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私は2007年1月中旬から2月中旬まで3週間ほど、ミャンマーのパオ僧院で安般念（アーナパーナ）というサマタ瞑想を修行してきた。サマタ瞑想を訓練しているのは私の聞いた範囲ではミャンマーではここしかなく、...
Introduction
We are very happy to have come to Taiwan, at the invitation of some Taiwanese monks and nuns who stayed at Pa-Auk Forest Monastery, near Mawlamyine in Myanmar. While in Taiwan we should like to teach you something about the system of meditation taught at Pa-Auk Forest Monastery. It is based upon instructions found in the Pāli Buddhist texts and the Visuddhi Magga We believe that the meditation taught in the Pāli Buddhist texts is the same as the meditation practised by The Buddha Himself, and taught by Him to His disciples during His lifetime.
Why Meditate?
First we should ask ourselves, ‘Why did The Buddha teach meditation?’ or, ‘What is the purpose of meditation?’ The purpose of Buddhist meditation is to attain Nibbāna. Nibbāna is the cessation of mentality (nāma) and materiality (rūpa). To reach Nibbāna, therefore, we must completely destroy both wholesome mental formations, rooted in non-greed, non-anger, and non-delusion, and unwholesome mental formations, rooted in greed, anger, and delusion, all of which produce new birth, ageing, sickness and death. If we destroy them totally with the path knowledge (ariyamagga), then we will have realized Nibbāna. In other words,Nibbāna is release and freedom from the...
What Is Meditation?
So what is meditation? Meditation consists of Samatha and V ipas sanā med i tation, which must both be based upon moral con - duct of body and speech. In other words, medit a tion is the deve - lopment and perfection of the Noble Eigh t fold Path (ariya aññhaïgika magga) . The Noble Eightfold Path is: 1. Right view ................................ ................................ ......................... (sammā diññhi) 2. Right thought ................................ ................................ ............. (sammā saïkappa) 3. Right speech ................................ ................................ ...................... (sammā vācā) 4. Right action ................................ ................................ ............... (sammā ka m manta) 5. Right livelihood ................................ ................................ ............... (sammā ājīva)...
The Noble Eightfold Path 1/5
Now, let us look a little bit more at each of the eight factors of the Noble Eightfold Path. The first factor is right view (sammā diññhi) . What is right view? Right view consists of four kinds of knowledge: 1. The insight - knowledge of the Noble Truth of Suffering, which is the five aggregates of clinging. 2. The insight - know ledge of the Noble Truth of the Origin of Suffe ring, which discerns the causes for the five aggregates of clinging, in other words, it is the insight - knowledge of dependent - origination. 3. The realiza...
The Noble Eightfold Path 2/5
The second factor of the Noble Eightfold Path is right thought (sammā saïkappa) . Right thought too is four - fold: 1. Applied thought to the object of the Noble Truth of Suffering, which is the five ag gregates of clin g in g. 2. Applied thought to the ob ject of the Noble Truth of the Origin of Suffering, which is the causes for the five aggregates of clin g ing. 3. Applied thought to the object of the Noble Truth of the Cessation of Suffering, which is Nibbāna. 4. Applied thought to the object of the Noble Truth...
The Noble Eightfold Path 3/5
The three factors of right speech, right action, and right liveli - hood are called the traini ng of mora l ity (sīla sikkhā) . The sixth factor of the N o ble Eightfold Path is right effort (sammā vāyāma) . Right effort is also of four kinds: 1. The effort to pre vent the arising of unwholesome states that hav e not yet arisen; 2. The effort to remove unwhol e some states that have already arisen; 3. The effort to arouse the arising of whol e some states that have not yet arisen; 4. The effort to increase...
The Noble Eightfold Path 4/5
In order to develop th ese four types of right effort, we must practise and develop the three trainings of mo rality, concen - tration, and wi s dom. The seventh factor of the Noble Eightfold Path is right min d ful - ness (sammā sati) . Right mindfulness is also of four kinds: 1. Mindfu l ness of the body 2. Mindfulness of feelings 3. Mindful ness of consci ousness 4. Mindfulness of dhammas Here, dhammas are the fifty - one associated mental factors e x clu d ing feeling, or the five aggregates of clin ging, or the...
The Noble Eightfold Path 5/5
The eighth factor of the Noble Eightfold Path is right concentra - tion (sammā samādhi) . Right concentration is the first jhāna ( absor ption), second jhāna, third jhāna, and fourth jhāna. These are called right concentration according to the ‘Mahāsa tipañ ñ hāna Sutta ’ , the ‘Great Sutta on the Foundations of Mindfulness ’. 1 In the Visuddhi Magga , 2 right concentration is explained further as the four fine - mate rial jhānas (rūpa jhāna) , the four imm a terial jhānas (arūpa jhān a) and access conce n tration (upacāra samādhi) . Some people have a...
How You Develop Concentration
How should you develop concentration? There are forty subjects of Samatha meditation, and a person can develop any of these to attain concentr a tion. Those who cannot decide which meditation subject to develop should start with ānāpānasati (mindfulness - of - breathing) . Most people succeed in meditation by using either ānāpānasati or four - elements med i tation. Therefore, let us now look briefly at how to practise ānāpānasati .
How You Develop Mindfulness of Breathing 1/11
The development of ānāpānasati (mindfulness - of - breathing) is taught by The Buddha in the ‘Mahās a tipañ ñ hāna Sutta’ 1 He says: Bhikkhus, here in this Teaching, a bhikkhu having gone to the fo rest, or to the foot of a tree, or to an empty place, sits down cross - legged and keeps his body erect and establishes min d fulness on the meditation object. Ever min d fully he breathes in, and ever mind fully he breathes out. [1] Breathing in a long breath, he knows, ‘I am breathing in a long breath’; or breathing...
How You Develop Mindfulness of Breathing 2/11
To begin meditating, sit in a comfortable pos i tion and try to be aware of the breath as it enters and le aves the body through the nos trils. You should be able to feel it either just below the nose or somewhere around the nostrils. Do not fo l low the breath into the body or out of the body, because then you will not be able to pe rfect your concentration. Just be aware of the breath at the most obvious place it brushes against or touches, e i ther the top of the upper lip or...
How You Develop Mindfulness of Breathing 3/11
The concept of the breath is the object of ānāpānasati . It is this object you must co n centrate on to develop con centration. As you conce ntrate on the concept of the breath in this way, and if you practised this medit a tion in a previous life, and developed some pāramī s, you will easily be able to conce n trate on the in - and - out breath. If not, the Visuddhi Magga suggests coun t ing the breaths. You should count after the end of each breath: ‘In - out - one, in - out...
How You Develop Mindfulness of Breathing 4/11
After concentrating your mind like this for at least half an hour, you should proceed to the first and second stage of the medit ation: [1] Breathing in a long breath, he knows, ‘I am breathing in a long breath’; or breathing out a long breath, he knows, ‘I am breat h ing out a long breath’. [2] Breathing in a short breath, he knows, ‘I am breathing in a short breath’; breathing out a short breath, he knows, ‘I am breath ing out a short breath’. At this stage, you have to d e velop awareness of whether the...
How You Develop Mindfulness of Breathing 5/11
At this stage the nimitta may appear, but if you are able to do this calmly for about one hour, and no nimitta a p pears, you should move on to the third stage; [3]‘Experiencing the whole breath body, I will breathe in’, thus he trains hi m self and; ‘Experiencing the whole breath body, I will breathe out’, thus he trains himself. Here The B uddha is i n structing you to be aware of the whole breath from beginning to end. As you do this the nimitta may now appear. If it does, do not immed i ately...
How You Develop Mindfulness of Breathing 6/11
If you are ca lmly aware of the breath from beginning to end for about an hour, and no nimitta appears, you should move on to the fourth stage: [4]‘Calming the breath body, I will breathe in’, thus he trains him self and, ‘Calming the breath body, I will breathe out’, thu s he trains hi m self. To do this, you should decide to make the breath calm, and go on being continuously aware of the breath from begi n ning to end. You should do nothing else, otherwise your concentration will break and fall away.
How You Develop Mindfulness of Breathing 7/11
The Visuddhi Magga gives four factors for making the breath calm: 1.Concern ................................ ................................ ................................ ........ (ābhoga) 2.Reaction ................................ ................................ ............................. (samannāhāra) 3.Attention ................................ ................................ ............................... (manasikāra) 4.Reviewing ................................ ................................ ...................... (paccavekkhaõa) And they are explained first with a si m ile: Suppose a man stands still after running or after descending from a hill , or pu t ting down a load from his head; then his in - breaths and out - breaths are gross, his nostrils become inad e quate, and he keeps on breathing in and out through his mouth. But when he has rid himself...
How You Develop Mindfulness of Breathing 8/11
Likewise, says the Visuddhi Magga , the bhikkhu’s in - and - out - breaths are gross to begi n with, become increasingly su b tle, after which he has to investigate whether they exist or not . To further explain why the bhikkhu needs to investigate the in - and - out - breaths, the Visuddhi Magga says: Because previously, at the time when the yogi had not yet discerned the [in - and - out breath] there was no concern in him, no reaction, no attention, no reviewing, to the e ffect that [he knew] ‘I am progressively...
How You Develop Mindfulness of Breathing 9/11
1.Concern ................................ ................................ ................................ ...... (ābhoga) You pay initial attention to th e breath, you apprehend the breath, you advert the mind towards the breath, to the e f fect: ‘I will try to make the breath calm.’ 2.Reaction ................................ ................................ ........................... (samannāhāra) You continue to do so, i.e. you pay su s tained attention to the breath that way, do it again and again, keep the breath in the mind, to the effect: ‘I will try to make the breath calm.’ 3.Attention ................................ ................................ ............................. (man a sikāra) Literally ‘deciding to make the breath calm’. A t tention is...
How You Develop Mindfulness of Breathing 10/11
So all you need to do at this stage is to decide to calm the breat h, and to be contin u ously aware of it. That way, you will find the breath b e comes calmer, and the nimitta may ap pear. Just before the nimitta appears, a lot of yogis encounter diffi - culties. Mostly they fin d that the breath becomes very su b tle and unclear; they may think the breath has stopped. If this hap pens, you should keep your awareness where you last n o ticed the breath, and wait for it there. A...
How You Develop Mindfulness of Breathing 11/11
When it is subtle, you should not make the breath more obvi ous, as the effort will cause agitation, and your concentr a tion will not develop. Just be aware of the breath as it is, and if it is not clear, simply wait for it where you last noticed it. You will find that, as you apply your mindfulness and wisdom in this way, the breath will rea p pear.
The Nimitta 1/7
The nimitta of ānāpānasati varies a c cording to the individual. To some the nimitta is pure and fine like cotton wool, or drawn out cotton, moving air or a draught, a bright light like t he mor - ning star Venus, a bright ruby or gem, or a bright pearl. To others it is like the stem of a cotton plant, or a shar p ened piece of wood. To yet others it is like a long rope or string, a wreath of flowers, a puff of smoke, a stretched out co b web, a film of mist, a...
The Nimitta 2/7
The Visuddhi Magga explains that this is be cause the nimitta is produced by perception. 1 And the Commentary to the Visuddhi Magga explains that it is the different perceptions which the di fferent yogis had before the nimit ta arose. 2 Thus, the nimittas are different because of perception. But pe rception does not arise alone. It is a mental formation that arises always together with the individual consciousness and other me ntal formations: these mental formations associated w ith the individual consciousness are called associated mental factors (cetasika) . 1 So, for example, if a yogi conce n...
The Nimitta 3/7
This is in fact explained elsewhere in the Visuddhi Magga , in its explanation of the attainment of the base of ne i ther - perception - nor - non - perception (nevasaññā - nāsaññā yatana jhāna) , the fourth immat erial jhāna. 2 There, the Visuddhi Magga explains that the perception in that jhāna is very subtle, which is why we cal l it the attainment of ne ither - perception - nor - non - perception. But it is not only the perce ption that is very subtle. The feelings, the consciousness, the co ntact and all the...
The Nimitta 4/7
But, whatever the shape or colour of your nimitta, whatever your perception of the in - and - out breath, it is important not to play with your nimitta. Do not let it go away, and do not inte ntionally change its shape or appearance. If you do, your conce ntration will not d e velop any further and your progress will stop. Your nimitta will prob ably disappear. So when your nimitta first appears, do not move your mind from the breath to the nimitta. If you do, you will find it disa p pears. If you find that...
The Nimitta 5/7
If your nimitta appears far away in front of you, ignore it, as it will probably disappear. If you igno re it, and simply conce n trate on the breath at the place where the breath touches, the nimitta will come and stay there. If your nimitta appears at the place where the breath touches, is stable, and appears as the breath itself, and the breath as the nimit ta, then forget about the breath, and be aware of just the nimitta. By moving your mind from the breath to the nimitta, you will be able to make further progress....
The Nimitta 6/7
You should determine to keep your mind calmly concentrated on the white uggaha - nimitta for one, two, three hours, or more. If you can keep your mind fixed on the uggaha - nimitta for one or two hours, it shoul d become clear, bright, and brilliant. This is then the pañ ibhāga - nimitta (counterpart sign). Determine and prac tise to keep your mind on the pañ ibhāga - nimitta for one, two, or three hours. Practise until you su c ceed. At this stage you will reach either access (upacāra) or absorp tion (appanā) concentr ation. It is...
The Nimitta 7/7
Both types of concentration have the pañ ibhāga - nimitta as their object. The only differen ce between them is that in access co ncentra tion the jhāna factors are not fully developed. For this re ason bhavaïgas still occur, and one can fall into bhavaïga (l ife - continuum consciousness). The yogi will say that every thing stopped, and may even think it is Nibbāna . In reality the mind has not stopped, but the yogi is just not suffi ciently skilled to discern this, as the bhavaïgas are very su b tle.
How You Balance the Five Controlling Faculties 1/9
To avoid dropping into bhavaïga and to develop fu r ther, you need the help of the five controlling faculties ( pañcindriyā ) to push the mind an d fix it on the pañ ibhāga - nimitta. The five control ling facu l ties are: 1. Faith ................................ ................................ ................................ .............. (sa d dhā) 2. E ffort ................................ ................................ ................................ ................ (vīriya) 3. Mindfulness ................................ ................................ ................................ ..... (sati) 4. Concentr a tion ................................ ................................ .......................... (samādhi) 5. Understan d ing ................................ ................................ ............................. (paññā) The five controlling faculties are the five powers that co n trol the mind, and...
How You Balance the Five Controlling Faculties 2/9
The first controlling faculty is faith in what one should have faith in, such as the Triple Gem, or faith in kamma and its results. It is important to have faith in the enlightenment of The Buddha, b e cause without it, a person will regress from his work in medita - tion. It is also important to have faith in the teac h ing of The Bud - dha, namely the Four Pa ths, the Four Fruits, Ni b bāna, etc. The teaching of The Buddha shows us the way of med i tation, so at this stage it...
How You Balance the Five Controlling Faculties 3/9
So a person who is developing concentration with a meditation subject like ānāpānasati needs to have strong faith. He should develop ānāpānasati without any doubts. He should think, ‘Jhāna can be achieved if I follow the instruc tions of The Fully Enligh tened Bud dha systemat i cally.’ If, however, a person lets his faith become excessive, and here it is faith in the meditation pañ ibhāga nimitta, his conce n tration will decrease. Excessive faith co n tains excessive joy (piti) , which leads to emotions. This means the yo gi’s mind is disturbed by joyful excitement, and wisdom...
How You Balance the Five Controlling Faculties 4/9
If effort is too strong, the remaining faculties, faith, mindfu lness, concentration, and wisdom, will be unable to respectively decide, establish, pre vent distraction, and develop penetrative discer n ment. Thus excessive effort causes the mind not to stay calmly conce n trated on the pañ ibhāga - nimitta. This can be illustrated by the case of the Venerable Soõa. In the cit y of Rājagaha, he heard the Buddha teach, and wi n ning faith, he got his parents’ consent and ordained. The Buddha taught him a subject for meditation, and he went to the monastery S ī tavana....
How You Balance the Five Controlling Faculties 5/9
The Buddha, on Gijjhakūta ( Vulture Peak mountain) , b e came aware of his despair and visited him. And The Buddha reminded him that when he as a layman had played the vī õā (a type of I ndian lute), the lute was not tuneful or playable if the strings were strung either too tight or too loose: they had to be strung evenly. The Buddha explained that in the same way, too much energy or effort ends in flurry, and too little energy or effort ends in idl eness. The Venerable Soõa profited from the lesson, because not...
How You Balance the Five Controlling Faculties 6/9
To balance faith with wisdom, and concentr a tion with effort, is praised by the wise. If, for i n stance, faith is strong and wisdom is weak, a p erson will develop faith in, and r e spect for objects with - out use and essence. For instance, he will develop faith in, and rever ence for objects revered and respected by religions ou t side orthodox Buddhism, such as guardian spirits or protective de i ties. If, on the other hand, wisdom is strong and faith is weak, a pe r - son can become quite crafty. Without...
How You Balance the Five Controlling Faculties 7/9
Again, if concentration is strong and effort is weak, a person can become lazy. For example, if, when the yogi’s conce n tration improves, he pays attenti on to the ānāpāna pañ ibhāga - nimitta with a relaxed mind, without knowing it penetr a tively, he may become lazy. The five jhāna - factors will in that case not be strong enough to maintain the high level of concentration, which means his mind will very often f all into bhavaïga. But if ef fort is strong, and concentration weak, however, he can become agitated. When concentration and effort are balanced,...
How You Balance the Five Controlling Faculties 8/9
For a person developing Vipassanā it is good that wisdom be strong, because when wisdom is strong he will be able to know and see the three characteristics of imperman ence, su f fering, and non - self penetratively. Only when concentration and wisdom are balanced can mun - dane jhānas (lokiya jhāna) arise. The Bu d dha taught that this ap plies equally to supramundane jhānas (lokuttara jhāna) , which fur ther r equire that concentration and wisdom be balanced with e f fort and faith. Mindfulness is necessary under all circumstances, because it pro tects the mind from...
How You Balance the Five Controlling Faculties 9/9
So mindfulness is always necessary, as is the seasoning of salt in all sauces, and a prime minister for all the king’s a f fairs. Hence the ancient commentaries say the The Blessed One said, ‘Min dfulness is always necessary in any meditation subject.’ Why? B ecause it is a refuge and protection for the meditating mind. Min dfulness is a refuge, because it helps the mind arrive at special and high states it has never reached or known before. With out min dfulness the mind is incapable of attaining any spe cial and extrao rd inary states. Mindfulness protects...
How You Balance the Seven Factors of Enlightenment 1/2
If one is to ach ieve jhāna using ānāpānasati , it is also important to balance the Seven Factors of Enligh t enment. They are: 1. Mindfulness ................................ ................................ ................................ ..... (sati) Remembers the pañ ibhāga - nimitta and di s cerns it again and again. 2. Investigation of Phenom ena ................................ .................... (dhammavicaya) Un derstands the pañ ibhāga - nimitta penetratively. 3. Effort ................................ ................................ ................................ ................ (vīriya) Brings the enlightenment factors together, and balances them on the pañ ibhāga - nimitta; and especially reinforces itself, and the Fa c tor of Investiga tion of Phenomena. 4. Joy ...................................
How You Balance the Seven Factors of Enlightenment 2/2
A yogi must develop and balance all seven enlightenment fa ctors. With insufficient effort the mind will fall away from the o bject of meditation, in this case the pañ ibhāga - nimitta. Then one should not develop tranquillity, concentration, and equanimity, but instead develop investigation of phenomena, e f fort, and joy. That way the mind is raised up again. When there is too much e ffort, however, the mind will become agitated and distracted. Then one should do the opposite, and not de velop investigation of phenomena, effort, and joy, but i n stead develop tranquillity, concentration, and...
How You Attain Jhāna 1/6
When the five controlling faculties, faith, effort, mindfulness, con centration, and understanding are sufficiently developed, co ncen tration will go beyond access, up to jhāna, absorption concen - tration. When you reach jhāna, your mind will know the pañ i b - hāga - nimitta without interruption. This can co n tinue for se veral hours, even all night, or for a whole day. When your mind stays continuously concentrated on the pañ i bhāga - nimitta for one or two hours, you should try to di s cern the area in the heart where the bhavaïga - consciousness rests,...
How You Attain Jhāna 2/6
The jhāna factors are together called jhāna. When you are just be ginning to practise jhāna, you should practise entering jhāna for a long time, and not s pend too much time discerning the jhāna fac tors. You should develop mastery (vasī - bhāva) of the jhānas. There are five masteries: 1. To enter jhāna whe n ever desired. 2. To resolve ( adhiññhāna ) to stay in jhāna for a deter mined dur a tion, a nd carry out the resolve. 3. To emerge from jhāna at the determined time. 4. To advert to the jhāna factors. 5. To...
How You Attain Jhāna 3/6
When you have mastered the first jhāna, you can try to pro gress to the second jhāna. You need to enter the now familiar first jhāna, emerge from it, reflect on its faults, and reflect on the a dva n tages of the second jhāna. That is: the first jhāna is close to the five hin drances, and has the gross jhāna fa c tors of applied and sus tained thought, making it less calm than the second jhāna, which is with out them. So, with no desire now for those two jhāna fac tors, a desire for only joy,...
How You Attain Jhāna 4/6
When you have succeeded, and want to develop the third jhāna, you should emerge from the now familiar second jhāna, reflect on its faults, and reflect on the advantages of the third jhāna. That is: the se c ond jhāna is close to the first jhāna, which has the gross jhāna factor of applied - and sustained thought. And the second jhāna itself has the gross jhāna fa c tor of joy, 1 making it less calm than the third jhāna, which is wit h out it. So, with no desire now for that gross fa ctor, a desire for...
How You Attain Jhāna 5/6
When you have succeeded, and want to develop the fourth jhāna, you should emerge from the now familiar third jhāna, r eflect on its faults, and reflect on the advanta ges of the fourth jhāna. That is, the third jhāna is close to the second jhāna, which has the gross jhāna factor of joy. And the third jhāna itself has the gross jhāna factor of happiness, ma k ing it less calm than the fourth jhāna, which is without it. Wit h the de sire now to attain the fourth jhāna, you should again concentrate on the pañ i b...
How You Attain Jhāna 6/6
With the attainment of the fourth jhāna, the breath stops com - pletely. This completes the fourth stage in the development of ān āpānāsati : [4] ‘Calming the breath body, I will breathe in’, thus he trains him self, and, ‘Calming the breath body, I will breathe out’, thus he trains hi m self. This stage began just before the nimitta appeared, and as co ncen tration developed through the four jhānas, the breath be came pr o gressively calmer and calmer, until it stopped in the fourth jhāna. The four jhānas are also called fin e - material -...
Question 1.1
How do we, in the four stages of ānāpānasati (min dfulness - of - breathing), d e cide when to go from one stage to an - other? Answer 1.1 The Buddha taught ānāpānasati step by step: long breath, short breath, whole breath and subtle breath, only for easy understan ding. At the time of actual practice, all four stages may occur at the same time. Then, if you can concentrate on the whole long breath, and the whole short breath for about one hour, then (as your concen tra - tion improves) the breath will automat i cally b...
Question 1.2
Is it necessary, in med i tation, to have a nimitta? Answer 1.2 In some meditation subjects (kammaññhāna) like ān āpān asati (mindfulness - of - breathing), kasiõa meditation and repulsiv eness meditation (asubha) , a nimitta is necessary. If one wants to a ttain jhāna in other meditation subjects, like recollection - of - The - Bud dha (Buddhānussati) , a nimitta is not possible. In lovingkind ness meditation (mettā bhāvanā) , breaking down the barr i ers is called the nimitta.
Question 1.3 - 1/3
Some say that while practising ānāpānasati (mindfu lness - of - breathing) their soul goes out of the body. Is that true, or are they on the wrong path? Answer 1.3 A concentrated mind can usually create a nimit ta. When concentration is deep, strong, and powerful, then because of di fferent perceptions, different nimittas appear. For exa m ple, if you want the nimitta to be long, it will be long; if you want it to be short, it will be short; if you want it to be rou nd, it will be round; if you want it to...
Question 1.3 - 2/3
To break down the compactness of materiality, you must first dis cern the rūpa - kalāpas (small particles). Then you must di s cern the differ ent types of ultimate materiality, which are at least eight in each rūpa - kalāpa. Without doing this the pe r ception of a soul will not di s appear. 1 Similarly, without breaking down the compactness of menta l ity, the perception of a soul will not disappear. F or exa m ple, when your mind wanders, you may think that the wandering mind is your soul. And how do you break down...
Question 1.3 - 3/3
There are four types of compactness in such a cognitive process that need to be broken down by insight knowledge: 1. Compactness of continuity ................................ .................. (santati ghana) : to break this down, you need to discern how a different co nsciousness, and its associated mental factors, arises in each consciousness - moment throughout the cogn i tive process. 2. Compactness of group ................................ .......................... (samūha ghana) : to break this down, you need to discern each consciousness and each of its associated mental factors in every consc iou sness - moment throughout the co g nitive - process. 3....
Question 1.4
Most mind states that arise dependent upon the heart - base produce breathing. A real ānāpāna - nimitta comes from the breath. But not every mind state produces a nimitta. Only a deeply concentrated mind produces a nimitta. Ther e fore, the breath produced by a deep and c oncentrated mind makes an ānāpāna - nimitta appear. If the nimitta is far from the nostrils, it is not a real nimitta. A nimitta may appear because of concentr a tion, but not necessarily the real ānāpāna - nimitta. If the nimitta pr oduces jhāna, we call it an ā nāpāna...
Question 1.5 - 1/9
What are the seven stages of purification and si x teen insight - knowledges? Answer 1.5 The seven stages of purification are: 1. Purification of Morality ................................ ................................ ............. (sīla visuddhi) 2. Purification of Mind ................................ ................................ ................. (citta visuddhi) 3. Purification of View ................................ ................................ ................ (diññhi visuddhi) 4. Purification of Overcoming Doubt ................................ ......... (kaïkhāvitaraõa visuddhi) 5. Purification of Knowledge and Vision of What Is and What Is Not the Path .................... (ma g gāmaggañāõadassana visuddhi) 6. Purification of Knowledge and Vision of the Way ..... (pañipadāñāõada s sana visuddhi) 7. Purification of Knowledge and Vision ................................ ..........
Question 1.5 - 2/9
And the sixteen insight - knowledges are: 1. Knowledge of Analysing Mentality - Materiality ................. (nāma - rūpa paric cheda ñāõa) 2. Knowledge of Discerning Cause and Condition ........................ (paccaya - pariggaha ñāõa) 3. Knowledge o f Comprehension ................................ ................................ .......... (sammasana ñāõa) 4. Knowledge of Arising and Passing - Away ................................ .................... (udayabbaya ñāõa) 5. Knowledge of Dissolution ................................ ................................ ............................ (bhaïga ñāõa) 6. Knowledge of Terror ................................ ................................ ................................ ......... (bhaya ñāõa) 7. Knowledge of Danger ................................ ................................ ................................ .... (ādīnava ñāõa) 8. Knowledge of Disenchantment ................................ ................................ .................. (nibbidā ñāõa) 9. Knowledge of Desi re for Deliverance...
Question 1.5 - 3/9
[At the end of this talk the Venerable Pa - Auk Tawya Sayadaw added the follo w ing comment on the five hindrances.] Now let us discuss briefly the five hindrances (nīv a raõa) : 1. Sensual Desire ................................ ................................ ................. (kāmacchanda) 2. Ill - Will ................................ ................................ ................................ ........ (byāp āda) 3. Sloth and Torpor ................................ ................................ ............. (thina middha) 4. Restlessness and Remorse ................................ ................ (uddhacca kukkucca) 5. Doubt ................................ ................................ ................................ ........ (vicikicchā)
Question 1.5 - 4/9
The first hindrance, sensual desire (kāmacchanda) , is attachment to property or people. It is the desire for sense objects. For example, you may get attac hed to your kuñ i 1 or room. While medita t ing you may think, ‘Oh, it would be good if my kuñ i were beautiful.’ Or you may think, ‘Oh, it would be good if the whole room b elonged to me!’ If you are overwhelmed by sensual d e sire, you will not be able to concen trate well on your meditation object. You must exert strong mindfulness and make effort to...
Question 1.5 - 5/9
The second hindrance is ill - will (byāpāda) . It is hatred for or di ssatisfaction with people or things. For example, if the yogi s itting next to you, while sitting down, makes a noise with his robes, you may become angry and think, ‘Oh, why is he making so much noise!!’ If your mind is overwhelmed by hatred or dissatisfaction, you will not be able to concentrate well on your medit a ti on object either.
Question 1.5 - 6/9
The third hindrance is sloth and torpor (thina middha) . If the mind is weak, or not interested in the meditation object, sloth and to rpor can occur. Sometimes, however, sleepiness may be due to tiredness, illness, or lack of rest.
Question 1.5 - 7/9
The fou rth hindrance is restlessness and remorse (uddhacca ku kkucca) . If your mind is restless, it will be like a heap of ashes hit by a stone, flying about and scattering. The mind is scattered. While med i tating, you must not relax the mind, and let it leave you r meditation object. If you do, restlessness will occur. Remorse is to regret bad deeds done, and good deeds not done in the past. Here too, you must exert strong mindfulness, and make great e ffort to stop the arising of restlessness and r e morse.
Question 1.5 - 8/9
The fifth hindrance is doubt (vicikicchā) . It is ha v ing doubts about: 1. The Buddha 2. The Dhamma 3. The Saïgha 4. The three trainings: morality, concentration, and wi s dom. 5. The past five aggregates (khandhā) , which is past lives. 6. The future five aggregates, which is future li ves. 7. Both the past and future five aggregates, which is past and future lives. 8. Dependent - Origination (pañiccasamuppāda ), which includes the pr e sent five aggregates.
Question 1.5 - 9/9
If you have doubts about the training in concentration, you ca nno t meditate well. For example, you may think: ‘Is it possible to attain jhāna through ānāpānasati (min d fulness - of - breathing)? Can jhāna be attained by co n centrating on the ānāpāna - nimitta?’ The five hindrances are opposite to jhāna co n centration.
初期仏教の世界
PAKINNAKA CETASIKA（パキンナカ チェータシカ）：雑心所 雑心所も、共一切心心所と同様、善でも悪でもありません。善い心所と共に働くと善心所になり、悪い心所と共に働くと悪心所になる心所...
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