish the different types of paramattha dhammas , with at least eight rupas in each  rupa-kalāpa  (group of rupas). Do not do this, the idea of the soul will not disappear [16] .

Similarly, without breaking the monolithic thought of name, then the idea of ​​the soul will not disappear. For example, when one's mind is freeing, one may think that that wandering mind is its soul.

How do practitioners break down the monolithic thought about this name? For example, taking a mind-door process of concentration, whose object is the general, as an example.

In such a cognitive process there is a mind-door adverting-consciousness and seven javana- cittas ( javana ). In the mind-door of the mind-door-door-door there are twelve mental states and in every speed-moment there are thirty-four mental states.

In such a cognitive process, there are four types of monolithic thought that need to be destroyed by insight knowledge.

1. The monolithic idea of ​​continuity ( santati ghana ): in order to break down this mass, one needs to distinguish (to see) how each different mind and its mental states arise in each moment- na mind throughout the cognitive process.

2. Monolithic thought about aggregates ( samūha ghana ): in order to break down this mass, one needs to distinguish to see each and every one of its mental states in each moment of mind-consciousness throughout the cognitive process. .

3. Monolithic thought about the task ( kicca ghana ): in order to break down this ideal, the practitioner needs to distinguish the characteristics, duties , representations and multiplications of each mind and each of the mental states of it.

4. Monolithic thought about the object ( rammaṇa ghana ): in order to break down this mass, one needs to distinguish the cognitive process of insight knowledge which has discerned the cognitive process that one has investigated. (the process of mind-door in the vicinity). This means that the cognitive process first, itself needs to be known by the later cognitive process.

If one breaks down the four types of monolithic thoughts in this way, one will see the arising and passing away quickly of the mind and its mental states.

With that impermanent thought, one cannot think that his mind is the soul anymore, because when there is thought of impermanence, the thought of egolessness is also present. As the Buddha taught in the Meghiya Sutta [17] .

Aniccasaññino meghiya anattasaññā saṇthāti  (Hey Meiya, for those who have the mind of knowledge of impermanence, the time of knowledge of non-self will also be revealed to him).

Question 1.4:  Where does the breath (nāpānā nimitta) come from? What makes it appear?

A 1.4:  Most cittas arising based on mental materiality or the mind produce breath. Therefore a true breath general must come from the breath. However, not every mind creates a  nimitta . Only the mind with deep concentration creates a general. Therefore, the breath created by the deep concentration makes the breath ( ānāpāna-nimitta ) appear. If the champion is far from the nostrils, that's not the real champion. A champion may appear due to samadhi, but that is not necessarily a true breath. If the  nimitta is  created by meditation ( jhāna ), we can call it a  nimitta real breath. If it is not created by meditation, it is not the true breath-form general. If he assumes his mind on that general, meditation will not be born. Normally, concentration does not become strong and powerful if one meditates on that general, so it will soon disappear.

Question 1.5: What are the  seven pure stages and the sixteen insight insights?

Answer 1.5: The  seven pure stages are:

1. About purity ( Sīla visuddhi )
2. Purification of mind ( Citta visuddhi )
3. Purification of mind ( Diṭṭhi visuddhi )
4. Paragraph of pure purity ( Kaṅkhāvitarana visuddhi )
5. Daoist of pure knowledge ( Maggāmaggaññā ṇadassana visuddhi) )
6. Executive Director pure knowledge ( Patipadanana dassana visuddhi )
7. Tri pure ( nanadassana visuddhi )

And 16 insight knowledge is (Wisdom = Wisdom):

1. Identity Analysis position (Tue) nāmarūpa - pariccheda daṇa )
2. Tue Seize (distinguish )  Causal ( paccaya pariggaha ñāṇa )
3. Tue Monitoring Samadhi ( sammasana ñāṇa )
4. Being Kill Tue ( udayabbaya ñāṇa )
5. The Destruction of Wisdom ( bhaṅga ñā )a )
6. The Wisdom Tue ( bhya ñāṇa )
7. The Wisdom of Wisdom ( dīnavānupassanā ñāṇa )
8. The Biblical Wisdom ( Nibbidānupassanāā ñāṇa )
9. Sexual Wisdom ( Muñcitukamyatā ñāṇa
10. ) Property ( Patsankha Nana )
11. Property Affairs Administration ( Sankharupekkha Nana)
12. Thuan Thu Tue ( Anuloma Ðāa )
13. Tue Tue ( Gotrabhū ñāṇa )
14. Tue ( Monga Ðāṇa )
15. Tue ( Phala Ðāa )
16. Counterclaim (Browse) Tue ( Paccavekkhana ñāṇa )

Now, one knows the name of vipassana wisdom, try to ask the practitioner who has experience of that wisdom? No (right?). That is why mere knowledge is not sufficient; one also has to practice with great effort to realize them.

(At the end of this lecture, Mr. Pa-Auk Tawyahayadaw explained more about the following five years.)

Now we will briefly talk about the five hindrances ( nīvaraṇa )

1. Join Education ( Kāmacchanda )
2. Anger ( Byāpāda )
3. Kissing - hypnosis ( Thina middha )
4. Tricking - Excessive remorse ( Uddhacca kukkucca )
5. Doubt ( Vicikicchā )

The first one -  craving (Kāmacchanda) , is attachment to property or people. That is the expectation for sensory objects or the mundane. For example, one may become attached to his or her cup cup ( Kuti ). While meditating one can think "Oh, if only my cup was beautiful, how much it would be good". Or you might think, "Oh, if this whole room belongs to me it's great!" If one is overwhelmed by such craving, one will not be able to concentrate well on one's meditation subject. One must apply strong mindfulness and make an effort to stop the arising of these craving.

The second one - anger  (Byāpāda). It is resentment or dissatisfaction with someone or something. For example, while meditating, if a student sitting next to him makes a noise, the practitioner may start feeling frustrated and think, "Oh, how can he make so much noise!" If one's mind is overwhelmed by anger or dissatisfaction, he will not be able to concentrate on his meditation topic well.

The third one - Depression - hypnosis  (Thina middha).  If the mind is weak, or uninterested in the meditation, hypnosis can occur. However, sometimes sleepiness can also be caused by fatigue, illness, or lack of rest.

Trash the fourth - Tricking election - Excessive  (Uddhacca kukkucca).  If the mind of the practitioner is insecure or impulsive, it will be like a pile of ash thrown into the rocks by scattered stones and scattered everywhere. The mind is scattered like that. While meditating, one should not let go of the mind, letting it fall from one's meditation. If you do, an election will occur. Regret is regret or regret for the bad things you have done, and good deeds are ignored in the past. Here too, one must apply mindfulness and great effort to stop the rise of the practice of repentance.

The fifth one - Suspicion  (Vicikicchā) . It is the skepticism about the Buddha - Dharma - monks; Study: About Dinh Tue; past five aggregates; future aggregates, past and future aggregates; The Pratyekabuddhas consisted of - the current five aggregates.

If one has doubts about the practice of meditation, one may not be able to meditate. For example, one may think: "Can meditation be gained by reciting the breath?", "Can meditation ( Jhāna ) be achieved through concentration on the breath ( ānāpāna nimitta )?"

So, the five hindrances do hindrances for meditation.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.29/4/2020.