DỊch phần dạy pháp của ngài pa-auk ngàY 9/4/2006 TẠi florida
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- Điều hướng trang này:
- Gịong nữ
- Sa ṅ khitena Pañcupp ād ānakkhandh ā dukkh ā”
- Female voice
- Male voice
- Male voice : Yes. Sayadaw’s
- Male voive
- Saññajahi etaṁ saññanidānaṁ saññapabhavaṁ
- Jhāna
Sayadaw: Đúng vậy. Nhưng không nên chú tâm đến những cảm thọ, ví dụ như, khi hơi thở chạm vào đỉnh môi trên, có lúc qúy vị có thể cảm giác cứng cứng ở đỉnh môi trên, có lúc qúy vị có thể cảm thấy ấm ở đây, khi thì lạnh…Cứng, nhám, nặng hay mềm, trơn, nhẹ, hay nóng, lạnh, hay có thể có cả nâng đỡ, đẩy. Khi hơi thở chạm vào đỉnh môi trên, nếu qúy vị chú tâm đến cảm thọ, qúy vị có thể cảm thấy ba yếu tố này. Ba yếu tố này không phải là đối tượng của thiền Ānāpāna. Ba yếu tố này là đối tượng của thiền Tứ đại. Qúy vị không nên lẫn lộn thiền Ānāpāna với thiền tứ đại. Nếu qúy vị thực hành thiền Tứ Đại, tứ đại là đối tượng thiền của bạn. Nếu qúy vị thực hành Thiền Tứ Đại, bạn không nên chỉ phân biệt tứ đại ở một điểm, mà khắp nơi trong cơ thể, qúy vị phải phân biệt. Đó là Thiền Tứ Đại. Hiện tại qúy vị đang thực hành Ānāpānasati. Khi qúy vị đang thực hành Ānāpānasati, hơi thở tại điểm chạm là đối tượng thiền của qúy vị, vậy cảm thọ không phải là đối tượng thiền của bạn. Nếu qúy vị chú tâm đến cảm thọ, qúy vị có thể sẽ cảm nhận cứng, nhám, nặng hay mềm, trơn, nhẹ, hay nóng, lạnh hay nâng đỡ, đẩy, nhưng những cảm thọ này không phải là đối tượng thiền Ānāpāna của qúy vị. Đối tượng thiền Ānāpāna của qúy vị chỉ có hơi thở đang đi ra từ mũi. Nhưng khi hơi thở đi ra mà qúy vị không thể cảm nhận cảm giác xúc chạm thì rất tốt. Nhưng qúy vị không nên chú tâm vào cảm giác xúc chạm, qúy vị chỉ nên chú tâm đến hơi thở tại điểm chạm hoặc ở đỉnh môi trên hay quanh lỗ mũi. Có một khúc gỗ qúy vị đang cắt bằng lưỡi cưa. Lưỡi cưa đi qua, đi lại hai bên. Nếu qúy vị theo dõi lưỡi cưa bên này rồi bên kia, định của qúy vị không thể phát triển. Lưỡi cưa đang chạm vào khúc gỗ. Từ điểm chạm này nếu bạn chú tâm vào lưỡi cưa, thì định của qúy vị mới có thể phát triển. Hơi Thở ví như lưỡi cưa, điểm chạm ví như khúc gỗ. Qúy vị phải chú tâm không phải vào cảm thọ xúc chạm, mà nên chú tâm vào lưỡi cưa thôi. Bạn có hiểu không? Vậy, lưỡi cưa là đề mục thiền của qúy vị, còn sự xúc chạm không phải. Nhưng đứng tại vị trí xúc chạm , qúy vị phải chú tâm đến chỉ lưỡi cưa thôi. OK? Gịong nữ: Điểm xúc chạm có phải là một phần của Thiền Ānāpāna không ạ? Nếu con ghi nhận điểm chạm, nó sẽ rơi vào thiền tứ đại. Thế có được không ạ? Sayadaw: Nếu qúy vị chú tâm vào điểm chạm, nếu qúy vị chú tâm đến cảm thọ, từ từ rồi bạn sẽ cảm nhận chỉ tứ đại thôi. Gịong nữ: Con không nghe được câu cuối ạ. Sayadaw: Nếu qúy vị chú tâm vào điểm chạm, và nếu qúy vị chú tâm đến cảm thọ xúc chạm, từ từ rồi qúy vị sẽ cảm nhận chỉ tứ đại thôi, không phải hơi thở. Gịong nam: Thưa Sayadaw, xin Ngài giải thích thêm, gì là những kinh nghiệm của tưởng tri hơi thở thay vì cảm thọ của tứ đại tại điểm chạm? Gì là những kinh nghiệm của việc tập trung vào hơi thở thay vì tập trung vào cảm thọ? Sayadaw: Một vài thiền sinh, khi họ tập trung vào các cảm thọ, từ từ họ thấy mặt hoặc quanh khu vực này trở nên cứng. Rồi nếu họ chú tâm đến cảm thọ đó và nếu họ tiếp tục chú tâm vào các cảm thọ, thì cả mặt trở nên cứng. Vậy thói quen này sẽ nguy hiểm cho họ nếu họ thực hành nhiều tháng, nhiều năm. Từ từ, nhiều cảm giác căng thẳng sẽ xuất hiện. Ngay khi vừa nhắm mắt, thì đột ngột cảm giác căng thẳng, cảm giác cứng và nhiều căng thẳng khác sẽ xuất hiện. Những căng thẳng như là cứng, nhám, nặng, rồi kết dính. Kết dính cùng với cứng, nhám, nặng tất cả tạo ra cảm giác căng thẳng, khi có yếu tố gió hổ trợ, chúng trở nên mạnh hơn. Lại nữa Đẩy là chức năng của Gío, chức năng của Gío còn là hỗ trợ, rồi nó trở nên rất nặng, nhiều căng thẳng. Vì sự căng thẳng này, họ không thể tập trung vào đối tượng hơi thở của họ. Khi họ tập trung vào đối tượng hơi thở, ngay khi vừa tập trung, rất nhanh tòan bộ hơi thở của họ trở nên nặng, căng thẳng. Do sự căng thẳng này, họ không thể tiếp tục hành thiền tốt. Vì thế đó là điều rất nguy hiểm. Nhưng nếu họ muốn hành Thiền Tứ Đại, họ nên chú tâm đến Tứ đại khắp cả cơ thể, theo từng giai đọan, chứ một điểm là không đủ. Gịong nam: Khi Ngài nói, phân chia vài giai đọan, giai đọan ban đầu rằng, Ngài theo dõi hơi thở vào, hơi thở ra, Ngài xem như là hai thân, hay 1 thân? Ngài có nói về đầu, giữa và cuối hơi thở, khi hơi thở đi vô và hơi thở đi ra, Ngài xem như hai giai đọan của Tâm hay chúng ta chỉ nên tập trung tại điểm chạm? Sayadaw: Tại điểm chạm thôi, lúc đó có hai đối tựơng, đúng vậy. Nhưng khi Nimitta xuất hiện, trở thành một đối tượng: hơi thở vào cũng là Nimitta, hơi thở ra cũng là Nimitta, Nimitta cũng là Nimitta. Cả ba thứ này trở thành như nhau. Trước khi thấy Nimitta, chúng là hòan tòan khác nhau, hơi thở vào là đối tượng của một tâm, hơi thở ra là đối tượng của một tâm khác. Vậy chúng là hòan tòan khác nhau. Nhưng Nimitta, đối với người mới bắt đầu lúc đó là đỉnh môi trên hay quanh lỗ mũi, đây được gọi là Nimitta. Khi hơi thở trở thành Nimitta, lúc đó hơi thở vào cũng là Nimitta, hơi thở ra cũng là Nimitta, Nimitta là Nimitta, cả ba là cùng một thứ, một đối tượng duy nhất. TRANSCRIPTION IN ENGLISH – SAYADAW’S DHAMMA TALK – FLORIDA, 9/4/06 Our goal is to realize Nibbāna only, or to attain Nibbāna only. If you want to attain Nibbāna, what we should try to realize? First, you must try to understand or to realize the Four Noble Truths. What are the Four Noble Truths ? The Noble Truth of Suffering ( Dukkha Sacca) The Noble Truth of the Origin of Suffering ( Samudaya Sacca) The Noble Truth of the Cessation of Suffering ( Nirodha Sacca) The Noble Truth of the Path leading to the Cessation of Suffering (Magga Sacca) These Four Noble Truths are very important for each Buddhist. If you realize these Four Noble Truths then whenever your Insight becomes mature, you may realize Nibbāna by Path and Fruition Knowledges. If you realize Nibbāna stage by stage, with four types of Path and four types of Fruition, then you can become Arahant, you may destroy all defilements including the attachment to any new existences. To become Arahant, what you should try? You must practise the Noble Eightfold Path. You may already understand the Noble Eightfold Path.
Among this Noble Eightfold Path, Right Speech (Sammā Vācā), Right Action (Sammā Kammanta), and Right Livelihood (Sammā Ājīva), these three are called the training of Virtue or Morality ( Sila Sikkhā). Right Effort (Sammā Vāyāma), Right Mindfulness (Sammā Sati) and Right Concentration (Sammā Samādhi), these three are together called the training of Concentration ( Samādhi Sikkhā). Right View (Sammā Diṭṭhi) and Right Thinking (Sammā Saṅkappa), these two are together called the training of Wisdom (Paññā Sikkhā). Based on the purification of your virtue, you must try concentration practice. What is Sammā Samādhi ? According to the Mahāsatipaṭṭhāna Sutta, four types of Jhānas are called Sammā Samādhi , Right Concentration. The concentrated mind can produce strong and powerful light, the Light of Wisdom. With the existence of the Light of Wisdom, if you practise the training of Wisdom, that is Sammā Diṭṭhi - Right View and Sammā Saṅkappa – Right Thinking, it is possible. What is Sammā Diṭṭhi ?
These four types of Right Understanding are called Sammā Diṭṭhi – Right View. So to understand the Four Noble Truths is Right View – Sammā Diṭṭhi. Among the Four Noble Truths, the Noble Truth of Suffering (Dukkha Sacca) and the Noble Truth of the Origin of Suffering (Samudaya Sacca), these two Noble Truths are the objects of Vipassanā Insight. You must contemplate them as anicca, dukkha, anatta.. These two Noble Truths are called Saṅkhāra – Formations. These formations as soon as they arise, they pass away very very quickly, so they are anicca, impermanent. They are always oppressed by arising and passing away so they are dukkha, suffering. There’s no permanent entity and permanent substance, so they are anatta, non-self. If you contemplate these formations as anicca, dukkha, anatta. Such type of contemplation is called Vipassanā Insight. If you want to practise Vipassanā meditation accoding to Buddha’s instruction, then you should try to understand the Noble Truth of Suffering (Dukkha Sacca) and the Noble Truth of the origin of Suffering (Samudaya Sacca). What is the Noble Truth of Suffering (Dukkha Sacca)? “Saṅkhitena Pañcuppādānakkhandhā dukkhā” “In brief, Five Aggregates of Clinging are called Dukkha Sacca - the Noble Truth of Suffering”. What are Five Aggregates of Clinging? The Clinging Aggregate of Materiality The Clinging Aggregate of Feeling The Clinging Aggregate of Perception The Clinging Aggregate of Formations The Clinging Aggregate of Consciousness These Five Clinging Aggregates are called the Noble Truth of Suffering. According to Buddha’s Teaching, the Clinging Aggregate of Materiality is Matter. And the Clinging Aggregates of Feeling, Perception, Formations, Consciousness are called Nama, mentality. So they are altogether Mind and Matter only. If you want to practise Vipassanā systematically, first you should try to understand with your direct knowledge, this Mind and Matter or Ultimate Mentality and Ultimate Materiality. According to Buddha’s Teaching, our body is composed with small tiny particles called Kalāpas. These Kalāpas are not Ultimate Materiality. They are a group of Ultimate Materialities. If you analyze each Kalāpa, you can understand Ultimate Materiality. At least, there are eight types of Materialities, such as earth element, water element, fire element, wind element, colour, odour, flavour and nutritive essence. In some Kalāpas, there may be nine types of Materialities, in some Kalāpas, there may be ten types of Materialities, etc... At that time you understand Ultimate Materiality. To understand such Ultimate Materiality, first you should try to practise Samatha Concentration. Based on Purification of your virtue you must practise Samatha Concentration. You should try to attain first Jhāna, second Jhāna, third Jhāna, Fourth Jhāna. To attain these Jhānas, there are forty Samatha Meditation subjects. Among forty, thirty Meditation Subjects can attain Jhāna if you practise them systematically. Among these forty Meditation Subjects, usually we teach Ānāpāna, Mindfulness of Breathing or Four Elements Meditation. If you practise Ānāpāna, Mindfulness of Breathing systematically, you may attain up to fourth Jhāna stage. Based on this fourth Jhāna, if you practise ten Kasiṇas, eight Attainments, Four Sublime Abidings, etc,… it is also very easy. So when you are practising Ānāpāna, your meditation object is only just breath, the breath is touching on your nostril or upper lip. You should focus on the breath which is touching on your upper lip or your nostril. You should not emphasize touching sensation. You should emphasize breath on the touching point only. Your meditation object is only breath, not sensation. But when you’re focusing on your breath object, when your concentration becomes deeper and deeper then you may not feel touching sensation. You may feel only just breath, no problem, at that time, please focus on breath object only. Again, when your concentration becomes deeper and deeper then you will not see your body or your face. Your mind will stay with your breath only. If the breath and mind stay together, it is very good, no problem, please continue to concentrate on that breath object only, then very soon Nimitta may appear. When breath becomes Nimitta, then you should concentrate on that Nimitta. What is the Nimitta? Nimitta is the sign of concentration, or the cause of concentration. What is the sign of concentration? When your concentration becomes deeper and deeper on you breath object, then breath will become colorful one, usually for many meditators, the breath become smoky colour. The breath which is coming out front your nostril becomes smoky colour. That smoky colour and breath must unify together, must be same; the breath becomes smoky colour, the smoky colour becomes breath. Breath and smoky colour must be same, at that time your mind automatically will stick to the Nimitta. If you concentrate on your Nimitta, when your concentration becomes deeper and deeper then smoky colour will change into white wool, white colour like cotton wool. That cotton wool coloured Nimitta is called Uggaha Nimitta, Learning Sign. Smoky colour is called Parikamma Nimitta, Preliminary Sign. If you can concentrate on the Uggaha Nimitta, Learning sign, white colour Nimitta, when your concentration again becomes deeper and deeper, then that white colour Nimitta will change into transparent body like Morning Star. That transparent body Nimitta is called PaṭibhāgaNimitta, counterpart sign. You must concentrate on that PaṭibhāgaNimitta, counterpart sign. If you can thoroughly concentrate on that couterpart sign then slowly your concentration will become deeper and deeper, then full absorbtion will appear. That full absorbtion is called Jhāna concentration. You can attain up to fourth Jhāna if you practise systematically in this way. So this Nimitta is called the sign of concentration. Concentrated this mind produces this Nimitta. So this is called the sign of concentration, but it is also the cause of concentration. If you can concentrate on the natural breath, your concentration can not become deeper and deeper. But when your concentration becomes deep and stable then the breath will become Nimitta. If you can concentrate on your Nimitta systematically then your concentration will develop. So this is also called the cause of concentration. Today I will stop here but you can discuss your difficulties in this case. Any question? Female voice: Is Nimitta produced by your own mind? Sayadaw’s: Yes, yes, concentrated mind can produce Nimitta. Because in-breath and out-breath are produced by mind. When the mind becomes concentrated mind, that concentrated mind can produce this Nimitta. Because the mind can produce the breath, as well as concentrated mind can produce Nimitta. That Nimitta and breath are same. According to the Buddha’s teaching, the breath is produced by your mind. Every consciouness which arises depending on your heart-base can produce mind-produced-Kalāpas. If you can discern Four Elements systematically in your breath, breath is nothing but a group of small particles, called Kalāpas. These Kalāpas, if you analyze then there are eight types of Materialities. Among eight types, there’s color. One Kalāpa’s color and another Kalāpa’s color together become Nimitta. Female voice: So the Nimitta is one kind of material? Is that right? Sayadaw’s: Yes, this is material but before you break down the compactness, at that time we call, this is concept, Pannatti, including a group of small particles as a solid, as a compactness, you can see as Nimitta. Male voice: How are Four Elements related to breath? Sayadaw’s: Not only the breath, the whole body is related to Four Elements. Our body is composed with primary four elements and derived materialities. Here, please try to see, do you see color? In my hand, do you see colour? Male voice: Yes. Sayadaw’s: What is the color? This color is four elements’ color only. Please touch your hand, you can feel Hardness, Roughness, Heaviness or Softness, Smoothness, Lightness, or Flowing, Cohesion, Heat And Cold, Supporting and Pushing. These are Four Elements. Hardness, Roughness, Heaviness, Softness, Smoothness, Lightness are called Earth Element. Flowing, Cohesion are called Water Element, Heat and Coldness are called Fire Element. Supporting and Pushing are called Wind Element. These are four elements. If you practise this Four Elements Meditation systematically and when your concentration develops, you can see small particles called Kalāpas, there’s no hand, there’s no body, only just a group of Kalāpas. If you analyze these Kalāpas, at least there are egight types of materialities : earth element, water element, fire element, wind element, colour, odour, flavor, nutritive essence. So among these Kalāpas, Four Elements are very important, preliminary materialities. There’s color. What is color? The color of Four Elements only. There’s smell. What is smell? The smell of Four Elements only. There’s taste. What is taste? The taste of Four Elements only. There’s nutritive essence. What is Nutritive Essence? The four element’s nutritive Four Element So Four Elements are preliminary elements which compose our body. Breath is one part of our body only. So if you can discern Four Elements systematically in your breath, you can see breath is nothing but a group of small particles called Kalāpas. Among these Kalāpas, in every Kalāpa, there are eight types of materialities or nine types of materialities including breathing source. Among these nine types, Four Elements are preliminary elements. They are very important. Male voice: We are thinking of fire, earth, water, etc.. and relating to the sign. When you make the breath change into small particles, I thought you relate to the sign, in relationship to air, earth and water, the earth changes into water? Sayadaw’s: No, no change. They never change. My meaning, please listen. Now you’re practising Ānāpāna, at the time, you have no enough concentration, at the time you can not see your breath becomes smoky color. But there’s still color but you can not see because you have no concentrated mind. When your concentration develop, at that time, you may see your breath becomes smoky color, not changing, but really there’s color, you can not see by your natural mind. When your mind is concentrated mind, at that tiem you can see this color. Again when your concentration becomes deeper and deeper, then you can see the color is white color. Again when your concentration becomes deeper and deeper, that color becomes transparent color, like Morning Star only. But your breath has such color, your concentrated mind can produce such color only. Male voive: Thank you Sayadaw. Female voice: Sayadaw, is that color already there? Or concentration produces White? Or is the White already there? Sayadaw’s: It has color but that color is not bright. When concentration becomes deeper and deeper, at that time concentrated mind can produce this color. Male voice: Master, are there any stages that lead up to preliminary sign in concentration? Are there stages of concentration before you reach that preliminary sign? Sayadaw’s: There may be different colors. . Different colors, why they become different, only one meditation object? Because of the difference of perception. “Saññajahi etaṁ saññanidānaṁ saññapabhavaṁ This is mentioned in the “Visuddhi Magga” – The Path of Purification. Your concentrated mind is always associated with perception, Sanna. When concentration becomes deeper and deeper, at that time if your perception which associates with your concentration changes, that color may be changed. Especially when you attain access concentration stage, the Nimitta becomes very bright, Nimitta becomes transparent and bright. At that time if you can maintain your concentration more than one hour, two hours or three hours, etc for many days, then Nimitta also becomes stable, your concentration also becomes stable and deep. At that time, if your perception changes, Nimitta will be changed, for example if you want Nimitta to be red, then quickly Nimitta will become red like Ruby color; if you want it to be yellow color then it will become yellow. If you want it to become round Nimitta, then Nimitta will become round. If you want to see Nimitta long then it will become long. It will be always changing depending on your perception. If Nimitta is always changing like that then you can not go to Jhāna, you can not attain Jhāna because you can not concentrate thoroughly on your Nimitta. So for the beginners, when Nimitta the first time appears, you shouldn’t emphasize color, you should not emphasize Four Elements on that Nimitta. If you pay attention four elements in that Nimitta, then this is not your Ānāpāna Meditation, it will become Four Elements Meditation, the meditation object changes. If you emphasize color, then they are Color Kasiṇa. But among ten types of Color Kasiṇa, this Ānāpāna Nimitta is not the object of Color Kasiṇa meditation. So this a little bit difficult to explain. Because of this reason, you should not emphasize the form, you should not emphasize color, you should not emphasize four elements in the Nimitta. How you should practise? Just Nimitta only you should focus; whether it is red or white or any color, no problem. In the same way before you are seeing Uggaha Nimitta, Learning Sign and PaṭibhāgaNimitta, Counter-part Sign, in the Preliminary Sign stage, at that time also if your perceptions is changing then your Nimitta will be changing, but it’s usually for meditators who practise for a long time only. Male voice: I wonder if before the first sign, when it appears like smoke, before that, are there stages in concentration to develop towards that preliminary sign? Sayadaw’s: Yes, yes, there are four stages: Number One is long breath, Number Two is short breath, Number Three is the whole body of breath Number Four is the subtle breath or cessation of breath So there are four stages. When you’re practising Ānāpāna, you should try to understand your breath: when it is long, you should try to understand your long breath; when it is short, you should try to understand your short breath. Intentionally you should not to try to make your breath long or short. Please allow your breath in a natural way. At that time, if you can concentrate thoroughly on your long breath or short breath, when your concentration becomes stable, at that time, you should try to observe the whole body of breath. When it is long, you should try to understand the whole body of breath; when it is short, you should try to understand the whole body of breath. What is the whole body of breath? The breath on the point, from the beginning to the end, you should try to understand the breath. From the beginning to the end, it is called “the whole body of breath” only. It is not necessary to follow inside and outside, just watch one point only, one touching point only. On the touching point from beginning to the end, you should try to understand your breath only. When you’re practising this way, when your concentration becomes deeper and deeper, the breath becomes very very subtle, very gentle, very bright. At that time, you should not try to make your breath clear (Sayadaw is breathing in and out with clear sounds), in this way, you should not do. Please try to focus on that subtle breath, subtle breath is very good, this is the sign of deeper concentration. When your concentration becomes deeper and deeper, your breath will become subtler and subtler. On that subtle breath if you can concentrate, it is very good. Why? Very soon, Nimitta will appear. When the breath becomes Nimitta, you must focus on the Nimitta. When you focus on the Nimitta, at that time breath becomes gross, then sometimes you may pay attention to your breath object, sometimes you may pay attention to your Nimitta. So object will be two. If there are two objects, concentration can not develop high. So because of this reason, subtle breath is very good. When the breath becomes Nimitta, at that time if you can focus on the Nimitta, you may be able to forget your breath object. Каталог: wp-content -> uploads -> 2013 2013 -> 1. 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