Hãy chánh niệm - đừng coi thường phiền não

YogiVIGiờ mới bắt đầu hả?

TeacherENSo we— no, we— try to talk about meditation.

YogiVIHôm nay tôi— ờ— mình sẽ bắt đầu nói về vấn đề hành thiền, tại vì ngài nói sáng nay đã xin giới rồi, hết trơn rồi. Thành ra, ừm, chỉ nói về hành, vấn đề thiền tập mà thôi.

TeacherENMindfulness meditation and Vipassanā practice.

TeacherENSo we practice mindfulness practice, so we need to be— uh— mindful or aware ourselves.

TeacherENSo before practicing, you need to know about some ideas, some viewpoints of you.

TeacherENBecause the right view, right thought, is very important.

TeacherENIn the Noba Eiffel path, the right view and right thought is first coming.

TeacherENIt's a wisdom path.

TeacherENIt's a right view. Become right view, then you can think right way.

TeacherENIf you have a right view and right thought, then your action— um, mental action, power action— then it becomes right.

TeacherENThen your awareness, samādhi, and wisdom— uh— effort also becomes right.

TeacherENSo thinking, the right thinking, right view, is very important.

TeacherENIf you're thinking right way, your mind is calmed down.

TeacherENIf you're thinking wrong way, the mind becomes agitated.

TeacherENSo that's why, before practicing, we need to clear this idea of the view, your idea of view.

TeacherENNow we aware ourselves. We aware ourselves.

TeacherENSo but

TeacherENwe have a wrong view already, very strong.

TeacherENWe think about this body and mind as 'me'.

TeacherENWhatever happens in the body is 'belongs to me'.

YogiVIDạ, tất cả—

TeacherENAnd the mental process also belongs to 'me'.

YogiVITất cả những gì mà xảy ra trong thân của tôi là do tôi. Ví dụ, mình đau chẳng hạn, mình nói 'tôi đau'. Rồi những cái gì nó xảy ra trong tâm, mình nói 'tâm bị chấn động', tâm mình suy nghĩ, tâm mình buồn vui, đó, tất cả những cái đó là mình đều đem tôi-tao vào trong hết.

TeacherENThis idea is very powerful. Very strong and very— very strong. Already have. You have.

TeacherENIf you think about 'I', 'me', 'mine', then your emotion, your defilement— all defilement— is increasing.

TeacherENOh.

TeacherENSo if you think about 'me', belongs to 'me', then your— the mind— all defilement, mind agitation, worry, anxiety— is increasing.

TeacherENIf you're not related to 'you', not 'me', then the mind is already calmed down, not agitated.

TeacherENFor example, if your pain is arising in your body, if you think, 'I'— my pain, I am pain, the pa— I am pain, the pain is increasing and your mind cannot bear anymore.

TeacherENSo if you're thinking the pain is nature, not 'belongs to me', this is a conditioning. This is a nature. The pain is— because of conditioning— the pain is arising.

YogiVIDạ.

TeacherENNot 'belongs to me'. Then you can accept the pain.

YogiVIBây giờ đó, mình phải đổi lại cái tư duy. Cái— cái đau này không phải là của tôi. Đau này là một hiện tượng tự nhiên. Tự nhiên là nhân quả đó. Nó có một cái lý do nào đó, nó thay đổi như thế nào ở trong thân của mình, do đó nó— cảm giác nó khởi sanh, và mình nhận là 'tôi đau'. Thì thầy sư nói rằng nếu mà bạn nhận cái này, chấp nhận cái này như là một cái ý kiến nhắc nhở mình như vậy đó, thì bạn sẽ thấy là cái tâm của mình đã yên xuống, và mình có thể thực tập được.

TeacherENSo not react. If you're thinking right away, the mind will not react too much.

TeacherENSo everybody, the— the— whatever happens in your body, then

TeacherENpeople are thinking, 'This is a me'.

TeacherENSo for example,

TeacherENwhen you close the eyes, you don't see, right?

TeacherENWhen you open the eyes—

TeacherENYou see.

TeacherENWhat are you— what— why do you need to do anything about seeing is happening?

TeacherENNothing to do.

TeacherENRight. Open the eyes, the seeing is already happening.

TeacherENBut— but people think, 'I'm seeing'.

TeacherENI'm seeing. I'm hearing. Actually, seeing is not you. Seeing is happening because of conditioning.

TeacherENSo that's why the meditator, you need to know about this idea. It's— whatever happens in your body is rupa. Rupa means it's nature. And Dhamma also— mind is nature. Not 'belongs to you'.

TeacherENYou should not think about person or being.

TeacherENHeat— when your body is happening heat or cold, this heat/cold is human being or nature?

TeacherENNature.

YogiENNature.

TeacherENNature.

YogiENYes.

TeacherENBecause of conditioning, right?

TeacherENSo that's why the meditator, yogi, need to know about this: whatever happens in your body is nature. Whatever happens in your mind, mind is nature.

TeacherENSo people— there is a wrong idea about whatever happens in your body: hotness, coldness, heat or cold. 'I' know.' 'I' hot.' 'I' cold.' 'I' pain.' Right?

TeacherENMental process also: 'I know.' 'I feel.' 'I want.' 'I understand.' 'My samādhi.'

YogiVICái tâm cũng vậy.

TeacherEN'My awareness.'

YogiVICái tâm cũng vậy. Cái tâm cũng là những cái pháp, là pháp hữu vi, pháp có điều kiện. Mà mình ngồi thiền, mình thấy tâm mình tốt, mình nói: 'Tôi chánh niệm lắm đó ngài. Tôi cố định tâm nhiều lắm đó ngài. Phật giả là ngoài đời tôi vui, tôi buồn, tôi như thế này, thế kia, đem tôi-tao vô trong không à.' Mà thật ra đây là những cái pháp hữu vi, pháp có điều kiện, pháp sanh khởi rồi hoại diệt.

TeacherENIf you identify the— identify the process that the mind becomes liking and disliking is increasing.

YogiENwhat's that, no? If you identify it.

TeacherENIdentify the nature. If you identify the nature,

TeacherENthen the mind's liking and disliking—

TeacherENOne thing is one thing. One thing is not natural. It is a craving. One thing is craving. Craving arising in your mind is normally— is nature is— craving is not very strong yet. But if you think, 'I want,' then the wanting is increasing.

TeacherENAngry. Angry is angry. But angry also nature. Everybody has. But you think, 'I'm angry,' angry is increasing.

TeacherENAnd depression also—

YogiVINhưng mà khi mà— mà anh chị em mà nói rằng, suy nghĩ rằng là: 'Tôi nổi sân' rồi, sân nó càng lúc nó càng mạnh.

TeacherENAnd depression also. If you depress, the mind thinks, 'I'm depressed.' Depression is more— more stronger and stronger.

TeacherENThat's why this idea about self, 'I' is— is a wrong view. Wrong idea.

TeacherENSo first, before practicing, you need to understand this first. It's very important.

TeacherENSo whatever happens in your body and mind is nature.

TeacherENNature means it has its own cause and its own effect. The process is happening. This means we call nature.

TeacherENSo in the process, there is no body there.

TeacherENOnly the cause and effect, the process.

TeacherENSo this is a very— first, the yogi need to understand this idea first.

TeacherENAnd also, when you meditate, there is one idea you must know: there is an object and the mind.

TeacherENYou have six objects.

TeacherENSeeing, seeing; sight, sound, smell, taste, and body sensations, and the mind activity.

TeacherENSo object means is— you— the mind can know this. The mind can know. Being known is— being known by the mind is object.

TeacherENObject is being known. The mind is knowing.

TeacherENSo we can use the object to grow, cultivate our awareness quality.

YogiENawareness is say, right?

TeacherENQuality.

YogiENQuality.

TeacherENWe can use the six objects.

YogiVISix objects. Chúng ta có thể sử dụng sáu cái— cái căn này làm cái— cái cơ hội để mà tăng trưởng cái sự thực tập của chúng ta, làm cho sự thực tập của chúng ta càng ngày càng tiến bộ nhờ những cái sáu căn này.

TeacherENEvery time we practice mindful, then in the mind— mind process is awareness, samādhi, effort, faith, and wisdom. The five idriya is working. Every time we are mindful, the five idriya is working.

TeacherENSo you use the object to grow or cultivate our quality of mind.

TeacherENSo meditation is not object working. The mind works.

TeacherENObject is already there. Only we use this object to try to be aware.

TeacherENSo meditation means is we are cultivating wholesome quality of the mind. That is the meaning of meditation.

TeacherENBhavana. Pali called bhavana. Bhavana means is meditating. Bhavana means is cultivating.

TeacherENSo cultivating means is we try to cultivate moment to moment.

TeacherENSo there is a nature of the mind is like this: if the mind is arising and passing away, but it left the quality behind.

TeacherENThat's why you need to practice again and again and again and again. Then the mind quality is increasing.

TeacherENSo that's why this mindfulness meditation, we try to awareness all the— practice mindfulness all the time.

TeacherENWe practicing here, this center,

TeacherENby morning break— morning wake up and this sleep time is a meditation time.

TeacherENIf you practice like this, all the time you cultivate the awareness, then your awareness, samādhi, and wisdom must be growing.

TeacherENSo meditation time at all times.

YogiVIVì vậy nói tóm tắt, thiền tập là sao? Tập hoài. Khi nào cũng tập hết. Đi, đứng, nằm, ngồi, ăn, uống, trong phòng, ở đây, bất cứ chỗ nào.

TeacherENNot only the sitting time. Not only— not only the sitting time. And not only the Dhamma hall.

YogiVIDạ. Không phải—

TeacherENEverywhere, every time, should be practiced awareness moment to moment.

TeacherENSo means is you're practicing the present moment.

TeacherENPresent moment is every time.

YogiVIỪm, cái— cái nói là sống trong hiện tại là lúc nào cũng phải có, có mặt hết đó. Tâm chánh niệm của mình đó.

TeacherENPresent, and present, and present, and present.

TeacherENSo don't let your mind free.

TeacherENIf your mind is free, it's thinking about the past and future.

TeacherENSo we stay in the present moment.

TeacherENOnly the present moment is existing.

YogiVIỪm, chỉ có cái giờ phút giây hiện tại mới là có hiện hữu mà thôi, có mặt mà thôi. Quá khứ đi qua rồi, tương lai chưa tới.

TeacherENPast is not exist. Future also not exist. Not coming yet.

TeacherENThat's why we need to stay in the fully— the awareness in the present moment.

TeacherENSo every time is meditation time, right?

TeacherENTime is now. Time is

TeacherENmeditation. Time is all the time.

TeacherENNot only the Dhamma hall, right? People are— and wrong idea is meditation is only sitting, close the eyes, and Dhamma hall, then meditate.

TeacherENSo every time you are aware, you are meditating.

TeacherENSo this is a mindfulness meditation nature.

TeacherENAnd also, another important point is: once take your mind and we meditate, we need to meditate.

TeacherENPeople are very happy about whatever they do, they use craving, use a lot of energy. So this is old habit, it's very hard, very strong. So when they are meditate also, they come to use this way.

TeacherENWhy they use a lot of energy?

TeacherENBecause they want something. They expect something. They want to get something.

TeacherENSo if you— one thing is craving. If you practice with the craving, we cannot call this meditation.

TeacherENDon't let your body and mind die.

TeacherENSo this is an old habit. Whatever they want to do something, they want get the result, good result. One thing is coming, and they use a lot of energy. That's why their body and mind become tired.

TeacherENSo if you practice with the craving, aversion, and delusion, then we call wrong practice.

TeacherENSo checking your mental state: relaxed or not.

TeacherENIf you have a wholesome mind, wholesome mind has a— their wholesome quality is relaxed and peaceful.

TeacherENIf you have a wholesome mind with craving, aversion, then the mind becomes tense.

TeacherENSo that's why checking your state of mind, quality of state of mind, and what state of mind and you practice.

TeacherENRelaxed or not, tense or not.

TeacherENSo be careful about this, uh, expectation, huh. Don't expect anything. Just practicing in the present moment, relaxed way.

TeacherENWe should practice a whole day. So you no need to hurry and hurry and very hard.

TeacherENIf you use a lot of energy, becomes the mind becomes tense and tired, you cannot practice all the time.

TeacherENLike a— like a marathon running and sprint run, right? Spring run, we have fast open beginning, they run very hard and they stop. Marathon runner is beginning not very hard, step by step and slow and steady. And slowly, slowly, the mind becomes the— the momentum is coming.

TeacherENSo you need to know about the some idea of meditation. We not create anything, and also we are not resist anything. We are just aware whatever happens, right, good or bad.

TeacherENWe're not trying to controlling.

TeacherENWe're not trying to control what we want.

TeacherENWe try to accept what is happening.

TeacherENAnd with the right attitude and awareness.

TeacherENAnd then if you practice the right way, the whole day you practice, the mind quality becomes better and better.

TeacherENIf you practice something wrong, then your mind becomes tense and suffering.

TeacherENOkay. Now, another one, very important

TeacherENidea about meditation, huh. Don't complain about the what is happening.

TeacherENPeople might is very happy to complaining.

TeacherENDon't judging the experience.

TeacherENJudging means is that you think this is good, this is a bad, some idea coming.

TeacherENIf you think good, the mind becomes attached.

TeacherENIf you think bad, the mind resists.

TeacherENSo attached and resistant is the craving and aversion, lobha and dosa. That's why the mind always agitates.

TeacherENSo for example, when you are sitting meditation, and we notice a lot of thinking there, right?

TeacherENSo what do you think? This thinking is good or bad?

YogiVIBạn nghĩ sao các bạn? Cái này xấu hay tốt này? Nói tiếng Việt ra nghe để xem dịch à? Hả? Xấu? Bad à?

TeacherENSo if you think bad, you're all the time angry.

TeacherENSo you cannot meditate at all.

TeacherENThis is the nature of the mind. If you think this is good, the mind becomes more attached. If you think this is bad, the mind more resists. Go go go go way, go go go. Then the mind becomes agitated.

YogiVIMình nói tâm.

TeacherENSo your samādhi gone.

YogiVIMình nói cái tâm, cái này tốt thì tâm mình nó dính mắc qua đó. Mình nói xấu thì tâm nó xua đuổi, đi chỗ khác. Ta không muốn cái này. Thành ra ngồi đó là toàn là chấn động không à, tham, sân, si không à.

TeacherENSo that's why I— beginning I try to tell you about the nature of the object. Object is a being known, that's all. No good, no bad.

TeacherENThinking is not good, not bad. Thinking is nature.

TeacherENThe Buddha said

TeacherENthe Dhamma, nature of Dhamma, definition. He— he— he said that the definition of Dhamma is the nature— this is the— can thinking. Thinking nature is the mind.

TeacherENSo the mind must be think.

TeacherENIf you no thinking, do you have no mind?

TeacherENSo the meditation—

TeacherENmeditation mean is we want to understand the nature of the mind and nature of the body.

TeacherENWe want to know the need mind nature, right?

TeacherENNow you aware your anapana, then you notice there is thinking.

TeacherENThis mean is you are now you know the mind.

TeacherENSo problem is

TeacherENdisliking is problem. Thinking is not problem.

TeacherENIf you thinking— you thought the thinking is nature, it's a Dhamma nature, then the mind is not angry. Then you have a samādhi already.

TeacherENThat's why the yogi need to think about the experience, just experience. This is no good, no bad.

TeacherENObject is object, this is nature.

TeacherENSo nature is— actually nature mean is not good, not bad.

TeacherENWhen you are samādhi, maybe false; when you're rainy season, the rain comes. Which one? Good or bad?

YogiENI didn't hear sadhā.

TeacherENWhen you're rainy season, the rain comes, right? When you have a samādhi, the sun is hot. It's a good or bad?

TeacherENNature.

TeacherENNature. When you think this way, the mind is not attached or not resists.

TeacherENThen the mind is already stable, calm down. Then you can continue practice easier.

TeacherENSo whatever happening, your body and mind, don't judging good or bad. Everything is Dhamma nature.

TeacherENFalse and found. A lot of yogi problem with the thinking, sound, and pain.

TeacherENWhen you meditate, the same sound is coming, rising. The sound is good or no?

TeacherENSoup is good.

YogiVIXấu hay tốt? Hả?

YogiVIHả? Tự nhiên hả?

TeacherENIt's okay, it's now you're smart.

YogiENIt's nature.

YogiVIMà thật sự là, mà ngài nói cái cô này bây giờ cô khôn rồi đó nghe. Khôn hơn năm ngoái đó.

YogiENLast year you remember her.

TeacherENNow you become smarter.

TeacherENYou have a very wise person.

TeacherENIf you think this is good, you become attached. If you think this is bad, the mind is angry.

TeacherENWhen you're meditating time, somebody near you and make the noise, what to do?

YogiENMake a noise and then set up.

TeacherENThen how to do?

YogiVIĐó, bây giờ đó có một người ngồi gần mình đó, mình hành thiền đó, họ làm cái gì cũng được, làm cái uh, rồi đó quý vị tính sau.

TeacherENIf you thinking right way, you have a samādhi. If you thinking wrong way, your samādhi gone.

TeacherENSo this is— this is— that's why I said your thinking is very important.

TeacherENSo you must have a right thinking, right thoughts. This is a— this is a very important first one. Right view and right thought.

TeacherENSo okay. So

TeacherENpain, it's good or bad?

TeacherENNobody think this is good.

YogiVIKhông có ai mà nói với bộ tự nhiên vậy chứ không có ai mà cho cái này tốt đâu. Có vậy không?

TeacherENThat's why the pain comes, everybody angry.

TeacherENBecause people have a wrong idea already. This is no good, bad. That's why all the time anger.

TeacherENSo when you have anger, the pain, then you watching the pain with the anger, then your anger is increasing.

TeacherENIf you think the pain is nature, Dhamma nature, then the mind becomes interested to watch.

TeacherENSo another one is, why are you awake?

TeacherENWhy are you awake?

TeacherENBecause Seyadw said.

TeacherENDo you have idea? Do you have idea why I— I— why I'm aware?

TeacherENSo you must have your own idea, must be clear. Then your awareness becomes powerful. Otherwise you follow the other people's instruction. It's not powerful.

TeacherENMany people have very idea. Some people want to be aware, why? He want to be calm down.

TeacherENSome people afraid to be thinking.

TeacherENSo important is why we need to understand why are we aware?

TeacherENSo reason, there's a right reason is a two-way, no?

TeacherENI said meditation is a cultivating, cultivating the good quality of mind. So every time we are mindful, we have awareness, samādhi, effort, faith, and wisdom. This is a wholesome quality. We try to cultivate this quality of mind. That's why we are aware.

TeacherENThat's why we are continuously aware, then awareness quality, try to cultivate awareness quality increasing.

TeacherENAnd another one is, another reason is we want to understand.

TeacherENWhy are we— when we are aware there's some object, some experience, for learn something for this experience.

TeacherENThat's why we are aware.

YogiENI didn't hear sadhā.

TeacherENWhy? Some— another reason is we try to learn from the experience.

TeacherENSo meditation is learning process.

TeacherENWatching and learning.

TeacherENWe're not trying to change the experience.

TeacherENWhatever happening, accept what happening and be aware of the experience.

TeacherENAnd also one thing: when we are trying to meditate, you must understand why you are trying. Trying what?

TeacherENWhat are you trying? Trying about what?

TeacherENYou're sitting time, right? You're trying, right? Trying to meditate.

TeacherENWhat? Trying what?

TeacherENFor what for? Trying what for?

TeacherENThis is— you need to understand yourself very well. What are you trying?

YogiVIBạn phải—

TeacherENTrying what?

YogiVIBạn phải hỏi. Phải tự hỏi mình: mình đang cố gắng cái gì? Tại sao mà mình cố gắng đây? Cố gắng là ý muốn nói là quý vị cố gắng tu tập à.

TeacherENWe know.

TeacherENYou don't know. I have no idea.

YogiVITăng trưởng cái đau trong tâm ạ.

YogiVITăng trưởng?

YogiVITăng trưởng thiện pháp trong tâm ạ.

YogiENUm, I mean, I try to increase the quality in my mind. The good quality in my mind.

TeacherENOkay. This also have some idea.

TeacherENSo that mean is— that mean is we are trying to be aware. Trying to know. Trying to aware moment to moment.

TeacherENSome people trying to be calm down. Some trying to be don't run, uh, not wandering mind coming. So many people have many idea about trying something. But actually the meditation is trying to be aware in the present moment. That's all.

TeacherENWe are not trying to calm down. We are not trying to— not, not trying to mind wandering away.

TeacherENWe are not trying to get the result.

TeacherENWe are trying to aware in the present moment.

TeacherENTrying to know.

YogiVIĐang— hiện tại xảy ra đó. Tại những gì mình trải nghiệm, mình có cái sự hay biết.

TeacherENSo yogi job responsibility is only three things. Yogi job, no? We have a yogi job, three things of yogi job.

TeacherENThe whole day you need to do only these three things.

TeacherENFirst, you must have a right view, right thoughts.

TeacherENSecond one, be aware in the present moment.

TeacherENAnd third one is trying to maintain the awareness moment to moment.

TeacherENSo your responsibility is right view and awareness. That's all.

TeacherENOkay. So

TeacherENthere's some meditation idea I explained.

TeacherENSo then you first you need to learn about this idea, then you meditate easier.

TeacherENSo when you're sitting time, you can use any object.

TeacherENSome people use anapana, some people use rising form, some people use sitting, touching. Whatever, the whole body, any object you can use.

TeacherENActually the object is not important.

TeacherENThe mind is more important.

TeacherENSo meditation is, I already said, meditation is a mind walk. The mind must be walking.

TeacherENSo the mind has right view. The mind must be have right view and right thought and awareness.

TeacherENAnd also another one is when you have a pain, pain arising, don't pay attention to the pain first.

YogiVIDạ. Khi mà cái đau mà nó khởi sanh lên, nó nhớ, đừng có để ý tới cái đau.

TeacherENBecause every time you pay attention to the pain, the mind will be angry. Not like it.

TeacherENSo if you continue aware of the pain, the mind is more, more angry.

TeacherENFor example, if you are— you hate someone, then you watch him, someone, all the time. What happening?

TeacherENMore, more angry, right?

YogiVICàng lúc càng nổi sân. Cái đó là— đó cũng là một cái ý khi mà nó— cái tâm của mình đang nổi sân, mà mình quan sát cái gì thì cái sân nó càng lúc nó càng mạnh.

TeacherENWhen your pain arising, and you, you, your mind has wrong view, then the mind is angry.

TeacherENThat's why we need to think about the pain is— we need to right thinking about the pain. The pain is not, not vasana, not belong to you. This is a nature. Then the mind is not resist.

TeacherENSo better to be aware of your feeling. When you have a pain come, checking your feeling. The pain is, uh, when your mind is angry, the feeling is suffering. Then you aware of the feeling, mentally feeling.

TeacherENSo as much as you can.

TeacherENIf your feeling is calm down, then you can come to watch the pain.

TeacherENIf your mind is not, not calm down and more, more tense, then you should change the posture.

TeacherENSo don't try to make yourself, uh, torture yourself.

TeacherENWe try as much as we can. But you cannot try, then you need to back up.

TeacherENAnd try again.

TeacherENAnd okay. So sitting, walking also. Every time we walk everywhere, this is walking meditation.

TeacherENSo instruction is, instruction is when you are walking time, awareness must be present.

TeacherENThe Buddha said, "You are— you are walking, you know you are walking."

TeacherENWhatever you can know about yourself.

YogiVIỪ. Bất cứ cái gì mình làm, mình làm, mình đều có sự hay biết hết. Trong thân và tâm của mình.

TeacherENFor beginner, for easier to pay attention to your leg, touching. Touching is more obvious.

TeacherENSo every step you go, aware of the every step. Touching, touching. Knowing the touching. Every touching.

TeacherENSo every time you, uh, wherever you go, it's a walking meditation.

TeacherENAnd daily activity also very important.

TeacherENIn, in, uh, um, the only, the not only, not only the sitting in the Dhamma hall, meditate in the Dhamma hall. Outside the Dhamma hall also you should maintain the practice.

TeacherENSo daily activity, the people are very easy to lose awareness.

TeacherENSo we— you should try very much about the daily activity.

TeacherENSo open the door, close the door.

TeacherENAnd whatever you do, sit. You know you are sitting, you know you are standing.

TeacherENIf you are standing, you know you are standing.

TeacherENSo whatever eating time also, you should practice eating time also. Don't let your mind free.

TeacherENSo eating time also very important. You can practice all sense door.

TeacherENSeeing, looking.

TeacherENHearing.

TeacherENSmell, taste.

YogiVIMình— mình biết được cái vị, mình nghe được cái mùi. Tất cả những cái đó là những cái đối tượng mà mình có thể quan sát trong khi ăn.

TeacherENAnd action also.

TeacherENYou know you are taking, you know you are chewing the food.

TeacherENAnd also feeling liking, disliking.

TeacherENSo many things to be aware of the eating time.

TeacherENSo important time, important thing is when you are eating time, the awareness must be present.

TeacherENSo your body and mind must be close together all the time. Try to be aware all the time.

TeacherENSo

TeacherENthis is clear what you need to do? Do you understand?

YogiVIDạ hiểu.

YogiVIHiểu, hiểu.

TeacherENYes, yes, yes. So today that's enough, no?

TeacherENTomorrow

TeacherENcoming, we need to, you need to talk with the, your experience or any question. Next day, next day, next day is only question and answer.

TeacherENAnd also.

YogiVITập hỏi. Hỏi thì thật sự nó sẽ trả lời những cái kinh nghiệm của quý vị.

TeacherENI explain all, no? About the practicing.

TeacherENYou can tell me about your difficulty or what you are doing, what you have experienced, then we can discuss about your experience.

TeacherENAnd theory and practical come together.

TeacherENOkay.

TeacherENSo what, what, what do you need to ask?

TeacherENNo, this is—

TeacherENSee, how to maintain the—

TeacherENSleepiness. Oh, okay. Okay. First, don't resist the sleepiness, huh. So this is, first you need to think about sleepiness is nature.

TeacherENAnd try to be aware of your sleeping heaviness. Heaviness. You know you're sleeping, right? Try to aware of the sleepiness.

YogiVIDạ.

TeacherENIf you're difficult, open the eye. Huh? Open the eye, more easy to wake up. And make the awareness, uh, more aware of the sun object. More object. The whole body. Checking the whole body. Huh? Make the awareness. Easy.

YogiENMake the mind active.

TeacherENYes. Make the mind active. Why do you have sleepiness? Because you are interest less and effort less than sleeping time. So you need to check your interest. How to, how to increase the interest to make the question.

TeacherENReminding. Remind what the mind aware of. What happening? You remind yourself the mind become wake up. Become more interest than sleepiness.

YogiVICái gì nghe có hiểu không quý vị? Có hả? Thôi khỏi dịch hay sao?

TeacherENDạ.

YogiENI still want me to translate at all.

TeacherENYes, yes, should be.

YogiVIỜ, cái cô này cô hỏi là khi mà mình ngồi thiền á, mình ngủ gật thì sao? Thì thật sự nói rằng là thứ nhất là đừng có chống đối cái sự ngủ gật. Cái tại sao mà nó ngủ gật là tại vì cái tâm nó còn không— không thích thú trong quan sát đối tượng nữa. Khi mà nó không thích thú quan sát đối tượng thì giống như cục pin nó sắp sửa rè, rè, rè, nó tắt hồi nào không hay. Đó, buồn ngủ nó tới. Mình duy trì chánh niệm, mình nhắc nhở mình á, mình phải mở mắt.

YogiVIMình mà nếu khó khăn quá mà nó ngủ dữ quá, mở mắt ra. Chứ đừng có tiếp tục ngồi đó mà khò. Mở mắt ra rồi nhờ sáng, mắt sáng á, mình quan sát đối tượng cho rõ. Mình duy— mình tăng— tăng cái chánh niệm của mình lên. Thì khi mình tăng cái chánh niệm của mình lên, thì cái buồn ngủ nó dịu— dịu xuống. Nó bắt đầu nó biến mất đi.

TeacherENFirstly, secondly, the yogi, a lot of yogi become sleepy.

TeacherENBecause they are in daily life, they're very active to do, huh. When they come to meditate, relax, then they have no energy at all.

TeacherENBecause of people mind is, because of craving, avoiding, the mind is a lot of energy.

TeacherENIf you relax and no craving, no avoiding, the mind has no energy at all, no power.

TeacherENSo this is the nature. Don't complain about your sleepiness. As much as you can, try to be practice again, again. Try to be aware again, again. One day, two days, three days, then the mind become more wake up.

TeacherENSo don't complain about your sleepiness.

TeacherENOkay.

TeacherENOkay, now I give you the book. Come to my Gurudi. And everybody, I give you the beautiful book.

YogiENThank you, Sayada.

TeacherENShe want a question, Sayada. She want to ask something.

YogiVIBibi, love you.

YogiVIBibi?

YogiENWho make you love love ya?

YogiVIDạ, lili. Mấy khi lùn. Nếu mà lùn là lùn.

YogiVIKhông phải— không phải vẽ thần á.

YogiVIDạ, lì lún là vậy. Bibi bluebeam à.

YogiVICó ai hỏi không? Có ai hỏi không?

YogiVIDạ, có.

YogiVIOkay, okay.

TeacherENI think our Bibi can do.

TeacherENCan act.

TeacherENTime is it?

YogiVIAlo, alo, alo.

YogiENHuh?

YogiVICon dượng, lì lì kéo hoài.

YogiVIDạ, con kính bạch thầy sư ạ. Thầy sư có thể giải rõ hơn một chút cho chúng con là, nhất là những người mới, là thế nào là chánh niệm, và con muốn hỏi là khi đi thiền hành, chánh niệm có thể chú ý.

YogiVISư cũng nói cái gì, sư cũng nghe gì. Đừng cái ông này ổng đưa cái máy trước mặt nữa. Sư cũng thấy cái mặt cô là sao. Bây giờ thôi, cô làm ơn đứng dậy đi. Đứng dậy thì sư coi thử, hỏi nó.

YogiENI didn't hear her, and I didn't see her.

YogiVIRồi, nói hỏi.

TeacherENHe used the mic.

YogiVIDạ.

YogiVIỜ, con xin thầy sư giải thích rõ hơn cho chúng con, nhất là những người mới, là thế nào là chúng con đang thực hành chánh niệm. Và con muốn hỏi lại thầy là, cái chánh niệm khi mà đi thiền hành ấy, có phải là sự chú ý, quan sát cái xúc chạm của thân khi chạm xuống sàn không ạ?

YogiENShe want Sayada explain to her more about mindfulness, especially in the walking meditation. Is that right, that we be aware of the touch of the out?

TeacherENYes.

YogiENYeah.

TeacherENAnything you can start to use the one object also can. Touching, touching, knowing the touching, touching. And if your awareness stay longer, then you can know many objects.

TeacherENDon't slow down. Don't slow down the action. Normal action is better.

TeacherENYou can walk, you know, as much as you can.

YogiVIDạ, ráng duy trì chánh niệm càng nhiều càng tốt. Hả? Chứ không phải là ra ngoài đó mà nghe thầy nói là chánh niệm là làm cố gắng, là chánh niệm, nhưng mà làm cho căng thẳng.

TeacherENImportant thing is when you are walking time, the mind is pay attention to your body or feeling, mental state.

YogiENCái chặt.

TeacherENAnything, anything.

YogiVITắt rồi.

YogiVINó tắt rồi. Tắt rồi. Tắt rồi.

YogiVIAlo, alo.

YogiVITrục— trục trặc kỹ thuật. Trục trặc kỹ thuật.

TeacherENYeah, you can use this one, no?

YogiVIHả?

YogiVIBlue point à? À, nếu mà là alo.

YogiENSayada, I can say, I can say.

YogiVIDạ, con muốn hỏi là.

YogiVIÀ, thầy nói là alo. Ờ, dạ, là gì?

YogiVIDạ, là con hay bị gặp vấn đề là con gặp lỡ, là con nhắc con là chánh niệm, nhưng lúc sau là con quên đèn.

YogiVIQuên hả? Quên, quên.

YogiVICon chỉ được nói dài dài, con chỉ nhớ xong con lại.

YogiVIChánh niệm lúc đầu là lát cái quên hả?

YogiVIVâng.

YogiENShe say that she, at the beginning, she said, "I can be mindful, but slowly, slowly I forget."

TeacherENYeah, forget, bring back. Forget, bring back. Forget, bring back.

TeacherENThat's all.

TeacherENEverybody like this.

YogiVIThầy chắc là em có biết cái mẹo nào để mà có thể dạy thầy không?

YogiVIMẹo nào hả? Cái mẹo nào là trật là trở lại.

YogiENThis is the only way, the, the, uh, quick way so the mind be mindful on walking meditation.

TeacherENSo remind yourself. Asking the mind. If you, the, if the mind aware of, remind yourself. Thinking about yourself.

YogiVIDạ.

YogiVIRemind yourself.

YogiVIThầy sư nhắc, phải con phải tự nhắc con. Hả? Chánh niệm hay không chánh niệm, chánh niệm không. Hả? Càng nhiều càng tốt, chứ không phải là mình phải cố gắng mình chánh niệm hoài. Làm dễ lắm, căng thẳng á. Cái mic nó chạy rồi. Chắc có câu hỏi nào nữa không? Anh chị em nào có câu hỏi không? Hay là bấy nhiêu đó thôi.

TeacherENAnyone?

YogiVICòn ai không lên? Lên trên đấy hỏi.

YogiENIn order to increase our moment-to-moment mindfulness, would Sayada recommend, uh, to do something like a checklist? Let's say, for example, during my first time, during when I wake up in the morning, I do a checklist, and then I will, at the end of the day, I will see myself. When I wake up, do I— am I aware? When I— am I thinking breakfast, am I aware?

YogiENWhen I'm taking a bath, am I aware? Then I do a checklist. Would you recommend that?

TeacherENYes, can. Better is the present moment time. You checking, are you checking yourself?

YogiENYes.

TeacherENAsking yourself, are you aware? Are you aware? Then awareness becomes automatic, becomes come back.

TeacherENOkay.

YogiVICô này cô hỏi là gì đây? Cái mình có cần đặt ra một cái— một cái giống như một cái danh sách á? Sáng sớm thức dậy nhớ hành thiền này, rồi nhớ chánh niệm này, ăn nhớ chánh niệm này, đi ra ngoài nhớ chánh niệm này, vậy đó. Nhưng mà thầy sư nói một cái nguyên tắc rất là đơn giản thôi: hiện tại bây giờ có chánh niệm không?

YogiVIChánh niệm không?

TeacherENAware what? Aware what? How do you say?

TeacherENOkay.

TeacherENReminding is more easier. Reminding is only thinking about practice. Awareness automatic come back.

TeacherENYes?

YogiVIDạ, ông mạch ngài. Ừm, lúc mà hành thiền thì thấy cái đầu con nó không phải là nhức đầu, đau đầu, nhưng mà nó căng lên, nó giống như là cái cây gỗ, là nó sẽ bay cái đầu đi á.

YogiVIỒ, cái sao bay? Bay cái đầu đi hả? Bay thiệt hả? Hay sao?

YogiVIÝ là nó căng, cái hơi lên quá, hơi xa.

YogiVICái hơi nó lên quá.

YogiVIKhi mà con tưởng tượng là khi mà mình không có cành cổ, chắc cái đầu nó cũng bay á.

YogiENShe say that she tense the cerebral. Sitting, very tense.

TeacherENYeah.

YogiENIf I don't have this neck, my— my neck, my head will be fly away.

TeacherENAway. So don't concentrate too much.

TeacherENBecause attention comes from concentrate.

YogiVICái— cái— cái sự căng thẳng nó đến do cái mình chú tâm quá. Phong sát, phong sát, phong sát.

TeacherENAwareness is not concentrate, you know.

YogiVICái chánh niệm là không phải là— không phải là chú tâm. Đó, ví dụ chẳng hạn như mình ngồi, mình chắp tay, mình biết mình chắp tay. Đâu cần chi phải chú.

TeacherENNow, now, do you know you are sitting?

YogiVIDạ biết.

YogiVIĐó.

TeacherENDo you tense or not?

YogiVIDạ không.

YogiVIKhông?

TeacherENLike this?

YogiVIĐó, đó, đó. Vậy, vậy. Tập suốt ngày vậy đó.

YogiVICon không phải căng thẳng, mà con thấy giống như là mình có cái luồng hơi, không khí vậy, nó căng như bong bóng á, chứ không— không phải là con mà.

YogiENShe says, "I don't feel tense, but I say, say like a— like a flow, something running in my body."

YogiVICái— cái flow. Một cái— một cái— cái—

TeacherENOh, no problem. Open the eye, then you come back inside.

TeacherENBecause you are close to the eye. The mind thinking whatever, the mind wants to think.

YogiENCái— cái—

TeacherENOpen the eye, then your right attention coming.

YogiVICái— cái tâm của mình nó muốn nghĩ gì, nghĩ là khi mình nhắm mắt. Nó muốn nói bây giờ nó— cái bụng tui to bằng cái trống, là ra một cái trống thiệt. Đó, nên nó tưởng tượng mà. Thành ra mở mắt ra là tự nhiên nó rớt trở lại à. Nó sắp lại à.

TeacherENClose to the eye, a lot of problem, huh?

TeacherENSo meditation is not eye object. Not eye work. Open the— open or close, no problem. You can aware open the eye or close the eye also. You can meditate.

TeacherENCan you practice seeing?

YogiVIChắc chưa đâu hả? Gật đầu nhẹ nhẹ của người ta thì là chưa đó.

TeacherENYou can open the eye and see, and you can practice seeing.

TeacherENOkay. Seeing and looking is the same?

YogiENDạ.

TeacherENSeeing and looking.

YogiVIDạ.

TeacherENWhat difference?

YogiENKhác. Difference, Sayada.

TeacherENWhat difference?

YogiVIDạ, nhìn thì mình— dạ, còn cái thấy thì mình— mình cảm giác nữa hả mọi người? Trong đầu mình thấy.

YogiVIỒ, nhắm mắt mà thấy hả?

YogiVICảm giác đó. Cảm giác thấy, chứ không phải là nhắm mắt mà.

YogiENShe say thấy— thấy that means seeing like a feeling. And looking, that means when you open the eye, then looking.

YogiENLooking.

TeacherENLooking is meditation. Mind is meditation with the eye.

YogiVICái khi mà mình—

TeacherENBefore looking.

YogiENMình—

TeacherENJust open the eye and see.

YogiVIDạ. Khi mình— mình— sư cô nhắm mắt ha, bây giờ cô sư cô mở mắt ra đó, thì mình thấy. Thấy một cách tự nhiên như vậy thôi. Còn ví dụ bây giờ mình muốn dòm giờ, mình để ý đồng hồ á, đó, cái đó là cái nhìn đó.

TeacherENNow you can look at me.

TeacherENNow, now, now, you look at me.

TeacherENDo you know you are looking?

YogiVIDạ biết.

YogiENYes.

TeacherENOkay. Not mean huh. I ask, do you know you are looking?

TeacherENNot yet, Sayada. Not yet.

YogiVIOkay, okay.

YogiVIDạ. Nhìn giờ là con thấy đó, cái đầu con là nó—

YogiENỒ. The word thấy in Vietnamese means I feel à? I feel my head this way, that way.

TeacherENNo, no, feel.

TeacherENSeeing is— seeing is just seeing. Looking is concentr— pay attention.

TeacherENSo whatever, in daily activity, you should practice seeing and looking also.

TeacherENThe whole day. The whole day. How many times? How many times you looking?

TeacherENMany, many times, right?

YogiVINhiều.

TeacherENHow many times you notice you are looking?

TeacherENOh. Nobody know they are looking.

YogiVIKhông ai. Không ai biết.

TeacherENThey all the time looking, but they don't know they are looking.

TeacherENSo whenever you do, and you can practice, you know you are looking, you know you are doing this, taking this, open the— close the door, looking and taking, huh?

TeacherENThat whatever you put the things before you think, you look first.

YogiVIDạ.

TeacherENThen you take.

YogiVIDạ. Ví dụ chẳng hạn bây giờ mình quá tay mình lấy cái gì thì mình phải thấy. Hả? Hoặc giả là mình để lại cái gì chỗ nào là mình cũng thấy. Chứ mình để— để 30 giây mình để dưới đất rớt xuống dưới bàn sao? Đó, thành ra mình phải nhìn.

TeacherENTake or put. Put the thing also the same. You look first, then put the thing.

TeacherENOkay.

YogiVIDạ. Vậy được ha.

TeacherENWhat?

TeacherENYes.

YogiVIHỏi thầy hỏi máy quay hả? Hỏi— hỏi liền.

YogiVIKhông có cái máy không?

YogiVICó cái máy xong.

YogiENSo I just write the mind and the object is.

YogiVICô làm ơn nói tiếng Việt đi. Nói tiếng Việt để sư dịch ra. Đừng có nói tiếng— tại nhiều người.

YogiVIRồi. Tại vì ngài nói rằng là cái đối tượng nó không là quan trọng. Quan trọng là cái tâm của mình.

YogiVIVâng.

YogiVINhưng mà đối với một người mà cái niệm yếu á, thì cái object á, là chỉ cái đối tượng mới là quan trọng.

YogiENSayada say that object is not important, but what the yogi who the concentration is still, the samadhi is still very weak, so objects are very important.

TeacherENWe use the object, but importantly is the meditation is mind work. No objects, no meditation. Meditate— mind is meditate.

TeacherENThat's why the important mean is the meditation work is 100% the mind work. Not object work.

TeacherENWe use the object.

TeacherENBut meditation is mind 100%.

TeacherENOkay.

YogiVIDạ.

YogiVIDạ. Dạ. Hỏi đi.

YogiVIDạ. Thầy sư, khi ngài nói á, khi mình thực tập á, trong ăn á, thì mình sẽ thấy được nhiều khi có tâm tha sân. Giống như là người ta nấu cái món mà mình không thích đi, thì mình cảm thấy mình bực bội. Đó, nhiều khi mình.

YogiVIQuý vị có nghe cái gì không?

YogiVIKhông ạ.

YogiVIKhông nghe gì hết đó. Trong mượn cái máy nè. Ủa?

YogiENShe says help.

YogiVIChúc sư sư sư. Nói lớn một tí.

TeacherENYou hear, right?

YogiENYeah, I hear. So let me repeat what she asked.

YogiVICó nào thì mình tham gia vào đó.

TeacherENYeah, you can tell.

YogiVINếu mình thấy như vậy á, thì cái— cái ứng xử của mình á, nói là để chánh niệm á, là như thế nào?

YogiVIÀ, cổ hỏi là gì đây. Khi mình ăn á, khi trong khi mình ăn, mình tham tâm, tham tâm sân nhiều lắm. Nhất là tâm sân á. Người ta nấu cái món gì mình thích đó. Ví dụ mình qua miếng điện chẳng hạn. Thấy không? Mấy bữa nay là có nhiều món bực bội rồi đó. Thầy hỏi là biết rồi đó. Thì lúc bấy giờ đó, mình trong chánh niệm, thầy phải ứng xử như thế nào, phải không?

YogiENThere is so many defilement.

YogiVISự angry. Hả?

YogiENAngry happen in— in— in the eating.

TeacherENYes.

YogiENSo to be mindful in the eating, what to do?

TeacherENSo angry aware every time you have a defilement, then first object is watching the defilement first.

TeacherENIf you disliking, then aware with disliking first. Other object is later.

TeacherENWhen the disliking comes down, then you can use any object. You can aware some object.

TeacherENOkay.

YogiENYes.

YogiENShe angry with the Myanmar food.

TeacherENNo, no, no, no, no. Maybe disliking.

Hãy chánh niệm - đừng coi thường phiền não

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