DỊch phần dạy pháp của ngài pa-auk ngàY 9/4/2006 TẠi florida
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- Điều hướng trang này:
- Assāsapassāse nissāya uppannanimittampi ettha assāsapassāsa sāmaññavasena”
- Sayadaw’s : Yes. Male voice
- Sayadaw’s
- Male voice
- Female voice
Male voice: In “Visuddhi Magga”, under the heading of Ānāpānasati, it is said that in this stage, that it will come, that you can concentrate on your breath and the Nimitta, as well as breathing in and breathing out. How can you compare the stage that you told him, the Nimitta as well as subtle breath. ( Transriber can not get one sentence here). So at that stage, how can you compare to this one, because I’m asking that, when the Nimitta comes, you said, initially if we try to concentrate on the Nimitta, then it will disappear. So with this stage, you try to concentrate on the Nimitta instead of breathing in and breathing out? Sayadaw’s: When the Nimitta appears, you must concentrate on your Nimitta only. At that time, still there’s breath, the breath completely stops when you attain Fourth Jhāna stage only. As long as you do not yet attain Fourth Jhāna, there’s still breath but that breath becomes very very subtle, very gentle, very bright. Because of this sublteness you may be able to maintain your concentration on your Nimitta only. Nimitta is your Jhāna meditation object; natural breath is not your Jhāna meditation object. “Assāsapassāse nissāya uppannanimittampi ettha assāsapassāsa sāmaññavasena”. What is the meaning? Depending on the natural in-breath and out-breath, the Nimitta appears. Therefore Nimitta can be called in-breath and out-breath. So in-breath and out-breath and Nimitta are same, Nimitta is assāsa, passāsa; Assāsa, passāsa is Nimitta. So they are same. Because of this reason, we can say when you are focusing on your Nimitta, you are practising Ānāpāna only, Mindfulness of Breathing. Maybe when the breath and Nimitta unify together, at that time usually mind automatically sticks to the Nimitta. At that time if you emphasize only the Nimitta, it is better. For begginers, as soon as Nimitta appears, usually Nimitta is not stable. At that time if you focus on the Nimitta, very soon it will disappear. Then again you must focus on your natural breath. When your concentration becomes deeper and deeper, at that time Nimitta will appear. At that time if you quickly switch your attention to the Nimitta then Nimitta will disappear. Because of this reason usually we teach not to focus on the Nimitta very very quickly. You should focus on your natural breath only. When the breath becomes the Nimitta, Nimitta and breath unify together, at that time mind automatically shifts to the Nimitta. At that time if you can focus on the Nimitta then your Nimitta becomes stable. Usually for beginners they may maintain their Nimitta for five minutes, ten minutes only. When Nimitta disappears, they must go back to their breath again. If they can concentrate on the breath again, then Nimitta will appear again. So it depends on concentration, when concentration becomes deeper and deeper and stable then Nimitta also will become stable. At that time they should focus on the Nimitta only. Male voice: Bhante, for a beginner, when we start Ānāpāna, first we try to establish that.. that we can feel the object which is Ānāpāna, the point of contact, and then we try to observe long breath as long breath, and short breath as short breath by following the breathing through that point, not following the breath, but at that point. Is the next state, the whole breath meaning your concentration is now able to follow breath from the beginning to the end without interruption? What is that the whole breath is about? Sayadaw’s_:_Yes._Male_voice'>Sayadaw’s: Yes. Male voice: And when we can establish to follow the whole breath from the beginning to the end without interruption, then we get to the subtle breath, when breathing becomes so subtle and maybe not even aware of it? Sayadaw’s: Usually when they are practising to understand long breath and short breath, at that time breath becomes subtle for some meditators. When they are practising to understand the whole body of breath, at that time also the breath becomes subtle, when concentration becomes deeper and deeper. Because these three stages are combined together, when they are focusing on the long breath, at that time they may be able to concentrate the whole body of breath without interruption; when they are focusing on the short breath, at that time they can concentrate on the whole body of breath without interruption. So at that time three stages are combined together. Because of this reason when they are practising long breath, short breath, or the whole body of breath, the breath can become subtle. Male voice: And for beginners, sometimes this process would have to be repeated to go back, like one day you can experience the subtleness, then you kind of lose it, then you go back to watch the long breath and short breath and whole breath to reestablish. Is that the practice? Sayadaw’s: Yes. Male voice: And what about another way to look at it, that is if the mind is watching the point of contact of breathing, if we can make sure that we are constantly, we are establishing mindfulness of that point. Would that be the same as observing the whole breath? Sayadaw’s: At that time you should not emphasize the point too much. You should emphasize the breath on the point, it’s better. Then slowly you may forget the touching point, you may be able to maintain your concentration on the breath only. For some meditators they may follow inside the nostril or outside upper lip, because of this reason, we fix touching point only. Male voice: Yes, yes, always focusing on the touching point. To a beginner, even if try sometimes we very hard to maintain the focus, the mind drifted away. What is the best way to pull it back again? Sayadaw’s: Maybe counting. Counting is the best way. For many meditators at the beginning mind is always wandering, this it natural. They must pull back again, pull back again, pull back again, in this way they must try hard. At that time continuous practice is necessary. When walking, when sitting, when standing, when lying down, in every bodily posture if they focus on their own breath then slowly their mind will stay with their breath. Male voice: Bhante, would it be useful to use force like “I will not let my concentration go away” and try to use loose power to hang-on to the point. Sayadaw’s: For some meditators, we teach to do Adhitthana, we call “strong determination”. When we want mind’s concentration on the breath lasts long for five minutes, in this way: “ I will try for five minutes”. After sitting, before you pay attention to your breath object, you should decide “ I will try…”. This is good. Male voice: Thank you, Bhante. Female voice:I don’t really understand the difference between the contact… the sensation of breath and the breath itself. Because during a personal interview you told me to pay attention on the breath itself, rather than the sensation of the breath. But isn’t that true, because the breath is just idle wind. Is it true, it is because of the sensation of the breath that I can sense the existence of the breath itself? So if without pay attention to the sensation of the breath, I don’t know how to feel breath itself Sayadaw’s: It is true, but you should not emphasize sensation, for example when the breath touches upper lip, sometimes you may feel the upper lip become hard, hardness, sometimes you may feel here warmness, sometimes you may feel coldness. Hardness, roughness, heaviness or softness, smoothness, lightness, or heat and coldness, or maybe there is pushing and supporting. When your breath touches your upper lip or nostril, if you emphasize your sensation, you may feel hardness, roughness, heaviness, softness, smoothness, lightness or heat and coldness, or supporting and pushing. If you emphasize that sensation, you will feel these three elements. These three elements are not Ānāpāna meditation object. These three elements are the object of Four Elements Meditation only. You should not confuse Ānāpāna meditation and Four Elements Meditation. If you practise Four Elements Meditation, then Four Elements are your meditation object. If you practise Four Elements Meditation, you should not discern Four Elements not only one point, but throughout your body you must discern. It is Four Elements Meditation. Now you are practising Ānāpāna. When you are practising Ānāpāna the breath on the touching point is your meditation object, so sensation is not your meditation object. If you emphasize sensation, you may feel hardness, roughness, heaviness, softness, smoothness, lightness or heat and coldness, or supporting and pushing only. But these are not your Ānāpāna meditation object. Your Ānāpāna meditation object is only breath which is coming out from your nose. But when the breath is coming out without touching sensation, you can not feel, it is good. But you should not emphasize touching sensation, you should emphasize breath which touches on your upper lip or nostril. There is one log, you are cutting with saw. Saw is going this side and that side. If you follow this side and that side then your concentration can not develop. That saw is touching on the log. From the touching point if you emphasize on the saw then your concentration can develop. The breath is liked saw, touching point is liked log, you must emphasize not touching sensation, you should emphasize only saw. Do you understand? So saw is your meditation object, touching is not your meditation object, but from the touching place you must emphasize only saw, ok? Female voice: Is the point of contact part of Ānāpāna meditation? If I am aware of the point of contact it will fall into Four Elements? Isn’t that ok? Sayaday’s: If you emphasize the point of contact, if you emphasize the sensation then slowly you will feel Four Elements only. Female voice: I don’t get the last sentence. Sayadaw’s: If you emphasize the touching point, and if you emphasize touching sensation then slowly you will feel Four Elements only, not breath. Male voice: Sayadaw can you explain a little bit what are experiences of perceiving the breath rather than the sensation of elements at the touching point. What is the experience of focusing on the breath rather than on sensation? Sayadaw’s: Some meditators when they are focusing on their sensation, slowly their face or maybe around this area becomes hard. Then if they emphasize that sensation and if they continue emphasize that sensation, then whole face will become hard. So this habit will be dangerous for them. If they practise for many months, for many years, then slowly many tensions will appear. As soon as they close their eyes, then suddenly these tension, hardness and many tensions will appear. Many tensions may be are hardness, roughness, heaviness then cohesion. Cohesion and hardness, roughness, heaviness together become tension. When the wind element supports then tensions will become stronger and stronger. And again pushing, this is the function of the wind element. The function of the wind also supports, then it will become very heavy and many tension. Because of this reason then they can not concentrate on their breath object. When they may focus on their breath object, as soon as they focus on their breath object, then very soon their whole head becomes very tension, very hard. Because of this tension they can not bear, they can not meditate well. So it is very dangerous one. But if they want to practise Four Elements Meditation, then they should emphasize throughout the body, Four Elements stage by stage, one point is not enough. Male voice: When you are saying that, at the initial stage that several kinds partition, there is stage when you are taking breathing in and breathing out, you consider as two bodies, as one body. But you said the beginning, middle and end of the breath, so when breath’s going and when it’s coming out, do you consider as two stages by the mind or just we should concentrate on the point of touch? Sayadaw’s: On the point of touch only. But at that time, two objects it is true. but when Nimitta appear, when Nimitta appears, becomes one object: in-breath also Nimitta, out-breath also Nimitta, Nimitta also Nimitta. These three become one. Before you are seeing Nimitta, they are completely different, the in-breath is the object of one mind, out-breath is the object of another mind. So they are completely different. But Nimitta is at that time for beginners the nostril or upper lip, it is called Nimitta. But when breath becomes Nimitta, at that time in-breath also Nimitta, out-breath also Nimitta, Nimitta also Nimitta, these three are same, one object only. Каталог: wp-content -> uploads -> 2013 2013 -> 1. 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