Righteousness is the last important step on the path to happiness (the Noble Eightfold Path) of the Buddha. When the mind has despised, static, the obstacles that prevent happiness can not arise. Furthermore, when meditating, we can concentrate on the object of consciousness arisen with consciousness. Determination helps us to break down the false appearance of these objects so as to have a clear view of their impermanence, suffering and non-self. With concentration, we are more diligent in meditation, and we have made much progress on the path. 
Usually when we say that someone is "concentrating", we want to point to anything from being immersed in a television show, to dashing in a game, to planning a crime. But the kind that the Buddha taught as a part of the Noble Eightfold Path has three special characteristics: Concentrate and use mindfulness to develop wisdom. 

This type of determination is not easy to obtain. Like other possibilities, we have to practice every step of the way. Mind must be trained. It may take from several meditation sessions to several years of diligent effort to develop this kind of mindfulness of mind, mind, and mindfulness. Once this meditation is attained, the meditator must continue to practice the steps until the meditator can attain it easily and at will. 

From the beginning, we talked about the importance of finding a good teacher to lead the practice. A teacher can give us much help when we practice to develop meditation.When we try to perfect our abilities, many questions may arise. Without good teachers, the next source of support is pure books on the topic. Moreover, It is very difficult for concentration to attain meditation if one continues to face the problems of everyday life.We advise you to spend some time practicing meditation, such as during a week when you are not interrupted by duties. Taking a deep retreat on meditation may be the best way to start. 

MEDITATION 

Not all are good. For example, a cat is waiting to catch its prey, putting all its focus on prey. The cat has very intense attention, but it is not good at all. The mind is good without greed, hatred, or delusion. 

In everyday life, we can use high attention to solve a problem, to fix a car, or to prepare for a fussy dish. This kind of attention can be good if it is stimulated by good thoughts such as compassion, compassion, or compassion. It will be unwholesome if it comes from unwholesome states such as greed, anger, or evil. 

Negative states, including the five obstacles, are present in our daily attention, much more than we can even perceive. For example, when you try to solve a puzzle, it may be because you are clinging to having a high score in the exam; When repairing your car, you may be afraid of dirty work; When you cook that fancy meal, you can think irritably about a family member who will enjoy the dish. The kind of meditation taught by the Buddha does not present these obstacles. 

When sitting in meditation too, if we reach in the presence of any obstacle, it is also akusala. Example, You can be somewhat determined when experiencing the obstacle of depression, hypnosis. You may be in a state of half-conscious, half-static, dreamily thinking of pleasant things. Then you may be deluded into thinking that you have learned something at the sitting meditation. It is si, not good deeds. 

Meditating when the mind is angry is also akusala. You may know that your meditation is wrong because you will feel stressed, anxious, exhausted. Some meditators also suffer from headaches because they try to force the mind to focus on the object of meditation, although the mind is angry or resentful. At times like that, you need to practice diligence to override those obstacles and to create a karmic state before you begin. The worst mistake a meditator can make is to give up meditation to contemplate a loss or other akusala. Of course, To bring awareness to these states of awareness is meditation. 

Therefore, the first step in establishing right concentration is to make sure that our practice is good by preventing obstacles from attacking the mind. The following are additional things to do if you want to achieve concentration when meditating. 

During meditation, let go of all thoughts that are attached to the situation, thoughts, people, and habits. Do not think about family, friends, relatives, occupations, wages, taxes, possessions, or responsibilities. Tell yourself, "I want to spend this special time to perfect myself. I do not want to sit on this meditation pill to think about all the normal things I think. I will use this time very well. " 

- Do not worry about what you do, About what you did wrong, or about mistakes that you could commit to others. Remember that the past is past, and what has been done, can not be reworked. 

Take a few moments to develop thoughts of love to make the mind feel comfortable and calm so that you can focus on meditation. Then breathe in three deep breaths. 

- Focus on the object of meditation that you have chosen as the breath. 

Keep your mind at the present moment. 

Always persist in trying to keep the mind from scattering. 

- If one of the five obstacles is present, control it using the methods we have learned.Planting good karma against any obstacle is present. For example, if greed is present, cultivate equanimity. Let the mind become soft and clear. 

- Once the obstacle has been mastered, Turn your mind back to the object of meditation chosen as the breath. 

- Remember, the purpose of this session is to practice meditation. At this point you should not go into the details of what you have experienced, but only keep the mind on the object of mindfulness meditating. 

- After each good deed, you will feel easier and more energetic. No matter how brief or fragile the mind is, you are essentially achieving something by overcoming the old habits and transforming the mind. 

While practicing meditation to train the mind, one should be content with any level of goodness that one can attain. When meditating, the calm mind refills energy for us, makes us feel balanced, and begins to have faith in meditation. Happiness arises because the mind determines the obstacle. 

Even in our daily lives, we also need kindness to be able to live virtuously. Kindness helps us to stay in thoughts, words, and good deeds, and to stay away from akusala.Kindness helps us to solve everyday problems fairly, with a state of equanimity. The opposite is true. We have succeeded in developing concentration, depending on a firm moral. When our perception of morality improves, so does our concentration. 

The kind of meditation that we have mentioned so far, can be called "normal goodness." This type of meditation is relatively easy to achieve. However, this insight generosity can also transform life. It keeps you away from thoughts, words, and deeds. You do not want to do anything that can impede the liberation of the mind. That is why the Buddha says that kusala citta covers all states of kusala. 

When the Buddha was Prince Siddhattha Gotama, his father, the king, prevented the Prince from seeing anything that made him follow the spiritual path. Finally when Prince Siddhartha saw four images - an elderly person, a sick person, a dead body, and a monk - it was a turning point for Prince Siddhartha. Contemplating on these four things, Prince Siddhattha reaches a state of concentration. Wisdom arises in the truth of suffering. So he decided not to return to the pleasurable life of his father's palace to find a solution to free beings from suffering. 

That may also be true for us. When we examine things with good deeds, ordinary things in everyday life can also provoke deeper thoughts of mind. The wisdom that comes from this calm mind can convince us that we have been drifting long enough for suffering and this is the beginning of a new life. I have a new perspective and perception of suffering in life. We see blindness in chasing happiness through sensual pleasure; We see the material gratification of suffering, anxiety. I no longer try to justify my misery as happiness. 

The way out of suffering is also clear. Because mindfulness helps us to realize the truth in the Buddha's teachings, we feel more motivated to develop deeper states of state so that we can attain profound insight. 

Concentrated 

mind can lead to the deepest realizations called "meditation" or jhana. Meditation is always good and one-pointed. However, remember that concentration is not right mindfulness if mindfulness is not present. With perfect concentration, the progression to our enlightenment is accelerated. 

Here we talk about concentration with a very special meaning. Every time the mind is on any object, no matter what, the mind also arises. But often we only see the panorama, not the details of the scene. For example, when reading a book, the eyes look at a word and then the next, or each sentence, and then the next sentence, then the information is transferred to the brain. We do not read each letter one by one. The mind is so fast and the ability to focus so fierce that we see the whole sentence or the whole line at a time. 

If we slow down that process, we can be aware of each other's destiny. The purpose of meditation is to maintain the awareness so that the mind can move into the next moment of the next, continuous, uninterrupted moment. However, this level of intuition is very difficult. The mind is so small that it is almost impossible to imagine it. 

Someone asked the Buddha for an example of mind. He replied that He could not give any example. He said that it was impossible to describe the quick, momentary moment of each moment. However, suppose there is a very small spider web, very fragile, and you want to bring the candle to burn. How long do you need to burn the spider web? Nearly the lamp has been brought near, the spider web has burned. The Buddha taught that in such a short period of time thousands of mindfulness can arise, grow, and go away. With this example, the Buddha wants to express that the agility of the mind is almost inconceivable. 

Each of these fleeting moments consists of three shorter moments: the moment of initiation, the moment of fulfillment, and the moment of passing away. Immediately after the moment of passing away, another mind opens, following the same process. These three short nodules form an integral psychic state. Mental concentration arises with only a few moments of mind - possibly one billion na. Consummate mind can see through to the extent that every moment of mind arises, fullness, and then disappear. Once we have directly observed the arising and passing of each moment of mind, We no longer doubt the truth about the impermanence of things, and we must let go of it. That is why we need a perfect mind to be able to see reality clearly in order to attain enlightenment. 

Complete meditation consists of several stages or classes. Indeed, there are eight levels of meditation or jhana that an unenlightened person can attain, and any meditational floor can be used to attain enlightenment. However, to simplify, we will only talk about the first four stages of meditation. 

At least the first level of meditation must be able to develop the necessary mental energy to comprehend everything as they really are. With the attainment of each step of the next three tiers, one will be more likely to recognize the truth. On the second level, the concentration is improved by the absence of thought. On the third level the level of mindfulness becomes more intense, and in the fourth level more and more, the mind becomes completely pure with the presence of equanimity. 

The First Zen Floor 

To attain the meditation, the mind must be free of obstacles and establish goodness.Then the five elements of consciousness (meditation) must be present: "range", "quad", joy, peanuts and concentration. 

Any one of these five jhana can arise, alone or together, according to different conditions. For example, peanuts arise when the yard is absent. When the kiss goes away, "Games" can arise. When we are not present, we have joy. Whenever we have moments of good deeds, joy will arise due to the absence of the five obstacles, and some other meditations can also arise. 

What a wonderful feeling with the presence of one of these five meditations. You may think that you are in the bliss. But this wonderful feeling is not meditation, even if by chance these elements emerge, one by one. There must be a certain system that can be attained. 

This method begins with normal wellbeing. The joy you find in this state will lead to straying. Hy and pean are two different emotions. He started in the hopeful expectation of peanuts. Odor arising from satisfaction is that hope has come true. This is a metaphor that can help us distinguish between bliss and bliss. 

You are going on a desert. No water or shade - only sand. You step forward, tired and thirsty. Suddenly a man was going to the wet hair of the water. Too excited, you ask, "Where is the water?" 

"There is an oasis just above." 

You head towards the oasis. First, when seeing water from afar, you feel very happy (happy). The closer you come, the happier your growth. Then you jump into the water.Coffee table. You dance along the water, feeling so cool, soothing. Oh really fun! 

Loneliness is here. " People often associate happiness with excitement. For example, somebody just won the jackpot. That person will express excitement by shouting, jumping up and down, hugging, crying, laughing. He thought, "I feel so happy!" But that feeling is not true. That is the excitement. When true bliss arises, the excitement disappears and you feel relaxed, peaceful. 

Happiness really leads to static. When the mind was quiet, it became static, of course. 

When your concentration is deeper, you can progress to training to attain concentration with the following steps: - Keep your mind fixed on the breath or any object of meditation. Do not, at this point, turn to look at other objects as they arise as sound or thought. Let go of anything that arises, and return with the breath. Repeat this until the mind is no longer interested in anything else and pillar in the object of meditation. 

- Gradually the breath or other object of meditation that I have chosen seems to pass away and be replaced by a copy of it. This spiritual or sensual image - known as the "sign of concentration", becomes your new meditation object, and you stay in it. 

- When that spiritual image also passes away and meditates on itself, You have reached the first level of meditation. 

- How does this happen? As the favor is deeper, the mind gradually no longer cares about anything, but only on the object of meditation, such as breathing. As we continue to focus on this object, it becomes so subtle that we no longer notice it. But at the point of attention, such as the tip of the nose, the memory of the breath or other object of meditation continues. This memory becomes a very pleasant feeling called "formality".This can appear as an image, a light, or as a gentle touch. How this spiritual image appears depends on the individual. 

How that oil appears, stay put. Use the same hero whenever you meditate. Do not share with anyone about that general. Each person's genre is different, and one can make others confused. At the beginning of meditation, your in-breath, exhalation is the object of meditation. Now you use that hero as an object of meditation. The Buddha encouraged his disciples to "practice, develop, and modify," he said. (A IV (9) IV.4) Practice to achieve the formula many times, until you can fully control it, so that whenever you want to experience it, that generals will appear and You can mix your mind into it. 

When the prime minister first appears while we are meditating, it seems static.Therefore, the intention may be based on that. But when we put all our attention on that general, we begin to see that the hero himself changes every moment. Gradually, like all other conditioned phenomena, the General itself will perish. When the serpent also disappears, the mind has no object but itself, so the mind dwells in itself. At that moment, "Games" appeared briefly. That is the beginning of kindness. 

When the range is maintained for a few seconds, the "quad" can trigger. Now the mind is firmly fixed on the object. Because the mind is no longer wandering around, a more subtle state of being is present, followed immediately by a more subtle state of being.These four meditates start meditation. The meditation period of the meditation-mind, fourfoldness, joy, bliss, and concentration-work together as one. 

People often ask me, "How do I know I have achieved meditation?" The answer is simple: As we said before, Only when all five jhana readily work together can we say that we have attained the first jhana or jhana. Imagine that you are looking for a ring bridge. Before finding the ring bridge, you can see red here, blue over there, or a mixed color. They can be beautiful colors. But that is not the phenomenon of a ring bridge.Only when the sunlight reflects on clouds creates an arc that appears with all the colors arranged in the way they should be, then you have a bridge. Similarly, only when we have enough conditions, and all five meditation will appear, otherwise we have not been meditated. 

Some people have the idea that concentration is empty. They imagine the mind of a meditator must have no feeling-like a rock. There is nothing more untrue. The mind of meditation does not stop active but exciting. 

In the meditation, the mind has the following fierce qualities: - Equanimity, a sense of balance, not unpleasant but not pleasant. 

- Pure, not interested in anything in the world, such as politics or love. 

- Most mind. 

- The mental states of touch, feeling, perception, volition and consciousness. 

- Effort, determination, energy and attention. 

Mind settling within itself creates a powerful internal force. Like a swirling lake, it creates a stronger water column than ever before by operating on itself. This powerful force is called "force". Think of, for example, the energy source of hydropower. When large amounts of water flow through a small drainage hole, The pumped water is so intense that it can rotate the axis to produce enough energy to light a city. It is because the water does not flow freely to external objects, its energy is accumulated inside.Similarly, when the mind is not dominated by an external or internal object, the mind gathers its own energy. Then the mind is like water being pushed out of a small drainage hole. The force of the mind is so great that it can directly observe impermanence at the most basic, most detailed, subtlest level, of the body and mind. The mental state of meditation is a good state of such centrality. 

This intense concentration is not the same as when the mind is "attached" to the object of meditation. That will be clinging, will cause the heart to oscillate. That mind is not the mind in harmony with the object; It is the mind that is in harmony with itself. The object is only used as a lever to enter the mind. If the mind accepts an object, it is not good; It is concentration with clinging. Unfortunately, that is the kind of meditation practiced by some meditators, but it can not bring about deliverance. 

For the first time when you attain the meditation you will be so full of joy that these positive states appear to be an integral part of the body. Just as salt dissolves completely into water, we can no longer distinguish between salt and water. Similarly, when our whole body is full of bliss, we can not separate these feelings and feelings from the body.The feeling of calmness is so great that you want to be in this state of mind forever! 

Second Zen Level 

After attaining the first meditation stage (meditation), I advise you not to try to reach the second level of meditation immediately. It is a foolish act, a vain spiritual urge. Before attaining the second jhana, you must complete the jhana meditation. If you are too impatient, it is likely that you will not attain the second jhāna but may lose the ability to attain the jhāna again. 

The Buddha compared such an impatient meditator to an ox when he was still unfamiliar with the field and went to other fields. Therefore, this coyote lost in mountain caves, had no food, no water and could not find his way home. This is not the time to find new excitement. This is a time to be patient. 

Therefore, when you witness the first jhana, you need to remember what you did to get there. This is where you need to be mindful. Mindfulness helps you remember the steps you have taken. If that mindset happens to you unexpectedly, you do not remember how you practiced, how practiced it really is not meditation. Maybe some teacher thinks you have one of the meditations. Please test this yourself. Do not be afraid to listen to the opinions that others can freely claim. 

After you have reconsidered the steps, then you decide with the mind again, decide to maintain this state of mind for longer, and decide when this state will end. Once you have made these three decisions, you will follow the steps necessary to attain the jhana many times. 

When repeating this process many times, we will no longer care about games and more.This change can occur in one or more of the meditation sessions. For example, you have been certified meditation fifty times, each time you see meditation less attention to the range and the four. Then, in the fifty-first meditation, you completely ignore these two elements, not paying attention to them because you have completely lost their interest in them. The moment this happens, the two meditations disappear, which means that you have meditated the second (second jhana). 

In the second jhāna, there are no thoughts that cause the mind to be disturbed and to impede one-pointedness. The remaining meditations are one-pointedness, bliss and bliss.Hypocrites and losers are less flashy and more subtle in meditating, since they no longer rely on the feeling of being free because they have eliminated obstacles. Joy and bliss are based on concentration. A new sense of confidence is also present as a result of what you have achieved to that moment - confidence in your ability to progress, confidence in the method, and confidence in the German doctrine. Buddha. Dinh also strengthened. 

Imagine a cool lake filled with water from an underground spring in the ground. The fresh water from the stream is mixed with the cool water of the lake, making the water always clean without disturbance. Similarly, in the second jhana, the high pleasure blessed by concentration is to continue to rise in the mind. The mind is watered and the body is completely filled with joy. 

Third Floor Meditation 

Using the same process as above, the meditator reestablishes the second stage of meditation several times. For the first time in attaining the second jhana, the joy that we feel is wonderful and fresh. However, repetition makes fun become monotonous.Gradually, we begin to neglect it. So meditation also gradually pass. At the moment of joy leaving our mind, we meditate. 

Equanimity and determination to become stronger. This makes our mindfulness become stronger, stronger. Our mind is filled with deepness and subtlety. For example, think of a lake filled with water hyacinth. These flowers are born in water, live in the water and fed by the depth of water. They are completely saturated, both inside and outside, all of their cells filled with water. Similarly, in the third level of meditation, our body is completely permeated and filled. In the second jhana, there is activity, excitement, like the movement of fresh streams into the lake. But on this third floor, We do not feel the need to be watered by peanuts coming from outside. The subtle mind possesses the character of silence because the mind is completely filled with mind and body. 

The 

fourth floor Like the previous times, the practitioner repeated the third stage of meditation several times, until he no longer cared for the touch. When the passing has gone, the mindfulness becomes brighter due to the presence of the unconditioned sensation of well-being of a perfect emotional balance. The practitioner will realize that mindfulness and equanimity are purified rather than lost. And when completely let go, the meditator enters the fourth level of meditation, where mindfulness is purified by the power of the discharge. I recall that in the meditation there is also the side of the discharge, but since we have not let go, it is not enough to purify mindfulness. 

On the fourth level of meditation, the mind is completely submerged, calm and stable.Since all the negative mental states have been controlled, the mind is no longer shaken.The clear mind, covering our whole body like a white cloth, clean, soft wrapped around the body. The clean cloth was so soft that we barely felt it; But it protects us from heat, cold, wind, insects. Similarly when the mind is pure, clear, nothing can make it cling or anger. The mind maintains a state of dissipation. Even if the body is insect bites, is hot, or cold, the rhyme is not affected. Even if someone pulls on my shirt, I start talking, my mind still does not care about the disruption, still holding on and not moving. 

At this moment, he knows the true power of concentration. Tam has been consolidated,Become clean, clear, free from obstacles and solid. The mind is superficial but calm, strong and sharp in its most important mission. When one concentrates on an object, one sees it as it really is. In other words, that perfect mind can see through to the true nature of reality. 

The four levels of meditation are so great that one may want to be immersed in it to enjoy peace without having to concentrate on insight. However, if the meditator is only concerned with 'peacefulness' but does not develop the means to use concentration, the practitioner has limited the power of concentration. The mind of the meditator is good, and there is nothing wrong with that. But if you do not use your concentration well, it's like being given the world's fastest fully trained horse, just using it to walk around the neighborhood. Meditation is also a valuable tool, should not be wasted. If in mind, the practitioner uses mindfulness to observe reality, that concentration can help one attain liberation.END=NAM MO AMITABHA BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH TAM GIAC.THE MIND OF ENLIGHTENMENT.VIETNAMESE BUDDHIST NUN=GOLDEN AMITABHA PURELAND=AUSTRALIA,SYDNEY.18/6/2017.