Order XIV Four Mindfulness |
In thirty-seven dharmas. Satipatthana is at the top of the table. In the doctrine of this Meditation, the Noble Eightfold Path was introduced first.This arrangement is based on the fundamental meaning of the Noble Eightfold Path in the Noble Truth, as the Buddha taught:"... The practice of the Noble Eightfold Path, the fullness of the Noble Eightfold Path, the Four Noble Truths are practiced to complete the Four Noble Truths, Sense of chi ..., is the practice to go to fullness. (See Chapter 5, pp. 49-50)The writer would like to present the satipaììhåna after the end of the meditational doctrine in order to have an overview and clarity of this method, which is often misunderstood, as the Buddhist scholar said. The most misunderstood part of Buddhism is Meditation (Walpola Rahula, in What The Buddha Taught, Chapter VII).Through the teachings as presented, it can be said that the Path is the Way of Meditation leading to enlightenment. Therefore, viewing meditation as a sect of Buddhism is a pity. Further, meditation as a method of responding only to certain motions called the root cause is another pity. The correct statement must be: meditation is Buddhism and Buddhism is meditation . We will examine the teachings of Meditation or Satipatthana. (Nàpanasatisuttam), Central III - Han: Sutra, Great I, 919, Mindfulness Mindfulness; Mindfulness of Mindfulness (Kàyaga-tàsatisuttam), Central III - Second Aim of No. 81, Great I, 554c; Mindfulness (Satipathànasuttam), Central I - Chinese organ: Mindfulness, Great I., 582b, Central A-number 98; Dvedhàvitakka-suttam, Central I - Han: Reciting Sutra, Great I, 589d, Central A-number 102; The Vitakkasanthaba suttam, the Central I - Chinese: The Tang Dynasty, Great I, 158a, Center A-function No. 101, the basic business refers to satipatthana. The Exalted Teachings of the Four Noble Truths When the Exalted Enlightenment, this thought arises in the Blessed One: "... This is the only way for beings to be purified, to help overcome the sorrow, compassion, end suffering misery, attain the right, realize Nirvana: Similar V). The other teachings of the Exalted One of the most typical of the Five Noble Truths are: - "In order to eradicate illicit trafficking or (illegal, illicit and illicit smuggling), satipaììhåna should be cultivated." (Ibid., P. 200) - "Monks, you live to protect the precepts ... Then he on the world, residing on the world, please practice satipaìon." (Ibid., P. 197) - "Monks, when you are clever and pure knowledge, you are on the world, the practice of satipaììhåna in three ways: enthusiasm, mindfulness awareness, good in life ". (Ibid., P. 148) - "Concentration of breath, exhalation is a sanctuary, is a resident, as a shelter." (See pp. 334-335) - "The Blessed One in the rainy season has settled in to meditate on the breath, the breath out." The bhikkhus who practice the practice of mind breathing, breathing out to smuggle out or, the Arahants Make breathless breathless breaths, breath out to be present at the place of residence. "(Corresponding V, pp. 334-335). Contents of the Four Foundations of Mindfulness Satipatthana is: the body of thought, the concept of origin, mindfulness of origin and the concept of origin. The Sun teaches: Here, the bhikkhu, the bhikkhu, dwells in body, mindfulness, mindfulness, mindfulness in order to control life, life in life, life. To be aware, to mind control, to live in mind, to be mindful, to mindfulness, mindfulness in order to control life in the life. To dominate in life. " (Central Vietnam, p. 57). What is the body in the body? There are many forms of manifestation of body-building practice. - The first form: sitting on the lotus, straight back, to meditate in front, and watch the breath in, exhalation, exhalation, short and long is known to be short, I feel the whole body breathing, exhale ("feeling full body, I will breathe ... he is practicing") and practice calm body when watching the breath in, out and keep the mind province, or contemplation arising, the destruction on the body, keep the mind not grasp, stay mindful. This is a form of body contemplation. (See Sd., P. 57) - Second form: When you go, stand, sit, work, you know that you are walking, standing ..., are working and keep mindful awareness, not attached to anything above. life. Or one who observes the body from the soles of the feet to the hair (including the thirty-two distinctions), knows that the body is a pure bag containing thirty-two impurities, I do not rely on anything in life. Or the mindfulness abiding on the body and mindfulness awareness. (Central Vietnam, p. 58). - Or to contemplate this body by four great (earth, water, fire, room) birth, just because the four constituent composition, or contemplation of birthplace kill the body, and keep mindfulness awareness, not grasp, prefer. - The third form: improper observation of body or body shop in the cemetery with the generals, rotten, mortar, etc. .. or contemplation of birth where the body and mindfulness awareness, , no refuge, attachment to something in life. That is the practice of body in the body. (According to Sdd., P. 58). What is a life experience? When the body and mind arise feelings of happiness, suffering, joy, goodness, discharge or unhappiness, he knows that there is such a feeling.Knowing that it is material or non-material sensation, feeling in or out, and keeping mindfulness of mindfulness, mindfulness of the arising of the senses without initiating attachment to any object. what on earth That is to live in life expectancy. (According to Central Vietnam, p. 59). What is the mind in mind? He follows his mind, knowing that the mind is greedy when it arises, knowing that the mind has a yard when the mind starts, knowing that the mind is si, etc. or mind without greed, no yard, no si, know that the mind is generous or narrow, know that the mind is or not, the mind of consciousness and mindfulness, do not cling to anything in life. Such is the mind in the mind. (Sd., P. 59). What is French in the French? You follow the five hindrances to see what your mind is entangled in. Or the nature of the disappearance of the hindrances. Or the legal place in the five aggregates (feeling, life, idea, action, consciousness), the Five Aggregates initiation, Five Aggregate eradication with mindfulness, consciousness, retaliation, not clinging. Or the law on the six continents, the ceiling, by the boundary of the fetter base (greed, yard), the practitioner knows the fetters arise in his mind and mindfulness. Or the law on the sense, see in the body is now (or have been born, or not born ...) and mindfulness, awareness. Or the law on the Four Noble Truths: this is the suffering, this is the cessation of suffering, this is the cessation of killing, the mind of the arising of the dhamma and mindfulness awareness, not attached to anything in life. That is the practice of legal practice in the place. Or satipaììhåna can be described by practicing the following in-breath, exhaling with sixteen categories: Reciting the origin: 1. Long breath, I know longConsciousness: 5. Feeling good, I'll breathe in / out,6. Feeling good, I'll breathe in / out,Mindfulness of origin: 9. Sense of mind, I will breathe in / out,10. With joyful heart, I will breathe out,Transhumanism: 13. Impermanence, I will breathe out,14. The shop will break up, I'll breathe in,Recitation of the Four Foundations of MindfulnessThe section on the content of satipaììhåna contains the most basic instructions for meditators. This section goes into the implementation, so will be more specific about the steps of meditation that practitioners need to know and practice. The simplest thing is sitting in the lotus and regulating the body. Sitting on the lotus is sitting cross legged lotus (can put right foot on first left leg, or vice versa). According to the experience of meditation practice, the best hand is to place your right hand on your left hand, your hands on the soles of your feet (say that, if you put your left hand on your right hand Also, in the case of a hand-cripple, without one of the two hands, he can still meditate and still have the same result. Keeping your back upright, this is something to be done. The mouth is closed, the eyes are slightly closed (may open the eyes, but in this case it is easy to fall into the scatter). We practice sitting like this and watch the in and out breath until we sit about 60 minutes to 90 minutes to listen to the body temperature, body pain, not tired, then can call step body conditioning harmony (remember that when sitting, The second simple thing is to regulate the breath . I just breathed in, out while watching that breath. How to breathe in, out very gentle, not sound and not asphyxiated (breathing through the nose without the belly, and inhaled to the chest or a little deeper). When the breath comes in, it goes out as quietly as possible during the sitting time mentioned above (about sixty minutes to ninety minutes), then the breath is called conditioned - when the practitioner enters Fourth Meditation, the breath is really harmonic (stop breathing). The third simple thing is to meditate in front of you . To meditate in the face is not to allow the mind, the mind to run scattered under the objects (inside as well as outside the mind) indefinitely, that is, just to stop the mind in an area in front of you. The center of the mind is the in and out of breath, either in the middle of the eyebrows, either at the center of the nose (at the tip of the nose), at the tip of the nose, or at the tip of the nose, or in the palm of the hand. of the practitioner, or a small area in front of the view of the eye through the tip of the nose. To master these three simple things is that we are only qualified to do what the Blessed One teaches in the Sutras: "The bhikkhu goes to the forest, goes to the stump, or goes to the house empty, and sitting cross-legged, straight back and stay mindful in front. " In the old days, bhikkhus practiced in the small forests of India, so they came to the stumps, the forest, the empty house, and today we can go to the meditation hall, We do not need to worry about the time sitting meditation must be Rat, Horse, Tip, Rooster ... or face toward the North, East, West, etc.). Next, this new practice is really the key: it is the step that regulates the mind. From here, practitioners of course come to practice satipaììhåna. * Regarding mindfulness: Keeping track of the in and out breath is the practice of concentrating and concentrating on an object, which is relatively simple. Listening to the breath (whole breath and whole body) requires more introspective monitoring, a stronger cessation. This work needs to be more elaborate than watching the breath a little bit ... But the mind and body to calm the body, to all the dynamic elements of the body (breathing breath, heat body heat ... ) requires more effort. If the body and breath are conditioned, then the body is easy to calm. Speaking of mental peace, but when the mind needs to be collected again, the new body calm, if the mind is moving, oscillation, breathing will be instant, the body is easy to warm up and so the body is difficult to calm. . Therefore, the subject of feeling of the body and purity of the body added three words "he practiced". The most important thing when practicing the body of mind is that the practitioner needs to use the mind to practice for the result of these three critical points: "Essence, mindfulness, awareness and control over life." Will need to move away from the mind of the tired, passive mentality, dispel a partial kiss. Mindfulness awareness is to keep the psyche from falling into laziness, not falling into the yard, but also not falling into the unconditioned, the mind dwelling in the awakening that the dharmas are non-self, impermanent and suffering. Through the awakening of the unconscious mind, the practitioner discourages the induced birth, causes them to stop, prevents the unborn precepts from arising. Being aware of the conditioned cosmicities is impermanent and suffering that the mind is born of boredom, separation of greed, by which the pleasures and desires disappear. This is the psychology that eliminates the Five Hindrances to enter into meditation, and goes into meditation. The so-called meditation (or meditation) is mindfulness awareness, not satirical sitting or breathing. It is from the shallow depths of the level of consciousness that the position of the meditator is ordinary, learned or uneducated. Because of the importance of meditation, mindfulness, mindfulness, and recollection in life, not because of sitting or breathing, one can practice meditation while walking. to stand, lie, sit, eat, work, etc., so long as one is aware of mindfulness. There are moments when the mind sinks, it is difficult to emerge diligently, the practitioner needs to look deeply into the impermanence of the body, mind and life, remember the human life only through the breath, fragile as the breath is carved diligent practice of initiation. There are times when the psychological oscillation, start the mind, raised many dreams for themselves, then the practitioner should be consistent with the impurities of the self, of the other and the life of mind will sink the mind of the mind. At times the mind is heavy, the anxiety about itself becomes oscillating, insecure, then yoga practitioners thirty-two things of the body (from the soles of the feet to the hair), consistent, look many times So until one moment he suddenly realizes the funny sense of the so-called "self."He will shine on the meaninglessness of anxieties and dreams built upon the self or built around the self. Here, you will feel something joyful, gentle, serene psychological just removed from some obstacles. Ordinarily, one can also contemplate the thirty-two impurities of the body, or the Five Aggregates, or the Four Facts, or the Four Factors, which fuse the so-called self. Meditators who think on the basis of the Twelve Causation to see clearly that their mind and body are just hypotheses, are really not themselves, not their own and not their self. Seeing so leaving the attachments on things, glasses, glasses; thanks to glass that liberation to. In the position of the phàm phu, by means of education that early in Zen; In the four jhana meditation, thanks to the glass, the glass that attained Holy fruit. In the position of learning by the glass, the separation that leaves the ignorance, except the smuggled or.Practitioners should be heavily tilted to the cause of consciousness, selflessness, impermanence in the four body, five aggregates, twelve countries that should not go into the impure, because the mentality of the impure person, cunning, A practitioner needs to be aware of it before going into meditation, or going into the practice of mindfulness, which is the teachings of the Blessed One who is never empty, always in the presence of the reality. Do not have to see the form of the presentation of the simple concept of satipatthana that doubt the effectiveness of this practice. Practitioners should practice the correct teachings, practice many times to smoothly to experience the realms of Zen and liberation according to their elaborate practice. The practitioner should never wait for the products of the mind of the mind, the hallucinations of the practice, except psychological glasses, glasses and glasses. Do not expect too much from a teacher who guides the methods of dealing with delusions, hallucinations, because the self-concept of satipatthana is the antidote to all kinds of mental illness. The meditator is only determined to seriously practice satipaììhåna, or to meditate on the breath, to exhale, sooner or later meditation and decisive liberation will come to the practitioner. Practice is only serious when you have a stable view of yourself and your life. It is right understanding that the desire for beauty, taste, taste, touch, desire for existence or forbidden is the fire of affliction burned happiness of peace. Seeing so clearly, he renounces his desire and is able to dwell in mindfulness. As long as he loves it, he likes it, it smuggled or flowed in the stream of his mind and prevented his meditation achievements. There is only one desire that one can hold, that is, the desire to burn all the desires. The majority of disorders of meditation such as diarrhea, drowsiness, anxiety and psychological fluctuations stem from the desire for the ceasures and sensations. Until the practitioner sees the desire for the ceasings (and the sensations) to drop like a curtain, then until then the practitioner hopes for the meditation. But until that desire is nourished, until then the practitioner, despite all efforts, is just waiting for the meditation to come in vain. * About Contemplation: Similarly, the practitioner observes the feelings of pleasure, suffering, non-suffering arise in self, how it emerged, and not to let knife psychology because of initiation, start or start. Knowing and analyzing the senses according to the arising condition of consciousness goes out of craving and attachment. The feeling arises because of the causes and causes of birth and death. It is not real. It is born out of the control of the practitioner, so it is impossible to see it as the practitioner, the practitioner himself or the self. In such a province, the craving and grasping is gradually reduced until it stops. * About Mindfulness: The level of concentration of the followers of the mind is deeper than the level of concentration of the mind. The level of compassion for the observation of greed, greed, ignorance, greed, delusion, and delusion. Here, wisdom (right understanding and right thinking) works more and therefore grows stronger. Enlightenment before the development of psychology inside is the work of discharge, eliminate the previous clinging to the things inside as well as outside. Sensory province, not attached before, the mind goes deep into concentration and wisdom. On the contrary, the more holding, or reaction to the birth event of psychological killings, the more it makes the heart oscillate, leaving the discharge, one heart. Even when psychologically staying in the Meditations, the meditator merely recognizes that the mind is destined, and immediately realizes that this is a conditioned dharma, conditioned by the practice, and leaves the attachments. The Meditation scene. This vipassana highlights the shade of insight and liberation. * About Mindfulness: He analyzes, observes the Year of the hindrances are born in him: they are due to the condition and due to death. By the coast where the hindrances are born by the coast that the destruction of the hindrance. Or contemplating the Five Aggregates: Five Aggregates of Aggregates, Five Aggregates of Extermination and the Path to the Five Aggregates of Extermination. Seeing the Five Aggregates as fictitious, not ours, not ourselves, not our self to leave clinging and falling. This is seen in meditation, which tracks mental and physical processes, not from the analysis of thought. Because the Five Aggregates are non-self, so when the unpleasant feeling, unpleasant life, immediately see the Anatomy, its dependent nature without clinging to suffering, lost, unconscious and unhappy about suffering. Similarly, look at the Six Jewels or the Twelve to see that Six Domes and Sixths are not fetters, they do not bind you, but greed or greed are fetters. Eyes and matter are not fetters, but when the eye comes into contact with hermeneutics, craving arises, craving is the attachment of the practitioner in mortal suffering. The practitioner senses consciousness away from craving, or must impose impure thoughts and sharp eyes, or must see the prime of color and eyes to wake up to the senses. Or consistent through the sense of spending, see in the mind of the practitioners are or have not had any sense. Enlightenment has been continued to make full, smooth; You do not have any training, make the initiative. Basically, you are still aware of mindfulness. From mindfulness awareness that the other minds arise and when the sense arises, practitioners stay aware mindfulness. When meditation (joy, contemplation, discharge, concentration) arises, insight is there as the "soul" of the mind, and as it is mindfulness awareness is the content of mindfulness awareness. Or the legal way through the Four Noble Truths, practitioners see clearly suffering, see the suffering, suffering and cessation of suffering, see the birth and destruction of the dhamma, while such a shop, practitioners keep mindfulness, . The practice of the sixteen elements of mindfulness of breathing in the breath is different, from the beginning to the peak. Level one: You only whisper those sixteen words and watch your in and out breaths, letting the whispered rhythm go along the way of the in and out breath. Of course, the sage should be seated properly. You may whisper two, three, or more than three, depending on the time you practice in each practice period. It may be a week, two weeks, a month, or two months, until the practitioner has mastered it and feels good enough, and does not want to continue doing so. Level two. Level two: You do not have to whisper another sixteen items, but follow the body and mind according to the contents of the sixteen, while watching the in and out breath. During this time of sitting, the meditator always tries to keep his thoughts in the sixteen items, do not let the thought of running away, also do not let him fall into a kiss, silent or unsigned. In doing so, the practitioner tries to get rid of the dull, lustrous, and eliminated mistranslations and just prevent the cetasikas, theatrical thoughts and thoughts arise. Doing so is the practitioner who settles down the mind, controls the mind and masters the mind. Practitioners until maturity, until they are mature, and do not want to go further on this practice, the practitioner step through the third level practice. Level three: At this level, the practitioner needs to reach the level of relative air-breathing, and then enter. He continued to watch the breath, watching the breath as the main object forcing the mind, observing the body, knowing the inward breath and feeling of the whole body, knowing only and keeping mindfulness. the sense In the fourth heading (tranquility of the body), the practitioner may practice stopping there for a longer period of time than the headings number one, two and three. Here the practitioner initiates the essence of the need, effort to secure a body. From the topic of the number of years (feeling of joy ...) to the twelfth item (with liberation mind ...), the meditator also practices the same way of thinking towards the contents of these objects. . With the thirteenth, fourteenth, fifteenth, and sixteenth clauses, in this third level, he begins to think only, not in a hurry. If one feels that he is more interested in seeing the breath, he can only watch the breath from time to time in order to regulate the breath. The important point here is to keep mindfulness of mindfulness, fervent mind and restlessness. All efforts to observe the breath and the mind at all three levels (one, two and three) are efforts to practice mindfulness, meditation only. Level four: Practitioners forcibly subject the object to the deeper, to initiate (or strengthen) the heat of the mind in many ways, such as thinking of the impermanence of the body, mind and all phenomena of life to initiate I need energy, enthusiasm. The enthusiasm, the strength and need, the strength of strength will help the meditator to kiss and deepen (especially the knees) more effective. Then it is time for the practitioner to practice meditation. Year level: The practitioner continues to practice at level four, at the beginning of meditation (the first thirty minutes or forty minutes). Follow the meditator to practice meditation to directly counter the Five hindrances (dysplasia, kissing, sex, anger and suspicion). How to handle the Five Hindrances will be presented separately in the next section, in this section. Level six: Practitioners practice diligently and stay indoors in the sense of impermanence, disintegration, and renunciation (thirteen, fourteen, fifteen and sixteen). This is the beginning of the practice of meditation. At this sixth level, the meditator interprets the meditator and the meditator, depending on the psychological adaptation of the practitioner of each period, meditating in accordance with the meditation. The mind is more inclined to meditation, meditation only, as long as the mind is passive, the practice of meditation. The main point here is not just the mind or the mind, but the effective mind and the mind. 1. Although the means of presentation are the six levels above, but in practice it is impossible to assess what level is the practice of meditation and meditation deeper than the other levels. Intensive meditation and meditation are based on the effect that the practitioner attains in vitality, at the level of mindfulness of awareness and at the level of recollection of life's precepts. After practicing to the sixth level, one may return to practice on one level, from level one to five (or even level six), but then practice with new experiences of the mind with the level of mindfulness of deeper awareness, stronger and stronger, and of course the practitioner will achieve new results, better than the previous practice. 2. If psychology, the basis of the practitioner is less appropriate, or difficult to fit into the meditation, the practitioner only need to practice level one or level two. The important point here is in the heart of mind, mindfulness awareness, and optimism in life. Regarding feelings of joy, feeling of joy, joy of the mind arise not because the practitioner has to do anything else for them to arise, nor how the practitioners must breathe and sit still for a long time. so that they arise, nor are they at any level that they arise, which arise from the concept of mindfulness of the meditator. It is important to cultivate this concept. Practitioners need to know how to wait patiently since they realize that they are practicing satipaììhåna correctly, trusting in this method and can determine to practice this method. Just practice it many times, and wait. The meditator, when not yet determined, is only working to balance the psyche, to counteract the passive psyche and to counteract the mind, heart and mind at the crude level. If you are heavy on the Quan, it is easy to fall in line; If heavy, only easy to fall into a low kiss. It may be that while in the moment of contemplation, one's mind can begin to rejoice, be happy, rejoice and be lost, but it is often difficult for the yogi to stay in the joy and the stupor, which is difficult to attain until the Five Senses what really pushed back. When the meditator is determined, at least in the beginning, he can practice as he pleases. Now, one can easily see what to do when sitting in meditation. The Buddha taught, until the fourth jhana, the new meditation is really effective in eliminating the illegal or. In addition to the special qualities with sharp intellect, other motives should only practice limited meditation to enter the Second Dhyana, the Three Meditations and the Four Meditations. Whether practicing or practicing, the mindfulness of the practitioner is still mindfulness. 5. Mindfulness meditation or mind breathing, breathing out is a practice based on the concept of force should be suitable for all grounds in all time, do not start mind. All of them are able to commemorate the in-breath, the out-breath according to the sixteen above, on the basis of the ardent mind, mindfulness of mindfulness, soon or late. 6. Practitioners need to know clearly when the feeling of arousal has not arisen, it is necessary to cultivate the hindrances for arousal to arise, but when the hindrances settle down, then the mind becomes a dynamic element. nomadic Practitioners need to mindfulness mindfulness to one side of the block, one side of the mind to go to the pleasure. When the life-balance is settled and the feeling of being alone becomes better, then the meditator should become mindful and continue to be calm and calm. The joy of the heart, too, at first need to rejoice, but after the joy of initiation, the psychology becomes animated at a different level, then the mind must be purified. When staying in the net for only a long time can enter into the psychology of passive passive (at other light levels), then the practitioner needs to awaken out, and stay in the discharge, release. We can imagine what was said in this sixth cognitive point with the example previously mentioned: The teacher (or teacher) uses the tap to make the noise of the students in the class quiet, because that is the teacher's statement to them. But when the students were silent, the loud noises were over, then the knock on the table made noise if the teacher continued to knock the table.The effect of typing the table is to silence other noise in the class. When the noise was quiet, the knock on the table also stopped. Likewise, when one makes the mind rejoice (or mindfulness, the sense of initiation), it is to remove the passive mentality, the deep dread, the anger. When passive psychologies, kisses, anger, and anxiety then the practitioner needs to immediately meditate on mindfulness awareness to counter craving. Headings from five to twelve give us that meaning. To meditate in a skillful way, will have good results. The frightful mind, the mind and the hypnotized, in addition to what was created before cultivation, is born of the conditions, these conditions are all in front of the practitioner (both in the and beyond the body and mind), they are completely new, will combine together to arouse the thoughts. Therefore meditators need to practice meditation only, meditation and mindfulness of mindfulness, need to practice many times to effectively manage these expectations. Often awakened (or mastered) all feelings, all thoughts. Here will help the teacher prevent more and new unhappiness and unhappiness. When the old psychological bondage subsides, when the new psychology has no condition to arise, the practitioner is easy to penetrate into the mind. Here is the area of activity of the meditator is conceived. Remembrance always needs to be mastered by mindfulness of mindfulness, by means of mindfulness. Monitoring and mastery of mindfulness is the primary work of a meditator. It should be done in every posture and every time. Knowing this, one will be able to go through all the levels and forms of cultivation. When one cultivates to the degree of consciousness, completely eliminating craving and attachment, all thoughts have no reason to exist or to arise. Then the practitioner has done what he has to do, from here back there is nothing to do anymore, the practitioner is called the uneducated, has been smuggled or the liberation is complete in the present. At this point, we see clearly that although we say that meditation practice, but in fact we combine the wisdom, concentration and wisdom in this practice. In order to elaborate the practice has good results, we need to understand the method of deduction of the Five and the method of choosing object meditation practice. Method of Treatment of Five Things Fifth is the year that discourages the mind of the meditator, preventing the meditator from going into meditation. It is the expression, the kiss, the sex, the yard and the suspicion. - About nomination: When one can not stop at the chosen object, the thoughts that run from one object to another, then that is the mental state of the elect.Whenever you fall into the deception, you need to have the things you need to do to counter it: - Need to stop thinking, bringing thoughts on the breath monitor, breathing out until psychological calm just enough.Or bring the concept of residence on a suitable point as to recite in the field, palm, etc. to meditate before the image of the Exalted image, image, etc. until the calm enough (image appears in mind).Diligence has many different levels of roughness. The way to challenge the presentation is to confront the rough. Deacon is the deacon of the rationalist, is anxious, wavering wavering except the remaining monks. For the deft of this delicate, the Sun teaches the need to spend more time to turn the trick to treat.- About kissing, Hypnosis: Psychological state of delusion, sleepy, or sleep when sitting meditation is called hypnotic kiss. In order to deal with hypnosis, one should take several measures: With a sleep state, the practitioner needs to stop breathing or thought tracking, and leave the mind atop a head for a while until he or she is asleep. This is common practice for mild bruises.- Some of the next bold remedies for this are the methods of the Blessed One to teach the Messenger of Allah, eight days before the Prophet Arahantship (Chapter IV, pp. 67-68). );- About the hedgehog:The hippopotamus here emphasizes the sexuality of colors, bar, flavor, taste and touch. To counter this catechesis, one of the following three (or all three) practices:1. When staying thoughtful and enthroned, do not think so, do not think so much thought. Doing such a hypnosis is eliminated.2. If you do that, the hypnosis is not destroyed, the thought of the law as it was heard, learned by heart, the hypnosis will dissolve. - Impermanent Impermanence and Anatta in the dharmas (Five Aggregates), by the impermanent consciousness that lust. If you realize that you may die at any time, for any reason, you may become ill for any reason, at any time; love life, impermanent love, etc., the libido will soften or may be let go.- Or the danger of the object of sex, it can bring suffering in the present and future pain; From this mindfulness mind can leave the five sensual pleasures, when the glass is full.- About the hindquarters:It is the anger, the anger that the practitioner needs to calm down, or extinguish it. - To counter the yard, practice compassion; When compassionate birth, the yard is destroyed.- Or suffer the suffering in the hospital and in life, from the heart also appeared; This mind will extinguish the heart.- About the hindrance:Conjunctivitis often causes psychological instability, lack of decision, disorder. There are many problems of doubt that the practitioner needs to stabilize before practicing meditation. The method of satipaììhåna, especially the practice of mindfulness of breathing in, exhalation (with the satipaììhåna, only the impure mind) is a good method of teaching that the Buddha taught. This discourse does not lead to madness. Mentally meditating means to regulate the body, to regulate the breathing, to regulate the mind, to keep mindfulness of mindfulness, and to work only with reasonable effort. Harms the nervous system at all, otherwise it creates good conditions for the whole body to work. You need to be clear that this meditation never causes madness or disorder. Some people think that meditation is a practice that is only for special purpose, that is, not for myself, but not for practice. In fact, meditation is suitable for all beings, except one. There are forty subjects of Zen meditation for the six fundamental qualities of humanity, according to the presentation of Nikaya, A-ji and Bat-elegant. This makes it clear that meditation is appropriate for everyone. Some people suspect Zen is just a teaching of a Buddhist sect, which is not necessarily the main teaching. We have to be aware that Zen is the only path to liberation as the Buddha taught. The path to meditation is the path of meditation as described in the Four Noble Truths. In other words, one can see satipaììhåna or mindfulness of breathing, and the breath is so simple that it raises doubts about the ability to lead to the goal and liberation of this method. In fact, meditation does not require us to do anything other than pure energy, mindfulness of mindfulness, and recollection of life . Through these three requirements, watching the in-breath, out-breath is too much work, because meditation only suggests that we let go of the mind, mindfulness, passive psyches, There is too much and too much in our body and mind. To do so is to practice meditation. After meditation, second jhana, meditation, we continue from fake them to concentrate on the fourth jhana. In the fourth meditation, the practitioner also has to awaken to continue to let go of the roots of the mind, heart and mind. The problem is not more but less work. Just a thought from the simple practice that arise, the other psychological forces such as thinking, diligent, happy, lost, will ... from the mind that started. The secret and difficulty of meditating and the secret of life and liberation are our own sexuality. If we are aware of the ultimate dangers of sexuality, we will let go of it in a single minded way. For meditation we will have no more work to do, we will recognize that simple path of cultivation. is wonderful and unique. After the lust, the last remaining obstacle, is our suspicion. That suspicion is a product of thinking that is too complex and lacking in the basis of our reality. If one thinks that there are difficulties in the practice of meditation, then letting go of that passion and controlling one's mind are the most difficult things we are looking for. These are the two causes of the disorder, suffering for human beings. Here we need to clarify with self that meditation is the elimination of desire and all thoughts, but never with desire and with that wrong mind we can try to go to meditation. If all the possible doubts can be resolved, then one can begin to meditate with full serenity, trust and full of joy, we will have more hope than ever. The opening of the door to the scene of Zen. If we do not have such awareness and enter into the practice, then all meditation of our meditation is left with only breathing, hallucinations and hopeless expectations. END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.VIETNAMESE BUDDHIST NUN=GOLDEN AMITABHA MONASTERY=AUSTRALIA,SYDNEY.6/11/2018. |
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