Contemplation of the Body in the Body (Contemplation of the Body) The first contemplation of the body is contemplation of the body in the body. The Buddha presented this section in fourteen different ways. In other words, he taught fourteen subjects of contemplating the body in the body. The first of these subjects is the breath. The Buddha said: And, bhikkhus, how does a bhikkhu contemplate the body in the body? Here, bhikkhus, a bhikkhu either goes to a forest, or goes under a tree, or goes to a secluded place, sitting cross-legged, with his back straight, mindful of the object of his meditation. Mindful he breathes in, mindful he breathes out." In the sentence "either go to the forest, or stay under a tree, or go to a secluded place", the Buddha shows us suitable places to meditate. Forest first means any kind of forest that has serenity and peace. Because it must be a secluded place, the forest must be uninhabited, far away from the noise and noise of people living in the village, in the city or in the city. In some sutras it is explained that "forest" is defined as a place about five hundred bows away from where people live. A bow is about six feet long, so the forest must be about three thousand feet (about 1 km) away from where people live. In such a remote place where people live, it is possible to find solitude. Nowadays, it is hard to find a place that is truly secluded. Even in the forest, you can also hear the sound of planes. The second place mentioned in the sutras is "under the tree". Under any tree is fine, but it must be a quiet place like in a forest. The third place is just "a quiet place". Be it in the city or in the village, but must be quiet. Regarding the place, the element of tranquility is the most important condition. Therefore, any quiet place is a suitable place to meditate. In another sutra, secluded places are listed as follows: forests, trees, rocks, canyons, caves, cemeteries, clearings, open fields, and dunes [3]. The list also lists seven places beginning with the word "rock" that are also considered "desolate places". These places are listed because they are the most suitable places for those who are new to meditation; These people need a place that is quiet and free from outside circumstances. A monastery or temple can be a secluded place to meditate. For those with experience in meditation and those who have attained a considerable degree of concentration, every place is suitable for meditation. "Forest, tree, lonely place" are quiet places, necessary for meditation. The three places above are also suitable places for meditators to choose a suitable place for each meditator's weather, temperament and personality. "Forest" is suitable in the hot season, "under the tree" is suitable in the cold season, and "in the wilderness" is suitable in the rainy season. The forest is suitable for meditators with a lot of phlegm, under the tree is suitable for meditators with a lot of honey, and the empty place is suitable for yogis with a lot of wind. (According to Aariyuvedic, Indian medicine, people who have a lot of phlegm, honey or wind are called "dosshas", who are defective, incomplete. disorder and disease will arise.). The forest is suitable for meditators with a lot of delusion, Under the tree is suitable for meditators with a lot of anger, and the open place is suitable for meditators with lots of craving. We can understand the appropriate choice of place through the following example: A cowherd wants to train and tame a wild calf that is following a wild cow to suckle. He separated the calf from its mother, then tied it to a pole that was fastened to the ground with ropes. The calf struggled, ran, ran back, jumped, pulled, but could not escape. Finally, this restless calf had to stop, sit down, and lie still by the stake. In the same way, when a meditator wants to train his mind, to tame the mind that follows sensual pleasures of the five senses: sights, sounds, smells, etc., like a calf following a mother's cow's tail, he must separate his mind from it. sensual pleasures of the five senses: form, sound, scent, taste, and touch to go to the forest, under a tree or in a deserted place. Use the rope of mindfulness to tie your mind to your in-breath and out-breath. The mind will jump forward, back and forth, bouncing back and forth until there is no familiar object to turn to. The mind has been tied by the "wire of mindfulness" so it can't escape, so it has to stop moving through the path of access concentration and enter concentration, then sit down and lie still by the "breath in and out" stake. We can compare the example of the calf with the monk's mind: Monk The calf is not yet tamed Object (form, sound...) The mother's milk Goes into the forest, under the tree.... Separated from the calf child In-breath and out-breath The stake of Mindfulness The rope of Access Concentration Cows sitting down Entering Concentration Cow lying down The bhikkhu sits cross-legged, his back straight, mindful of the object of his meditation. In this sentence, The Buddha teaches you how to prepare and choose the right posture for meditation. His Holiness mentioned the traditional sitting posture of sitting cross-legged. Easterners are used to sitting on the floor, so sitting cross-legged is natural and easy for them. They do not find it difficult to sit cross-legged. This is a very good and peaceful sitting posture, which does not lead to laziness or agitation. There are three ways to sit cross-legged. The first is to sit "long-legged", this is the most difficult way to sit. If you are not used to it, you cannot sit for a long time in this position. When your legs are crossed, it only takes a few minutes to sit and you will feel pain. The second way is to sit "semi-old". You put one foot on top of the other, but do not cross each other. You can sit longer in this position, but you will still feel pressure in your legs and after a few minutes your legs will be numb. The third way is the "comfortable" way of sitting. You put one foot in front of the other, feet do not overlap. This way is referred to in many books as sitting the Burmese way. In Burma, most sit this way. This might be the best way for beginners. Beginners to meditation can sit in this position for a longer period of time without feeling uncomfortable. Some people find it very painful to sit cross-legged. And the pain hindered their meditation. These people can sit on a pillow, on a chair, on a bench because in meditation it is also necessary to be a little comfortable. The bhikkhu keeps his back straight: this means that the meditator must keep his back straight while meditating. When you sit up straight, your spine is also kept straight. When the vertebral column is kept straight, the eighteen vertebrae one by one overlap the other neatly. When you sit up straight, the muscles, tendons, skin and flesh are not twisted, so you don't have pain. If you don't sit up straight, your muscles, tendons, etc. will twist, causing you pain [4]. Sitting upright during meditation makes it easier for your mind to focus to develop mindfulness; and the mind does not collapse when the pain increases. Therefore, sitting cross-legged with a straight back is a very suitable position for concentration. A.- Mindfulness of breath "Mindfulness on the subject of meditation": that is, the meditator focuses his mind on the object. Here the subject of meditation is the breath. So you have to focus on your in-breath and out-breath. "Mindful, the bhikkhu breathes in, mindfully, the bhikkhu breathes out": This verse explains how to meditate. When you meditate you keep your mind on your in-breath and out-breath. Actually, you pay attention to the nostrils and observe the breath "in and out", "in and out".... The mind must be at the mouth of the nose while watching the breath in and out. Observe the in-breath and out-breath separately. Do not put them together. The in-breath is not present at the time of the out-breath and the out-breath is not present at the time of in-breath. When you practice breath contemplation you can observe the breath in many ways [5]. Four of these ways are recorded in the Sutta. "Breathing in a long breath, the bhikkhu knows: 'I am breathing in long'; breathing out a long breath, the bhikkhu knows: 'I am breathing out a long'. The meditator suddenly takes a deep breath. The meditator must be aware "I am breathing in long". This means that the meditator does not forget to note the breath when the meditator is fully attentive to the breath. It does not mean that a meditator has to intentionally exhale a long breath to know that he is taking a long breath. The word "know" here, means to know fully, not only superficially. Breathing in a short breath, the bhikkhu knows: "I am breathing in short". Exhaling a short breath, the bhikkhu knows: "I am breathing out short" During the time observing the breath; Sometimes meditators suddenly take a short breath. The yogi must be aware "I am breathing in short". This means that the meditator does not forget to note the breath when he is fully attentive to the breath, not that the meditator has to intentionally exhale a short breath in order to know that he is taking a short breath. . The word "know" here means to know fully, not just superficially. "Being aware of the whole in-breath", (beginning, prolonging and ending) I will breathe in, thus diligent bhikkhu (i.e. thus trained by himself). "Being aware of the whole out-breath" (beginning, prolonging, and ending), I shall breathe out, thus diligent bhikkhu. When you observe the breath you must try to see clearly the whole breath. To be clearly aware means to know the breath, to know fully, to try to be aware of the breath sharply. The phrase "whole breath" in Paa.li is: "Sabbakaaya" which means whole body or whole body (sabba: whole; kaaya: body or body). But Kaaya (body) here does not mean the whole body of the meditator but the whole breath. Thus, "Sabbakaaya" here means the whole breath. In the Paa.li language, the word Kaaya can mean body or group. Just like the case when you talk about group members or all members. Here, Sabbakaaya does not mean the whole physical body, but the whole breath, and "whole" here means the beginning, the prolongation, and the end. Therefore, the meditator must strive to be fully aware of the beginning, duration, and cessation of the breath. You also have to remember that this is about "watching the breath," so the meditation topic here should be the breath, not the whole physical body. The book "Visudhi Magga" explains as follows: The bhikkhu practices as follows: "I know, fully know the whole, the beginning, the middle, and the end (beginning, prolonging, and ending). cessation) of the breath, I 'will' breathe in. A meditator's concentration and wisdom are only deep and complete when he clearly sees the beginning, duration, and end of each breath. When the meditator becomes aware of the breath clearly by breathing heavily, it is not the result of concentration and understanding but of the strong gross object. Therefore, meditators should not breathe harder for the purpose of seeing the breath more clearly. Breathing too hard also makes meditators tired quickly, so meditators should just breathe normally. When practicing this type of meditation you have to breathe normally, but you must try to be diligent, mindful, and clearly understand the in-breath and out-breath. What do you need to do to clearly understand your breath? How many factors are involved in each effect of clear observation? You need to have diligence, mindfulness, concentration, and wisdom or awareness. Calming the in-breath is still gross (body action or conditioned by the body), I will breathe in, so diligent bhikkhu. Calming the out-breath, which is still gross (by body or conditioned by the body), I will breathe out, thus diligently bhikkhu. (According to the commentary on this sentence it means: Effort to concentrate on the breath when the breath becomes subtle on the in-breath, the bhikkhu breathes in. The bhikkhu exhales.) In this verse the breath is called "body conditioned by the body" translated from the Paa.li word kaaya sankhaara. Kaaya means body and Sankhaara means conditioned dhammas, conditioned dhammas, dhammas with arising and passing away, dhammas conditioned by other conditions. Thus, kaaya sankhaara means dhamma conditioned by the body, conditioned by the body or by the body. Breathing is caused by the mind, but when there is no body there is no breath. Therefore, Although it is caused by the mind, the breath depends on the body to arise. Therefore, the word breath in this sentence is understood as the dharma caused by the body, the dharma conditioned by the body, the dharma conditioned by the body, or the body that violates the dharma. Sankhaara is a very confusing Paa.li word. Sankhaara has many different meanings depending on the sentence. In the Twelve Dependent Conditions, Sankhaara (often translated as Action) means volition or volition, commonly known as kamma. In the Five Aggregates, Sankhaara khanda means fifty mental factors led by volition. Sometimes, Sankhaara (conditioned dharmas) means everything in the world, all conditioned things like when we say: "Facted things are impermanent". Sankhaara means to remind or command as the noun asankhaarika in Abhidhamma. In this passage, Sankhaara means "condition", "conditioned dharma". or "destiny". So Kaaya-sankhaara here means breath conditioned by the body. Kaaya-sankhaara is also translated in different ways. In the "Buddhist Dictionary", Kaaya-sankhaara is translated as "function of the body". In the book "In The Way of Mindfulness" by Soma Thera, Kaaya-sankhaara is translated as "activity of the body". In "The Path of Purification", Nyaanamoli Thera translates Kaaya-sankhaara as "body formation". In "The Heart of Buddhist Meditation" by Nyaanaponika Thera, Kaaya-sankhaara is translated as "function of the body". Here the noun Kaaya-sankhaara means breath. The breath here is considered the "gross" breath because it needs to be "calmed down". The phrase "Peace of breath" It does not mean that meditators have to intentionally make the breath peaceful, calm, and quiet, but it means that when the breath becomes subtle, meditators must try to pay more attention and effort to see clearly. As for other meditation subjects, the more yogis concentrate and understand the object, the clearer it becomes (such as a kasina subject focusing on an earthen plate). With regard to the object of breathing, on the contrary, the more advanced the object, the more subtle the object. The breath depends on the body and the mind; Therefore, when not meditating, if the body and mind are not calm, the breath will become rough. When you concentrate on meditating, the body and mind become calm and still, then the breath becomes subtle and unnoticeable. The stronger the concentration, the more subtle the breath becomes to the point that you wonder if there is still a breath or not. Because the breath cannot be found at this time, you think the breath is lost. Then say to yourself, "I'm not dead. I'm not unconscious. I'm still alive, but I can't recognize the breath because the breath is so subtle and because my concentration and wisdom aren't sharp and haven't developed yet. If we are fully developed, we do not notice the breath. Therefore, we must develop further, must exert more effort to focus on the object of meditation in order to see this subtle breath." When you meditate with diligent effort and gain more understanding, you will see the breath clearly no matter how small they may be. Therefore, during meditation, when the breath becomes too subtle to be discerned, do not rush to give up meditation. You must encourage yourself and be diligent to observe that subtle little breath until the breath becomes clear again. That is the meaning of the phrase "Calm the breath when breathing in" or "The effort to concentrate on the breath (when the breath becomes) subtle when breathing in". Thus, when meditating on the object of observing the breath, you must fully realize: (1) the long breath, (2) the short breath, (3) the whole breath (the beginning, the middle, the end). and (4) the barely perceptible subtlety of the breath. The Buddha gave an example for a bhikkhu to understand his teachings more clearly: Like a skilled turner and his student, when turning a long circle, they know: "I have turned a long", when making a short turn, know that: "I make a short turn". In the same way, a bhikkhu, when he breathes in a long breath, knows: 'I am breathing in long'; when he breathes out a long breath he knows: 'I am breathing out long'; when he breathes in a short breath, he knows that: "I breathe in short." When a bhikkhu breathes out a short breath, he knows: "I breathe out short". " a bhikkhu contemplating the body internally or a bhikkhu contemplating the body in the external body or a bhikkhu contemplating the body internally and externally What is "contemplation of the body within the body"? This sentence means that the meditator observes or notices his in-breath and out-breath. When a meditator focuses on his or her breath, it is called contemplating the body within the body. When the meditator has made some progress in focusing on his own breath, suddenly he thinks of the breath of others and says to himself: "My breath has a beginning and an end, arise and pass away, so is the breath of others." That is the meditator who has "contemplating the body in the external body". The sentence "Contemplating the body in the external body" just means that while observing the breath we suddenly "think" It does not mean to "look" at the other person and observe their breath. However, when suddenly observing someone else's breath, you must also be mindful. Sometimes you observe your own breath and suddenly "think" of someone else's breath, then return to your own breath, and then think of someone else's breath... Going back and forth between one's own breath and the breath of others is "contemplating the body within the body and the body in the outer body". This sentence does not mean to observe one's own breath and the breath of others. While meditating you just focus on observing your own breath. The bhikkhu contemplating the origination (arising) factor of the whole breath or the bhikkhu contemplating the cessation factor (the cessation) of the whole breath or the bhikkhu contemplating the origination and cessation factor. arising and passing away) of the whole breath. Here, the word "arising factors" means the factors that cause the breath to be present. The comment explains the origination factor through the following example: - Blacksmiths often use furnaces to make fire. The furnace bed has a steam generator and a faucet. In order to have steam, the blacksmith must use force to indent or rotate the steam generator. Steam is created by three factors: the steam generator, the steam pipe, and the blacksmith's power. In the same way, in order to have the breath, there must be: the body, the nostrils, and the mind. Without the above three elements there would be no breath. Therefore, these three factors are called "breath-generating factors". While meditating sometimes the following thought comes to you: "Because of the body, the nose, and the mind, there is this breath". By contemplating like this you are contemplating the "breath-producing factors". "Ending factor" means the opposite. When there is no body, there is no breath. When there is no nose, there is no breath. When there is no mind, there is no breath. The three factors: "disintegration of the body", "spoiled nose", "no longer functioning mind" are called cessation factors. So by contemplating these three factors you are contemplating "the cessation factors of the breath". And when you observe all six factors of the arising and passing away of the breath, you have observed both: the "arising factor and the cessation factor of the breath". Observe the "originating factor", the "ceasing factor" or " the origination and cessation factor" of the whole breath does not mean that while you are meditating you have to deliberately look for the arising factor, the cessation factor, etc., but it means: while you are meditating If the thought of these factors arises, then you have to note their arising and passing away. This is the explanation of the old Commentary. The Venerable Mahasi further explained it as follows: "In the passage of the sutta This also explains the "birth" and "ceasing" of the breath. The "arising factors" are translated from the Paali word "Samudaya dhamma". "Samudaya dhamma" means "the elements from which things arise"; can also mean "arising" or simply "arising" or "arising". Likewise, "the elements of extinction" (Voya dhamma) can mean "the elements from which something perishes", can also mean "the nature or characteristic of cessation" or simply "annihilation" or " Kill". ' Therefore, in the opinion of the Venerable Mahasi, when a meditator attentively observes the arising of the breath bit by bit, moment by moment, whatever place (such as where the breath touches the nose) is called is contemplation of the arising of the breath (samudaya dhamma). Likewise, when a meditator attentively observes the cessation of the breath bit by bit, moment by moment at any place (such as where the breath touches the nose) that is called contemplating the cessation of the breath. (vayo dhamma). When you observe the breath, you first see the beginning of the breath and then the end, and you watch the breath disappearing. While watching intently, you will observe the arising and passing away of the breath and you will find the "arising and passing away of the breath" easier and more natural than seeing the "birth-and-death factors of the breath". However, you cannot eliminate seeing the "cause of the arising and passing away of the breath" during meditation. Thus both interpretations in this passage must be applied. For the second meaning, the above passage can be translated as follows: "The bhikkhu contemplates the arising of the breath, or the monk contemplates the cessation of the breath, or the monk contemplates the arising and passing away of the breath. end of the breath". Or a bhikkhu is mindful that there is only the whole breath (that is, only the pure breath). Depending on each passage, the word kaaya is understood in a different sense. here is the passage about the breath, so whenever we encounter the word kaaya we must understand that it is the whole breath. When meditators are mindful of the breath, "just be mindful of the breath." That is, when focusing on the breath, the meditator sees nothing but the breath. Only the breath, no person, no sentient being, no man, no woman, no individual, no me, no mine, no soul or self, nothing belonging to the soul or self etc... There is only the breath that no one controls, arranges the breath, no one commands the breath, no one creates the breath, there is only the breath. . Seeing like this, mindfulness has been established. And this mindfulness needs to be established to help with the later development of wisdom and mindfulness. This sentence means the mindfulness that "there is only the breath" has been established to aid in the later development of wisdom and mindfulness. When you practice Vipassana meditation on the subject of mindfulness of breathing, you go from one level to another; from low knowledge to high knowledge and then to the highest level. Mindfulness is established to help wisdom and concentration reach higher levels. When you do not see that "there is only the breath" but see that this breath is eternal or has an owner, has a soul, has a self or is permanent, your wisdom is not fully developed. to see clearly the true nature of things in the world. Therefore, mindfulness that "there is only the breath" is essential for the development of wisdom. A bhikkhu is not covetous and wrong view but is dependent or attached to anything. That is, not letting craving and wrong views make you cling to anything. While keeping the mind on the breath, watching the breath and observing the coming and going of the breath at all times, you will not be attached to anything. The breath comes and goes; The breath is nothing to be attached to, the breath is just the breath. When you attain higher vipassana insights you will see the arising and passing away of all bodily and mental phenomena. You will not be attached to anything by craving and wrong views. Sometimes you get attached to something because you have craving or like it. When you want something, like something, you will be attached to that object. It is dependence or attachment due to craving. Sometimes you have a wrong idea about that thing and you think it is permanent, so you have a wrong idea or wrong view. When you think that the thing will last forever, the thing is beautiful, lovely, and if it is a person then that person has an eternal soul, then you have a wrong view. Thus, out of greed or wrong view you are attached to that object. However, when you see clearly the true nature of your breath as well as of your body and mind, you will no longer be attached or dependent on anything. Nor does a bhikkhu cling to anything in the world made up of the five aggregates of grasping. The five aggregates of clinging mean the five groups that gather as objects for craving and attachment. These are: the aggregate of form, the aggregate of feeling, the aggregate of perception, the aggregate of formations, and the aggregate of consciousness. All things in the world belong to one or the other of the five aggregates. Seeing clearly the nature of things, the person who practices Vipassana will no longer be attached or attached to anything. Thus, bhikkhus, a bhikkhu contemplates the body in the body. This sentence indicates that the teaching on observing the breath has ended. The breath can be used as an object in meditation or in Vipassana. Concentration Meditation is Tranquility Meditation that helps to attain concentration or to attain levels of concentration. Vipassana meditation leads to the elimination of defilements in the mind. Practicing Concentration is different from practicing Vipassana. When you use the breath as the subject of your meditation, you focus on the breath and count each breath. When counting, do not count below five or over ten. Must count from one to five, one to six to one to ten. You can choose whichever method is right for you. For example: "In one, out one, in two, out two, in three, out three, in four, out four, in five, out five, in six, out six. Then count again from the beginning: " In one, out one, in two, out two, in three, out three, in four, out four, in five, out five, in six, out six.” You can count to six or to ten. At first you have to count words The purpose of counting is to help you keep your mind on the object.This can be compared to tying the object with a rope. Once you have attained concentration by counting and are able to stay on an object without distraction, then you can give up counting and just be aware or note the in-breath and out-breath. At first, he used the "counting" method, later he only used the "recognize" method of breathing without counting. You just have to pay attention to the breath and soon the breath will become more and more subtle. Sometimes you can see "Signs" or images in the mind when there is good concentration. Ask ten people and there will be ten different "generals". The image in the mind or "general" cannot tell the number and type of grades. Each person has a different "general" according to their perception, inclination and status. The scriptures have recorded a number of "generals" as follows: Generals can appear as stars, pearls; can be as coarse as cotton seeds or beads made of wood core, a long twine, a wreath of flowers, a puff of smoke or a long spider silk, a cloud, a lotus flower, a wheel or shape image of a disk as round as the moon or the sun. When the practice of meditation reaches a certain level, "signs" or mental images appear. The meditator will then progress to "Jhāna" (Jhaana), and from these can move on to Vipassana. When you take the breath as the subject of Vipassana meditation, you will not count the breaths, but just focus mindfulness on the breath and practice observing the breath in four cases: long breath, short breath, seeing the whole breath clearly breathing (beginning, stretching, and ending) and diligent attention when the breath is subtle. You probably won't see "signs" when doing Vipassana meditation. However, If you see, then be aware and note: "see, see, see" and then return to your main subject. As long as you diligently and persistently focus on your meditation subject, you will soon see your body and mind clearly, and you will progress gradually until you reach the final stage of enlightenment. This sutra focuses only on Vipassana meditation and not on Concentration or Tranquility Meditation because it teaches contemplation of the factors of arising and passing away. Only Vipassana teaches contemplation of the arising and passing away of an object. When you practice Tranquility Meditation, you are not observing the arising and passing away of the object, but only focusing on the object. When you focus on the arising and passing away or the arising and cessation of the object, you will not be attached or attached to anything. Such practice is Vipassana meditation, not Samatha meditation. When you practice Vipassana, you focus mindfully on the breath and at the same time mindful of whatever is happening at the six sense doors in the present moment. This means that when you are focusing on the main object (like the movement of your belly, for example) another object stands out (like a sound, for example) so that you no longer keep your mind on the object. If you can, then immediately note this topic, then return to the main topic. Whatever you see, you have to be mindful of noting, of hearing something, you must be mindful of noting, thinking of something or being distracted, you have to be mindful of noting. That is the difference between Tranquility Meditation and Vipassana Meditation. When you practice Tranquility Meditation, you focus only on the main object and forget about everything else. When doing Vipassana you have to pay attention to each object that is happening in the present, if that object is prominent. In this sutra you see that each object of attention is directed towards Vipassana. Indeed, at the end of this chapter you find the sentence: The bhikkhu contemplates the arising (arising) factor of the whole breath, or the bhikkhu contemplating the cessation (the cessation) factor of the whole breath. , or a bhikkhu contemplates the origination and cessation (arising and cessation) of the whole breath.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.24/2/2023.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.