The Eightfold Path to Happiness Step 6 Right Effort We choose between good and evil in every moment of our lives. We are not wretched victims, succumbing to fate. We are not puppets controlled by certain powers, and what happens to us is not predetermined. One moment we choose to act, and the next moment we must receive the results of that choice, along with any residual effects of past choices. A good choice in one moment creates a good spiritual environment for bliss in the next. If the choice in the last moment was quite pure and pure, then the present moment will also be. With billions of pretty pure moments, we will have moments of bliss. With the development of noble spiritual habits, from moment to moment, these moments will accumulate to create longer lasting moments of bliss. Our lives are made up of these little choices, billions of them happening in a moment. But these subtleties of the mind are not the place to begin the practice. We have to start where we can see clearly, through our outward actions. First of all, keep the five precepts and stop doing actions that are harmful to spiritual progress. Once the mind is no longer disturbed by the influence of akusala dhammas, we will be able to easily see what is happening in the mind. Then we can be free enough to see the flow of our thoughts. After that, When we train in our ability to see how the mind moves, we can see moments when the mind arises, rises, and then passes away. To begin with, however, it is enough to simply be mindful of the general tendency of thought currents as they arise. With that awareness, we can use Right Effort to create new choices. The Buddha advised us all to choose kusala cittas over unwholesome cittas and to cultivate kusala cittas moment by moment, until unwholesome cittas no longer appear. As the Buddha taught, we do that by constantly motivating ourselves, "to be diligent, to generate energy, and to arouse the mind." (D 22) In the sixth step of the Eightfold Path, Right Effort, the Buddha specifically explained how to direct our effort, dividing that process into four parts. First, with strong determination and energy, we do whatever we can to prevent the arising of unwholesome states of mind, such as anger, jealousy, or greed. However, since we are not yet enlightened, some negative thoughts will still creep in, no matter how hard we try. Then we will make a second effort, urging ourselves to overcome any unwholesome consciousness that has arisen. Third, we replace unwholesome cittas with wholesome cittas, such as thoughts of love, generosity, or feelings of compassion. Finally, we arouse the effort to cultivate further kusala cittas. The more diligent we are, the result of course is that our mind becomes clearer, less suffering, and we feel more peaceful and free. To achieve anything requires effort. This is true for everyday activities such as painting houses, doing business; Spiritual life requires even more diligent effort. At every step of the Noble Eightfold Path, there is always the latent presence of Right Effort. When we practice the Buddha's teaching on the four types of effort, making the mind perfect, clear and capable of understanding, we have attained Right View of the path. Then when we apply these four efforts to our thoughts, words, and actions, we will achieve results in Right Thought, Right Speech, and Right Action. And when we bring these four efforts to apply the rules of ethics in work, we achieve Right Livelihood. Finally, when we are diligent in our meditation practice, we have Right Mindfulness and Right Concentration. We can correctly conclude that Right Effort is the energy required to promote our success on each step of the Noble Eightfold Path. In fact, having a strong effort to restrain oneself is half the battle won. Without this vigorous effort to attain a perfect state of mind, we will hardly get far on the path to ultimate happiness. We really want to believe that just by paying attention, we can go the whole way. To be sure, mindfulness sounds easier to do than diligent effort. Unfortunately, simple, ordinary attention is not enough. We need to practice mindful attention—both while we meditate or engage in other spiritual practices and as we go about our daily lives. The Buddha knew that we need to make a mindful effort to get rid of negative minds and cultivate a positive mind in all aspects of our lives, otherwise our mind will never be peaceful enough for us to have a healthy mind. can go further on the spiritual path. At this point, you might be thinking, “I know it's not easy. Why does it sound so difficult!” Of course, you're right. It is certainly easier to let negative thoughts rest in our minds than to let them go. Greed, hatred, delusion, laziness, conceit, pride, cynicism, obstinacy, fear, may have become our daily habits. We don't want to make the effort to let go of them. However, we still want to be at peace, to be at ease and to achieve our spiritual goals. Right Effort is the perseverance to make the journey on the path possible. It is courage to say: "Get rid of bad habits of thought and action, now!" It is wisdom to see that we must cultivate positive, wholesome thoughts, words, and actions before we can hope to attain joy and happiness. TEN DEFINITIONS In order to let go of the habits of an unclean mind, we need to recognize them. In general, what we want to get rid of is any mental factor that prevents the mind from being at peace. If we want to weeds in a garden, we must know the difference between weeds and flowers. Same with the mind. At first, we will feel that the garden of the mind is full of weeds. We identify and uproot unwholesome mental states such as anger, and replace them with wholesome, helpful mental states, such as love. If we take a moment to think about this, we can make a list of spiritual weeds. We also know that when we are in a state of anger, anger, jealousy, or desire, we cannot feel happy at the same time. Beneath these negative mental factors, however outwardly they appear, all come from the basic roots: greed, hatred (the other side of greed), and delusion (or ignorance). Greed, together with ignorance, is the root of all spiritual weeds. Greed manifests itself in the ten intensely profound spiritual defilements known as "fetters." They cause us to have distorted views, affect our thinking, just like a canal affects the flow of water. The fetters often bring us suffering. It is not a difficult childhood or painful past that creates fetters, but they have followed us from many past lives. They are the cause of each life and the sufferings in that life. The presence of fetters ensures that we have many more lives to be transmigrated, and prevents us from attaining enlightenment. This life is also created by fetters. We often list ten fetters to reflect the stages at which they must be mastered on the path to enlightenment. The fetters that need to be overcome in order to attain the first stage of enlightenment: • belief in the existence of a permanent self or soul (body view) • doubting the Buddha's teachings (doubt) • trusting that one can put an end to suffering by simply following the rules and rituals (precepts) The fetters need to be overcome in order to reach the second and third stages of enlightenment: • desire for sex. pleasure (lust) • hatred The fetters that need to be subdued in order to reach the fourth stage of enlightenment: • subtle lust wanting to exist in the form world (love of form) • subtle lust wanting to exist in the formless world (formless craving) • conceit, or latent perception of self (arrogance) • restlessness • ignorance The mind of the unenlightened is always filled with these fetters, at least in the dormant state. Occasionally one of these fetters will arise in the mind, causing us to have a very erroneous view of reality, and suffering. Every mind moment contains at least the fetters of sensual desire and subtle ignorance, but other fetters sometimes arise with them. As our practice progresses, we can weaken these fetters, and eventually overcome and destroy them at each stage of meditation. After each stage we reach a higher level of enlightenment. Having mastered the first three fetters, the meditator attains the first jhāna. Having weakened the next two fetters, the meditator reaches the second jhāna. However, the residue of lust, greed and hatred is more subtle than all that has been eliminated. When the meditator finally overcomes these residues, the third jhāna is attained. The last five fetters are very subtle. Having eliminated them, the meditator reaches the fourth and final stage of enlightenment. The first fettered body view, the body view, is the belief in a permanent self or soul, leading us to believe that the aggregates are somehow related to a self or soul. This fetter can be expressed through the belief that body, feeling, perception, mental formations, and consciousness are one and also soul, and that they are the same. Sometimes this fetter creates the belief that the aggregates have a soul (or the soul possesses these aggregates. ) We may also believe that the soul creates the union of the aggregates (or the aggregates that make up the soul). Finally, this fetter can also manifest in the belief that the soul or self is one, and that the body, feeling, perception, mental formations, and consciousness are something entirely separate, unrelated to the soul. But this fetter is most commonly expressed through the belief that we have had a soul in a previous life, and that soul has come to this life, possesses the aggregates, and will leave this body to go. to another existence after we die. In short, this belief is based on the idea that there is a permanent, unchanging, and immortal soul. The second fetter, doubt, specifically refers to the doubt that the practice of morality, concentration, and wisdom according to the Buddha's teachings will bring lasting happiness. The fetter of doubt arises when we stray from what we really know in the present moment and foolishly think about problems that tend to arouse doubt. It is well known that the ability to arouse and strengthen the fetter of suspicion of certain “inconceivable matters”. Those are speculative questions about how and why the universe came into being and things like that. Some of the topics that give rise to skepticism are questions about the past and the future: “Am I present in the past tense, or am I not in the past tense? What were our past lives like? Is there life after death? Am I annihilated? Is there heaven or hell? Am I reincarnated? What will the new life be like?” The present can also bring us many doubts: “Do I exist? Or do I not exist? Am I normal? Who am I? Where do I come from?” A number of similar thoughts also often arise in the mind, causing us to doubt: "By myself, I perceive I have a self" or "By myself, I perceive I have no self? It is our self that says, feels, enjoys the results of good and bad karma done here and there, it is our self that is permanent, permanent, permanent, unchanging, and will be forever. exist." (M 2) All these questions and reflections often lead us deep into dark alleys, deep in doubt and confusion. Indulging in it prevents us from giving mindful attention to what really matters. These kinds of questions can never be answered satisfactorily but only distract us. But until we attain the first jhāna, they are still lingering in the mind. The Buddha advised us to observe these questions only as they arise and pass away. Don't worry or run after them. In the present moment, continue with our efforts to understand, based on what we can know through our own experience, not just by reasoning. Have faith in the Buddhist path to happiness, because so many people have followed and attained enlightenment. Faith, in Buddhist terms, means faith – based on what we have seen and what we think is right based on that experience. For example, we can observe for ourselves that whenever our mind is filled with unwholesome mental states, we feel miserable. On the contrary, when our mind is filled with kusala cittas, we feel happy. When all these mental factors change, we realize their impermanent state. This is the truth. We can trust that. This faith helps us to move forward until we reach such a profound realization of the truth that there is no room in our mind for fetters of doubt. The third fetter is an instinctive move of the mind to seek external sources of support, rather than from inner purification. That is shown by the belief in the validity of the laws and rituals that will bring enlightenment. Henceforth, we think that absolute happiness can be achieved by performing rituals, participating in rituals, setting up ashrams, making offerings to Buddha or gods, chanting sutras, etc. praying, and chanting mantras, rather than meditating and applying the Buddha's teachings to everyday life. This belief wastes our time and hinders our ability to know the truth. Thus we stagnate our own progress on the spiritual path. Lust Greed Greed for fetters is craving for sensual pleasures. It includes craving for any pleasant sight, sound, smell, and touch, including this body. It also includes all of our favorite thoughts, ideas, concepts, and opinions. Hatred is the hatred, aversion to anything unpleasant, anything that we don't like. The Wish To Be Existence The subtle desire to exist in the formless or formless world, conceit, and the fetters of restlessness and ignorance are the subtlest forms of craving. These five fetters constitute the final hindrances to full enlightenment. The subtle desire to be in the form or formless world refers to the will to live, to be in some form, whatever form. This desire to be "in" the physical body disappears when we get rid of craving on a coarser level. However, the desire to exist in a better, more "supernatural" form is still there, as is the desire to exist in elven-like bodies. People consider it to be the form of the gods above. Even if we don't have a body, we still want to exist. It is believed to be the future existence of those who have attained the highest meditative attainments; they have become the highest gods. The fettered mantra refers to the characteristic of seeing oneself as someone. This fetter is the moment-by-moment perception of the "me" that generates too many misunderstandings and confusion. The mind always thinks “I…, I…, I…”, without understanding that the perception of “me” is just an impermanent and selfless state of mind in the thinking process. For example, the mind may say, "I hear sound," but with wisdom that is truth, the knowledge that there is only sound. The history of agitation (restlessness and anxiety) is very subtle, unlike the obstacle with the same name. Worry is an uneasy state of mind caused by the effects of the most subtle of taints remaining in the mind. Worry leads to restlessness, making it impossible for the mind to dwell on anything. The fetter of restlessness moves the mind like a billboard in the wind, so it cannot stop to realize the truth of its own impermanence. The mind always seems to be worried for fear of not being. This fetter will never completely disappear until the practitioner attains full Enlightenment. Ignorance The fetter of ignorance refers to persistent blindness to the nature of suffering, its origin, its possible cessation, and the means to its cessation. In other words, ignorance about the Four Noble Truths. These ten fetters are unbelievably powerful. When we feel their presence, they are already boiling hot like a pot of boiling water, then we need a lot of effort to cool them down. Why are they called fetters? For like strong iron chains they bind us to suffering in this life and to future unending samsaric rebirths. The function of these chains is very subtle, wiggling, but with mindfulness we can see how it works. Try observing the fourth fetter: sensual desire. We know we have senses: eyes, ears, nose, tongue, body, and mind. We also know that these senses are in contact with the outside world. Because of the ceaseless contact between the senses and the senses, sensual pleasures may arise, Then the desire to enjoy these sensual pleasures arises in us. With mindfulness, we can feel the arising of craving. If, for some reason, craving does not arise, then one also perceives the absence of craving. Craving makes us want this or that, like this or that, love this or that person – or the environment, the sight, the sound, the smell, the taste, the touch, the thought. Because of all these likes and dislikes, our mind is always either clinging or aversion. Most importantly, they make us cling to this life, cling to it or hate it. Thus, craving for sensual pleasures strengthens the chain that binds us to the endless cycle of samsara. Any fetter can arise as soon as there is contact. Let's consider the fetter of self-interest. When there is contact, a feeling arises which can be pleasant, unpleasant, or neutral. At that moment, the sense of a permanent self arises: It is the 'me' that makes the 'self' feel. And this 'me' is in the 'self' permanently, unchangingly and firmly. The fettered body view binds us to seeking pleasant objects and opposing unpleasant objects. The "I" is not happy. It cannot just come in contact with pleasant objects, as it pleases. The world surrounds us, and not all of it is pleasant. However, if we could really see that a sensation that arises is impermanent - if we could be aware of its arising and passing away - we wouldn't cling to it. I will step forward. If we can realize that the nature of things is impermanent, to let go when they pass away, then our mind will be free from the stress of always looking for pleasant objects. If one could remain mindful of all dhammas that arise, knowing that they will pass away, the fettered body view would not be present. Let's consider another fetter: the prohibition. Perhaps you have a ritual that every morning you have to light a candle and pray to get rid of suffering. Every morning you wake up, you think, “Ah, I have to do my ritual.” But you don't try to reduce the defilement of your mind by cultivating wisdom, meditation, or kusala dhammas such as love. Instead, you cling to the belief that performing this ritual every morning will surely bring happiness. That way, years later, even if you never miss a day without 'ritual', you won't get any closer to Enlightenment. When observing the mind with mindfulness, We can see the fetters that arise when the senses come into contact with the outside world. Until one attains enlightenment, each time one of these six senses comes into contact with their object, fetters will arise. Mindfulness can help us distinguish between the senses, sense objects, and fetters as they arise. When the fetters appear, we need to use mindful effort to overcome them. When they pass away, we also need to be mindful of this state, and when they are not present, we must be aware of that state as well. From those ten fetters come a number of extremely unwholesome states of mind that hinder us from making progress in meditation or doing anything good in life. We call those mental states the hindrances. If fetters are like the wind, the obstacle is a hurricane. Obstacles really make it difficult for meditators who are just beginning to practice meditation. Those five hindrances are greed, anger, laziness, restlessness, and doubt. They arise from the above fetters according to the conditions, erupting like flames from hot coals. But, like flames, obstacles can be extinguished with Right Effort, if applied correctly. Obstacles can be prevented by meditation or by mindful persistence. Mindfulness or concentration will cool down the hindrances and tame them when they arise. When the mind does not contain any hindrances, the mind automatically becomes clear and pure. As a result, the mind easily gives rise to wholesome mental states, leading to meditation, to the ability to clearly recognize the impermanent nature of all things. Any of us can eliminate these obstacles, at least temporarily. As long as the ten essential fetters persist, the hindrances can still come back to disturb the mind, one moment or another. But with the practice of the four types of Right Effort, we can reduce and shorten their occurrences. As we become more adept at applying Right Effort, the obstacles may not cause much difficulty in our meditation practice or in our daily lives. Greed Obstacle greed or craving is the desire to possess. When meditating, this hindrance appears as desires for food or material things that we want to possess, or lust. Those thoughts take up a lot of our meditation time, and if we let them get carried away, it can become a hard habit to break. This trap of greed is not very different from the monkey trap in some countries. The person who sets the trap will flap a small space across the top of the coconut and pour out the coconut water. Then he cut some coconut meat and put them on the bottom of the coconut, then tied the coconut to the tree. The prey, here are the monkeys, will reach into the small hole in the top of the coconut to get some pieces of coconut. But a hand full of coconuts won't be able to get through this little hole. When the trap-setter returns, he will easily catch the gluttonous monkey, so clingy to the coconut pieces in his hand that he cannot let go of them to escape. We feel sorry for the monkey. But we have all been caught in the same trap of greed. Courtyard Obstacles, including hatred, anger, and resentment, All stem from the desire to avoid what we do not like. The pitch is compared to boiling water. When the water is boiling, we can't see the bottom of the pot, and if we touch it, we can't help but get burned. In other words, anger will burn us, not the person who made us angry, and it will also be difficult for us to find the true cause ('see the bottom of the pot') of feeling hot when anger is boiling. inside us. Due to anger, our perception is also distorted and peace of mind is destroyed. It is like a disease that makes delicious food tasteless so that we cannot enjoy it. Similarly, when the mind is filled with hatred, we cannot perceive the noble qualities of those around us. Kissing Tram Thuy Mien During zazen, practitioners often have to fight with greed and hatred. When these obstacles have been overcome, The meditator has just had a few moments of peace, then he feels sluggish and sleepy (sleepiness, lethargy). This hindrance arises from the fetter of ignorance. Drowsiness is a dull, lethargic state of mind, while lethargy is a lethargic, drowsy physical state. When we feel sluggish, sleepy, we can't focus or do anything. Nor is it possible to practice mindfulness or meditate. The hindrance of lethargy is compared to being in prison. When we are incarcerated, we cannot know what is happening in the outside world. In the same way, when we let our bodies and minds feel sluggish, wanting to sleep, we don't know what is happening around or within us. Anxiety makes it impossible for us to settle down (excitability), so these two states of mind go together. Both (anxiety and agitation) cause the mind to have no clear thinking or understanding, lucid wisdom. This obstacle is compared to slavery. The slave worked hard to serve his cruel master, always worried and stressed for fear of punishment. The more stressed and frustrated they are, the more miserable they are. They never enjoy peace of mind. Doubts Obstacles of doubt cause the practitioner to panic, not knowing which direction or turn to follow. Doubt arises from thinking about things other than what we can observe happening in the present moment. Doubt is compared to someone walking in the desert without a map or direction. When traveling through the desert, it is easy to get confused because it is difficult to distinguish the landscapes. Any direction can be wrong or right. Likewise, when doubting the truth of the Buddha's teachings, the practitioner becomes confused, unable to decide what to do. He will think, “Is one really enlightened? Don't know if this practice is really helpful? Am I practicing right? Others seem to practice better. Maybe we have to do something different, or try to find another teacher, or discover something completely different.” These doubts sap our enthusiasm, leave us bewildered, unable to judge anything clearly. The Four Righteous Necessities We can now consider how to deal with the weeds of hindrance and fetter in the mind, in order to cultivate more positive states of mind. The Buddha only taught us one way to train the mind to be like that. We need to apply Chief Justice to: • prevent negative mental states • tame negative mind states • cultivate positive mental states • maintain positive mental states Prevent Negative Mind states The first precaution is to prevent negative mental states. prevent negative mental states or unwholesome states from arising. How? By maintaining mindfulness non-stop. Only that. Mindfulness requires practice, and practice requires effort. There are five points in cultivating mindfulness: morality, mindfulness, wisdom, patience, and diligence. Diligence is applied to each of the points mentioned above. We start with precepts (good morals), and this requires effort, as we learned in previous chapters about the steps in the Eightfold Path. With the precepts as a solid foundation, We must make an effort to practice whatever mindfulness we can remember. One aspect of mindfulness is “remembering,” and this needs to be maintained at all times. Time and time again, we need to always remember to focus on the present moment. Gradually we will accumulate many moments of mindfulness. No moment of mindfulness is a wasted moment. We then use our knowledge, bringing deeper and deeper understanding into our efforts. We stop and think, “How did this problem happen last time?” Feeling the consequences of past mistakes makes us more motivated to avoid them happening in the future. Visualize your experiences so you don't repeat those mistakes. That way, we can quickly correct our behavior. When we can see reality more deeply, We will always remind ourselves of what is in front of us and not let a single moment pass unmindfully. If we fail, we use patience: accept the consequences and then persist in our efforts to re-establish mindfulness. Developing steady mindfulness can be a long process, so the Buddha showed us ways to protect the mind. The Buddha advised us to practice 'wise attention' and to avoid 'unwise attention' (M 2). He taught that we need to stay on what we know to be true, through the five aggregates, in the present moment. It is my own domain, my real home. Thinking can lead us away from that safe place. For example, while meditating, if you hear a noise, just know it is "a sound," instead of wondering who made the noise and what it means. When you are working, feel cold, just observe this feeling, without thinking, have an opinion about the air conditioning system in the building. Think of our train of thought like buses going through a stop, don't stop, don't get on the bus and follow them. The Buddha advised his disciples to endure the petty unsatisfactory things in life without immediately trying to correct them. If we always want to change things to our liking, the mind is always resentful, making it easy for akusala dhammas to arise. For example, you may notice that the meditation hall is too hot, but instead of getting up to adjust the thermometer or open the window, just be aware of the feeling of heat. Observe the outer physical changes and the changing reactions of the mind. Practice tolerating small things. However, there are some who follow this advice rigidly. Of course, In case of an emergency, we must immediately deal with them mindfully! The Buddha also advised us to stay away from stupid, unmindful, foolish people, because we all often have the habit of imitating others. Associate with people whose qualities you want to learn. Find a friend who is knowledgeable, straightforward, disciplined, restrained, mindful, and in moderation. Stay close and follow this person's advice when necessary. The Buddha also further reminded his disciples not to pay attention to the "signs and characteristics" of any external influences that might cause akusala dhammas to arise. “Signs” refer to traps, things that catch our eye that make us want to look at them more closely to arouse akusala. “Characteristics” refer to particular qualities of the object of our attention that can stir up unwholesome citta. For example, a married man may be counseled not to notice or cling to some seductive act or particular attractiveness of a woman he may be infatuated with. Similarly, married women are also advised not to pay attention to whether the handsome man in front of her is wearing a ring or to stop looking at his smile. A story from the time of the Buddha may better illustrate this. There was a monk whose curse of celibacy was threatened by sexual obsessions. This monk contemplates the body as a skeleton in order to free himself from evil thoughts. One day he was walking on a path through the woods. A beautiful woman also went the same way, in the opposite direction to her parents' house after quarreling with her husband. When she saw the monk, she greeted him with a smile. Then the husband, on his way to find his wife, met the monk. Then he asked, "Sir, have you seen a beautiful young woman passing by this road?" "I don't know if it's a man or a woman," replied the monk, "but I did see a skeleton pass by." (Vsm 1[55]) The monk prevented his desires from arising by applying Right Effort in his meditation practice. Thus he protected the mind from defilements. If we can maintain mindfulness continuously, nothing can provoke us. I will not be angry or resentful. We can be patient no matter what someone says or does. One can remain calm and happy. An unwholesome, tainted state of mind cannot arise at the same time as the moment of mindfulness. You may also find that it's fairly easy to control negative mental states when you're not dealing with unpleasant people or awkward situations. When everything is going smoothly, it's easy to keep your mindfulness unwavering. You can also praise yourself for keeping your cool and accept compliments on your self-control and patience from family, friends, and coworkers. But when things don't go our way, our patience and mindfulness can start to fail. A story is told by the Buddha to demonstrate how easily this can happen. Once upon a time there was a very rich woman who had a very good and obedient servant. The servant always gets up early and starts work before anyone in the house wakes up. She worked all day until late at night. She slept only a few hours each night. She often heard neighbors rave about her master. They said, “That lady was very kind to the maid. She is very patient. We have never seen her angry. We don't know how she could be such a wonderful person." The servant thought, “These people praise my master to the fullest. They don't know how hard I've worked to keep this house. I must see for myself how kind and patient my master is.” The next day, the servant woke up later than usual. When the owner wakes up to find his maid is still asleep. She scolded her, “Bastard! You sleep until the sun comes up? Wake up and go to work now!” The servant woke up. She did not sleep. She was just pretending to be asleep. She sat up, apologized to the landlady, and got to work. The next day, the servant deliberately woke up later than the day before. The mistress was angry. She scolded the servant, used profanity, and threatened that if the servant got up late again she would beat her. On the third day, the servant still slept late. The mistress was so angry that she took a broom and beat the servant until her head bled. The servant ran out of the house with his head covered in blood and cried loudly, “Oh, people, look! The owner beat me because I woke up a bit late today. Last night I had to work until midnight, so I had a headache. That's why I woke up a little late today." Neighbors praised the owner for her patience and compassion, and quickly changed her mind. (M 21) Perhaps you too have experienced such a rapid change after a long vacation or when you have just returned from a retreat. During that time, anger, frustration, jealousy or fear seem to be sleeping peacefully, so you feel very peaceful and happy. But as soon as you get home, you get a curt text message on your phone, or a bill for a fine because you forgot to pay your insurance, or someone stepped on your foot; then immediately anger arises again, peace of mind disappears. Then you ask yourself, “How can I maintain the feeling of being on vacation or feeling like I am practicing meditation in my daily life?” The answer is to always be mindful. We need to remember that it's not other people or external circumstances that bring us afflictions, but our past karmic conditions. In addition to trying to remain mindful at all times, training to recognize the flaws of our mental habits can also help prevent negative reactions from arising. For example, you go to buy a pair of gloves in a luxury store, and the salesman is very rude. Based on past experience, you know that you get angry when a salesperson is rude. So you try to be very mindful, banishing any angry thoughts that arise. You explain to yourself by thinking, “So this salesman is also human. Maybe he couldn't sleep last night. Or he has money worries or problems in the family. Maybe he feels insecure towards people of different skin color or nationality. Or you're not feeling well today. That could be the reason why he is impatient with customers.” This method sounds easy, but it is not easy to practice. Our mind has not been trained to stop negative thinking habits. It's easy to get angry, it's easy to criticize others, it's easy to worry about the future, it's also easy to get materialistic. These habits of mind are like junk food. Once we start opening a packet of chips to eat, it's very difficult to stop halfway. Keeping negative thoughts from arising is also very difficult. Once we get into it, it's very difficult to let go. As the Buddha taught: Good people are easy to do good, Bad people are hard to do good, Bad people are easy to do bad, Good people are hard to do bad things. (Ud V.8) It is very easy to do things that are self-destructive. It is very difficult to do things that benefit yourself. (Dh 163) However, we need to be clear that prevention is always better than cure. Mindfulness coupled with right effort can prevent negative thoughts and actions from arising in the future. It is not difficult to guard against bad habits in body, speech and mind, if we can train ourselves to always be mindful. However, If you have tried your best and still can't stop unwholesome thoughts and actions, don't be disappointed or discouraged. Doesn't mean you're a bad person, it just means you need to practice more. Rejoice in the knowledge that we always have an assistant with us: the effort to overcome negative mental states. Conquering Negative Mental States Before reaching full enlightenment, we cannot choose which thoughts will arise, so there is no need to be ashamed or react against what has happened. However, we can choose which ideas are allowed to develop. Positive and wholesome thoughts support the mind. They need to be cultivated. Negative and unwholesome thoughts, such as the five hindrances and the ten fetters, only harm the mind. They need to be attacked and subdued immediately with Right Effort. That is the advice of the Buddha. Conquering Obstacles How we react to an obstacle depends on the degree of our attachment. When it has just arisen, the hindrance is still weak. They begin with a single negative mind moment, and then gradually increase. The sooner we become aware of this flow, the easier it will be to stop it. Whenever obstacles are present, one cannot make progress in mindfulness or meditation. The first step is very simple. When an obstacle arises, we just need to be aware of its presence. For example, we are aware that greed, anger, or doubt are arising; or our mind is falling into a state of restlessness, restlessness, or depression, boredom. At the beginning, these obstacles are very weak, so the method to overcome them is also gentle. We just need to be aware of their presence. Consciousness alone, The hindrance that has just arisen will fade away, making us aware of its absence and how this absence allows wholesome states such as compassion, love, and knowledge to arise. If an obstacle has developed beyond the initial stage, stronger measures need to be taken. First, observe that hindrance with complete mindfulness. Put all your attention on it. Recognize the influence of that hindrance on body and mind, knowing how it hinders our spiritual growth. Recognize its impermanence. The impermanence of circumstances, appearances, smells, sensations, and many other conditions cause this hindrance to arise. Reflecting on the harm we can bring to ourselves if we indulge in this unwholesome dhamma, and more dangerously if we act, react according to the control of that hindrance. Now, explain to yourself. Remind yourself that all things are impermanent and that the circumstances that give rise to this hindrance or state of mind will certainly not last. For example, if someone said something that made us angry, think about the problems we face in life – worries about money, health, worries about work or family. Maybe that person is dealing with the same problems as we are. We can't really know what's going on in other people's minds. Rather, we don't even know what's going on in our mind at any given moment. Our state of mind depends on many conditions. In fact, whatever happens depends on many causes and conditions. Contemplating in that way can make our negative state of mind go away. Example, One morning you wake up in a bad mood. You don't know why you feel sad, depressed, stressed, or irritable. But if you think about it carefully, you may remember that the night before you ate a lot of spicy food or watched television for hours before going to bed. But they're not the reason you're so upset this morning. They themselves are the result of other causes. Maybe the day before you had an argument with your husband, weren't happy with the kids, or worried about something, which made you watch TV longer or eat more. Then you remember that you argued with your husband because you were upset with your co-worker at work, and this frustration is itself the result of other causes and conditions. In short, everything that we experience has a cause, the circumstances behind it—more than we can speculate or know. All the related causes and conditions overlap. There is no single reason that can make anything happen. So there's no need to make the mind more afflicted by blaming yourself – or blaming others! Furthermore, we should remember that, fortunately, all circumstances, all moods change. Nothing lasts forever. When we are in a situation of despair or overwhelming happiness, we may think that nothing will change. However, if we think carefully, we can see that this belief is false. People change. Circumstances change. We ourselves change. Nothing is unchanged. Therefore, with time, any state of depression or anger will disappear. Feelings about an unsatisfactory person or situation also change. My attitudes and people's attitudes have also changed. Once we become aware of that, we feel more relaxed, and our negative thoughts begin to pass away. The most difficult type of negative thought to tame is the one that we are not aware of until its roots are deeply rooted in the mind. These delusions cloud the mind and prevent it from developing. You can become aware of their presence when you meditate, practice mindfulness, or meditate. When delusions arise in the mind all the time, we cannot focus on the breath. In such cases, a stronger effort is required. This can be an opportunity for us to develop perception by observing those delusions. If so, for the time being we will put aside our intention to concentrate on meditating or observing the arising, growing, and passing away of mental and physical states and sensations, but to pay close attention to what is happening. The method to use for this contemplation is outlined in the second step in the section on mindfulness of Right Thought. However, if we prefer to continue with the practice as planned, there are several methods we can use. They are listed below in order of effort intensity. If one method fails, try the next one. - Don't follow expectations. - Focus on something else. - Replace that obstacle with its opposite. - Reflect on the fact that all hindrances arise from many causes and conditions and they change all the time. - Bite your teeth and press your tongue close to the upper arch, using all your strength to overcome that obstacle. For example, you might get angry after arguing with a friend. You reflect on the fruitless hindrance yard. Self-explanation also fails. You have also tried not to cling to that obstacle. (As the Buddha taught: "Everything arises in the mind only when you pay attention to it." (A IV (Eight) IX.3) When you don't pay attention to any thought, it will pass.) However, if this method does not help you control your anger. When meditating, the argument would float around in your head, making you more angry and your mind unable to be at peace. What can we do in that case? We can try to focus our attention on something completely different. Examples of useful work we are about to do tomorrow. If all else fails, turn your mind to the emotion that is the opposite of anger, which is love. Think of the close feelings you and I have shared. Let these good memories fill our hearts. Then try to direct loving thoughts to that friend. If this seems too difficult, direct affection to one's child or to a teacher whom one respects. When the heart is filled with loving feelings, there is no room for anger. However, if anger has not passed, then observe it thoroughly. Be aware of its transformations: how it arises, grows and passes away, comes into being, and then disappears. Think of the damage we do to our own mind and spiritual progress, as we continue to harbor this negative state of mind. If all else fails, one must use all our strength to destroy that obstacle—in the words of the Buddha, “as a strong man can oppress the weaker.” In short, we never let the hindrances win. You might think that the method of gritting your teeth, straining yourself, To kill off a negative state of mind seems too rough, too different from the teachings you have heard. You may also think that this approach seems incompatible with the peaceful nature of Buddhism. But this vigorous effort is entirely in line with the teachings of the Buddha. He always teaches us to be diligent. Right Effort is the tolerant energy that helps us complete the steps on the path to happiness. With Right Effort we are careful, avoiding unwholesome thoughts, words, and actions. With Right Effort we overcome anxiety, stress, fear, and resentment. With Right Effort we practice mindfulness to cultivate wonderful qualities within us that we may not have known about. Awaken those wonderful qualities and make them manifest in your mind. With Right Effort, maintaining and not neglecting them, Always practice them. As the Buddha declared: "Even if my blood dries up! Oil for my flesh may disintegrate! Even if my body becomes a dry skeleton! Nor do I get up from my meditation seat if I do not attain enlightenment.” (M 70) From the moment of attainment until the moment of death, the Buddha always reminds us to be equally diligent in our spiritual endeavors. Contrary to these teachings, it is sometimes said that spiritual development requires only "effortless effort". I'm sorry to disappoint you, but there's no such thing as effort without effort. Diligence needs to be balanced and moderate. Too much effort or misplaced effort can make the mind more tense and lead to a cessation of akusala dhammas. However, if we neglect our efforts, we will become bored, tired or lose interest. Then one must make strong efforts to balance effort back with other kusala dhammas. The truth is that we can never achieve anything substantial without effort. All great inventions require effort. Electric light bulbs, cars, and computers are not possible if people only care about rest and relaxation. The inventors had to put a lot of effort into their research and discovery. If you want to take a great vow as a meditation practice, then you must have a strong will to make an effort to achieve your goal, as well as a high degree of self-discipline, if necessary. There is a story about the Buddha that can make this point more clear. A horseman asked the Buddha, "Venerable One, how does the Blessed One train your disciples?" The Buddha asked him again, "How is a horse trainer?" The jockey replied, “I use gentle methods. If it doesn't work, I use tough methods. If that doesn't work, I'll kill those horses." The Buddha replied, "I do the same. We use a gentle method. If it doesn't work, we will also take tough measures. If I can't train them with tough methods, I kill them." At that time the horseman said, "Venerable sir, the Blessed One often teaches non-violence! How can He kill?” The Buddha then explained his method of "killing". He “kills” a guilty person by ignoring or completely ignoring that person, who is eventually excluded from the Sangha community. (A II (Four) XII.1) The sutras tell of a very famous event in which the Buddha used this method: the Buddha had a servant named Channa. He was a charioteer in the palace and used to play with the Buddha when they were children. He was the charioteer who brought Prince Siddhattha out of the city to live the life of a monk. When he was old, he also became a monk. Because of his role in the Buddha's life, Channa considered all of the Buddha's achievements as a result of his own efforts and became very arrogant. After ordination, he often showed disrespect towards the Sangha. For example, when the elder monks visited, he did not follow the rituals such as getting up to greet them, inviting them to sit, or bringing them water to wash their faces and feet. The Buddha rebuked that Channa's attitude was very arrogant. He advised, "You must respect these bhikkhus." But Channa never obeyed the Buddha. Finally, when the Buddha was about to pass away, Venerable Ananda asked the Buddha how he should treat Channa. The Buddha told the Sangha to pay no attention to Channa, and Ethical Ananda was charged with declaring this to the Sangha. When the Buddha passed away, Channa was so shocked and hurt that he began to think, “All my fame, power, and courage rests on the Buddha. Now that He is gone, I have no one to protect me. Now the whole world is empty. I have offended many ascetics, and they are no longer my friends." When Venerable Ananda announced that Channa was being ostracized, Channa was shocked a second time and he fainted. When he calmed down, he became very humble. The Buddha knew that Channa would react like that. Channa practiced meditation intensively and was very obedient to the Sangha. Gradually, he was enlightened. Sometimes a tough approach is needed. Sometimes toughness pays off. (D 16; V ii 292) We can also use this method to deal with hindrances (obstacles). Start with a gentle method, but also use a tougher method, if necessary. For example, when we are tempted to buy a nice warm coat, even though the closet is full of warm clothes, tame the mind in the ways we have learned. Do not pursue that will; focus on something else; replace greed with equanimity; meditate with mindfulness on the impermanence of the garment, as well as that of all other matter. If the mind persists and cries for that shirt, we need to be tougher on ourselves. Remind your mind to stop now, or else this winter, or this whole year, there won't be a new shirt. The final solution is to threaten in the next five years to only buy a shirt to wear. Then have to actually carry out that threat. The mind will gradually be trained to let go. In special cases it is necessary to take really tough measures. Sometimes when we sit in meditation, the mind goes completely crazy. It could be because of something that happened before the meditation session, like that day we were too excited or there was something that made us too worried. The mind is so agitated with images and emotions that come up that it is difficult for us to deal with one negative thought, another has followed. Maybe at that time you were experiencing a phenomenon that I hear yogis call the "attack of the multiple hindrances". That is when several hindrances arise together, one after the other, to tame the mind. If we accept to let the mind run around like that, it will become a hard habit to break. It is better to use all of your inner strength to control the mind. In this case if all the usual methods fail, there is another method: counting the breaths. This is a way to keep the mind fixed on an object. First count the breath from one to ten and then count backwards from ten to one. Next, count from one to nine, then nine to one. Continue counting to eight, seven, and so on, until you reach one to two and two to one. The difficulty is that if the mind fails to count even once while counting, we have to start all over again. Continue this counting until you can complete the whole counting process without a moment's distraction; then we can return to our normal way of meditating. This is a challenge for the mind. Having to start over with each distraction causes the mind to become weary of distractions, to become restrained. Although this method is quite demanding, for some people, Their minds are so frantic that they can't concentrate to count. In that case, immediately take madness, wandering as the object of meditation. Observe those wandering mind states. Conquering the fetters Using the above methods, we can train ourselves to recognize fetters as they arise and take measures to overcome them. With mindful attention and positive measures, the fetters that are disturbing your mind – greed, hatred, doubt, restlessness – will gradually weaken and fade from your mind. A certain fetter, once gone, may not arise again for a while. The mind has been liberated from that fetter. But then, depending on your nature and living conditions, another fetter may appear. When we contemplate the cycle of the fetters: arising, passing away, then reappearing in another state, We begin to realize how powerful these fetters are, how tightly they bind us to misery and pain. No matter how often you have overcome these fetters temporarily, they continue to exist in you, to always bind, trap you. It is as if you are carrying a prison within you. As mindfulness has been developed, we will find that these negative mental states – such as greed, hatred, and delusion – not only distort our outlook, but they also make every aspect of our life appear dull. More suffering, more pain. The mind always returns to the trained negatives. We feel like we're trapped—tethered—in the never-ending cycle of birth and death. The truth is that mindfulness can only help us to overcome these fetters temporarily. Only when one reaches a higher level on the path, Only then can we destroy them, through four stages. How? You let go of them through the five applications of diligence, known as suppression, substitution, destruction, extinction, and liberation. “Suppressing” means putting all unwholesome mental states behind, keeping them still by mindfulness or concentration. Whenever we can stay mindful, or go deep into meditation, the fetters sleep. Once we have made a habit of pushing these fetters down, they will weaken. They no longer create problems, and affect our thinking processes less. Obstacles will also subside a little, thus creating more opportunities for knowledge to arise, which, once knowledge is acquired, has the opportunity to destroy some of the fetters. "Alternative" is the attempt to combat some unwholesome akusala by cultivating the opposite. We replace anger by cultivating love. The belief that things are immutable is replaced by contemplation of impermanence. You counter your instinctive belief in a self by observing the ever-changing elements that make up your body and mind. When suppression and substitution are well developed, it is possible to overcome some weakened fetters. “Destruction” is the moment when any fetter must be defeated, like a tree trunk that has been struck by lightning. "Wither" refers to the disappearance of the fetters immediately after their annihilation. "Liberation" refers to the relief of the mind following the destruction of any group of fetters. The most dramatic liberation occurs at the beginning of the four stages of enlightenment when one transforms from ordinary life and becomes somewhat enlightened. Suppose you have aimed for the first three fetters--body view, doubt, and precepts of forbidding--and have meditated deeply on the opposites. When meditating, you follow the breath with intense attention and insight can arise. Your contemplation of the impermanent, unsatisfactory, and selfless nature of the breath allows you, in a moment of great enlightenment, to further appreciate the fact that all things bear these three qualities. Seeing the impermanence clearly in all things, you will intuitively know that there cannot be a permanent, unchanging thing called "self" or "soul". Thus you break the first fetter. You also realize that there must be some enlightened being who has realized all these while practicing on the path, so this path will definitely help you uproot all the defilements. Thus you have subtracted the second fetter, doubt mind. Now you know that nothing can liberate your mind except cultivating insight through the path of morality, concentration, and wisdom. Knowing that, you no longer believe that only cults (the precepts) have the power to save you, which means that you have abandoned the third fetter. Once you have mastered these three fetters, you have reached the first stage of enlightenment. Now there's no way you're going to stop switching back to your old state. You no longer doubt your ability to attain enlightenment or worry about how to attain liberation. Make sure you achieve your goal. You will become a “storager,” for the pull of spiritual currents will lead you to enlightenment, like a branch of a tree being swept along by water. From this moment on, the mind becomes strangely excited, one has the feeling that, No matter how difficult life may appear on the outside, inside it all is at peace. We know, with certainty, that all things are impermanent, and that brings solace to our hearts. We can no longer commit any serious unwholesome actions, because we understand the law of cause and effect. With such a virtuous attitude, we have nothing to repent of; so we are freed from that burden. For example, if we make a small mistake, like lying, we won't be able to relax until we admit it. We can still fall into outbursts of anger, pain, or attachment, but all of those situations are unlikely to bring us down as they once were, and they pass quickly. We clearly know the path to take and we are filled with confidence in our practice. In general, we become more confident, less egoistic, and kinder and more generous, We can meditate better, and are more capable of whatever we do. Our colleagues and friends will notice the changes in us, and they will see that we have become softer, more open, and more relaxed. Our sparkling eyes will open the doors of others' hearts, and they will begin to ask about the source of our freedom. To express the importance of attaining stream-entry, the Buddha pinched some sand in his hand and said, "Bhikkhus, this pinch of sand or all the sand in the world, which is more? " Of course, the bhikkhus replied that the sand in the world is many, many times greater than a pinch of sand in the Buddha's hand. Then the Buddha declared, "In the same way, bhikkhus, the number of defilements and defilements that a person has attained to the fruit of stream-entry can destroy is as great as the sand and dirt in the world. And the remaining defilements that he who has attained stream-entry must destroy are as few as the sand in my hand." (S V.56.6 [1]) For that reason, the Buddha said, attaining stream-entry is greater than becoming the "lord" over all other kingdoms. That is greater than going to heaven as a deity; greater than becoming a god. Having crossed this stage, we begin to deal with the next obstacle: the fetter of greed and hatred. Having overcome the first three fetters, I have also lightened the weight of the remaining fetters. Thus, the greed and hatred we now face are much less burdensome than what we experienced as an ordinary being. We guard against greed and hatred and use Right Effort to continue to fight these two enemies. We develop generosity and love. We become completely fed up with the mind's clinging, demanding, whining. As we develop mindfulness of impermanence more deeply, seeing more clearly the changing nature of all things pleasant, unpleasant, and neutral, we will see the futility of trying to make everything happen. having to do your own thing. I will let go more and more. There will eventually come a day when the gross greed and hatred will be greatly reduced. Some subtler, more subtle greed and anger remain, making our personality seem unchanged, but we've actually accomplished a lot. When you become a "one-returner," it means that you may have to be reborn in this mundane world again before attaining full enlightenment. It is difficult to describe the purity that the mind had at that time. All worries, obligations, troubles are let go, forever. No humiliation or misfortune can sway you. You have transcended all defilements. People around you may notice your serenity and immense compassion and begin to think of you as a saint. But in the beginning you are not better than anyone. It is a process that is not reserved for anyone, a natural transformation of the mind, which can be achieved by diligently following the path the Buddha guided. Even though we no longer regret or grieve over our own losses, because our hearts are full of love and have not been completely freed of all attachments, we may still be overly concerned and hurt. sad for the misfortunes of others. Still have to practice, practice more. What remains of the greed yard needs to be swept away. When the fetter of gross greed and hatred is finally destroyed, is to attain the third step of enlightenment. The practitioner who reaches this stage is called "non-returner," never having to be reborn in this world, but can be reborn in the formless realm. Once the work of dismantling gross greed and hatred has been completed, the final group of fetters, the subtlest psychological stimuli—the last five fetters—must be dealt with. These defilements are so subtle that no ordinary living being can perceive them, let alone feel the urge to destroy them. The one-returner continues to feel, for example, that the mind is agitated by anxiety about a future rebirth. However, for one who has reached this level of subtlety, the remaining fetters are like splatters of food on a completely clean white shirt. Continuing to practice, the non-returner undoes all remaining subtle desires for any kind of existence. He has eradicated "conceit," the inherent characteristic of the belief that there seems to be a self. Restlessness is removed, as the last remaining piece of ignorance. In a moment of great enlightenment, all these final fetters are eradicated, and there appears a fully enlightened being—an Arahant. He can never perform any action based on greed, hatred, or delusion, for all these defilements have been removed from the mind forever. As the Buddha said many times, an Arahant is someone who has "put down the burden." One might think that an Arahant could also fall to a lower level and be tempted by adultery, theft, or some other mundane behavior. But if we recall the nature of the fetters - how they mislead our actions and how they are defeated - we will not have such thoughts about the accomplished ones. full enlightenment. The Arahant knows that even the enjoyment of sensual pleasures is unthinkable—let alone immoral actions. The Arahant can never do anything wrong again. They continue to enjoy the ultimate happiness, and keep their minds pure. Once enlightened, the meditator will see clearly that all he needs to know is contained in the Four Noble Truths. One is liberated from any speculation, reasoning or theory about reality, about the past, present, and future, about the existence of self and about the universe. The meditator knows what the physical body is, how it arises and passes away. The meditator knows what longevity is, How it arises and perishes. It is the same with perception, action, and consciousness. The meditator is completely free from all opinions and inferences, all tendencies to show or feel the particular elements of "me" and "mine". All theories, views, and beliefs based on self-grasping have disappeared. To be completely liberated from all these ten fetters is the state of complete enlightenment. Cultivating the Good Dharma Most sentient beings have to work hard to cultivate before they can hope to attain enlightenment. Conquering the hindrances and suppressing the fetters is a prerequisite. But even if our efforts to tame them are temporarily successful, our minds are still full of defilements. It can regress back into painful, obstructing states, like an airplane landing in the clouds. Therefore, once we have temporarily liberated our mind from these unwholesome states, we must use Right Effort to excite, delight, and energize the mind so that we can make further progress. When an unwholesome state of mind has been overcome, the mind will turn to a neutral state. But it didn't stay there for long. It is very much like a car transmission, with de (reverse), forward and stop (neutral). We cannot go from straight de to forward without going through (neutral) stop. From the neutral position, we can set forward and stop gears (neutral). We cannot go from straight de to forward without going through (neutral) stop. From the neutral position, we can set forward and stop gears (neutral). We cannot go from straight de to forward without going through (neutral) stop. From the neutral position, we can setnumber of vehicles going forward or backward. Similarly, the mind cannot turn directly philanthropic to unwholesome or vice versa; it must pass through a neutral state in between these two extremes. The practitioner can use this neutral stage to cultivate kusala dhammas. For example, we are sitting in meditation when a negative state of mind arises. Mindfulness is activated, and we realize that unwholesome state of mind. We try to tame it, perhaps seeing its harmful effects, and return to the breath. Since the breath is a neutral object, our mind remains neutral as we follow the breath. But soon, when we let go of mindfulness, another impure state of mind arises. And the process repeats itself, over and over again. If we continue like this, we will feel very tired. Mindfulness makes us aware that we need to stop that negative process. When we pay attention, we can perceive the process of mental formations. We see that instead of leaving the door open for negativity to infiltrate the mind, we need to take advantage of the moment when the mind is in a neutral state to generate a wholesome state of mind. Then return to the breath and relax. Take a few deep breaths, then start cultivating another positive state of mind. There are many ways to generate positive states of mind. One of the most effective ways to use it during zazen is to visualize any good deed we have done in the past and the happy, pleasant state of mind that action brings. For example, maybe you once helped an elderly person cross the street. The old woman had to carry a heavy load, but the traffic passed so quickly that she was afraid and did not dare to cross the road. You don't know her, and you don't want to be rewarded or even thanked. With a mind completely unselfish about anything, without attachment, you step down the street and carefully signal the car to stop, helping the old woman cross the road safely. Then your mind feels light, relaxed, and happy. Now that you think back on it, how do you feel? Once again you feel light, relaxed, and happy. From there, you think, "This is the state of mind we need to cultivate." So you use this memory to arouse and increase kusala dhammas. We can use the memory of any good deed we have performed in the past, as long as we don't get attached to it. These wholesome actions gave us a feeling of happiness when we performed them, and when we look back, our minds are still filled with joy. Maybe you helped a lost baby find her mother at a supermarket, or you helped bandage an injured animal on the street. Maybe you see two people having a heated argument over some petty issue, and you help them work it out. Maybe at work, you have made young colleagues feel like following your example, and so on. Another way is to recollect with gratitude the good things that others have done for us, or to visualize the good deeds of others that we are known for. When we do these things with a mind full of joy and good conduct, we also feel relaxed, free, and happy. We can also cultivate kusala dhammas by contemplating times when we have been able to overcome greed, hatred, or delusion. For example, you remember a time when your son was naughty, making you feel like punishing him. But when the moment of mindfulness arises, you remember that expressing anger is not the right thing to do. As a result, your anger calms down, you calm down, and your mind settles down. Remember the great change from generating an angry mind to a pleasant calm state when you control your anger and you reflect on how pleasant that feeling is. You say to yourself, “This state of mind is what I want to cultivate.” This recollection relaxes us and gives our mind a quiet joy. We can gather ourselves the right circumstances for cultivating kusala dhammas. For example, when we see a toddler taking his first steps, our hearts are filled with love. Keep that memory in a corner of your soul. In the future we can use that emotion as a catalyst to cultivate wholesome mental states. The method of mindful effort to cultivate positive states of mind is not only beneficial during meditation. We can also use it while eating, walking, standing, working, talking. We no longer have to rely on hope that life will give us a reason to feel happy. There must be a plan to use the mind to see what actions create the mental states that make our lives more pleasant. Reflect on past successes and failures. Discover the cause and effect of these simple spiritual processes. Then cultivate kusala in all that we do. For example, while washing dishes, one can direct loving-kindness towards those who will use the dishes. Before conversing, we can preserve by being mindful of the possible consequences of negative or positive speech. It would be a “good start” conversation. With a calm attitude and trying to bring every cell of patience, love, Compassion, and wisdom into an exchange, we make it flow more smoothly, benefiting ourselves as well as others. Anticipating possible problems by recognizing your own shortcomings is part of this process. For example, if you are short-tempered, and you know it, then that perception is also kusala. You can then cultivate loving-kindness to keep your hot temper from arising. When a dilemma arises, like the unexpected visit of a difficult leader to your company, you can remind yourself of the good or bad consequences of your actions. Then you make the determination to stay calm, and to cultivate loving-kindness towards him. So when the leader says or does something unpleasant, instead of expressing anger, you enjoy the pleasant state of mind you have created. Also, If you know you're often nervous, prepare yourself. For example, before your grandchild takes the first plane away from home, do whatever you have done in the past to manage anxiety and bring about pleasant feelings. Then you don't have to suffer because of your nephew's flight. Instead you can enjoy a pleasant state of mind. It is a skill that can be practiced on its own. The more we intentionally generate wholesome mental states, the more adaptable the mind becomes and the more we understand it. We can cultivate boundless love, joy, deep compassion, and vast equanimity every day, every moment. These four immeasurable cittas lead the mind to ethereal states, so wonderful that they are called "heavenly abode. “Those who know how they arise can enjoy heaven on earth at any time. Maintaining a Good Mental State Once a wholesome state of mind has arisen, we will try to maintain it, not letting it pass. We know that if we let that state pass, our mind will return to a neutral state and then it can fall into an unwholesome state. So at all costs, we must keep a good state of mind present. The wholesome mind of this moment must be the wholesome state of the next moment, and the next hour, day, and week. We try to always maintain a positive state of mind, just as one tries to keep a particular light from going out. That is not easy to do. How many times have you promised yourself good things? Remember the vows you made each year or your wedding vows to your spiritual teacher or to your friends? How many hopeful wishes have you had on your birthdays? But how many of those promises did you keep? Maybe you made a promise to yourself: “I will never touch a cigarette again, never drink another glass of wine, never lie, speak harshly, or insult anyone. I will never gamble again, never steal, never kill any living thing.” Or after a fruitful meditation or retreat, you may have thought, “This retreat is amazing. I never thought meditation could be so easy. How peaceful and happy I have been during this retreat! I am determined to always practice meditation in the future.” All are positive thoughts. But how many of these promises are you still making every day? These thoughts arise in your mind like bubbles in a soda. After a few hours, they diverge. You lose your enthusiasm and go back to your old habits. To maintain the initial effort, you must develop strong mindfulness. Remember that nothing important can be done perfectly with just one trial. We have to repeat a positive thought or action over and over until it becomes a habit. We admire the skillful abilities of Olympic athletes – but don't they perfect these abilities in just a few practice sessions? When I first learned to ride a bike, How many times have we fallen? In order to perfect the mind, the same must be done. We must practice very diligently. Whenever our effort falters a little, think of the cases when we kept trying until we reached our goal. Of course, there are things we can do to support the practice of Right Effort. One can make friends with good knowledge and stay away from fools. We can live in suitable places, read good books, keep in touch with the ashrams. One can also practice mindfulness diligently. These actions can help maintain kusala. I will tell you a story about a monk who made great vows and great efforts. In ancient India, there was an old monk who was a great teacher. A young bhikkhu committed the mistake of not fulfilling his duty. Therefore, The great master punished the man by asking him to go for alms in another family, in order to establish a good relationship with that family. Because the couple had just given birth to a baby, the teachers predicted that they would become a great Buddhist leader. This landlord is known for being stingy and often shows a grudge when someone comes for alms. The first time, when the young monk appeared, the host was very angry. He ordered his wife, children, and servants not to give the monk anything—and not talk to or even look at the monk. The young monk returned to the temple and received no alms from that house. The second time, when the monk returned to the same family. No one made offerings to him. No one spoke or even looked at him, but the monk was undaunted. Day after day, week after week, Month after month, and year after year for such seven long years, the young bhikkhu still returned to that house. Then the landlord hires a new maid. She knew nothing about the rule not to make offerings to that monk. One day in that seventh year, when the young monk came to the house, the new maid said to him, "Go somewhere else. We have nothing to offer you.” The young monk was overjoyed because at last his presence was known. On the way back to the temple, he passed by the lowly homeowner who was riding home. In a proud voice, the host asked, “Hey, did you get anything from my house?” “Yes, thank you,” replied the monk. “I received one today.” The stingy landlord was very angry. He hurried back home, jumped off his horse, ran into the house, and shouted, “Who gave what to the bald man? Did anyone give him anything?" Everyone in the house answered no, but the owner was still not satisfied. He questioned each one. When it was the new maid's turn, he asked her, "Did you give her anything?" "No, sir," she replied. “Did you talk to that person?” "Yes." "What did you tell him?" “Yes, I said, 'Go away. We have nothing to offer you.'” The stingy man thought that the monk had deceived him. This thought made him even more angry. He said, "Let that deceiver come here tomorrow, and I will rebuke him for deceiving me." The next day, the monk reappeared at that house as usual. The stingy householder came out and said to him angrily, “Yesterday you said you received something from my house. I questioned everyone. I know that no one has ever given him anything. You lied to me. Tell me what you have received.” “Sir, for the past seven years, I have stopped by your beautiful home every day and received nothing. But yesterday, a nice woman came out and said, 'Let's go. We have nothing to offer.' That's what I got from your house." The stingy man felt too ashamed. In that moment, he saw within him a spark of love and generosity. This monk must be a saint, he thought. This priest is grateful to receive only the refusals of my servant. How grateful would he be if he received some food from my house? The host immediately changed the rules, and told everyone in his family to offer food to the monk. Afterward, The bhikkhu continued to receive offerings from that family. His determination, Right Effort to maintain a patient mind and a positive mind finally paid off. The infant in that family later became an Arahant and was one of the most important Buddhist leaders of the time. (Mhvs V) You may wonder why we have to put so much effort into cultivating and taking care of our lives, when everything is impermanent and even the highest states of mind pass away. . Of course you are quite right. All dharmas are impermanent. Furthermore, there is no single "me" that exists to experience everything. However, suffering and happiness are still present. If you touch a bee and get stung, you don't think, "I" is in pain. Only wail! Even though in that moment there is no perception of 'me', the pain is still present. Some people find it difficult to understand when they hear about the theory of no-self. They often think that for suffering to happen, there must be “someone” suffering. However, such an understanding is erroneous. As long as there are mental and physical obstacles, suffering is inevitable—until enlightenment is achieved. It is said, Only suffering arises, Suffering lasts, and suffering passes. Nothing but suffering is present, And nothing but suffering ceases. Another wrong view is having the thought that, since there is no one to feel suffering, suffering is not important. The truth is that whether the self exists or not, we still suffer. Does anyone like suffering? Is that the purpose of life? Whether there is a self or not, you still don't want to suffer! Therefore, whether you suffer or not, is a very important issue. It is suffering that is why, after attaining enlightenment, the Buddha spent the rest of his life teaching other sentient beings the way out of suffering. Out of boundless compassion, the Buddha showed us ways to train the mind to be free from suffering. The nobler, purer, and more subtle states of mind, must pass away at some point; that is also true. That is why we need to use the kusala cittas we have cultivated while they are still present in us. Virtuous mind is the necessary means to uproot suffering, and maintaining these wholesome states of mind is more beneficial for the long term than any temporary joys or liberations. Clear, wholesome mental states are the foundation for developing insight into impermanence, so that we can uproot greed, and ignorance once and for all. The COMPLETE VIEW Using Right Effort to bring the mind out of unwholesome states and to cultivate kusala is an important part of the Noble Eightfold Path—no less important than mindfulness. However, few people care about this. They often forget the big picture, in order to stick to only a few fascinating details in Buddhism. Such people understand only a part of the spiritual path. They just take a couple of ideas they hear and cling to them, sometimes to the point of exaggeration, and then do unskillful things, harming themselves. Therefore, instead of becoming happier, they suffer more. I know a young woman who is aware of the greed hidden in all her actions, especially in eating and drinking. But instead of becoming mindful, she tries to suppress her emotions. At meals, she refrains from feeling gluttonous. She also tries to eat less than she needs and compensates with protein drinks. So instead of normal greed, she developed a nervous allergy and became depressed. Fortunately, she was reminded by a friend to take a holistic view and cultivate wholesome mental states. A friend teaches ways to get out of depression: read a book, go on a picnic, do good deeds, or stay busy at work. But she reacted fiercely, "I don't want to escape reality!" Doing what is necessary to break free from the grip of akusala is not escaping from reality. It is an escape from a greater pain. If you end up creating more afflictions, more suffering, then what is the point of all your efforts to follow the Buddha's path? You must always reflect on your actions and their consequences. You must constantly ask yourself, “What am I cultivating right now?” Once the Buddha's aunt, bhikkhuni Maha Pajapati Gotami, asked the Buddha to give her short advice to guide her practice. The Buddha taught her to do whatever she knew from her own experience, from common sense, from her qualities. The Buddha taught that what should be done should lead to: • non-attachment • non-attachment • letting go of (the causes of suffering), non-attachment • few desires, not wanting much • freedom, no dissatisfaction • independence live in peace, don't gather, socialize • diligently, don't be lazy • easy to support, not demanding, choosing The above is a handy guide to ensure that our efforts are in line with our needs. consistent with general doctrine. This is another principle that we can use to measure our efforts. As the Buddha stated, the essential teaching of all Buddhas has always been, "Do good, do not do evil, and purify the mind." (Dh 183) Mindfulness of Right Effort When the mind is defiled by akusala dhammas, it is very difficult to meditate. Some meditators, when sitting in zazen, are unable to keep still. They squirm, cough, scratch, turn, turn from side to side, watch other meditators, or often change positions. Others yawn a lot and they find it impossible to stay awake. People who are prone to anger, may feel discontent, complaining in their mind when they try to meditate. Others may be overcome by craving, or by doubt. Through years of practice, meditators have developed methods that are considered to have special powers for overcoming obstacles that hinder the practice of mindfulness meditation. • When craving disturbs your mind, dissect the object of craving in your mind. For example, if you are craving a piece of chocolate cake. Remind yourself that that piece of cake is made up of many factors and it will spoil. After eating, it will become nothing. Keep contemplating these things until your desire is gone. This method also works if the object of your desire is a person. Think of the body's components—bones, intestines and other internal organs, blood, and other bodily fluids. Visualize these things, or try to imagine what it would be like to be a dry skeleton, until your desire passes. But if this method increases your desire, then stop immediately and focus on the breath. • When the pitch emerges, applying the antidotes we have discussed, such as being aware of one's own anger, recognizing the impermanence of all feelings, contemplating the benefits of patience, explain yourself to take a different look, and cultivate loving feelings. • When drowsiness or drowsiness sets in, visualize a bright light source. If that doesn't work, try the following: pull your ears, open your eyes wide, roll your eyes for a few seconds, and close them again. Inhale deeply and hold for as long as possible, then exhale slowly; If necessary, repeat this action several times, until your heart rate is strong, and you can sweat. Do not close your eyes. Get up and practice standing meditation, or walking meditation. Wash face with cold water. If nothing works, then go to sleep. • When agitation or anxiety arises, reflect on the state of stillness, purity, or peace. Bring the mind back to the breath and stay there. Breathe deeply and feel the breath in your nose, into your body. Take another breath. Focus your attention on the buttocks or soles of your feet and feel the weight of your body. • When doubt arises, reflect on the Buddha's enlightenment, on the indefinite nature of the Buddha's teachings, and on the attainment of enlightenment by the Buddha's disciples. If you get lost in a certain thought, let go of that futile activity and visualize some aspect of the Buddha's teachings. Focus on what you know to be true about impermanence, about suffering, about the inability to control anything. Pay attention to the present moment. When craving is over, you feel like you've paid off a debt. When anger has subsided, you feel as if you have just come out of an illness. When the sleepiness is gone, You feel like you are freed from prison. When restlessness subsides, you feel freed from slavery. And when the doubting mind is gone, you feel like you have reached a safe place, sure, no longer lost in the middle of the desert. Not only do you feel happy the moment akusala cittas disappear, but also later when you think of their absence. When you remember how much suffering the hindrances and fetters have brought to you in the past, you will feel so happy to realize that they don't bother you anymore. Your mind is calm and peaceful. You have been looking for this state of mind. Now you have it, and you are very happy. When the negative thoughts have faded, the mind is ready to cultivate positive thoughts. When kusala cittas arise during zazen, observe them mindfully without clinging to them. The wholesome cittas that need to be cultivated and watered in meditation include love, compassion, joy, equanimity, sympathy, tolerance, gentleness, patience, and service to all sentient beings. When these kusala cittas pass away, make an effort to cultivate them again, remembering in the first place why they were present. The root of all kusala is in our mind. It's just that they are often masked by negative circumstances. Using Right Effort to prevent and control unwholesome mental actions, and to cultivate and maintain wholesome mental states, is like climbing a mountain. Before starting to play, one must be careful to avoid problems on the road. We have to make sure that our body and mind are suitable for this action. We need to bring some medicine in case we get sick suddenly. We have to wear sports shoes, carry ropes, sticks, food, water, and appropriate clothing. These means are the same as Right Effort to prevent negative mental states from arising. Even with such thoughtful preparation, there will still be problems. When we are hungry, we stop to eat; When we need to go to the bathroom, we do the same. When we are tired, we rest. When you have a high fever, you have to take the medicine you brought with you. These actions are the same as how we tame unwholesome mental formations as they arise. We maintain our energy by resting, eating right, drinking plenty of water, and avoiding overwork. These positive activities are the same as cultivating kusala dhammas. After many difficulties, we also reached the top, we felt really liberated, happy, satisfied. I am glad that I have achieved my goal, with much effort. I can say, “I'm glad it's over” or “I'm glad I was able to overcome all the obstacles.” Similarly, when you cultivate kusala and maintain them, you are glad that your struggle is over and you will never have to fight akusala again. Chanh Tinh Tan can bring such joy. When we strive to achieve happiness, it is already there. Remember your purpose, and never let go of your efforts until you reach absolute happiness. Say to yourself: Happy are we to live in peace amidst our enmities. Among the wicked, I have no enmity. Happily we can live (with mind) disease-free amidst sicknesses. Among the sick, I am free from sickness. Happily we live without greed amidst many desires. Among the greedy, we are free from greed. (Dh 197-199) [Bhikkhu Bhikkhu Buddharakkhita]) SUMMARY OF Right Effort • Right Effort is very important in spiritual development, although less emphasized. • Right Effort has four (Four Right Efforts): Preventing the arising of unwholesome mind, controlling unwholesome mind if it has arisen, cultivating a wholesome mind, and maintaining a wholesome mind. • Fetters are unwholesome tendencies that are deeply embedded in the mind, arise from greed, and cause defilements to live in suffering. The ten fetters are body view, doubt, precepts forbidding clinging, greed, hatred, wish to be reborn in the form realm, wish to be reborn in the formless realm, pride, restlessness, and ignorance. • Obstacles are manifestations of fetters in the form of rough, high-pitched. We need to use Right Effort to control and subdue the five hindrances: greed, anger, lethargy, restlessness, anxiety, and doubt. • Ways to overcome an obstacle are: ignoring it, directing attention elsewhere, replacing the obstacle with an opposite characteristic, self-explanatory, and finally, if at all If all means fail, you must destroy it with all your might. • We can only suppress the fetters, if we cannot destroy them. The fetters can be weakened by mindfulness and concentration; or the development of properties that oppose them will also make them much weaker. When the fetters are finally broken, enlightenment is attained. • Maintain mindfulness to prevent akusala citta from arising. Mindfulness is developed through discipline, the practice of mindfulness, awareness, patience, and effort. • To overcome the unwholesome cittas that have arisen, just be aware of them. • If we cannot identify akusala citta quickly, then they will accumulate more power; then, we have to let go of everything, to focus all of our attention on them. Try to reflect on the harm they can bring and the impermanence of whatever causes and conditions give rise to them, or replace them with kusala cittas. • When the akusala citta has passed, cultivate kusala citta by recalling how useful these kusala cittas are and by intentionally creating cittas of love, constancy, compassion, and so on. Use whatever method you know to develop kusala citta. • Don't get lost in the details of the practice and forget about the big picture. Always make sure that our efforts actually bring more kusala. • Adjust your way of life to support the maintenance of kusala, should do things like make friends with knowledgeable friends, study, and consult Buddhist scriptures. Without strong mindfulness, our mind will quickly return to old habits; Therefore, we must always strive to maintain a wholesome mind in order to help us be happy.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.4/12/2022.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.