Sư Minh Niệm || Nhìn Tới Đâu Thấu Suốt Tới Đó || Trung tâm Tuệ Đức || 26.09.2015

Today is September 26, 2015. We are at the center of Tue Duc, District 2, Ho Chi Minh City. And this is the second practice session of the practice book, Living in Awareness. The most basic practice book of the Thien is the Thien Hieu Biet or Thien Vipassana, which is how to bring our mind back to the present, this moment, now. Because our mind is often wandering, wandering in the past, thinking about the past, at least in the morning, yesterday or last week, with memories, or our mind will fly to the future, keep the room, calculate, worry, plan, plan, until our mind is present in the moment of the present. Because we have a belief that in the present moment, we do not have enough conditions for happiness, so we have to find other conditions for happiness, and it lies in the future. So we don't have enough calmness to keep our mind in the moment of the present, to get in touch with what is happening in the moment of the present. Especially young people, they are very worried about the future, about their careers, so they always think about what is going to happen, keep the room, calculate, rather than enjoying the moment of the present. So we need to have a room for preparation, we also need to plan a project, but we only need a few minutes or a few tens of minutes to do that. The rest of the time we have to live deeply in this moment. In fact, we will never be able to live in the moment of the future, or we will never be able to live in the moment of the past. We can only live in this moment, the moment of the present. So the first practice when you come to meditation, is to learn how to stay in the present moment as long as possible. In the meditation time, we are guided to observe each part of our body. Maybe for a long time we haven't paid attention to our body, we only pay attention to it when we are in the most pain, when our body is injured, or when we are in the most pain in a certain area, or when we take a shower, we have a rough feeling of our body, but we haven't really faced it, seen the state of our body, each part of our body. So the meditation time is an opportunity for us to lie down, that is, we put aside all the busyness to be determined to lie down. And our only job is to feel, to feel each part of our body. First, you are guided to pay attention to your eyes, then pay attention to your lips, or pay attention to your toes, your toes. So when our attention goes somewhere, that is, our mind goes somewhere, it will feel that part directly, in a round way. For example, when our mind focuses on the face, focuses on the whole face, or chooses a smaller part, that is, the lips or the eyes, then in that moment, there is only our mind and that part, there is only the feeling, and the object of the feeling is the lips or the eyes, there are only two of them, there is only one pair that exists, there are no thoughts, there is no imagination, there is no worry, there is nothing that overlaps between a pair that is happening like this. And throughout the process of letting go, we use that method, that is, where the attention goes, there is only attention to that part, and try to get rid of the thoughts that overlap. But the thoughts still keep overlapping. While we are letting go, we are paying attention to the shoulders, for example, or the arms, then we pay attention, listening to the instructions, pay attention to the shoulders, the arms, breathe in, breathe out, and let go, we let go a few times, then our mind starts to wander, go home, prepare for dinner this afternoon, or remember this morning, the other person told me a very painful sentence, our mind is not easy to subdue, so the Buddha said, the mind is like a monkey, the monkey will never stand still, it keeps moving around, so our mind keeps moving, it doesn't stop thinking, but we need to stop thinking, because when our mind stops thinking, it will create a balanced state, a peaceful state, because it thinks too much, it worries, it is afraid, it keeps many things, so it loses its balance, so at least when the mind stops thinking, it creates a balanced state, in addition, when the mind starts to be balanced, it starts to have clarity, enlightenment, or it starts to have the wisdom to appear, there are things that we can't see, there are things that we can only see when our mind starts to have relaxation, clarity, enlightenment, so we have to learn to be balanced, in theory, it is not difficult, but the problem is to maintain practice, first, the Buddha suggested that we should get in touch with our body first, our body is always present in the present with us, our body is present here, and it is an object that is very easy to feel, easy to recognize, for example, when you rub your palms two times, you are rubbing like this, but you close your eyes and feel, then you will be aware of the whole process of the two hands massaging, touching each other, and when you feel very clearly, you feel the heat of the palms, then you press the palms and your eyes are slightly closed, this whole process is elevated, respected, then that moment is the moment of meditation, even when you are active, you are not sitting still, your hands are massaging each other, but you are still meditating, because you are present here, and you can record this process, the two hands are just a tool to help your mind be present, so the Buddha asked us to continue to explore the parts of the body, whatever activities there are, we should pay attention to those activities so that our mind stays with us, it has a place to cling to, for example, when we raise a cup of tea, this can also be a practice, because before, when we raise a cup of tea, we didn't pay attention to that process, while we raise a cup of tea, we drink tea, we still continue to think, continue to worry, continue to be stressed, now we create a new life, an awakened life, that is, when the hand comes, we know that we bring the hand, and when we raise a cup of tea, we know that we raise a cup of tea, and bring the cup of tea back, embrace the two hands, we are very aware of that, and we know very clearly that our hands are warming up, thanks to the heat of the cup of tea, and we start drinking. This process needs to happen a little slower, so that we can observe in time, and the more we observe, the more our mind is present in the present, and the more we observe, the clearer, the more accurate, the more detailed what is happening on the object we are observing. The previous program, we can call it meditation, that is, observing an action that is happening, but in fact, it is a life, life is like that, life is you realize, you are aware of what is happening around you, or inside you, that is, you are living in that moment, and if what is happening around you, or inside you, you don't realize it, why don't you realize it? Because our mind has wandered somewhere, so we don't know what is happening, that moment is not the moment of life, we can't live that moment, and if we look closely, every day goes by like that, we lose a lot of opportunities to live, to live in a profound way, maybe we also live, but we live in a hurry, or we don't live at all, we live in a state of delusion, forgetfulness, living in ignorance, going but not knowing where to go, saying but not knowing what to say, doing but not having the concentration, falling, or wrong, and continue like that, Buddha suggests that we continue to explore the activities of the body, such as when you go, going is also a practice to help you calm down, or bring your mind back to the present moment, before we go, it's just to achieve a goal, going is a tool to serve a goal, for example, you go from the bedroom to the dining room, what is your purpose going to the dining room for? to get food and to eat, getting food and to eat is a purpose, and going is a process to serve that purpose, and we seem to only focus on the purpose without paying attention to the process, so we don't pay attention to the way we go, the attitude we go, or feel our steps, but when we fall into a traffic accident, our feet have to be bandaged for a while, or for some reason we can't use our feet anymore, then now we will awaken to a very basic thing, that is, having a pair of feet to go is a very happy condition. If you don't believe me, just ask the elderly, those who have to use crutches, ask for help from others to be able to move, then we will know that having a pair of feet to go every day is very happy, not having a lot of money or power, or having someone love you, then you will be happy. We have a lot of conditions for happiness. So when you return to the present moment, when you come into contact with an object, you will see clearly the value of that object. The body of each object you touch is valuable, but it has become blurry in your eyes for a long time, because you continue to dream about what is going to happen in the future, so you have treated not properly, with the conditions of happiness that are around you. So Buddha said, when you are in a state of unhappiness, a state of boredom, or a state of suffering, you just need to bring your mind back to the present. It is very difficult to bring your mind back to the present when you are suffering. Because when you are suffering, you think a lot, think about those who have made you suffer, or think about the situation, about the object. But if you bring your mind back to the present to put it in any object, to make it more complete with that object, then it will realize the conditions of happiness that it is having. From there, it will know that the things that make it suffer are too few compared to the conditions of happiness that it is having. To put it another way, we do not feel happy because we forget the conditions of happiness that we are having. We know that it has value, but we do not see all of its value. We only see a part of the value. Or even, we think that the objects, the conditions of happiness that are around us, they naturally have to be there for us. For example, we think that our parents have to be there for us. So we do not see that our parents are a condition of happiness. Until our parents are sick or die, we will cry and say that we are the most miserable in the world. This is our habit. So we just need to be aware. Awareness means being present. Being able to bring our mind from the past or from the future back to the present. Then we will be able to see the real value of the objects around us. Even our body is a storage of happiness. A pair of eyes is more precious than two pearls. But have we ever thought that they are a condition of happiness? If our eyes cannot see because of some reason or illness, cannot see the face of the person who loves us anymore, it will be extremely painful. So when you are aware, when you open your eyes and see something, you will see happiness. It does not matter how you see it. The important thing is that you can see it. You can feel it. So in the principle of meditation, when you are in contact with an object, you have to use your will to get rid of the trash in your head so that only you and it are in contact with each other. Just like when you put your foot up and put your foot down, you only have your feet and your heart and your feet are moving. Only you and it are a pair of eyes. And try to get rid of the objects around you. Don't pay too much attention or don't pay too much attention to the objects around you. This is the process of meditation. Meditation does not necessarily mean sitting meditation. Sitting meditation is just a small part of your awareness of being able to be present in the present moment as much as possible. It is a basic practice but also very important. And sitting meditation only adds an opportunity, an excellent condition to help you easily bring your mind back to the present moment compared to other activities. This means that we can meditate at all times, sitting meditation. Whenever we use our body like when we sit down, when we stand up, we sit down, we feel like we are sitting down. We know very clearly that we are slowly sitting down, sitting down and sitting down. And when we stand up, we start standing up, standing up and standing up. At least, for each process, for each stage, to feel it, that is meditation. Why don't we stand up, sit down, sit down. To put it in a practical framework. If you need to think, think. If you need to stop, stop. And the state of not thinking, that is the state of feeling. Direct feeling. For example, when you drink tea, you need to feel, you don't need to think. You don't need to think what kind of tea is this, where did it come from, who made this tea, where did it come from, those thoughts make you not be able to touch the tea, and you throw those trashes aside. There is only direct feeling between your hands and your tongue touching the tea, and you will know for yourself how it is. That is what we need to practice. Direct feeling of an object without thinking. Those who have psychological symptoms, such as depression, depression, and even mental illness, because of their thoughts, and some of the symptoms that you can see, their eyes are always teary, or their eyes are dull, their eyes are dilapidated, they don't have power. In another way, a person with power is a person with very stable eyes, and has a very stable mind, because they don't need to worry much, they don't care about what is going to happen, because they have faith that they have enough power to deal with it. And when we don't have enough faith in ourselves, so we worry, prepare first, find every way to deal with it first. But sometimes our thoughts are too redundant and it doesn't happen. Our predictions are wrong. We imagine too much, we worry too much, but it doesn't happen. It's because we're afraid. And fear is because of lack of faith in ourselves, lack of ability to respond, lack of endurance. Those who don't fall into the pit of suffering, it's not because they don't have the difficulties, but they have the ability to respond. And even their response is that they accept that loss, accept that weakness, accept that failure. They can accept it. They don't try to become a person who always has the best conditions, so they are very strong, very comfortable. I look at those who are self-reliant, it's not because they don't have the difficulties, they have a lot of difficulties, but they can accept it. And let those difficulties live with them. And to do that, you have to have an inner power, an inner power, an inner strength. And to have an inner strength, one of the best ways is that you should always return to the present, return to the inside, instead of facing the outside. Before, our habit was always to face the outside, to notice others, to comment, to evaluate, to criticize, to look at the surrounding conditions, to see if they are favorable or unfavorable. We rarely have the chance to return to the inside. And we don't know the techniques to return to the inside. So, the Heaven is to return to the inside. If we define what Heaven is, in a simple Vietnamese sentence, it is to return to the inside. What is the purpose of returning to the inside? To learn, to discover, and to overcome our own problems. Because our mind is the brain that decides the value of happiness or suffering. And we hardly understand anything about our mind. We think we understand, but in reality, we don't understand. We don't understand much about ourselves. So, the process of returning to the inside is to understand our true self. And the first basic step is to bring our mind back to the present. In the story of Kieu, there are two sentences that I like very much. It is, now we can see each other clearly. We don't know where we are anymore. It's not a storm. When Kim Trong visited Thuy Kieu before he died, Kim Trong said, Now we can see each other clearly. That is, now we can look at each other more clearly. We don't know where we are anymore. Tomorrow, we will only see each other in our dreams. And that could be a message for Kim Trong to say, Although we still meet Thuy Kieu, but she is a different person. Thuy Kieu is a different person. And Kim Trong is also a different person. Because the mind of a person changes continuously. There is no moment like any other moment. But this sentence has a point that we need to pay attention to. It is, now we can see each other clearly. We want to borrow the image of Thuy Kieu and Kim Trong as a couple so that we can use it for our meditation. When we are in contact with our feet, we also say, now we can see each other clearly. We and our feet are a couple. And there are only our feet, not the third person. There are only me and my feet when I walk. There are only me and my arms when I cut carrots, when I brush my teeth, when I wash my face, when I tidy up. My arms are very colorful. Whatever I touch, it becomes a beautiful product, very valuable. But sometimes I only pay attention to the product, but I don't pay attention to my arms. And I let my arms work very hard. So now, I have established a life of awareness. When I use my arms, I have to pay attention to my arms, feel my arms, let go of my arms. When you pay attention, observe, let go of your arms, your arms will work less hard, but they will have the concentration, the high level to create the most perfect values. You see, when you do something with all your heart, it becomes the best and the most perfect. When you look at a flower, you and the flower are a couple. When you look around, you and the river are a couple. When you look at the cloud, you and the cloud are a couple. When you work with your mother, your mother and you are a couple. When you talk to your boss, you and your boss are a couple. When you work with your colleagues, your colleagues and you are a couple. The self of that object has the nature to nurture us. When we are aware of the presence of that object, we value it, we respect it, we value the presence of that object, the self of that object has nurtured us. Therefore, that object is a basis, is a condition to help our mind be present. Thanks to observing the object, our mind can be present. Therefore, when you observe an object, you observe it in detail, the presence of that object becomes stronger, stronger. Whatever you do, even if you practice yoga, exercise, martial arts, calligraphy, whatever you do, as long as you are with that object, it will reach the peak of that practice. Just like when you write calligraphy, you only have you and a pen. Just like when you use a sword, you only have you and a sword. People call it the sword of heaven. It means that there is only one pair that exists, and that pair begins to merge slowly, and finally there is only one sword that is active. You use a pen as well. When you are with a pen, you are aware that you are the only one with a pen that exists, and you take out the trash in your head. You are afraid that this word is beautiful or not, it is tilted this way or that way, that distraction, that worry, it destroys your process. And this is true for all situations. So, you have to decide how to practice so that you can always be in contact with the object in the most complete way possible. Of course, you can do it for 1-2 minutes, and then the trash will be collected again. You will continue to worry, think, continue to doubt, continue to be afraid. Then you use your will to remind yourself to return to contact, return to contact. Day by day, month by month, it becomes your Kung Fu. Your Kung Fu is there. I can summarize our practice in 3 sentences. Try to remember. The first sentence is What am I doing? What am I in contact with? The first sentence is What am I doing? Or What am I in contact with? For example, when I'm brushing my teeth, I remind myself when my mind is wandering, I remind myself what I'm doing. Then I will have the answer that I am brushing my teeth. Sometimes, you don't need an answer. You can ask yourself and you will have the answer. When you ask, you will realize that your state is releasing your mind, so you bring your mind back by directly experiencing what you are brushing your teeth. The second sentence is What am I doing? What am I in contact with? Am I releasing my mind? The third sentence is What is that object? What is that object or that job? The second sentence is releasing my mind. It means we check how many percent we have, is it 100% enough to contact that object or not. Sometimes, when we are eating we bring our mind back to experience what we are eating. But sometimes, we feel it is not enough. So we have to check one more time to feel is it enough? Do we eat enough? What does it mean? It means we focus on eating and don't think about anything else. If we eat enough, we eat our heart out. We don't mean that. We eat our heart out. While eating, there is only eating without any waste affecting us. Sometimes, it is 70%, 80%, 90% or 100%. We don't need an exact number here. We need a rule, an estimate of how much we are eating. If we eat 50%, it means our mind is here about 50%. Sometimes it is here, sometimes it is not. But now we know our mind is here 100%. When we want to know how much our mind is here, our mind automatically comes back fully. The other problem is how to maintain that presence 1. Tín 2. Tấn 3. Niệm 4. Định 5. Tuệ This is in the Buddha's teaching Ngũ lực Năm sức diễn hóa When we practice something, we need to have faith in that practice. Why do we practice this? Why do we practice meditation? For example, when we practice meditation, we need to have faith that meditation will help us eat better. It will help your digestive system work better. It will help you feel the delicious taste of food. And you have experienced meditation before. With this faith, you will practice well in the coming meditation sessions. In meditation, you need to have a very strong faith to be able to practice. For example, in meditation, you need to walk slowly to feel your feet. Because if you walk like that, you will feel relaxed and comfortable. And when you walk slowly like that, you begin to realize the happiness condition you are in. You have two feet. And when you walk step by step and feel clearly, your mind is present in the present. And with all those benefits, you are determined to practice meditation at all times and places. That means you have a faith. That is, faith is faith. Next, it needs a material that is continuous effort. It's called Tân. Tân or Tín. Tín Tín or Tín Tân. You have to keep trying. If you only have half an hour to meditate every day, it's not enough to change your personality or reduce the negative energy you have. If you want to become a true meditation practitioner, you have to make continuous effort. You have to be determined to practice meditation continuously. So whenever you remember, you have to remind yourself to meditate immediately. Go back to the present moment. Feel it. What are you feeling? What are you doing? What are you cooking? What are you doing? You have to find out if you are active when you talk on the phone. If you are talking to someone. Sometimes you are very excited and excited because you like that person. Or the story between you and that person brings a comfortable feeling to you. So you are very excited when you talk. And sometimes that excitement loses control. We don't need excitement here. Because there are some people we talk to, especially on our family's phone. Sometimes we are bored, so we talk to them, then we hang up. Or there are people we don't like. People who don't give us the right to practice. So we try to finish and talk to them. That is a state that we call broken heart. You make your broken heart. That is, you create a mechanism in your heart that is wrong. And this mistake will make you not peaceful and happy. I am doing a job of psychological counseling. And for example, after the practice, some people come to me and I want to talk to them. I want to advise them. But the time is too short. So I can't answer in the most complete way. Or it's time to go home, but there are people asking. Because I have to go home, the bus is already on time, so I have to go right away. But if I answer in such a hurry, people may misunderstand. Or I won't hear all the other people's sharing, because I have to go now. Or now there are too many things to deal with, so there is not enough concentration to hear this whole story. Then I will ask for another appointment. So it doesn't make me broken heart. Because if I try to sit and listen, but I can't really hear, I don't pay attention to listening, then I will ruin the ability to listen that a psychologist needs. A psychologist has a very good ability to listen, but the basic condition is to listen with all your heart. And in this listening with all your heart, you listen as if it were the first time. Listen to a completely new story, you don't know anything about it, you absorb it completely, but you don't have a guess. Sometimes people say a few sentences, you remember someone's story, similar to this story, you think this story is the same as that story, then you conclude that this story is the same story, but the ability to listen is weak, wrong. So when you do anything, when you eat, when you speak, when you act, when you listen, when you interact with anything, you have to put all your heart. You work in the company, sometimes a day like that is 10 hours or more than 10 hours, can make you tired. Because the energy is increasing, so you do some things in the afternoon, you solve it through the speaker, or do it, do it, then this will bring you the most satisfaction. Although the product you create is that both the company and the company are affected, but the one who is most affected is you, because you are practicing for yourself a habit of negligence, and with that skill, with that habit, when you put it in the environment of family happiness, you completely fail. So we are trying to build a skill for ourselves, that is, what to do to get rid of it, what to contact, to get rid of it. And if you feel you can't do it properly, then refuse less. The third sentence you need to check is how the object or the job you are in contact with is. The first two sentences are you check yourself, the third sentence is you check the object. For example, when you breathe, you check to see how your breath is. Your breath is fine, you don't need to control or change your breath like this or like that. Here you need to build the ability to observe closely, precisely, about an object. And how the object is, it doesn't matter. So your breath is short or long, it doesn't matter. It has a curve, it has a smoothness, it doesn't matter. The important thing is that you can record that progress, know very clearly about the object. You are practicing that skill. So to do this, you have to keep your mind pure, clear, then it can be recorded fully and in detail. But you say you just looked at it, you don't know anything after a few decades. So I observe very thoroughly, very carefully, and I observe with the old prejudice, that is, I think I already know about that object. So the way to check, the third sentence is to check about the object. When you put a vase, what does the vase look like? When you cook a meal, what does the meal look like? When you talk to that person, what does that person look like now? You need to know clearly about the object. So the word purity here means that your mind is released, try to pull it back. It's released, try to overcome the difficulties, bring it back. And if you let it go, it's like you don't have kung fu, you can't achieve your practice. It's the same with sitting meditation. It needs to be tranquil. Tranquility here doesn't mean it only means that you sit meditation at the right time is called tranquility. Or a day of sitting meditation for 2-3 hours is called tranquility. Tranquility here has a deeper meaning. In meditation, tranquility means always keep your focus, always keep your awareness. Every time your mind is released, which means going to the future, it's difficult to bring it back to the present. And find an object to put it in. The objects that we have listed include our body, each part of the body. You want to put it in your eyes, in your lips, in your whole face, in your shoulders, or put it in your breath. Or you can put it in your feet when you're walking, you can put it in your arms or you can put it in the voice you're speaking. When you're speaking, your awareness of what you're saying, how you pronounce the words clearly, how you hear your voice clearly, how you can know how to use the old sentences, how you can know the volume of the voice you're speaking. It means you're meditating. It means you have an object to put it in. It means you have an object to put your heart in. Buddha suggested that we first borrow our body as an object to observe. In addition, we can borrow another object to observe, which is the objects around us, the objects, the things that are happening around us. For example, you look at a bouquet of flowers, or you borrow a cup of tea, or you look at a candle, or you look at a child, or you look at any object, you can also borrow it as an object to observe. As an object to observe. For example, when you open a cup of water, and you see your mind wandering around, you remind yourself to feel the cup of water, and you put your hand to feel your hand touching the cup of water, and you open the cup of water, you feel the water flowing on your hand. If you maintain that feeling a little bit more, and a little bit more, that is mindfulness, then it will create a force. The longer it takes, it creates a force called the force of the force, or the force of the force. The force is attention, and the force is observation. In your meditation practice, it includes the force of the force, the force of the force, and the force of the force. The third is that sometimes you pay attention, sometimes you switch to observation. Your mind has two functions like this. Pay attention to that you only look at the object, and sometimes you don't need to know what the object is like. You just need to borrow the object to calm your mind. And observation is that you want to know the details about the object. Observation, summary, or specific, so that you have an understanding of your state, so that you know that you should pay more attention, or reduce the attention and increase the observation. Or you don't need to observe, you don't need to pay attention at all, you just need to let go. That is a way to know about your practice state. In the coming lessons, we will learn about mindfulness. Mindfulness is easy when you come to a meditation center. Why? Because everyone practices like that there. It will inspire you, and it will remind you to practice. For example, when you walk too fast, and you don't pay attention to your steps, you see your friends walking very slowly, then you will be reminded. Automatically, when you see people walking slowly, you will slow down and recognize your steps. And in the meditation center, everyone eats in silence, and a spoonful of rice like that, they chew it 4-50 times, chew it very carefully, then swallow it, then you can't do anything else. Then the meditation hours, the continuous meditation time, sitting meditation, then walking meditation, then eating in silence, then working in silence, or working in meditation, then your mind is very easy to be present in the present moment. In another way, a person who has just started practicing, can be said to be like a baby born, and it needs a very special condition to take care of and raise that baby. A real baby. But we are not lucky enough to have that environment. A newborn baby is forced to operate at a very high frequency. We are always under the pressure of work, and the pressure of love. That's why we can only sit meditation for half an hour, and when we stand up, all the energy is gone. When we meet that person, the energy dissolves into smoke, because that person's face is so terrible. Or how many jobs are in trouble waiting for us to solve. I just sat meditation, and when I stood up, there was no energy left. That is, a continuous exercise that does not stop. Usually, you have to go to a meditation center for 7 or 10 days to meditate continuously during that time. When you leave the meditation center, you have a new habit. That habit is always returning to the present moment. Although your mind is still going back to the past or the future, but every day, your mind is in the present moment. You can count, for example, the first day is 10 times, the next day is 20 times, and the next day is 30 or 40 times. If we don't have the right conditions to go to the meditation center in enough time to create the practice, you need to make a lot of effort. We have to try to rearrange our life to make it neat. Like Trịnh Công Sơn said, we have to rearrange our life. It's not like you go to your room to arrange your clothes, and then go back to your room. Rearranging means what is not necessary. If it's redundant, just throw it away. Just like your tree, if it doesn't bear fruit, just cut it off to save energy for other branches. So there are relationships or desires, but it's not really necessary. It takes away your energy to make your life go down. You should try to throw it away so that you still have energy to develop what you want to learn and practice, which is meditation. If you are still busy, keep stressing, keep running back and forth, and you have a dream that when you meditate for half an hour, it will change your whole life. It means that you are still greedy, you are still rich, but you are not stressed, you are not angry, you are very balanced. Of course, you can do that. If you practice meditation for a long time, if your energy is strong, you can have more wishes, more ambitions, more plans, it's not a problem. When your energy is full, you can do many things. But if you realize that your energy is not full, you are easily upset, easily depressed, easily injured, easily lost, lonely, there are many psychological problems. In general, your psychological life is not stable, not balanced, then you have to take a lot of priority to develop meditation. In addition to coming to class to have the initial information, to have an understanding of the practice method, you have mastered the technique, the rest is you have to practice. As I said, meditation practice here is not just sitting meditation for half an hour or one hour in a day, but continuously developing meditation. So you have to have faith, that is, I believe that when I practice meditation, my mind will be more peaceful, and that is what I need. If you practice meditation just to release stress, but it's okay to release it, but it's okay not to release it, then of course you can't develop your practice. Your kung fu depends on your faith and practice and continuous effort. And you should have a journal of meditation. And every day like that, you can write down your practice. In the first exercise, you can write down how many times a day you have been in the moment. Those are the times when you sit and remember where you were that time, what you did, and how long you lasted. One minute, or only 30 seconds, or 3 minutes, 5 minutes. Just write it down, write it down honestly. It's your diary, so you can know how much progress you have made in your practice. You can even write down the steps. For example, today, when I was doing that job, I was stuck in that job for an hour, and I didn't realize anything. Every time I heard the church bell, or a baby crying, or someone calling, or a phone ringing, I would write down those steps. This will help you take a closer look at your practice, so that you can make progress. Another advantage is that if you have one more person practicing with you, and they are still living or working with you, their practice will help you a lot. They not only don't affect your practice, but they also inspire you to practice regularly. I wish someone would ask, what are you doing? What are you doing? Who are you interacting with? Second, are you interacting sincerely? Are you eating sincerely? Are you walking sincerely? Are you speaking sincerely? I wish someone would remind me like that. Third, what is the interaction like? How is it going? What is happening on that object? I can do it myself. I can do it. Take it slow. Don't rush. Take it slow. Keep reminding yourself. Go back to the present. When you can go back, keep reminding yourself. Three sentences. It will become a habit. Keep reminding yourself. One more thing, besides reminding yourself you have to be relaxed when you practice. Whether you are paying attention or observing something, you have to be relaxed. If you are not relaxed, it means you are stressed. When you are stressed, when you are practicing, when you are stressed, there will be a lot of anxiety and fear in your practice. Slowly, you will be able to get rid of those fears and get rid of those habits. When you get rid of some negative habits in your practice, your practice will develop very fast. There are many people who are wrong in their practice attitude. It's not right. Sometimes they are too excited. Sometimes they are too eager. Sometimes they are too determined but it doesn't work or it doesn't work. Therefore, the practice attitude is very important. You will be told a lot about how to have the right practice attitude. When you listen to the bell, it is also an opportunity to practice. Only you and the bell and no thinking at all. Only feeling. You and the bell are a couple. Now everything is a couple. When you stand up, you and the bell are a couple. When you put on your shoes, you and your shoes are a couple. When you step down the stairs, you and your feet are a couple. It's tiring to be a couple all the time. Therefore, I will warn you that you will get bored when you are in a state of boredom. I want you to think again so that you will be healthy. Think, get bored, then go back to being a couple. Then you will start to find the joy from being a couple. That is, when you practice and catch it, find the heart of practice, know the practice technique and be able to stick to it, then naturally it will be peaceful, comfortable, and comfortable. Then you will like practicing and from there you will develop continuously. You don't want to stop anymore. Thank you for listening.