LIVE IN EVERY MOMENT. Living In Each Moment is the practice of living mindfully, living and being aware of life in every moment. This is a practice method based on the spirit of the Four Realms of Contemplation Sutra. The Satipatthana Sutta, also known as the Four Foundations of Mindfulness, is a text by Venerable Ananda recounting the Buddha's teachings while the Buddha was residing in Kammasadamma, a capital of the country. Kuru. The path of practicing the four areas of mindfulness is the only way to reach the destination, the path of mindfulness practice that we ourselves strive to practice. It is the path of meditation that the Buddha was enlightened, the path leading to the goal of spiritual liberation, reaching pure Nirvana in the present moment. The Four Areas of Contemplation is a spiritual practice that uses intuition to notice and observe happenings in relation to the body, feelings, mind, and mental objects. The noting should be objective, aware of the fact that there is no attachment to the subject "I" and "mine" in the process of contemplation. The method of cultivating the four areas of mindfulness includes two processes: mindfulness and contemplation. Mindfulness is paying attention. Notice to see clearly the arising and passing away of things, so as not to cling to the five aggregates. The shop is an objective observation. Observe directly to experience the impermanent, unsatisfactory, and non-self nature of all events. Thus, mindfulness is paying attention and observing objectively about the events that are happening in relation to the body, the mind, the mind, the dharma in the present moment. It is also understood as satipahāna, or mindfulness of residence, which means resting the mind in the awakened consciousness of the here and now. The first area is contemplation of the body in the body. This is the method of contemplating the breath, the postures of the body, the movements of the body, the parts of the body, the four elements that make up the body, the nine stages of disintegration of a corpse. - The second area is the contemplation of life where life is. This is the method of contemplation of pleasurable sensations, painful sensations, and neutral sensations that are neither pleasurable nor painful. The third area is contemplation of the mind in the mind. This is the method of contemplating the mind of lust, the mind of anger, the mind of delusion, the mind that gathers, the mind that is scattered, the mind that becomes wide, the mind that becomes narrow, the mind to attain. the highest state, the mind is concentrated, the mind is liberated. - The fourth area is the contemplation of the dharma in the dharma. This is the method of contemplating the five obscuring phenomena of enlightenment, the five aggregates, the six senses, the six sense objects, seven factors of enlightenment, four noble truths. Why is it called contemplating the body in the body, contemplating feelings in the feeling, contemplating the mind in the mind, contemplating the dharma in the dharma? It means contemplating the body in the body, contemplating feelings in feelings, contemplating the mind in the mind, contemplating the dharma in the dharma. One is objectively aware and clearly aware of the body in the body, the feeling in the feeling, the mind in the mind, the mind object in the mind object. We pay attention to aware of things consciously, without thinking to analyze the problem. We directly experience the body as just the body, the sensation as the sensation, the mind as the mind, and the mental object as the mental object. Do not rely on the logical thinking of the mind to analyze feelings, nor use feelings to analyze the body or mind or mental objects, nor get attached to the subject "I" "mine". "in the process of contemplation. The essential element in the practice is diligence. Make your own efforts to practice every moment. Practice living mindfully in all circumstances of life, anywhere, anytime. Practicing the four areas of mindfulness without diligence is unlikely to reap the fruits of mindfulness. CONVENTION OF THE BODY The first area is contemplating the body in the body. The basic method underpinning the practice of body contemplation is mindfulness of the breath. First, choose a relatively quiet place to meditate. Maybe go to a forest, find a tree, or some quiet place, in the back garden, a private room, or a meditation hall. When meditating, sit in the full lotus position. Sit on thick pillows, legs crossed, left foot on right thigh, right foot on left thigh. The hands are turned upside down, placed on top of each other and placed lightly on the feet. The right hand rests on the left hand, the tips of the two thumbs lightly touching each other. Close eyes. Mouth closed. Breathe in and out through your nose. Focus your mind on a small spot at the tip of your nose. Keep your back, shoulders, neck and head straight. Body and mind relax in a comfortable and steady posture. If sitting cross-legged is too difficult in the first step of practice, you can sit in the semi-old position, one leg crossed over the other's thighs: - Right foot on left thigh (ghost pose) - Left foot Place it on the right thigh (auspicious posture) If you cannot sit semi-old, you can sit in the Burmese style. Legs folded but not crossed, right foot in front of left foot. Or maybe sit on an Egyptian style chair. Both feet touch the ground. Hands down to rest lightly on the thighs. Mainly keep your back, shoulders, neck and head straight in a comfortable position. You can also practice by lying on the bed, or on the couch. Lie on your back and straighten your back. Two legs straight. Hands hanging down along the body, or upside down, stacked on top of each other and placed lightly on the abdomen. The lying-down method can be practiced in bed before going to bed, or upon waking up, or after hours of tiring work when the body and mind need a rest and relaxation. When meditating in a sitting position, first use both hands to gently rub both eyelids, all over the face, right and left shoulders. Then rub in front of the chest, rub behind the hips at the end of the spine. Then slowly remove the leg, massage each leg to relieve numbness. In the spirit of the Four Realms of Mindfulness Sutra, mindfulness of breathing should be practiced in the sitting cross-legged position. In the first stage, If we can't sit cross-legged, we can still practice in the semi-old, Burmese, or Egyptian posture. It is important to sit in a firm and comfortable position. Mainly keep the back, shoulders, neck and head straight. Sitting posture is essential for meditation practice. It is recommended to sit at least once a day, or more. Each sitting from 15 minutes to an hour or more, the best time to sit is early in the morning, or in the evening before bedtime. Practicing meditation in the spirit of the Four Realms of Contemplation Sutra is not only practiced while sitting, but it is necessary to practice diligently at all times. Mindfulness of the breath can be practiced in any position of the body. While standing, sitting, lying down, or walking, even while working, or sleeping, the practice can be applied. meditation, in the spirit of the Four Realms of Contemplation, is the practice of living mindfully in the present moment. Meditation is a way of life, an art of living, living mindfully in every moment of life. Try not to lose yourself in thinking about the future, regretting the past. Don't get too excited in the present moment. In any situation, at any place, at any time, try to keep the awareness of awareness in each breath and use the means of breathing to regulate the body and mind, to calm all the movements in the body. . Contemplation of the Breath The basic object of meditation in body contemplation is the breath. In the four areas of contemplation, the methods of meditation practice are based on mindfulness of the breath. Contemplation of the breath is to notice and observe the breath. When you breathe in, We are clearly aware of the in-breath during the inhalation. When we exhale, we are clearly aware of the out-breath during the exhalation. When we meditate on the breath, we focus our mind on a small point at the tip of the nose, so it will be easier to recognize the in-and-out breath and also easily absorb the mind into concentration. The mind's eye only knows the breath, not thinking about anything else. Here, it is only the breath that is the most important matter that we must put our whole mind to. When breathing, we are still breathing normally, breathing naturally. The mind just needs to be aware of each in-and-out breath. We know clearly where we are, what we are doing. Breathing in, we know we are breathing in. Breathing out, we know we are breathing out. It is important to avoid repeating the words in your mind: “I am breathing in”, “I am breathing out”. The important point here is to take objective notes to establish a mindful awareness: “I am breathing in”, “I am breathing out”, not to read those words over and over in my mind. When we breathe, sometimes we breathe with short breaths, sometimes we breathe with long breaths. We just need to clearly note the length of each breath, from the time it begins until it ends. We are clearly aware of each in-and-out breath in every moment. When we breathe in a long breath, we know we are breathing in a long breath. When we breathe out a long breath, we know we are breathing out a long breath. We just need to be objectively aware of it as it really is. Avoid the repetition of words: “I am breathing in a long breath”, “I am breathing out a long breath”. When we breathe in a short breath, we know we are breathing in a short breath. When exhaling a short breath, I know I'm breathing out a short breath. We just need to be objectively aware of it as it really is. Avoid the repetition of words: “I am breathing in a short breath”, “I am breathing out a short breath”. During the practice of mindfulness of the long and short breaths, we only need to objectively note the length of the breath during the inhalation and during the exhalation. When the breath comes in, we know it as the in-breath. When the breath goes out, we know it as the out-breath. The in-breath is not the out-breath. The out-breath is not the in-breath. When the breath is long, we know it as a long breath. When the breath is short, we know the breath is short. Remain in awakened consciousness. Focus all your mind on the breath during the inhalation and throughout the exhalation. Don't get attached to the "I" breathing. Right now and here, the only thing of paramount importance is to focus all your attention on the breath and to know only the breath. Every time we breathe in, every time we exhale, every long breath, every short breath, we have a clear awareness of that. Body and mind relax in a comfortable and steady posture. Look directly at the present moment. Don't regret the past. Don't think about the future. Don't ask for anything. If the mind is still clinging to desires in this moment of contemplation, meditating for peace, for cultivating temperament, for maintaining health... that means the mind is still there. caught up in the view of self, of the purpose of meditating in the present moment. Thus, there will be many obstacles to liberation and letting go of all thoughts and desires during meditation. When we breathe in, we breathe with a natural and normal breath. Don't follow the breath to get into the body. Focus your mind on the tip of the nose, so that it will be easier to perceive the in-and-out breath. Breathing in, we know we are breathing in, we are aware of the whole in-breath. I know I am sitting and I am breathing. One is aware of the entire in-breath during the entire in-breath, from the moment the in-breath comes to an end to the beginning of an out-breath. The breath is beginning to enter the body, is entering halfway, is beginning to cease, has ceased, we are all aware of it clearly as it really is. When we exhale, we breathe with a natural and normal breath. Do not follow the breath from the inside of the body to the outside. Focus your mind on the tip of the nose, so that it will be easier to perceive the in-and-out breath. Breathing out, I know I am breathing out, I am aware of the whole exhalation. I know I am sitting and I am breathing. We are aware of the entire out-breath throughout the exhalation, from the time the out-breath comes to the end of the out-breath to the beginning of an in-breath. The breath is beginning to come out of the body, is halfway out, is beginning to cease, has ceased, we are all aware of it clearly as it really is. Like a lathe working hard. In every moment, he is consciously aware of what he is doing. When he makes a long turn on the item he is turning, he is aware that he is making a long turn. When he makes a short turn on the item he is turning, he becomes aware that he is making a short turn. Just like when breathing, we are aware of the breath with all clarity and awareness. When we breathe in, we are clearly aware of the entire in-breath during the entire in-breath, from the beginning of the in-breath to the end of the in-breath. When you exhale, We are clearly aware of the entire out-breath during the entire exhalation, from the beginning of the out-breath to the end of the out-breath. The Four Areas of Mindfulness Sutra is applicable to practice anywhere and anytime, standing or sitting, lying down or walking, resting or working. Just like a turner is aware of the work he is doing consciously in every moment. The first method of breathing practice is to pay attention to the in-and-out breath to cultivate mindfulness. We are aware of the length of the breath and of the whole breath. When the breath has calmed down, we become aware of the stillness of the breath in the breath. One is aware of the entire in-breath and the calmness of the entire in-breath during the in-breath. One is aware of the entire out-breath and the calmness of the entire out-breath during the exhalation. When the breath has become light, As if there was nothing, everything in the body began to quiet down. Right here, we have to put all our efforts to be clearly aware of the breath. Focus all your mind on a small point at the tip of the nose, so that it will be easier to perceive the subtle in and out of the breath. Having such intense concentration on a single point helps to calm the breath and enter into relative concentration more easily. When we take an in-breath, we are aware of the in-breath during the in-breath. We are aware that the breath is beginning to come in (the arising of the in-breath). We are aware that the in-breath is beginning to cease (the cessation of the in-breath). When we breathe out an exhalation, we are aware of the breath going out during the exhalation. We are aware that the breath is beginning to come out (the arising of the out-breath). We are aware that the out-breath is beginning to end (the cessation of the out-breath). We abide in the contemplation: "There is breath here," and the breath is just the breath. There is no "I" breathing. It's all just the breath and the breath is where the breath is. With such contemplation it is enough to help us to generate awareness of the breath, to contemplate the impermanence of the breath. CONCLUSION OF THE FOUR ROAS When we want to go, the mind gives rise to the intention of wanting to go. The intention to go arises first, then the going begins. First, we make note of the arising of the intention to go. When we begin to walk, we are clearly aware of the beginning. While walking, we are clearly aware of the walking and every movement of the legs. One has the noting of the foot rising, stepping forward, and descending with each step. - Left leg up, step forward and down - Right leg up, step forward and down Don't think about where we're going. Focus your mind on going in the present moment. We are aware and aware of each touch of the foot with the ground on every step throughout the walk. When we want to stand, the mind generates the intention to stand. The intention to stand arises first, then standing begins. First, we note the arising of the intention to stand. When we start to stand up, we are clearly aware of starting to stand up. While standing, we are clearly aware of standing. We are aware of every movement of the limbs, every movement of the body when starting to stand up. We are aware of every touch of the foot with the ground while standing. When we want to sit, the mind generates the intention to sit. The intention to sit arises first, then sitting begins. First, we note the arising of the intention to sit. When you start to sit down, We are well aware of starting to sit down. While sitting, we are clearly aware of sitting. We are aware of every movement of our limbs, every movement of the body as we begin to sit down. We are aware of every physical contact with the seat surface while we are sitting. When we want to lie down, the mind generates the intention to lie down. The intention to lie down first arises, then the lying down begins. First, we note the arising of the intention to lie down. When we begin to lie down, we are clearly aware of the beginning of lying down. While lying down, we are clearly aware of lying down. We are aware of every movement of the limbs, every movement of the body at the beginning of lying down. We are aware of every physical contact with the bed surface while lying down. In any posture of the body, we are aware of the whole body and the posture of the body. When going, We are aware of the whole body and the walking posture of the body. When standing, we are aware of the whole body and the standing position of the body. When we sit, we are aware of the whole body and the sitting posture of the body. When lying down, we are aware of the whole body and the lying position of the body. We note that the intention to walk, to stand, to sit, to lie down has arisen and disappeared in that moment. We are aware of each movement that begins and ends in the body as we begin to walk, begin to stand, begin to sit, and begin to lie down. We notice every detail of the beginning and the end of each movement in the body during the process of walking, standing, sitting, lying down. For example, while sitting, we want to get up to walk. First, the mind generates the intention to stand. I note the arising of that intention. We notice the body starting to move to stand up. We note each movement of the body beginning and ending. We are aware of the whole body and the posture of the body when we begin to stand up, begin to move to walk. We are aware of each touch of the foot with the ground during the walking process. One abides in the contemplation: "There is going here", "There is standing here", "There is sitting here", "There is lying here", and it is all just walking, sitting and lying down. There is no "I" moving. It's all about wanting to walk, wanting to stand, wanting to sit, wanting to lie down, and it's all just the body's movement. With such contemplation it is enough to help us to generate awareness of the postures of the body, to contemplate the impermanence and not-self of the body. Contemplation of the Body As well as being aware of the postures of the body when walking, standing, sitting, lying down, whatever the body is moving in, eating or drinking, chewing or tasting, bending or standing, walking or walking go back and forth, looking ahead or looking back, wearing a robe or carrying a bowl, defecating or urinating, sleeping or waking, talking or being silent... We are aware of the arising of each "wanting" intention of the mind, every movement of the body, what he is doing, where he is, clearly aware. When we speak or remain silent, we are clearly aware of it. When we are silent, we are aware that we are silent. When we speak, we are aware of each word. When we listen, we become aware that we are listening. We are clearly and lucidly aware at all times, knowing where we are, who we are talking to, what we are saying, and what we are listening to. When we are asleep or awake, we are clearly aware of it. When we lie down to sleep, we rest our mind on the breath. Breathing in, we know we are breathing in. Breathing out, we know we are breathing out. Focus all your mind on the breath and know only the breath. We note the body's contact with the bed surface while lying down. We are aware of the whole body and the lying position of the body. When the body has a change in lying position, or the limbs are stretched, we do not miss a single detail without noticing. We observe the breath until the breath becomes light, all the operations in the body become calm. And then, peaceful sleep comes naturally, we sleep in the serenity of meditation. When we suddenly wake up in the middle of the night, the first thing we need to be aware of is to know that we are awake. We are aware of the lying position of the body. We note the physical contact with the bed surface. I return to the breath and know only the breath. And so on, until sleep returns naturally, we go to sleep in peace of mind. When you wake up, your first consciousness is to notice that you are awake and lying in bed. We note the lying position of the body. We are clearly aware of each breath. We note the intention to wake up. We note every movement of the body when turning over, starting to sit up, standing up, moving limbs, body moving back and forth, gathering blankets. We are aware that a new day is arising and that what is happening right now is new, like a leaf of dawn that has just sprouted a branch. Try to diligently practice holding the breath at all times. With the influence of the light of mindfulness, every movement of the body will automatically slow down. Relaxed, light and steady. A first experience has just arisen on the first step of awakening. It is the force of concentration due to the result of meditation practice, which is not only weak but only "active in peace and quiet" in the Master Dao Ca of Master Huyen Giac - "Walk also meditate, sit also meditate, When you speak in silence, everything is at peace" (Heron meditating, sitting heron meditation, silent movement, peaceful body). Whatever we are doing, in any place, in any situation, alone, or in contact with others, we try not to lose our awareness and observation of the breath, of the postures of the body. , about body movements. Be aware of every minute of living in the present moment. When we are doing something, we focus all our minds on that task. I know I'm breathing in. I know I'm breathing out. You are aware of the work you are doing. We note the postures of the body, each movement of the limbs, each movement of the body, each touch of the limbs with the object while doing that work. One notices the arising of each intention of "wanting" going forward, backward, standing, bending down, eating, drinking, chewing, speaking or being silent... We are aware of each movement of the body in the beginning of the movements. We are aware of each beginning and ending movement of the body during the process of going forward, backward, standing up, bending over, eating, drinking, chewing, speaking or being silent... It begins and ends in the body in every moment of impermanence during the movement of the body. We abide in contemplation: "There is going here", "There is going back and forth", "There is rising", "There is bending here", "There is food here", "There is something drink here”… and it's all just body movements. There is no "I" moving. It's all about "wanting" intentions and bodily movements in the body. With such contemplation it is enough to help us to generate awareness of the body's movements, to reflect on the impermanence and non-self of the body. Contemplation of the impure body I meditate on this body, from the heel up and from the top of the head down, covered by a layer of skin, inside filled with all kinds of impurities. We meditate on all kinds of impurities inside the body as well as outside the body, such as “hair, hair, nails, teeth, skin, flesh, tendons, bones, marrow, kidneys, heart, liver, diaphragm, leaves, and leaves.” spleen, lungs, intestines, intestinal membranes, stomach, feces, brain, bile, phlegm, pus, blood, sweat, fat, oil, tears, saliva, snot, joint mucus, urine.” . For example, there is a bag containing nuts. When we open the bag, we can see all kinds of grains contained in it, which are rice, beans, rice, sesame... We contemplate this body too, all covered by a layer of skin, inside filled with all kinds of impurities. I reflect on the various types of impurities in the body, arising from the body, passing away from the body, and being discharged from the body, like blood, pus, phlegm, sweat, urine, excrement... We abide in the contemplation: "There are impure substances in the body here", "There are unclean substances from the body that are discharged out here". .. in our own body, in the bodies of those around us. We are aware of impure substances and all are just impure substances. There is no "I" in relation to the impure substances in the body. We realize that the impure substances are just impure substances, there is no "me" to receive, no "me" to discard. With such contemplation it is enough to help us to generate awareness of the impure substances, to reflect on the impermanence and not-self of the body. Contemplation of the Body of the Four Great Elements In any posture of the body, constantly reflect on this body due to the four main elements that are made up of earth, water, fire, and wind. - Earth element like skin, bone, flesh, heart, liver... - Water element like blood, pus, phlegm... - The fire element is like the heat in the body... - The wind element is like the breath coming in and out... For example, a butcher, who is a cow slaughterer, sits in the middle of a crossroads and cuts the cow into pieces. small. Each section is left separately at each street corner. Looking back, this body is the same, because of the four main components that are composed of earth, water, fire and wind. Due to the diligent practice of contemplating the four elements, we can directly experience the impermanent, suffering, and non-self nature of the five aggregates themselves. Selflessness here means that what exists in the body has absolutely no separate self-nature. If one day our body is lost, the wind will return to the wind, fire will return to fire, water will return to water, and dust will return to dust. There is no loss. There is no gain. There is no addition. There is no reduction. It's all just a return and a return to earth, water, fire, and wind. Due to such contemplation, We will no longer be so infatuated with the body and will have a more correct view of the true nature of all things existing in this life. We meditate on the elements of the four elements inside the body as well as outside the body, such as the breath coming in from the outside, the breath coming in from the inside out, the heat in the body, the beating of the heart, the sweat, the stools , urine... in our own body, in the bodies of those around us. It's all just a land of fire and wind, birth and death in an impermanent temporary body. We abide in the contemplation: "There is the earth element here", "There is the water element here", "There is the fire element here", "There is the wind element here". All are just the elements that make up the body and just the elements of earth, water, fire, and wind. There is no "I" associated with the four elements in the body. With such contemplation it is enough to help us to generate awareness of the four main elements that make up the body, to reflect on the impermanence and non-self of the body. CONSCIOUS OF THOUGHT In any position of the body, meditate regularly on the 9 stages of disintegration of a corpse: - The corpse is swollen, bruised, and rotting - The corpse is attacked by hawks and wolves. the forest gnaws - Dead corpses have only bones, flesh and blood left - Dead corpses have only bones and blood - Dead bodies have only bones - Dead bodies are left with only scattered bones here and there - Dead bodies are left a pile of white bones the color of a shell - A dead body is left with only a pile of dry bones - A corpse with only a pile of bones that has disintegrated into dust I contemplate in sequence through each stage of the nine thoughts, each stage I return to the contemplation refer to the body here, inside the body as well as outside the body, including hair, hair, nails, teeth, skin, flesh, tendons, bones, marrow, kidneys... in our own body, in the bodies of those around us. All will swell, rot and decay with dust. This body was born from the blood of the mother and father, and when there is birth, there is death. One day, this body will also be destroyed. Everyone has to die once in their life. When death comes, we cannot escape. In the end, this body will also disintegrate. There is no such thing as our own for all impermanent objects in the universe. Constantly contemplating like this, we will have a calmer view of life, a calmer view of death. Then one day, our loved ones will leave and we will also go. All will be. There is birth and there is death. There must be loss. Life cannot be avoided. Death cannot be changed. I dwell in the contemplation: "Here is the body," and the body is just the body. There is no "I" body. All is just the body and is the body in the body. With such contemplation it is enough to help us to generate awareness of the body, to reflect on the impermanence and non-self of the body. Contemplation of the nine thoughts of need will help us to be more calm in the face of death. I will no longer be too attached to this body and will feel calm to leave. Everything comes and goes, like the sunset wind bringing the golden autumn leaves back to the dust. VISION The second area is contemplation of life where life is. This is the method of noting and observing the sensations that are occurring within us. When a feeling arises, we need to be calm in order to get in touch with the feeling. What should be avoided during the practice of feeling is not to run away from yourself, not to be dissatisfied with your inner self. Strive diligently in practice to reap the fruits of meditation, in order to be able to penetrate into the impermanent, suffering and non-self nature of all sensations in body and mind. In contemplation of feeling, we make a note of the sensations we are feeling: - physical pleasure - mental pleasure - physical pain - mental pain - Feeling neither pleasure nor physical pain - Feeling neither pleasure nor emotional pain When you perceive any feeling, happy when others praise, angry when being insulted by others... Let's go back to our breath and focus on that feeling in awareness. We are aware that we are having a pleasant feeling. We are aware that we are having an unpleasant feeling. During sitting meditation, when the breath has become light, the body has begun to calm down, the mind has become relatively calm, We will have a feeling of joy and happiness arising in our body and mind. When feelings of joy and happiness arise, be aware of them lucidly and alertly. When joy arises, it comes like a storm, causing us to feel strong and vivid emotions of joy. When peace arises, it is like a flowing stream of water, giving us a feeling of lightness and serenity. Feelings of joy and happiness arise as a natural result when the breath becomes calm and the mind calms during meditation. When a feeling arises, whatever it is, happy or sad, or neutral, let's focus our attention on noting and observing it objectively. Don't analyze the facts. Do not be too late to be dissatisfied with your inner self. Don't get too inspired by hedonistic pleasure. Practice calmly watching all emotions come and go. Try not to get reeled in self-pity, or physical pleasure. We just need to notice that we are having a sensation arise. We are aware that we are having joy, nervousness, fear, sadness, anger, resentment... We just need to objectively record it as it is, that's all. Hold your breath. Focus all your mind on the breath. Breathing in, we know as breathing in. Breathing out, we know as breathing out. We know that we are breathing and are sad. I know that I am breathing and I am afraid. We know that we are breathing and are anxious. We know that we are breathing and are rejoicing. We know that we are breathing and are having a neutral feeling that is neither painful nor pleasurable. By grasping the breath, the awareness of mindfulness is maintained clearly, we live fully in that moment. When feeling arises, Just calmly observe and observe. Don't run away cowardly. Don't be dissatisfied with your inner self. Don't get excited with joy. Do not grieve with sadness. Look at it directly, be aware of it, passively in contact with all sensations within us. When we are happy, we know we are happy. When we are sad, we know we are suffering. When we're bored, we know we're bored. When we are afraid, we know we are afraid. We are aware and objectively aware of all sensations. Practice dispassionately noting emotions coming and going, growing and declining, transforming and dissolving, in every moment of impermanence. By mindfully noting the sensations, we will reduce some of our agitation. The mind will become calmer, the body and mind will become more relaxed. A quick recovery to my own self, with more or less results on equanimity with all emotions, depends on individual experience in the process of diligent practice of contemplation of sensations. When there is a feeling of physical suffering, we consciously note that we are having physical suffering: "I know I have a toothache, a stomachache, a headache, a numbness in my legs"... Keeping the breath in consciousness, we know we are breathing in, we know we are breathing out. We just need to be objective about it and focus our mind on that emotional area. Behold it, welcome it, touch it, to observe all sensations arising, growing, declining and dissolving impermanent. During meditation, if there are sensations happening in the body, itching like insects crawling on the face, feeling of numbness in the legs, body heat, shoulders, neck and head like wobbling, etc. center the mind into that emotional zone, perceive it objectively. We are aware that we are having an unpleasant sensation in our body. Try to keep the breath in consciousness. Look casually and gently touch all sensations. Try to stay alert to be aware of that feeling in each breath. Breathing in, we know we are breathing in. Breathing out, we know we are breathing out. We take note of the sensations that are happening within us. Noting to directly experience its impermanent arising, growth, decline, and dissolution. When the sensation is diminishing, we become aware that the sensation is diminishing. When the sensation is dissolving, we become aware that the sensation is dissolving. When the sensation has dissipated, we return to focusing our mind on the breath. All sensations come and go, arise and pass away, in each moment changing impermanent. When there is a feeling of mental distress, We consciously notice we are having mental suffering: "I know I'm bored, scared, worried, desperate"... We maintain the breath in consciousness, we know we Breathing in, we know we are breathing out. We just need to make an objective note of that. Behold it, welcome it, touch it, to experience directly all sensations arising, growing, transforming, and passing away impermanent. When there is a neutral feeling that is neither pleasurable nor painful, we are immediately aware of it. Just be objectively aware of the arising of that neutral feeling. One concentrates on observing its growth, decline, and dissolution. Directly experience the impermanent nature of all neutral sensations that are neither pleasurable nor painful. In short, whatever sensations arise in us, pleasant, unpleasant, painful, pleasurable, neutral, We are all aware of its beginning, its growth, its transformation, its decline and its dissolution. We just need to objectively note: "There's a feeling here," and it's all just a feeling. There is no "I" feeling. With such contemplation it is enough to help us become aware of the presence of sensations, to contemplate the impermanence of sensations. CONSIDERATION The third area is contemplating the mind in the mind. This is the contemplation of the mind, applied in conjunction with the mindfulness of the breath, to help us maintain concentration. The contemplation part is very important because the antidote to the passivity of the mind is associated with the delusions of the mind. In mind contemplation, whatever idea arises in the mind, we need to be alertly aware of the arising of that thought. Noting is relatively easy if the breath is consciously maintained. We keep our awareness by observing the breath. Breathing in, we know the in-breath. Breathing out, we know the out-breath. Concentrating the mind on the breath is a magical means to help us become aware of the arising of mental concepts. When an idea arises, we notice an idea arising, and then gently return to the breath. Don't get upset with it. Not happy with it. The mind does not pursue or analyze any idea. We just need to objectively perceive that, that's all. I know it has just arisen. We know it's starting to grow. We know it's in decline. I know it's gone. The mind's eye focuses on the breath and notices the arising and passing away of ideas in the mind. Try to maintain awareness in every moment, anywhere, anytime. In the early stages of learning meditation, of course, the mind is very difficult to concentrate and settle. There are times when thoughts arise continuously, lead us into vague fantasies. But if you try to meditate regularly, awareness will be enhanced. When we suddenly become aware that the mind is wandering, we immediately notice that distraction and gently return to the breath. Don't be angry with yourself. Don't blame yourself. Just gently and calmly bring your mind back to the breath. Breathing in, we know we are breathing in. Breathing out, we know we are breathing out. We objectively note the dissolution of these thoughts. Concentration of the mind on the breath also develops and concentration is thus enhanced. When an idea has arisen, we notice it and meditate, "There is a thought arising," and gently return to the breath. With such contemplation it is enough to make us aware of the presence of mind. As soon as one is aware that a thought is arising in the mind, then that thought was also weakened and gradually disappeared. We are aware of all the arising and passing away of our ideas and calm our mind in the light of awakening. That is the practice principle of the method of subduing the mind that the Buddha preached in the Vajrayana Sutra - "One thought that arises is a living being, to put those thoughts into the place of non-birth, that is to subdue the mind" (Mt. Cang - Zen Master Thich Thanh Tu translated and annotated). Contemplating the Aspects of Mind - Lustful Mind Whenever any lustful thoughts arise in the mind, we just need to be aware of the arising of those sensual thoughts. If diligently grasping the breath at all times, whatever lustful thoughts arise, we will immediately recognize it. We note the arising and passing away of sensual thoughts in order to directly experience their impermanent nature. When there are no more lustful thoughts in the mind, we immediately awaken to realize the same. We abide in the contemplation: "There is a thought of lust arising in the mind". With such contemplation, it is enough to help us become aware of the presence of sensual thoughts, to directly experience the impermanent nature of sensual thoughts. - The mind of anger Just like the meditation on the mind of lust, whenever there are angry thoughts in the mind, we are aware of the arising of those angry thoughts, and objectively note: "There is a the idea of ​​anger is arising." With such noting it is enough to make us aware of the presence of angry thoughts in the mind. When there is attentive attention to the thought of anger, then even that angry thought has somewhat weakened and disappeared in the light of mindfulness. Try to keep the breath in consciousness. Know that you are breathing in. Know well that we are breathing out. Know that I am having an angry thought. Oppose passivity with a fully aware mind. See the ills of mindfulness as a breeze, like a cloud. Try not to be troubled by the passing away of thoughts of impermanence. As in the Certificate of Dao Ca of Great Master Huyen Giac - "Three poisons of greed, hatred and delusion like bubbles appear and disappear" (Three poison water robes appear one). Be aware of awareness from the moment aversion arises until it is completely destroyed, in order to directly experience the impermanent nature of aversions. As soon as the idea of ​​anger has disappeared, the mind is no longer angry, we are aware of it. I know I am breathing and I am aware that there is no anger in my mind. We maintain the breath in consciousness. Breathing in, we know we are breathing in and realize our mind is free of anger. Expiratory, We know we are breathing out and we realize our mind is free of anger. - Delusion of mind When the mind has dull and hazy thoughts, we immediately recognize that arising. When we recognize in our minds that we have delusional ideas, that delusion has been transformed, towards a clearer view. Thus, that perception is already an awakening. And when there is no confusion in the mind, we also realize clearly and clearly that we do not have delusional thoughts at this time. The important thing is that awareness of the mind is only momentary awareness. Subtly not letting the mind be bound by those deluded contents. If you are not skillful, you will be lost in self-reproachful boredom, only by confusion with the momentary delusions arising in the mind. When the mind is absorbed, the breath becomes calm, body and mind feel light and relaxed. We breathe in and out in awareness, noting each in and out gently in awareness. In that moment, the delusions are no longer so chaotic, the mind is having a relatively steady concentration of the breath. We are aware and aware of the soothing sensation in the body and mind. We know we are breathing in, we know we are breathing out, with clear awareness of the arising process of absorption in the mind. The value of life here, this art of meditation, is so simple on still breathing and consciousness. Remain in the contemplation: "Consciousness is gathering". When the mind is no longer in the collection, we are immediately aware of it. With such objectivity, it is enough to help us become aware of the presence of the mind, to reflect on the impermanence of the mind. - Distracted mind In the first step of mindfulness practice, it is very difficult to focus the mind on the breath continuously, it is very difficult to maintain awareness on the breath in every moment. When looking at the inner consciousness, the mind thinks about all kinds of problems. Thoughts rushed to the shore like crashing waves. That is the time when the mind is scattered, thinking is confused, with many ideas. From the smallest thoughts, to regrets about the past, worries about the future, dreams about tomorrow. This is the stage when the mind is in turmoil that is hard to stop. Try to notice the moment your mind is in a frenzy. Try to keep the breath in consciousness. Breathing in, I know I'm breathing in, I know my mind is scattered. Breathing out, I know I am breathing out, I know my mind is spinning. We abide in the contemplation: "The mind is scattered". The passive antidote to the conscious breath is a possible means as a basis for inner transformation. Be aware of its arising. Observe its growth. Notice its weakening and dissolution. The effect of conscious breathing helps to calm our mind. The chaotic distractions will be reduced and the body and mind will feel a little more at ease. The absorbed mind and the scattered mind are two temporarily contrasting areas of consciousness. When delusions are relatively still, breathing becomes light, body and mind relatively calm in lucid concentration, we realize we are having absorption. On the contrary, when the mind is restless, delusions arise wildly, thinking is out of order, the breathing becomes rough, the mind is no longer clear, it is difficult to concentrate the spirit, that is when the mind is there is chaos. During meditation, If the mind has a distraction that can't be stopped, we can apply the method of counting breaths to center the mind. Focus your mind on the breath, start counting the breaths to center the mind: - Inhale count "one", exhale count "one" - Inhale count "two", exhale count "two" - Inhale count “three”, exhale count “three”… And so on, count from “one” to “ten”, then start again from “one”. If the middle count is wrong or forgot to count, return to the word "one". Continue counting until the number is no longer confused, the breath becomes light, the mind begins to calm, then you should quit counting to return to observing the breath. - Mind becomes vast With the level of intensive meditation practice, concentration and awareness are enhanced, the mind transcends limited perceptions, is no longer bound in subjective views, is no longer dominated. by separate distinctions, is the time when the mind is becoming large, with a generous look, with a harmonious eye on all things. At that time, the wandering thoughts have also stopped, we have a deep insight into things on the interdependence and interdependence of things. No segregation. The mind understands and acts lovingly for all beings with compassion and equanimity. The mind has a clear view, generosity and sympathy for all beings. Awakening is no longer in the realm of mundane perception, body and mind become light and relaxed. That's when consciousness is starting to become vast. We are aware that our mind is becoming vast. With such contemplation it is enough to help us become aware of the presence of the mind, to contemplate the impermanence of the mind. Mind becomes narrow. Breathing in, we know we are breathing in. Breathing out, we know we are breathing out. I know my mind is becoming limited. Limited from the view, the view, the understanding, the consideration in us. I know I am having petty thoughts, my own selfish views, wrapped up in a lowly ego. The filth and filth of the mind is living in us. We look at things in their own smallness, in their own interests, in their own fame, in their meanness, and in thinking about life. Mind becoming large and mind becoming narrow are two temporarily contrasting areas of consciousness. When the mind has a relatively open and objective view of depth in understanding, that is when the mind is beginning to become vast. On the contrary, when the mind has a narrow and narrow view of the facets and selfishness, the mind is becoming narrow. - The mind reaches its highest state During sitting meditation, when delusions are almost silent, calm body and mind with a sense of peace, breath as if nothing, peaceful consciousness, clear mind in stillness. That is the time when the mind is having a collection, is the stage when the mind is entering the highest state of spirituality, peace of mind and peace. Maintain the breath in awareness. Breathing in, we know we are breathing in. Breathing out, we know we are breathing out. We are aware that we are breathing in, with a calm mind. We are aware that we are breathing out, with clear understanding. We are aware and aware that our mind is in the highest state of spirituality, a state of momentary serenity, with gentle and serene winds flowing within us. When the mind is no longer in the highest spiritual state, we are also aware of it. One abides in such contemplation enough to be aware of the presence of mind, to reflect on the impermanence of the mind. - Intentional mind Practicing the four areas of contemplation diligently and in the right way, the mind will gradually calm down and become calm, and the force of concentration on the breath will also increase. We are aware of the breath in every moment, noting everything objectively and clearly. We live mindfully in every moment of life. Peace of mind and peace come to us as natural fruits have been reaped from the spiritual sky. During sitting meditation, when the mind has become quiet, is beginning to enter into absorption, is when the mind has reached the highest state of spirituality, is when delusions no longer arise in a frenzy. . Then the mind is fully aware of the breath and only the breath. That's when the mind is beginning to enter into stillness. During the initiation phase, awareness is still shining brightly. What is happening around us, we are clearly aware but not drawn into it. The hustle and bustle around can't make our mind agitated. All if there is, it's just a cool breeze in the mind, as if spring flowers are in full bloom - "Thousands of lakes and rivers of thousands of moons appear, ten thousand miles without clouds and ten thousand miles of green." talks of the moon, ten thousand li and ten thousand li. When the mind is concentrated, we feel that our body and mind are as light as a cloud, our breath is completely calm as if there is nothing, and we think that there is no disturbance at all. Peace comes as a feeling from a particular spiritual experience. One thing to emphasize, in Buddhist meditation, at the beginning of absorption, the mind remains fully aware in lucidity. If the mind is clouded with illusions during that period, then the so-called concentration is just a variable phenomenon of laxity. In daily communication, the mind is considered to be centered if the eight winds of fame, glory, and disgrace do not disturb the mind. On the contrary, one of the winds "Wealth, Loss, Destruction, Public Channel, Praise, Criticism, Suffering, Pleasure", causing our mind to be more or less agitated, then it is not possible. say that our mind has calmness. When we begin to enter concentration, the mind is still clear and aware in every moment, we realize: "My mind is in concentration". That's called right concentration - "As if not moving, always bright and calm" (Like motionless, willow willow is always clear). When the mind does not have concentration, delusions arise constantly, we also recognize it clearly. We note: "The mind has no concentration". With such noting it is enough to help us stay in awareness and awareness of the presence of the mind, to contemplate the impermanence of the mind. - The mind is freed During sitting meditation, when the mind has collected and entered the highest state of spirituality, when the mind has really entered the stillness. At that time, the delusion is no longer disturbed, the mind is completely calm and still. That is the moment when the mind is no longer tied to anything in the chaotic thinking sky. This is the stage where the mind is having an unobstructed liberation, really resting completely in clear awareness and peaceful mindfulness. In that momentary period, the hustle and bustle of the outside world no longer cause confusion in the mind, nor do the winds of glory and honor not bother the mind. When the concentration of the mind has reached its peak. The mind was really quiet. Determined strong development. That is when the mind is entering samadhi, the beginning stage to enter the spiritual threshold of liberation. As Zen master Nyogen Senzaki said: "Sit alone and watch in silence, even if the sky turns round, even if the earth is in turmoil, people don't even blink an eye." This is the stage of concentration that begins when the mind is completely resting in concentration. When the mind begins to have liberation, having transcended all the constraints of thought, we observe and realize just that. We abide in the contemplation: "The mind is liberated". And when the mind has no liberation, we immediately recognize it as well. We breathe in and out in awareness, knowing each in-and-out breath. We pay attention to note: "Mind has no liberation". With such objective noting it is enough to help us to remain in awareness and awareness of the presence of mind, to reflect on the impermanence of the mind. In short, when the mind is lustful, angry, delusional, withdrawn, scattered, has concentration, has no concentration, is liberated, has no liberation... We are also aware of arising and its destruction. One concentrates on observing the arising and passing away of all delusions in the mind, aware of its impermanence, its arising, growing, weakening, and passing away. We abide in the contemplation of the mind's process of arising and passing away. When a thought of lust or aversion arises, the mind immediately takes note of the arising of that thought of lust or aversion. When the idea of ​​lust or aversion is weakened and dissolved, we are also aware of it. Don't let the notion of attachment lead you into infatuation thoughts, sorrows, grudges, and hatred. Let go of all attachments in the mind. Return mindfully to the breath and use the breathing technique to cultivate awareness and keep the body and mind calm in peace. One abides in the contemplation: "There is consciousness here," and is the mind in the mind. There is no "I" in the mind. There is no "mine" consciousness. With such contemplation, it is enough to help us become aware of the presence of the mind, to reflect on the impermanence of the ideas in the mind. DISCUSSION The fourth area is the contemplation of the dharma in the dharma. This is the method of contemplating mental objects, including: - The five obscuring phenomena of mind (the five hindrances) - The five aggregates (the five aggregates) - The six senses and the six sense objects (six internal and external bases) - The seven factors of enlightenment (the seven factors of enlightenment) ) - Four Noble Truths (four noble truths) In the four areas of contemplation, the basic dharma that forms the basis of practice is the mindfulness of breathing. The method of mindfulness of breathing is very practical for life, simple, easy to practice, and very effective. Keeping awareness on the breath can help stabilize the body and mind, develop concentration, and maintain temperament and health. Therefore, mindfulness of the breath is considered to be the heart of the practice of the four areas of mindfulness. In the practice of insight insight in the areas of body, feeling, mind, there are more or less mentioned contemplations on impermanence, destruction, liberation, and letting go. Here, the method of contemplating mental objects, i.e. the contemplation of things, is also based on the contemplations of impermanence, suffering, and not-self. Practicing meditation without entering the gateway of the contemplations of impermanence, it is impossible to penetrate into the true nature of all the afflictions, sufferings and ephemeral pleasures of life. These are the five liberal phenomena that hinder spiritual enlightenment, including craving, anger, lethargy, restlessness, and doubt. - Craving The first obscuring phenomenon of enlightenment is craving. From the Buddhist point of view, sensuality includes the five aspects of human attachment (the five desires) which are money, beauty, fame, food, and sleep. These five groups of craving are considered to be great obstacles for meditators on the path to practice the four areas of mindfulness. When a lustful thought suddenly arises in the mind, the mind only needs to make a clear note of the arising of that lustful thought. As soon as a lustful thought arises and the awakened mind perceives it immediately, the wave of lustful thoughts is reduced a little. Bring your mind back to conscious breathing. Breathing in, we know we are breathing in and we know that a sense of desire is arising. Breathing out, we know we are breathing out, and we know that desire is perishing. We observe and note the arising, growing, weakening, and passing away of sensual thoughts. We just need to be objective about it. Passively looking at all sensual thoughts like the breeze, like the flying clouds, the mind will find more or less peace. - Anger When a negative thought arises in the mind, we need only objectively note its arising. Be aware that there is an angry thought in the mind. As with the antidote to sensual thoughts, the mind is completely passive to notice the arising and passing away of angry thoughts. Be equanimous to observe all thoughts of anger. Be mindfully aware during its arising, growth, decline, and dissolution. Try to keep your body and mind calm with the fire of anger and mindfulness. Don't say a word. Don't think about anything. Don't be in a hurry to do anything. Bring your mind back to conscious breathing. Breathing in, we know we are breathing in and we know there is aversion of mindfulness arising. Breathing out, we know we are breathing out and we know that anger is growing. Breathing in, we know we are breathing in and we know that aversion is diminishing. Breathing out, we know we are breathing out, and we know that anger and mindfulness is perishing. When the thought of anger arises, the perceiving consciousness is immediately aware, even then the torch of anger has also been somewhat attenuated. Maintain the breath in awareness. Objectively note all the transformation and dissolution of mindfulness. With conscious breathing, with the power of concentrated concentration, with the light of mindful awareness, the body and mind will become fresh again and the anger will gradually disappear. - Drowsiness and drowsiness (sleepiness) When sitting in meditation, sometimes in the mind there is a blur, dreaming dreamlike sleep, let's be aware of that. Objectively note its arising. Bring your mind back to the breath. Breathing in, we know we are breathing in. Breathing out, we know we are breathing out. I know I'm having a lethargy and sleepiness. When the objective mind is aware of the confusion that is arising, then the light of consciousness has re-clarified itself somewhat. For all the drowsy and sleepy thoughts that arise during meditation, We pay attention to noting and objectively observing all developments throughout its process of arising and passing away. We dwell in the contemplation: "There is confusion and sleepiness in the mind." With such noting, it is enough to help us contemplate and become aware of the presence of laxity and confusion in the mind. - Agitated and regretful fluctuations While meditating, sometimes there are fluctuations in the mind, feeling like the body is moving, causing restlessness in the mind. At that time, the feeling of body and mind in that fluctuation is like sitting on a boat floating in the middle of the sea. When the mind is restless, try to be aware of it. This is objectively recorded as true. Stay calm to observe things. Gently bring your mind back to the breath. Focus all your mind on the breath. Breath in, We know we are breathing in and we know the body is agitated. Breathing out, we know we are breathing out and we know the mind is restless. Practice calmly looking at things, objectively noting the agitation to see its impermanent arising and passing away. In addition to the agitation during sitting meditation, there are other transitions of influence in the body and mind in daily life, either through unconscious words, or on mental fluctuations, or from impulsive action. For example, working sloppily, walking indistinctly, talking indiscriminately, thinking scatteredly, wandering around and losing composure... All of these are considered insecurities of the body and mind. Sometimes thoughts arise during meditation, with thoughts of regret about what we have done, about our careless work, about what we should do but don't, about the words we said in anger, about being rude to people, causing us inner sorrows and regrets. For such sorrowful thoughts, the mind needs to be aware of it. Bring your mind back to conscious breathing. Practice calmly looking at things, from the moment it arises, grows, weakens, until it completely dissolves. Let's look at things objectively. Don't get attached to "I" "mine" in the process of contemplation. Just be objectively aware: “There are regrets here.” Awareness recognizes it just as it is and calmly returns to the conscious breath. Breathing in, we know we are breathing in and we are aware that we have regrets. Breathing out, we know we are breathing out and we are aware that we are troubled. Practice noticing and dealing with regret in a nonchalant way. And then the regret will sink and disappear by itself, like a passing cloud, like a fading wind. The recognition and observation of regret should be objective. Don't think too much about "me". Try to be alert so as not to fall into the chaotic cycle of thinking. The recognition of regret should be understood as objectively aware of the mistakes we have made, so as not to create more suffering. Self-introspection to illuminate the mind with the torch of enlightenment, so as not to make mistakes again for oneself and others. Thus, the recognition of regret is not to worry and torment, but to return to tear the heart. We need to be alert and mindful to watch those waves of sorrow. Whatever agitation causes restlessness in the mind, immediately recognize it as such. We know we're having fluctuations. I know I have insecurities. Only passively aware thus, that's all. Do not run chase to analyze the event. Bring your mind gently back to the breath. It is only the breath that is the most important thing that we must put our whole heart into the abiding. Not dissecting, analyzing thoughts, nor bothering about anything. The mind only needs to be aware, clearly aware as soon as delusions arise, grow, weaken, and disappear. Hold your breath. Breathing in, we know we are breathing in. Breathing out, we know we are breathing out. Casually watching the event arise change in each moment of impermanence. In short, if an angry thought is arising, we notice, "There is an angry thought," and then gently return to the breath. If drowsiness is arising, we recognize, "There is sleepiness here," and then gently return to the breath. If there is a disturbance in the mind, We realize, "There is restlessness," and then gently return to the breath. Practice equanimity in awakening consciousness. Breathing in, we know we are breathing in. Breathing out, we know we are breathing out. Try to keep the breath in awareness and calmly watch things. All thoughts have birth and death. The fluctuations come and go. Feelings arise and disappear. Whatever comes, let it come, don't worry about it. Whatever goes, let it go, without regrets. Practice noticing things like Zen Master Shunryu Suzuki - "You have created the waves in your mind, if you just let your mind be normal, the mind will become quiet by itself" (Zen) Mind). An idea arises, an oscillation arises, all are just the arising and passing away of impermanent thoughts in the mind. The noting of agitation should not only be practiced during sitting meditation, but it must also be aware of it at all times. When walking, standing, sitting, lying down, or working, if your mind is restless, your mind is agitated, be aware of it. When the mind is no longer agitated, we are also aware of it. Try to keep the breath in consciousness. Look into your own mind to see clearly the arising and passing away of all fluctuating and impermanent delusions. Special about the insecurity fluctuations, it is necessary to talk more about the illusory realms that cause harm to the mind, causing the mind to be insecure and afraid. That is the experience of going into meditation, at the stage when the breath becomes subtle, the mind is still, and sometimes different realms appear in the mind. Take the experience yourself. In any realm, good, bad, supernatural, or terrible, one must calmly contemplate: "All dharmas are like a dream" - It is necessary that all dharmas are like an illusion (Enlightenment Argument). - Bodhidharma). Contemplate that these are just the shimmering illusions of the mind. All is not real. It's just an illusion, just a thought, causing various transformations. Everything that has a form is a falsehood (Pham possesses the generals of the market and hopes - the Diamond Sutra). Try to be static. Objectively noted: "There is an illusory realm arising". Then gently return to the breath. Try to keep the breath in consciousness. The realms of thought are all illusory. Be aware: “All things have form, like illusory dreams, like bubbles of water, like falling dew, like lightning, must always consider it that way” (Necessary to violate the law, like a dream, like an illusion, like a heron, like a heron, like a vision - the Diamond Sutra). - Doubt This is the fifth obscuring phenomenon of the five hindrances. It is possible that doubt arises during sitting meditation, but it can also arise at any other time. All of these include doubts about the Buddhist scriptures, about the truth of the Tathagata, about the practice, about the experience of meditation, about the things that have happened, about the people around us. All are considered doubts arising in the mind. When there is doubt in our mind, we immediately recognize it as such. Pay attention to note and observe those doubtful ideas. Be aware of its arising as well as its passing away with all wisdom. Breathe in and out in awareness. Rest your mind in contemplation: “There is doubt arising in the mind”, that is enough to help us reflect and realize the impermanence of doubts in the mind. Try not to get caught up in the content of doubt. Don't run after it. Do not analyze the problem. Try to keep the breath in consciousness. Breathing in, we know we are breathing in. Breathing out, we know we are breathing out. We are clearly aware of each breath. The mind only needs to objectively note: "There is doubt," that's all. Practice being indifferent to all fluctuations in your mind. Conscious breathing is a solid foundation for maintaining the light of mindfulness in every moment of reality. The practice of contemplating clinging to the five aggregates (form, perception, perception) and the attachment of the six internal and external bases (eyes, ears, nose, tongue, body, color, taste, smell) are the main steps in the process of contemplating mental objects. The first field of the five aggregates is rupa. Contemplate yourself thus: “This is form. This is the arising of form. This is the dissolution of form.” Form here means the body, made up of the four great elements of the country, fire and wind, including the liver, heart, blood, pus, breath, heat... When the body is destroyed, the structures from the body will return to the universe. There is no addition. There is no reduction. There is no gain. There is no loss. Contemplate: "The five aggregates are like clouds that fly past and then fly back" (Five warms and clouds without return - Proving Dao Ca). Pay close attention to the arising and passing away of form, inside the body, outside the body, in ourselves, in those around us. All objects have no separate self-nature. All are not. As Zen Master Shunryu Suzuki observed: "What we call me is only a swinging door that moves as we inhale and as we exhale" (Zen Mind). If one day our body is destroyed, the heart and liver are sent to the earth, the breath is sent to the wind, the heat in the body is sent to the fire, the pus and blood is sent back to the water... Also called the body. It is the dissolution of form. All and all have no separate self-nature. Everything is impermanent. That is the true nature of life. Form means emptiness, emptiness means form. Nothing more, nothing less. no g heat in the body is sent to fire, pus and blood are sent to water... then this body is no longer called a body. It is the dissolution of form. All and all have no separate self-nature. Everything is impermanent. That is the true nature of life. Form means emptiness, emptiness means form. Nothing more, nothing less. no g heat in the body is sent to fire, pus and blood are sent to water... then this body is no longer called a body. It is the dissolution of form. All and all have no separate self-nature. Everything is impermanent. That is the true nature of life. Form means emptiness, emptiness means form. Nothing more, nothing less. no ginertia increases, nothing decreases. It's all just a return transformation. With diligent and methodical practice of body contemplation, we can gain a great understanding of the impermanent, unsatisfactory, and non-self nature of the material aggregates. The second domain of the five aggregates is feeling. Think for yourself like this: “This is feeling. This is the arising of feeling. This is the dissolution of feeling.” As described in the section on contemplating feeling, feelings are the feelings received, including pleasant sensations, unpleasant sensations, and neither pleasant nor unpleasant sensations. Feelings arise from the contact of the six senses with the six objects. The six senses are eyes, ears, nose, tongue, body, and mind. The six sense objects are form, sound, smell, taste, touch, and thought. Seeing colors gives birth to love, hearing curses gives birth to sadness, nose smelling bad smells gives birth to discomfort, tongue tastes sweet, so birth is pleasing. When the body touches objects, it gives birth to love; the mind gives rise to anxiety, so it gives rise to fear. With diligent and methodical practice of life contemplation, we can gain a great understanding of the impermanent, unsatisfactory, and non-self nature of the feeling aggregates. In the area of ​​contemplation of feeling, we just need to be alert and aware of each sensation we are receiving, as it arises, grows, weakens, until it completely dissolves. As when you are aware that you are having a feeling of fear, then the fear is reduced somewhat by the effect of the calmness that comes from the conscious breath. We objectively observe and observe its arising and passing away, in order to directly experience the impermanent, painful and non-self nature of feelings, so as not to cling to the ephemeral changes of the aggregate of feeling. The third area of ​​the five aggregates is perception. Contemplate for yourself as follows: “This is perception. This is the arising of perception. This is the destruction of perception.” Perception means perception, i.e. perception of the senses, arising from the contact of the six senses with the six sense objects. - Eyes see forms - Ears hear sounds - Nose smells scents - Tongue tastes tastes - Body touches objects - Mind knows thoughts Due to having eyes and having forms, the eyes come into contact with forms. perception of seeing. Because there is an ear and there is sound, the ear comes into contact with sound which gives rise to the perception of hearing. Because there is a nose and there is a scent, the nose comes into contact with the scent which gives rise to the perception of smell. Because there is a tongue and there is a taste, the tongue comes into contact with the taste that gives rise to the perception of the taste. Because there is a body and there is an object, the body comes into contact with the object, which gives rise to the perception of touch. Because of having mind and having thoughts, The mind is in contact with thought which gives rise to the perception of thoughts. We pay attention to noting and observing this as perception, this is the arising of perception, because eyes, ears, nose, tongue, body, and mind come into contact with forms, sounds, smells, tastes, and tastes. , touch, thought that has perception of perception. Just as when the consciousness of perception is aware, then the binding of ideas in the mind has also been reduced more or less by the effect of the concentration gained from the conscious breath. We objectively note and observe its arising and passing away, in order to directly experience the impermanent, suffering, and non-self nature of the mind, so as not to cling to the fluctuating ephemeris of the aggregate of perception. The fourth area of ​​the five aggregates is formations. Think for yourself like this: “This is the movement of the mind. This is the arising of the movement of the mind. This is the cessation of the movement of the mind.” Action means mind, that is, the circulation of thought streams that arise and develop continuously in the mind. The stream of thoughts never stops. From one thought to another. As soon as I thought of one idea, the other disappeared. As soon as I thought of one idea, the other one subsided. This is the arising of the mind. This is the destruction of the mind. Thoughts and thoughts arise and disappear endlessly. Practicing mindfulness of the mind seriously and in the right way, one can gain a great understanding of the impermanent, painful, and non-self nature of the aggregates of perception and formations. The fifth domain of the five aggregates is consciousness. Contemplate for yourself as follows: “This is discriminating consciousness. This is the arising of discriminating consciousness. This is the dissolution of discriminating consciousness.” Consciousness means discriminating awareness of things. Consciousness arises from the contact of the six senses with the six senses. All include six consciousnesses: - Eye consciousness (discrimination of the eyes) - Ear consciousness (discrimination of the ears) - Consciousness (discrimination of the nose) - Sense consciousness (discrimination of the tongue) - Body Consciousness (discrimination of the body) - Consciousness (discrimination of the mind) When the eye sees form, the mind has the perception of form and has the distinction of black and white beautiful and ugly. When the ear hears a sound, the mind becomes aware of the sound and distinguishes what kind of sound it is, large or small, noisy or pleasant. When the nose smells the scent, the mind has the perception of the scent and there is the discrimination of smell. When the tongue tastes the taste, the mind has the perception of the taste and distinguishes between how salty, sweet or bitter it is. When the body has contact with an object, The mind has the perception of touch and has the distinction of what it is, big or small, soft or hard. When the mind generates an idea, the mind has awareness of the idea and distinguishes whether the idea is good or bad, good or bad. We objectively note and observe: "This is the five aggregates," "This is the arising of the five aggregates," "This is the passing away of the five aggregates," because there are eyes, ears, nose, and tongue. , body and mind (six sense organs) in contact with form, sound, smell, taste, touch, and thought (six sense objects), but have the emotion of feeling, there is perception of perception, there is perception. mind-flowing of formations, there is a distinction of consciousness. From the objective observation of the five aggregates (form, feeling, perception, mental formations, consciousness), one becomes aware of the bondage of the six sense organs and the six sense objects, in order to penetrate the impermanent nature of the six internal and external sense bases, so as not to cling tightly to the five aggregates of oneself. The next is the method of contemplating the attachment of the six senses and the six sense objects. The six senses are eyes, ears, nose, tongue, body, and mind. The six sense objects are form, sound, smell, taste, touch, and thought. The bondage of the six sense bases: - The bondage of the eye and form - The bondage of the ear and sound - The bondage of the nose and scent - The bondage of the tongue and taste - The bondage of Body and Touch - The Binding of Mind and Thought When the eye sees form because it has eyes and has form, there is eye contact with form, causing the mind to perceive and perceive. color discrimination. It is the bondage created by eye contact with form. When conscious of attachment, note the discriminating awareness of the mind. With mindful breathing, Concepts arising by attachment of the eye and form will gradually decline. Breathing in, we know we are breathing in. Breathing out, we know we are breathing out. One becomes aware of its arising, growing, declining and passing away, in order to experience directly the impermanent nature of the attachments of eye and form. When the ear hears a sound because there is an ear and there is a sound, there is contact of the ear with the sound, causing the consciousness to hear and perceive the sound. It is the bond created by the ear's exposure to sound. When conscious of attachment, note the discriminating awareness of the mind. With mindful breathing, the concepts generated by the attachment of the ear and the sound will gradually diminish. Breathing in, we know we are breathing in. Breathing out, we know we are breathing out. I am aware of its arising, its growth, its decline and its dissolution, to directly experience the impermanent nature of the ties of ear and sound. When the nose smells a scent because there is a nose and there is a scent, there is contact of the nose with the scent, causing the mind to smell and perceive the scent. It is the bond created by the nose's contact with the scent. When conscious of attachment, note the discriminating awareness of the mind. With mindful breathing, the concepts generated by the attachment of the nose and the scent will gradually diminish. Breathing in, we know we are breathing in. Breathing out, we know we are breathing out. One becomes aware of its arising, growing, declining, and passing away, to experience directly the impermanent nature of the attachments of the nose and scent. When the tongue tastes a taste because there is a tongue and there is a taste, there is contact of the tongue with the taste, induces the mind to taste and to discern taste. It is the attachment created by the tongue's contact with the taste. When conscious of attachment, note the discriminating awareness of the mind. With mindful breathing, the concepts generated by the attachment of the tongue and the taste will gradually diminish. Breathing in, we know we are breathing in. Breathing out, we know we are breathing out. One becomes aware of its arising, growing, declining and passing away, in order to experience directly the impermanent nature of the attachments of tongue and taste. When the body touches the object, it is because there is a body and there is an object, there is contact of the body with the object, causing the mind to touch and discern the object. It is the bondage created by the body's contact with the object. When conscious of attachment, note the discriminating awareness of the mind. With mindful breathing, Ideas generated by the attachment of bodies and objects will gradually decline. Breathing in, we know we are breathing in. Breathing out, we know we are breathing out. One becomes aware of its arising, growing, decreasing and passing away, in order to directly experience the impermanent nature of the attachments of body and matter. When mind arises knowing a thought is due to mind and thought, there is mind contact with thought, causing mind to arise awareness of thoughts and discriminating perception of ideas. concept. It is the bondage created by the mind's contact with the thought. When conscious of attachment, note the discriminating awareness of the mind. With mindful breathing, the concepts generated by the attachment of mind and thought will gradually diminish. Breathing in, we know we are breathing in. Breathing out, we know we are breathing out. I am aware of its arising, its growth, its decline and its dissolution, to directly experience the nature of impermanence in the constraints of mind and thought. An example of the bond between the eyes and the form: When the eyes see a beautiful young woman, with a graceful body and an innocent smile, it causes sexual attraction. We objectively note: 'Seeing a form', 'Having a fondness for form', and then gently return to the breath. Breathing in, we become aware of craving arising. Exhaling, we realize that the craving is diminishing. An example of the bond between the ear and the sound: When the ear hears a swearing sound, it creates an unpleasant feeling. We objectively note: "Hearing a sound", "There is discomfort in sound", and then gently return to the breath. Breathing in, we become aware of the unpleasant sensations arising. Breathing out, one notices that the unpleasant feeling is diminishing. An example of the bond between the nose and the scent: When the nose smells a bad smell, it causes irritation. We objectively note: “I am smelling a bad smell”, “There is an annoyance about the smell”, and then gently return to the breath. Breathing in, we become aware of the arising of resentment. Exhaling, we realize that the frustration is diminishing. Example of the attachment of tongue and taste: When the tongue tastes a delicious taste, it causes us to like it. We objectively note: "Tasting a taste", "Having a preference for taste", and then gently return to the breath. Breathing in, we are aware of the arising of liking. Breathing out, we realize that our liking is diminishing. Example of the bondage of the body and the touch: When the body touches a cool smooth skin, it causes us to fall in love. We objectively note: "Touching an object", "Having a passion for touch", then gently return to the breath. Breathing in, we become aware of craving arising. Exhaling, we realize that the craving is diminishing. Example of attachment of mind and thought: When we are aware that an evil thought is arising in the mind, causing hatred and dissatisfaction. We objectively note: "Having an evil thought", "There is dissatisfaction about the evil idea", and then gently return to the breath. Breathing in, we become aware of discontent arising. Breathing out, we realize that dissatisfaction is diminishing. In the Vajrayana Sutra, the Buddha preached the essential meaning of the birth of a mind that does not abide in the six worlds: "Unsatisfied with form, arises a mind, Unsatisfied with a taste and a touch of dharma, arises a mind, with a mind without a base, a child gives birth to a mind. .” One should not dwell on forms to give rise to consciousness; one should not dwell upon sounds, smells, tastes, touches, and thoughts, but gives rise to consciousness. should stay in a place where there is no place to stay to give birth to mind. In the spirit of the Four Domains of Contemplation, "should not abide" (not to abide) that the Buddha mentioned in the Vajrayana Sutra means that the mind that arises is not attached to the six objects, is not entangled in what is seen in color. form, in the hearing in the sound, in the smell in the scent, in the taste in the taste, in the sense of bodily touch, in the discriminating consciousness of thought. Such a center of mind is called abiding in a place where there is no place to stay, which means that it is not attached to the ceiling, but a pure mind is born. The noble path on which the meditator relies, to rest his mind in mindfulness, to practice mindful living, is the path of the four foundations of mindfulness, that is, the four areas of contemplation. When contemplating the attachment of the senses and the objects of the senses, Please objectively note its influence on body and mind. We become aware of attachment as soon as it begins to arise, to grow, to weaken, until it completely disappears. One abides in contemplation of its arising as well as its passing away, in order to see clearly the impermanent nature of attachment in the senses. One abides contemplating: "There are six senses," "There are six sense objects," and all are just six senses and six sense objects. With such contemplation it is enough to help us become aware of the presence of mental objects, to contemplate the impermanence of mental objects. The next step is to meditate on the seven factors of enlightenment (also known as the seven factors of enlightenment, or the seven parts of bodhicitta). The seven factors of enlightenment include mindfulness, investigation of the dharma, diligence, joy, serenity, concentration, and equanimity. - Mindfulness The first enlightenment factor is mindfulness. Mindfulness is being aware and aware of what is happening in the present moment. When the mind is mindful, be aware that you are being mindful. In the practice of satipatthana, the contemplation must be based on the spirit of not-self, with no attachment to the view of the subject "me" "mine". That is the basis of discerning noting and objective observation, which is very important for proper practice. This is also the basis of the practice of selflessness - "To study the Buddha's way is to learn about oneself, to learn about oneself is to forget oneself" (Three Pillars of Zen - Philip Kapleau). When the mind is not mindful, we are also aware of it. Maintain the breath in awareness, realizing that your mind is not mindful. When there is clear consciousness to realize that we are not mindful, that very moment mindfulness is being established in the mind. Be aware with mindfulness right there, to realize that your mind is being mindful. It is the moment of awareness to reflect on the arising of mindfulness. Observe objectively and attentively from the time when mindfulness has not arisen, it is now beginning to arise. If it has arisen, it is now beginning to achieve. - Tracing the Dharma The second enlightenment factor is investigating the Dharma. Tracing the Dharma is the determination of the dharmas, which means the study and study of the Buddhadharma. Like when we read the Sutra of the Four Realms of Contemplation, we try to understand the magical meaning of each word in the text, by receiving, upholding, reading and reciting to try to comprehend all the meanings. All of these are considered dharmas. When the decisive factor has not arisen, now is arising, we are clearly aware of it. Objectively note in our mind that there is a decision about things. Even when there is no determination about the dhammas, we immediately become aware of it. With the light of mindfulness, we realize that our mind lacks the element of dharma investigation, we consider to develop that deficiency, leading to the arising of the element of investigating dharma in us. And when the investigation of the dharma has arisen, it will come to fruition. Due to the successful investigation of the Dharma, we understand the meaning of the core sutras and the method of cultivation to apply in daily life. - Effort The third factor of enlightenment is diligence. As mentioned at the beginning, the factor of diligence is very important in the process of developing the four areas of mindfulness. Practicing mindfulness without diligent practice can hardly achieve the wish. Make an effort to practice. Be patient. Practice living mindfully in every moment. Live in the present action. When we practice the four contemplations seriously and diligently, we realize that our mind is having diligent practice. When there is the element of diligence, we realize that we have energy. When we don't have effort, we realize we don't have energy. One becomes aware of diligence as soon as it begins to arise. When it has arisen, we are aware of its accomplishment. We abide in the contemplation: "There is effort here," which is enough to help us become aware of the presence of the element of diligence in the mind. - Joy The fourth element of enlightenment is joy. Due to the arising and accomplishment of mindfulness, our minds are clearly aware of things, and try our best to study and learn about the Buddhadharma. The essentials of the sutras are explained in the light of wisdom, the effort itself is dedicated to the practice, the practice of living in every moment. We are aware and aware of everything that is happening in the present moment. We are conscious of living in every breath, in every beat of the heart, in every posture and movement of the body, in every movement of the mind. We practice living mindfully in every moment of reality. The bright light of mindfulness leads to the realization of the selfless nature of all things, the meaning of impermanence and suffering in human life. The mind is clear in rejoicing, leading to the arising of the element of joy. When the element of joy begins to arise, we are aware of its arising. And when joy has arisen, we are aware of its accomplishment. I dwell in the contemplation: "There is joy here," This is enough to help us contemplate and realize the presence of the element of joy in the mind. - Contemplation The fifth element of enlightenment is lightness, that is, a feeling of lightness in the mind. The first is the successful mindfulness factor, which leads to the growth of the dharma-investigation factor and the arising and consummated effort. After that, joy begins to arise and goes to accomplishment, the body and mind feels light relaxation and peace. All the activities of body and mind are stable, the mind is relaxed and relaxed, leading to the arising of the element of peace. When serenity begins to arise, be alert and aware of it. We are aware that our mind is having peace of mind. When the element of serenity is accomplished, one is clearly aware of its accomplishment. When the element of serenity has been achieved, the body and mind feel lightness, ease, and stability. Breathe consciously in every moment of silence. Concentration The sixth factor of enlightenment is concentration. From the attainment of the basic enlightenment factors (mindfulness, investigation of the Dharma, diligence, joy) comes the attainment of the element of serenity. When serenity is achieved, the arising of the factor of concentration is brought about. Right now, the breath comes in and out in consciousness. The mind is quiet and still. Thoughts settle down. Peace of mind is like the surface of an early autumn lake. Mindfulness is clear in every breath, in every moment of life. This is the stage when the element of concentration is beginning to achieve. In the section on contemplating the mind, the factor of concentration was mentioned in detail. Here, just to emphasize, the element of concentration is seen as the natural fruit of awakening. When the mind is concentrated, we are clearly aware that the mind is concentrated. When the mind has no concentration, we are clearly aware that the mind has no concentration. We are aware that concentration since it has not arisen is now arising. When it arises, we are aware of its arising. And when it is accomplished, one is clearly aware of its accomplishment. - Equanimity The seventh element of enlightenment is equanimity, that is, letting go. When concentration develops, then the mind enters a stillness without a single thought. Then the mind completely let go of everything. Body and mind are no longer attached to anything in life. We live freely with heaven and earth, like clouds go, like the wind returns - "Entering the slopes of the sea" (Leave your hand in the market - Ten Muc Nguu Do). We live in life, but we are not disturbed by life. The fluctuating events around also do not disturb the mind (Regardless of foreign animals). The meditator lives leisurely and calmly like a passing cloud, like the wind returning, as serene as a blade of grass, as peaceful as a flower leaf, as calm as the afternoon sun, as free as the morning dew. Not bound by circumstances. Do not be disturbed by delusions. No disturbance in the present. No distractions with life. Because by living peacefully and awake, we directly experience the mystery of creation, the meaning and existence of human life. Life and death don't even bother. "Compassionately understanding the wind blade is usually calm, pretending to be a lot of wild poisons" - If you meet the sword, you will still play, if you want to poison, you will still be at ease (Certificate Dao Ca). We live fully with ourselves, joyfully in the present moment. Live and truly live in every moment of the mystery of life. Live still live, live to live, truly live with life but do not cling to it - Lao Tzu's "Harmony with light, harmony with the world, no harm and no action" by Lao Tzu is no different (Harmony with light bright, copper and dusty, do not do but nothing do not do). One wave of the hand washes away all worries. Free-spirited. Peace and quiet. "Do not stop except for delusions and do not seek true enlightenment" (Certificate of Dao Ca). Live completely with a "no no" mind. That is the key point "No form, no, no, no no" in the Certificate of Dao Ca of Great Master Huyen Giac (No form, not no, not no no). When we know whether the mind is letting go or not, we all know that. We are aware as soon as renunciation arises, its growth, its attainment. The element of equanimity leads to complete relaxation and liberation of the mind. It is the luminous point of wisdom. Master Huyen Giac has pointed out that the essence of meditation is the factor of letting go - "Vision of meditation will reject the mind" - Therefore, learning to teach meditation teaches to let go (Certificate of Dao Ca). That means taking another step on letting go to letting go, letting go of letting go. The next step, practice mindfulness of the four noble truths, including the truth of suffering, the truth of origination, the truth of cessation, and the truth of the path. - The Truth of Suffering The first noble truth is the truth of suffering, that is, human suffering: "When the fact is suffering, I contemplate this as suffering". All that is impermanent in this world is suffering. Everything is always changing - "Birth to be born is to translate" (Born forever, so it's called change - I Ching). No form, no thought, remains in the same state (“Things with the same change, things with extremes of antithesis” are like that - Everything in the end will change, everything will come back to the end). That is the truth of the impermanence of all things. And because the changing impermanence is always present in life, has caused so many changes, from arising, then mutates, then decays, so there should be suffering. When it has changed, it has been corrupted, it must disappear with time, so in the end all is nothing. All things in this world have no separate self-nature. When we see things, contemplate things, and perceive things as suffering, we clearly realize: "This is suffering". Human suffering, both mentally and physically, has 84,000 kinds of afflictions, which cannot be fully explained. From the moment he was born, it was already painful to cry when he was born. Growth, old age, sickness, death... All is suffering. The person you love but have to leave is also suffering. Unfulfilled wishes and dreams are also suffering. Enemies that have to live together is also suffering. The restraints attached to the body these five aggregates are also suffering. Whenever our eyes witness suffering in this life (outside the mental object), or whenever we feel our own suffering (inside the mental object), we immediately become aware of it. about it and objectively observe suffering. We know that: "This is suffering". Try to keep the breath in consciousness. Breathing in, we know we are breathing in. Breathing out, we know we are breathing out. Use the breath as the foundation to cultivate awareness, to be aware of the fact, to see clearly suffering and the source of all suffering in life. - The second noble truth is the truth, that is, the cause of suffering: "When the fact is the cause of suffering, we contemplate this as the cause of suffering". When we reflect on suffering, we see the cause of human suffering. Cravings, lusts, hatred, the delusions of self-grasping, the unjustified doubts, the arrogant conceit, the evil views... All of these are the causes of human suffering. Even the attachment of eyes, ears, nose, tongue, body, and mind with forms, sounds, smells, tastes, touches, and thoughts are all sufferings that tore through the human psyche. In the Phu Lau Na Sutra, the Buddha said: "The eye that sees form and the pursuit of clinging is suffering, the ear hears the sound, the nose smells the smell, the tongue tastes the taste, the body touches the body, the mind depends on the dharma, all clinging and chasing are hurt". Just as the body is made up of the four elements, arises because of conditions, and when it ends, it falls apart. But if we keep clinging to it and let this body be ours forever, then that is ignorance and suffering for thousands of years. Just like stubbornly accepting false thoughts as our mind, forever living with greedy thoughts, create so many karmic troubles. Suffering is also caused by the crazy attachment to body and mind forever ("Warm the six worlds up, the yoke of karma follows" - Thieu That Luc Mon). When feeling suffering, reflect to see clearly the cause of human suffering. Maintain mindfulness of conscious breathing. Breathing in, we know we are breathing in. Breathing out, we know we are breathing out. We focus on observing the source of things, to see clearly the nature of suffering and the cause that has led to suffering. We contemplate: "This is the cause of suffering". - The cessation of suffering The third noble truth is the cessation of suffering: "When the fact is the cessation of suffering, we contemplate this as the cessation of suffering". Because by contemplating suffering, we understand and clearly see the source of suffering, the cause that has led to human suffering. Right here, If you yourself make an effort to eliminate the wrong views of self-grasping, the mind will also be less painful. When suffering has really ended, the path to liberation is in front of you. That is understood as an absolute Nirvana truth of the human spirit. It is the peace and freedom of mind without hindrance. We, if we keep clinging to this body as our true, forever infatuated with the body, clinging and mourning, we will still be worried and troubled. Clinging to the body is also a source of fear. As in Lao Tzu's Tao Te Ching - "The reason why Wu has a great eunuch, vi Ngo is friendly, he has no body, and he has no body!" (The reason I have great worries is because I have a body, if I don't have a body, I wouldn't worry!). Realize that: To live is to live in this life, to live with the body, but the mind is not attached to greed, don't reel in the wind and storm of life. To live is to live in life. Not boring life. Not obsessed with the body. It is living in accordance with the meaning of human life. Here is the body, which is formed according to the conditions, but destroyed by the end. Got it and lost it. Knowing that, our mind should not be too regretful when we have to lose our body. This is not only with regard to the view of our body but also of our view towards our loved ones. Those who are born and those who die, all are suffering, birth and death are endless ("Birth, extinction, change, vanity and fall without master" - Birth and death change, change and change, vanity also has no subject - Sutra Eight Great Human Giac). Because of such awareness, when this body is about to die, we do not have much sorrow and regret. Leave indifferently. Please return safely. Practice contemplation of life and death like Zen Master Mumon: “Life is like a cloud that flies over the top of a mountain. Death is like the moon crossing the sea." When our loved ones die, we know we have lost their body, we know we have lost their voice and actions. And because of attachment, we grieve, we suffer. There is birth, there is loss, it is also created according to conditions, and destroyed according to conditions. All are unusual. Another person's life is like a virtual dream ("Handling the great dream" - Ly Bach). Look at life with impermanent eyes. Enjoy life like a flower in bloom. Come into life as if you were walking in a dream (“Give up the dream body, walk around the dream scene, the dream is over, laugh at the disillusionment” - Zen Master Thich Thanh Tu). Realize that this is the case. My loved ones will also pass away. We calmly look at things with the eyes of understanding and knowing, without too much pain and sorrow. In the Eight Great Human Enlightenment Sutra, the Buddha said - "The world is impermanent, five warms without self" (Life is impermanent, the body of the warm year does not have a separate self). Always remind yourself: “People come and people go. I have come and then I will go. Don't bother worrying about impermanence!" Because we are aware of the impermanence of this life, when our loved ones are still alive, we should appreciate the moments they still have with us. If tomorrow, when a loved one has passed away, and the deep love has broken, it will be regretful that filial piety has not been paid in time, grace has not been paid, all that remains is only a stream of sorrowful tears in late regret. In the early stages of practice, we are still human beings full of worries and worries. If, one day, my loved ones go away, my body will also be sad and sad. But by understanding and knowing the source of delusional craving, the root of human suffering, we can reduce the level of grief. Okay, then the purpose of meditation here has also reaped some benefits! Try to practice diligently until the last moment of life, concentration will also be strong. And then, when things come, just leave peacefully, come back safely, like the wind blowing away, like the clouds returning. The ultimate truth is the truth, that is, the way to the cessation of suffering for spiritual liberation: "When the fact is the way leading to the cessation of suffering, one contemplates this as the path leading to the cessation of suffering. hurt". When we see suffering, feel suffering, we realize: "This is suffering". We reflect on the fact to see clearly where the source of suffering is. We rest our minds in the contemplation: "This is the cause of suffering". And when the fact is that the path leads to the cessation of suffering, we objectively note: “This is the path leading to the cessation of suffering.” We meditate: "There are four noble truths," which is enough to help us contemplate and become aware of the presence of mental objects. Make every effort to practice mindful living in every moment. Try diligently to uphold the scriptures, practice meditation, to illuminate the path of wisdom, to apply the precepts and essentials of the Buddhadharma to the path of practice for yourself. Practice living mindfully and living with the aspiration: "Raise the fire of wisdom, to liberate your own spirit, and to shine the light on all those who are on the same boat of fateful drifting." . In order to eliminate the obstacles of craving, hatred, delusion, conceit, and extravagance, means must be used. So the Buddha gave the eightfold path, that is, the middle way, with eight essential and true categories to help meditators rely on them to cultivate: - Right view (right seeing and knowing) - Right thinking (right thinking) - Right speech (right speech) - Right Action (right action) - Right Livelihood (righteous living) - Right Effort (righteous effort) - Right Mindfulness (Right Consciousness) - Right Concentration (righteous concentration) The above eight categories It is divided into three groups as precepts, concentration, and wisdom: - Morality (moral) includes right speech, right action and right livelihood - Concentration (spiritual) includes right effort, mindfulness and right concentration - Wisdom (knowledge) ) includes right thought and right view The foundation of the eightfold path is precepts, with three basic ethical categories being right speech, right action, and right livelihood. The way to rely on for the practice of mindfulness and for the attainment of right concentration is the path of satipahāna, ie the four areas of contemplation. On the path of practice, the factor of right effort is to support us to have strong wills in the process of practicing mindfulness, thereby expanding the two categories of knowledge, right view and right thought, helping We realize the important role of the path to spiritual liberation. When the factor of mindfulness is accomplished, leading to the generation and completion of the element of right concentration, it helps us to overcome the defilements of thinking, attain spiritual liberation, and realize Nirvana in the present life. . RESULTS At the end of the text, the Buddha mentioned the fruit of the right position that the meditator can attain in the present moment. The results that come naturally are not expected from the practice of diligent practice. The fruit of the right position (also known as the unborn, or the unborn) is the fourth and also the highest of the four shravakas, ie the attainment of Arahant (perfect wisdom). The word Arahant can be understood as a guru who is worthy of offerings and respect. This is the person who has truly eradicated all the defilements in this world. The Buddha also emphasized on the fruit of non-return (no return) that the meditator can achieve for the next life, if there are still residual effects in the process of practicing the four areas of mindfulness. The post-war here means that after one has eradicated the two fetters of greed and hatred, but in the mind there are still more or less entanglements in delusion, conceit, restlessness and doubt. The fruit of non-returning is the third of the four shravakas, ie the attainment of A Na Ham (complete concentration). Achieving the attainment of A Na Ham will no longer have to return to this earthly place. The Buddha further emphasized that, It is not necessary to practice for up to seven years to attain the unborn fruition. It is possible to attain the fruit of arahantship in the course of six years, five years, four years, three years, two years, one year, or it may be shorter like two months, one month, half a month, seven days. At the end of the lecture on the Four Realms of Mindfulness, the Buddha once again emphasized the purpose and results of the practice of contemplating the four foundations of mindfulness: - Purifying body and mind in the face of tumultuous life. Overcoming spiritual afflictions - Eliminating worries and sorrows before life - Reaching the right path of understanding - Entering spiritual Nirvana right here in this world These achievements are considered fruits nature has been reaped as a result of diligent practice. That is what is truly miraculous that can be experienced in the present moment. Be diligent and steadfast in your practice in every moment of your life. Firmly believe that the practice of the four areas of contemplation will bring us to the shore of liberation in this very life, experiencing the impermanence, suffering, and non-self of the five aggregates in themselves, thereby penetrating clearly the self. the true nature of life, of man, of the universe. Remember, the method of cultivating the four areas of mindfulness can be practiced at any time and in any place. It is not necessary to just practice while zazen. The way of cultivation is based on the middle path of liberation, not being greedy for sensual pleasures, not bored with life, not afraid of life. Live to live. Live and be aware of life in every moment of reality. Let's single-mindedly practice the practice of mindfulness of the four foundations of mindfulness correctly. Insight into the impermanent nature of all things. Directly experience the suffering nature of human life, the selflessness of the five aggregates itself. Passively noting and attentively observing the arising, growing, declining, and passing away of all phenomena related to body, feeling, mind, and dharmas in every moment of impermanence. Try to practice living in the present moment, consciously aware in every moment of life. Experience the magic of awakening light. Try to cultivate concentration and mindfulness, free from mental afflictions and attachments to the five aggregates. Practice living and live peacefully with life. Let's face reality, welcome it, with all compassion and humility. Live and practice living with the awakening art of meditation. Live to live and live the true meaning of human life. Practice peace and serenity. Live still live. Live to live. Be diligent in cultivating awareness in the present moment and constantly contemplating the impermanence, suffering, and non-self of the five aggregates themselves. Practice living in awareness and calmly welcoming life. With mindful awareness, with mindful breathing, with peaceful joy, we see the world as a bright dawn, like a white cloud looking at the moon, like a calm wind looking at the sky. And when things come, leave peacefully, return peacefully. A return to the old land A Lan Nha...... FOUR LANGUAGES OF CONCEPT I heard like this. Once, the Buddha was residing in Kammasadamma, a neighborhood in the country of Kuru. One day, he called to the mendicants: "O monks." The bhikshus replied, "Lord World Honored One." The Buddha said: "This is the only way to purify body and mind, overcome defilements, eliminate sorrow and pain, attain the right path, and attain Nirvana. That is the path of the four areas of contemplation.” What are the four areas of contemplation? Brethren, a bhikshu abides in contemplation of the body in the body, diligent, clearly and lucidly aware of the body, free from all attachments and cares for life. He abides in the contemplation of sensations in sensations, diligently, clearly and lucidly aware of sensations, freed from all attachments and cares for life. He abides in the contemplation of mind in the mind, diligently, clearly and lucidly aware of the mind, free from all attachments and cares for life. He abides in the contemplation of the mental object in the mind object, diligently, clearly and lucidly aware of the mental object, freed from all attachment and concern for life. Hey guys, How does a bhikshu abide in contemplation of the body in the body? He goes to a forest, to a tree, or to a deserted place, sits cross-legged with his back straight, and establishes mindfulness on the object of meditation. With clear and lucid awareness, he breathes in. With clear and lucid awareness, he breathes out. Breathing in a long breath, he realizes: "I am breathing in a long breath". Exhaling a long breath, he realizes: "I am breathing out a long breath". Breathing in a short breath, he realizes: "I am breathing in a short breath". Exhaling a short breath, he realizes: "I am breathing out a short breath". The bhikshu himself practices as follows: With clear attention to the entire in-breath, one breathes in. With attentive attention clearly noting the entire out-breath, one breathes out. With the effort of paying attention to the equanimity of the whole in-breath, we breathe in. With an effort to focus on the calmness of the entire out-breath, we breathe out. Like a skilled turner, or an apprentice, when turning a long circle, he realizes: "I am turning a long circle". Or turn a short circle, he realizes: "I am turning a short circle". Just as a bhikshu breathes in a long breath, he is aware: "I am breathing in a long breath". Exhaling a long breath, he realizes: "I am breathing out a long breath". Breathing in a short breath, he realizes: "I am breathing in a short breath". Exhaling a short breath, he realizes: "I am breathing out a short breath". The bhikshu himself practices as follows: With clear attention to the entire in-breath, one breathes in. With attentive attention clearly noting the entire out-breath, one breathes out. With the effort of paying attention to the equanimity of the whole in-breath, we breathe in. With an effort to focus on the calmness of the entire out-breath, we breathe out. Thus, the bhikshu abides in contemplation of the body in the body, or inside the body, or outside the body, or inside and outside the body. He abides in contemplation of the process of arising in the body, or the process of dissolution in the body, or the process of arising and passing away in the body. Or he contemplates, "There is a body," which is enough to generate a mindful awareness of the body. He does not depend on anything in attachment and does not cling to anything in life. This is how the bhikshu contemplates the body in the body, gentlemen. When going, the bhikshu realizes: "I am going". When standing, the bhikshu realizes: "I am standing". While sitting, The bhikshu is aware: "I am sitting". When lying down, the bhikshu realizes: "I am lying down". Whatever posture the body is in, the bhikshu is aware of that posture. Thus, the bhikshu abides in contemplation of the body in the body, or inside the body, or outside the body, or inside and outside the body. He abides in contemplation of the process of arising in the body, or the process of dissolution in the body, or the process of arising and passing away in the body. Or he contemplates, "There is a body," which is enough to generate a mindful awareness of the body. He does not depend on anything in attachment and does not cling to anything in life. This is how the bhikshu contemplates the body in the body, gentlemen. When going forward or backward, the bhikshu is clearly aware of that. When looking forward or backward, bending down or standing up, the bhikshu is clearly aware of this. When wearing a kashāya or carrying a bowl, the bhikshu is clearly aware of this. When eating or drinking, chewing or tasting, the bhikshu is clearly aware of it. When defecating or urinating, the bhikshu is clearly aware of it. When walking or standing, lying down or sitting, sleeping or awake, talking or silent, the bhikshu is clearly aware of this. Thus, the bhikshu abides in contemplation of the body in the body, or inside the body, or outside the body, or inside and outside the body. He abides in contemplation of the process of arising in the body, or the process of dissolution in the body, or the process of arising and passing away in the body. Or he contemplates, "There is a body," which is enough to generate a mindful awareness of the body. He does not depend on anything in attachment and does not cling to anything in life. This is how the bhikshu contemplates the body in the body, gentlemen. The bhikshu contemplates this very body, from the heels up and from the top of the head down, covered by a layer of skin and filled with all kinds of impurities. Belonging to this body: “hair, hair, nails, teeth, skin, flesh, tendons, bones, marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, peritoneum, stomach, excrement, brain, bile, phlegm, pus, blood, sweat, fat, oil, tears, saliva, snot, mucus in joints, urine”. Gentlemen, for example, there is a bag containing grains such as white rice, red rice, green beans, mung beans, sesame, and rice. The two caps can be opened. A person with good eyesight, when opening the bag, clearly sees the nuts contained in it. This is white rice, red rice, green beans, mung beans, sesame, rice. Likewise, when contemplating the body itself, the bhikshu sees everything, from the heels up and from the top of the head down, covered by a skin and filled with all kinds of impurities. Belonging to this body: “hair, hair, nails, teeth, skin, flesh, tendons, bones, marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, peritoneum, stomach, excrement, brain, bile, phlegm, pus, blood, sweat, fat, oil, tears, saliva, snot, mucus in joints, urine”. Thus, the bhikshu abides in contemplation of the body in the body, or inside the body, or outside the body, or inside and outside the body. He abides in contemplation of the process of arising in the body, or the process of dissolution in the body, or the process of arising and passing away in the body. Or he contemplates: "There is a body," That is enough to generate a mindful awareness of the body. He does not depend on anything in attachment and does not cling to anything in life. This is how the bhikshu contemplates the body in the body, gentlemen. Again, guys. In whatever posture the body is in, the bhikshu is also contemplating the elements that make up the body. In this body, there is the element of earth, there is the element of water, there is the element of fire, there is the element of wind. Like a skilled butcher, or apprentice, when killing a cow, sit in the middle of a crossroads and cut the cow into pieces. Likewise, the mendicant, in whatever posture the body is in, is contemplating the elements that make up the body. In this body, there is the element of earth, there is the element of water, there is the element of fire, there is the element of wind. Thus the bhikshu abides in contemplation of the body in the body, either inside the body, or outside the body, or inside and outside the body. He abides in contemplation of the process of arising in the body, or the process of dissolution in the body, or the process of arising and passing away in the body. Or he contemplates, "There is a body," which is enough to generate a mindful awareness of the body. He does not depend on anything in attachment and does not cling to anything in life. This is how the bhikshu contemplates the body in the body, gentlemen. Again, guys. It's like seeing a dead body left in a morgue, one day, two days, or three days, swollen, bruised, and rotting. The mendicant contemplating the body, too, will become like that, there is no way to escape. Then, as if seeing a dead body left in a charnel ground, possessed by crows, hawks, Vultures and wolves gnaw, worms nibble. The mendicant contemplating the body, too, will become like that, there is no way to escape. Then it was like seeing a corpse abandoned in a cemetery, only a skeleton with a little flesh and blood left, joints still attached by tendons. The mendicant contemplating the body, too, will become like that, there is no way to escape. Then it was like seeing a corpse abandoned in a cemetery, only a skeleton without any flesh but still stained with some blood, joints still attached by tendons. The mendicant contemplating the body, too, will become like that, there is no way to escape. Then, as if seeing a corpse abandoned in a cemetery, leaving only a skeleton without any flesh and without any blood, The joints are also attached to each other by tendons. The mendicant contemplating the body, too, will become like that, there is no way to escape. Then it was like seeing a corpse abandoned in a cemetery, leaving only a pile of scattered bones, here the bones of the arms and legs, there the bones of the femur, the bones of the buttocks, the spine, the skull. The mendicant contemplating the body, too, will become like that, there is no way to escape. Then it was like seeing a corpse abandoned in a cemetery, leaving only a pile of white shell-colored bones. The mendicant contemplating the body, too, will become like that, there is no way to escape. Then it was like seeing a corpse abandoned in a cemetery, leaving only a pile of dry bones that had been more than a year old. The mendicant contemplating the body, too, will become like that, there is no way to escape. Then it was like seeing a dead body left in a cemetery, only a pile of bones that had decayed to ashes. The mendicant contemplating the body, too, will become like that, there is no way to escape. Thus, the bhikshu abides in contemplation of the body in the body, or inside the body, or outside the body, or inside and outside the body. He abides in contemplation of the process of arising in the body, or the process of dissolution in the body, or the process of arising and passing away in the body. Or he contemplates, "There is a body," which is enough to generate a mindful awareness of the body. He does not depend on anything in attachment and does not cling to anything in life. This is how the bhikshu contemplates the body in the body, gentlemen. Hey guys, How does a bhikshu abide in contemplation of feeling in feeling? When there is a feeling of pleasure, the bhikshu realizes: "I am having a feeling of pleasure". When there is a painful feeling, the bhikshu realizes: "I am having a painful feeling". When there is a feeling of neither pleasure nor pain, the bhikshu realizes: "I am having a feeling of neither pleasure nor pain". When there is a feeling of physical pleasure, the bhikshu realizes: "I am having a feeling of physical pleasure". When there is a feeling of mental pleasure, the bhikshu realizes: "I am having a feeling of spiritual pleasure". When there is a feeling of physical suffering, the bhikshu realizes: "I am having a feeling of physical suffering". When there is a feeling of mental suffering, the bhikshu realizes: "I am having a feeling of mental suffering". When there is a feeling of neither pleasure nor physical pain, the bhikshu realizes: "I am having a feeling of neither pleasure nor physical pain". When there is a feeling of neither pleasure nor mental suffering, the bhikshu realizes: "I am having a feeling of neither pleasure nor mental suffering". Thus, the bhikshu abides in contemplation of feeling in the feeling, or within the feeling, or outside the feeling, or inside and outside the feeling. He abides in contemplation of the arising in the feeling, or the passing away in the feeling, or the arising and passing away in the feeling. Or he contemplates: "There is a feeling here," and that is enough to generate a mindful awareness of the feeling. He does not depend on anything in attachment and does not cling to anything in life. This is how a bhikshu contemplates feeling in feeling, gentlemen. Monks, how does a bhikshu abide in the contemplation of the mind in the mind? When the mind has lust, the bhikshu is aware that his mind has lust. When the mind is devoid of lust, the bhikshu realizes that his mind has no lust. When the mind has anger, the bhikshu realizes that his mind has anger. When the mind is free of anger, the bhikshu realizes that his mind is free of anger. When the mind is deluded, the bhikshu is aware that his mind is deluded. When the mind is deluded, the bhikshu realizes that his mind is free of delusion. When the mind is receptive, the bhikshu is aware that his mind is receptive. When the mind is scattered, the bhikshu is aware that his mind is scattered. When the mind becomes vast, The mendicant is aware that his consciousness becomes vast. When the mind becomes limited, the bhikshu realizes that his mind becomes narrow. When the mind reaches the highest state, the bhikshu realizes that his mind has reached the highest state. When the mind does not reach the highest state, the bhikshu realizes that his mind has not reached the highest state. When the mind is concentrated, the bhikshu is aware that his mind is concentrated. When the mind has no concentration, the bhikshu realizes that his mind is not concentrated. When the mind is liberated, the bhikshu is aware that his mind is liberated. When the mind is not liberated, the bhikshu realizes that his mind is not liberated. Thus, the bhikshu abides in the contemplation of the mind in the mind, either within the mind, or outside the mind, either inside or outside of consciousness. He abides in contemplation of the mind's arising process, or the mind's passing away, or the mind's arising and passing away. Or he contemplates: "There is mind here," that is enough to generate a mindful awareness of the mind. He does not depend on anything in attachment and does not cling to anything in life. This is how the bhikshu contemplates the mind in the mind, gentlemen. Monks, how does a bhikshu abide in the contemplation of mental objects in mental objects? First, the bhikshu contemplates the five obscuring phenomena as mental objects in mental objects. Contemplation how? When there is a thought of craving, the bhikshu realizes that he has a thought of craving. When there is not a single thought of craving, The bhikshu realizes that he does not have a single thought of craving. When a thought of craving, which has not yet arisen, begins to arise, the bhikshu is aware of its arising. When a thought of craving has arisen and is now perishing, the bhikshu is aware of that cessation. When a thought of craving has ceased and ceased to arise again, the bhikshu is also aware of it. When there is a thought of anger, the bhikshu realizes that he has a thought of anger. When there is not a single thought of anger, the bhikshu realizes that he does not have a single thought of anger. When a thought of anger, which has not yet arisen, begins to arise, the bhikshu is aware of that arising. When a single thought of anger, which has arisen, is now perishing, the bhikshu is aware of that cessation. When a single thought of anger has ceased and no longer arises again, the bhikshu is also aware of it. When there is lethargy and sleepiness, The bhikshu is aware of his stupor and drowsiness. When there is no dullness and sleepiness, the bhikshu realizes that he is free from drowsiness and drowsiness. When drowsiness and drowsiness have not yet arisen and now begin to arise, the bhikshu is aware of this arising. When drowsiness and drowsiness have arisen and are now perishing, the bhikshu is aware of that cessation. When the dullness and drowsiness have passed away and no longer arise, the bhikshu is also aware of it. When there is agitation and remorse, the bhikshu realizes that he is having agitation and remorse. When there is no agitation and remorse, the bhikshu realizes that he is free of restlessness and remorse. When agitation and remorse have not yet arisen and now begin to arise, the bhikshu is aware of such arising. When agitation and regret have arisen and are now perishing, The bhikshu is aware of that destruction. When agitation and remorse have ceased and no longer arise again, the bhikshu is also aware of it. When there is doubt, the bhikshu is aware that he is in doubt. When there is no doubt, the bhikshu realizes that he has no doubt. When doubt has not arisen, now begins to arise, the bhikshu is aware of that arising. When doubt has arisen, now perishing, the bhikshu is aware of that dissolution. When doubt has passed away and no longer arises, the bhikshu is also aware of it. Thus, the bhikshu abides in the contemplation of the mental object in the mind object, either within the mental object, or outside the mental object, or within and outside the mental object. He abides in contemplation of the arising process in the mental object, or the dissolution process in the mental object, or the arising and passing away process in the mental object. Or he contemplates: "There is a mental object here," which is enough to generate a mindful awareness of the mental object. He does not depend on anything in attachment and does not cling to anything in life. The bhikshu contemplates the five obscuring phenomena as mind-objects where mind-objects are, gentlemen. The bhikshu then contemplates clinging to the five aggregates as mental object in mind object. Contemplation how? The bhikshu contemplates thus: "This is form. This is the arising of form. This is the dissolution of form.” “This is a feeling. This is the arising of feeling. This is the passing away of feeling.” “This is the perception. This is the arising of perception. This is the dissolution of perception.” “This is the operation of the mind. This is the arising of the movement of the mind. This is the cessation of the movement of the mind.” “This is discriminating consciousness. This is the arising of discriminating consciousness. This is the dissolution of discriminating consciousness.” Thus, the bhikshu abides in the contemplation of the mental object in the mind object, either within the mental object, or outside the mental object, or within and outside the mental object. He abides in contemplation of the arising process in the mental object, or the dissolution process in the mental object, or the arising and passing away process in the mental object. Or he contemplates: "There is a mental object here," That is enough to generate a mindful awareness of the mental object. He does not depend on anything in attachment and does not cling to anything in life. This is how the bhikshu contemplates clinging to the five aggregates as mental objects where mind objects are, gentlemen. The bhikshu then contemplates the six senses and the six sense objects as mental objects in mind objects. Contemplation how? The bhikshu is aware of the eye, aware of the object of the eye as form, aware of the attachments created by the eye and form. He is aware of the bonds that have not arisen, are now arising, of those that have arisen, are now perishing, of those that have ceased and do not arise again. The bhikshu is aware of the ear, aware of the object of the ear as sound, aware of the ties created by the ear and the sound. He is aware of the bonds that have not arisen, are now arising, of those that have arisen, are now perishing, of those that have ceased and do not arise again. The bhikshu is aware of the nose, aware of the object of the nose as scent, aware of the attachments created by the nose and the scent. He is aware of the bonds that have not arisen, are now arising, of those that have arisen, are now perishing, of those that have ceased and do not arise again. The bhikshu is conscious of the tongue, of the object of the tongue as taste, of the attachments created by the tongue and of the taste. He is aware of attachments that have not arisen, are now arising, of bonds that have arisen, are now perishing, of ties that have perished and do not arise again. The bhikshu is aware of the body, aware of the object of the body as touch, aware of the attachments created by the body and the touch. He is aware of the bonds that have not arisen, are now arising, of those that have arisen, are now perishing, of those that have ceased and do not arise again. The bhikshu is aware of the mind, aware of the mind's object as thought, aware of the attachments created by mind and thought. He is aware of the bonds that have not arisen, are now arising, of those that have arisen, are now perishing, of those that have ceased and do not arise again. Thus, the bhikshu abides in the contemplation of the mental object in the mental object, or within the mental object, either outside the mental object, or within and outside the mind object. He abides in contemplation of the arising process in the mental object, or the dissolution process in the mental object, or the arising and passing away process in the mental object. Or he contemplates: "There is a mental object here," which is enough to generate a mindful awareness of the mental object. He does not depend on anything in attachment and does not cling to anything in life. The bhikshu contemplates the six senses and the six sense objects as mental objects where mind objects are, gentlemen. The bhikshu then contemplates the seven factors of enlightenment as mental object in mind object. Contemplation how? When there is an element of mindfulness, The bhikshu is aware that he is having mindfulness. He contemplates: "My mind is having mindfulness". When there is no mindfulness, the bhikshu realizes that he is not mindful. He is aware of mindfulness that has not yet arisen, is now arising, of mindfulness that has arisen, is now being accomplished. When there is the element of dhamma investigation, a bhikshu is aware that he is having a decision about dhammas. He contemplates: "My mind is having determination about the dharmas". When there is no determination about the dhammas, the bhikshu realizes that he has no determination about the dhammas. He is aware of determination about dhammas that have not arisen, are now arising, of determination about dhammas that have arisen, are now being accomplished. When there is the element of diligence, the bhikshu is aware that he is having diligence. He contemplates: "My mind is having diligence". When there is no diligence, The bhikshu realizes that he is not diligent. He is aware of the effort that has not arisen, is now arising, of the effort that has arisen, is now being accomplished. When there is the element of joy, the bhikshu is aware that he is having joy. He contemplates: "My mind is having joy". When there is no joy, the bhikshu realizes that he has no joy. He is aware of the joy that has not arisen, is now arising, of the joy that has arisen, is now fulfilled. When there is the element of peace, the bhikshu realizes that he is having peace of mind. He contemplates: "My mind is at peace". When there is no peace, the bhikshu realizes that he has no peace. He is aware of the serenity that has not arisen, is now arising, of the peace that has arisen, is now being achieved. When there is a determining factor, The bhikshu is aware that he is having concentration. He contemplates: "My mind is centered". When there is no concentration, the bhikshu realizes that he has no concentration. He is aware of the concentration that has not arisen, is now arising, of the concentration that has arisen, is now being achieved. When there is the element of renunciation, the bhikshu is aware that he is having renunciation. He contemplates: "My mind is having equanimity". When there is no renunciation, the bhikshu realizes that he has no renunciation. He is aware of equanimity that has not arisen, is now arising, of equanimity that has arisen, is now being accomplished. Thus, the bhikshu abides in the contemplation of the mental object in the mind object, either within the mental object, or outside the mental object, or within and outside the mental object. He abides in contemplation of the arising process in the mental object, or the dissolution process in the mental object, or the arising and passing away process in the mental object. Or he contemplates: "There is a mental object here," which is enough to generate a mindful awareness of the mental object. He does not depend on anything in attachment and does not cling to anything in life. The mendicant contemplates the seven factors of enlightenment as mind-objects where mind-objects are, gentlemen. The bhikshu then contemplates the four noble truths as mental objects in mental objects. Contemplation how? When the fact is suffering, the bhikshu contemplates: "This is suffering". When fact is the cause of suffering, the bhikshu contemplates: "This is the cause of suffering". When the fact is the cessation of suffering, the bhikshu contemplates: "This is the cessation of suffering". When fact is the way leading to the cessation of suffering, the bhikshu contemplates: "This is the way leading to the cessation of suffering". Thus, the bhikshu abides in the contemplation of the mental object in the mind object, either within the mental object, or outside the mental object, or within and outside the mental object. He abides in contemplation of the arising process in the mental object, or the dissolution process in the mental object, or the arising and passing away process in the mental object. Or he contemplates: "There is a mental object here," which is enough to generate a mindful awareness of the mental object. He does not depend on anything in attachment and does not cling to anything in life. The mendicant contemplating the four noble truths as the mind-object is thus, gentlemen. Monks, a bhikshu who practices these four areas of contemplation for seven years can attain the fruit of right knowledge here and in this life. Or, if there is still a residual, then it is possible to achieve the status of no-return. Guys, let alone seven years. One who practices the above four fields of mindfulness for six years, five years, four years, three years, two years, or one year, he too may be able to attain the fruit of right position here and there. this life. Or, if there is still a residual, then it is possible to achieve the status of no-return. Hey guys, let alone a year. Those who practice the above four areas of mindfulness for seven months, six months, five months, four months, three months, two months, one month, or half a month, he may also be able to attain the fruition of right position here and in this life. Or, if there is still a residual, then it is possible to achieve the status of no-return. Hey guys, don't say anything for half a month. One who practices the above four fields of mindfulness for seven days, he too may be able to attain the fruition of right position here and in this life. Or if there is still dIt is possible to achieve the status of no return. That's why I said, "This is the only way to purify body and mind, overcome defilements, eliminate sorrow and pain, attain the right path, and attain Nirvana. That is the path of the four areas of contemplation.” Buddha said so. The mendicants gladly noted and practiced according to His word.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 CHANN TANH.AUSTRALIA,SYDNEY.5/12/2022.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.