DỊch phần dạy pháp của ngài pa-auk tại florida tháng 4/ 2006, buổi dạy thứ 4
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- Điều hướng trang này:
- Ayonisomanasikāra
- Avijjā
- Bahidda Daruciriya
- REMARKS: Transcriber is not sure of the Reddened words above.
Q : Sometimes when I concentrate on breath object very strong feelings of anger, guilt, regret, excitement or happiness arised continuously. These feelings are much more distracting than the conceptual thoughts and also are much stronger. What should I do in this case? Sayadaw: All unwholesome dhammas, proximate cause ayonisomanasikāra unwise attention and all wholesome dhammas proximate cause are yonisomanasikāra, wise attention. So when you are focusing on your breath object, at that time very strong feelings of anger, regret, excitement, etc.. appeared, they are unwholesome dhammas, anger is unwholesome dhamma, guilt, regret, this is also unhappiness, unwholesome dhamma, excitement it is unwholesome dhamma, it is nearly restless mind. So this unwholesome dhamma proximate cause is ayonisomanasikāra, unwise attention only. Now you are always breathing, have you always anger? You should consider very carefully: while you are practising Ānāpāna , when you are focusing on your Ānāpāna object at that time only anger appeared, so this is because unwise attention only. Everyday you are breathing, as no time you are not breathing, even you are sleeping, at that time you are breathing, at that time, no anger. Now when you are focusing on you breath object, at that time only anger appear. Why? This is because your unwise attention only, we call “Ayonisomanasikāra” only. What is unwise attention? Every formation is anicca impermanent, but you may pay attention nicca, permanent; every formation is dukkha suffering but you may pay attention Sukha happiness; every formation is anatta non-self, but you may pay attention these formations as atta; especially atta, there are two types of atta, you may accept there is soul or self; sometimes you may accept this is I, this is he, this is She, this is father, this is mother, etc.. If you pay attention in this way it is called unwise attention. Dependent on unwise attention you have anger. Now because of breath (laughing), when you focus on your breath automatically anger can not arise because of this unwise attention only. In the same way happiness, when you focus on your breath object, usually when concentration develops at that time happiness arises, but automatically can not arise, automatically if happiness arise this is because of your attention only. So please remove your unwise attention and in place of unwise attention, please reflect wise attention. What is wise attention? Wise attention is you should focus on your breath object as breath only, not I, not he not she, not father, not mother. You should not remember these. You should focus on your breath object as breath only, then this problem will disappear. Question: Some days the Ānāpāna practice just goes well with mind focus on the breathing object and some signs of concentration, but some days nothing seems to go right maybe bad weather some have problems etc.. what can one do when such days happen when the practice seems boring and the mind is weak? How should one maintain motivation to continue further? What adjustments can one make to improve the practice? Sayadaw: Continuous practice is necessary (Laughing). Please stop talking, please stop thinking. They are very dangerous phenomena. If you talk too much then your concentration will decrease. Then if you think about especially if you investigate too much, then your concentration can not develop. If you want to attain jhāna concentration, please stop talking, please stop thinking, please stop investigating. When you are practising Vipassanā, Investigation is very useful, very good, but when you are practising Samatha, investigation is not good. If you investigate too much then concentration can not develop. There are 7 Bhojjanga, Enlightenment Factors:
Altogether there are 7 Enlightenment Factors. Among these 7 Enlightenment Factors, Dhamma Vicaya, Investigation, Vīriya Effort and Pīti Joy are one group. Passaddhi Tranquility, Samādhi Concentration and Upekkhā Equanimity are one group. Sati Mindfulness is in the middle, both sides. So if Investigation group, investigation, Effort and Joy are strong, Concentration group will decrease. Concentration group mean Passaddhi Tranquility, Samādhi Concentration and Upekkhā Equanimity, these three are called Samādhi group; Investigation, Effort and Pīti, these are called Investigation group, there are two goup. If one group becomes very strong and powerful then another group will decrease. So when you are practising Samatha, you should try to make two groups balanced. When Investigation group strong at that time Concentration group can not develop. When you are practising Samatha, your Concentration group become excess, it is very good, no problem; but when you are practising Vipassanā, Investigation group become in excess, it is also very good; but when you are practising Samatha if you can make two groups balanced it is better, no problem. So when you are practising Ānāpāna , you should try to make the two groups balanced, but you may not remember these 7 Enlightenment Factors. If you want to remember then you should study, it is better. Question: For those who had jhāna experience, can hear she aske question to the Buddha or BodhiSatta in a jhāna state to ten answers and dogma, if a person who has stable jhāna, will that person be able to live longer and healthier by the power of jhāna? Sayadaw’s: (Laughing) In our Theravāda tradition it is impossible. Jhāna means concentration on your jhāna object only, for example when you are focusing on your Ānāpānapaṭibhāga nimitta, if you can focus on your Ānāpānapaṭibhāga nimitta, at that time you can attain jhāna. But if you are asking questions to the Buddha (laughing) this is not jhāna, this is only your imagination only. Where do you see your Buddha? Where do you see your Buddha? So Buddha, according to our Theravada traditions Buddha took Parinibbāna, already took Parinibbāna. Parinibbāna means final cessation. What is final cessation? In one Sutta, Buddha explained final cessation with one example, there is candle light, there is still oil, there is still wick, if wick also exhaust state, oil also exhaust state, fire cease. When fire ceased, where did fire go? Where this fire did go? We can not say where this fire did go. We can say completely ceased the fire because of the exhaustation of oil and wick. In the same way, Buddha took Parinibbāna because of the complete cessation of causes, five aggregates also ceased completely without remainder. Buddha’s Arahant Path destroyed defilements completely without remainder. Especially among the defilements Avijjā Ignorance, Tanhā Craving for new existence, Upādāna Clinging to new existence are more predominant defilements. This Arahant Path completely destroy defilements. Because of complete cessation of defilements, their kammas which they have accumulated before they became arahant, these kammas also have no power to produce existence. Because of this reason, we can say that this Aranhant completely destroy Avijjā Ignorance, Tanhā Craving, Upādāna Clinging and Saṅkhāra Volotional Formations and Kammas. Because the complete cessation of these causes, then five aggregates after Parinibbāna, final cessation can not arise again, there will be no more one new existence, new aggregates. At the final stage of, complete cessation stage of Parinibbāna, after Parinibbāna there will be no more one new aggregates, new existence. The meaning is after Parinibbāna, there will be no Buddha, they ceased completely. Because of this reason, how you should ask the Buddha? It is impossible, it is just only imagination only, meaningless imagination. Q: Number two question any person who has deeper (subsriber is not so sure to catch this reddened word) jhāna , can he live longer life? A: This life depends on his kammas only, for example in time of Buddha, there are some Arahants, as soon as they attained Aranhantship, they passed away, they took Parinibbāna, final cessation like Bahidda Daruciriya . He is quick attainer of Arahantship in our Buddha’s time. But as soon as he attained Arahantship, very soon he passed away. So how we can say one who attain jhāna can be long-ife? It is impossible, but possible if he can maintain jhāna concentration up to death moment, after that he may be reborn one of Brahma world dependent on his jhāna. At that time in Brahma world he may live long, it is possible. So if you want to become longlive then please maintain your jhāna concentration up to death moment not to fall down. Q: What kind of the differences between access concentration and first jhāna? And how does a meditator go from access concentration to first jhāna? When a meditator arises from jhāna, are the five hindrances totally absent? If not, to what extent for the suppress? Sayadaw: Between access concentration and jhāna, the difference. Difference, access concentration also take A for example Ānāpānapaṭibhāga nimitta counterpart sign, in the same way first jhāna also takes Ānāpānapaṭibhāga nimitta counterpart sign, object is same; but at the access concentration stage five jhāna factors are not so strong enough to maintain his jhāna concentration for a long time. But when he attains up to first jhāna stage, at that time five jhāna factors are very strong and powerful then he can maintain for a long time. One example there is small child, when he was very young he can not stand up, with the help of parent, he can stand up but easily can fall down to the ground. In the same way access concentration stage, when jhāna factors are not so strong enough, because of this reason he easily can fall down into Bhavaṅga. When he falls down into Bhavaṅga, at that time many meditators say they know nothing at that time, mind go away from the object but which object he can not say exactly, so frequently he can not maintain his concentration for a long time, but when he attain jhāna concentration at that time, he can maintain his jhāna concentration for a long time, because five jhāna factors are at that time very strong and powerful, for example strong powerful means can stand for a long time. Then when a meditator arises from jhāna, are the five hindrances totally absent? This is impossible. In time of the Buddha, there are also some meditators who attain jhānas but when they emerge from jhāna hindrances appear again because of unwise attention, predominant for example Venerable Devadatta, when he practised Samatha within one rain retreat, he attained 8 attainments and 5 mundane psychic powers but he had alot desires to become Buddha, he wants to possess a lot things, a lot gains. Because of this greediness, his jhāna falls down and he can not reestablish his jhāna concentration. So dependent on unwise attention, hindrances may arise when emerge from jhāna, but if he had wise attention continuously for many years it is impossible, five hindrances will not arise, like Venerable MahāNāga, he practise Samatha and Vipassanā for 60 (sis zero), 60 years. Within this 60 years, any hindrances never arise in his mind, because his jhāna concentration and Vipassanā concentration can suppress these hindrances for 60 years because he had always wise attention, but Venerable Devadatta had unwise attention so because of this reason he can not maintain his jhāna concentration. OK. Q: In practising Ānāpāna , why keep two groups of 7 Enlightenment Factors balanced? Is it just focusing on the group to produce concentration for example Tranquility, Concentration and Equanimity. For the other group such as Effort and Joy, when we do not think, do we not investigate ? And just focus on breathing, isn’t it intentionally producing an imbalance? Is the imbalance only direct by proceeding to process of meditation? Sayadaw: Maybe if you can focus on your Ānāpāna or Ānāpāna nimitta thoroughly, it is not necessary to try to make balanced these two groups but some meditators they investigate too much: “what, what, what, I want to be long this nimitta I only want to just investigate it, I dont want to attain jhāna, I want to investigate only. May my nimitta may long OK, this becomes long, no problem! May round, it will become round”, etc.. In this way he’s investigating only. If you do in this way then you can not attain jhāna. But if you focus on your nimitta only without investigating or without wondering mind, just focusing then concentration will become deeper and deeper, at that time we can say your 7 Enlightenment Factors are balanced. At that time it is not necessary to try to make the 7 Enlightenment Factors or 2 groups to make the balance. Q: What emotions are related to the four elements? Sayadaw: I do not understand this question (laughing) Q: I think sorry for that I have to ask the question right now without writing because there’s important question came because of that 7 factors, and sorry for breaking the rule. In Visuddhi Magga and Mahāsati Kammatthana, because you say sometimes when doing Ānāpāna sati, you dont have to balance 7 factors. But in which occations, that in ... Sutta and .... Sutta and Bojjhanga Kosalla Sutta and ... Bhava Sutta (subscriber could not catch these reddened words and name of the Suttas because the pronunciation seem so difficult) for there you have to balance, so could you please explain us Sayadaw: Maybe very long Sutta. They are very long suttas, how I can explain. Q: Not right now, in the interview time. If you can find occasion because sometimes Sayadaw: In short there are 7 Enlightenment Factors. If you can make balanced these 7 Enlightenment Factors, then this is enough only. But when you are practising concentration Samatha, then concentration group becomes in excess, a little bit excess, it is also OK, not much problem, you can attain jhāna but when you.. REMARKS: Transcriber is not sure of the Reddened words above. Каталог: wp-content -> uploads -> 2013 2013 -> 1. 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