The path of witnessing.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. Cultivating oneself is the most important practice in the whole of so-called Buddhism. From stabilizing a scattered mind, eliminating misunderstandings, to the ability to calm pain and find a source of peace, etc. All can only be achieved through practice and the path. That practice is nothing more than the method of Wisdom Contemplation, the path of contemplation of the Four Foundations of Mindfulness. And if we put it more roughly, no matter what words we call it, it may not be as concise as the two words Tu Tam. Tam (citta) or Mind (mano) or Consciousness (vinna) are synonyms, depending on the place that is used, to indicate the so-called Dharma name, the perception of the object (knowing the scene). In the simplest analysis, there are all 6 Consciousnesses and they must rely on the Six Things (vatthu) to be able to work: Eye Consciousness must rely on Eye Objects (optical nerves), Ear Consciousness must rely on Ear Objects (gods). auditory nerve), Through the senses (Luc Root), 6 Consciousness records (knows) 6 scenes ie Luc Tran (Sacred, Sound, Air, Taste, Touch, Dharma). If the 6 worlds are attractive and sweet things, right in Consciousness there will be joy, satisfaction, and love. If the 6 worlds are unsatisfactory things, then Consciousness will have discomfort, hatred, and dissatisfaction. All these Knowing and Feeling, according to the Abhidharma teachings, they always arise and pass away in the blink of an eye, one after the other. But before and after, there has never been a Person, Soul, Ego, etc. existing in this consciousness. Because the existence of the mind of sentient beings is always a combination of many factors at the same time, including good and bad feelings (sad aggregate), psychological experiences (contemplation aggregate), evil attributes such as greed and greed. hatred or delusion, love, wisdom, etc. (Hanh Uan). The Life Aggregate, the Thought Aggregate, the Action Aggregate, The Aggregates of Consciousness are all Names of Dharma. As for the Dharma, it is this physiological body and all the physical objects that the first five consciousnesses perceive. Our entire practice must be based on the correct perception of nama-rupa. Thus new wisdom develops and defilements are repelled. The word Cultivation (bhàvanà) here means to develop, to raise. What do practitioners promote and raise? That is to cultivate the Study of Precepts, the Study of Concentration and the Study of Wisdom in order to dignify and purify the Three Unwholesome Karmas (doing wrong, saying wrongly, thinking wrongly) and cultivating the pure Three Karmas (doing right, speaking right, thinking right). on the basis of wisdom or Right View from ordinary people (meditation, victory) to saints (dao and fruit) through the path of Only Contemplation. Meditation is just a way to develop Concentration by focusing thoughts on selected topics, the highest goal is the meditation stages from the First Meditation to the Non-Perception of Non-Perception with the miraculous abilities and rebirth. Pham Thien Gioi. Vipassana Meditation is the way to develop Wisdom Learning by practicing the Four Foundations of Mindfulness. The end of this method is that the levels of holy wisdom from the Beginning to the Arhats, and the Vipassana meditation, or the Vipassana method, must be started from the wisdom that perceives nama-rupa on the basis of the teachings (pariyatti) as a foundation. The solid foundation for the really necessary practice is practice (patipatti) for the ultimate goal of realization (pativedha) and along the way, one always needs three sources of support: diligence, mindfulness, and wisdom. The subject of Vipassana meditation is the present nama-rupa scene and as said, The fundamental and essential source of the path of Vipassana meditation is Right Mindfulness and Awareness (Wisdom). So, basically, samatha is different from Vipassana meditation at least in two ways: the perceived object and the aim. Meditation Only knows the scene of the Regiment (Traditional Emperor) and the highest goal is meditation and victory (magic power). Meditation knows the scene of Names and Colors (Truths of Truth) and the highest ultimate goal is the path and fruition of Nirvana. The method of the Four Foundations of Mindfulness in short is just the practice of strictly noting (mindfulness) and truthfully understanding (wisdom, awareness) to each of the arising and passing away of the body, mind, and their sensations. If in the method of samadhi, the meditator concentrates his thoughts to settle his mind on a certain object (always a scene of Concentration, a customary truth) with the power of the samadhi, then in the meditation method of contemplation he is again use Right Mindfulness and Wisdom of Awareness to perceive the 4 Foundations of Mindfulness (body, feeling, mind, dharma) i.e. body, mind and their feelings. Even if the meditator only concentrates on noting the four positions (walking, standing, lying down, sitting) that are part of Body Contemplation of Mindfulness, at that moment he is considered to have also trained in both body and mind, i.e. the object of contemplation still remains. full of Names and Colors. And besides Right Mindfulness, Wisdom now also has the presence of the Root of Concentration. Thorough study of Luc Root, Luc Canh and Luc Thuc is essential for the practice of Vipassana, because through it, yogis can have a basic understanding of what body, mind, name, and form are going on. in the present moment, the perceived objects of this practice. The prevention of afflictions before the ceiling is a complicated and difficult work. The practitioner must always be on guard against all his Wills, even if it is the Will for himself to become more pure. The meditator must know clearly the difference between perception and inference. The salty taste we imagine is not at all like the salty taste lying on our tongues. That is like a rumor through public opinion that cannot be absolutely true when compared to the fact that happened in reality. That is where the profound difference between perception and inference, It is a very important thing that a practitioner of Wisdom Contemplation needs to understand. With such detailed analysis, we will immediately see that in the method of samatha, the practitioner properly uses deduction (Sanna), while in the method of insight meditation, the practitioner simply lives and feels (Righteousness). Mindfulness, Awareness). Even though a yogi is practicing Mindfulness of the Body, and the body is of course coarser than the mind, it is the proper perception (by mindfulness and wisdom) that is also the way to inner restraint and to prevent defilements. extremely efficacious. The so-called life of the great majority of sentient beings is, after all, just a union of body and mind, i.e. Name and Form. It is extremely difficult to thoroughly understand where the body is, where the mind is, because there is always a correlation between body and mind, so closely related that the two are almost the same. When our mind is angry, our breathing will become more rapid, our face will be more difficult to see, and surely the four elements in us at this time will be more or less disturbed. When the external environment is soft and gentle, our inner and physical condition at that time is also peaceful and peaceful. The inner and outer surroundings always correspond to each other like that, it is the external environment that creates the changes. inner workings and thereby form physiological reactions (patikiriyà), which are technically called in the Abhidhamma, Cittajarùpa, one of the four types of Rupa, whose core nature is still the Four Elements and the Great Born Forms. In short, when the mind knows that the object is agreeable or unsatisfactory, the Rupa Dharma also changes accordingly, and the rate of birth and death of the Rupa is always 17 times slower than that of the Mind Dharma. Because of this relationship between Mind and Matter, in the Vipassana method, it is very important to feel each behavior of the living postures. Every time one changes position, each time the meditator realizes the hidden suffering of Rupa and that suffering is a bridge leading to psychological fluctuations. Practitioners must clearly see this nama-rupa relationship that they are related but not inter-related. It is this path of contemplation that is the true journey of nurturing the important path resources, which is effort, Mindfulness, Awareness… In short, when the mind knows that the object is agreeable or unsatisfactory, the Rupa Dharma also changes accordingly, and the rate of birth and death of the Rupa is always 17 times slower than that of the Mind Dharma. Because of this relationship between Mind and Matter, in the Vipassana method, it is very important to feel each behavior of the living postures. Every time one changes position, each time the meditator realizes the hidden suffering of Rupa and that suffering is a bridge leading to psychological fluctuations. Practitioners must clearly see this nama-rupa relationship that they are related but not inter-related. It is this path of contemplation that is the true journey of nurturing the important path resources, which is effort, Mindfulness, Awareness… In short, when the mind knows that the object is agreeable or unsatisfactory, the Rupa Dharma also changes accordingly, and the rate of birth and death of the Rupa is always 17 times slower than that of the Mind Dharma. Because of this relationship between Mind and Matter, in the Vipassana method, it is very important to feel each behavior of the living postures. Every time one changes position, each time the meditator realizes the hidden suffering of Rupa and that suffering is a bridge leading to psychological fluctuations. Practitioners must clearly see this nama-rupa relationship that they are related but not inter-related. It is this path of contemplation that is the true journey of nurturing the important path resources, which is effort, Mindfulness, Awareness… Therefore, in the method of Wisdom Contemplation, it is very important to feel each behavior of the living postures. Every time one changes position, each time the meditator realizes the hidden suffering of Rupa and that suffering is a bridge leading to psychological fluctuations. Practitioners must clearly see this nama-rupa relationship that they are related but not inter-related. It is this path of contemplation that is the true journey of nurturing the important path resources, which is effort, Mindfulness, Awareness… Therefore, in the method of Wisdom Contemplation, it is very important to feel each behavior of the living postures. Every time one changes position, each time the meditator realizes the hidden suffering of Rupa and that suffering is a bridge leading to psychological fluctuations. Practitioners must clearly see this nama-rupa relationship that they are related but not inter-related. It is this path of contemplation that is the true journey of nurturing the important path resources, which is effort, Mindfulness, Awareness… The nature or nature of the inner being of living beings is to always seek and seek out the external world, and from there arise false thoughts of opposites and distinctions (displeasure, or delight) through the support of the three mental aggregates (called aggregates). roughly the three psychological factors) Tho, ï Thought and Action. It is these three factors that have revived hidden afflictions that in Buddhist terms are called Anusayakilesa. The practice of Vipassana is the application of Mindfulness, Awareness (wisdom) and Effort to stop the defilements at every moment of perceiving the existence of Names and Forms (body and mind), replacing the five afflictions. What (Nìvarana) is equal to the Five Forces (Faith, Effort, Mindfulness, Concentration, Wisdom). The Five Forces go hand in hand to create the Three Learning Path and it is the Three Learning Path that is the Middle Way that the Buddha talked about in the past when he just became a Taoist. At the same time, Here are some important issues that anyone who wants to practice the path of liberation must learn to understand the basics: 1) Understand what is Name and Form, because Name and Form is all that needs to be contemplated during the journey of Vipassana practice. 2) Practitioners must always keep in mind that the object of knowledge (object of contemplation) of the Vipassana method is only the present object, what is arising and passing away, regardless of nama or rupa. 3) Make maximum use of the three basic sources of spiritual energy mentioned by the Buddha in the Suttas of the Four Foundations of Mindfulness. That is Mindfulness noticing the present state of nama-rupa (like knowing well that one is in a sitting position), Awakening, or wisdom knowing clearly the nature of nama-rupa (like knowing well that it is rupa that is sitting according to reality). movement of the Name Dharma). In the Vipassana method, the object of noting is Name and Form, and it is Right Mindfulness and Wisdom that do the noting. There is no Person, Self or Entity here to do that. And the third source of path energy is the Effort or the Heat Need that the practitioner needs continuously to maintain the working capacity of Mindfulness and Wisdom to burn off defilements. These three sources of spiritual energy were mentioned by the Buddha in the sutras on the Four Foundations of Mindfulness by three terms Atàpì (Heat Effort), Sampajàno (Enlightenment), Satimà (Right Mindfulness). 4) Skillful thinking (Yoniso manasikàra), roughly speaking, is to see properly with the real, true nature (Sabhàva) of Name and Form. And of course this practice can only be done by Mindfulness and Wisdom. Mindfulness helps the practitioner to know that he is in a sitting position and Wisdom helps him to understand clearly that this posture belongs to Sacdharma. When sitting for a long time causes numbness and pain, before changing another position, the meditator must use mindfulness and wisdom to notice that rupa is problematic. While changing posture, the meditator must continue to be aware that rupa is being adjusted to neutralize the pain. Such thoughtful thinking will help yogis avoid the illusion of an illusory happiness in nama-rupa that we should understand that these are just shifts in the daily life of body and mind in order to running away from this suffering with another kind of suffering. Even the journey of Escape from Suffering and Finding Pleasure is also a kind of suffering, Asceticism (sankhāradukkha), because the very existence of Name and Form is already a suffering. In the end, the entire method of Wisdom Contemplation (Four Mindfulness) is only encapsulated in a single problem, which is skillful thinking. Instead of each of the yogi's previous sensations being just the environment for the arising of defilements, now the other perceived objects have become the nourishment for wisdom. Wisdom as it really is will take the place of misunderstanding and from there the defilements will gradually be exhausted. The postures (living postures) at this time will no longer be able to obscure the true nature of nama-rupa. This means that before, when we felt insecure and unstable, we tried all kinds of activities to neutralize the unpleasant reality in front of us, and that's why we didn't have the opportunity to clearly see the suffering in our lives. Fame Name. Here I would like to immediately take a typical example that most of us here have been moving and moving in our zazen posture, but few people have promptly noted the reasons why we have to do this. so. Please say that it is suffering that forces us to do so. When we are settled in the new position, we feel comfortable and just like that, we forget an important thing, which is the principle of Causality and Correlation right in our own name and form. In fact, there is no such thing as peace, even if the old suffering is temporarily relieved by the new suffering (new posture). Soon, that posture will become uncomfortable and we continue to find another move. The boundary between wisdom about the Three Generals and the misunderstanding in the Self-Cateching is only narrow. It is smart to think with wisdom. With wisdom and mindfulness, we will see the Three Generals in Name and Form through every change of body and mind, but when not thinking well, the illusions of the Eternal Lac Nga Tinh will immediately be born right on this ephemeral body. Mortals are like children. We are always happy, afraid of suffering. With just a little bit of peace, we easily forget everything. In short, we always live in peace in innocence and are ready to compromise unconditionally with illusory desires like old soldiers who have no strength to fight. The inner stronghold was abandoned, the enemy of troubles invaded and divided and occupied, and then every smile would fade like a ray of afternoon sun. Life has since been called a sea of ​​suffering. And it all starts from misunderstanding, the absence of the ability to meditate in the spirit of Vipassana. With just a little bit of peace, we easily forget everything. In short, we always live in peace in innocence and are ready to compromise unconditionally with illusory desires like old soldiers who have no strength to fight. The inner stronghold was abandoned, the enemy of troubles invaded and divided and occupied, and then every smile would fade like a ray of afternoon sun. Life has since been called a sea of ​​suffering. And it all starts from misunderstanding, the absence of the ability to meditate in the spirit of Vipassana. With just a little bit of peace, we easily forget everything. In short, we always live in peace in innocence and are ready to compromise unconditionally with illusory desires like old soldiers who have no strength to fight. The inner stronghold was abandoned, the enemy of troubles invaded and divided and occupied, and then every smile would fade like a ray of afternoon sun. Life has since been called a sea of ​​suffering. And it all starts from misunderstanding, the absence of the ability to meditate in the spirit of Vipassana. The enemy army of sorrows poured in to divide and occupy and then every smile would fade like a ray of afternoon sun. Life has since been called a sea of ​​suffering. And it all starts from misunderstanding, the absence of the ability to meditate in the spirit of Vipassana. The enemy army of sorrows poured in to divide and occupy and then every smile would fade like a ray of afternoon sun. Life has since been called a sea of ​​suffering. And it all starts from misunderstanding, the absence of the ability to meditate in the spirit of Vipassana. As mentioned, the method of Vipassana is a way of living contemplatively on all reality, regardless of whether it is the suffering or the happiness of the body and mind, what is happening that we feel. , we do not indulge in pleasant sensations, but for painful and unpleasant sensations must also be properly contemplated. Because any feeling can lead to afflictions. That is to say, when we are contemplating "Form is unstable" our inner mind will not be the same as when we are thinking that "My legs are getting tired". As long as there is a little attachment, we immediately have problems inside. I think everyone here can test this statement of mine for themselves. And then from the official sitting meditation hours, our ability to wake up must be prolonged and spread with each large and small activity in daily life. When brushing teeth, wiping face, bathing, washing, eating, etc. The practitioner is always aware of what he is doing and all activities have only one meaning, which is to solve a certain suffering. . I repeat that Skillful Thinking is the core content of the path to liberation. A practitioner who lacks this ability, even if he spends his whole life in a monastery beside eminent Zen masters, is still no progress. 5) Besides the ability to Think Skillfully, meditators also need another practice, which is Focused Mind (Sikkhati), ie the ability to persevere in Meditation. The Four Foundations of Mindfulness is no longer a periodical or periodical practice, but must be the whole life of the practitioner. Awareness must be spread across all levels of reality. Practitioners do not miss a single moment. Sitting, the meditator knows clearly that the Rupa is sitting. While awake, the meditator knows clearly that the mind is awake. When the sadness comes, the meditator knows that it is the Throne, and if it is not time to go to bed, the meditator should be awake to change his position or find water to wash his face, also in the awareness of knowing himself. So there is a very important meaning in the practice of Wisdom. It helps the practitioner to promptly note everything that is happening in the present. And often, beginner practitioners still think about the Long-term or the Framework in activities (such as preparing or prescribing a posture, how long a certain job will last before starting to practice). focused on mindfulness), forgetting that the progression of nama-rupa is actually dynamic, and much quicker than they think. Such practice is lack of Concentration. Meanwhile, a proper awakening must always be closely associated with all the big and small fluctuations of the present Name and Form. Serenity watching beings pass away and then calmly note without any participation or arrangement, arrangement. Only then can we see their impermanence, suffering and not-self aspects, and when we live like that, we will not have enough time for superfluous deeds and words, i.e., the happenings of Names and Forms without Righteousness. Mindfulness of Mindfulness comes. 6) Keeping an honest and objective mind like a theater viewer is also an important and necessary practice. While contemplating nama-rupa, the meditator does not expect, hope, or seek comfort through any effort, such as a change of posture. Before starting the most ordinary activities, such as washing face, brushing teeth, bathing, eating, etc. The practitioner must be clearly aware that he is Solving Suffering and suffering here can be heat. , hunger or some discomfort. Once we live without awareness, each of these body's frustrations and demands will turn into frustrations, even anger, and when satisfactorily resolved by timely responses, desire will appear and precede it. After that the yogi can't know what he's doing on his own. Meanwhile, if you live mindfully, you will clearly see every kind of mood that passes through your heart: Knowing that anger and discomfort is anger, pleasure and pleasure is craving, self-forgetfulness is leisure. and any of those are impermanent, suffering, and not-self. That said, it also means that a Vipassana practitioner should keep a leisurely pace of life, slow down, relax a little so that he can easily abide in Mindfulness and clearly see the suffering in nama-rupa and its resolution. And what to do, practitioners should also keep this mind in mind: We cultivate the mind, not the body! END= NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.15/3/2022.