Contemplation of the Dharma In the Dharma. So far we have studied three of the four foundations of mindfulness: contemplation of the body (or mindfulness of the body), contemplation of feelings (or mindfulness of feelings), contemplation of the mind (or mindfulness of the mind). Now we start talking about the last part of contemplation which is contemplation of dhammas (or mindfulness of dhammas). Contemplation of the body or mindfulness of the body is contemplation of the physical body or the physical part of the body. Contemplation of feeling is contemplating what the mind experiences: the "suffering, pleasure, and indecision" of material sensations. Contemplation of the mind is also called contemplation of things of the mind, mental factors. Contemplation of dharma is contemplation of both, physical as well as mental. If considered in terms of the five aggregates, contemplation of the body is contemplation of the aggregate of form, contemplation of feelings is contemplation of the aggregate of feeling, contemplation of the mind is contemplation of the aggregate of consciousness, and contemplation of dharma is contemplation of all five aggregates. The word dhamma is transliterated as "dhamma". not translate because it is difficult to find a word that fully covers the meaning of the word dhamma. The word dhamma is often translated as "objects of the mind". This is neither exact nor clear because the object of meditation discussed in this Chapter belongs to both body and mind groups. When "object of mind" means an object or object of the mind, the body is also an object of the mind, and feelings and mind are also objects of the mind. When "object of mind" means an object belonging to the mind, the problem is that matter is also one of the objects of contemplation. So it is best to leave the word dhamma as it is, do not translate; Try to understand the meaning of the word dhamma mentioned in this Satipatthana Sutra. In this Chapter "Reciting the Dharma", we will talk about: "five hindrances", "five aggregates of clinging", "six sense organs, 'There is craving in me', or when craving is absent, the bhikkhu knows: 'There is no craving in me.' Because craving that has arisen is eliminated, the bhikkhu also knows the reason why craving that has been eradicated will not arise in the future. The above teaching of the Buddha has shown us how to deal with "craving". Craving is the first hindrance in this section. "Craving" means attachment, attachment to sense objects. Many nouns can be used to describe this state such as craving, craving, greed, attachment, craving... All of the above words refer to attachment to form, sound, smell, taste, touch, etc. Dharma (dhamma here refers to both rupa and nama). When craving arises in the meditator's mind, he knows: " In fact, by the time a meditator contemplates these hindrances, they are already gone. They last only for a very short time, maybe a fraction of a second. "Presence" means something that happens in that very moment. You need to recognize what is present, present or repeated over and over again. When craving is present, the meditator knows: "there is such a craving in me". And when craving is absent, meditators also know: "there is no craving in me". The word "absence" here has two meanings: First, it means that it does not exist because it does not happen or has been eliminated. Second, it simply means no arising. Or it first arises in the meditator, and when the meditator observes it, it disappears. When it is gone, it means it is absent. Sometimes the meditator feels that craving is absent, it just means that craving does not arise in the meditator's mind. Sometimes when a meditator feels craving, he or she notices this craving. When noting thus, craving disappears. The meditator then notices the disappearance of craving. Therefore, in any case you must mindfully note the absence of craving when craving is absent. The bhikkhu also knows the reason why craving, which has not yet arisen, is being born. There are causes that give rise to wholesome thoughts and unwholesome thoughts. We call them "attitudes" or "opinions". In general there are two types which we call "thinking" or "thinking". They are "right thinking" and "wrong thinking". "Right thinking" leads to good thoughts, and "wrong thoughts" leads to unwholesome thoughts. "Evil thinking" is inappropriate thinking, perverse thinking. It is the kind of thinking that considers impermanence to be permanent, that unsatisfactory is gratifying, that no-self is a self, and that evil is good. Therefore, when you think that something is permanent, satisfying, beautiful in nature, lovable, and worthy of attachment, you have "wrong thinking". These thoughts are called evil because they are the cause of the arising of unwholesome thoughts. Thus, wrong thinking is the main cause for the arising of unwholesome thoughts. Right thinking is thinking righteously, appropriately, in accordance with the right path. This is the kind of thinking that impermanent is impermanent, unsatisfactory is unsatisfactory, not-self is not-self, bad is bad, unlovable is not lovable. That is the right way to see things. The Buddha taught that all things are impermanent, unsatisfactory, and without nature. You should not be attached, attachment to anything. When you look at things in this way, you have right thinking, wise contemplation, or right, clear thinking. It is thinking correctly, correctly, or having a correct conception of things. Craving for someone arises in you because you have "wrong thinking" or bad thinking. There are objects that condition or condition craving to arise. When you look at an object that you think is beautiful, attractive, and then you become attached to this object, then craving arises. This craving arises because you have a wrong attitude about things. You have been thinking wrongly about this thing. Therefore, whenever craving arises in the meditator's mind, the meditator must note that there is craving arising in us because we are thinking improperly. Because of the wrong view of sense objects, yogis think that they are eternal, satisfying, intrinsic, and beautiful. When meditating, the meditator must note this and be aware of them: "Because I am not thinking clearly, this craving arises in my mind". The bhikkhu also knows the reason why craving that has arisen is abandoned. Craving can be eliminated in two ways: By contemplating craving and by creating a lucid reflection on the object, assuming that the object is of an impure nature. That is, discerning or thinking clearly that the object has an impure nature. Yogis can attain the jhānas by contemplating defilements. The Buddha taught that this body is neither lovely nor beautiful. Reflecting clearly on this body helps us to get rid of craving. When a meditator attains the jhānas with the idea of ​​defilement as his object, he can also get rid of craving. In Vipassana meditation, you just need to focus on mindfulness and craving will be eliminated. When you become aware of the absence of craving, you know the cause of this disappearance of craving: "Thanks to me having clear thinking, having the right attitude, or having the right conception of this object should craving will disappear." Sometimes the meditator notices the cause of the disappearance of craving, then the meditator also learns why this eliminated craving does not appear again in the future. This means that when the meditator becomes an Arahant, the craving that has been eliminated will never return. The bhikkhu also knows the reason why craving that has been eradicated will not arise in the future. Yogis know that by attaining the Way of Mind, due to moral causes, the defilements that have been eliminated will never return. By attaining the mind of enlightenment, craving is completely eradicated. This happens when the meditator has attained Arahantship. So, when a meditator has craving, he or she will know why craving arises. The meditator knows the reason why craving disappears and the meditator also knows the reason why craving has been eliminated momentarily or temporarily eliminated. What should you do when craving arises? Take this craving as the object of your meditation. You dwell on craving. You note this craving. Just by noticing, craving will disappear. The commentary lists six ways to help yogis get rid of craving. Yogis can apply these six ways when they are not practicing Vipassana: 1. Yogis can use the heading "unclean body", contemplating dead bodies or reciting the thirty-two dregs. A meditator who learns and practices well this type of meditation can eliminate craving. 2. The meditator can "practice the defilement until the meditator attains the jhānas". When the meditator reaches the jhānas, he can get rid of craving. 3. The meditator can "overpower the six senses". That is, the meditator restrains the eyes, ears, nose, tongue, body, and mind so that no unwholesome thought can arise through these six doors. 4.Meditation "Moderation in real things". Moderation in food will help meditators eliminate craving. When you eat too much you will have a lot of craving. You will also have more cravings for food. Therefore, yogis are advised to eat in moderation. There are about four more years to be full, so meditators should stop and don't eat. In many Asian countries, bhikkhus often eat with their hands. A handful of food is called a handful, and instead of eating another four or five pounds, yogis drink water instead. This means that when eating, a bhikkhu should not fill his stomach, but leave room for water. Eating that much was enough comfort for a bhikkhu to practice to reach Nirvana. 5. The meditator needs a "good friend". A good friend is literally someone who walks with us on the path to enlightenment. Westerners call it "spiritual friends". Having good friends is very necessary, because a good friend can advise and encourage us, we can learn from you and take you as a model for us to follow. Therefore, a good friend, without craving, will help the meditator to get rid of craving. 6. Yogis must "have appropriate speech". To get rid of craving, meditators should talk about the defilements of the body, should talk about the evil consequences of craving... 2. Anger Anger here means impatience, anger, also means fear, anxiety, resistance, and impatience. When anger is present, the bhikkhu knows, "There is anger in me". When anger is absent, a bhikkhu knows 'anger is absent in me'. There are two types of thinking. When thinking is not clear, you will have anger. When you think clearly, you won't have anger. During meditation, anger often arises in meditators. Yogis can be angry with themselves or angry with others. For example, if someone makes a noise that makes it impossible for the meditator to concentrate, it won't take long for the meditator to become restless or angry. Sometimes anger or malice arises because you think of someone you have quarreled with before, and you feel angry with that person. Therefore, Whenever emotions arise, the meditator must be aware of the presence of this anger and note: Do I have anger or just note "anger, aversion, aversion". When ill-will arises, you note: "malignancy, ill-will, ill-will". You can note hate or sometimes fear by noting: "fear, fear, fear". Because you are noting anger and are chanting three or four times, anger disappears. When anger has disappeared, you must be aware of this disappearance and note: there is no more anger... The bhikkhu also knows the reason why anger has not arisen now. Think clearly: "Everything is impermanent. The object of this anger is also impermanent." When the meditator understands and reflects wisely on the impermanence of these objects of anger, the meditator will no longer hold a grudge against them. But when meditators do not think clearly, meditators will be dominated by these objects. Therefore, while meditating, you must note: "I have anger because I have not thought clearly, have a wrong attitude towards things, have a wrong view of things." When you are aware of this, you are aware of the cause of anger. The bhikkhu also knows the reason why ill-will that has arisen is eliminated. When you have anger and notice this anger, at the same time you also observe its disappearance. When anger disappears you are aware of the disappearance of anger. You know that anger disappears because you notice it. Likewise, when you think clearly, especially in the practice of loving-kindness meditation (mettaa), anger also disappears. Thus, clear thinking is the cause of the eradication of anger. In addition to Vipassana Meditation, there are six ways to practice to eliminate anger: 1. Practice "meditating on loving-kindness" or reciting loving-kindness, ie spreading loving-kindness and friendliness to all sentient beings. 2. "Practice loving-kindness meditation until reaching the jhānas", when meditators reach the jhānas, meditators can get rid of anger. 3. Think about: "Karma is our inheritance". Thinking about karma as our inheritance is a very important reflection for many reasons. When you are angry, you can say to yourself, "Who am I angry with?". You were born into this world as a result of past karma. You will also be reborn later according to the karma you have accumulated in the present. So beings are born and die according to their karma. Because according to your karma, beings are born or die, so you have no reason to be angry with anyone. An angry person is like someone holding a red hot iron to throw at others; It is the angry person who will suffer before making others suffer. Therefore, meditators should reflect on their own karma to take responsibility. Our lives are arranged according to the karma we have created. 4. Think about the goodness and benefits of loving-kindness (mettaa) and the harmfulness of anger." It means trying to see the benefits that love brings and the disadvantages that anger causes. Reflecting on the goodness and benefits of loving-kindness and the harmfulness of anger will help yogis get rid of anger, anger, and malice. 5. "Have good friends" (kalyaa.na mitta). A good friend always helps us to get rid of unwholesome thoughts, here is to get rid of angry thoughts. A person who is full of compassion can influence others to be as compassionate as he is. Therefore, when we are close to a friend or a loving person, we can get rid of our anger. We can use a good friend as a model for us to follow. 6. "Speak the right words". It is about loving-kindness, talking about the benefits brought by loving-kindness and the harm caused by anger. Appropriate speech will help to get rid of anger. A bhikkhu also knows the reason why anger has been eliminated, and he also knows why anger has been eliminated from arising in the future. The above passage is concerned with the time when a meditator attains the Way of Mind. When the meditator reaches the third stage of the Noble Truth, anger will be completely eliminated. 3. Drowsy wild fruit "Drowsy wild fruit", or simply called sleepiness can come to meditators at any time. We all experience drowsiness during meditation. When drowsy is present in the presence of a bhikkhu knows 'there is sleepiness in me', or when drowsy is absent in me, a bhikkhu knows 'drowsy is absent in me'. When the meditator feels drowsy he should be alert and note this drowsiness. Usually just noticing the drowsiness will go away. When drowsiness disappears, the meditator must also be aware of this disappearance: "there is no restlessness and sleepiness in me, lethargy and sleepiness have disappeared". The bhikkhu knows also that the cause for the arising of drowsiness has not yet arisen. Here again the unwise contemplation of boredom, laziness, lethargy and stagnation of mind is the cause of drowsiness. "Thinking unwisely" means thinking that boredom, dullness, laziness, procrastination... bring no harm. The meditator who has clear thinking and has the right attitude towards diligence can get rid of drowsiness. Therefore, when you are sleepy you have to do two things, first to note your sleepiness: "sleepy, sleepy, sleepy". The next step is to increase energy or focus on the object of meditation. Through diligence, drowsiness can be eliminated. When drowsiness has been eliminated or absent, meditators know that drowsiness has been eliminated or absent. The bhikkhu also knows the reason for the arising of sleepiness that has not yet arisen. The bhikkhu also knows the reason for the elimination of the drowsiness that has arisen, and the bhikkhu also knows the reason for the cessation of the drowsiness that has not arisen in the future. Drowsiness is completely eliminated when achieving Arahantship. Only when attaining Arahantship can the meditator completely eliminate drowsiness. The yogi realizes that drowsiness has been eliminated because the meditator has actually attained this final stage of the Noble Truth. Sleepiness is two ties, two different mental factors, but only one obstacle because they have the same function, the same cause, and the same antagonism. Wilderness and sleepiness have the same function as "laziness", have the same cause as "sluggishness", have the same opposition as "effort". There are six ways to temporarily eliminate sleepiness: 1." Thinking about light will help you get rid of the drowsiness. Just close your eyes and try to think of light or try to think of bright things. This way you can eliminate drowsiness. 4 "In the open space". You may feel drowsy when you're indoors, but when you go out and sit under a tree or sit in an open space, the drowsiness will disappear. 5 "Have good friends". A friend who doesn't like to sleep much or a friend who doesn't feel sleepy. When you are close to a diligent person who is not dominated by drowsiness, you can get rid of drowsiness. 6.Speak the right words. You realize the damage of sleepiness and the benefits of alertness. In the sutras you can find many tips regarding sleepiness. Venerable Muc Kien Lien, One of the two chief disciples of the Buddha, before attaining Arahantship, he often fell asleep while meditating. Venerable Muc Kien Lien kept falling up and down, unable to keep his mind on the meditation subject. The Buddha knew this and taught the Venerable Muc Kien Lien how to conquer the sleepy wilds. The Buddha's teachings are recorded in the Anguttara Nikaaya: The Buddha asked: "Muc Kien Lien, are you falling?" Muc Kien Lien replied: "Yes, I am sleepy. ". Buddha then said: -"Okay, Muc Kien Lien, when sleepy thoughts come to you, you should not pay attention to them. That way the drowsiness will disappear.” So when you think about what causes drowsiness, avoid that thought. Here is the first advice. The second advice is: -" If you have done this and the drowsiness still does not go away, then think about the teachings that you have heard and studied. You must pay attention to these teachings and consider them carefully. That is, he must think about the teachings he has learned and the teachings he has heard, develop the quality of searching, studying, and thinking deeply about the teachings. By doing so, the drowsiness may disappear. When he has meditated on the Dhamma attentively, examining the Dhamma carefully in his mind, he will regain his sanity and be able to eliminate drowsiness.[12] Then the Buddha taught five more ways, which can be summarized as follows: - If you have done so and still do not stop falling asleep, you must resort to the third way, which is "repeat every detail of the teachings that the teacher has heard. and learned". That means you have to recite the teachings of the Buddha. When you have memorized something, you have to recite it again. By reciting what you have learned, you can eliminate drowsiness. - If you have done so and still do not stop falling asleep, you must use the fourth method of "pulling your ears" and "rubbing your hands and feet" to wake up again. Doing so will eliminate drowsiness. - If you have done so and the drowsiness still does not go away, then you must resort to the fifth method of "getting up and going to wash your eyes". You should look in all directions after rinsing your eyes. By doing so, the drowsiness may disappear. - If you have done this and the drowsiness still does not go away, you must use the sixth method of "focusing on the light", creating in the mind an idea of ​​daylight. Whether you are meditating during the day or at night you must imagine that you are meditating during the day and thinking about light. By doing so, you can chase away the sleepy weeds. - If you have done this and the drowsiness still does not go away, you must use the seventh method of "going back and forth". With the mind directed inward not outward, you go back and forth. So every time you feel sleepy, get up and do your meditation. While walking back and forth, mindfully note the step and the stages of walking. By pacing back and forth and being aware of this back and forth you can chase away sleepiness. - If you have done this and the drowsiness still does not go away, then you can lie down like a lion, that is, lie on your right side, one foot on the other, knowing clearly what you are doing. and think about waking up later: "I'll wake up at this hour and hour in the morning". So when you want to wake up in the morning without an alarm clock, you can make a decision before going to bed: "I will wake up early in the morning". When you have something important to do in the morning, you wake up on time. You wake up on time because your mind has already decided that you will get up at that time. "Keeping in mind the thought of waking up" means deciding to wake up at a certain time. When you wake up, you have to get up right away. At the time you hear the alarm, wake up and say to yourself, "I must not lie down any longer or let the thought of sleep entice me." Doing so will prevent you from falling asleep. These are the seven methods of combating drowsiness. Maybe one of the seven ways above works for you, helping you to regain your sanity. 4. Insecurity and Regret Insecurity is the mind's inability to rest on the object. Restlessness in Paa.li is Uddhacca, which means "to move above", the mind does not rest on the object but hovers above the object. Regret means feeling guilty about the bad or wrong things we did, and the good things we didn't do. The cause of regret is "thinking unwisely about the agitation of the mind", as thinking: "This agitation of the mind does no harm to me...". To get rid of regret, one must think clearly about purity of mind. When you have clear reflection on the stillness of the mind, you can get rid of restlessness and regret. Therefore, when you have insecurities and regrets, you must know that insecurities and regrets are present. When insecurities and regrets disappear, you know that insecurities and regrets are gone. This means that you take this restlessness as the subject of your meditation and note "insecurity, restlessness, restlessness". Or when you have regrets, note "regret, regret, regret". If you are diligent, mindfully noting a few times, restlessness and regret will disappear. When they have disappeared, be aware of their disappearance and note: "disappear, disappear, disappear". Regret will be completely eliminated when you attain the third noble fruition, and insecurity will be completely eliminated when you attain the fourth noble fruition. When attaining the third noble fruit, meditators will realize the complete disappearance of regret. When attaining the fourth noble fruit, meditators will be aware of the complete disappearance of restlessness. Insecurity and remorse are two bonds, two different mental factors, but only as an obstacle because they have the same function, the same cause, and the same antagonism. Restlessness and regret have the same function as "unease", have the same cause of thinking this and that and thinking of relatives, have the same antithesis of peace. When the mind is restless and regretful, you become agitated and no longer calm. When you think, associate, reminisce about relatives or think about this or that, your mind is agitated and restless. When you think about the wrong things you have done in the past or the good things you have not done, you will feel regret. The commentary has six ways to eliminate insecurity and regret: 1. "Acquiring the ability to understand deeply the teachings of the Buddha". Yogis must strive to have a profound knowledge of the Buddhadharma. 2. "Learn what to do and what not to do". When you do something wrong you will feel regret or remorse. To avoid doing the wrong thing you must understand what to do and is allowed to do, what not to do and not to do. As a bhikkhu one must know what to do and what to avoid. Knowing what to do and what to avoid will help yogis not make mistakes. When you do not do wrong, you will not be tormented by regret. 3. "Understanding the precepts". Understanding the precepts is the duty of a bhikkhu. With a clear and complete understanding of the monk's precepts, the bhikkhu will not do anything wrong. Therefore, he will not be dominated by insecurity or regret. 4. "Stay close to experienced people and elders" to learn morality, such as precepts. 5. "Have a good friend". A good friend can help us get rid of insecurities and regrets. 6. "Speak the right words". Speaking of the disadvantages of insecurity, regret and the benefit of dignified purity. 5. Doubt When doubt is present, the bhikkhu knows doubt is present in us; when doubt is absent, the monk knows doubt is absent in us. Doubts, can be doubts about Buddha, Dharma, Sangha, meditation practice and meditation subjects. All of these are subject to skepticism. The cause of doubt is wrong thinking about things. The cause for the elimination of doubt is to have clear and correct thinking about things. Right thinking brings good and happiness. Wrong thinking gives rise to doubts about the Buddha, Dharma, and Sangha. With right reflection you will not have these doubts. When doubt arises in the mind, be aware and note: "doubt, doubt, doubt". Noting about three or four times, doubts will disappear. When doubt disappears, must note their disappearance by noting: "disappear, disappear, disappear". By attaining each of the first saints, the meditator will eliminate all doubts and the meditator knows that he has eliminated all doubts. According to the commentary there are six ways to eliminate doubt besides practicing Vipassana. 1. "Understanding the Buddha's teachings". Try to become someone who understands the Buddha's teachings thoroughly. When we understand the Dharma, we will no longer have questions and doubts. 2. "Learn the Buddha's grace, the Dharma, the Sangha". Ask questions about the Triple Gem when doubts arise. Westerners often ask a lot of questions. Asking lots of questions is a good deed for wisdom to arise and doubt to dissolve. 3. "Understanding the precepts". This is for bhikkhus. Having understood the precepts, a bhikkhu knows what to do and what not to do, so he will not be swayed by doubts. 4. "Confirm the truth of the Three Jewels". It means developing faith by understanding the Buddha, Dharma, and Sangha. 5. "Have a good friend". A good friend who has pure faith in the Three Jewels will help you to end your doubts. 6. "Proper speech". It talks about the disadvantages of doubt and the benefits of eliminating doubt. When you meditate but doubt comes to disturb, take doubt as the meditation subject, note: "doubt, doubt, doubt"; especially when you doubt the effectiveness of this meditation it is necessary to diligently note whenever doubts arise. So when doubt comes, take doubt as the object of meditation and recite: "doubt, doubt, doubt". until the doubt disappears. How many obstacles do we have? One, two, three, four, five, six, seven. All of them are not. In general, we are talking about five or seven hindrances. Actually, there are many hindrances that are not called hindrances in the scriptures. Some are thoughts, like distraction. When you are distracted or distracted, you cannot focus your mind. Distraction is not classified as an obstacle, but it is also an obstacle because it interferes with concentration. Distracted or confused mind, although not named as obstacles, but when they are present, they must be mindful by noting: "distracting mind, freeing mind, releasing mind". Having eliminated these five hindrances, even temporarily, your mind will become more concentrated. And with concentration you can understand and understand the nature of mind and body. When a meditator contemplates these hindrances on his own, it is called "observation within", and when he suddenly thinks of the obstacles of others: "The hindrances within me are impermanent, the hindrances are impermanent. the same with others", is called "outside observation". Sometimes meditators contemplate their own hindrances and then think of other people's obstacles, going back and forth like that is called "contemplating inside and observing outside". When the meditator becomes aware of the hindrances and sees clearly their nature, the meditator will realize that there is nothing to hold or cling to. Not clinging to anything in the world made up of the five aggregates. That is how meditators observe the dharma in the dharma through the five obstacles. 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.