Preface: I have long wanted to systematically summarize the methods of practice, but have been unable to do so as desired. On the one hand, it is because of limited wisdom that it is difficult to analyze the Dharma clearly and concisely. On the other hand, it is due to poor expression ability that one cannot smoothly put their inner thoughts into words. I used to draft a lot of articles, but I always felt unsatisfied, afraid that there might be something wrong that could mislead others. So I stopped writing and continued with meditation. Afterwards, there were multiple attempts to draft, but then the pen was put down again. Writing would start and then stop, dragging on like this, and as a result, it was never able to be published. During this period, many friends who are eager to alleviate suffering are urgently hoping that I can share how to put it into practice. Some elderly friends who have been practicing meditation for most of their lives but have still not achieved any results feel deeply that their lives are running out, and they are extremely anxious. I have also hoped to find someone in today's world who truly teaches the right way, so that I can directly introduce them to everyone. However, currently among the major sects and many obscure practitioners that I am aware of, I have not yet found anyone who truly understands the correct teachings, let alone teaches them. This makes me increasingly feel that it is urgent to write an article that is popular, easy to understand, and not prone to deviation, which anyone can start practicing immediately. Fortunately, over the past six months, with the progress of meditation, many key issues have been resolved. Therefore, although this article is still not perfect, after multiple revisions and careful consideration, I believe that it is at least not misleading in terms of direction. I also believe that if everyone can read carefully, think repeatedly, carefully consider, and practice according to the methods I mentioned, they will definitely be able to achieve something. At that time, even if there are some errors in the article, everyone will be able to correct them on their own. Theory Basic Theory Let's start with the basics. Humans have five senses, which are stimulated by five different phenomena, resulting in five types of cognition.
The eyes receive stimulation from colors, resulting in the perception of brightness, darkness, and color. The ears receive stimulation from sounds, resulting in the perception of sound. The nose receives stimulation from smells, resulting in the perception of fragrance or odor. The tongue receives stimulation from tastes, resulting in the perception of sourness, sweetness, bitterness, spiciness, saltiness, and umami. The body receives stimulation from touch, resulting in the perception of softness, hardness, lightness, heaviness, roughness, smoothness, coldness, hotness, pain, and itchiness.
In addition, the mind can also generate memories and thoughts about past experiences, which are referred to as "dharmas". Therefore, humans have a total of six senses, each of which generates six types of cognition in response to six different phenomena.
Here, we will refer to cognition as perception, which can be simplified as follows: the eye and color give rise to visual perception, the ear and sound give rise to auditory perception, the nose and scent give rise to olfactory perception, the tongue and taste give rise to gustatory perception, the body and touch give rise to tactile perception, and the mind and objects give rise to mental perception.
There are six important characteristics in the process of perception:
- Each sense can only perceive its corresponding phenomenon and cannot perceive other phenomena.
For example, the eye can only generate perception with color, but not with sound, smell, taste, or touch; the mind can only generate perception with mental objects, but not with color, sound, smell, taste, or touch. Other senses are the same, each can only generate perception corresponding to its own phenomena.
- Although we are capable of generating six types of consciousness, only one type of consciousness will arise at a time.
Just like a tug-of-war competition, the stronger side is able to pull the red cloth in the middle of the rope towards their own side. The most attention-grabbing phenomenon can generate {trigger} corresponding recognition with the corresponding senses.
- When perception arises, we may feel that "I am perceiving the phenomenon", "mind or consciousness is perceiving the phenomenon", or "the senses are perceiving the phenomenon".
But in fact, cognition is a new[new inherent] phenomenon that occurs [in conciousness?] when the senses are stimulated by phenomena, and it is not about recognizing or knowing something.[I thought the knowing element whas inherent in conciousness?, or is this a new seperate conciousness from the mind?]
Just like how light is a new phenomenon generated when electric current passes through a light bulb, and not light illuminating the electric current, nor the light bulb or any other thing illuminating the electric current, light is simply a new phenomenon produced by the light bulb and electric current.
- when each sense and phenomenon arises, it is accompanied by the arising of feeling, perception, and thought. If all sensory and perceptual properties of material objects are classified and named as "color," then there are a total of five types of phenomena in the process of cognition: color, sensation, perception, thinking, and consciousness.
These five phenomena encompass our entire body and mind. In this context, they are traditionally named as the Five Aggregates, namely form aggregate, feeling aggregate, perception aggregate, mental formations aggregate, and consciousness aggregate. 5. The five aggregates arise and cease immediately. But as long as life is not over, the body and mind are healthy, the five aggregates will continue to be reborn, arising and ceasing, old ones ceasing and new ones arising, until death. At the moment of death, if the last remnants of ignorance and attachment are not extinguished, a new set of aggregates will be reborn, giving rise to a new life. In this way, the cycle of birth and death continues endlessly.
- Just like having a wound on the body, that hurts when touched, that hurts when it's cold, that itches when touched, that itches when it's hot, and constantly experiencing various pains. Only by scratching with the appropriate intensity when it itches, will it bring a brief sense of pleasure.
Accompanied by the five aggregates of greed and attachment, it is like a body with festering wounds, where there is more suffering than joy.
When encountering unfortunate events, one suffers from blame and hatred; when unable to obtain desired happiness, one suffers from the pain of unfulfilled desires; when what one has obtained is lost or changes, one suffers from the pain of separation and loss; if one regards the five aggregates as "self," then when the aggregates arise, abide, and cease, one suffers from the pain of birth, aging, and death. All of these are often accompanied by worry, sadness, suffering, distress, and annoyance. Only when one satisfies their greed and desires can they obtain temporary happiness.
What needs to be particularly noted here is that many people believe that the way greed and attachment lead to suffering is as follows: this attachment leads to the rebirth of the five aggregates, and it is because of the rebirth of the five aggregates that suffering exists. [Who beleives that? or is that a wrong translation? aren't the aggregates constantly reborn?]
From this, it is believed that the five aggregates are suffering, and thus the direction to eliminate suffering is directed towards the cessation of the five aggregates. [doesn't really make sense. Avanced users want to experience cessasion?]
But in reality, greed and attachment are the direct causes of suffering in the present, rather than in the future. When there is love, there is also suffering; when there is no love, there is no suffering.
If the five aggregates that arise in the present moment are accompanied by some kind of craving and the object of that craving is unsatisfactory, then these aggregates accompanied by craving will manifest as suffering in the present moment. If in the next moment there is no craving or attachment arising in the new aggregates, then there will be no suffering. For example, if someone has love for someone of the opposite sex, they will feel upset when they see the other person with someone else.
Later, if one changes their mind and no longer loves, they will no longer be bothered by any actions of the other person. So, when you love someone, there is a possibility of suffering for them; when you don't love someone, you won't suffer for them. If this point is not clear, one will go in the wrong direction and believe that the eradication of suffering means the eradication of the five aggregates.
But in fact, we don't need to extinguish any of the five aggregates, or even extinguish any craving or attachment. The five aggregates arise and cease on their own, and even if one wishes to retain them, they cannot be retained. This is especially true for the attachment and craving within the five aggregates. [this paragraph does not make sense]
Therefore, there is absolutely no need to do anything extra to eliminate them.
If one understands this principle, then one can understand that the so-called eradication of suffering is to prevent the arising of attachment in the five aggregates of rebirth [rebirth of five aggregates? how is that even possible?].
The past five aggregates have arisen and ceased, love has arisen and ceased, suffering has arisen and ceased.
But if the five aggregates that arise in the remaining lifetime [is he saying here that lifetime can span over many conciousness? which is probably true. But lifetime of what? or does he mean a human life time? how does this relate to each conciousness being seperate?] do not have greed and attachment, then the remaining lifetime will not be troubled by the arising of sorrow, grief, suffering, worry, and affliction due to birth, aging, illness, death, resentment, hatred, separation from loved ones, and inability to obtain what is desired. This is known as "Nirvana with residue." [I think this whole paragraph is about a liberated person right?]
When the five aggregates of this world cease to exist, ignorance is extinguished, craving is severed, and the five aggregates will be extinguished like a flame that has consumed all its fuel. They will no longer give rise to new aggregates, completely eradicating the root of suffering. This is known as "parinirvana."
Perhaps some people may wonder, if the five aggregates are completely extinguished and not reborn, wouldn't that be like disappearing into thin air? What is the significance of such a result? In fact, no matter who it is, no matter how strong or weak their attachment is, they cannot prevent the fact that the five aggregates arise and cease, even if it is only for a moment. This is true in the present moment, and it will be the same at the time of death.[this does not answer the original question in the case of an arahant]
Just like how a flame is inherently a phenomenon of being born and extinguished, but because fuel is continuously supplied, the flame keeps igniting.
If one ignores the fact that flames are actually constantly disappearing, they may mistakenly believe that the flame remains the same throughout, until it dissipates and extinguishes when the fuel is depleted.
If people do not realize that the five aggregates arise and cease completely, and then continue to give rise to new five aggregates. They will mistakenly believe that the past and future are the same, that they are the same from beginning to end, that they are the same from birth to death, and even believe that after death, rebirth is still the same. And consider these five aggregates as "me", therefore afraid of their cessation.
But in fact, they are not the same, nor is there a "self" within or outside of the five aggregates.
So, rebirth is just the rebirth of the five aggregates, and not being reborn is simply not giving rise to new five aggregates.
Perhaps some people may wonder, if there is no "self," then who is free from suffering, who is suffering, and who attains liberation and nirvana? The reason for this confusion lies in the fact that people have not fully understood that the five aggregates arise and cease completely.
Although the previous set of five aggregates can give rise to the subsequent set of five aggregates, the two sets of five aggregates are completely different and independent phenomena.
Because of the mistaken belief that there is something constant that runs through the transition from one set of five aggregates to another, from birth to death, from this world to the next, or the belief that there is something unchanging that transfers from the previous set of five aggregates to the subsequent set, it is believed that this thing is the one that experiences suffering and non-suffering.
But in fact, there is no such thing as something that remains unchanged. When the five aggregates arise, it is merely the arising of the five aggregates. When the five aggregates cease, it means that these five aggregates have completely disappeared. If there is attachment and desire among the arising five aggregates, and if the object of attachment and desire is unsatisfactory, then attachment and desire will transform into suffering. Therefore, these five aggregates are considered as suffering.
Similarly, the arising of suffering is just the arising of suffering. [this is not clear. does he mean the arrising of 5 aggregates with suffering?] The cessation of this suffering means the complete disappearance of this suffering.
In this process, there is neither enduring suffering nor enduring without suffering, only the arising and ceasing of suffering. If there is greed and attachment, suffering will continue endlessly. If greed and attachment keep arising, suffering will persist without end. Without greed and attachment, old suffering will cease to exist. Without giving rise to new suffering, one attains liberation and nirvana.
Practice
So, is there a way for us to reduce or even eliminate greed and attachment, remove doubts, and completely cut off the cycle of suffering in this lifetime, in the present moment, starting from this very moment?
Yes, there is. The method of practice can be divided into two steps:
- Distance oneself and be alone. The places where modern people live are often filled with various comfortable and enticing colors, sounds, smells, tastes, and textures. These five external conditions are referred to as the five desires. An untamed heart has difficulty resisting the temptations of the five desires, therefore, when exposed to them, various forms of greed and attachment will continuously arise.
In order to avoid these temptations and reduce the generation of greed, we should try to stay away from bustling and noisy places as much as possible.
Go to a quiet and undisturbed wilderness or vacant house, restrain the senses, moderate your diet, regulate your behavior and conduct, reduce tasks, and live a simple life.
If conditions do not allow, you can arrange a quiet and simple room at home or nearby for solitude. When entering this room, you should restrain yourself as mentioned before.
- Practice the Four Foundations of Mindfulness. [add at the begining: The Tathagata gives a simile of the 6 animals] If you catch six different animals - a dog, a bird, a snake, a wolf, a fish, and a monkey - and tie them all to the same pillar in the square.
Dogs want to enter the village, birds want to fly into the sky, snakes want to crawl into holes, wolves want to go to the wilderness, fish want to jump into the water, monkeys want to enter the forest. Each has its own desired destination.
But because each animal was tied up and kept struggling, it eventually became exhausted and could only rely on the pillar for support.
The six constrained senses are like these six animals, constantly wanting to climb and explore their favorite phenomena. In order to tame these senses, we also need to tie them to a pillar, and this pillar is the body and mind.
The so-called "body-mind awareness" refers to: focusing all attention inwardly on one's body as a whole or specific parts, being fully engaged and enthusiastic, and attentively contemplating [this usually means a verbal or thinking process, does he mean this?] and discerning.
Just like when driving, if we focus[put] our full attention on the road ahead, approach driving with enthusiasm, and concentrate [collected] with a clear mind.
When there is a car ahead, we will accurately[clearly] know that there is a car ahead; when the car ahead stops, we will accurately[clearly] know that the car ahead has stopped; when the car ahead moves, we will accurately[clearly] know that the car ahead is moving; when there are pedestrians ahead, we will clearly know that there are pedestrians ahead; when there are obstacles ahead, we will accurately[clearly] know that there are obstacles ahead; when there is a puddle ahead, we will accurately[clearly] know that there is a puddle ahead; when there is a traffic light ahead, we will accurately[clearly] know that there is a traffic light ahead.
No matter what road conditions appear ahead at this moment, we will promptly and accurately inform you[clearly know it]. Similarly, if we wholeheartedly focus[put attention] on our overall physical well-being[????], with enthusiasm and concentration[collectedness], and engage in critical thinking and discernment. Then, when the body is sitting, it will accurately[clearly] know that it is sitting; when it stands up, it will accurately[clearly] know that it is standing; when it is standing, it will accurately[clearly] know that it is standing; when it is walking, it will accurately[clearly] know that it is walking; when it is lying down, it will accurately[clearly] know that it is lying down. No matter what state the body is in at this moment, whether it is moving forward or backward, raising hands or feet, dressing or wearing a hat, being awake or asleep, eating or drinking, or going to the bathroom, it will be immediately known and understood accurately[clearly]. When walking, if we focus[put] our attention on our feet, full of enthusiasm, and concentrate[collect] our thoughts, we can think clearly and discern.
Then, when you lift your foot, you will know that you are lifting your foot; when your foot moves, you will know that your foot is moving; when you put your foot down, you will know that your foot is being put down; when your left foot steps forward, you will know that your left foot is stepping forward; when your right foot steps forward, you will know that your right foot is stepping forward. No matter what state your feet are in at this moment, you will be informed truthfully as soon as possible[know it clearly and instantly]. When sitting, if we wholeheartedly focus inward on our breath, filled with enthusiasm, fully concentrated[collected], and discerning in our contemplation[non-verbal?]. When exhaling, one will know truthfully[clearly] that they are exhaling; when inhaling, one will know truthfully[clearly] that they are inhaling; when exhaling deeply, one will know truthfully[clearly] that they are exhaling deeply; when inhaling deeply, one will know truthfully[clearly] that they are inhaling deeply; when breathing, one will know truthfully[clearly] that they are breathing; when not breathing, one will know truthfully[clearly] that they are not breathing. No matter what state the breathing is in at this moment, it will be known accurately[clearly] the first time[instantly].
Just like planting flowers and trees, all you need to do is water and fertilize them at the right time, and the flowers will naturally bloom, and the trees will naturally grow. The same applies to the state of mind. As long as we wholeheartedly focus[put attention] inwardly on our body as a whole or on specific parts, with enthusiasm, concentration[collectedness], and discernment, So the place of concern[attention] will be naturally and truthfully[clearly] known regardless of its state.
If we can continuously focus[pay attention] inward[s] on ourselves, we will remain aware of the true state of our body and not pay attention to other things in the world.
Therefore, it[our attention?] will not be affected by other worldly things, and can[this will] avoid the arising of corresponding desires, attachments, and sorrows and worries.
When you see other elderly people, sick people, dead bodies, decaying bodies, disabled bodies, or even skeletal remains, you should also redirect your attention to yourself and contemplate that your own body will also age, get sick, die, decay, become disabled, and eventually turn into bones. By doing so, you can reduce attachment to your own body.
It is extremely important to note that there is a significant difference between the concept of "身念处" (shēn niàn chù)[please translate, noting?] mentioned here and the concept of "身念处" [please translate] taught nowadays.
First difference: In the teachings of others, many people believe that if they can mark[note] or observe hearing when they hear a sound, mark[note] or observe seeing when they see something, and mark[note] or observe smelling, tasting, touching, etc. Here, however, is where one disregards everything and focuses[places] all attention on the body, constantly observing every movement of the body. If attracted by other senses or realms, once aware, immediately shift attention [back] to the body. Don't forget the metaphor of the six animals, the body is the pillar we rely on. The reason why we focus our attention on the body is precisely to prevent it from shifting to other places. In order to prevent inadvertently shifting our attention, we also need to frequently check, reflect, and remind ourselves to focus[place attention] on our bodies.
Second difference: In other teachings of mindfulness, people are often taught to carefully observe the phenomena generated by the body, explore their essence and the reasons behind their occurrence. For example, when the action of lifting the foot occurs, one should carefully and deeply observe the process of lifting the foot. The purpose is to study the essence of lifting the foot, discover the motivation behind lifting the foot, and see the truth of lifting the foot. Here, the focus is solely on the body, ensuring that one is aware of its real-time state.
For example, when we pay attention to our feet, lifting our foot is simply a phenomenon that we naturally become aware of when we focus on this area. What we need to ensure is that we continuously and accurately[clearly] know the real-time state of our feet, rather than exploring its essence[the sensations] and the reasons behind it[them].
Just like when driving, we are not focused on deeply studying the essence or reasons behind cars, pedestrians, or traffic lights that appear on the road ahead. The reason we can see them is because we are focusing[putting] our attention on the road ahead. The reason for being fully focused[attentive or aware], passionate, dedicated, and discerning is to ensure that attention is always directed towards the road ahead, continuously and accurately[clearly] knowing the real-time road conditions ahead.
Similarly, we are not concerned with studying the essence[sensations] of walking, standing, sitting, lying down, gestures, perceptions, or the reasons behind them. The reason we are able to observe these phenomena is because we are focusing our attention on the body. The reason for being fully focused[aware], enthusiastic, dedicated, and discerning is to ensure that attention is always directed towards the body, continuously and accurately knowing its real-time state.
The third difference: This is the most important and also the most difficult distinction to make compared to what others teach about mindfulness.
The body will produce various sensations when touched, such as hardness, softness, coldness, warmth, pain, itchiness, and so on. In the state of mindfulness taught by others, when the body experiences sensations, one can focus on the sensation, carefully observe it, or delve deeper into its nature. For example, when there is pain, delve into the pain, observe the pain, until the pain disappears. It can be said that this method is widely present in various popular Zen[Buddhist] practices in the world today.
[In contrast, correct meditation is always on the body itself,]And the focus of attention on the body in this context is always on the body itself, once again reminding you not to forget the metaphor of the six animals.
What you need to know is that tactile perception is generated because attention is focused on "touch," just like auditory perception is generated when attention is focused on sound. Focusing on touch and focusing on scenery, music is not much different. People are immersed in observing these bodily sensations precisely because they mistakenly believe that these sensations are the objects of mindfulness, thinking that observing these sensations is practicing mindfulness. But in fact, they are external conditions, they are "touch", just like "sight, sound, smell, taste", they are the "touch" among the five desires of "sight, sound, smell, taste, touch". When people deeply observe these sensations, they are deviating from their inner selves and being attracted by the five desires.
Therefore, when various sensations such as cold, heat, pain, itchiness, lightness, heaviness, hardness, and softness arise, not only should we not delve into the sensations, but we should also remind ourselves to redirect our attention back to our body. This distinction is difficult for beginners to discern. Only by practicing correct mindfulness of the body can one more easily skillfully direct their attention inward and abide within the internal body.
However, this distinction is crucial. If people mistakenly regard these sensations as the objects of perception, then the true objects of perception will not be able to develop.
So, what is the "受" (shòu) that is mentioned in the context of "受念处" (shòu niàn chù)? It's like using different objects such as a wooden stick, a stone, a bottle, a fist, etc., to strike the drumhead, and the drum will only produce loud, soft, or moderate sounds.[please translate]
[Feelings and Perceptions?]
When various sensations such as cold, heat, pain, itchiness, hardness, and softness are felt by the body, the mind can only generate three types of experiences: suffering, pleasure, and neither suffering nor pleasure.
If we only focus on the internal body and not pay attention to other phenomena, then we can gradually understand the three types of sensations within accurately.
Furthermore, when the senses of sight, hearing, smell, taste, and touch are stimulated by color, sound, fragrance, flavor, and texture, one can skillfully grasp the resulting sensations that arise internally.
When we are able to skillfully turn our attention inward, we can fully focus on our sensations. We must also approach this with enthusiasm, concentration, and discernment.
When suffering arises, one will truly know that there is suffering within; when pleasure arises, one will truly know that there is pleasure within; when neither suffering nor pleasure arises, one will truly know that there is neither suffering nor pleasure within.
No matter what kind of sensation arises internally at this moment, it will be immediately and accurately be recognized. This is the practice of mindfulness of sensations.
If we can continuously focus inward on the feeling, we will remain aware of what internal sensations arise without paying attention to other phenomena in the world.
Therefore, it will not be affected by other phenomena in the world, and can avoid the arising of corresponding desires, attachments, and sorrows and worries.
Only after being fully informed[??????] can we grasp our inner selves.
[Mind states?] The same applies here, if people are not familiar with suffering, they cannot correctly grasp the heart.
When we are able to skillfully grasp our hearts[heart/mind], we can wholeheartedly focus inward, filled with enthusiasm, concentration, and discernment.
When anger arises, one will accurately[clearly] know that there is anger within; when anger disappears, one will accurately[clearly] know that there is no anger within; when greed arises, one will accurately[clearly] know that there is greed within; when greed disappears, one will accurately[clearly] know that there is no greed within. No matter what state the mind is in at this moment, whether it is confused, calm, clear, or liberated, it will be immediately recognized and acknowledged. This is the practice of mindfulness.
If we can continuously focus inward on our hearts, we will remain aware of what thoughts arise within us, without paying attention to other phenomena in the world.
Therefore, it will not be affected by other phenomena in the world, and can avoid the arising of corresponding desires, as well as worries, sorrows, and suffering.
[Dhammas] Once we have a clear understanding of our own hearts, we can gradually grasp the laws within them, just like hearing a sound from somewhere and being able to locate its source by following the sound. For example, when we become proficient in recognizing anger, we can gradually understand anger itself; when we become proficient in recognizing greed, we can gradually understand greed itself. Here, greed, anger, and so on are referred to as phenomena.
If we wholeheartedly focus inwardly on the law[dhamma?], filled with enthusiasm, single-mindedly[I think this is better than collected] and attentively discerning. When there is anger, one will know it as it truly is; when there is no anger, one will know that it has ceased to exist; if anger that was not present before arises now, one will know it as it truly is; and when anger that has arisen ceases and does not arise again, one will also know it as it truly is.
Greed, drowsiness, negligence, and doubt are also the same. When the phenomena of form arise and cease, one will truly know: this is form, this is the arising of form, this is the ceasing of form. When the phenomena of feeling arise and cease, one will truly know: this is feeling, this is the arising of feeling, this is the ceasing of feeling. When the phenomena of perception arise and cease, one will truly know: this is perception, this is the arising of perception, this is the ceasing of perception. When the phenomena of mental formations arise and cease, one will truly know: this is mental formation, this is the arising of mental formation, this is the ceasing of mental formation. When the phenomena of consciousness arise and cease, one will truly know: this is consciousness, this is the arising of consciousness, this is the ceasing of consciousness.
Regardless of any phenomena that arise internally at this moment, such as the six sense bases, dependent origination, the seven factors of awakening, the Noble Eightfold Path, the Four Noble Truths, etc., they will be immediately and accurately known. This is what is meant by practicing mindfulness of the Dharma.
If we can continuously focus inward on the Dharma, we will remain aware of what phenomena arise within us, without paying attention to other worldly phenomena.
Therefore, it[the mind?] will not be affected by other phenomena in the world, and can avoid the arising of corresponding desires, attachments, and sorrows and worries.
[the following translation seems wrong is this a recap or overiew of the whole process:] During this period, we will start by focusing on the body and gradually progress step by step to cultivate the inner self. We will cultivate awareness of the body, cultivate awareness of sensations, cultivate awareness of the mind, and cultivate awareness of the teachings.
When the practice of mindfulness is perfected, the four foundations of mindfulness are perfected. When the four foundations of mindfulness are perfected, the mindfulness of consciousness is perfected. When the mindfulness of consciousness is perfected, wisdom arises. When wisdom arises, diligent effort arises. When diligent effort arises, joy arises. When joy arises, tranquility arises. When tranquility arises, concentration arises. When concentration arises, detachment arises. When detachment arises, one abandons all remnants, exhausts love, has no desires, extinguishes all defilements, and attains nirvana.
If people do not have a correct understanding of mindfulness of the body, they will not be able to reach the true mindfulness of feelings, let alone mindfulness of the mind and mindfulness of phenomena.
If one does not correctly cultivate mindfulness, one cannot truly understand what the five aggregates, five skandhas, six sense bases, and dependent origination are.
If one does not have a true understanding of the law[dhamma], then it is impossible to fulfill the seven factors of enlightenment, the eightfold path, and the four noble truths.
However, as long as one can skillfully master correct mindfulness, then one can guide one's practice with another practice[explain], and when one practice is perfected, another practice can be started, progressing step by step, until liberation and nirvana.
So I hope everyone can start from this moment, leave behind tempting environments, and focus wholeheartedly on their inner selves. Treat the state of mind and body with the same importance as one's own life, using the body as a pillar, grounding oneself in the inner self, and embarking on the path of spiritual practice.
My email address is linmuqingjing@foxmail.com. If anyone has any questions or objections about the article, you can send me an email. I will provide answers from time to time and will also publish the most popular questions for everyone's reference. I'm sorry, but you haven't provided any text to be translated. Please provide the text you would like to have translated into English.