Understanding body, feeling, mind, dharma. After attaining enlightenment, the World-Honored One used means to lead sentient beings to the path of enlightenment according to each level of conformity. The four subjects of contemplation: body, feeling, mind, and dharma is one of the cultivation methods first preached by the Blessed One. Understanding the body, feeling, mind, and Dharma The Buddha's teachings, though vast from human life to the universe, still revolve around human issues. Taking people as the object of contemplation to see the universe, the Four Objects of Contemplation helps us to recognize the truth of ourselves, others, and society. That is also the noble meaning that the Buddha aimed at when he wanted to enlighten sentient beings. Contemplation of the body means the practice of meditating on the body. Practice this mindfulness meditation to be aware of peace and serenity in the present life. to practice the majesty of life and to see the reverse side of this body. Contemplating the body through the breath. This is a form of instant bookkeeping. However, contemplating the body through the breath is not only counting the breaths, but also observing the in-and-out breaths, how long and short the breath is, and knowing that. This is how to practice mindfulness in each breath and because the breath is human's life, so practicing this method is that we have become aware of mindfulness throughout our lives. Contemplating the body through active gestures. This is a form of contemplation of the body through walking, standing, sitting, lying down, the activities of the whole body, in order to control the activities of the whole body with mindfulness. The Buddha advised Buddhists to be aware in every activity, even the smallest. Knowing this to feel the action is complete in the present moment. To live like this is to live in mindfulness, awake and in peace. Contemplating the impure body through the different parts made up. Normally, we rarely pay attention to our bodies in detail. We only care about it's needs such as eating, sleeping, ... how to make it healthy, for a beautiful, well-proportioned body. I am proud and cherish my body, because in everyone's eyes we have a beautiful body, beauty, ... But whether beautiful or ugly, this body is still impure, is dependent on birth, impermanent, selfless. In the traditional view of Buddhism, the human body is composed of four elements, i.e. four elements: earth, water, wind, and fire, also known as the four precepts: the earth element is solid (bone, flesh), Water element is liquid (blood, pus...), fire element is heat (temperature), wind element is dynamic force (breath, pulse...). In the Foundation of Mindfulness Sutra (Central Division I), the Buddha taught the method of contemplating the body of the four elements as follows: meditate from the soles of the feet to the top of the hair covered with skin and filled with various impure things. Not only that, this body is also unclean even when lying in the mother's womb, absorbing blood and qi to live. The impurity and composite nature of this body is even more evident when we contemplate a body thrown outside the cemetery. The first step is to contemplate the swelling and disintegration of the body. The second step contemplates that the body is eaten by birds and insects. The third step is to see that the body is left with only the skeleton, which is held together by tendons. The fourth step is contemplating the body leaving only loose white bones, which over time decay into white powder. While contemplating like this, Buddhists know well that: "This body is like that, the nature is like that, not beyond it". That is the true affirmation of the Blessed One. This body is subject to birth, old age, sickness, died. As time goes by, life also decreases. A body that I once loved is now only a cold ashes. Ugly, beautiful, rich, poor, luxurious, cowardly... all like that. However, contemplating the body as impure and impermanent does not mean that we are pessimistic about it, abandon it, or destroy it. Buddha did not allow Buddhists to be pessimistic about anything in life. If we see the negative side of the body and become pessimistic, we will all destroy our body. That goes against the noble ideals of the Blessed One. Because, the purpose of contemplating the impure body is to bring people beyond the entanglements, consequences, suffering, and attachments to this body. Contemplation in this way is to combat sexual desire, to avoid having to spend a lot of time and effort to take care of the body, but to spend time practicing and studying the Buddhadharma. Above is the contemplation of the body, How about contemplation of longevity? Feeling is short for feeling. When you realize something, or accept something, it is called feeling. Feeling includes body feeling and mind feeling. These two aspects interact with each other. It is possible that the body feels but the mind does not, or the body and mind feel the same feeling. From this point of view, we have the content of feeling consisting of three states: pleasant feeling is the mental excitement, happiness, and delight in front of the object. Suffering is the psychological state of suffering, boredom... Real suffering, real life, neutral, not biased towards happiness as well as towards suffering. We can understand that: pleasure and pain are subjective psychology, neither pain nor pleasure are objective psychology. In order for feeling to be present, it is necessary to meet three factors: internal, external, and tactile. In the Sutra Samadhi III, the Buddha clearly taught: "Feeling is born of eye contact, feeling is born of ear contact,... feeling is born of mind contact. Because contact arises, feeling arises, Because contact ceases, life ceases.” When the six sense bases give rise to a feeling, this belongs to an external feeling. Feelings of pleasant meditative states are called inner feelings. In general, whether the feeling is material or not, it is caused by the mind being bound in the five senses: wealth, form, name, food, and lobes. However, the feeling that leads to suffering or to happiness depends very much on our level of enlightenment. How about contemplation of the mind? When we talk about the mind, we are dealing with a complex problem because it is difficult to define what the mind is. We can't say mind is... like talking about a specific thing. Because, talking about people is talking about the activities of body and mind. The activity of the body is of the gross part, the activity of the mind is of the subtle part. However, we still grasp and recognize it. We often hear about the mind through the concepts: good mind, evil mind, selfish mind, greed, anger, … All are manifestations of the mind in life. It is not possible for two thoughts to coexist at the same time. When a good mind is active, there is no evil mind, when a greedy mind is working, there is no giving mind... Contemplation of the mind means that we are using the mind to contemplate the mind, right in the mind itself without having to observe an object. other than mind. That is, we are aware of our mind to see its presence and activity. Body and mind have an intimate relationship with each other. The body is the basis of the mind's activity, and the mind borrows the body to manifest. Mind is invisible but it has the characteristics of the body. It can be touched (sympathetic), it also has a feeling of pain and peace. Therefore, people always have a serious disease that is difficult to cure: Mental illness. The mind is often compared to an ape climbing a tree, moving from branch to branch all day long. Mindfulness before like that is different, arising and passing away continuously like a waterfall. Today I love people with all my heart, tomorrow I hate them. Mind is caused by cause and effect. Therefore, mind is not an independent entity. On that basis, the mind has no self of its own. Consciousness is born of form, feeling, perception, mental formations, and consciousness. These factors themselves are also dependent-arising, impermanent, and not-self. Therefore, the mind is also impermanent and non-self. The Buddha taught: "Bhikkhus, attachment to the mind is permanent, but wrong and worse than attachment to the body is permanent. Because a person's body can last from a few decades to a hundred years, but his mind is born and dies and changes every moment." (A Ham Journal, Volume II) But from a positive perspective in Buddhism, It is through the impermanent change of birth and death of the mind that we can learn and practice according to the Buddha's teachings, diligently following the path that he walked. In this way, we too will gradually transform into a saint just like the Buddha. The last part is the conception of Dharma. Dharma means "recognize self-nature, ghost creatures solve". All things, phenomena that themselves can preserve the nature, appearance, name, ... to be able to distinguish it from other things is called a dharma. Dharma is divided into two parts, material and mental. Humans are the object for practicing contemplation of the dharma. Because it has enough material and mental dharmas. Buddhists reflect on the body and the five aggregates to realize the relationship between themselves and the universe. If there were no universe, this union of the five aggregates would not exist. From this reality we see more clearly the meaning of not-self of all things. In the sutras of developed Buddhism, no-self includes the dharma of no-self and the cause of no-self, or the dharma of no-self and the dharma of the mind of no-self. Here rupa is generalized to the human body and dharmas outside the precepts. Formal dharmas and mental dharmas both depend on causes and conditions that make them illusory. The Shurangama Sutra teaches: "The cause and effect of harmonizing false hope is born, and the cause and effect of dispersing false hope is destroyed". It should be added that, the body and mind only exist for a certain period of time and then disappear according to the law of birth - formation - destruction - destruction. Body cannot exist outside of mind, mind cannot exist outside of body. Just as rupa cannot exist apart from feeling, perception, formations, and consciousness. Therefore, Buddhism does not accept a permanent soul after the destruction of the material body. The reason for having a thought of an eternal soul and seeing it as a self, is due to the affirmation of the self-existence of human beings in infinite time. The idea of ​​such a soul, such a self - according to Buddhism is false and empty. It's just a delusional concept that the mind of the wrong mind can't be in reality. When choosing Four objects of contemplation to practice, it is self-cultivation. Because the liberation of birth and death for humans is the main goal that the Buddha aimed at in this life. If you understand yourself, you will understand others and all beings. Seeing the cause and effect of birth and death, impermanence, and no-self in human beings, we can see that dharmas are the same. Therefore, this mindfulness practice is first of all to bring the body and mind back to live in the present moment. Banish forgetfulness and distraction to maintain mindfulness and sustain life. As for real life, If the four objects of contemplation are practiced, people will partly overcome obstacles related to body and mind. The worldly habits make it difficult for people to overcome psycho-physiological diseases that are considered as latent instincts. Humans always tend to live in lust and craving. When instinct is not educated, suffering still accumulates. Therefore, it is necessary to apply and practice the Four methods of contemplation to gradually get out of the shackles of the world and gradually penetrate into the path of enlightenment and liberation from birth and death. Humans always tend to live in lust and craving. When instincts are not educated, suffering still accumulates. Therefore, it is necessary to apply and practice the Four methods of contemplation to gradually get out of the shackles of the world and gradually penetrate into the path of enlightenment and liberation from birth and death. Humans always tend to live in lust and craving. When instincts are not educated, suffering still accumulates. Therefore, it is necessary to apply and practice the Four methods of contemplation to gradually get out of the shackles of the world and gradually penetrate into the path of enlightenment and liberation from birth and death.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.7/6/2022.