Of the Buddha’s lessons stay, four talks are viewed as fortunes by numerous Zen students in numerous nations and ages. Three articles (Satipa xứ xứhāna, Mindfulness of the Body and Mindfulness of the Breathing) Buddha discussed the technique and consequence of Zen, the staying one (Great Saccaka) discusses the acknowledgement of Buddha himself.
Through the experience of meditation and the sincere mind of studying the Buddha’s words, Zen learners find that wanting to meditate and enjoying the good results of Zen, sitting in meditation must be prioritized for practice.
a. Meditation technique:
Re-reading the Buddha’s words in the Saccaka Sutta, the Four Foundations of Mindfulness, The Body of Mindfulness and the Contemplation of the Breathing, Zen learners see three Zen techniques shared by the Buddha.
Mindfulness is understood as “mere recognition.” Note what is happening, not subjective, not involved in emotion or perception. As Buddha said: “Awakened, he breathes in; awake, he exhaled. Sighing deeply, he knows (knows): I sigh deeply; or sighed, he knew: I sighed or breathlessly, he knows I breathe very short; or short breath, he wisdom (know): I exhale short. “. Mindfulness here is noting, knowing that the breath is happening as it is.
There is no thought, no desire, no judgment, no interference, and no imposition. For the body, mind, breath and natural realm to be natural, a Zen practitioner has only one requirement of “observing and noting”. The purpose of Mindfulness is to attain liberation mind.
Contemplation is understood as “intentional recognition”. Consideration differs from Mindfulness in the “intentional” and “mere” place. The contemplator instead of merely acknowledging (as Mindfulness), he notes according to his will. As the Buddha said, “Feeling whole, I will breathe in, he practices; The whole body feeling, I will exhale, he practices; Safety net body,
I will breathe in, he practices; Calm your whole body, I will exhale, he will practice.” . Contemplation here (like the Buddha’s words) means that you must first have an intention, then note according to that intention.
The instruction “Feeling whole, I will breathe in, he practices; The feeling of the whole body, I will exhale, he practices” clearly showed that the person practising Zen breathing consciously and subjectively noted the feeling of his whole body. The purpose of contemplation is to see the truth of the body, mind and the external world, to attain wisdom.
Centripetal means understood to focus one’s mind towards a goal to accomplish a goal. For those who are liberated minds and liberating wisdom, affirming is the way to deploy mental power. The Great Saccaka also records the Buddha by using the mind-bending method to attain enlightenment, recalling his entire past: “With a calm, pure, pure mind, no infection, no disturbance, no need. , easy to use, solid and calm like that, I lead the mind, my heart to Tuc intelligent network.
I remember past lives, like one or two lives, three, four, five, ten, twenty, thirty, forty, fifty, one hundred generations, one thousand lives, a hundred thousand lives, many lives, many lives, many lives, and lives. I remember there I have a name, a family, class, misery, longevity like this. After dying at that place, I was born at that. At that place, I have a name, a family like this, a class like this, miserable life like this, longevity like this.” 
b. Purpose of Meditation:
Once you have mastered the technique of meditation, to have a good effect on meditation, people who need to know the use of meditation. Lacking clear goals, meditators hardly have enough enthusiasm, diligence, and patience to accomplish what needs accomplishment.
In the sermon on Mindfulness of the breath, Satipa xứ xứhāna or Body of Mindfulness, Buddha clearly stated the purpose and result of practice. For example, in the four foundations of Mindfulness of the Buddha, “Hey monks, this is the unique path (the four foundations of Mindfulness) to bring purity to sentient beings, transcend sorrow, eradicate suffering, attainment of right Mindfulness. , realizing Nibbana. “
Thus, the purpose of Zen (according to the Buddha’s words) is very clearly to go beyond sorrow, eradicate suffering, attainment of right understanding and the realization of Nibbana. The Sutta of the Buddha’s Mindfulness also lists all ten results of the Body of Mindfulness so that the Zen learners know and aim for themselves:
“(1) Unrequited pleasure is regained, and non-optimism does not regain him, and he lives always unreasonably regained;
(2) horrified fear is taken over and horrified fear does not subdue him, and he always regretted awful fear.
(3) He is patient to be cold, hot, hungry, thirsty, the touch of flies, mosquitoes, wind, sun, centipedes, annoying and unacceptable ways of speaking. He has the ability to endure the sensations of the arising body, suffering, throbbing pain, roughness, dazzling pain, unintentional, unsatisfactory, leading to death.
(4) Depending on his will, there is no difficulty, no effort, no effort, he witnesses the four Zen, pure thoughts, currently lost residence.
(5) He witnesses the types of magical power, one body manifests many bodies, many bodies manifest one body; the situation of passing through the wall, through the wall, through the mountain is like passing nowhere; land reclamation emerging across the mainland as in water; walking on water not sinking like going on land; sitting cross-legged walking nowhere like a bird; with the hand,
touching and touching the moon and the sun, things with such mighty dread, mighty god; maybe, the body has magical power to fly to Brahma;
(6) with pure supernatural atrium, can hear two types of languages, gods and humans, far or near.
(7) With his mind, he knows the mind of beings, all kinds of people; The mind takes part, the mind knows the greed; mind without greed, knowing mind without greed; the mind has a yard, knowing the mind has a yard; the mind is not pitched, knows the mind is not pitch; mind has si, know mind has si; mind without si, know mind without si;
the mind is focused, the mind is focused; scattered mind, know scattered mind; great mind, know great mind; the mind is not great, knows the mind is not great;
the mind is not yet unsurpassed, the mind is not supreme; the supreme mind, knowing the supreme mind; The mind of meditation, knowing the mind of meditation; the mind does not Meditate, knows the mind does not Meditate; mind liberation, knowing liberation mind; mind does not liberate, know the mind is not freed.
(8) He remembers past lives such as one life, two lives, three generations, four generations, five generations, ten generations, twenty generations, thirty generations, forty generations, fifty generations, one hundred generations. , two hundred generations, a thousand lives, a hundred thousand lives, he remembered the past lives with outline and details.
(9) With pure eyes, superman, he sees the life and death of beings. He knows clearly that sentient beings inferior, noble people, beautiful people, the rough, the lucky, the unfortunate, are all due to their karma.
(10) With the elimination of contraband or, after witnessing himself with wisdom, he attains and dwells right in the present, the mind of liberation, the wisdom of liberation without contraband either.” 
Technically and purposefully, Zen learners are considered to have sufficient conditions to be ready to practice and accomplish. His zeal and diligent energy will give him enough perseverance and creativity to go well on the path of Zen. It should be noted that the mind meditates, not the body meditates. The body will follow the mind. However, the body sits still in the lotus position encouraged by the Buddha.
1. Sit still
Choose a quiet, calm space, appropriate to your conditions. It is even better to choose a forest, a tree stump, or an empty house at the Buddha’s suggestion to meditate . Sitting cross-legged or semi-elderly (lotus position), back straight (naturally, without forced), returning to the present moment, noting the state of body and mind. In case of illness, you can sit still in a chair.
2. Mindfulness of the breath
When sitting still (as if sitting still), eyes closed slightly, conscious of breathing in and out, letting go completely, noting breathing in and out, knowing the state of body and mind but without judgment or pressure set any existing value system. Nature, tranquillity, knowing the breath in and out, feeling the vibrations of life taking place in the body, mind and outer world. Simple record.
Feeling pure and knowing merely. To the world and oneself as it is, only retains a sharp mind: relaxation, innocence, calmness, clarity with every breath in and out.
The past and the future shake off. Remain mindful (in mere acknowledgement) in the present moment. Here and right now is the whole self, the life itself. No inquiry, no worry, no wishful thinking, the meditator sits still with a still, focused mind that knows the breathing in and out as it is. Thus, the Zen learner is practising Mindfulness of breathing in a sitting position (Zen mindfulness of the breath).
Staying still mindful of the breath is an essential meditation practice in all Buddha-guided meditation. It is the necessary foundation of meditation,
according to Buddha. The Satipatthana Sutta, The Body Contemplation and Mindfulness of Breathing also record the Buddha’s instructions for students to practice this basic meditation: “Here, monks, monks go to the forest, or go to a tree, or go to an empty house and sit cross-legged, sit straight and stay mindfully in front of you. Mindfulness,
he breathes in. Mindfulness, he exhaled.
Or sighed deeply, he knows: I sigh deeply Or sigh, he knows: I sigh. Or breathe very short, he knows: I breathe very short Or quick breath he knows: I exhale short.
Staying still mindfully breathing if practised well for 30 to 45 minutes, can make the mind very peaceful and very healthy. A relaxed, calm, peaceful appearance appeared covering the body and mind of the practitioner. His life will become lively, loving and very respectful of himself and all kinds.
Of course, if one sits still mindful of breathing for many hours and extends Mindfulness in walking, standing, lying, sitting, speaking and acting,
he or she can also develop concentration, going into the meditation floor  and the achievement of mental liberation.
In the case of sitting still mindfully, the breath is hindered by uninvited Mindfulness that comes too much, and the meditator can switch to Mindfulness of the breath. The way to practice is as follows: Still sitting still, but instead of just recording the simple breath,
not reacting, judging, the meditator can recite “breathe” when you breathe in and recite “breathe” when you exhale (recite “Breathe”, “breathe” according to the intentional breath and feel the vivid, fresh life of the body and mind).
The average training time is about 30-45 minutes. When the mind is calmer, less mindful of Mindfulness, one can return to practising mindful breathing to go deeper into tranquillity and concentration.
For those who are afraid of death or have a great attachment to reputation and self, the contemplation of the Five Aggregates [body, emotion, perception, mind, and awareness) is encouraged to practice. He practices the following (to contemplate effectively, one needs to understand the Buddha’s teachings on the five aggregates of non-self): In the sitting position, conscious of the breath,
the meditator feels life and feels tranquillity within yourself, reciting the concept of the body and clearly seeing this as the body; emotional thoughts and see clearly this is emotion; conceiving of perception and clearly seeing this as perception; thoughts on mind and clearly see this is the mind; conceive of awareness and see this as consciousness.
Practice reciting and seeing each of the aggregates (as above) maturing, then contemplating: “The five aggregates are not me; I am not the five aggregates.” (depending on the arising of thought, using the mind’s eye to look at each and every aggregation and see clearly the body and consciousness are nothing but the natural coordination of the five aggregates. It is impermanent and has no self). ).
Once you have mastered the practice of contemplating,
“The five aggregates are not me, I am not the five aggregates.” Continue to practice Mindfulness: “The five aggregates are not mine; the five aggregates of dependent origination and impermanence” (contemplating as far as possible, using the mind’s eye to see it clearly). Finally, contemplate: “Clinging to the five aggregates, suffering is born; not grasping the five aggregates, suffering and passing away” (contemplating how far, using the mind’s eye to see it).
Practising contemplation on the Five Aggregates until maturity, the practitioner will not cling to self, fear of death and fame.
In case someone is too in love with the body and is heavy in sensuality, contemplating the impure general  is encouraged to practice. The practice is as follows: In the sitting position, conscious of the breath, the meditator practices feeling life, leaving the body and mind relaxed and natural,
then initiating the Mindfulness of impure Mindfulness.
these are hair, feathers, nails, teeth, skin, meat, tendons, bones, marrow, kidneys, heart, liver, spleen, lungs, intestines, stool, bile, phlegm, pus, blood, sweat, fat, saliva, pus, urine. Mind the name of each part (as above).
Mindfulness to the mind clearly sees that.
Seeing each of the impure parts and seeing the body made up of those impurities also become impure, vandalizing over time. If contemplating the impure general, the mind of attachment and attachment to the body arises. The meditator now knows how to use his body wisely, actively and with practical benefits for himself and all beings.
Narcissism and love will disappear over time. See images of dermatological diseases such as gonorrhoea, syphilis, sida … also help contemplate the impure general very well. Watching, recognizing and thinking about the impurities associated with the images of dermatology for some time, sensual passions and narcissism will be very easy to eliminate. The meditator will dwell freely and be able to enjoy easily with sex.
Once in the meditation floor, achievements pure discharge concept, meditators can learn the Buddha’s intention to focus on past lives, recall his past lives (sufficiency of life). It is also possible to turn one’s mind towards developing divine power and seeing the destiny of others. Particularly at the stage of predestination, the intention will help the mind to be more oriented and work more attentively. The afferent intention is also a means of sending mental energy to the world of tangible and intangible effectively.
The method of disposing of the mind-intention sends mental energy as follows: In a still sitting posture, let the breath naturally and the body and mind relaxed, if you want to send mental energy to whom, speak orally or recite in the mind I want to send, then towards that person with all my love, sincerity and the goodness I have. Maybe once every five minutes. In the middle of the centripetal, the afferent person returns to the breath and fully attains Mindfulness in the present moment.
In case you want to orient your mind to be calm,
the meditator can practice mind-drawing as follows: Still in a still sitting position, let the natural breath and body relax, initiate thoughts or say words out loud. calm down”. Every few minutes, the “calm” effect will appear. Repeat the same effect until the end of the prescribed meditation period. Note that the mind is always aware of the breath, leaving the mind in a state of discharge, relaxation, and freshness completely during the afferent process.
If you want your mind to let go of the past, give up a habit, love, forgive or simply cultivate a wish, you can apply this mind-bending method to it. Just change the effect sentences “static” to other effects, such as “let go”… is okay. An important point of success is when the mind-blowing intentions, letting that inward energy flow into each cell, covering the space around us, vibrating life in each of our cells and each living atoms of the enclosed space, then afferent.
d. Meditation discharge
At the beginning stage of sitting meditation practice, trainees are encouraged to sit for 30 to 45 minutes. Depending on the calmness of the mind and the ease of the body, the meditator may increase the time to meditate to 60 minutes, 90 minutes or 120 minutes. After meditation, 3 to 5 minutes of physical relaxation is recommended. At this time,
the meditator can bend the legs, massage, massage the face, kidneys and flex the body if needed. At the monasteries, relaxation of the body after meditation is called equanimity.
Meditation discharge steps are guided as follows:
(1) Swallow saliva down;
(2) take a deep breath through your nose, exhale a long breath through your mouth;
(3) lower your back, open your eyes wide, let go of your hands, lower your head to handle your neck, tilt your head right and left;
(4) lift shoulders up, elbows head to shoulders touching neck;
(5) clenching both hands into fists;
(6) rubbing kidneys with both hands;
(7) two hands squeeze hand muscles;
(8) hands squeezing thigh and knee muscles;
(9) bow down first;
(10) bend to your knees;
(11) spread legs, squeeze calves and feet;
(12) straighten your legs, hands touching the ground;
(13) shaking to the left and right;
(14) bring the foot back again in the lotus position;
(15) hands clenched into fists and braced on the whole body;
(16) grasping the lotus buds of Mindfulness and dedication;
(17) read aloud or recite the words of the commitment: May this merit be directed towards all,
all beings being awakened, the Buddha Dharma to be attentive, always love present, a peace built. May this merit be made, connecting good causes and conditions, cultivating the mind of gratitude, living Mindfulness peacefully, greed and letting go, taking care of Mindfulness from peace;
(18) Welcome to the end.