The Lesson on Alert attention.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.

Satipatthana Sutta

 

(Majjhima Nikaya 10)

             

 

I've heard this before:

 

At that time the Messiman was in the land of the Kuru people, in the town of Kammassadhamma. On this occasion the Sun gave the following sermons:

 

- Hey bhikshiksh!

 

The bhikshhs were obedient and the So-God continued:

 

"This is a direct path to purification forliving beings , helping beings to rise above all sorrows andmurmurs , to eradicate all pain and suffering,to discover effective methods of bringing liberation to us – in other words, it is a practice of four areas . So what are those four areas?

 

1- "That is the case when the bhikshikkhu knows to focus on the body inside the body (kaya/physical body),with all the enthusiasm, alertness anddiscerning, set aside all the clinging and sadness of the world.

 

2- "It is the case that when the bhikkhu directs his or her attention to the feelings (vedana/feelings or feelings arising from the senses) inside the feelings, with all enthusiasm, alertness anddiscernment, set aside all the clinging and sadness of the world.

 

3- "It is the case that the bhikkhu directs his focus on the mind (citta/mental, inner) inside the mind, with all enthusiasm, alertness and discerning,putting aside all the clinging and sadness of the world (returning to his mind to be aware of its functioning and recognize its nature).

 

4- "It is the case that the bhikshus directs their attention to mental phenomena within mental phenomena (dhamma/in this case means that the phenomena or creations of the mind appear inside themind),with all enthusiasm, alertness and discerning,putting aside all the clinging and sadness of the world.

 

(Please note the expressions: "the body inside the body", "the feeling inside the feeling", "the mind inside the mind", "mental phenomena inside the mental phenomena" is to emphasize the fact that the focus is firmly on these subjects, not to let it be distracted,and this is also the key of the entire suing )

 

A- Focus on The Body (Kayanupassana)

 

"So how should the bhikshikkhikkhs focus on the body within the body?

 

1- Breathing-oriented meditation (Anapanasati)

 

"It is the case that the bhikshus looked into a forest, in the shade of a tree, or a desolation hut,sat down, kept his back straight, exerted his attention in front of him (originally in Palestinians as "in front of his chest", it can be understood that he did not look at anything in his surroundings but focused his attention only on the front of him before directing it inside himself). The bhikkhu always keeps his attention awake every time he inhales,always keeping his attention awake every time he exhales.

 

"Every time he inhaled long, the bhikshikkhi was aware: 'I inhaled long'; every time I exhale, I realize, 'I exhale'. Every time he inhaled briefly, the bhikshiksh his mind was real: "I inhaled it short"; every time I exhale short, I realize: 'I exhale short'. The bhikkhu practiced like that to be aware: 'I inhale through the feeling of my whole body'. The bhikkhu practiced like that to be aware: 'I exhale through the feeling of my whole body'. The bhikkhu practiced like that to be aware: 'I inhaled to settle down on bodily fabrications and feelings that distracted me throughout my body'. The bhikkhu who practiced such a practice was to be aware: "I exhale to calm down the creations throughout my body."

 

"It's all the same as a potter or a skillful craftsman, every time I turn the turn table, I'm aware: 'I spin hard', or when I turn lightly, I'm aware: 'I spin lightly'. Also,the long-inhaled bhikshikkh is aware: "I inhale long", or exhale, then realize: 'I exhale' ... The bhikshu who practiced such practice was to be aware: "I inhaled to make the creations of the whole body settle down". The bhikkhu practiced like that to be aware: 'I exhale to make the creations of the whole body settle down' - focusing on breathing to realize that long or short is a way to blur other feelings. The skilled worker symbolizes the experienced meditate,the sub-worker who is still learning the profession is the beginner meditate, both can exercise attention. The potter focuses on the speed of the turn table, the meditator focuses on the sigh or short breath).

 

2- Body-oriented meditation (Kayagata)

 

"That is how the bhikshus focused on the body inside the body (inside the body is the intestine of the liver, the lungs ...), or what is outside the body but also the body (outside the body is the form, movements ..),or both: inside and outside the body but still belonging to the body inside the body. Or the bhikshus can also focus on the phenomena arising in relation to the body and the dissolution phenomena related to the body, or both the phenomena arising and the phenomena of dissolution related to the body (at the time focusing on what is inside the body - the intestines of the liver and lungs ... - or the phenomena outside the body - big fat, dwarfism, leg contraction, stretching of arms... - but all these phenomena are bodies, belonging to the body; or at times directing attention to the phenomena that arise and dissipate inside the body - spasms of the intestines and relatives for example - and also the phenomena that arise and dissipate outside the body - movements such as - but also the body). Or the bhikshikkhu continues to maintain a conscious mind: 'There is a body',until he is conscious and recognizes it (i.e. recognizing the "presence" of the body. The word "yes" in the verse "There is a body" has a very subtle and profound meaning - in the original English word "There is a body", in the original French version of "Il y a un corps" - meaning that the person who meditates through each breath in and out senses that the true "yes" body is breathing , but does not relate to the thought that the body is "himself" or "his", and that "I" is the person breathing). And the bhikshus always keep freedom (in terms of body), not relying on (relating, capturing or relying on) anything in the world (such as not thinking of "the mind", what is "my" or the characteristics of the body such as tall, fat dwarf, beautiful, ugly, sporting achievements, etc., is what depends on the body, but only relates to the standards, conventions and forms of living in society, i.e. what belongs to the world). That's the way the bhikshikkhs focused on the body inside the body.

 

3- Meditation directed at the position and movement of the body (Iriyapatha)

 

"Moreover, when he left, the bhikshus sensed transparency: 'I am going'. As he stood, the transparent bhikshus was: 'I'm standing'. As he sat, the monk's sense of transparency was: 'I'm sitting'. When lying down, the bhikshus sense of transparency is: 'I am lying'. No matter what position the body is in, the bhikshus is conscious of the transparency he is in.

 

"That's the way the bhikshikkhs focused on the body inside the body, or the forms outside the body but belonged to the body (walking, standing, sitting... is what is outside the body but still belongs to the body, they arise from the body and appear on the body) , but do not rely on anything in the world (not related, captured or based on anything in the world whether directly or indirectly related to such activities of the body). That's how the bhikshi focused on the body inside the body.

 

 4- Meditation directed at the activities of the body (Catusampajana)

 

"Moreover, when he stepped forward or back, the bhikshikkhu was fully aware of it. when looking in one direction or the other...; when stretching or stretching limbs...; when wearing the old monk shirt (tanghati/ old monk), wearing an outer shirt (upper robe),holding the bowl in his hand, the bhikshikkhu is also fully aware of these things very consciously. When eating, drinking, chewing or enjoying (swallowing food)...; when urinating,urination...; when walking, standing, sitting..., whenlying asleep, waking up, speaking or being silent,the bhiksh truth is fully aware of these things.

 

(There is an anecdam as follows: a teacher preaching to hisdisciples, suddenly stopping, stretching his arms and stretching out, and then shrinking his arms and stretching out... The disciples were strangers to ask questions, the teacher explained that he had previously contracted his hand but was not aware of the move, so he had to stretch his arms and shrink back to be aware of the movement that he had previously been distracted by - according to a story told by christian maes.

 

"That's how the bhikkhu focuses on the body inside the body, or the external forms of the body but still belongs to the body, but does not rely on anything in the world ( for example, wearing an old tank shirt but not noticing stains or torn shoulders, hugging the bowl but not expecting that the food that is food that is real today will be enough to eat and delicious for example ... It is a way of being aware of the activity of the body but not clinging to what is in the world. Understand that consciousness is not a way to separate yourself from the world, but rather a way to free yourself from it). That is how the bhikshus focus on the body within the body (just focusing on the simple activities of the body but not relating and clinging to what is related and related to the world - no matter how trivial or small - through those activities, it is enough to bring us peace and serenity. Meditation in life through each of his simple,small and natural actions is so).

 

5- Meditation on the unclean personality of the body (Patikkulamanasikara)

 

"Moreover, imagine an open upper and lower wrap, contains all kinds ofcereals: wheat, grain, chickpeas, white beans, sesame, rice, and if a person is able to vent the things contained in the wrap,the socks will notice: 'This is wheat, this is grain, this is green beans, this is white beans, this is sesame, this is rice' (the two-head bag means the mouth and anus of a body. All animals ,from insects, centipedes, frogs, fish, birds, to more evolutionly beasts, including humans, have a body with two holes: one to let in and one to discharge, the body with those two holes is no different from an open upper and lower opening. A "sophisticated" person will notice that what is released is also what has been put inside the sack. What is listed above is whole grains,not to mention fish meat, is this also how Buddha indirectly said his disciples and listeners are vegetarians? From a different perspective and if the sense of giving in and discharging is just the needs and requirements of the body reflecting its survival instincts to maintain its existence, then the craving for foreign delicacies, the desire to party, alcohol, the cult may also be somewhat diminished?). Bhikshh, any body that is different from that wrap, who is already a bhikshh, must recognize that body, from the liver of the foot to the top of the head, from the top of the head to the liver of the foot, it's all just a leather wrap containing all kinds of pure things: 'Inside that body is hair, hair, toenails, nails, teeth, skin, flesh, tendons, bones, bone marrow, kidney, heart, liver, mucous membranes, kidney, lung, large intestine, small intestine, throat, throat, rash, bile, sage, pus, blood, sweat, fat, tears, skin mucus, saliva, nasal juice, mucus in joints, urine'.

 

6- Meditation is directed at the four basic components of the body (Dhatumanasikara)

 

"That is how the bhikkhu focuses on the body inside the body, or the external forms of the body but still belongs to the body, but does not rely on anything in the world (the intestines of the liver, blood, urine, urine are things that do not symbolize or represent the whole body, but still belong to the body, inside the body. Moreover, what is outside the body, suchas beautiful, ugly,attractive, erotic, charming,handsome, etc. is not the body but still belongs to the body, inside the body. There are also other things that are completely outside the body but also intimately related to the body are: clothes, lipstick, perfume, jewelry, physical achievements , good dancing, good singing, etc., is what outside the body speaks of its clinging to the world , and although not the body but also intimately related to the body from the inside of the body). That is how the bhikkhu focuses on the body inside the body (not relying on or clinging to what is outside the body as mentioned above, even if they relate to the body).

 

"More than that, imagine an adept butcher or an apprenticeship,killing a cow, cutting meat for sale at a crossroads. Bhiksh truths, look at that true body (yours and the animal's) - whatever it is, in any condition (integrity or dissection of small pieces) - then in essence:'That body also carries only earthy bodies (hardware), water (blood, tears, sweat, urine ...), fire (heat, energy,life) and (vapor in the body, in the intestines, vapors in the two openings, the wind created by the movement of the body... Whether the skilled butcher cuts the animal skillfully, or the woman is still learning the cymous meatcutting , the meat is not beautiful, does not look good, then that body of the animal from nature is just soil, water, fire and wind. Adept meditates feel the physicality of their bodies naturally and directly, and a person who meditates on the practice must pay attention to imagine his or her body consisting of those bodies.

 

            "That is how the bhikshi focused on the body inside the body, or external bodies but still belong to the body, inside the body, but do not rely on anything in the world (such as flesh or wrinkled, fragrant or foul, etc.,all of which after analysis to the extreme, it is only earth, water, fire and wind).

 

7- Meditation directed at corpses in sivatika

 

"Moreover, when looking at a zombie in a pit throwing a carp - after a day, two days, three days - the body bulges, pales, Rotten, the bhikshia will have to relate to the truth of his own body: 'What difference does this body [his] have: its nature is like that, its future is like that, its fate is like that' (even if it is polished, lipstick plastered, dressed expensive for it..., its fate is just that).

 

"Or in another case, the bhikshus may also see a zombie in the pit dumping the body, crowed, crowed, crowed, falcon, dog, hyena (hyena/type of wild dog specializing in carcasses) or other creatures... (flies, bugs, ants, maggots...) surgery, eating or chiseling, only a skeleton with blood, flesh and skin gone, only a few tendons connecting the joints ..., or a pile of bones sprawling, tendons are also rotten - where the bones of the hands, where the bones of the feet, where the leg bones, where the femur, where the hips, where the spine is, where the ribs are, where the sternum is, where the shoulder bones are, where the bones of the neck, where the jawbone, where the teeth are, where the skull is ..., the bones have whiteded, similar to the shell of the snail .., and after a year will also rot. Before that scene, the bhikshia will have to relate to the truth of his own body: 'This body [of his] is no different: the nature of it is like that, the future of it is like that, the number part of it is, of course it is.'

 

"That is how the bhikshus focuses on the body inside the body, or the external forms of the body but still belongs to the body, inside the body, or both inside and outside the body (inside the body is the intestine of the liver, lungs, blood; outside the body are rotten zombies, white bones sprawled and rotting. Or the bhikshikkh can also focus on physical phenomena and body-related dissolution phenomena, or both body-related phenomena and body-related dissolution phenomena. Or the bhikshikkhu can also maintain a sober mind: 'There is a body' until it is gained and noted. And the bhikshus always maintained freedom (in terms of body), not relying on (grasping or relying on) anything in the world (whether related to the body). That's the way the bhikshikkhs focused on the body inside the body.

 

 (In summary, the above segment shows that breath-based meditation is a method of helping us return to ourselves, to our bodies, to learn and analyze it, and also to discover its "in vain", "suffering" and "physical" nature)

 

B- Focus on Feeling (Vedananupassana)

 

"So how should the bhikshu focus on the feelings within the feelings? That is the case when feeling a feeling of pain, the bhikshus senses transparency: 'I feel a feeling of pain'. When he feels a sense of pleasure, the bhikshus also sense transparency: 'I feel a sense of pleasure'. When feeling a feeling of painless-nor-amusing, the bhikshus also senses transparency:'I feel a feeling of pain less-pain-nor-enjoyment' (note: any feeling arising from the hethyth - eyes, ears, nose, tongue, body and mind - also produces "painful" sensations, "amusing" or "neutral," for example a nightmare is a painful sense of consciousness - seeing a beautiful body is an enjoyable feel of the eye; touching a silk is a delight - touching a hard and rough object is an unsymoury feeling;chewing and swallowing a piece of food but not feeling - with all so much consciousness - is delicious or unsymoury , is a neutral sense of taste,on the contrary in other cases, such as being engrossed in talking or thinking about other things, but still eating and swallowing, not being aware that you are chewing and swallowing what, delicious or not tasty, it is not a neutral feeling buta distraction , not paying proper attention to the feelings (vedananupassana) to be aware of the functioning of the senses. Vedana star oil is also a complex concept and is defined with some differences between Theravada Buddhism and Mahayana Buddhism).  

 

When feeling a painful feeling on the flesh, the bhikkhu senses transparency:'I feel a painful sensation on the flesh' (that is, touch sensations related to the "world" or the "outside" environment, which can extend these feelings in relation to other senses such as eyes, ears, nose, tongue). When feeling a feeling of pain that is not on the flesh (i.e., in the mental state, in relation to the sixth sense of consciousness , such as grief, remembrance, mourning, anger, rapture,etc.), the bhikshus also sense transparency:'I feel a feeling of pain that is not on the flesh'. When feeling a sense of pleasure on the flesh, the bhikshus senses transparency:'I feel a sense of pleasure on the flesh'. When feeling a sense of pleasure that is not on the flesh, the bhikshus also sense transparency:'I feel a sense of pleasure is not on the flesh'. When feeling a feeling of painless-nor-amusing on the flesh, the bhikshus senses transparency:'I feel a feeling of pain less-nor-amusing on the flesh'. When feeling a painless-nor-amusing feeling that is not on the flesh, the bhikshus are also conscious of transparency:'I feel a feeling of undrowth-nor-pleasure-pleasure that is not on the flesh'.

 

"That's how the bhikkhu focuses on the feeling inside thefeeling, or the sensations outside the feeling ("the sensations inside the feeling" are the feelings of "pleasure," "discomfort" or "neutrality," which means a mere "recognition" of the senses. " The feeling outside the feeling" is the feeling of hot cold, soft hard for the flesh,glare or blurredlight for the eyes) : or both - ion inside and outside the feeling. However, bhikshikkhu can also focus on sensory-related phenomena , and also sensory dissolution phenomena , or both arising and sensory dissolution (this is how the sense of in vain of sensations is). Or the bhikshus can also maintain a conscious attention to 'Having feelings' until they gain knowledge and recognition ( a sense of transparency about their feelings and their presence, but not expressing anything: for example, recognizing that feelings are "there" but no "my" or "me" inside those feelings, nor ascribed to them in any sense). And bhikshus always retain freedom (not giving their feelings any meaning, nor linking them to anything in the external environment), but not relying on (grasping or relying on) anything in the world. That's how the bhikshed focuses on the feeling inside the feeling.

 

(In summary the focus on sensations - vedananupassana - consists of six methods based on six senses and each - i.e. for each sense - will consist of three categories of feelings of pleasure , discomfort and neutralation, and meditates must understand that the feeling is only that: "enjoyment", "uncomfortable", "neutral" in addition to nothing else, is not further attributed to his feelings any expression)   

 

C- Focus on The Mind

 

"So how should the bhikshikkhikkhs focus on the mind within the mind? That is the case when the mind has a desire (passion, lust,desire, desire), the bhikshus sense of transparency is in the mind there is a desire. When the mind has no desires, the bhikshus also have a sense of transparency that there is no lust in the mind. When the mind has an aversion, aversion, aversion, and aversion, the bhikshus have a sense of transparency that there is hate in the mind. When the mind has no hate, the bhikshus also have a sense of transparency that there is no hate in the mind. When the mind has a delusion (delusion/illusion/ illusion, illusion,imagination), the bhikshus' sense of transparency is that there is an illusion in the mind. When the mind has no illusions, the bhikshus also have a sense of transparency that there are no illusions in the mind (that is, how to be aware of the two "pure" and "polluted" aspects of the mind).

 

"When the mind is constricted (restrient/restrained, uncomfortable, upset, Palestinian is samkhita), the bhikshus sense of transparency is the frustrating mind. When the mind disperses (enlarged/expanded, Palestinian is vikkhitta, the linguistic vikiri means scattered/dispersed or spread/spread/spread), the bhikshus sense of transparency is the dispersed mind. When the mind is not dispersed, the bhikshus also have a sense of transparency that the mind does not disperse. When the mind is overwhelmed (unsurpassed/dépassé/ overwhelmed, disor directionless, Palestinian is anuttara which means not to rise above) then the bhikshus sense of transparency is the overflowing consciousness. When the mind is focused (concentrated/retains attention , Palestinian is samahita, which means solid , steady) then the bhikshus sense of transparency is the mind that keeps the focus. When the mind is not focused, the bhikshus also have a sense of transparency that the mind cannot keep focus. When the mind is open (released/libéré/unmistakable, Pali is vimutta/freed, emancipated, which means escaping narrow thoughts), the bhikshus are aware of the open mind. When the mind is not open, the bhikshus also have a sense of transparency that the mind is not open.

 

"That is how the bhikshite focuses on the mind within the mind , or the forms outside the mind (such as forms: frustrating, enlarged, closed, etc., not the mind but still the mind that belongs to the mind ) but still belongs to the mind insidethe mind , or both internal anger and forms outside the mind but still belong to the mind from within the mind. Or bhikshas can also focus on phenomena arising in relation to the mind , or dissolution phenomena related to the mind ,or both arising phenomena and dissipated phenomena related to the mind (aware of the unsorthymous nature of what appears in the mind). Or the bhikshus can also maintain the conscious mind that 'There is a mind' until it reaches understanding and noted it (the sense of transparency is indeed "there" a mind , but does not feel that the mind is "me" or "my", or his "ego"). And the bhikshus always retain freedom (in the realm ofthe mind), not relying on (grasping or relying on) anything in the world. That's how the bhikshi focuses on the mind within the mind.

 

(The above segment shows that the mind is a sense, and its objects of perception are: lust,hate, delusions, frustration,openness, focus, distraction,confusion ... The mind senses these things through the contact between it and its objects, but it can also recognize how its objects appear and then disappear. For example, for other sensations: if you touch something, it is a touch of touch , but when you bend your hand, that feeling ends , when a sound enters the ear it is a auditory feeling, if after the sound is silence, it is the end of the auditory feeling. If in the middle of the night you hear a noise, panic and scream, that's what's outside the auditory feel, but still related to hearing. A person who focuses on the feeling created by hearing and continues to focus on the inside of that feeling and stops there, does not express anything, means that he still hears a noise in the night, but does not scream).

 

D- Focus on mental phenomena (Dhammanupassana)

 

1- Orientation meditation in the 1st year of mental obstacles (Nivaranapabbam)

 

"So the bhikshus must focus on mental phenomena (in the original Palestinian script is dhamma, so the dhamma in this case means phenomena , the creations that appear in the mind are separated by the mind. Monk Thanissaro Bhikkhu calls these phenomena psychopathic/mental qualities) inside psychiatric phenomena? It is the case that bhikshuni focuses on psychiatric phenomena within psychiatric phenomena by relying on (in relation to) the "five-year mental obstacle" (Palestinian pancha nivarana, meaning that the five obstacles obscuring the consciousness's ability to recognize transparency made it delusional, the Original Palestinian meaning of nivarana being "the veil"/curtain or something used to "cover"/cover, the Chinese text translated as "the truth". These five obstacles are: sexual desire/sensuous desire, malice/ill-will, phlegm/torpor, hesitation/scruple, skepticism/doubt. In the notes below, you will further analyze the term "the" mentioned in the Vietnamese translations). When he feels a craving for sex in himself, the bhikshus senses transparency: 'Inside I have sexual cravings'. Or if there is no sexual craving in himself, the bhikshus are also conscious oftransparency: 'There is no sexual craving within me'. The bhikshus are conscious of how sexual cravings will arouse to him even before it happens. Bhikshus are also aware of how to eliminate sexual cravings once it rises to him. And the bhikshus are also aware that in the future there will no longer be a sexual craving that can arouse to him once it has been eliminated.

 

[The above presentation will be repeated with four other obstacles: malice,phlegm, hesitation, and skepticism ,but these passages have been cut to avoid long lines. Generally, the above five obstacles/obstacles are five forms or years of mental characteristics that go against the attention to consciousness or awakening/awareness.

                                                                                                                      

"That is how bhikshi focuses on mental phenomena within psychiatric phenomena , or external forms of psychiatric phenomena but still belongs to psychiatric phenomena, or both internal and external mental illness but still belonging to mental phenomena (this sentence means that the meditate is aware of the consciousness of the mind, but at the same time is aware of the forms that hinder its promotion of that form of consciousness or awakening). Or bhikshas can also focus on arising related to psychiatric phenomena, or dissolutions associated with psychiatric phenomena, or both arising and dissiping related to psychiatric phenomena. Or the bhikshikkhu can also maintain a sobering attention to 'There are mental phenomena' until it is gained and noted. And bhikshus always retain freedom (in the field of mental phenomena),not relying on (grasping or relying on) anything in the world (related or arising from them). That's how bhikshuni focuses on mental phenomena within psychiatric phenomena, associated with five mental obstacles (nivarana/female).

 

2- Orientation meditation in the year of constituents (Khandapabbam)

 

"Moreover, bhikshas must then focus on mental phenomena within psychiatric phenomena ,related to the condition of "clinging to five constituents" (five aggregates, symbolizing the five forms of an individual i.e. his "human"). So how do bhikshconics focus on mental phenomena within psychiatric phenomena , related to clinging to five constituents? That is the case that the bhikshus sense of transparency such as: 'This is the form (the Chinese language is called "aggregate"), this is the cause that gave birth to it, and this is its dissolution. This is the feeling (the Chinese proverb is called "aggregate"), which is the cause of its birth, and this is its dissolution. , and this is its vanishing. This is knowledge (i.e. overall thinking,emotions and ideas appear and act and progress within the mind, the Chinese language called "aggregate consciousness"). This is what gave birth to it, this is its dissolution.'

 

"That's how bhikshics focus on mental phenomena within psychiatric phenomena , or focus on forms outside of mental phenomena but still on mental phenomena, but not on anything in the world. That's how bhikkhu focuses on mental phenomena within psychiatric phenomena,related to clinging to the five aggregates.

 

3- Meditation directed at sensations (Ayatanapabbam)

 

"More than that, bhikshhians must also pay attention to psychiatric phenomena within psychiatric phenomena,related to "internal and external forms of the six-sense system" (which can be reviewed for "focusing" on sensations called vedananupassana, in order to be aware of the three categories of perception: enjoyment, discomfort and neutrality and avoid any distractions,explained in paragraph B above. In the case in question, "meditation" is directed at sensations in order to analyze and learn them in order to discover the nature of their "bondage," "dependence," and "bondage/fetter" nature. This practice is called Ayatanapabbam, the ayatana foreword meaning "field of feeling"/sense base, sense sphere, post-pabbam meaning a knot, so it is understandable that the word is "the binding nature - of an individual - caused by the individual's six senses system"). So how should bhiksh two people focus on mental phenomena within psychiatric phenomena ,related to the internal and external forms of the six-sense system?

 

That is the case that the bhikshus sense of transparency is the eyes, the sense of transparency is shaped (i.e. what arises through the contact of the eyes), the sense of transparency that arises from both things(e.g. weak eyes, near or far-sighted will cause the sense of appearance to be inaccurate, distorted, distorted, then this feeling will continue to be "distorted" and "distorted" again under the effects of past karma, when this sense of vision of the eye is exposed to the sixth sense is the mind inside the mind , where karma is preserved and has an impact on any emotion that is introduced into the mind. These are two binding ranks - the first in relation to the ability of the eye, the second rank in relation to the effects of karma within the mind. These two binding ranks can be extended to other senses such as ears, nose, tongue, flesh and mind. Generally an individual is always in a state of slavery,created by the restraint and ionity of deerly felts and distortions arising from his own hethy system. But often I am unaware of that slavery, but only obediently obey the command and error of the six sense system, and always think that what we feel is true to reality, is reality). The bhikshus will thus be aware of how that bond will occur, even before it appears to him. The bhikshikkh will also be aware of how to remove that bond when it happens to him. And the bhikkhu is also aware that in the future there will be no more constraints on us, once it has been eliminated ( in short , "meditation on feelings" is a way to help us be aware of the expressions of the mind associated with those feelings, for example, when you see the body of a certain identity, expression can lead to feelings such as: man, woman, beauty, ugly, cute, obnoxious,coveted, disgusting ... These are forms of binding and enslavement of the mind to the six senses system).

 

[The above explanation will be repeated with other sensory bodies: ear, nose, tongue, body and mental. However,these repeated passages have been cut to prevent the menstruatiy from being too long]

 

"That's how bhikshics focus on mental phenomena within psychiatric phenomena, or external forms of mental phenomena but still belong to psychiatric phenomena, and do not rely on anything in the world. This is how bhikshu focuses on mental phenomena within psychiatric phenomena, related to the internal and external forms of the six-sense system.

 

4- Meditation directed at the seven elements of Enlightenment (Bojjhangapabbam)

 

"Moreover, bhikkhu must focus on psychiatric phenomena within psychiatric phenomena,related to "seven elements of Enlightenment" (Palestinian Satta Bojjhanga, Han translates as Seven Senses,which includes: attention/sati, discernment of phenomena/dhamma vicaya, energy/viriya, joy/piti also written as priti, calmness or active ability to lust/passaddhi, the ability to deeply settle in meditation/samadhi, calmness or serenity in the face of upekkha/dysfunctional factors). So how should bhiksh truths focus on mental phenomena within psychiatric phenomena, related to the seven elements of enlightenment?

 

That is the case when mindfulness/pleine conscience(also known as "mindfulness" in the Original Chinese texts) exists within the bhikshus as an Element of Awakening, the bhikshus also have a sense of transparency:'Awakening as an element of Enlightenment exists in me'. Or that awakening does not exist within the bhikkhu as an element of Enlightenment, the bhikshus also sense transparency:'Awakening as an Element of Enlightenment does not exist in me'. The bhikshus will thus be conscious of how awakening as an Element of Enlightenment will flare up from unconsciousness. And the bhikshus are also aware of the culmination of the awakening form as an element of Enlightenment,once it appears to him.

 

[The first explanation of the First Enlightenment factor above is awakening/sati/awareness, will be repeated against the other six factors: the wise/dhamma vikaya outlook, the energy/viriya, the joy/piti, the calmness or calmness of the ability to actively desire/passaddhi, the ability to settle deeply inmeditation/samadhi,peace of mind orserenity in the face of upekkha/upekkha elements. However,in order to avoid long lines, these repeated passages have been clipped.

 

(Also please explain more about the first factor above is Sati/Awakening or Awakening,which is a highly focused form of consciousness, imbued with compassion and containing an absolute ability to let go. The word letting go here does not mean shoving, denying or forgiving, or not accepting anything that happens or appears to you, but only means letting go, not pulling, capturing or clinging to anything, in other words standing "outside" everything that appears inside our minds, in order to bring us peace and peace).

 

"That's how bhikshics focus on mental phenomena within psychiatric phenomena, or external forms of mental phenomena but still belong to psychiatric phenomena, and do not rely on anything in the world. That's how bhikshu focuses on mental phenomena within mental phenomena , related to the seven elements of Enlightenment.

 

5- Meditation directed at the Four Noble Truths (Catusaccapabbam)

 

Moreover, bhikshus must focus on mental phenomena within psychiatric phenomena, related to the "Four Noble Truths". So how should bhiksh truths focus on mental phenomena within psychiatric phenomena , related to the Four Noble Truths? (that is, how to discover the Four Noble Truths within our minds, to belong to our minds, to perform those Four Truths for ourselves, to turn them into our own minds, to become ourselves. The Four Noble Truths are not to analyze and learn as objects of the mind,outside the mind. For example, reading or listening to lectures on the Four Noble Truths is just a way of standing outside to look at them, see if they are different from us. After rearranging the book or listening to lectures, it is not in there, in our minds there is no truth. Serious monasteries must be aware of that.

 

That is the case when suffering appears, the bhikshus sense of transparency: 'This is suffering'. When the cause of suffering appears, the bhikshus sense of transparency: 'This is the cause of suffering'. When the cessation of suffering occurs, the bhikshus senses transparency:'This is the path that leads to the cessation of suffering' (suffering that appears within his mind is his suffering that is the first truth, suffering ends because of his consciousness, seeing and performing the path within his mind, which are the three remaining truths).

 

"That's how bhikshas focus on mental phenomena within psychiatric phenomena, or external forms of psychiatric phenomena but still belonging to psychiatric phenomena, or both internal and external psychiatric phenomena ,but still belonging to psychiatric phenomena. Or the bhikshiksh can also focus on phenomena arising in connection with psychiatric phenomena , or dissolution phenomena associated with psychiatric phenomena, or both arising phenomena and dissipated phenomena associated with psychiatric phenomena. Or the bhikshikkhu can also maintain a sober mind: 'There are mental phenomena' until it is gained and noted. And bhikshus always retain freedom (in the field of mental phenomena),not relying on (grasping, clinging to) anything in the world.

 

That is how the bhikkhikkhent focuses on mental phenomena within mental phenomena,related to the Four Noble Truths (please repeat again: when the Four Noble Truths arise from the mind, appear within the mind, become the mind itself from within our minds, that is the Path taught by Buddha himself and outlined for himself within his own mind).

 

( In short, repeating and emphasizing the "inner" focus of "within" phenomena is a reminder that we should not ascribe any expression to them - "not relying on anything in the world" - whether it's body, feeling, consciousness or mental phenomena. Because once the attention comes out of the phenomena, the attention will no longer be the awakening or awakening but become the prey of the year of obstacles (nivarana /female) which is the cause of suffering and rebirth. On the contrary, when the focus is on the "inner" of all phenomena, that attention becomes the form of awakening or awakening that brings an end to suffering and the endless cycle of rebirth, because that extreme attention itself is a pause, stop with the body, stop with feelings, stop withthe mind , stop with mental phenomena, stop with all that from within those things).

 

E- Conclusion

 

"Whoever it is, practicing these four areas of focus in these seven years will achieve one of two outcomes: or gain an ultimate understanding of reality in this reality (that is, becoming a Buddha capable of preaching to others in this human life. From that perspective, we can also imagine the Dalai Lama as a perfect Buddha) or if we are still entangled in any clinging, only achieve a no-longer-return form (in other words, achieve absolute suspension/nirodha and become an Arhant/Arhant,' i.e. no longer reborn, but not yet a Buddha with transcendental abilities.

 

"Put the case for seven years of practice aside. Because anyone can just practice the four areas of focus in the above way in six years..., five years..., four years..., three years..., two years..., one year..., seven months..., six months..., five months..., four months..., three months..., two months..., one month..., half a month, then one of two outcomes: either gain the ultimate understanding of reality right here in reality (to become a Buddha), or if you're stuck in any kind of clinging, you'll only achieve a no-go-back form (of an Arhant/A-arhat).

 

"Put the case for half a month's practice aside. Because anyone can simply practice the four areas of focus in the above seven days, one of two outcomes will be achieved: either gaining the ultimate understanding of reality (of a Buddha) in this reality, or even entangling in any clinging, only achieving a no-longer-back-and-back form (of an Arhat).

 

"It is a "direct" path that brings purity toliving beings , helps beings overcome all sorrows andmurmurs , eliminate all pain and suffering, or discover effective methods of bringing liberation to themselves – in other words, meditation directs alertness into four areas of attention. And that is all that has been stated in this sermon."

 

The above are the sermons of the So-God. After hearing the bhiksh khesh, they all felt satisfied and rejoiced.

 

 

 

In the notes below, first of all some key and prominent lines in the text will be raised to help us learn and follow more easily about this extremely important text, then to make a few comments about the differences between different translations, and that personality will raise the heavy influence of Chinese language in vietnamese translations.

 

A- Analyze and learn more about the Satipatthana Sutta

           

            The Satipatthana Sutta is relatively short but condensed and complete, stating step by step inthe process of practice, from the preparation stage, to finding a quiet place to sit down, until liberation is achieved after a period of practice that can last seven years or just seven days. This practice shows that it is very simple, just sit down in silence, promote alertness to help us find ourselves, live with what is really us, from the body, the feelings,the mind to what appears inside our mind.

 

Indeed, we rarely wonder who we are, what our true "people" are, how to be honest, honest and upright with it, but always release ourselves outside, follow the demands and motivations of survival instincts, transmit and fear death. The demands and motivations that wear the "me" or "my" " to control, command and tell us, bad luck to do selfish, delusional and near-sightedthings , only bring suffering to ourselves. Returning to yourself is to discover the extremely dangerous "me" and "my" lurking inside us, most of them, and get out of them.

 

So how do we get back to ourselves? When we reach our mother's womb, each of us must breathe on our own, continuing to breathe alone until we close our eyes. However, in life, we are not very aware that we are breathing, but only thinking about other things, which is the situation of forgetting our own people and losing our own lives, causing us to always fall into confusion and confusion. Focusing on breathing is a way of borrowing the flow of life that connects the world and its presence to return to oneself.

 

            Breathing makes the chest and abdomen bulge and fall down to help me feel specifically the presence of my body. Every time you inhale, all the bodies inherit that life. Every time youexhale, the polluted things will follow the breath out. That rhythm of respiration will settle down on every movement on the body, helping us to see it from within it.

 

That subsidion of all the disturbing emotions on the body and inside the body will also help us to be aware of the feelings of the body through our senses i.e. through the gates of the body are the eyes, ears, nose, tongue and flesh and also our minds. Those feelings will help us to be aware of the connection between ourselves and the world , to distinguish what is ourselves and what is the world. Focusing on the feelings within feelings is a way of finding yourself and not focusing on what is in the world created by the six senses' contact with the world.

 

But what the pentagon feels through their contact with the world is automatically introduced into the brain's median mind. Focusing on the mind within the mind means paying attention to the feelings that the pentagon puts intothe mind, but not clinging to what is related to the world through those feelings. However, there are also a number of feelings that lead to phenomena arising and appearing in themind (dhamma/dhamma)that meditates must focus on to think, analyze, learn and practice. These phenomena or mental creations are: 1- 1- year mental obstacles(pancha nivarana/year), 2- five constituents(upadanakkhanda/five aggregates),3- six things feeling (vedana),4- 7 elements of enlightenment (bojjhanga/enlightenment), and finally: 5- Four Noble Truths (Ariyasacca/Four NobleTruths) i.e. The Path to Liberation.

 

The above is a summary of the four paths mentioned in the Satipatthana Sutta:the beginning is to borrow breath to focus on the body until you see some of the mental phenomena that bring liberation to you. The first three legs - focusing on body, feeling and consciousness - are relatively simple. The fourth leg is really tough,requiring a long period of practice,or it can also be very short depending on the ability and determination of the cultivators. On this last journey the cultivators must: 1- rise above the fifth year of obstacles; 2- be aware of the five things that constitute the aggregates of their unsomedifiable nature, suffering and physical infigurity; 3- purification of internal and external forms of six sensory genres; 4- promote the seven elements of enlightenment; 5- to exercise within our minds a deep and specific understanding of the Four Noble Truths, in return for our deliverables.

 

This firstly shows that the Four Noble Truths are not outside but inside the mind. The path that we are and must follow is within ourselves. The Four Noble Truths are not objects to learn but to recognize and implement them from within our minds, which means that they must be made into their own minds. For example,looking at the mind inside our mind, we will see that in our minds there is a suffering (or a lot of suffering), that suffering has a cause that arises, that cause is within our mind, and the mind can also eliminate it, and it is very wonderful that our mind also discovers that inside it there is a Way that helps it eliminate the cause of that suffering for it.

 

            To realize the Path of the Four Noble Truths within our minds is a liberation,but not an Enlightenment, because the Path is only a phenomenon that appears within our minds. Even though that Path symbolizes the last and highest mental phenomenon that appears within our minds, it is still a phenomenon ,it is already a phenomenon, the mind must let go of it once it has been done. Because inside a Buddha's mind there is no need to have a Path no matter how noble.

 

In the Satipatthana Sutta Buddha clearly describes how he had to walk on that Path and how to eliminate it. Focusing very consciously and strongly on the four areas of the body, sensations, consciousness and mental phenomena from within them, first of all in isolation they do not allow them to connect with what is inside and outside they lead to their clinging to them, in other words not allowing them to create new karma for themselves, and then to notice their in vain, suffering and intoerance to let go of them. Stop the operation of karma by looking directly at the four subjects focused above with all the enthusiasm, alertness and discerning and especially not rely on anything in theworld , is how to make them paralyzed there is no longer a possibility to link and bind themselves to the world. And that is the path or the shortest and direct method that gives us liberation.

 

But is that isolation a paralysis, a form of suffocating our lives? Absolutely not, liberation does not cause the cultivators to suffer or be deprived of anything, because what we let go of is just in vain, suffering and inaccessitic, promoting a constant and extremely strong attention is not a paralysis and unmismedness but an unsymphized power to prevent the effects of karma from causing them suffering and creating new karma for themselves.

 

            Buddha, after at the ate liberation, he continued to breathe, his body was still his body, his feelings were still feelings,his mind was still the mind,what was created and appeared in his mind continued to be created and appeared inside His mind. He still lives like everyone else. The only difference is that He sees his own form of primary, pure, deep, and immense consciousness. That discovery gave Him a transcendent and infinite Wisdom. Didn't his first two sermons to his five former fellow cultivators speak of a Buddha's Wisdom!

 

For the remaining 45 years of his last human life,He still had to put on a warm-up shirt to go to the dewy beach, take a lunch break, bathe daily. There are days when He feels well, but there are also times when he is sick. Before he was exterminated, his stomach ache, his diarrhoea, and exhaustion, he had to lie down in a corner of the woods and could no longer walk. That was when he finally poured out what past karma had created for Him. His new karma caused them to cease to no longer arise 45 years ago. When lying down between the two Sala stumps, it is the permanent stopping and extermination of an Arhat, what remains and lasts forever is the infinite Wisdom of a Buddha.

 

But even that Wisdom He did not keep for himself, He did not cling to anything, it was very simple and understandable because He was a Buddha. After 2500 years of history, we continue to inherit the life of that Wisdom through the words of wisdom, transcendent and extremely practical. It is also eloquent evidence that a Buddha's long-time existence travels through space and time. Indeed, He is not an Arhat to no longer return, but a Buddha who is always by our side , sitting next to us , even able to rest his head on His shoulder to hear Him preach,speaking quietly in the counsel of let us return to our minds, with the Path opening up within our minds.

 

            The mind is miraculous, magical and strange, not only can it be aware of what appears next to it and around it, but also recognize it within itself, which is the "shining" characteristic of the mind. Buddhist psychology often compares that characteristic to a candle, because the candle can illuminate around it and itself, without having a second candle to enlighten it. But that self-enlightenment of the mind is often obscured and covered by ina state of mind, so it is okay to see itself. Buddha's sermons in the Satpatthana Sutta are intended to map out the shortest way to help us find ourselves, with our bodies inside our bodies, with feelings within our feelings, with our minds inside our minds, with mental phenomena within our minds. That return will ignite the "lightness" of themind, helping it not only see a Smiling Buddha in front of it but also a Buddha who exists within itself.

 

Below we will make some comments and a few typical differences between different translations and that character will highlight some of the difficulties and subtleies in translation of the text in general. Indeed, if you want to preserve and promote Buddha's Teachings honestly, clearly and accurately, you must be very careful not to let that fortune of mankind be skewed and chipped. It is a duty and a great responsibility, not only for Buddha but also for those around us, including generations to come.

 

B- Difficulties and subtleies in translation of books

 

            Buddha preached 2,500 years ago. Through countless ups and downs, that transcendental thought still holds today with all its inelity and depth, expressing an extraordinary effort of the ancients. We must look in that example to be aware of our duty and responsibility in preserving that priceless fortune.

 

Over 500 years of oral tradition and 2000 years of copying and translation, it is inevitable that more or less errors, deviations and re ligas. These things are extremely difficult to verify, not to mention a very important factor is that Buddha's Teachings were preached to the people living in the Hang River valley 25 centuries ago, and we look at that Teaching with the understanding of people in today's modern societies. So how and how do we reconcile that disparity and gap? I think first of all, to put ourselves in the place of the quality people of the time to learn the Teachings that Buddha preached to them according to their level of understanding, in accordance with their culture, and on the one hand to bring his Teachings to adapt to today's people, by raising and implementing far-reaching transcendental things in His thoughts. END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.30/11/2020.