PART IV:
GENERAL CONCLUSIONS.VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.
"Bach Duc Gotama, what is the cause, what kind of grace, after Tathāgata kill, good faith does not last long? And again, Bach Duc Gotama, what is the cause, what kind of grace, after Tathagata kills? , good faith lasts long? "
"Brahmin, it is not cultivating, not diligently practicing the four foundations of mindfulness, but the good dhamma does not last long after Tathagata destroys it." (Samyutta Nikaya - Mahā Vagga)
The practice of Vipassanā (insight) includes Seven Pure Land, sixteen Wisdom, Three freed ( Vimokkhā ), Four Mindfulness (Sātipaṭṭhāna) , etc. However, all these are actually only focused into the Mindfulness of the Land (Kāyanupassanā Sātipaṭṭhāna) , especially reciting the four postures (walking, standing, sitting, lying). For other natures such as Tho Quan Niem Xu, Tam Quan Niem Xu and French Quan Niem Xu, the practice is the same, the Tue minh Vipac and That Tinh are the same. The benefits (karmic retribution) are all exactly the same, the only objects are changes.
However, Tho, Tam and Dharma are still more difficult objects. There are nine life needs to observe: life (dukkhavedanā) , life (sukkhavedanā) , life discharge (upekkhavedanā) etc .. About the mind, there are sixteen types: the mind has greed, the mind is not greedy, the mind has the yard, the mind is not pitched, etc. .. About the concept of the Dharma there are: five aggregates, twelve states, five hindrances, etc. , meditators need to be careful with the objects of life, mind and dharma. For example, if a feeling arises, like loving an object, one must be aware of that feeling. However, in many cases, practitioners are attached to that feeling rather than fully aware of it. This will prevent practitioners from practicing mindfulness, because the practice of the four foundations of mindfulness must be equal to the Middle Way. If a practitioner has greed or anger (like - hate), one cannot maintain the Middle Way. Therefore, those who want to practice the four foundations of mindfulness must understand this. Without a clear understanding, practice cannot be right.
Discharge ( upekkhā) is not the Middle Way. Some practitioners try to make their hearts not hurt nor hate. Doing so is wrong, because that is trying to force discharge to arise. All dhammas are anattā ( anatta) so it cannot be done.
Some other practice traditions say the mind is not and use that "no" as an object. But it must be understood that each mind has an object. The object is the grace (paccaya) for the mind ( citta) . Even superhuman mind ( lokuttara) still has Nirvana as the object.
There are many minds and objects that can lead to a feeling of love - hate or like and dislike ... Objects in mindfulness can eradicate love - hate, but may also lead to afflictions. For example, if a practitioner wants to stay in the seated state, it leads to like or greed (abhijja). If one cannot stay in the sitting seat (which is not possible, because most cittas are impermanent), this can lead to dislike or anger (domanassa).
For the practice of the four foundations of mindfulness, it is important to have mindfulness - awareness in the present moment. Only the present moment can destroy the greed and anger, or love and hate this. When contacting an object, one must observe that object until it realizes the sabhāva of the object, or that Sac-Sac. At that time, practitioners will find that this Form-Sac is impermanent, suffering, non-self, without "I", there is no "self" there.
Practitioners need to keep in mind these important points:
1) The path of practicing the four foundations of mindfulness and reaching Nirvana, according to the Buddha's teaching, depends on whether there is a natural tendency or special ability for the vipassanā practice , the grace of support from the previous life (pubbekata puññatā), patiently, diligently and wholeheartedly with this suffering.
2) The practice of insight is part of the mind, meaning that the mind must always do the contemplation of sitting, sharpening, etc. in order to change the wrong view of "we sit", "we go", .. and to eliminate afflictions. The way to eliminate afflictions is to do right, not by thinking or reasoning. When practitioners practice rightly, they will get the right result with righteous wisdom. When wisdom arises, one will see the essence or the true nature of Lust not being "I", and then the practitioner will recognize the three generals of Lust. Objects (Identity) are very important. If the object is observed in the right way, it will bring the knowledge and wisdom into the three Names of observing (diligence , mindfulness, and awareness) to see that the Names and Colors are true nature (sabhava)., not me, not self, is impermanent and suffering. Then the practitioner will realize that Danh-Sac is harmful, need to give up, that is, how to obtain wisdom to end death.
3) During practice, one must have Sikkhāti (observing the practice of Dharma), so that one can know when it is diligent - mindfulness - the awareness disappears from the present moment. main sikkhati This will bring the practitioner back to the present moment after every distraction. The nature of the mind is very unusual - sometimes it has a mind, sometimes it is greedy, when it is very skeptical about practice, sometimes sleepy, sometimes frustrating, when the mindfulness of the awareness liquid. Practitioners must try to contemplate the list of colors often in the present moment and should not be frustrated every time they slip away from the present moment, because the mind is out of control. It is the duty of the meditator to always try to live in the present moment of practice - and then the real dharma will follow (ie the current observation will follow). This requires the diligent enthusiasm of practitioners.
4) If a practitioner only uses thinking to understand impermanence, suffering, anatta, then it will not eliminate defilements. Because practitioners are not really seeing the three generals with insight knowledge. Seeing true nature is to see the three generals when they arise in the Formation-Sac at any time (the present moment). This reality arises from the practice, in which the practitioner himself experiences it, not by studying or listening to the Dharma.
5) Another problem that may arise is that sometimes the practitioner is wrong in the method but does not know that he is wrong, for example, when the practitioner goes but only pays attention to the step, not the whole identity. Practitioners need to have a teacher who understands the practice of correcting practitioners until they really understand the theory.
6) The righteous path to eradicate defilements and the end of suffering is to practice the four foundations of mindfulness ( Satipaṭṭhāna) , the first step in 37 Enlightened Aid, leading to the realization of the Four Noble Truths. This process of practice will lead to complete detachment of the Sacrifice (or the five aggregates), and this renunciation is done through the attainment of the Four Noble Paths: Entering, First, Unending and A -la-dynasty.
7) In order for the practice of the four foundations of mindfulness to be fruitful, one needs to have the balance of Tin and Tue. If a practitioner has more faith than wisdom, he will not be able to discern whether the practice he is following is right or wrong. If the mind is more than faith, then the excessive self-conceit will arise and the practitioner cannot reach Nirvana, the end of suffering.
8) People who are interested in practicing insight ( vipassanā) , or even with the practice of meditation, need to master the principles of practice, as well as to understand the correct practice. If a practitioner wants to achieve true Buddhism, it needs to be fulfilled with faith and wisdom - as stated in the description of 16 Insights. If the practice is not correct, it is difficult to change the persistent concepts of practitioners. Just like an elephant has fallen into a quagmire, it's hard to get out of there.
The monks, Tathagata advised the children: "The compounded dharma is impermanent, be diligent and not free." (The ultimate teaching of Buddha - Dighā Nikāya)
(This tape interview is mostly drawn from meetings with monks or lay people who come to meditate at Boonkanjanaram Meditation Center).
CONTENT:
A: Achaan Naeb; T: Meditation students.
(The first student is a monk who meditates here for about a month)
A: - How do you know how to sit and sharpen?
T: - I know by heart.
A: - What does the monk say by heart mean?
T: - My body is sitting, is sitting. My figure is sharp.
A: - The colors sit and sharpen - is it the eye?
T: - Eyes only see colors or shapes. The eyes cannot see the sharpness of sitting, ... Only the mind knows to sit, sharp, ...
A: - When you know how to sit, do you think or know how?
T: - I know by awakening (mindfulness - awareness) that it is sat.
A: - Are thoughts and consciousness different or similar?
T: - Thinking means thinking again and again and again sitting in the mind. And being aware means knowing the shape we are sitting on - and that shape is sitting.
A: - Right.
( The next day)
A: - Since coming here to practice, how do you feel?
T: - It seems that I don't consciously know Danh and Sac very often.
A: - Recognizing identity is not an important issue. It is important to keep in mind that you are practicing the right method. Don't think about the results. If you sow the right person, you will reap the right result. Practicing right or wrong depends on the right understanding of practice. If you understand correctly, you will know what awareness is. If the monk does not understand the practice, he will not know what to be aware of. If the monk understood that the practice is the righteous intention ( yoniso ), if the monk does not know how to prevent defilements, the monk has intentionally acted wrongly (ayoniso ). During practice, he observes which is more - Danh ( nāma ) or Sac ( rūpa )?
T: - I love Sac - Sac.
A: - Why?
T: - Because colors are easier to see. Colors go "bigger" so it's easier to grasp than other colors.
A: - You want to go, because to me, what is easier to see?
T: - Sometimes, sometimes.
A: - If you decide to go for some other reason (rather than to cure suffering), it means that you are keen to sharpen your mind, and so you no longer practice vipassanā . Do you know why you are told to observe clearly in the four postures?
T: - To know the four postures and suffering that force them to change.
A: - When you change your majesty, how do you do yoniso (intentionally correct)?
T: - We have to know the old posture is suffering ( dukkha ) and this suffering requires majesty to change.
A: - When you go or sit, do you know why you go or sit?
T: - To cure suffering from old posture.
A: - That's right. I know that is true. Go not to be comfortable or to see the Fa, or just because it is easier to see. It is wrong to go like that. When the monk was wrong, he could not reach the truth. With such wrong practice, the monk cannot have the right result.
The important issue is that you must know every time you change your posture. He must know the reason for the majestic change to cure suffering. The more you know about the reason for this majestic change, the more you will improve in vipassana meditation. Knowing the reason for changing the majesty will help him realize misery, and the more he realizes misery, the more bored he will become (affection for the cup) to suffering - this leads to the separation of identity. (five aggregates). Do you want to see the dharma from going?
T: - Yes.
A: - What method do you want to see from going?
T: - When I left, I felt that I felt better in other postures. I knew that suffering forced me to go, but I also felt that I wanted to go.
A: - Going with such a wish cannot prevent defilements ( kilesa ), so the afflictions will follow you in every step. If you think about it, it will benefit the monks and monks who cannot see the dharma. The reason I say so is, in order to see the Dhamma while walking, you have to know that the suffering, the rupa is impermanent, the rupa is anatta, uncontrollable. Before he left, he had improperly intentioned ( ayoniso ), so he thought it was good to go, it was important to go, so the troubles interfered in and obscured the true nature. Therefore, yoniso is very important in vipassana meditation.
(Tomorrow)
A: - Now I understand the practice. Do you believe that four postures will show you the truth (true nature) and that truth is suffering?
T: - Yes. Because there is suffering in every posture, and it is always born, when the pain arises, the identity must change.
(Another day)
A: - Did you get distracted?
T: - Very often. There are too many days of distraction, but there are also not many days.
A: - Do you know why you have a mind?
T: - No.
A: - Because at that time (concentration), the monk is no longer in the present moment. Mindfulness - his senses have left the Formation in the present moment. So a distraction (a kind of affliction) arises.
T: - When the distraction occurs, how can I return to the present moment?
A: - You know how to release your mind is Danh. It is not a distraction. Mindfulness is dharma. You don't like to distract yourself, are you?
T: - Yes, that's right.
A: - You have misunderstood, because if you know how to distract yourself, then when you realize your mind, you know you are no longer in the present moment and so you can return to the Name and Sac. I want to stay in the seat longer, right?
T: - Yes, that's right.
A: - Mindfulness is Name or Color?
T: - Mindful is Danh.
A: - If the mind is mindful, the monk should not contemplate the listless mind, because Danh is very subtle. It doesn't suit beginners. When the monk realizes distraction, he does not stop and analyze it. He just returned to the present moment of Sac sitting - or if the mind became too strong, change the posture. Do you want to distract yourself?
T: - Yes. Because distraction is very difficult. It is not like the four postures.
A: - That's right. The name is very subtle. For beginners, it is very difficult to take a name. Practitioners are often distracted, because mindfulness - awareness is weak. If there is mindfulness - awareness in the present moment, the monk will not have distractions. Therefore he must try to maintain awareness for the Formation-Sac in the present moment. And he also needs to know the characteristics of mindfulness ( sati ) and awareness (sampajañña ) (the characteristic of sati is knowing the majesty and sampajañña). That majesty is sharp sitting. Thus, when he leaves the present moment, he will recognize it immediately and come back. If the monk's mind wanders frequently and he feels uncomfortable, he will become more and more interested. He did not like to distract himself, wanting to distract himself, but it did not work. That mind has a field ( dosa ) as a condition ( paccaya ) to give another mind. It is not known that distraction is just a name that will create this yard and yard that will prevent us from returning to the present moment.
(The other day, a layman entered the insight meditation).
A: - How do you enjoy sitting?
T: - I shop from head to toe, and from my feet to my head.
A: - How many days have you done so?
T: - Six days.
A: - Who taught you to practice this way? Do you know if it is vipassanā?
T: - I practiced in another place and people taught me so. The Zen master there said it was because I had only been there for ten days so it was enough.
A: - The action is so wrong. He is sitting up wrong, do you know? Because the way he sat is the sat. The way he sat, in any position, was what he had to be. When standing, he knew the way he was standing; when he went, he knew the way he was going; While lying down, he knew the way he was lying ... ... It was important that he have the awareness to know what color he was taking. This will change the "sitting" we sit, meaning that it will change the wrong view that he has that "I sit". Therefore, any way he sat, just the way to sit there is sitting. Don't go and don't sit in unusual ways. If he did something so unusual, his mind would no longer be Middle-way, because he was trying to do something according to his wish.
(Another layman).
A: - How is your practice?
T: - When the shop is saturated, I see the Buddha image very bright. Even now, that image is still in my mind.
A: - You came here to practice insight. Do you know what insight is?
T: - Vipassana (vipassanā) is to see Lust as impermanence, suffering and non-self.
A: - When you see the image of Buddha like that, is it an insight?
T: - Not.
A: - Do you like to see Buddha image like that?
T: - Yes, yes. I feel happy ( pīti ). I have never seen anything like this.
A: - What you see is seal or general (nimitta ). It comes from samadhi (samādhi ). When the mind leaves the Form-Sac and without awareness in the present moment, concentration arises. Then he can see heaven, see hell, etc. When he sees the nimitta , he has no awareness, or mindfulness awareness in the present moment. He needs to change the object when this happens to reduce concentration, maybe from the posture to move to, or listen to, at that time will reduce. He also needed to have sikkhāti to observe why he was no longer in the present moment. If he knew the cause (he), he could return to the present moment easily.
(Another layman)
A: - How is your practice?
T: - At this time, the practice was better than the last time, but I felt bored and also met some obstacles ( nivarāna ), that was distracted.
A: - Do you think the obstacle is your enemy? And is the obstacle preventing the mind from being peaceful?
T: - Yes, I think so.
A: - Do you want your mind to be peaceful?
T: - Yes, yes.
A: - He wants the mind to be at peace. So do you know if that is true or false?
T: - No.
A: - Your understanding is too wrong. He came here to practice vipassanā . Do you want to decide ( samādhi ) or do you want wisdom (pañña )?
T: - I want to have wisdom.
A: - Then why do you want peace of mind?
T: - Now I understand. I am wrong.
A: - If you know you're wrong, that's good. Realizing your wrong is a benefit for intellectual development because you can change it. If he did not know he was wrong, he would not have the opportunity to understand the practice. Do you know why you were wrong when you wanted to be there?
T: - No.
A: - Because the dharma is impermanent. The dharma is impermanent - do you like impermanence?
T: - No, I don't like it at all.
A: - What you want - is it impermanent?
T: - Impermanence.
A: - So, if you want to decide, that means you want something that is impermanent, isn't it?
T: - That's right.
A: - Satisfied with something that is impermanent, meaning that he is satisfied with nama and rupa is impermanent. This is what we call crazy island ( vipallāsa ). Crazy thought makes him satisfied with the plan. However, invipassanā meditation , we need the wisdom to know the Lust and Lust to change the wrong view that is "I", and to see the Lust and Lust are impermanent, suffering and non-self.
The truth is that dhammas are only nama and rupa, and they have three characteristics (Three generals: - impermanent, suffering, non-self). Therefore, he needs to act righteously ( yoniso ) in his mind in order to avoid attachment - such as wanting to plan or want to be at peace. When something appears to him, it will bring him wisdom - that insight is. He kept practicing like he was watching a play. When he wanted his mind to be peaceful, he was not watching the play anymore. At that time he was trying to direct the play and it was wrong. When he knew he was wrong, it was good for him, because the next time he wanted to have peace of mind he could change the object, such as changing to another posture.
When we talk about the Middle Way ( Majjhimā - patipadā ) it is easy to say, but it is very difficult to act again. Do you know why you can't act in the Middle Way? Because the mind always wants this, hate the other. For example, he likes a peaceful mind and does not like to distract himself.
T: - Yes, I understand.
A: - Wanting peace of mind is greed, not like to distract yourself as a yard. So afflictions will always follow him. How to get rid of negativity? If his mind is in the Middle Path, like and hate or greed and anger can be destroyed.
(Another student)
A: - How is your practice? Do you have any doubts about the practice?
T: - When I follow the four postures, I tend to see a certain posture that is easier than grasping rupa . I tend to use that majesty, for example. Is such practice correct, sir?
A: - That's right, but you have to be careful. If you think goodness will be beneficial, craving ( tanhā ) can interfere. Therefore, he must work properly to see that the majestic change is to cure suffering - then craving will not interfere.
T: - When observing the four postures - though not because of the miserableness of the rupa but only the mind - I feel uneasy. So I changed my posture.
A: - That's not true. He changed majestically because of afflictions and not had the right idea to see that the majestic change was to cure suffering. Do you know why your mind is upset? Because he did not see sharp sitting, so the mind wavered. When the mind fluctuates, defilements will sneak in. He became easy-going and lacked the intention - therefore affliction was present. Therefore, he wanted to change the posture to find a new object. If he changes majestically because he wants (changes), defilements are present and obscure the truth. He practiced with the heart of desire because he wanted quick results. He needs to pay attention every time he changes his posture, whether or not defilements are present.
(Another day, another student)
A: - How is your practice?
T: - In the morning, when I wake up and contemplate sitting properly, I feel very light. When I sat, I felt like a cotton ball. I know this is because there are so many things. So I changed my posture. But I still keep following me.
A: - Try to reduce concentration by not changing objects. Can you do this? Just do with more mindful awareness. You try to do that.
T: - I tried to do so but failed. My body still feels like floating
A: - Do you know what caused it?
T: - Because I'm weak sampajañña (awareness).
A: - Mindfulness and awareness must be balanced. With a new yogi, awareness is often weak and mindfulness has too much - that prevents strong awareness. Therefore, he must have more mindfulness to be aware of it, then he will not be able to push his consciousness out. Mindfulness and awareness work together on the same object. If there is more mindfulness, it will remove awareness. Therefore he needs to take note of this. Try to be more awake and balance your mindfulness - awareness.
(Other days, other students)
A: - Since I advised him to listen, how was his practice?
T: - Better. The sound no longer bothered me like before.
A: - Do you know why you heard it?
T: - Because there is a sound, and so I listen to it.
A: - Listening is good or sharp?
T: - Name.
A: - What name? When you hear, do you notice what that name is?
T: - Danh listens. And mindfulness is aware of the listener.
A: - Indeed. As we learned before that there are sounds and sounds that cause hearing. I advise him to listen to the listener, so that he will see that the listener hears due to conditions. Sound and ears are conditions for hearing. In itself it arises. Listen is pure. It has no afflictions, no likes or dislikes in it. If we see this often, it will be very beneficial, because he will not hate the hearing or the sounds we hear, and especially do not think it disturbs his practice of insight. At that time, he could see sabhāva , because the listener was sabhāva , at the same time he could see its causal cause - because no one created sabhāva .
(Other days, other students)
A: - How is your practice? Do you understand the practice?
T: - Better, sir, but Danh-Sac has not started yet.
A: - What do you say that Danh-Sac still hasn't started?
T: - I really haven't seen the title. I only know about it from studying through books, but I really haven't seen it yet.
A: - You still do not have enough experience in practice. He did not know how to grasp the present moment. Vipassanā not easy. He needed perseverance and gradual learning. Just as he walked on a rope and fell down, he had to climb back up. Don't hurry. Don't be impatient to see Lust. Just practice. Keep in mind that you must practice in a normal way and do not want to see anything-Lust - whether you see it or not. Just correct. If you want to see identity, it is craving. When craving was present, he could not see the dharma, because his mind was wrong. He needed to have the right mind, as if watching a play. The play has only four parts - walking, standing, sitting, lying down. That is all. Although there are only four parts, it is difficult to see. He must understand how to see it.
(Another day, the second monk)
A: - How is your practice?
T: - Late last night I had too many decisions and felt very easily frightened.
A: - It is normal to be too many and easily frightened, and then he will be scared too. But not as afraid of ghosts. It's just fear. At that time, he had no awareness but only mindfulness. If the mind is mindful of awareness or awakening in the List-Sutra will not feel panic. If he was absent-minded, didn't have the right idea, he would feel scared when he heard something. If the monk is awake, then when the hearing arises, the listener follows in the mind and it means that he catches the present moment, and it also shows that he is an experienced person in practice. , mindfulness awareness.
T: - When listening to the instructor, I find it very easy, but when I practice, I will be in a bad situation.
A: - Mindfulness - awareness means that you must have awareness in the present moment. But this is difficult to explain. Students must try and practice. If the mind wanders, he knows that the "story" of liberation is that the monk has no awareness. If the monk has awakening, he will not know. Awakening means being in the present moment with the Sac-Sac.
T: - I know the posture of sitting down, I am currently sitting and sitting.
A: - Although he is aware of mindfulness - awareness but is not very clear, if he only knows literary wisdom (sutta paññā), he will not know the characteristics of mindfulness - awareness. The beginner who comes here to practice most knows "the story" (ie, falls into distraction), because their experience is not enough to enjoy the Four Sages; therefore, they do not know what to contemplate during practice, that is, when the Name or the Sacrifice arises in other bases, they do not know which kind to contemplate. So, sometimes they act properly, sometimes wrong.
When they are determined, awareness is not available, and they do not know it. Therefore, practitioners must have sikkhāti to promptly record this incident. If a person lacks recognition of his practice, he lacks knowledge of the practice.
Various theory and practice. Theory (pariyatti) is only available in books. The theory tells us about the characteristics of nāma and rūpa, but the truth or the real nature of nāma and rūpa has never been seen before. When the monk does not understand the true nature of Lust, the correct action is very difficult.
(Another day. A monk is teaching Vipassanā meditation)
A: - After a week of practice, how is your practice?
T: - This time is different than the last time. I didn't feel tired the last time, but this time I was tired. I don't feel as excited as I did last time, and don't know why.
A: - This is due to the previous practice, the intention is to support the afflictions that arise, and that makes him feel excited with Hy (pīti). But this time his intention was reduced, his mind was dry and he did not feel excited. Onions, if afflictions are reduced, will make the mind feel less excited. This causes him to lose his desire, not to see anything. As for fatigue, it is too diligent. And that effort comes with craving - craving desire to see the Fa.
The important thing is to know what will give you a satisfactory result.
1. He must know what monks should observe, List or Sac, and how to contemplate them.
2. You have to realize what more majesty you are, why.
3. When he changes his majesty, he must know whether he has yoniso or not, and whether yoniso is a true yoniso . This is very important because it will destroy the dharma that obscures the truth of suffering. When changing majesty, the monk must have the right yoniso , that is, when the old posture is miserable, this prevents the center of the mind from starting up with the old posture and taking part in the new posture. Thus the true intention will destroy greed and anger or hate and hate.
4. When the monk is distracted, does he have a "story" (mindfulness) or is it just a distraction? This is very important. Who is the owner of that mind?
T: - Nobody.
A: - Right. The name of the name is sabhava, no man, no woman, no self.
T: - Since I came here to practice, until now, I still haven't seen anything or identity.
A: - I don't see Danh-Sac and I feel tired because the monk who wants to see it. Desire that is Tanha (craving), itself makes engineers want to see the birth and death of List-Sac, and hence the practice of the monks do not progress. And he is diligent (ātāpī) too much. Effort and craving make him tired. He practiced less than a month and he wanted to see this and that, when he could not be satisfied, he felt disappointed. That's wrong. Because when a monk has desire, then it is no longer the Middle Way and the mind cannot arise.
Moreover, how did you know that Sac-Sac still hasn't started yet? This is Name and Sac. Right now he is contemplating Danh-Sac, but it is cintāpañña (appraisal wisdom).
Onion vipassanā , if you want to feel comfortable, it is not vipassanā . In the right practice, there is no comfort. If you feel miserable ( dukkha ), your mentality will become more dry (ie, more intellectual) and defilements will diminish. Can I ask monks, do you have a consistent list of Danh-Sacs?
T: - Yes. But I cannot be right in the present moment
A: - The name-rupa which the monk is contemplating is, the monk by thinking or by awakening?
T: - By thinking rather than being awake.
A: - Do you still think sitting and walking are to see better than to cure suffering? When you go, do you have any reason why you go?
T: - Yes, but I often forget.
A: - That's right. Forgot is right. When he is more experienced in practice, this forgiveness will decrease. The important issue is don't expect to see the Sac-Lust or see the arising and falling away of Lust. You must stop feeling like that. Even monks don't feel like they're doing vipassanā . Because that feeling is the desire to see reality and that is defilement. He must have the feeling that he must sit or lie to cure suffering. It is that feeling that makes the mind feel good.
(Other day. Another monk)
A: - How is your practice?
T: - Pretty good. I am acting as the teacher's advice. I feel normal and comfortable.
A: - He said "comfortable". Who is comfortable?
T: - When I change my posture, I feel comfortable and the pain disappears.
A: - Are you comfortable or relaxed?
T: - The body is comfortable and the mind too.
A: - When you say comfort, where do you feel comfortable? Do you want to change your majesty or do you have to change your posture?
T: - I have to change.
A: - Must change meaning that you are forced to change. How can you say that you are comfortable?
T: - A little comfort after changing majestically.
A: - A little comfortable? Even a bit of comfort is affliction. It is craving (tanhā ) . He had to practice until he realized that nothing was comfortable. At that time, optimism - sukha vipalāsa (thinking that the body is lost) can be reduced. The monk is working to see misery ( dukkha ) is lost ( sukha )? If it is wrong to act to find it. Buddha said only suffering ( dukkha ) in this world.
T: - Once when I was in the shop, I found all suffering in nama and rupa - and I felt afraid of death.
A: - You have seen yourself as suffering, why are you still afraid of death? The monk is afraid of dying because he still sees his body as abominable. Craving ( tanhā ) in monks is too strong because he is afraid of losing the five aggregates. Next time do you think you will feel miserable?
T: - I don't know.
A: - You must note which name and which monks are contemplating, and which monk is in the posture at the time when you see suffering. The way he sees suffering is the right practice. That is the cause of arising insight (vipassanā paññā ).
When changing dread teachers must know why the change. And knowing that suffering forced him to change his posture. Do not feel that monks want to change, but must realize that suffering requires change. If he plans to become a meditation teacher, he must know the cause and effect. For example, when a monk is contemplating, he must always have awareness of nama and rupa. Why? Because the dhammas are only Lust, there is nothing but them. This will change wrong view thinking that there is a self. At that time Tue distinguishes the materiality ( Nāma-rupa pariccheda-ñāṇa ) that will follow. This is the first Wisdom of the 16 insight knowledge that arises, this Wisdom is called Pure Wisdom (diṭṭhi visuddhi).
He needs to understand the difference between knowing Lust in theory and knowing by practice. Just as he must know which names and colors he is contemplating, such as the identity of the sat, the listener, etc. Because if the monk is contemplating Danh-Sac, then he cannot destroy the whole idea - ghana saññā - anatta selflessness (anatta ).
In addition to knowing which name, which form, the monk must know them in the present moment. He must note the reason why whenever he needs to do something and for what purpose.
The mind is considered very interesting, it is suitable for those who still want to be afflicted, but it is not helpful for the person who is desiring to liberate from suffering. He studied the theory, but only knew the names that were as empty as any identity, name or affliction, etc. When the monk saw it but still did not know. The Buddha taught, " Sabhāva dhamma (real dharma) always exists, but it is difficult to see."
(Other day. The first monk)
A: - How is your practice going?
T: - My practice is better. The mind is completely clear, very distracted (very illusory dream). I can go back to the present moment, and it is very small.
A: - He said that the mind is completely clear. What is the meaning of the guru?
T: - I no longer feel tired like before.
A: - He understands the Excellent Form by studying and practicing. Do you know the difference between the two? And when did you know it? Knowing by law is knowing by studying first, that is, knowing which name and identity. But knowing by practice, he must realize wrong view makes him think that he is self. When does this wrong view start up? It arises when you ignore the Formation in the present moment. When the monk is awake with mindfulness awareness, it is the present moment, the wrong view thinks that the Form-Sac is the self that cannot arise. But it has not yet disappeared, because he can only contemplate List-Sac when he is in the present moment, but he does not know the Formation clearly. Defilements are only prevented when the monk is in the present moment.
Do you know what benefit it would be to understand the Form by the theory (learning method)? The benefit is that the monk can contemplate the Identity in the present moment.
Do you know why you have to change your posture?
T: - Because suffering is forced to change.
A: - You must also know which colors are suffering. For example, rupa which is suffering, sharpness and suffering, etc. If a monk is not in the present moment, he will have a mind about the future or the past, which means thinking about the past or the coming.
Suffering everyone recognizes, but they don't know what suffering. Do you know why? Because they do not contemplate Danh-Sac at that time, ie in the present moment.
The monk said that the monk is completely clear. What about suffering? Are you suffering? No pain when sitting? Or when you go, are you not tired? When you lie down, do you not feel pain? What form do you think is suffering? The monk said that his practice was better, that he had little distraction and his mind was very clear. That means that the monk has lost.
T: - When the mind arises, I know it is the mind that distributes and the mind disappears. Therefore, the mind is clear and I return to the quartet.
A: - However, if the monk is in dukkha-vedanā and that life disappears at the same time with the feeling of being lost, it is wrong. He must see suffering. The task of the Four Noble Truths is suffering. The more miserable the monk is, the more he gets rid of craving. Do not be consistent - he must have the right idea, he must always have the Excellent Form in the present moment. Feeling miserable until not lost anymore. The more suffering you see, the less will be lost. Suffering will burn peanuts. Finally, when charity is suppressed, the monk will reach the end ( nirodha ). When the monk came to nirodha, the Noble Eightfold Path was completed.
When using medicine to treat diseases, do you have yoniso ? That is, the monk had the right idea why he had to take medicine? He had to know that he took medicine to cure suffering. If the monk does not work properly, his practice will go out of the way of insight. Or when he changes his posture, every time, he must know to cure suffering. Until you feel it is really miserable. Thanks to wisdom see such suffering, he will chase craving ( tanhā ) and wrong view (diṭṭhi). Therefore, yoniso is very important for vipassanā practice . Only then did the monk not see any strayness in any form, because when he changed his posture, it was to cure suffering.
(Other day. The second monk)
A: - How is your practice?
T: - Mindfulness - better awareness.
A: - He said that mindfulness of monks is better. What is mindfulness awareness? And what is your name or what is it?
T: - Sometimes I realize that because of the colors, there are colors, colors, colors, colors, etc. I see that the color that I am consistent is like a doll - then I was scared and nothing interesting.
A: - That fear has no reality, is non-self, which means that you are doing better. Ai is a very important thing to prevent. Craving can be present in all subjects, it is very subtle, agile and wise. If he does not know anything about it, he will sneak at a time when he does not know. The important thing is never to see this or that - his duty is only to observe. If Danh-Sac has not yet arisen, but we want it to arise, or if you try to make it arise, for example, when you sit, you raise your hand slowly so that you can see the arising and falling away - what This is done with craving.
When you are consistent, be careful not to expect something to happen, because that is desirable. Suffering arises first, and the monk must contemplate that suffering - that is the present moment. All people do not want to suffer, but suffering still goes on, he cannot control it. Craving always wants to end suffering. If the monk does not have the right idea, wisdom cannot arise. If the monk is contemplating the desire to suffer from misery as he first did, he will fall away from the present moment. Want to be in the present moment, he must work properly. When he felt that he had to change imposingly because of the hardship, he changed and the craving could not interfere.
(Other day. The first monk) A: - How do you feel about your practice?
T: - The former practice is only a theory.
A: - How do you know if that is a theory or not?
T: - Now I know with wisdom and insight ( bhavanapanna , other vipassanapanna is insight - ( see section 1.5.1 on three kinds of knowledge actually operating ), nevertheless still not entirely clear.
A: - He recognized the wisdom ( suta paññā ), tested wisdom ( cintā paññā ) and cultivated wisdom or insight ( bhāvanā paññā )?
T: - Last night, when I lay down, I saw the color of lying and not lying. Just a little bit but not very clear. Then it disappeared. Therefore, I know my practice before was only a theory.
A: - Wisdom insight realizes that the true identity is present, but we do not always see. It may suddenly appear, and it disappears. Although we see it only for a moment, we know it's completely different. Then wisdom practice again. And the current moment is missing. But that's okay. Only in insight can not arise.
Right now, do you feel that you are practicing? If you feel you are acting, that feeling is wrong. That feeling has condemned wisdom. He had to sit first, and then he sat and sat down. Then suffering arises and he must change his posture to cure suffering. Not to sit down to see colors, but to see suffering.
T: - How can we prevent the thought that we are meditating?
A: - You must have the right idea. He must change his posture because suffering forced him to change. Just as he had to realize that he had to sit, lie, walk, stand ... although he did not want to. He needs to yoniso often. Thus, it can prevent craving from sneaking in. He must always try to eliminate craving until he attains purity, so he can get the right result. About protection of apartments (how is indriyasaṃ-varasīla ) of the monk? Is it good to keep it?
T: - Yes. I always apply the world to control these bases.
A: - If you do not have the "base of the world", it is disastrous. It is like taking medicine without following instructions. If you take medicine that way, the disease will not get better. Also, if you only practice without defending the bases, it is useless. Therefore, the monk must have a precept to finish that base for better practice. For example, "listener" or "list" is to defend the grounds, because "monks" are not listening and "monks" are not seeing.
(Another day, the second monk)
A: - You said that your practice is better, what do you want to say?
T: - I mean, I am doing the practice of contemplating the List - Sac in the present moment, which is very continuous, but at that time it is only the insight knowledge ( cintā paññā).
A: - Why do you know that it is cintāpannā or bhāvanāpaññā? Cintāpaññā means that he is practicing, but according to the way he is told by the Zen master. Bhāvanāpaññā is a monk himself. Bhāvanāpañña (insight) is the result of when the monk Danh - Sac in the present moment. Sac - Sac is teaching him to go in the right direction. Thanks to that, he knew the result would be correct.
T: - Two or three days ago I felt tired.
A: - Is it French or not?
T: - Yes.
A: - How do you think it is Dharma? Fatigue is the true nature of Dharma, because suffering is the object of France. He came here to practice to see suffering. The more miserable the monk is, the more boring he will be (cup) to suffering. When he sees little misery he will not receive it. For example, suffering in the four postures. When a monk is suffering a lot, he no longer wants to look at it. Such as when he was sick. Feeling miserable makes him comfortable, but he cannot do it in such a way. In fact, everyone is miserable, but they do not realize this Noble Truth. Why? Because they want to save that suffering, or make it disappear. Suffering is very much, but they think it is useless, because suffering only makes them uncomfortable, making them weak and tired. If they do not observe that suffering, how can they attain the Noble Truth, because suffering is Ariyasacca (Holy RomanEmpire).
When suffering arises, there will usually be two types - dukkha vedanā or suffering ( sankhāra dukkha ). But practitioners are hard to see, difficult to recognize. This means that even when the majesty changes, there is suffering. The suffering of dukkha ( dukha lakkhana ) - that is, the General and the Noble Truth ( Dukkha Ariyasacca ) is even more difficult. Suffering (ordinary pain in the postures) is very conspicuous, and practitioners can be enlightened through it.
The important thing here, if not to say is inevitable, is to never change majestically because you think you will be sitting to practice, or go to see it, instead of being solemnly changed. is because suffering needs to be cured, that's all.
(First monk)
T: - Two or three days ago, I could not focus on the present moment
A: - Because I have so many plans, I lose the present moment. You need to have more awareness, try to be more awake. And the other thing, the monk is suffering too little, so he suffers from being a monk. He must realize the truth of sabhāva . Suffering is the truth (truth). Name and Lust are truth. Why is it true? Because it is not in your control. And the truth (truth) we cannot change. For example, rupa cannot be changed into nāma and nama cannot change into rupa. Four dread is rational, and it is truth. Mindfulness is also true.
When you change majesty, yoniso monk (intention) like how?
T: - Because suffering is forced to change.
A: - How many times did you change your posture in a day?
T: - A lot.
A: - So, the monk wants to say that suffering arises too many times to the monk who cannot remember. So why can you think that you are comfortable? He did not feel miserable, because he was less contemplative. First, suffering must arise, and then the monk will change his posture. You need to watch this. When changing majesty, he must note whether the affliction is present or not. Because afflictions make him work without righteous thoughts. He must know that identity is suffering, not misery, and that this true intention will prevent defilements (courtyard) from sneaking in. Moreover, he must also know that he is forced to change to new majesty and that will prevent him from starting up. When he is not suffering, he wants to see suffering and desire for suffering. You should not do that, because it is greed. The negativity is very subtle. If he doesn't know how subtle it is, he may not pay attention to it, and he will sneak in when he is observing and not being righteous. Therefore, he must pay attention when he practices to see if the affliction sneaks in or not. This attention we call sikkhati . Dharma practice is just like studying any subject, you must know both theory and practice. When practicing as well as experiment time, here, I apply the theory that I learned. If the monk has good observation during practice, when the affliction enters, he will know in time.
The important thing is that you must always have List - Sac as an object continuously. Don't focus on one part of identity - see the whole identity. Suffering must start up first and then he will recognize it. Don't try to predict. If the monk is waiting for misery, he will lose his present moment. Like opening a door. He opened the door slightly when the small afflictions entered. Big open, big negativity comes in. If the monk is in the present moment, it is as if he has closed the door, the affliction cannot sneak in.
T: - Sometimes I forget and do not go to List - Sac, so I feel guilty that I am absent-minded.
A: - When you forget and feel regretful, it means that you have lost your present moment. Regret is anger and it is also negativity. So afflictions are present. The negativity is very subtle, it can sneak in at any time. If the monk does not mean that the true master cannot practice, he will not understand that the feeling (sin) is affliction.
Dukkha (suffering), even if he sees only a little, that is fine. But if you see more dukkha , you will realize that suffering is the truth.
(Another day. The second monk)
A: - You say "comfortable", who is comfortable? Are the five aggregates comfortable? Only one aggregate can be considered comfortable. This means that the monk is lost (sukkha-vipallāsa) about the mind. If you practice properly, you will not feel comfortable. Because meditators never think they are comfortable; thinking so is not in accordance with the principles of the Buddha. Practitioners should not think that we are comfortable, because that is not true. Practitioners must realize suffering. When he realized misery, he would find it uncomfortable.
Have you seen dukkha (suffering)? He does not feel miserable because he is not consistent, or because there is no suffering?
T: - I feel miserable but not much. If I sit longer until there is a lot of pain to see suffering, then I can change majestically and feel more miserable, is that correct?
A: - No, that is not true. Why do you want to see suffering, which means that afflictions are present. When he did not want to change the dread that the craving had intruded on, because craving wanted to see suffering.
T: - When I practice, I can easily panic.
A: - People who are destined to be very easy to panic. That is so. When you are practicing and when you are not practicing, do you realize any difference?
T: - When I focus on the parish ( kammaṭṭhāna : - meditation subject), I feel sleepy.
A: - I feel sleepy because of that. Don't focus on kammaṭṭhāna. If you do so, you will be born. When misery arises if he deliberately does not change his majesty, it means that he is focusing on the parish. In the normal way, when you start suffering, you must change your posture. If the monk does not change, he is focusing on kammaṭṭhāna and intends to follow him.
So don't do anything unusual. If you feel that you are focusing on the land, just stop.
(Another day, the first monk)
A: - How did you act? Is it positive?
T: - Yes, very positive, but Danh - Sac still does not appear clearly.
A: - In vipassanā practice , List - Sac is very important. First, the monk must have the name - the rupa in the present moment, then the name - Lust will appear regularly, and he will realize the true nature - what we call the Lust - Sac.
I feel that his practice is still mixed with the desire. You have to eliminate that desire. Don't want to see the birth and death of Danh - Sac and don't want to see the three generals. Don't have any wishes. Because that desire is craving. It is the duty of the monk to just see the Enlightenment when they arise or arise. You have to remember that seeing is like watching a play. The first monk must have the wisdom to know the Form - Sac when they arise, then the truth of the Name - Sac is the three generals will follow. Wisdom cannot arise without the name - rupa in the present moment. First I know the Name - Sac by dharma or theory, that understanding will help him to realize the Sac - Sac while practicing. When Danh - Sac arises in the practice of insight knowledge, we call the Wisdom of Identity - Sac (Nāma-rūpa-paricchedañāṇa ) - The first one. From there, he will experience the title - Sac in 16 Wisdom.
Which principles do you practice according to the principle of identity - identity?
T: - I must have yoniso (righteous intention).
A: - For example, when you see, what is yoniso ?
T: - When I see, I yoniso that it is a nama.
A: - How yoniso is thus will create a sense of awareness for the monk. The monk has a very important awakening in making the Sac - Sac perform. If you are awake continuously for seven days, Lust - Lust will surely arise - that is no doubt. Mindfulness - awareness is the awakening in the object of the Enlightenment - the present moment. If he is only mindful, he will intervene. He felt good but did not know what color or name was, ie he did not know whether it was rupa or rupa, etc. It was wrong. If he has the right awareness, strong concentration cannot interfere. He should remember, that being used as the basis for insight knowledge is samadhi ( khanikasamādhi ), there is awareness in the present moment and just enough to prevent defilements (hindrances) from interfering in and let the insight knowledge arise.
He will be a meditation instructor, so he must know the practice of the practitioner who teaches right or wrong, why. He must also know what he is doing is right or wrong. If they make a mistake, he must know why and correct them.
(Another day, the second monk).
A: - How is your practice?
T: - My recitation is better than before.
A: - Only sati is better, and awareness is not quite good, so you can intervene. If the monk is merely sitting in a dreadful posture, it is not awareness, not vipassanā . He must know that it is sat-sat (awareness). Those who contemplate sitting and sitting, then that wisdom is effort - mindfulness - awareness ( ātāpi - sati - sampajañña). If monks only have mindfulness and just know how to sit and sit, it cannot change the wrong view, thinking that one's self is sitting. Therefore, it is not an act of insight, but a plan.
When the monk has the right mindfulness, the Name - Sac will arise. Before going to the stage of the practice, the master learned to know what is identity, what is the name. He only knows its names and definitions, but does not know their true nature. When he practices, then he will see their essence, that is, the monk will know the characteristics of the sat-seat, know when and where the sat-up position appears. For example, when he went to school, he read "a", "b", "c", ... but he did not know the shape of the word but only knew the sound, so when he saw the letter face, he could not read it for until you learn how to identify the typeface. As for practice, he must know both theory and practice - shape and sound. When Danh - Sac arises in insight knowledge, he immediately knows the characteristics of the Sac - Sac. When changing majesty,
T: - Yes, but most of the time I can't follow.
A: - When the pain arises, you change your posture without yoniso . He changed majestically without knowing the cause. That means mindfulness - imperfect awareness. When pain aches, sex wants to change majestically, craving a new identity. Therefore, he must try to have yoniso to tell him that he must change his posture.
T: - Every morning, the pagoda bell is too big to make me unable to act.
A: - Don't you want to hear the noise of the bell? But right understanding meditation forces us to listen. When there are enough conditions (sounds and ears), the hearing must arise, we cannot control it. The mind is non-self. Don't feel uncomfortable. Just listen to the listener, and he will see that there is no one to hear, not to hear.
Sac - rupa which arises, regardless of whether it is List - What is also beneficial for insight knowledge. However, most meditators only want to choose which Lust they like, and therefore the afflictions have an opportunity to intervene. Therefore, he must work righteously.
T: - There are times when I can't sleep, don't understand why?
A: - Because awareness is better, sometimes he cannot sleep. This means that his reflection has improved. I need to sleep less. If monks do not have awareness (mindfulness - awareness), delusion ( moha ) can interfere and make him feel sleepy. If the monk is awake, even if he is eating a monk, he will not enjoy the taste of the dish, but the monks still eat enough. That means that defilements have greatly reduced, because he knows that he has to eat (not because he wants to eat). He knew the taste, but there was no appetite. He had to eat because he knew he had to eat, not because he wanted to eat. If the monk can prevent such afflictions on a regular basis, the wisdom will inevitably arise.
(Other day. The first and second monks)
A: - How do you understand the practice?
T: - I feel my practice has improved. I know the cause and effect and when obstacles arise, I know how to cure it.
A: - How do you heal obstacles, or do those obstacles kill themselves?
T: - For example, when I am contemplating sitting and planning to arise, I know it and immediately change to another posture.
A: - If you do not change your posture, are you going to have a turn?
T: - Sometimes it changes itself, even though I don't change my posture.
A: - Danh - Sac has arisen yet?
T: - Sometimes I see it.
A: - Do you see Danh - Sac by law or by practice? Are they different or different?
T: - I saw it with practice. Know by dharma learning and knowing by different practices.
A: - He said by dharma and saw by different practices. What else is that?
T: - It is different from studying because it is perceived, not by thinking.
A: - What color did you see more?
T: - I see sharpness in every posture. As for the name, I see more listener and listener, but not very well.
A: - What method do you know by practice?
T: - I have to be awake (see with awareness) for whatever name or identity I am contemplating.
A: - Yes. That is the right method to make Danh - Sac start. And he needs to have constant awareness until more experience. If he is consistent and does not know what is sharp (sharp or sharp, etc.) or does not know the different names, then he will see that the nama and rupa are just one thing, the "monk" - and the whole idea (ghanasaññā) This factual condemnation will not be separated.
Awakening is the work of observation, and List - Sac is the object. So you have to be awake for whatever name and what you are doing regularly. If he does not do so, Danh - Sac will not arise. If you do it right, surely Danh - Sac will arise and you will see each and every name as they really are. If he is always awake like this, other subjects (like distractions) cannot interfere. If he is only mindful and sharp (without knowing what kind of identity it is) then awareness will gradually weaken and of course cannot prevent desire. When going, how is the shop?
T: - When I left, I took a good look and I also used the foot when it hit the floor.
A: - The monk is sharp and the monk's body is sharp (touch). That's wrong. He is using up to two objects at a time. Sacrifice is in the body (kāya ), and touch is in the objects of the Dharma of mindfulness ( Dhammānupassanā-satipaṭṭhāna). If the monk is like that, he cannot follow well and then he will become distracted and intending to interfere. He must be clear.
How is the teacher sharpened? The monk said the monk walked, but it was wrong. The duty of vipassanā is to destroy the wrong view that thinks "Master" goes. Therefore, the monk must take the whole form to kill that wrong view.
T: - Sometimes I want to lean more toward concentration, because because the intention arises very often - but sometimes I can't do that. Dinh helps me to concentrate more easily.
A: - Why do you want to decide?
T: - I want to try it.
A: - Every moment when the monk observer is planning on observing. When the mind arises, what is the initiation?
T: - I listened to the mind.
A: - Yes. This shop is very true. However, when the mind is born, the monk must go back to the seat of insight, or another form that he is contemplating. Don't let it go until your mind disappears and return to contemplating and don't mind the story of liberation. He must see it as a mind of liberation (not a monk). The story of distraction belongs to realism (pannatti), not the ultimate or real truth (paramattha or sabhāva). And the mind is itself the ultimate truth (real nature). Mindful very conspicuous. If you know this, it will be very beneficial for you to develop intelligence. Because the mind is the name, the mind is beyond the control of the monk, it is not "I".
The monk comes to practice vipassana meditation, so you can see the nature of Lust - Sac in other ways. The Tipitaka (Tipitaka) is not anywhere else, it is in the monks. We come here to practice insight, other duties are not your concerns. It is the duty of your monk to practice how to make a champion in the Form - Sac being revealed. However, whether or not wisdom is born, do not bother. The method that a monk uses to make a three- doorappearance must include yoniso (true intentions). This is very important.
I hope you will understand the difference between the knowledge that arises from samadhi and the knowledge that arises from wisdom. If that knowledge is not as real as it really is, then that knowledge is just a plan. When the monk sees things, he must know that the seeing is samadhi; knowing "the name" sees as awareness (sampajañña), or wisdom. If you realize the reality as they really are, it is truth and also wisdom.
Both monks have understood the practice and the practice of the monk is also better. The two monks were all in the present moment, so it was very good.
(Another day. The first monk)
A: - Do you have any obstacles in practicing?
T: - Not much, just a little.
A: - What is that?
T: - When I was about to intervene, I felt empty, nothing.
A: - What type of posture do you intend to intervene in?
T: - A few postures.
A: - If any majestic monk has many things, don't be imposing. For example, when the teacher is sitting properly, if he slips away from the sitting position, he only knows how to sit without knowing what is sitting, he has to watch where the monk is. The mentor is in samadhi and is mindless, or the mind is empty (no nama or rupa). Or it is residing in another object. When the monk knows where the mind is, the emptiness will disappear.
When he came here to practice, did he know why he came to practice?
T: - I went to practice to see Danh - Sac.
A: - That's right. Therefore, he does not have to do anything. He is only doing the naming and rupa. For example, someone gave him a "canvas" (baht - Thai currency unit) and asked him to see if it was true. So is Danh. He looked at it to see if it was "me", or an animal, self; or Name - Sac that I mistakenly believe is my self. If I understand this, then I will know why you came here to practice.
(Another day. The second monk)
A: - When the monk has a mind, how is the monk?
T: - I feel uncomfortable.
A: - I feel uncomfortable, because the monk does not want the mind to be distracted, right? In fact, the name of mind-giving shows three characteristics more clearly than any other name, even with the listener and nama. Mindful is paramattha But I don't want to see it, right?
T: - That's right.
A: - What do you dislike about paramattha ? That's not right. Enjoy peace. An peacefulness, like mind-release, means to be destroyed. So why do you like peace more than your mind?
Mindfulness and concentration, though opposing, have the same effect as being an object (for observing). He does not like to distract because it makes him uncomfortable, and because he prefers to feel better.
Is mindfulness a saint?
T: - Yes, it is the Holy Roman Empire (Ariyasacca).
A: - The Holy Spirit arises, he knows, but does not want to see it. The monk came here to meditate to see the Holy Emperor, but he had the feeling that he did not like to distract himself.
When eating, he must know the right reason and the unjust reason for eating. The right reason is to cure suffering - not to enjoy. People who teach vipassanā meditation must know their yogis right or wrong. For example, when a yogi has too much concentration, can create a tension on the mind, the teacher must then tell the meditator to stop for a while, do some work to return to normal.
The mind of the meditator is very important. If the person is slightly unbalanced, they will easily lose contact with reality or suffer from illusion. Therefore, when a yogi comes here to meditate, the teacher must ask them to tell them where they have meditated before and what experience they have about the mental obstacles.
If any object makes an excessive birth, it should not be used. For example, if the dreadful posture leads to too much concentration, change to another posture for a while. He had to choose an object that he was the least familiar with, because the subjects that he used too well (such as sat-like satellites) tended to create outrageous things.
(Another day. A Chinese monk)
A: - How is your practice?
T: - When the hot weather makes me distracted. But if it's cool, I don't get much distraction.
A: - Weather can be a condition for afflictions. However, it's hot or cold. Do you know what makes you miserable? Because the monk has the five aggregates, it is the five aggregates that cause suffering, not the weather. If the monk yoniso (intention) is righteous, he will understand the heat is just rupa ( rupa ), and hot is the absolute reality ( paramattha)). If the monk tried to make the heat disappear - that was something he could not do - he would feel uneasy, because he had done wrong things. He thought "monk" was hot, not hot. Buddha says the five aggregates are suffering and non-self. If you know that, the monk will not feel uncomfortable, and of course, like and dislike can not arise and even the afflictions cannot interfere.
Usually, if the monk does not have the present moment, the mind will arise, but if he knows that it is the mind of liberation, then that knowledge is the present moment, the distraction will stop. But if the monk is to make the mind go away, that is not true. He must know that in the present moment there is still concentration (samadhi or samadhi moment), and that is why the mind cannot be raised. However, if you stay in the present moment only a little, you will have a lot of distractions.
I would like to note that the mind which resides in the present moment and the mind does not reside in the present moment, and why they are different. If he knows when the mind does not reside in the present moment, then he can return to the present moment.
The important thing is, when your mind arises, don't forget that it is a mind of mind. In every posture there is this distraction. When the mind is born, while you are walking, with your mind awake, you should go back to your senses. At this time, he did not have much experience, so he had to practice until he had more experience. Although he understood the practice, he still had to practice regularly. What about the seal? Do you still have the seal?
T: - No evidence. But I got more distracted.
A: - He has a lot of distractions, because he only has a little bit of present moment. If he has more current moments, he will have less distraction. If you release too much mind, you will not have the seal. If the monk has a seal, he will not mind.
As an object in vipassanā kammaṭṭhāna ( vipassanā kammaṭṭhāna), mindfulness also has its benefits, because it is the Dharma of mindfulness ( Dhammānupassanā satipaṭṭhāna) . However, it is not the Mindfulness of Mindfulness ( Kāyānupassanā satipaṭṭhāna ) that we are here. Nimitta (sealed) can not be used as an object of vipassana, but it can only be used for meditation only ( samattha ). Therefore, both have different benefits.
T: - When the mind wandering arises, I try to pull it back to sit and sit, but it still doesn't come back. Sometimes I was distracted for a long time.
A: - Don't fight with such distractions - because the mind is the true nature, and this is natural. He could not control it. The monk has a wrong idea that mind-set is not a law, so he does not like to distract himself. When he realized the distraction, it meant that he saw Dhamma , and he also knew that distraction was "Danh" and not "Master".
(The other day. The first monk)
T: - The past two or three days, I think I have listened better - Sac.
A: - He said that the monk had a better honor - Danh Which subjects are often in the present moment?
T: - Mindfulness has decreased, and I have more insight than the name. It is not thinking, but I really feel it is sitting and sharp. When I was in any posture, I knew that it was only sharpness. That feeling is different from what it was before.
A: - This is skill. Therefore, he should try and maintain this experience. The chief effort - the second method of the Thirty-seven Dharma Aid ( Bodhipakkhiyadhamma ) - will help him attain the Path ( Maggacitta ) and the Mind of Mind ( Phalacitta ), to realize the Four Noble Truths. If the monk is contemplating sitting and rupa, at some point they become less clear then he must stop for a while. Then start to shop again.
T: - Sometimes, when I was in the shop, there was something that made me feel scared. So I could not see the Name and Lust clearly.
A: -You feel frightened or you feel scared, then you cannot see the Form - Sac clearly, because you have little awareness. So try to have more awareness, then you will be less afraid. If you see the Name - Clear with the full awareness, you will not feel fear.
(Two first and second monks)
A: - How is your practice?
T: - In the past, I used to be distracted, but now I understand the practice better. Therefore, I dreamed of going to teach meditation to my relatives or to everyone.
A: - You have a mind because you have fallen from the present moment. Do you know why you fell out of the present moment? Because you are thinking of doing some kindness (kusala) , such as speaking or teaching meditation ... And what did you do to distract yourself?
T: - The mind disappears by itself, at that time, I was contemplating.
A: - If the monk is longer, he will see the true nature of that identity clearly. If he could only stand a little bit, he would only see a bit of its truth. The more you can visualize, the more and better you will see. But if the monk is too long, it will make him less awake. When he was like that, he paused for a moment and began to start again with more awareness.
T: - Sometimes, when I look attentively, I feel like I want to cry.
A: - Do you know why you feel like that? You have to know why you feel like that. For example, when he sees a corpse, he has a certain feeling. Similarly, if you see a beautiful person, ... You must try to find out why that feeling arises. But often, he doesn't know why. The solution here is that the monk must have a clear awareness, ie be aware of what he is doing, know why the action (crying) happens, and why it disappears. It appears because the object has changed from sitting to crying, for example, but the crying is letting go of the present moment. So the reason he cried was because he let go of the present moment. Both have similar problems, but the same cause (weak awareness). The monk saw Danh - Sac without an entity (selfless), one who was afraid, and the other who wanted to cry. However,
Which dharma is not - Sac is empty. When you practice, it is to see the dharma, it is not me, not you sit. The way we practice here is to contemplate sitting, so if you only sit in a stately seat without knowing what is sitting, it means that the monk cannot see the dharma, and does not recognize the dharma. When he realized the dharma, it meant that he saw what was good, what was the name. There are many dharmas, and they all come from nama and rupa. If the monk does not contemplate the Enlightenment, the mind is not in the mindfulness ( satipaṭṭhāna ).
T: - How can I prevent craving from interfering with my practice?
A: - Name - The rupa does not arise from desire. Name - Sac must arise naturally, without our creativity. For example, when hearing happens, it is not our desire. Therefore, we use that hearing to make wisdom arise. Wisdom here is when he knows that hearing is a listener. The Case of Lust arises because of the desire, that is, the deliberate act of making it appear, it is not the Lust. Therefore, when changing majestically, he must know the reason. Although the monk does not want to change, he must change, thus preventing the heart of desire. When there is no affliction, wisdom will appear.
(Another day. The first monk)
A: - Since the last talk, how has your practice improved?
T: - I have fever and stomach pain for two consecutive days. Therefore, my practice is not continuous.
A: - You have more suffering, fever, stomach pain, etc. Is stomach pain legal?
T: - It is suffering.
A: - He knew what was dharma, but he did not have the right idea to let him know that suffering is suffering, so he did not see the dharma. The Dharma always arises, the Dharma is always showing the characteristic of no-self, uncontrollable, because it is not "I". If it is "I", we can control and not be sick. There are five aggregates, there must be sickness, but if the monk has an intention, he will understand that everyone can get sick, even the Buddha. The Buddha revealed the dharma, it was to see that the five aggregates must suffer from birth, old age, sickness, death, and from this gave him wisdom to see suffering, so that he could end it.
(Second Master)
A: - What about the practice of the monk?
T: - My practice is better.
A: - He said the practice was better, so was he afraid of being removed from the present moment?
T: - I don't want to lose the present moment.
A: - That's not true. It is not true to be afraid to lose the present moment. Just as if you want to see your name and identity is not right. You must do something like the person watching a play - don't try to direct it. If you are afraid to let go of the present moment, defilements are self that will interfere, because you think you are controlling it.
The Middle Way practice is not easy to follow when practicing. If the practice of the monk is not right, likes and hate or greed and anger will arise, the monk will no longer be in the present moment, and in the mentality there will always be sorrow. When he eats, he must eat with wisdom - that wisdom reminds him to eat to cure suffering, that suffering is hunger, and to keep the body alive, so that he can practice to end suffering. Even if he does not want to eat, he must eat (because here he is a monk who only eats before midday).
A very important part of this practice is yoniso - true intentions. If the monk's intention is true, he has wisdom. The monk who comes here to meditate is to leave the suffering. If monks eat with afflictions, they will eat to stay in samsara. Therefore, he must eat to suffer, to go to suffering, to sit to suffer, to be suffering - all to suffer. We have been detained in the grip of defilements for a long time. Aggressive forces us to do this and that. Any object that arises always has afflictions - "we" see, "we" hear, "we" are hungry, ... So, even if the monk comes here to meditate on insight, monks nor get out of trouble. The defilements follow him everywhere. Only when a monk is righteous, can defilements be prevented. Thus, afflictions will be ill-advised when we work properly. When affliction weakens, intellect can be very strong, and that wisdom will destroy defilements. Therefore, when doing anything, even changing the majesty, the monk must know the cause that is worthy of healing. When you know that personality often, it will lead to insight knowledge.
(Another day. The first monk)
A: - How is your practice?
T: - This time I didn't feel happy.
A: - When mindfulness - awareness grows better, only a little disturbance interferes and it makes the mind unhappy. It is unhappy that the evidence of his practice is progressing. Like fish in the water, they feel happy when living in the country, but when left on the shore, they will suffer. The human mind is like that. When the mind has no afflictions to cover up suffering, it will be unhappy.
He said that his practice was better. What about suffering? Are you still suffering?
T: - Yes, I always have suffering in every posture. But it is not very clear.
A: - He always has to change his posture, but still does not feel miserable, because he does not often observe. Everyone who is miserable exists but does not always see it. For the dreadful women, do they have them?
T: - Yes, sometimes.
A: - You have to note every time you raise your hand, shrink your arms and stretch your arms. Or every time you go to bathe, clean, you must know why you do this. Of course this is not to cure suffering in the postures, but to cure other types of suffering - such as hunger, abdominal pain, ...
(Second monk)
A: - What about monks? How is your practice?
T: - My practice is better than before.
A: - Better, what do you want to say?
T: - That means I can follow Danh - Sac and it is clearer than before.
A: - I want to say that the monk is in the present moment, he has more current killers, right? So I can see that it is very difficult to practice vipassanā . Sometimes it takes a long time, maybe many days to stay in the present moment, until the mind stays at the middle level, dislikes - hate or greed - the yard. If you meditate only, you must observe a single object for a very long time. Moreover, the object is outside the monk and belongs to the actual reality (not List - Sac). The mind must have a very strong concentration, but act vipassanā and staying in the present moment without negativity is not easy. The dominant affliction is too strong, so much so that we are no more than a sour pickle because it is soaked for a long time. Therefore, it is not easy to prevent afflictions from interfering with feelings. He must understand and have true yoniso . I want to pay attention to the reason why I have this feeling (ie the feeling of staying in the present moment), and how I can keep my mind from having troubles. If he knew this, then he could prevent defilements and stay in the present moment for longer. In the end, he will end the suffering.
At the time of the Buddha, he taught the Fa, the monks listened, understood the reason for his sutras, and they could direct their minds properly. When the Buddha finished the Fa, you were also enlightened - they understood what He said.
Vipassana meditation is very difficult. At first, when enlightened, the Buddha felt embarrassed not wanting to preach what he knew to anyone, because it was too difficult. It can be said that it is more difficult than any other work. We are all in the tight grip of delusion; everything we do, that wrong view is "we do" that governs. The delusional monk is the wrong view that the name - Sac is "I" or "My self".
He came here to practice for nearly three months, he understood the practice better. That means he already knows how to practice the right mind. However, there was a time when he got lost from that right path.
T: - Yes, sometimes my mind goes in the wrong direction.
A: - You must be careful. Never let your mind become a condition for defilements and weaken your mind. Mindfulness - his awareness is not very strong. When contemplation, mindfulness - awakening is weak, and when such awareness is weak, concentration can interfere and make awareness even weaker. When you get in trouble, can you recognize it?
T: - Yes.
A: - When defilements are not present, wisdom can recognize truth. Don't pay attention to wisdom. It is only the duty of the monk to stop interfering. In short, he only had the task of studying to understand the practice and have yoniso Right foot to prevent negativity. However, whether or not the wisdom arises, it is not the duty of the monk. It is important to keep in mind what kind of name or rupa you are contemplating.
(Another day. The first monk)
A: - Did you see the Fa?
T: - Yes, I saw the Fa.
A: - What do you see Dharma?
T: - I feel miserable.
A: - When the mind starts up, do you know that it is dharma?
T: - Yes, mindfulness is the dharma.
A: - France starts all day and night. If you know the dharma, you will see the dharma all day and night. But if he wants to go to find dharma, he cannot see it, because defilements - greed wants to see the dharma - has condemned wisdom. If the monk doesn't want to see it, he may see it. To see the dharma, he must stay in the present moment. Dharma exists in every moment, in every breath. The monk said that he saw suffering. What do you want to say when you think that suffering is legal?
T: - I would like to say that suffering is Name ( nāma )
(In the four foundations of mindfulness, Life (vedanā) is in the name of mindfulness of mind. all condemned suffering .
A: - Name - Sac that you saw, is it obvious?
T: - Sometimes very clear.
A: - Is it better or better?
T: - The name is clearer. Four postures (colors) are also clear.
A: - When do you see the best?
T: - Sac sat and sharpened.
A: - Do you have a good name, a listener?
T: - No.
A: - Why don't you listen to the list? When noise happens, is it annoying?
T: - No, but I was very upset before.
A: - When you hear, is it listening to paññatti (truth-making)? That is, you hear the sound and think of that sound?
T: - Sometimes like that.
A: - You listen with the realism, do you know it or not?
T: - Sometimes I know the story (think of sound instead of listening).
A: - When the pannatti intervenes, do you know why it interferes? Because I don't listen to you. If the paññatti is present, he will lose his present moment. Pañatti is a dharma without the three generals. How do you feel about your practice? Is it better?
T: - Yes, my practice is better.
A: - Do you still like - hate?
T: - Yes, but sometimes.
A: - Who doesn't like it?
T: - Atrium.
A: - Do you not like loud noise? Can't you observe it?
T: - I have a restaurant but can't keep up with it. I only know by paññatti .
A: - In fact, he can contemplate all his abilities, how long his mindfulness can be maintained. He wanted another object (other than the listener), so when a loud noise arises, he feels uncomfortable.
T: - In the four postures, sometimes I feel uncomfortable. For example, when I was lying down, I turned over to the other side and forgot about yoniso. This makes me uncomfortable.
A: - You feel uncomfortable because you have to change your posture regularly, so that suffering becomes a condition for your mind. If the monk's intention is true, he will not be upset.
T: - Sometimes I feel depressed, I don't understand why.
A: - There are two types of discouragement, one type of anger and one type of wisdom (panna). The yard leads to discouragement because the long practice has not yet seen the rupa not the monk. And wisdom leads to discouragement because he sees Danh - Sac is without reality - impermanence, suffering and non-self. Sometimes, when the monk is contemplating his mind and knowing that it is the mind of liberation, then he will return to his mind and repeat the "mind of liberation" again and again and again. It's like trying to tell the child what to do but he doesn't trust me, so is distraction. He cannot control it, and knowing this will bring wisdom.
(Second Master)
T: - At first, when I came here to practice, I understood the practice and had a lot of hopes and expectations (for the future), but now, I feel a failure.
A: - What is intended?
T: - I think I will write a vipassana meditation book, preach to everyone about this proper practice, etc.
A: - Think of preaching and not thinking about it - which one is better?
T: - Don't think it's better.
A: - The monk thought that was not true to the spirit of the four foundations of mindfulness. The monk is not in the real object of Mindfulness - although his intentions are good. Mindfulness is negativity - it takes you out of the present moment. Do you feel bored with this insight practice?
T: - I lost all hope last week. But now I don't feel anything. And sometimes I feel disappointed.
A: - What are you frustrated about?
T: - I'm disappointed in my practice. Vipassana is too difficult.
A: - I feel frustrated, because I don't understand the practice. But that is not beyond his ability. That's why the Buddha must cultivate pārams for many lifetimes. Dharma practice is very difficult, so it is considered special. Even if the monk does not reach enlightenment in this life, he will create conditions (the conditions that make wisdom arise) for the next life. Even a problem in the field of learning, considered easier than vipassanā, he also had to study for many years. So, he must continue to practice. Even if he does not achieve what he wants, he will cultivate the three-paramita. That is the part of his ( dhura ) - a monk - the part of insight meditation. The Buddha left everything to have enlightened wisdom (Bodhi-ñāṇa), and when enlightened, he teaches us again. He must be very difficult to reach enlightenment. And we are not so hard because he taught everything that is needed for us. We just follow His practice. When he practices, he will get the benefits of Gender - Concentration - Wisdom. When the monk is here, the monk is distracted. But it didn't take anything, because it was the same when staying at the monk. But if at home, the monk will not have Gender - Dinh - Tue in Eight Noble Paths that he attained due to practice, though only a little. You can see the Fa or not, it doesn't matter - consider the practice to create three-la-honey for the monk yourself. He said that practicing insight is too difficult. That's right. The difficulty will make him more enthusiastic.
The Buddha said that, in order for the practitioner to understand the practice properly, there must be a teacher of understanding the practice of dharma, seeing the true nature of the dharma ( sabhava dhamma ) and teaching it properly. At the same time the meditator must also be able to absorb what the teacher teaches. The practice helps him understand the Buddha's words and knows the true nature of dharma more thoroughly.
(Another day. The Chinese monk)
A: - How is your practice?
T: - I am trying to bring my mind to Middle School.
A: - How do you do that?
T: - When the center of the pitch is not interested in starting up, I try to see greatness.
A: - Do you see great land? How do you see and see what to do?
T: - I just need to think "great, great, ..." and the yard disappeared.
A: - If you think, you will lose your present moment. For example, when the hearing arises, mindfulness - the awareness of the mind is the name that is listening, thus, the love - hate cannot happen. Therefore, the monk's mind is automatically in the Middle School. He did not need to do anything else.
T: - Sometimes I feel my mind is very pure, but why I don't know anything - I only see a skeleton.
A: - How does it feel about this phenomenon?
T: - I wondered why the skeleton was like this, and after a while, my mind turned into a coffin. Then a dead corpse. Then I smelled the odor and vomited.
A: - Do you know how to act like that?
T: - I don't know why I was like that.
A: - How long does the teacher vomit?
T: - About half a day. After lunch until 6 pm.
A: - During that time, did you still smell the bad smell?
T: - Yes.
A: - Is the monk real or not? That is the seal (nimitta). The power to make you see this phenomenon. Nimitta is Dhamma (France). It arises due to excessive determination. This phenomenon makes the monk have mistakes in his mind. It will take you out of reality. When you end up vomiting, do you see that the phenomenon is not true?
T: - I know this is useless.
A: - He meditated for many days. He should not let his mind fall into these cases anymore. How do you make that corpse (nimitta) disappear?
T: - It turns itself. It lasts for a while and then goes away on its own.
A: - Concentration is more powerful than mind, it can take the monk out of the practice of insight.
T: - Yes, that's right. I do not want to be determined.
A: - When meditating, even if you have a little enthusiasm, you are very difficult to determine. But if you practice insight meditation, you will sneak in and make your mind lose your insight. Do you want to see that nimitta again?
T: - No, it smells bad. However, I don't know why I saw it. My mind is very clear.
A: - Tâm Sư is very pure, that is determined. Dinh makes him feel satisfied, makes him feel lost. That is crazy thought ( vipallāsa ). If the mind is clear and there are no defilements, greed and anger cannot arise.
(The first and second monks)
A: - You have some frequent visitors. During this time, the monk should not allow so many people to visit him, because their visit would undermine the monk's recollection of indriyasamvarasīla . If the rupa does not end the world incomplete, concentration cannot arise; and without concentration, of course wisdom cannot be born. All these three elements must arise together in the present moment. If there are guests, even if the monk does not want to speak, he must say.
The way to practice is that the monk must contemplate the List - What colors arise at that time. If Danh - Sac does not initiate, the wrong view says that it is "I" still exists, and he cannot separate the wrong view that is "I" from.
Love and hate start up and kill. But he did not know what he loved, what he hated. Thuong is a list with greed; hate is the name associated with the yard. If he did not know, he would think "monk", "monk hate", so he could not separate "monk" from that hate. Therefore, when he practices, he must always see that everything is only nama or rupa; and the monk must also know what it is, what kind of identity, such as the sat, the listener, ... The monk said that the monk saw suffering, that is true. But wrong view thinks that "Master" feels misery still exists. Do you know why? Because the monk is not yoniso (true intentions). He must see that rupa is suffering, not monk. He did not properly observe, because he had forgotten this important thing ( yoniso ).
Feeling and thinking differently. He already knew this. Therefore, do not mistake them.
It is important to know the reason. He must do this with true intentions. For example, in the Anuruddha ( Anuruddha-sutta ), He A-nậu-long-da ( Anuruddha ) asked the false author Xa-profit- phất (Sāriputta) why, even though he has a divine eye can be seen all the universe, with diligent zeal, solid mindfulness, but still unable to eradicate contraband or. Mr. Xa-profit-waving explained that, how to see all the universe of Anuruddha it is the star ( maṇa ) and this side is the object of defilements, so the afflictions can interfere. The way of thinking that we are diligently diligent and mindful of solidity, is election ( uddhacc a). And how he is interested in not being able to get rid of pirated things or so is too bad ( kukkucca ). Therefore, Mr. Xa-profit-waving new to ensure that he needs to eliminate these feelings.
Such subtle negativity. You must have a yonisomanasikāra (true intention) to see it. Therefore, the duty of the monk is continuous practice. Whether or not he succeeds, it doesn't matter. Practitioners come here to practice what is to deny the truth (truth). Just like Mr. Anuruddha With such a position, there are still troubles for us. Today we are more fortunate, because we do not have to meditate first or have to reach the pre-vantage points before observing our actions. We can take greed, anger, and ignorance as objects to practice vipassanā (cittanupassanā : - mindfulness). If a monk must meditate first, it must be very difficult, because he must go through two stages (meditation first, then switch to vipassanā), so it takes time. Now he can practice only one stage and still eliminate defilements.
(Chinese monk)
A: - Do you understand the difference between the object of meditation and insight meditation? Are they different or similar?
T: - Other. The objects are not the same.
A: - Why are they not the same? How do you think the object of Vipassana meditation and the object of meditation vary?
T: - Meditation makes the mind quiet.
A: - That doesn't matter. What is important is the objects that the shopkeeper, they are like or different, that's all?
T: - I'm not so consistent.
A: - Are you not like that? How did the monk do? Only and shop are not the same. Vipassana meditation has to take List - Sac as an object. It is not like the "Buddho" or "Arahant" concept (A-la-Han) constantly.
T: - I understand. Executive vipassanā not recite silently like forever.
A: - If the concept is like that, he will not have a chance to see the true nature, because that concept does not take List - Sac as an object. Vipassana meditation must take something that really exists as an object, to see its true nature.
T: - When I contemplate sitting, sharpness, my mind goes away and comes back very quickly. It does not reside on the sat or the rupa which lies there.
A: - When that happens, do you feel that it is a wrong practice?
T: - Yes.
A: - Do you think the practice is wrong because you don't want your mind to rush back and forth?
T: - Yes. When I contemplate, the mind goes on going this way and that way. I tried to pull it back with the sat and sharp colors, but it still did not stay. It goes back and forth very quickly.
A: - Why do you have to pull it back?
T: - If I don't pull it back, it will go away for a long time.
A: - Do you want to become a controller to pull your mind back and not let it go back and forth? It is wrong for the monk to keep his mind from letting it go, and his practice is also wrong. He must know how to be mindful is a fact, that is true dharma. Because the mind always rushes back and forth very quickly. He wanted to stay in one place, but it was not in his control. This is the true nature of the mind. No one can control the mind. It is not in anyone's jurisdiction, because it is non-self.
Mindfulness is dharma, but the monk doesn't like dharma. He came here to practice but when the dharma started, he didn't like it. He saw the dharma but he did not like the dharma. It is enough to just go and go back and forth. Don't try to control it or want it to remain in one place, just take it. However, the monk must know that the mind is the name. If the monk does not know that it is a mind of liberation, he will hate it.
Everyone needs to have the continent to end the world ( indriya-samvara-sīla ). Just like planting a tree, he has to clear the grass, otherwise the grass will not grow. The world ends the continent as well as making soil before planting, it will help him practice better. Talking makes the monk unable to finish the continent. When practicing insight, if he talks, he will take him out of the present moment.
(Another day. Laywoman.)
A: - You have been practicing for nearly a month. How did her practice progress? In a few days, she returned?
T: - A few more days, about the end of the month, sir.
A: - So you can't stay longer?
T: - No, I have to go home.
A: - If that's the case, you can't stay. Ever since the last talk, how is your practice?
T: - Yesterday, I saw everything was suffering.
A: - What suffering did you see?
T: - When the girl is good, the figure looks like a dead person. I'm very scared. So, I went out for a while and went back to sit. I see everything is suffering. Even winking, swallowing, I also feel miserable. So I went out again. Now I understand the practice, so I want to go to another place to continue. I don't want to ask anyone to teach. I think how lucky I am to meet Achaan , because of Achaan I have seen the Fa. Think so, I cried.
A: - What about today? Do you feel as miserable as yesterday?
T: - Today is normal. That suffering has disappeared.
A: - Do you know why the suffering disappeared?
T: - In the afternoon, I had visitors, we talked to each other about the suffering that I saw and about this practice.
A: - This leads to distraction. Disappointing made her unable to shop for Sac - Sac. She let go of vipassanā. Today she felt normal because she lacked awareness. The suffering she saw lost. This is because she lacks awareness and does not have the name - Sac as the object. You know that is wrong?
T: - Yes, yes.
(The first monk)
A: - How did you say that your practice was better, better?
T: - I don't have much distraction, and can monitor the current situation.
A: - What is the current Murder?
T: - The name of the launch is the current police-na. And the "story" of that mind is the actual reality ( pannatti ).
A: - If you know the "story" - that mindful story - you will lose your present moment. If you release your mind often, the present moment will not be continuous, the monk cannot contemplate the Enlightenment - Sac when it arises. Therefore, he should try to get more current police. However, do not be afraid to lose the present moment. Just like going through a stream on a bamboo, if you feel afraid, you can lose your balance and fall.
Most people, from birth to now, have never seen the present moment. Because their minds always find defilements as objects. The mind sees everything through self. When practicing, he must stop defilements to be able to see the present moment.
(Second Master)
A: - When you practice more advanced, do you feel "like"? When the monk does not progress, do you feel "not like"? Such feeling is wrong. The monk said his practice has improved, is it progressing like that?
T: - I can monitor the present moment easier than before.
A: - You have to know why there are days when you can watch the present moment, and why there is a day. You must find out its cause. Otherwise, his practice will take a very long time. If you know the cause, even if you let go of the present moment, the monk will also come back easily. He must try to remember this. He should also watch the dignitaries. There are seven groups of suspicious women: -
The suspect is more than the main majesty, so it is more difficult to know their humanity than to see the four main postures. When he practiced for a long time, it was enough to understand the four main postures, then he should add to the subordinates.Step back.
Rotate the head left or right.
Shrugs, stretches his hands.
Wear y left shoulder (cīvara) , y monks (sanghati) and bring bowls.
Eat, drink, chew, lick (fingers).
Walk and urinate.
Go, stand, lie, sit (to do things), sleep, wake, say, ...
Dhamma (Dharma) is not a man, not a woman, not self - it is truth (truth). Everything that starts is Dhamma. For example, sitting, standing, distracting, sleepy, hearing, anger, comfort, pain, desire, greed, etc. What belongs to nāma or rupa is both dharma - and everything is name and identity. Everything that arises can lead to intellectual practice. If the monk does not understand this, the monk will find another method outside the monk. Dharma does not have to look anywhere else, the dharma is right in the master himself. You have to contemplate the List - What colors appear at that time, whether the monk is walking, urinating or bathing, ... All these are dharma. And that is to cure suffering.
If the monk is not in the present moment, defilements will interfere.
No dharma is in anyone's control, because it is anatta (anatta ). Therefore, the monk must work with the righteous mind, then he will see the dharma. As soon as the mind is released, if the monk knows it is the mind of liberation - he will find distraction outside his control. Emotional mind is impermanent, the mind is suffering ( dukkhasacca ), the mind is holy ( Ariyasacca ).
Achaan Naeb Mahānaranonda was born on January 31, 1897 (PL 2440). Her father was Phya Suttayanugun, then governor of Kanchanaburi province. Her mother is Khunying Plag. In 1931 (PL 2474), at that time she was 34 years old, an experience that changed her life. While looking at an object, she suddenly acknowledged the true nature ( sabhava ) of seeing. In the present moment, she recognizes that that seeing is not that she sees - absolutely no-self. This event made her firmly believe that the only way to eliminate afflictions (kilesa) and the end of suffering is to live in the present moment.
By the time this experience occurred, she had never studied the dharma (Buddhist teachings), nor had any experience of Vipassana ( vipassanā). After that, she was just a teacher. She met a Burmese monk, Dharma name Pathunta U Vilasa, who lived at Prog temple in Bangkok - Thailand. He taught her a subject of meditation ( vipassanā kammathaṇa ), and from then on she began to practice the secret. After four months, she succeeded.
From that day on, she left her mind to study Abhidhamma and became one of the leading experts on this Buddhist philosophy. She was the first to bring the teaching of Vi Dieu Phap to Thailand. For forty years, she taught vipassana meditation at many centers, including at Boonkanjanaram [*], in her home province.
Zen master Achaan Naeb died on December 6, 1983 at the age of 86. Her body was cremated according to the traditional ritual at Mongkut Temple - Bangkok, Thailand.
[*] "Boonkanjanaram" is a monastery ( arama ) built on the land donated by "Boon" Charoenchai and Kanjana in 1963, about 5 km south of Pataya city, Chonburi province. END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.GOLDEN AMITABHA MONASTERY=AUSTRALIA,SYDNEY.10/6/2019.
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