... Chapter 5: Practice Although there are many topics (topics, objects) of meditation,  we strongly recommend that you begin to focus your full attention continuously on the "breathing" in and out of you to achieve a level. Concentration or concentration. Remember that it is not necessary that we practice meditation techniques to attain the higher levels of meditation. You are studying meditation and you just need a basic level of concentration. What you need is to cultivate "mindfulness" to lead to insight and wisdom to realize the truth as it is. What you need is to recognize the operation of the mind-body as accurately as it is. What you need is to eliminate all the mental afflictions and afflictions, to make your life truly peaceful and happy. The mind can not be purified without seeing all phenomena as they are. "Seeing things as they are" is a slightly overburdened, overwhelming, and ambiguous term. Many newcomers to meditation are warm, wondering, not knowing what it means, because in normal life one has bright eyes that do not see all things. Those who have normal eyes also see their loved ones, cars, sun, moon, water, liver, heart, lungs ... as they are, so there should be a meditation eye or mindfulness. Can you see things as they are? When we use this term to refer to the wisdom gained through meditation, we mean that we do not see all phenomena externally with our own eyes, but look at all things. statues with wisdom to see the true nature of them as they are. Seeing with wisdom means seeing all phenomena in the complex structure of our mind-body without introducing prejudices or prejudices that are derived from the mind. greed, hatred, si. Often, when we observe our mind-body mechanism, we tend to hide or ignore unpleasant things and hold good things. Because our minds are usually controlled by greed, hatred and delusion. The 'self', the 'self' When we observe mindfulness of mindfulness, we should not confuse them with the creation of mind (ie, mind, mind, or mind). It is not related to the mind at all. For example, when you are sitting comfortably. After a while, there may be some discomfort in the waist or leg. The mind immediately 'tasted' that discomfort and it created some thoughts around that feeling. At that point, we try not to confuse the sensation with the creation of that mind; that we should separate, feeling is feeling, and observing it in a mindful way. Feeling is one of the seven common elements of mind. The other four factors are touch, perception, mind, mind, concentration, energy, and mindfulness. At other times, we may have other emotions, such as anger, fear, or craving. So we need to observe the emotion exactly as it is, without interfering with it by anything. Observed only. When we aggregate the five aggregates of feeling, perception, perception, consciousness into one, and treat all of them as just a feeling, then we will be mistaken, because then the origin of the feeling is obscured. If we only pay attention to a general feeling, not to separate feelings from other aggregates, it is difficult for us to perceive the truth. We want to have insight knowledge to taste the impermanence of things, so that we can overcome our unhappiness and ignorance. As: (i) If knowledge of misfortune is overcome, greed will be the cause of unhappiness. (ii) If one understands impermanence, one overcomes the cause of defilement. If you know everything is changing impermanent, now it is tomorrow, it is here tomorrow, morning sunshine rainy, birth kill continuous ... where else to anger, hatred, anger to do anything. ) (iii) When we become aware of the truth of selflessness, we will overcome the ignorance and delusion that is created by our selfish self. Going deeper with wisdom, we begin to see the mind and body separately; After understanding them separately, we will see their inevitable connection. When the mind is more sharp, the more we realize the truth, the five aggregates of mind-body aggregation work together; no aggregates exist alone without the other aggregates. We understand the famous metaphor for a person who is healthy to go but is blind and a person who is bright but weakens. No one can walk on their own. But when blind people are healthy, they can go out and get where they want to go. (The blind man walks, his eyes bright. Similarly, the body alone can not operate. Like a log, the body is also governed by the law of impermanence, It will also come to ruin and die. The mind can not do anything alone without support and coordination. When we observe mind and body in a mindful way, we can see how well they combine to work together. If we meditate in one place, we can reach some level of mindfulness. If we go to a meditation course for a few days, or months, to observe feelings, perceptions, innumerable thoughts and various states of consciousness, [the five aggregates], the result is that we will be calm and peaceful. Usually, we do not have much time to sit down in a place to meditate. Therefore,  we should seek to apply mindfulness of mindfulness to our everyday life, so  that we can manage the incident incidentally, invisibly or predictably. . What we see every day is unpredictable. Why, because all things happen according to the causes and conditions, we live in a conditional and always changing world. ]. Mindfulness as an "ambulance bag" we bring ready to use whenever necessary. When we encounter bad situations that irritate us, if we suffer from our own mindfulness of mind, then we will discover the bitter truths that are inside us. That we are always selfish (always because of the 'we' by illusion); we are always autistic (only attach importance to 'me'); we cling to the self (the 'I' is not real); we always cling to (opinion, thought and thought of 'me'); We show ourselves to be right and others are always wrong; we are full of prejudices; we are full of bias, subjective; And after all that, they really do not love themselves. This discovery, though bitter and painful, is a valuable experience (or discovery) that compensates for our practice. (It is a step, a result of paving the way). In the long run, it is this discovery that helps us get beyond psychological and spiritual suffering from our deep roots. a result of paving the way). In the long run, it is this discovery that helps us get beyond psychological and spiritual suffering from our deep roots. a result of paving the way). In the long run, it is this discovery that helps us get beyond psychological and spiritual suffering from our deep roots. Practicing mindfulness meditation is 100% honest and true practice with yourself. When we look at our mind and our body, we realize that some things are not good or good. And because we do not like them, we always try to deny them. What we do not like? We do not want to get away from what we love, the ones we love. We do not want to see things we hate, not want to live close to the person we hate. We not only classify people, places and material into our 'likes and dislikes' lists, but we also split our opinions, ideas, beliefs and decisions into two lists. there. We do not like what happens naturally to us. For example, we do not like aging, illness, weakness, or age-related exposure, Because we always want to be young. We do not like to point out or criticize our wrongs, because we always honor ourselves. We do not like anybody who is cleverer or wiser than us, because we are foolishly confused about our 'me'. These are just a few examples of our experience, all due to the three "poison, greed, and thirst" triggers that come out. When greed, anger, delusion arise and manifest in our daily lives, we use mindfulness to seek to understand the root and roots of them. The root of each of these minds lies within us. For example, if we do not have anger, no one can make us angry, because why? Because of the yard, the yard reacts to stimuli such as actions, speech, and attitude of others. If we are mindful, we will always use our wisdom to look deeply into our hearts. If we do not have a yard, we are unharmed when others criticize or defame our defects or bad things. On the contrary, we feel thankful to those who have noticed and point out our faults. We must be wise and mindful to thank those who have commented and point out our mistakes. And thanks to that, we are always interested in modifying and always go in the direction of progress to make ourselves better.Normally, we do not all see ourselves, (like the chess player who is often not as bright as the person watching). The other is a mirror for us to look smart and see the mistakes or mistakes. We should thank those who criticize us, they are like diggers and reveal the treasure or pearl buried inside us that we have not noticed. Because only when I see my faults and wrongs, I have the opportunity to repair and improve them. (If you do not recognize defects or mistakes, then modify what?). Remedy and improvement are the surest and the only way to achieve perfection, which is our goal in life. The only way to correct wrong defects is to cultivate and develop the noble and noble qualities that are deep in the mind. (11) Before we make the mistake, we must know what they are. (Do not know what they are, what are we fixing?) If we are sick, we must find out the cause of the disease. Then we treat the disease. Only that we can manage the disease. If we pretend to be free of disease, even though we are really suffering, we will never be able to cure it. Likewise, if we think that we are free of defects, we can never clear the path that leads us to walk. If we are blind, we do not see our shortcomings, we need someone to help, give us suggestions, show us. When there are people who point out their faults or their habits, we should be grateful. Sariputta once said, "Even if a seven year-old has gone wrong, I will accept it with the highest respect for him." Saree-Phat is an arhat, always mindful of one hundred percent and no wrong or guilty. But since he also had no self-esteem or self-esteem, he always kept his impeccable purity of dharma. Although we are not an arhat, we should also be determined to follow his example, because they are also beginning to walk on the same path and carry the same will and will. Finding liberation as the Arahants have done. Of course, the one who pointed out my mistake was not necessarily a saint or a saint. They point out my fault because they see it. On the contrary, one can see the wrong person and point out to that person. (For example, the outsider may not be better than the two who are playing chess, but he can see the wrong moves of the attacker.) Outsiders often see the problem more objectively and clearly. The truth is also ironic that everyday people have the habit of seeing the wrongs of others, not seeing the wrong ones. Suggestions for correcting and reacting to that should be practiced with care and mindfulness. If a person does not have mindfulness and uses harsh words, he or she can hurt the person being commented. Whoever criticizes or defames others for hate or jealousy, he is never mindful and does not show anything good. The listener feels insulted when he hears those hard-to-hear criticisms. Mindfulness both in speaking and listening. We should practice speaking mindfully and listening mindfully, which gives us two-way benefits and two-way benefits for people. When we listen and speak mindfully, Our Goal As meditators or meditators, we have to have goals, because without goals, we are like blind blind blindness, who just do that, who star meditation so. Make sure there is a goal in anything we do consciously and willfully. Insight meditation practitioners do not have the goal of being enlightened to others, or to gain more energy, or to gain more benefit than others; Because meditators do not compete with others on mindfulness. The goal of our practice is to try to perfect the qualities of holiness and health that are hidden under the unconscious part of the mind. This objective consists of five (5) factors: - purifying the mind, - overcome sorrow and sorrow, - overcome pain and grief, - to walk the path of right path to eternal peace, and - realize the happiness by walking the path. Practice When you meditate, try not to change your sitting position until the time you plan to sit from the beginning. For example, before sitting in meditation, you intend to sit for 30 minutes, so try not to move or change sitting positions during those 30 minutes. Suppose you move and change your sitting position initially because you feel uncomfortable elsewhere. However, the new posture will also lead to new discomfort, and then you will continue to move your posture. As such, you keep moving and changing positions during the sitting meditation. Thus, it is difficult for you to concentrate on the deep level required. So, try not to move your sitting posture, no matter how painful or uncomfortable you are. To avoid changing your meditation posture, you should decide how long you will meditate, before meditating. If you have not meditated for the first time, just sit still for no more than 20 minutes. Then gradually, you can increase your meditation time. Firstly, the time to meditate is more or less depending on how much you are free and how much meditation for that day. And secondly, how long it takes you to sit still depends on how long you sit still before you feel uncomfortable or painful. We should not impose a schedule of attainment (attainment) in our meditation practice. Why? Because our attainment is dependent on how we progress in our practice, based on our understanding and development of spirituality. We must practice fervently and mindfulness toward the goal of spiritual practice, not need to 'contract' how much time to cultivate and reach the direction. There is no need to set or swear that you have to cultivate within 2 years or 20 years. When we realize, then we will come. All we need to do is meditate properly. To do so is to prepare for the day of enlightenment and liberation. After sitting quietly, close your eyes. Our mind is like a glass of muddy water. If you leave the glass for a while, the mud in the water will settle down. Likewise,  if you keep your mind and body calm, focus your attention completely and uninterrupted on the subject (object) you are meditating, your mind will settle down and you will begin to experience the joy of happiness. of meditation. In order to attain that, you should keep your mind in the present moment. The present moment is always changing so fast, so long if you do not observe it, you will not be able to see its existence. (That is, attention must be observed completely and continuously).  Every moment is a moment of many events, and no moment passes without an event. Therefore, the moment or moment we try to concentrate completely is the present moment. Our minds go through a series of events like the sequence of images running through a movie projector. There are images from past experiences, and there are images that are fantasies about what we intend to do in the future, (ie, we are thinking of going to the dresser, or think of something to say to Mr. A). The mind is never focused if there is no object of mind. (No object is focused on what?). Therefore, we must give the mind an object that is always present in each instant. That which is certainly present in every moment of our present moment is the breath. We do not need to try to find the breath, because the breath comes in and goes to the tip of the nose in each moment. When our meditation practice takes place in every waking moment, our minds will easily focus on the breath, because the breath is more visible and steady and continuous than any other. any statue After sitting down in the above manner and sharing the mettà with the people (or the beings around the meditation seat), breathe in three deep breaths. After three deep breaths, breathe normally, let the natural breath come in, do not breathe,  let the breath breathe its natural way and begin to focus on the tip of the nose. Simply observe the sensation of the breath coming in and out. The moment the breath comes in and before the out-breath begins is a short "stop". Get to know it and recognize the beginning of exhalation. When the exhalation ends, there is another "stop" before the inlet begins. Get aware of this "stop". That means there are two stops of breath: one is the stopping moment at the end of the inlet, and the other is the stopping moment at the end of the outgoing breath. These two stops occur in such a short span of time, so you may not be aware of them. But if you focus on mindfulness, you can recognize them. Do not put words or concepts for any operation. Just recognize the breath-in and out-breath without speaking or whispering "I breathe in", or "I breathe out" (12). When you are concentrating on the breath, you are not aware of anything else, such as thoughts, memories, sounds, scents, smells, and just focus your attention on the breath. There is nothing but breath. At the beginning, the in-breaths and out-breaths are usually very short, because at first the mind and body are not calm and relaxed. Attention to the sensation of each "short-breath" and "short-breath"  without having to say or "whisper short" or "short out" breathing. As you continue to perceive the feeling of short-breath-and-short-breath-breathing, your body and mind will become relatively calm. Then the breath will become longer.  Mindfulness of the sensation of each "breath-in-the-long" and "breath-long-out"  without having to say or whisper "long in," or "long out". Then pay attention to the whole process of breathing from start to finish. Finally, the breath becomes subtle. The body and mind will become more calm than before. Recognize this sense of calm and peace of breath. What to do when the mind is disturbed? While we try to keep the mind from sticking to the breath, the mind can distract us elsewhere. Your mind can wreak havoc on the past, for example, in the blink of an eye you find yourself thinking of places you've been to, those you've met, long-lost friends, a book you read from In the past, the taste of the food you eat yesterday ... After realizing that your mind is no longer focused on breathing, you immediately turn your attention back to the breath, and keep the mind there. (The other person usually says "bring the mind back to the breath" or "mindful mind into the breath"). However, just after a moment, or even a second or two, your mind drifts away from your breath: You suddenly find yourself thinking of paying your monthly bills, Call or write to someone about something, think of laundry, go shopping for food, think of going to the wedding tonight, thinking about the next few holidays will go. and so on - anything, anything, anything you can think of at any time in your daily life. As soon as you realize that you are no longer focused on the breath, immediately bring your mind back to mindfulness. (The goal is to keep mindfulness in mind completely, continuously and without distraction). Here are some suggestions to help you get the concentration you need for practicing mindfulness. 1. Count the breath In such a concentrated mind, counting the breath can help. The purpose of counting the breath is to focus on the breath. Once the mind has been focused on breathing then stop counting.This is a tool to create concentration. When the count is counted in the mind. Count in your mind, not count by mouth or make any counting sound.  Here are some ways to count the breath: (a) When breathing in, count "one, one, one ..." until the lungs are full of oxygen. When breathing out, count "two, two, two ..." until the lungs are empty. Then continue breathing, counting "three, three, three ..." until the lungs are full of oxygen. And when breathing out count "four, four, four ..." until the lungs empty. Continue counting this to ten, and repeat as many times as possible to keep the mind focused on the breath. (b) The second method to count the breath is to count fast to ten. While counting "one, two, three, four, five, six, seven, eight, nine, ten" in. And while counting "one, two, three, four, five, six, seven, eight, nine, ten" exhale. That is, in one breath, we count from one to ten, and in one out breath we count from one to ten. Continue counting, and repeat as many times as possible to keep the mind focused on the breath. (c) The third method is to count successively from one to five ..., then ten. It means counting "one, two, three, four, five" (up to five) when breathing in, and count "one, two, three, four, five, six" (up to six). Then start counting "one, two, three, four, five, six, seven" (up to seven) when breathing in, and count "one, two, three, four, five, six, seven, eight" eight) when exhaling. Count in such a way until nine when breathing in, and count up to ten when exhaling. Continue counting this to ten, and repeat as many times as possible to keep the mind focused on the breath. (d) The fourth method is long breath breathing. When the lungs are full of oxygen, count the counts "one", and breathe out until the lungs are empty. Continue inhaling, when the lungs are full of oxygen, counting down "two", and exhaling until the lungs are empty. Continue to breathe in long and count "three" and breathe out as before. Continue this count, when the lungs are full of oxygen, counting "four". Count this way until ten. Then count down from ten to one, in the same way. (e) The fifth method is to enter in-breath and breath-out into one. Exhale when the lungs are empty, silently count "one". This time we count the breath and the breath is one. Repeat: Breathe in, exhale, count "two". Count this way until five and repeat from year to one. Continue to count on this method until the breath becomes subtle, subtle and soothing. Remember that you do not have to keep counting all the time. When you see your mind fixed on the tip of your nose, where it comes into contact with the breath-in breath-and you begin to feel your breath is no longer coarse, gentle, delicate and mellow. so that you are aware of the breath-in and the breath-out, then you stop counting. The method of counting the breath is only used to train the mind to focus on one point (for the mind from being distracted by distraction). 2. Connect After breathing in, do not wait for the short "stop" moment before exhale, which connects the breath-in and the breath-out (into a pulse), so you will recognize the breath. and exhale as a breath. 3. Free the mind After connecting the in-breath and the out-breath, fix your mind to that point, where the in and out breaths come together. Exhale and exhale as a breath-in and outgoing contact [touch] at the tip of the nose. Concentrate like a carpenter A carpenter made a straight line on the planks he wanted to saw. Then he cut the board with his right hand straight in the straight line he had. He does not look at the teeth of the saw blade in or out of the board. And he just focused on the line, so he could straighten the board. Similarly, you have to keep your mind on the point where you feel the breath coming out of your nostrils - the tip of your nose [between the nostrils]. 5. Mind observation as a gatekeeper A gatekeeper does not notice or intervene in the gate. The gatekeeper is merely aware of each person entering and leaving the gate. Similarly, when you focus you should not notice or interfere in the details of what you experience or perceive. Mere recognition of the sensation of in and out breath at the tip of the nose as soon as it enters and exits. As you continue to practice, your body and mind will become so gentle that you feel like you are floating on the water or in the air. You even feel like your body stretching high into the sky. When the in-out breaths are no longer coarse, the breath becomes subtle and subtle. At first, the breath is rudimentary: light, slow, short, and long.  After the mind is fully focused and unbroken on the breath, the breath will sometimes become soft, steady. and subtle). This subtle breath is the object of the mind. This is a sign of "determination." First, the object-sign [ie subtle breath] appears, and then it will be replaced by the more subtle-and subtle-object-mark. The subtlety of the [general] sign can be compared to the bell. When the bell is beaten with a big baton, we hear the sound of the vagabond, the rough first. As the sound gradually decreases, the sound of the bell is subtle, resonating, gentle. Likewise, the inlet and outlet are very crude, short, long, lightweight, with signs of roughness. But if you focus on it, that sign becomes subtle. But consciousness is still fixed at the tip of the nose. Other meditating objects become more pronounced and distinct when the signs develop. Because of this subtlety, you may no longer recognize the presence of your breath. Do not hurry to think that you have lost your breath or think that your meditation does not help. Do not worry so. Be mindful and determined to bring the breath back to the inside of the nose. Now it is time for you to work more diligently to balance your efforts, diligence, mindfulness, concentration and wisdom. . Examples of Farmers Suppose a buffalo farmer to plow his field. At lunch break, the buffalo farmer feeds grass and sleeps under a tree. When you wake up, you do not see your buffalo. But he is not afraid of anything but simply walks to the ponds, the buffaloes are there to soak and drink under the heat of the tropical summer afternoon. Without difficulty, the farmer led the buffaloes back to plead the yoke and began plowing the field in the afternoon. Likewise, as you continue to practice, your breathing becomes more subtle and subtle so that you no longer feel your breath in and out. When this happens, do not worry. Not a breath. Do not breathe or stop breathing. The breath was still there as before-at the tip of the nose. Take a few breaths and you will feel the breath coming in. Continue to focus fully on the sensation of inward breath at the tip of your nose. When you keep your mind focused on the tip of your nose, you may notice signs of progress in your meditation. You feel a pleasant feeling with that sign. Each yogi feels the sign differently. It can be as a star, a knob pinned from a tree core, a long string, a corolla, a smoke, a spider web, a white cloud, a lotus, a moon a sun. Initially you practice meditation by taking in-breath and breathing-out objects as meditation. Now you have added that sign as a third object to meditate. When you concentrate on this third object, your mind will reach the level of concentration sufficient for the practice of insight meditation. This sign is clearly visible at the tip of the nose. Take it, control it so that whenever you need it, it must be right there, at the tip of the nose. Integrate with the sign that is present in the present moment and let the mind pass with each passing moment. Since you focus completely on the sign, you can see that the sign itself is always changing at every moment.Pay attention to each moment of change.  In addition, you also note that the mind can only concentrate in the present moment. The fusion of the mind at the moment is called "transient".As the consecutive moments continue to flow, the mind also follows the passages. Mind changes according to them, appear and disappear (born to kill) according to them, without attaching to them. If we try to stop the mind from stopping at a certain moment, it will be annoying to us because the mind can not be stopped so quickly. Immediately after the present moment, the mind must always follow, always following what is going on in the next moment. Since the present moment can always be found in any moment, so every moment of our awakening can be a "momentary moment" our mind is determined. To unite our mind at the present moment, we must find out what is happening in the present moment. However, one can not concentrate one's mind on every single moment of change without having a certain level of concentration to keep up with each moment that comes. Once you have achieved that level of concentration, you can use it to direct your mindfulness to whatever you experience - such as the rising and falling of the abdomen, the rise and fall of the chest, the rise and fall of each sensation, or the rise and fall of each breath, the thought ... and any rise and fall, loss and other births . To implement, to progress in meditation, you need to practice, must have the type of "transient". That is all you need to practice mindfulness meditation, because everything you truly experience lives in the present moment. As you direct your mind to focus on the changes that are taking place in your body and mind, you will notice that your breath is a matter of the body; and the sense of breathing, the sense of feeling, and the sense of the meditation sign are the mental parts. When a thought arises, it should always be aware of it. In all that is going on, you just need to realize the impermanence, unsatisfactoriness and non-self nature of all things, of all dharmas, whether they belong to the body or mind. By the time your mindfulness has developed, your character or "mind-habits" such as: discontent with change, hateful discomfort and hardship, and the representation of the 'self' will be replaced by a deep understanding of the nature of impermanence, unsatisfactoriness and non-self in all dharmas. Understanding or knowledge of the reality you experience will help you to develop a calm, peaceful and mature attitude about your life. You will see that what you previously believed to be permanent, immutable, is actually impermanent, constantly changing in every moment, so fast that your mind does not catch up, does not catch up . Now, thanks to such transformation, you are able to recognize many of these transformations. You will notice the subtlety of impermanence and the subtlety of selflessness. This wisdom will show you the way to peace, happiness, and help you gain wisdom to face the troubles of affliction in our daily lives. When the mind is united with the continuous flow of breath, it is natural for one to concentrate on the present moment. We can recognize the sensation produced by the contact of the breath at the tip of the nose. Breath of soil, and the bow of the body also belong to the soil element (13). When the soil element in the in and out breath comes in contact with the soil element of our two nostrils, the sensation heart gets the air in and out. Feeling warm in the nose or in any part of the body due to exposure of the element of heat (fire) generated by the process of breathing. The sense of impermanence of the breath also arises when the soil element of the inlet stream comes in contact with the two ends. Although the water element is present in the inlet, the mind can not sense it. Likewise, we also feel the rising and falling of the lungs, of the upper abdomen, of the lower abdomen, when oxygen is injected into and out of the lungs. The rising and falling of the lungs, the upper abdomen, the lower abdomen, and the thorax are the natural parts of the normal life span. Everything in the universe has such a rhythmic rhythm, just like our breath and body. All things exist with the rhythm of life up and down, elastic, open, loose ... However, what we need through the immediate eye here is the "up and down" of the breath. (This is the immediate focus of practice). With the breath in, we experience more or less quiet. A little non-stressful silence will turn into tension if we do not breathe out in a few moments. When we breathe out, the tension is ripped off. After exhaling, we will feel discomfort if we do not breathe for a while. That means that even when our lungs are full, we have to breathe out, and when our lungs are empty, we have to breathe. When we breathe in, we experience more or less quiet, and when we breathe out, we experience more or less silence. We desire tranquility and relieve tension and do not want to be stressed and do not want to feel uncomfortable, difficult in the absence of breath. (No one wants to stop breathing. Everybody is desperate to be suffocated or suffocated. We want quiet to last and stress disappears faster than normal. But the truth is that the tension will not disappear quickly, but the silence will not last as long as we want. (They are in their own way). And so, we are even more annoyed, because we have desire for (i) silence to come back and last longer and (ii) tensions to change faster and not come back. Here we learn a very good truth: Even a little lust for what is long and unchanged in an impermanent and ever-changing situation causes suffering. and misfortune for me. (What you want is not suffering, is misfortune). Why? Because there is no 'ta' or 'ego' that can control that situation, and so we are more disappointed. However, if you just contemplate the breath and do not intentionally aspire to be silent and uncomfortable with the tension that arises from breathing in and out, and you experience only impermanence, unsatisfactoriness ) and the selflessness of the breath, your mind will naturally be peaceful and calm. Again, our minds do not rest on the feeling of breathing for a long time. It is always directed at the sound of the sounds, the past, the emotions, the perceptions, the artifacts of mind and consciousness. When we experience or experience these states, we should also ignore the feeling of the breath and immediately focus our attention on each object -which happens, we focus on each one, one by one, not all. When those objects or states disappear, we turn our minds back to the breath- "Breathing" is like a base, a house or a headquarters from which the mind can go back and forth; When you focus on the breath, you turn to focus on different states of the body and mind, and then return to the breath. At times, the mind goes fast. At times, for a long time. We should remember that all the mind-journey is done by the mind and in the mind. Whenever the mind returns to mindfulness in the breath, it returns to a deeper understanding of impermanence, unsatisfactoriness, and non-self. The mind becomes more intelligent, more vigorous by the way of observing things happen in a fair and unbiased way. Mind has insight knowledge to know that: this body, these feelings, the various states of consciousness and the artifacts of mind are used for The only purpose is to attain the wisdom to look more deeply at the complex multi-dimensional reality of our mind-body. ---------- 11) Subconscious or awakened consciousness is also in the form of potential, latent form that lies beneath the unconscious part of the mind, which does not meet the conditions or conditions to become conscious in the consciousness of the mind. Consciousness, or aggregation of consciousness, implies and brings karma to the new realm of rebirth after a person dies. The mind consists of two parts: the unconscious and the conscious. 12) This sounds very simple, but not easy for beginners to meditate. Our minds often 'read' concepts, theories, models, steps ... about the practice. We are obsessed with the work, the steps we have learned or read through the theory. Sometimes we have to cry because of theoretical obsession, memory ... we can not focus on the breath completely, not even a bit. 13) According to the doctrine of Buddhism, a 'human' individual exists through a combination of four elements: earth, water, wind, fire. These four elements are often referred to as 'four elements' .END=NAM MO AMITABHA BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH TAM GIAC .VIETNAMESE BUDDHIST NUN=GOLDEN AMITABHA PURELAND=AUSTRALIA,SYDNEY.20/11/2017.