y l Mn Qu Php, khng dng bn.

Ngi dch ch gi bn quyn dch, vic n tng, sao chp khng cn xin php ngi dch. Ton b ni dung quyn sch ny t ti trang web: http://booktranslating.wordpress.com/ Ti bn song ng ti y Ti bn ting Vit ti y

Gii Thiu Tc Gi Tiu S Ngi Thin S Pa-Auk Tawya Sayadaw1 Tn gi cia c nhiu ngi bit n vi danh hiu l Tn gi Pa-Auk Tawya Sayadaw (v trong cc trng hp t nghi thc hn th gi l Pa-Auk Sayadaw. Sayadaw trong ting Min in l mt danh xng tn knh c ngha l v thy ng knh. Tn gi cia sanh nm 1934 lng Leigh-Chaung, huyn Hinthada, vng chu th cch th Yangon khong mt trm dm v pha ty bc. Vo nm 1944, lc mi tui, ngi xut gia lm sa-di (smanera) mt thin vin trong lng. Trong sut thp nin tip theo, ngi theo ui i sng ca mt v sa-di, hc Kinh in Pi (bao gm Lut (Vinaya), Kinh (Sutta) v Vi Diu Php (Abhidhamma)) di s ch dy ca nhiu v thy khc nhau. Ngi thi u ba k thi v ngn ng Pi trong khi vn cn l mt sa-di. Nm 1954, vo tui hai mi, Sayadaw th c tc gii lm mt T-kheo. Ngi tip tc nghin cu Kinh in Pi di s hng dn ca cc v trng lo uyn bc. Nm 1956, ngi thi u k thi Dhammcariya danh ting. Hc v ny tng ng vi bng C nhn Pht Hc Pi v c phong danh hiu Php S. Trong sut tm nm tip theo, Sayadaw du hnh khp nc Myanmar tip tc nghin cu hc hi Gio Php (Dhamma) t cc bc danh s khc nhau. Nm 1964, vo ma an c ma ma (vassa) th mi, ngi chuyn s ch tm sang hnh thin mnh lit v thc hnh hnh u ng trong rng trong sut mi su nm tip theo. Ngi vn tip tc nghin cu Kinh in Pi d gi y ngi tm ra v t c nhng ch dn t cc v thin s tn knh thi by gi. Nm 1981, Sayadaw nhn c tin nhn t ngi tr tr Rng Thin Pa-Auk, Tn gi Aggapaa. Ngi tr tr sp th tch v mi Tn gi cia trng coi thin vin. Nm ngy sau, Tn gi Aggapaa qua i. L v tr tr mi ca thin vin, Tn gi cia c bit n l ngi Pa-Auk Tawya Sayadaw. D vn trng coi hot ng ca thin vin, Sayadaw vn dnh nhiu thi gian c c, hnh thin trong cc tre nh i ca khu rng vn bao ph mt vng i hoang vng chy dc chn rng ni Taung Nyo. Khu vc , sau ny, tr thnh Thin Vin Khu Thng. T nm 1983, c ngi xut gia ln th tc tm n hc thin vi ngi Sayadaw. Thin sinh ngoi quc bt u n thin vin vo u nhng nm 1990. Khi danh ting ca ngi Sayadaw vang xa vng chc, Thin Vin Khu Thng dn c m rng t mt ci cc n gin v mt t t thnh hn hai trm nm mi cc (kuti) (cc ca thin sinh) nm trong rng; mt ta thin ng hai tng cho nam v mt th vin (vi vn phng, phng vi tnh, v tng x nm tng trt); mt trm x; mt nh thng; mt snh i bt kht thc; mt nh n c hai tng lu; v mt snh tip khch v tr ng cho ngi Sayadaw.

Thin Vin Khu H, cho bn n, c s vt cht gm hn 180 cc (kuti) mt nh bp mi v mt thin ng ba tng lu (vi khu vc ng tng trt) v mt khu nh tp th nm tng lu. Hin ti (thng 5/2010), trong dp kha thin tch cc do ngi Pa-Auk Tawya Sayadaw ch tr, c gn hai ngn v tng, tu n v thin sinh th tc c ngi Myanmar v ngoi quc ang tu tp ti Rng Thin Pa-Auk. Ring thin sinh ngi Vit Nam c gn tm mi v. Tnh lun ngi th tc, vo dp l, s ngi thin vin i khi ln n vi ngn ngi. Nm 1997, ngi Sayadaw xut bn 5 tp sch khng l vi ta l L Hnh n Nitbn (Nibbnagmini Paipad), gii thch chi tit ton b qu trnh ging dy v c h tr bng cc trch dn phong ph t Kinh in Pi hin ch c n bn ting Myanmar v Sinhalese (ting Sri Lanka). Vo ngy 4/1/1999, vi s ghi nhn thnh tu ca ngi Sayadaw, chnh ph Myanmar dnh tng ngi danh hiu Aggamahkammahncariya, ngha l Nht i Thin S. Ngi Sayadaw ni lu lot ting Anh v c ging dy v ch o cc kha thin bn ngoi Myanmar t nm 1997. Cc thng tin cp nht v lch trnh ging dy ca ngi Sayadaw c th tham kho ti trang web http://www.dhammaweb.net/ Tiu S Tin S Mehm Tin Mon2 ng sanh ra lng Kamawet, huyn Mudon, tiu bang Mon, nc Lin Bang Myanmar vo ngy 13/1/1934. Cha m ng l nhng ngi sng knh o Pht. H l ngi dn tc Mon v sng bng ngh nng. ng theo hc i Hc Yangon nm 1951. Trong k thi gia kha t chc nm 1953, ng t im cao nht v Ton v Ha Hc v ng c tng Huy chng Vng i Hc tn l Hoe Wah Kain cng nh Hc bng i Hc. Trong k thi C Nhn Khoa Hc t chc nm 1955, ng ng u xut sc v Vt L, Ha Hc v Ton Hc Thun Ty. ng li c tng Huy Chng Vng i Hc tn l Esoof Bimiah. Nm 1956, ng u C Nhn Danh D K Thi Ha Hc vi kt qu m mn v ng c trao Huy Chng Vng i Hc ln th ba tn l U Shwe Lay. Nm 1957, ng n Hoa K hc i Hc Illinois theo Hc bng Nh nc ca Chnh ph Lin Bang Myanmar. y, ng cng c tng Hc Bng i Hc cho hai nm lin tip do kt qu xut sc trong nm. ng ly bng Thc s Khoa hc nm 1958 v bng Tin S nm 1960. ng cng l thnh vin ca Hi Ha hc Danh d Quc gia Phi Lambda Upsilon v Hi Nghin Cu Khoa Hc Sigma Xi.

Trong sut thi gian 36 nm phc v t nc t nm 1956 n 1992, bn cnh cc chc v ging vin, trng khoa v gio s Ha nhiu trng i Hc v Hc Vin, ng cn ng u Hi Pht Hc ca Vin Dc (I), Hi Pht Hc ca Vin Gio Dc v Hi Pht Hc ca i Hc Mawlamyine. ng cng lm th k v sau l ch tch Trung ng Hi Pht Hc ca cc trng i Hc v Hc Vin Yangon t nm 1983 n 1986. ng thnh cng trong vic gy dng qu v xy dng ta nh Dhammayone v thnh thp (Pagoda) trong i Hc Mawlamyine. Tin S Mehm Tin Mon cn xut sc trong cc k thi tn gio. ng ng u K Thi Vi Diu Php (Abhidhamma) hai cp l Ph Thng v Danh D ln lt vo nm 1981 v 1983. Nm 1984, ng li ng u K Thi Thanh Tnh o (Visuddhi Magga). Cc k thi ny c B Tn Gio Myanmar t chc hng nm. Tin S Mehm Tin Mon vit hn ba mi u sch v gio dc cng nh v Pht Hc. ng du hnh khp Myanmar ging dy Pht Php v t chc cc lp hc tch cc v Vi Diu Php. ng c tng thng danh hiu Mah Saddhamma Jotikadhaja (ngha l Bc i Nhn Lm Chi Sng Ngn C Chnh Php) ca Chnh Ph Lin Bang Myanmar vo nm 1994 v nhng ng gp vt bc ca ng i vi s truyn b Pht Php. Tin S Mehm Tin Mon c b nhim lm C Vn ca B Tn Gio t ngy 1/8/1993 v ng phc v Nh nc vi t cch ny t cho n nay. Li Ngi Dch Trc khi i vo ni dung quyn sch, ngi dch mong mun chia s vi qu c gi mt s hiu bit qua Kinh in ca c nhn mnh v con ng tu tp gii thot khi vng lun hi sanh t. Nu nhng hiu bit ny c iu lm qu c gi khng hoan h, mong qu v t bi th li. Trong Kinh Kotigma3, c Pht ging v ngun gc chng sanh phi sanh t lun hi nh sau: - Ny cc T-kheo, do khng gic ng, do khng thng t bn Thnh m Ta v cc ng lu ngy phi dong rui, lu chuyn nh th ny. Th no l bn? Do khng gic ng, do khng thng t Thnh v Kh, ny cc T-kheo, nn Ta v cc ng lu ngy phi dong rui, lu chuyn nh th ny. Do khng gic ng, do khng thng t Thnh v Kh tp nn Ta v cc ng lu ngy phi dong rui, lu chuyn nh th ny. Do khng gic ng, do khng thng t Thnh v Kh dit nn Ta v cc ng lu ngy phi dong rui, lu chuyn nh th ny. Do khng gic ng, do khng thng t Thnh v Con ng a n Kh dit, ny cc T-kheo, nn Ta v cc ng lu ngy phi dong rui, lu chuyn nh th ny. V c Pht ging cch lm th no on tn kh au, thot khi sanh t lun hi trong Kinh Ngi Nh c Nc Nhn4 nh sau:

Ny cc T-kheo, ai ni nh sau: Khng c nh tht gic ng Thnh v Kh, khng c nh tht gic ng Thnh v Kh tp, khng c nh tht gic ng Thnh v Kh dit, khng c nh tht gic ng Thnh v Con ng a n Kh dit, ta s chn chnh on tn kh au; s kin ny khng xy ra. V nh, ny cc T-kheo, ai ni nh sau: Khng xy dng tng di ca ngi nh c nc nhn, ti s xy dng tng trn ca ngi nh, s kin ny khng xy ra. Cng vy, ny cc T-kheo, ai ni nh sau: Khng c nh tht gic ng Thnh v Kh, khng c nh tht gic ng Thnh v Kh tp, khng c nh tht gic ng Thnh v Kh dit, khng c nh tht gic ng Thnh v Con ng a n Kh dit, ta s chn chnh on tn kh au; s kin ny khng xy ra. V nh, ny cc T-kheo, ai ni nh sau: Sau khi xy dng tng di ca cn nh c nc nhn, ti s xy dng tng trn ca ngi nh; s kin ny c xy ra. Cng vy, ny cc T-kheo, ai ni nh sau: Sau khi nh tht gic ng Thnh v Kh, sau khi nh tht gic ng Thnh v Kh tp, sau khi nh tht gic ng Thnh v Kh dit, sau khi nh tht gic ng Thnh v Con ng a n Kh dit, ta s on tn kh au; s kin ny c xy ra. Do vy, ny cc T-kheo, mt c gng cn phi lm r bit: y l Kh, mt c gng cn phi lm r bit: y l Kh tp, mt c gng cn phi lm r bit: y l Kh dit, mt c gng cn phi lm r bit: y l Con ng a n Kh dit. Nh vy, chng ta cn phi gic ng v thng t y Bn Thnh thot khi sanh t lun hi. V c Pht ging th no l Bn Thnh trong Kinh Nh Lai Thuyt5 nh sau: y l Thnh v Kh, ny cc T-kheo. Sanh l kh, gi l kh, bnh l kh, cht l kh, su, bi, kh, u, no l kh, on gp nhau l kh, i bit ly l kh, cu khng c l kh. Tm li, nm th un l kh. y l Thnh v Kh tp, ny cc T-kheo, chnh l i ny a n ti sanh, cu hu vi h v tham, tm cu h lc ch ny ch kia. Tc l dc i, hu i, phi hu i. y l Thnh v Kh dit, ny cc T-kheo, chnh l ly tham, on dit, khng c d tn kht i y, s qung b, t b, gii thot, khng c chp trc. y l Thnh v Con ng a n Kh dit, ny cc T-kheo, chnh l con ng Thnh o Tm ngnh, tc l chnh tri kin, chnh t duy, chnh ng, chnh nghip, chnh mng, chnh tinh tn, chnh nim, chnh nh. Nh vy, chng ng Thnh v Kh Dit (Nit-bn), ta phi thc hnh Thnh v Con ng a n Kh Dit. V c Pht ging v Kh dit o Thnh trong Kinh i Nim X6:

Ny cc T kheo, th no l Kh dit o Thnh . l bt chi Thnh o, tc l Chnh tri kin, Chnh t duy, Chnh ng, Chnh nghip, Chnh mng, Chnh tinh tn, Chnh nim, Chnh nh. Ny cc T kheo, th no l Chnh tri kin? Ny cc T kheo, tri kin v Kh, tri kin v Kh tp, tri kin v Kh dit, tri kin v Kh dit o. Ny cc T kheo, nh vy gi l Chnh tri kin. Ny cc T kheo, th no l Chnh t duy? T duy v ly dc, t duy v v sn, t duy v bt hi. Ny cc t kheo, nh vy gi l Chnh t duy. Ny cc T kheo th no l Chnh ng? T ch khng ni lo, t ch khng ni hai li, t ch khng c khu, t ch khng ni li ph phim. Ny cc T kheo, nh vy gi l Chnh ng. Ny cc T kheo, th no l Chnh nghip? T ch khng st sanh, t ch khng trm cp, t ch khng t dm. Ny cc T kheo, nh vy gi l Chnh nghip. Ny cc T kheo, th no l Chnh mng? Ny cc T kheo, y v Thnh t t b t mng, sinh sng bng chnh mng. Ny cc T kheo, nh vy gi l Chnh mng. Ny cc T kheo, v th no l Chnh tinh tn? Ny cc T kheo, y T kheo, i vi cc c, bt thin php cha sanh, khi ln mun khng cho sanh khi; v ny n lc, tinh tn, quyt tm, tr ch. i vi cc c, bt thin php sanh, khi ln mun tr dit, v ny n lc, tinh tn, quyt tm, tr ch. i vi cc thin php cha sanh, khi ln mun khin cho sanh khi; v ny n lc, tinh tn, quyt tm, tr ch. i vi cc thin php sanh, khi ln mun khin cho an tr, khng cho bng hoi, khin cho tng trng, pht trin, vin mn. V ny n lc, tinh tn, quyt tm, tr ch. Ny cc T kheo, nh vy gi l Chnh tinh tn. Ny cc T kheo, th no l Chnh nim? Ny cc T kheo, y v T kheo sng qun thn trn thn, nhit tm, tnh gic, chnh nim, ch ng tham u i; trn cc cm th trn cc tm qun php trn cc php, tinh cn tnh gic, chnh nim ch ng tham u i. Ny cc T kheo, nh vy gi l Chnh nim. Ny cc T kheo, th no l Chnh nh? Ny cc T kheo, y T kheo ly dc, ly c bt thin php, chng v tr Thin th nht, mt trng thi h lc do ly dc sanh, vi tm, vi t. T kheo y dit tm, dit t, chng v tr Thin th hai, mt trng thi h lc do nh sanh, khng tm, khng t, ni tnh nht tm. T kheo y ly h tr x, chnh nim tnh gic, thn cm s lc th m cc bc Thnh gi l x nim lc tr, chng v tr Thin th ba. T kheo y x lc, x kh, dit h u cm th trc, chng v tr Thin th t, khng kh, khng lc, x nim thanh tnh. Ny cc T kheo, nh vy gi l Chnh nh.

Nh vy, c Pht dy Kh Dit o Thnh chnh l Bt Thnh o, vy th c cn con ng no khc ngoi Bt Thnh o trong Gio Php ca c Pht na hay khng? Trong Kinh i-Bt-Nit-Bn7, c Pht dy v iu ny. - Ny Subhadda, trong php lut no khng c Bt Thnh o, thi y khng c nht Sa-mn, y cng khng c nh Sa-mn, cng khng c tam Sa-mn, cng khng c t Sa-mn. Ny Subhadda trong php lut no c Bt Thnh o, thi y c nht Sa-mn, cng c nh Sa-mn, cng c tam Sa-mn, y cng c t Sa-mn. Ny Subhadda, chnh trong php lut ny c Bt Thnh o, thi ny Subhadda, y c nht Sa-mn, y cng c nh Sa-mn, cng c tam Samn, cng c t Sa-mn. Nhng h thng ngoi o khc u khng c nhng Samn. Ny Subhadda, nu nhng v T-kheo ny sng chn chnh, thi i ny khng vng nhng v A-la-hn. Nh vy, khng mt chng sanh no c th chng ng Thnh v Kh dit (Nit-bn) m li khng cn thc hnh ng n Bt Thnh o. Chng ta khng th n Nit-bn vi Mt o l Chnh Nim hay Hai o l Chnh Nim v Tnh Gic (mt o mi) hay By o l Tm o tr Chnh nh. Vi Ba-la-mt chn tht vin mn v tr tu ca mt v Pht Ton Gic, c Pht khng lin h n ci gi l Tht Thnh o no dnh ring cho ngi c ba-la-mt c bit no, t c Pht cho n ngi Sriputta, ngi Mah Moggallna v cho n cc v Thng Thanh Vn. Tuy nhin, vi tr tu phm nhn, chng ta hon ton c th thm bt, sa i o l gii thot v cho rng cc o l tn k y cng dn n Nit-bn. Tt nhin, vi s tu tp theo o l tn k y, chng ta s rt d dng v nhanh chng chng c Nit-bn, v Nit-bn y ng nhin cng l Nit-bn tn k, tc n khng c lin h g n s on tn kh au, chm dt sanh t lun hi. V vy, c th chng ng Nit-bn s an lc ti hu nh li c Pht ch dy, chng ta khng th khng n lc tu tp ng n ch duy nht Bt Thnh o nh li dy ca c Pht. Trong Kinh nh8, c Pht ging lm th no nh tht r bit Bn Thnh nh sau: - Ny cc T-kheo, hy tu tp nh. Ny cc T-kheo, T-kheo c nh, nh tht r bit (pajnti). V nh tht r bit g? Nh tht r bit: y l Kh. Nh tht r bit: y l Kh tp. Nh tht r bit: y l Kh dit. Nh tht r bit: y l Con ng a n Kh dit. Nh vy, nu khng c Chnh nh, chng ta s khng th vin mn c Bt Thnh o cng nh khng th nh tht r bit Kh , Kh Tp v cng khng th chng ng Nit-bn. Vai tr quyt nh ca Chnh nh i vi s gii thot li c c Pht ch dy mt ln na trong Kinh i-Bt-Nit-bn trc khi Ngi nhp V D Nit-bn nh sau: Ny cc T-kheo, chnh v khng gic ng, khng chng t bn Php m Ta v cc Ngi lu i phi tri ln trong bin sanh t. Th no l bn? Ny cc T-kheo, chnh

v khng gic ng, khng chng t Thnh Gii m Ta v cc Ngi lu i phi tri ln trong bin sanh t. Ny cc T-kheo, chnh v khng gic ng, khng chng t Thnh nh m Ta v cc Ngi lu i phi tri ln trong bin sanh t. Ny cc Tkheo, chnh v khng gic ng, khng chng t Thnh Tu m Ta v cc Ngi lu i phi tri ln trong bin sanh t. Ny cc T-kheo, chnh v khng gic ng, khng chng t Thnh gii thot m Ta v cc Ngi lu i phi tri ln trong bin sanh t.9 V vy, nu khng da trn nn tng Chnh nh ni ring v Bt Thnh o ni chung th tt c cc phng php tu tp vi thn v tm ch l cc gii php tm l tr liu hoc ch l cc phng cch t k m th m thi. Mc d cc gii php tm l tr liu c th gip ta ngn nga mt s phin no hay mt s hnh ng bt thin, cng nh cc phng cch t k m th c th gip ta t c t nhiu s an lc; nhng tu chung tt c cc phng php ny u khng th gip ta gii thot khi sanh t lun hi. Mi mt mc thin u phi c i tng ca n. Vi thin nh th chnh l i tng (tng) tc . Cn i tng ca thin Tu chnh l cc php chn , ng th un (Kh ) v cc nhn ca chng (Kh Tp ). iu ny c ngha rng khng th thc hnh thin Tu hay st-na nh (khanikasamdhi) ca thin Tu trn cc i tng m ta thy r rng l tc nh: chn tay, bng, hi th Tng t, ta cng khng th thc hnh thin Tu hay st-na nh (khanikasamdhi) ca thin Tu trn cc i tng tc c ta gn cho ci tn l sc, l danh m li khng trc tip r thy bit cc c tnh, phn s, biu hin v nhn gn ca chng. Thin Tu ch c th c tin hnh trn cc i tng m bng con mt tr tu, ta r thy chng l 28 sc chn , 81 tm hip th, 52 tm s (Kh ) v cc nhn ca chng (Kh Tp ) m thi. Vi s ging dy v s tu tp nh hc v Tu hc, trong Kinh i Nim X10, c Pht ging v Bn Nim X. Ny cc T kheo, y l con ng c nht, a n thanh tnh cho chng sanh, vt khi su bi, dit tr kh u, thnh tu chnh l, chng ng Nit-bn. l Bn nim x. Th no l bn? Ny cc T kheo, y v T kheo sng qun thn trn thn, nhit tm, tnh gic, chnh nim, ch ng tham u i; sng qun th trn cc th, nhit tm, tnh gic, chnh nim, ch ng tham u i; sng qun tm trn tm, nhit tm, tnh gic, chnh nim, ch ng tham u i; sng qun php trn cc php, nhit tm, tnh gic, chnh nim, ch ng tham u i. Nh vy con ng c nht i n gii thot l phi thc hnh vin mn c Bn nim x. c Pht khng lin h g n s thc hnh ch vi mt trong bn nim x l c th a n chng ng Nit-bn. Vi s thc hnh ln lt Bt Thnh o v Thin nh (nh hc) c i tng l tc v Bt Thnh o v Thin Tu (Tu hc) c i tng l Kh v Kh Tp , hnh gi s dn i n vin mn Bt Thnh o (o ) Hip Th. Vi s vin mn Bt Thnh o Hip Th, Bt Thnh o (o ) Siu Th vn ly Nit-bn (Kh Dit ) lm i tng s ngay tc khc c sanh khi. Vi

s vin mn tam hc Gii nh Tu v chng ng Nit-bn, hnh gi chng ng ton vn Bn Thnh v thot khi sanh t lun hi: Ny cc T-kheo, khi Thnh Gii c gic ng, c chng t; khi Thnh nh c gic ng, c chng t; khi Thnh Tu c gic ng, c chng t; khi Thnh Gii thot c gic ng, c chng t, thi tham i mt i sng tng lai c tr dit, nhng g a n mt i sng mi c dt sch, nay khng cn mt i sng no na.11 Ngc li, nu ch tu tp vi mi nim thn hay nim th hay nim tm hay nim php, hnh gi khng th thc hnh vin mn y nh hc cng nh khng th thng t sc th un, th th un, tng th un, hnh th un v thc th un (Kh ) v cc nhn ca chng (Kh Tp ) vn l i tng ca Tu hc. V d, nu ch thc hnh nim thn vi i tng l sc chn (qun sc), hnh gi ch c c tr tu hiu bit v sc chn m thi v khng th no c c s hiu bit v cc un khc. Tm li, nu khng tu tp bn nim x mt cch c h thng theo kinh in, hnh gi khng th chng ng c Bn Thnh v v vy m cng khng th thot khi sanh t lun hi. Trong Kinh Tng Php12 (Kinh Gi Mo Diu Php), c Pht c ging v vic Diu Php b gi mo nh sau: y, khi no cc ngi ngu c mt, chnh h lm diu php bin mt. Ny Kassapa, c nm thi php khin cho diu php b hn lon v bin mt. Th no l nm? y, ny Kassapa, cc T-kheo, T-kheo-ni, nam c s, n c s sng khng tn knh, khng ty thun bc o S, sng khng tn knh, khng ty thun Chnh Php, sng khng tn knh, khng ty thun Chng Tng, sng khng tn knh, khng ty thun Hc Gii, sng khng tn knh, khng ty thun i vi Thin nh. Tht k l l c Pht dy v Tam hc Gii nh Tu nhng li bo ch ring vic sng khng ty thun Gii hc v nh hc l lm tiu hoi Diu Php. Trong khi , chng ta ai cng mun thot kh nhanh nht m li tn t cng sc nht v vi tr tu phm nhn ca mnh, nhiu ngi trong s chng ta thy rng ch c Tu hc mi l cu cnh. Tu hc l php lun c mi ngi knh trng v mong c thc hnh. Vi suy lun nh vy, Tu hc xng ng c coi l ch du cho Diu Php. V nh vy, trong khi coi Tu hc l cu cnh, ta d dng t b Gii hc v nh hc. Tuy nhin, trong Chnh Php, khng th thc hnh nh hc tt p m li khng cn tu tp tt Gii hc, v cng khng th tin hnh Tu hc m li khng cn vin mn nh hc: y l Gii, y l nh, y l Tu. nh cng tu vi Gii s a n qu v ln, li ch ln. Tu cng tu vi nh s a n qu v ln, li ch ln. Tm cng tu vi Tu s a n gii thot hon ton cc mn lu hoc, tc l dc lu, hu lu (tri kin lu), v minh lu.13

Nh vy, khi sng khng tn knh, khng ty thun Gii hc v nh hc th t ng, ta khng th thc hnh c Tu hc. V ci m ta gi l tu tp Tu m khng cn da trn nn tng Gii v nh th chng phi l nh m cng chng phi l Tu. Do vy m Diu Php s b hn lon v bin mt. Nhng lm th no chng ta c th nhn bit c Chnh Php? Trong Kinh i BtNit-Bn14, c Th Tn ging v iu ny. - Ny cc T-kheo, Ta s ging bn i gio php, hy nghe v suy nghim k, Ta s ging. - Xin vng, bch Th Tn! Cc T-kheo y vng li Th Tn, Th Tn ging nh sau: - Ny cc T-kheo, c th c T-kheo ni: Ny Hin gi, ti t thn nghe t ming Th Tn, t thn lnh th, nh vy l Php, nh vy l Lut, nh vy l li dy ca v o S. Ny cc T-kheo, cc Ngi khng nn tn thn, khng nn hy bng li ni ca T-kheo y. Khng tn thn, khng hy bng, mi mi ch, mi mi cu, cn phi c hc hi k lng v em so snh vi Kinh, em i chiu vi Lut. Khi em so snh vi Kinh, i chiu vi Lut, nu chng khng ph hp vi Kinh, khng tng ng vi Lut, thi cc Ngi c th kt lun: Chc chn nhng li ny khng phi l li Th Tn, v T-kheo y th gio sai lm. V ny cc T kheo, cc Ngi hy t b chng. Khi em so snh vi Kinh, em i chiu vi Lut, nu chng ph hp vi Kinh, tng ng vi Lut, thi cc Ngi c th kt lun: Chc chn nhng li ny phi l li dy ca Th Tn v T-kheo y th gio chn chnh. Ny cc T-kheo, nh vy l i gio php th nht, cc Ngi hy th tr. Ny cc T-kheo, nu c T-kheo ni: Ti tr x kia, c Tng chng vi cc v Thng ta, vi cc Th chng. Ti t thn nghe t ming Tng chng, t thn lnh th, nh vy l Php, nh vy l Lut, nh vy l li dy ca v o S. Ny cc Tkheo, cc Ngi khng nn tn thn, khng nn hy bng li ni ca T-kheo y. Khng tn thn, khng hy bng, mi mi ch, mi mi cu, phi c hc hi k lng v em so snh vi Kinh, em i chiu vi Lut, nu chng khng ph hp vi Kinh, khng tng ng vi Lut, thi cc Ngi c th kt lun: Chc chn nhng li ny khng phi l li Th Tn, v T-kheo y th gio sai lm. V ny cc T-kheo, cc Ngi hy t b chng. Khi em so snh vi Kinh, em i chiu vi Lut, nu chng ph hp vi Kinh, tng ng vi Lut, thi cc Ngi c th kt lun: Chc chn nhng li ny phi l li dy ca Th Tn, v T-kheo y th gio chn chnh. Ny cc T-kheo, nh vy l i gio php th hai, cc Ngi hy th tr. Ny cc T-kheo, c th c v T-kheo ni: Ti tr x kia c nhiu T-kheo Thng ta , nhng v ny l bc a vn, gn gi truyn thng, tr php, tr lut, tr php yu. Ti t thn nghe t ming nhng v Thng ta y, t thn lnh th, nh vy l Php, nh vy l Lut, nh vy l li dy ca v o S. Ny cc T-kheo, cc Ngi khng nn tn thn, khng nn hy bng li ni ca T-kheo y. Khng tn thn, khng hy

bng, mi mi ch, mi mi cu, phi c hc hi k lng v em so snh vi Kinh, em i chiu vi Lut. Khi em so snh vi Kinh, i chiu vi Lut, v nu chng khng ph hp vi Kinh, khng tng ng vi Lut, thi cc Ngi c th kt lun: Chc chn nhng li ny khng phi l li Th Tn v T-kheo y th gio sai lm. V, ny cc T-kheo, cc Ngi hy t b chng. Khi em so snh vi Kinh, em i chiu vi Lut, nu chng ph hp vi Kinh, tng ng vi Lut, thi cc Ngi c th kt lun: Chc chn nhng li y phi l li dy ca Th Tn v T-kheo y th gio chn chnh. Ny cc T-kheo, nh vy l i gio php th ba, cc Ngi hy th tr. Ny cc T-kheo, c th c T-kheo ni: Ti tr x kia, c mt v Thng ta, v ny l bc a vn, gn gi truyn thng, tr php, tr lut, tr php yu. Ti t thn nghe t Thng ta, t thn lnh th; nh vy l Php, nh vy l Lut, nh vy l li dy ca v o S. Ny cc T-kheo, cc Ngi khng nn tn thn, khng nn hy bng li ni ca T-kheo y. Khng tn thn, khng hy bng, mi mi ch, mi mi cu, cn phi c hc hi k lng v em so snh vi Kinh, i chiu vi Lut. Khi em so snh vi Kinh, i chiu vi Lut, v nu chng khng ph hp vi Kinh, khng tng ng vi Lut, thi cc ngi c th kt lun: Chc chn nhng li ny khng phi l li ca Th Tn, v T-kheo y th gio sai lm. V ny cc T-kheo, cc Ngi hy t b chng. Khi em so snh vi Kinh, em i chiu vi Lut, nu chng ph hp vi Kinh, tng ng vi Lut, thi cc ngi c th kt lun: Chc chn nhng li y phi l li dy ca Th Tn v T-kheo y th gio chn chnh. Ny cc T-kheo, nh vy l i gio php th t, cc Ngi hy th tr. Ngy nay, trong xu th thc hnh ci gi l thin Tu (Vipassan) m khng da trn nn tng Chnh nh (thin nh) ngy cng pht trin, ngi Thin S Pa-Auk Tawya Sayadaw v Tin S Mehm Tin Mon l mt trong s t ngi vn kin nh vi l trnh tu tp tam hc Gii, nh v Tu ca c Pht. c php dch thut ca c hai ngi ng tc gi, ti xin trn trng gii thiu quyn sch qu ny. y l quyn sch trnh by rt tm lc v Thin nh v Thin Tu da trn Kinh in Pi v cc Ch gii Pi ca ngi Thin S Pa-Auk Tawya Sayadaw v Tin S Mehm Tin Mon. Tuy n lc ti a nhng ti bit rng bn dch ny vn cn nhiu sai st, rt mong nhn c s ch dy v kin ng gp ca qu c gi. Mi kin ng gp xin gi email v a ch booktranslating@gmail.com Xin chn thnh cm n S Php Thng xem xt bn dch. Xin cm n c Aggaani v em Bi Quang Minh dnh thi gian sa cha bn tho bn dch. Cng c ny xin dng n b m v anh trai ca ti l ngi bo bc v to iu kin thun li cho ti trong vic hc tp v tm hiu Pht Php. Mong sao tt c cc chng sanh u c tin ha trong nh ho quang ca Chnh Php v mau chng sm chng ng Nit-bn. Ida no tina hotu, sukhit hontu tayo.

Cu mong phc thin thanh cao ny c thnh tu n thn bng quyn thuc ca ti. Cu mong thn bng quyn thuc c an lc lu di. Ima puabhga mt-pitu-cariya-ti-mittnaceva sesasabbasattnaca dema, sabbepi te puapatti laddhna, sukhit hontu. Ti xin thnh tm chia s phn phc thin ny n tt c cc chng sinh, nht l cha m, thy t, b con, thn bng quyn thuc, b bn, cng tt c ch thin v nhn loi. Cu mong tt c hoan h th nhn phn phc thin ny v c an lc lu di. Ida me pua nibbnassa paccayo hotu. Nguyn mong phc thin ny l duyn lnh dn dt ti chng ng Nibbna. Pht n 2554, Dng Lch 2010, TP. H Ch Minh Tm Chnh Hai bi Thuyt Trnh v Thin c trnh by ti Hi Ngh Pht Gio Th Gii t chc ti Yangon, Myanmar Th Nhp Thin nh (Samatha) v Thin Tu (Vipassan) Thin S Pa-Auk Tawya Sayadaw v Tin S Mehm Tin Mon Preface Two papers entitled Breakthrough in Tranquillity Meditation (Samatha Bhavana) and Breakthrough in Insight Meditation (Vipassan), which were read and discussed with great interest in the World Buddhist Summit held in Yangon, Myanmar, on December 9 to 11, 2004, are printed and published in the form of the present book for the benefit of the public who like to know a brief and concise account of the practical aspects of Buddhism called Samatha-Vipassan. Li Ni u Hai bi thuyt trnh c ta Th Nhp Thin nh (Samatha Bhvan) v Th Nhp Thin Tu (Vipassan Bhvan) c c v tho lun vi s quan tm to ln ti Hi Ngh Pht Gio Th Gii t chc ti Yangon, Myanmar, t ngy 9/12 n ngy 11/12 nm 2004, c in v xut bn di hnh thc cun sch hin ti ny v s li lc ca cng chng l nhng ngi mun bit mt danh sch cc kha cnh thc hnh ngn gn v chnh xc ca o Pht gi l Samatha-Vipassan.

The papers actually represent the essential summary of Tranquillity Meditation and Insight Meditation which are being conducted in minute detail strictly in accordance with the teachings of the Buddha in the International Pa-auk Forest Buddha Ssana Centres throughout Myanmar. This book will introduce the readers to the proper way of undertaking SamathaVipassan as taught by the Buddha, developing the right concentration and penetrating into the ultimate realities called Paramatthas defining each ultimate reality precisely by its characteristic, function, manifestation and nearest cause, investigating the causal relations of Dependent Arising (Paiccasamuppda) that beautifully describes the round of rebirth, and contemplating all mentality and materiality (nma-rpa), causes and effects, internal and external, pertaining to the past, the present and the future, as impermanent (anicca), painful (dukkha) and not-self (anatta) in various ways. The contents and the scope of the two papers will demonstrate clearly that the Samatha-Vipassan meditation is being maintained and practised fully in its original pure form in the Union of Myanmar. In fact Myanmar preserves and maintains all the teachings of the Buddha both in words and practice (Pariyatti and Paipatti) and can share them with the world for the welfare of all mankind. Undertaking Tranquillity Meditation to develop the right concentration and practising Insight Meditation to develop wisdom to the hightest level means walking on the noblest Path that leads to everlasting peace and eternal happiness called Nibbana. Everyone is welcome to take part in this delightful noble task which will

Hai bi thuyt trnh thc s miu t tm tt ct yu v Thin nh v Thin Tu ang c hng dn theo tng chi tit mt cch nghim ngt theo ng Gio Php ca c Pht ti cc Trung Tm Rng Thin Pht Hc Quc T Pa-Auk trn ton nc Myanmar. Cun sch ny gii thiu vi c gi cch th tr ng n thin Samatha-Vipassan (nh-Tu) nh c c Pht ging dy, tu tp chnh nh v thu sut vo cc php chn c gi l Paramattha, xc nh tng php chn mt cch chnh xc theo c tnh, phn s, biu hin v nhn gn nht ca n, thm st cc mi quan h nhn-qu ca L Duyn Khi (Paiccasamuppda) l ci v nn vng ti sanh mt cch hon ho v qun tt c danh v sc (nma-rpa), cc nhn v cc qu, bn trong v bn ngoi thuc v qu kh, hin ti v v lai l v thng (anicca), kh (dukkha) v v ng (anatta) theo nhiu cch khc nhau. Ni dung v phm vi ca hai bi thuyt trnh s m t mt cch r rng rng thin Samatha-Vipassan ang c gi gn v thc hnh hon ton nguyn bn thun khit nc Lin Bang Myanmar. Thc vy, Myanmar gn gi v bo v ton b gio php ca c Pht c v php hc ln php hnh (Pariyatti v Paipatti) v c th chia s vi th gii v s li lc ca ton th nhn loi. Th tr Thin nh tu tp chnh nh v thc hnh Thin Tu tu tp tr tu n mc cao nht ngha l i trn con ng cao thng nht dn n an lc vnh vin v hnh phc bt dit gi l Nibbna. Mi ngi c cho n tham gia vo nhim v cao thng y hoan h ny, iu m chc chn s em li li ch to ln ngay

surely bring great benefits in this very life. Hi Ngh Pht Gio ln th t, Yangon, Myanmar t ngy 9 n ngy 11 thng 12 nm 2004

trong kip sng ny.

Th Nhp Thin nh (Samatha Bhvan)

Tn Gi cia, Dhammcariya Php S, Aggamahkammahncariya Nht i Thin S Trng Ban Thin S v C Vn Thin Trung Tm Rng Thin Pht Hc Quc T Pa-Auk, Myanmar Tin S Mehm Tin Mon, Mah Saddhamma Jotikadhaja Bc i Nhn Lm Chi Sng Ngn C Chnh Php Gio s i Hc Quc T Truyn B Pht Gio Nguyn Thy Ch tch Lin on Bo H Gio Php c Pht ca Rng Thin Quc T Pa-Auk

Namo Tassa Bhagavato Arahato Sammsambuddhassa Con em ht lng thnh knh nh l c Th Tn, Bc ng Cng, ng Chnh ng Gic

SYNOPSIS
The objective of the Training of Concentration (Samdhi-sikkh) is to purify the mind from hindrances (nvaranas) and other defilements (kiless) to attain the purity of the mind (cittavisuddhi) and to make the mind very powerful to undertake vipassana

TM LC
Mc tiu ca nh Hc (Samdhi-sikkh) l lm thanh tnh tm khi cc trin ci (nvaraa) v cc phin no (kilesa) khc chng t tm thanh tnh (cittavisuddhi) v lm tm mnh m th tr hiu qu thin Vipassan.

effectively. According to Aloka Sutta15 and Pacalyamna Sutta16 the wisdom associated with even preparatory concentration (parikamma-samdhi) starts radiating light. We found that the light becomes brighter as the concentration rises and at the level of access concentration (upacra samdhi) it becomes so bright and penetrative that it can penetrate into internal ongans and then to ultimate realities (paramatthas). Without the right concentration (sammsamdhi) the ultimate realities cannot be observed by direct knowledge and consequently vipassan cannot be properly performed. Especially the fourth rpvacara jhna is found to be the best weapon to undertake vipassan effectively All the forty samatha meditation subjects prescribed by the Buddha are found to give rise to the right concentration as described in Pali texts. Mindfulness of Breathing19 (npnassati) is observed to suit many meditators to develop concentration to the fourth jhana level. Unlike other meditation subjects npnassati becomes subtler at each higher stage until it is no longer distinct. So strong mindfulness and keen wisdom are essential. Also strong faith (saddh), great effort (vriya), perseverance, intense concentration (samdhi), correct guidance and right understanding (pa) are necessary to develop npnassati successfully. Any deviation from the instructions of the Buddha is found to delay progress. Correct interpretation of meditation signs (nimittas), balancing faculties (Indriyas) and enlightenment factors (Bojjhagas), and developing mastery over each jhana are found to be mandatory. Theo Kinh nh Sng (loka Sutta17) v Kinh Ng Gc (Pacalyamna Sutta18), tr tu kt hp vi ngay t chun b nh (parikamma-samdhi) th bt u ta nh sng. Chng ti thy rng nh sng tr nn sng hn khi nh tng trng v mc cn nh (upacra samdhi), n tr nn sng chi v xuyn thu n ni c th thu sut vo ni tng bn trong v ri n cc php chn (paramattha). Khng c chnh nh (sammsamdhi) th khng th quan st c cc php chn bng thng tr v do vy khng th thc hnh ng n thin vipassan c. c bit, t thin sc gii (rpvacara jhna) c thy l v kh tt nht th tr hiu qu thin vipassan. Ton b bn mi mc thin nh (samatha) m c Pht m t c xem l lm pht sanh chnh nh c miu t trong kinh in Pi. Nim Hi Th20 (npnassati) c nhn thy l ph hp vi nhiu hnh gi tu tp nh n bc t thin. Khng ging nh cc mc thin khc, nim hi th (npnassati) tr nn vi t hn cc giai on cao hn cho n khi khng cn r rng na. Nh vy, nim mnh v tr tu sc bn l thit yu. Cng vy, tn (saddh) mnh m, tn (vriya) dng mnh, nhn ni, nh (samdhi) mnh lit, s hng dn ng n v chnh tr (pa) l cn thit tu tp nim hi th (npnassati) thnh cng. Bt k s sai lch no khi cc ch dn ca c Pht u c xem l s tr hon tin b. S gii thch ng n cc thin tng (nimitta), vic qun bnh ng cn (indriya) v cc yu t gic ng (Bojjhaga) v vic tu tp nm php thun thc cho mi bc thin c xem l bt buc.

With the support of the fourth rpvacara jhna of npnassati, a yogi can develop the four Guardian Meditations21 to the required level very quickly to enjoy all the benefits. Also he can readily develop the ten kasias22 to attain the four rpvacara jhnas and then go up to attain four arpvacara jhnas.

Vi s h tr ca t thin sc gii (rpvacara jhna) nim hi th (npnassati), mt hnh gi c th tu tp bn Thin Bo H23 n mc c yu cu mt cch rt nhanh chng th hng tt c cc li ch. Cng vy, hnh gi c th d dng tu tp mi bin x (kasia24) chng t bn thin sc gii (rpvacara jhna) v ri tin ln chng c bn thin v sc gii (arpvacara jhna). Thin Xc nh T i29 (Catudhtuvavatthna) c thy l hu hiu nht tu tp cn nh mt cch nhanh chng. Sau , hnh gi c th phn bit tt c 32 thn phn30 (kohsa) c ni thn ln ngoi thn. Sau , suy xt tnh bt tnh ca b xng31 ni thn hay ngoi thn, hnh gi c th tu tp s thin sc gii (rpvacara jhna). Li na, ly mu trng ca hp s ca hnh gi ngi trc mt lm bin x (kasia) trng32, hnh gi cng c th tu tp t thin sc gii (rpvacara jhna). Bc thin ny c nhn thy l ta nh sng rc r hn t thin nim hi th (npnassati) v n phc v nh l mt v kh tt hn th tr thin Vipassan.

Defining the four elements (Catudhtuvavatthna) is found to be most effective to develop access jhna quickly. The yogi can then discern all the 32 body parts26 (kohsas) both internally and externally. Then reflecting on the foulness of the internal or external skeleton27 he can develop the first rpvacara jhna. Again taking the white colour of the skull of a meditator sitting in front as the white kasina28 he can also develop the fourth rpvacara jhana. This jhna is found to radiate brighter light than the npnassati fourth jhna and it serves as a better weapon for undertaking vipassan.

25

MAIN PAPER
Introduction
We are glad to announce the good news that many meditators, who have meditated and who are meditating in our International Pa-auk Forest Buddha Ssana Meditation Centres, could develop the right concentration (Samm-samdhi) by undertaking mindfulness of breathing (npnassati) or by defining the four elements (Catudhtuvavatthna). They could then proceed successfully to undertake all the four Guardian

BI THUYT TRNH CHNH

Gii Thiu
Chng ti vui mng cng b tin tt lnh rng nhiu hnh gi l nhng ngi v ang hnh thin cc Trung Tm Rng Thin Pht Hc Quc T Pa-Auk ca chng ti c th tu tp chnh nh (sammsamdhi) bng cch th tr thin nim hi th (npnassati) hoc thin xc nh t i (Catudhtuvavatthna). Sau , h c th tin n th tr thnh cng bn Thin Bo H v tt c mi Thin Bin X (Kasia).

Meditations and all the ten Kasia Meditations.

The Need to develop Mental Concentration (samdhi)

The noble Eightfold Path comprises the training of morality (sla-sikkh), the training of concentration (samdhi-sikkh) and the training of wisdom (pa-sikkh). The training of morality purifies the mind from gross, violent defilements (vtikkamakiless). The training of concentration purifies the mind from the arisen and agitating defilements (pariyuhnakiless). The training of wisdom purifies the mind from latent defilements (anusayakiless). Thus, after developing and maintaining pure morality the pariyuhna kiless, including the hindrances (nvaraas), keep on agitating and inflicting the mind, making the mind restless and distracted. So the Buddha exhorted his disciples in Dhammapada to culture and tame the mind in order to enjoy peace and happiness. The mind is very subtle and delicate and very hard to see. It moves lightly and swiftly from one sense object to another and lands wherever it pleases. It is difficult to control the mind but the wise should control and tame it. A well tamed mind brings happiness.33

Yu Cu Tu Tp nh (Samdhi) Tm
Bt Thnh o bao gm gii hc (slasikkh), nh hc (samdhi-sikkh) v tu hc (pa-sikkh). Gii hc lm thanh tnh tm khi cc phin no th v mnh lit (vtikkama-kilesa). nh hc lm thanh tnh tm khi cc phin no sanh khi v chao ng (pariyuhna-kilesa). Tu hc lm thanh tnh tm khi cc phin no ng ngm (anusaya-kilesa). Nh vy, sau khi tu tp v gn gi gii thanh tnh, cc phin no m nh (pariyuhna kilesa), bao gm nm trin ci (nvaraa), c vn tip tc lm chao ng v ging vo tm, khin tm tro c v tn lon. Do vy, c Pht khch l cc t ca Ngi trong Kinh Php C l phi tu dng v thun phc tm th hng an lc v hnh phc.

Tm kh thy, t nh, Theo cc dc quay cung. Ngi tr phng h tm, Tm h, an lc n.34

(Ha Thng Thch Minh Chu dch Vit) In Samadhi Sutta,35 the Buddha exhorted bhikkhus to develop concentration to be able to see things as they really are. Samdhi bhikkhave bhvetha Trong Kinh nh (Samdhi Sutta36), c Pht khch l cc T-kheo tu tp nh c th nh tht r thy cc php nh chng thc s l. Samdhi bhikkhave bhvetha

samhito bhikkhave bhikkhu yathbhta pajnti. Oh bhikkhus, try to develop mental concentration. The bhikkhu who has developed concentration will be able to see things (the four Noble Truths) clearly and correctly as they really are. According to our experience, even if a meditator can focus his mind on a meditation subject continuously for one hour or more, he cannot penetrate into his body to see even his internal body parts, let alone the ultimate realities (paramatthas), unless he attains at least the neighbourhood or acess concentration (upacra samdhi). When a meditator truly attains access concentration or higher concentration (jhna), he can penetrate into his body to see his internal organs such as flesh, sinews, bones, liver, heart, etc., and then penetrate further to see the ultimate realities. So he can undertake insight meditation (vipassan) properly. Thus in order to accomplish the training of concentration, to culture and tame the mind to the right concentration, and to proceed to vipassana properly, we need to develop mental concentration. According to the statement of the Buddha in Satipatthana Sutta,37 the right concentration (sammsamdhi) is equivalent to the concentration associated with any of the four rpvacara kusala jhnas. According to the statement of Visuddhimagga39: Citta visuddhi nma sa upacra ahasampattiyo The neighbourhood concentration as well

Samhito bhikkhave bhikkhu yathbhta pajnti Ny cc T-kheo, hy tu tp nh. T-kheo c nh s liu tri ng nh tht cc php (T Thnh ) nh chng thc s l. Theo kinh nghim ca chng ti, ngay c khi hnh gi c th tp trung tm mnh vo mc thin mt cch lin tc trong mt gi hoc hn na, th hnh gi y vn cha th nhn thu vo trong c th thy cc c quan ni tng ca mnh, ng ni chi n cc php chn (paramattha), tr khi hnh gi chng c t nht l cn nh (upacra samdhi). Khi mt hnh gi tht s chng c cn nh hoc bc thin (jhna), hnh gi c th thu sut vo trong c th ca mnh thy cc c quan ni tng nh tht, gn, xng, gan, tim v ri thu sut hn na thy cc php chn . Nh vy, hnh gi c th th tr thin minh st (vipassan) mt cch ng n. Nh vy, hon thnh nh hc, tu dng v thun ha tm n chnh nh, v tin ln thin Vipassan mt cch ng n, chng ta cn tu tp nh tm. Theo li tuyn b ca c Pht trong Kinh Nim X (Satipahna Sutta38), chnh nh (sammsamdhi) l tng ng vi nh hp vi bt k mt trong bn bc thin thin sc gii (rpvacara kusala jhna). Theo trnh by ca Thanh Tnh o (Visuddhi-magga40): Citta visuddhi nma sa upacra ahasampattiyo Cn nh cng nh nh hp vi bt k

as the concentration associated with any of the eight jhna attainments is called the purity of the mind. So the neighbourhood concentration should be included in the right concentration. A meditator uses either access concentration or jhna concentration as the foundation of vipassan and undertakes vipassan defining mentality-materiality as impermanent (anicca), painful (dukkha) and not-self (anatta). The concentration that is associated with insight knowledge (vipassan) in this way is called khanikasamdhi. The Buddha described forty meditation subjects for samatha bhvana. Any one of the forty subjects can be chosen to develop the right concentration, provided the instructions of the Buddha are correctly followed under the guidance of a competent meditation teacher.

mt trong tm thin chng c gi l tm thanh tnh

Nh vy, cn nh nn c bao gm trong chnh nh. Mt hnh gi dng hoc cn nh hoc nh bc thin (jhna) nh l nn tng ca thin Vipassan v th tr thin Vipassan xc nh danh v sc l v thng (anicca), kh (dukkha) v v ng (anatta). nh kt hp vi minh st tu (vipassana) theo cch ny c gi l khanikasamdhi (st-na nh). c Pht miu t bn mi mc thin cho thin nh (samatha bhvan). Bt k mt trong bn mi mc thin ny u c th c chn tu tp chnh nh, vi iu kin l cc ch dy ca c Pht c tun th mt cch ng n di s hng dn ca mt v thin s c nng lc.

Undertaking Mindfulness of Breathing (npnassati)

npnassati is one of the most effective meditation subjects for developing concentration quickly. It is much praised by the Buddha41,42 and used in many meditation centres as the special meditation subject (prihriya kammahna) for developing concentration. If properly practised according to the Buddhas instruction, it can develop the mind up to the fourth rpvacara jhna in the fourfold jhna method. npnassati should be developed in four steps according to npnassati Sutta, namely, (1) awareness of the long breath, (2) awareness of the short breath, (3) awareness of the whole breath, and (4) tranquillizing the breaths. In practice, following the advice given in the Commentaries, a meditator is taught first to

Th Tr Nim Hi Th (npnassati)
Nim Hi Th (npnassati) l mt trong nhng mc thin hiu qu nht tu tp nh mt cch nhanh chng. N nhn c nhiu s tn dng ca c Pht43,44 v c s dng nhiu trung tm thin nh l mc thin c bit (prihriya kammahna) tu tp nh. Nu thc hnh mt cch ng n theo ch dn ca c Pht, n c th tu tp tm n t thin sc gii (rpvacara jhna) theo h thng thin (jhna) bn bc. Nim Hi Th (npnassati) nn c tu tp theo bn bc theo Kinh Nhp Tc Xut Tc Nim (npnassati Sutta), l, (1) nhn bit hi th di, (2) nhn bit hi th ngn, (3) nhn bit ton thn hi th, (4) an tnh hi th. Trong thc hnh, theo hng dn c a ra trong cc Ch gii, u tin hnh gi c dy nhn bit hi

be aware of the in-breath (asssa) and the out-breath (passsa) by the Counting method45 (Gaannaya) to develop mindfulness quickly. The meditator (yogi) should be aware of the in-breath and the out-breath by their gentle touch either at the tip of the nose or at the nostrils or at the upper lip, wherever the touch is distinct while he sits erect, relaxed, with closed eyes, and breathing normally. Only if the meditator practises npnassati by establishing his mindfulness on the breath at the point of distinct contact with the in-breath and the out-breath will the npnassati concentration and meditation be fully accomplished in him.47 He should focus his mind at one point (touching point) on the breath to develop ekaggat (one-pointedness of the mind), a mental factor which represents concentration (samdhi). He should not let his mind wander away to other sense objects or to any bodily sensation which is not the subject of npnassati. The Counting Method In counting the breath, he should breathe in, breathe out and count one; breathe in, breathe out and count two, and so on up to eight in reverence of the Eightfold Noble Path. When the mind remains calmly fixed on the breath for about one hour at every sitting, he can stop counting and coutinue to. be aware of the breath calmly. When he can focus on the breath for one hour or more at every sitting, he should proceed to the next step. Awareness of the Length of Breath as well as the whole Breath

th vo (asssa) v hi th ra (passsa) bng phng php m46 (Gaannaya) pht trin nim mt cch nhanh chng. Hnh gi (yogi) nn nhn bit hi th vo v hi th ra bi xc chm nh nhng hoc u mi hoc l mi hay mi trn, bt k ch no xc chm l r rng trong khi hnh gi ngi thng lng, bung lng vi mt nhm v th mt cch bnh thng. Ch khi hnh gi thc hnh nim hi th (npnassati) bng cch an tr nim trn hi th im xc chm r rng vi hi th vo v hi th ra th hnh gi mi hon thnh y nh nim hi th (npnassati) v thin48 Hnh gi nn tp trung tm mnh mt im (im xc chm) trn hi th pht trin nht tm (ekaggat), l mt tm s i din cho nh (samdhi). Hnh gi khng nn tm mnh lang thang n cc i tng gic quan khc hay bt k cm gic thn th no khng phi l mc nim hi th (npnassati). Phng Php m Trong vic m hi th, hnh gi nn th vo, th ra v m mt; th vo, th ra v m hai, v c th tip tc n tm vi s tn knh Bt Thnh o. Khi tm vn lng l gn cht vo hi th khong mt gi ng h trong mi thi ngi thin, hnh gi y c th dng vic m v tip tc nhn bit hi th mt cch lng l. Khi hnh gi c th tp trung vo hi th trong mt gi hay hn na mi thi ngi thin, hnh gi y nn tin n bc tip theo. Nhn Bit Chiu Di Hi Th Cng Nh Ton Thn Hi Th

The length of the breath should be determined by the duration taken by the breath. If it takes a long time to breathe in or out, the breath is taken to be long. If it takes a short time to breathe in or out, the breath is taken to be short. The breath may be long or short for some time or for the whole sitting. Whatever it is, after the yogi is aware of the length of the breath, he should also be aware of the whole breath body from the beginning to the end by its touch at the tip of the nose or at the nostrils or at the upper lip. He should not follow the breath either inwards or outwards. He should act like a gate-keeper. A gate-keeper does not examine people either inside or outside the town for they are not his concern. But he does examine each person as the person arrives at the gate. Similarly the meditator pays no attention to the breath that has gone inside or outside the nose, because it is not his concern. But it is his concern each time the in-breath or the out-breath arrives at the nostril-gate. He should also act like a sawyer. The sawyer focuses his attention on the saws teeth at the point of contact with the log without giving attention to the saws teeth that are approaching or receding, though they are not unknown to him as they do so. In the same way the meditator establishes mindfulness on the breath at the point of contact with the nostrils or with the upper lip, without giving attention to the in-breath and the out-breath as they approach or recede, though they are not unknown to him as they do so. When he can calmly and mindfully focus his mind on the beginning, the middle and

Chiu di hi th nn c xc nh bng khong thi gian din ra hi th. Nu dng nhiu thi gian th vo hay th ra th hi th din ra di. Nu dng t thi gian th vo hay th ra th hi th din ra ngn. Hi th c th l di hay ngn trong mt lc hay ton thi ngi thin. Bt k n l g, sau khi hnh gi nhn bit chiu di ca hi th, hnh gi cng nn nhn bit ton thn hi th t lc bt u n lc kt thc im xc chm ca n u mi hoc l mi hoc mi trn. Hnh gi khng nn theo hi th i vo pha trong hay ra bn ngoi. Hnh gi nn hnh ng nh mt ngi gc cng. Mt ngi gc cng khng kim tra tng ngi bn trong hay bn ngoi th v chng khng phi l vic ca anh ta. Nhng ngi gc cng xem xt tng ngi khi ngi n cng. Tng t, hnh gi khng quan tm n hi th vo trong hay ra ngoi mi v n khng phi l vic ca hnh gi. Nhng mi quan tm ca hnh gi chnh l mi ln hi th vo hay hi th ra n ni ca l mi. Hnh gi cng nn hnh ng nh mt ngi th x g. Ngi th x tp trung s ch ca mnh vo cc rng ca im tip xc vi khc g m khng quan tm n cc rng ca ang tin li gn hoc i ra xa, mc d khi chng lm nh vy, khng phi l anh ta khng th bit chng. Theo cch tng t, hnh gi an tr nim trn hi th im xc chm vi l mi hoc vi mi trn m khng quan tm n hi th vo v hi th ra khi chng tin li gn hay i ra xa, mc d khi chng lm nh vy, khng phi l hnh gi khng th bit chng. Khi hnh gi c th tp trung tm mnh mt cch lng l v ch tm vo lc bt u, lc

the end of the in-breath and the out-breath for one hour or more at every sitting, he should proceed to the fourth step. Tranquillizing the Breaths As he mindfully watches the in-breath and the out-breath to be aware of the whole breath, his breathing becomes more and more gentle and subtle. For while other meditation subjects become clearer at each higher stage, anapanassati does not. In fact, as he goes on developing it, it becomes subtler for him at each higher stage, and it even comes to the point at which it is no longer manifest or distinct. When it becomes unmanifest, the meditator should not get up from his seat and go away. He should go on sitting as he was and temporarily substitutes the place where the breaths normally touched for the actual breaths as the object of meditation. As he gives his attention in this way, his mindfulness increases slowly, and the breaths will reappear after no long time. Then he should go on focusing his attention on the in-breath and the out-breath at the point of contact to be aware of the whole breath. The Appearence of the Sign of Concentration In mindfulness of breathing, all the three types of meditation sign or image (nimitta) are attainable. They are the preparatory sign (parikamma-nimitta), the acquired sign (uggahanimitta) and the counter sign (paibhga-nimitta). The natural in-going breath and the outgoing breath are taken as the preparatory sign. The grey dirty image that appears at a

gia v lc cui ca hi th vo v hi th ra trong mt gi ng h hoc hn na mi thi ngi thin, hnh gi nn tin ln bc th t. An Tnh Hi Th Khi hnh gi ch tm quan st hi th vo v hi th ra nhn bit ton thn hi th, hi th ca hnh gi s cng tr nn nh nhng v vi t hn. Trong khi cc mc thin khc tr nn cng r rng hn cc giai on cao hn, nim hi th (npnassati) th khng nh vy. Thc t, khi hnh gi tip tc tu tp, hi th cng tr nn vi t hn i vi hnh gi mi giai on cao hn, v thm ch n lc m n khng cn r rng hay biu hin no na. Khi hi th tr nn khng cn r rng na, hnh gi khng nn ng dy khi ch ngi v b i. Hnh gi nn tip tc ngi thin nh trc v tm thi thay hi th thc ti bng ni m hi th bnh thng vn xc chm nh l mc hnh thin. Khi hnh gi ch tm theo cch ny, nim ca hnh gi s tng trng t t v hi th s xut hin tr li khng lu sau . Ri hnh gi nn tip tc tp trung s ch vo hi th vo v hi th ra im xc chm nhn bit ton thn hi th. S Xut Hin Tng Ca nh Trong nim hi th, c tt c ba loi tng hay hnh nh (nimitta) ca thin c th t c. Chng l chun b tng (parikamma-nimitta), hc tng (uggahanimitta) v t tng (paibhganimitta). Hi th vo v hi th ra t nhin c th c ly lm chun b tng. Hnh nh mu xm ti xut hin mt mc nh

certain degree of mental concentration is also regarded as the preparatory sign. A white image like cotton or silk cotton that appears at a higher degree of concentration is called the acquired sign. This is a general description. The image of other colours or shapes may also appear. Different signs may appear to different people due to the difference in perception. As the concentration develops further, the image or sign may become very clear and bright like the evening star. This sign is taken to be the counter sign. Again the sign may appear in other forms like an evening star, a round ruby, a pearl, a silk cotton seed, a braid string, a puff of smoke, the moons disk, etc.. Although the npna kammahna is a single meditation subject and a single kind of meditation, it gives rise to various forms of nimitta due to the difference in perception of different persons, and also due to the change in perception from time to time in a person. Generally the nimitta which is as white as a pure cotton mass is called the acquired sign. It is not clear like glass. When the sign changes from pure white to a clear and bright sign like the evening star or like a clear and bright piece of glass, it is called the counter sign. When the sign appears in the form of a ruby, the sign like an unclear ruby is the acquired sign, and the one like a bright ruby is the counter sign. The meditator should understand in the same way in the remaining signs. The meditation sign may appear in an earlier step or it may appear in front of the face. The meditator should not pay attention to these signs as they are not

tm nht nh cng c coi l chun b tng. Mt hnh nh trng nh bng gn hoc si t xut hin mc nh cao hn c gi l hc tng. y l mt m t chung. Hnh nh v mu sc v hnh dng khc cng c th xut hin. Cc tng khc nhau c th xut hin vi nhng ngi khc nhau v s khc bit v tng. Khi nh pht trin su hn, hnh nh hay tng c th tr nn rt trong sng v sng rc nh sao hm. Du hiu ny c ly lm t tng. Li na, tng c th xut hin cc hnh dng khc nhau nh mt ngi sao hm, mt vin ruby trn, mt vin ngc trai, mt ht bng t, mt di bng la, mt lung khi, da mt trng v.v. Mc d nghip x hi th (npna kammahna) ch l mt mc thin v mt loi thin n c, n cho ra nhiu dng tng (nimitta) khc nhau v s khc bit v tng ca nhng ngi khc nhau, v cng v s thay i ca tng theo thi gian ca cng mt ngi. Thng thng, tng c mu thun trng nh mt khi bng gn c gi l hc tng. N khng trong sng nh thy tinh. Khi tng thay i t mu thun trng sang mt tng trong sng v sng rc nh sao hm hoc nh mt mnh thy tinh trong sng v sng rc, n c gi l t tng. Khi tng xut hin hnh dng mt vin ruby, tng m ging nh vin ruby khng trong sng l hc tng, cn nu l vin ruby trong sng th l t tng. Hnh gi nn hiu theo cch tng t cho cc tng cn li. Thin tng c th xut hin trong mt bc trc hoc n c th xut hin trc mt. Hnh gi khng nn ch n cc tng ny v chng khng n nh.

stable. The meditation sign should appear at the point of contact of the breath with the nostrils. Some signs may extend from the nostril either inwards or outwards like a rod. In these cases, the meditator should not let his mind follow the sign inwards or outwards; he should keep his meditating mind immersed in the sign that exists nearest the nostril. When the meditating mind remains fixed calmly in the sign for one hour, two hours, etc., at every sitting, the sign will gradually and slowly become more and more clear and bright. When the sign is specially clear and bright, it becomes the counter sign. The Development of Absorption (appan) From the time the counter sign appears, the hindrances (nvaraas) are removed from the mind. The remaining defilements are subdued. The mind is pure and the mindfulness (sati) remains attentively and closely fixed at the npnapaibhga nimitta. A precaution should be pointed out here. In both the steps when the acquired sign and then the counter sign become stable and homogenious with the in-breath and the out-breath, and the meditator is trying to establish his mindfulness firmly and calmly on the sign, he should avoid looking at the sign and then at the breath. He should completely stop looking at the breath as before, and fix his meditating mind at the npna nimitta entirely. In case the nimitta disappears, he should watch the in-breath and the out-breath as before. When the nimitta reappears and becomes stable, he should again try to be aware of the nimitta only. If he practises in this way, the nimitta will be firm, and the concentration will gradually rise to the

Thin tng nn xut hin im xc chm ca hi th vi l mi. Mt vi tng c th ko di t l mi vo trong hoc ra ngoi nh mt ci que. Trong cc trng hp ny, hnh gi khng nn tm mnh i theo tng vo trong hay ra ngoi; hnh gi nn gi tm thin m chm vo tng hin din gn l mi nht. Khi tm thin vn gn cht mt cch lng l vi tng trong mt, hai gi ng h mi thi ngi thin, tng s dn dn v t t tr nn cng trong sng v sng rc hn. Khi tng c bit trong sng v sng rc, n tr thnh t tng. Tu Tp An Ch (appan) T thi im t tng xut hin, cc trin ci (nvaraa) b dit tr khi tm. Cc phin no cn li b nn. Tm c thanh tnh v nim (sati) vn bm cht vo t tng hi th (npnapaibhga nimitta) mt cch chm ch v khng kht. Mt lu nn c ch ra y. Trong c hai bc, khi m hc tng v sau l t tng tr nn n nh v ng nht vi hi th vo v hi th ra, v hnh gi ang c gng an tr nim ca mnh mt cch vng chc v lng l trn tng, hnh gi nn trnh xem xt tng ri li xem xt hi th. Hnh gi nn dng hon ton vic xem xt hi th nh trc y, v gn cht tm thin ca mnh vo tng hi th (npna nimitta) mt cch trn vn. Trong trng hp tng (nimitta) bin mt, hnh gi nn quan st hi th vo v hi th ra nh trc y. Khi tng (nimitta) xut hin tr li v tr nn n nh, hnh gi li ch nn c gng nhn bit tng (nimitta) m thi. Nu hnh gi thc hnh theo cch ny, tng (nimitta) s vng chc

neighbourhood concentration. In reality just as the chief queen takes great care to guard the embryo of the future universal monarch, and just as farmers diligently guard their rice-plants and barley-plants with ripe grains, so should the meditator carefully guard npna paibhga nimitta. He should reflect on that counter sign again and again many times. By such repeated reflection, he should try to guard the access concentration so that it is not destroyed. He should balance the five faculties (Indriyas) by keeping them under control with mindfulness and balancing energy (vriya) with concentration (samdhi) and faith (saddh) with understanding (pa). He should also balance the seven enlightenment factors (Bojjhagas). At the time when the meditating mind slackens from the meditation object (counter sign) and his morale is low, he should develop the three enlightenment factors concerning the investi-gating wisdom (dhammavicaya), energy (vriya) and joy (pti). By doing so, he is upholding his mind and uplifting his slackening morale. On the other hand, when the meditating mind is enthusiastic, restless and wandering for such reasons as the energy is in great excess, he should develop the three factors concerning tranquillity (passaddhi), concentration (samdhi) and equanimity (upekkh). By doing so, the meditator is suppressing his enthusiastic and restless mind and restraining his wandering mind. Mindfulness (sati) controls and guards the meditation object from disappearing. It also controls and guards the meditating mind to be constantly aware of the meditation object and not to get lost from meditation.

v nh s dn tng trng n cn nh. Trong thc t, ging nh chnh cung hong hu ht lng chm sc bo v phi thai mt v chuyn lun thnh vng tng lai, v ging nh ngi nng dn chm ch bo v rung la go v la mch vi cc ht chn, cng vy hnh gi nn bo v cn thn t tng hi th (npna paibhga nimitta). Hnh gi nn qun xt (reflect) trn t tng y lp i lp li nhiu ln. Bng cch qun xt lp li nh vy, hnh gi nn c gng bo v cn nh n khng b mt i. Hnh gi nn qun bnh ng cn (indriya) bng cch gi chng di s kim sot ca nim v cn bng tinh tn (vriya) vi nh (samdhi) v tn (saddh) vi tu (pa). Hnh gi cng nn qun bnh tht gic chi (Bojjhaga). Vo lc tm thin li lng khi i tng thin (t tng) v tinh thn lui st, hnh gi nn tu tp ba gic chi lin quan n trch php (dhammavicaya), tinh tn (vriya) v h (pti). Bng cch lm nh vy, hnh gi gi vng tinh thn v nng cao ch ang li lng ca mnh ln.

Mt khc, khi tm thin qu hng hi, tro c v phng dt v cc l do nh tinh tn qu mc, hnh gi nn tu tp ba gic chi lin quan n tnh (passaddhi), nh (samdhi) v x (upekkh). Bng cch lm nh vy, hnh gi ch ng c tm hng hi v tro c ca mnh v ngn chn phng tm. Nim (sati) kim sot v bo v i tng thin khng b lc mt. N cng kim sot v bo v tm thin nhn bit lin tc i tng thin v khng b ri khi thin. Nh vy, n lun lun cn thit vo mi

So it is desirable at all times (sabbathka).49 When the meditator can develop concentration so that he can calmly and firmly establish his meditating mind on the very clear and bright object of the counter sign for one hour, two hours, etc.,the sign should become extraordinarily clear and bright at the full absorption stage. Emerging from full absorption, he should then turn his attention towards the heartbase (hadaya-vatthu) in the heart. If he practises several times, he can easily discern with his wisdom the clear minddoor (bhavaga citta) which depends on the heart-base for its arising. He can also discern with his wisdom the counter sign that appears at the mind-door. Then he should try to develop his concentration so that it rises higher and higher and observing the mind-door and the counter sign together he should reflect on the jhna factors which take the counter sign as their object. He will gradually discern them with his wisdom without much difficulty. Five Jhna Factors 1. Vitakka initial application of the mind to the counter sign; 2. Vicra sustained application of the mind and repeated reflection of the counter sign; 3. Pti joy and fondness of the counter sign, or rapture; 4. Sukha pleasant feeling and blissful enjoyment of the counter sign;

lc (sabbathka).50 Khi hnh gi c th tu tp nh c th an tr tm thin ca mnh mt cch lng l v vng chc trn i tng t tng rt trong sng v sng rc trong mt, hai gi ng h, tng tr nn trong sng v sng rc phi thng giai on an ch nh y . Xut khi an ch nh, hnh gi nn chuyn s ch n sc vt hay tm c (hadayavatthu, heart-base) trong tri tim. Nu hnh gi thc hnh nhiu ln, hnh gi c th phn bit d dng bng tr tu ca mnh mn (bhavaga citta tm hu phn hay tm h kip) sng trong vn nng vo sc vt khi sanh. Hnh gi cng c th phn bit bng tr tu ca mnh t tng xut hin ni mn. Ri hnh gi nn c gng tu tp nh n tng trng ngy cng cao hn v quan st mn cng vi t tng, hnh gi nn qun xt cc thin chi vn ly t tng lm i tng ca chng. Hnh gi s dn phn bit c chng bng tr tu ca mnh m khng gp nhiu kh khn. Nm Thin Chi 1. Tm (vitakka): hng v t tm trn t tng. 2. T (vicra): duy tr tm v qun xt lp i lp li trn t tng. 3. H (pti): hn hoan, vui thch hoc sung sng vi t tng. 4. Lc (sukha): cm gic an vui, thch th hnh phc vi t tng.

5. Ekaggat unification and establishment 5. Nht tm (ekaggat): hp nht v an tr of the mind calmly on the counter sign. tm lng l trn t tng. When the jhna factors are fully developed, Khi cc thin chi c tu tp y , khi it can be assumed that the first rpvacara c th cng nhn rng s thin thin sc

kusala jhna has arisen in the meditator. He should then enter upon the jhna often without reviewing it much. He should also practise to develop mastery in five ways with respect to the first jhna. Five Ways of Mastery 1. vajjanavas the ability to discern the jhna factors by the wisdom associated with manodvrvajjana citta;

gii (rpvacara kusala jhna) pht sanh ni hnh gi. Sau , hnh gi nn nhp vo bc thin (jhna) thng xuyn m khng phi suy xt n nhiu. Hnh gi cng nn thc hnh tu tp nm php thun thc i vi s thin. Nm Php Thun Thc 1. Thun thc qun xt chi thin do mn hng tm (vajjanavas) kh nng phn bit cc thin chi bng tr tu lin kt vi mn hng tm (manodvrvajjana citta);

2. Thun thc trong nhp nh 2. Sampajjanavas the ability to enter (Sampajjanavas) kh nng nhp vo upon the jhana at will at any desired period; bc thin (jhna) bt c khi no hnh gi mun; 3. Adhihnavas the ability to remain in jhna-absorption for any desired period; 3. Thun thc vic quyt nh thi gian nhp nh (Adhihnavas) kh nng tr trong an ch thin (jhna) trong khong thi gian bt k m hnh gi mun; 4. Thun thc trong xut nh (Vuhnavas) - kh nng xut khi bc thin (jhna) an ch vo cui thi gian nh; 5. Thun thc qun xt chi thin theo tc hnh tm (Paccavekkhaavas) - kh nng xt duyt cc thin chi bng tr tu lin kt vi cc tc hnh tm (javana citta) Sau khi hnh gi thun thc theo nm cch i vi s thin, hnh gi c th tu tp nh thin bng cch loi b chi thin tm (vitakka) v t (vicra). Li na sau khi thun thc theo nm cch i vi nh thin, hnh gi c th tu tp tam thin bng cch loi b tip chi thin h (pti). Tng t, sau khi thun thc theo nm cch i vi tam thin, hnh gi c th tu tp t thin bng cch loi b tip chi thin lc (sukha). Hnh gi cng c th lm vng chc s chng t t thin (jhna) bng cch phn bit cc thin chi (x upekkh v nht

4. Vuhnavas the ability to emerge from the jhna absorption at the end of the specified period; 5. Paccavekkhaavas the ability to review the jhna factors at will by the wisdom associated with the javana cittas. After the meditator has acquired mastery in five ways with respect to the first jhna, he can develop the second jhna by eliminating vitakka and vicra. Again after acquiring mastery in five ways with respect to the second jhna, he can develop the third jhna by further eliminating pti. Similarly after acquiring mastery in five ways with respect to the third jhna, he can develop the fourth jhna by further eliminating sukha. He can also make certain of attaining the fourth jhana by discerning the jhna factors (upekkh and

ekaggat) and other special characteristics of the fourth jhna.

tm ekaggat) v cc c tnh ring bit khc ca t thin (jhna).

Four Guardian Meditations (Caturrakkhakammahnas)51

The four guardian meditation subjects are: 1. Mett bhvana development of lovingkindness; 2. Buddhnussati recollection of the Buddhas attributes; 3. Asubha bhvana - recollection of foulness; 4. Maranussati recollection of death. These four meditation subjects serve as sabbatthaka kammahnas; that is, the meditation subjects generally desireable in all matters. They are developed to protect oneself from internal dangers (kiless) and external dangers. Developing Loving-Kindness (Mettbhvana)53 To make oneself an example and develop sympathy and consideration for others, one should first pervade oneself with lovingkindness for some time as follows. (1) Aha avero homi, (2) Abypajjo homi, (3) Angho hoti, (4) Sukh attna pariharmi. 1. May I be free from enmity, 2. May I be free from mental suffering, 3. May I be free from bodily pain, 4. May I be well and happy.

Bn Thin Bo H (Caturrakkhakammahna)52
Bn mc thin bo h l: 1. Thin Tm T (Mett-bhvan): tu tp tm t; 2. Nim n c Pht (Buddhnussati): qun tng n c Pht; 3. Qun bt tnh (Asubha bhvan): qun tng s bt tnh; 4. Nim s cht (Maranussati): qun tng s cht. Bn mc thin ny phc v nh l Nht thit x Nghip x sabbatthaka kammahna; ngha l, cc mc thin ng c mong mun trong tt c cc l do. Tu tp chng bo h bn thn hnh gi khi cc him nguy (kilesa phin no) bn trong v cc him nguy bn ngoi. Tu Tp Thin Tm T (Mett-Bhvan)54 ly chnh mnh lm v d nhm tu tp s cm thng v quan tm n ngi khc, trc tin hnh gi phi lm ngp trn t tm vi bn thn mnh mt lc nh sau. (1) Aha avero homi, (2) Avypajjo homi, (3) Angho hoti, (4) Sukh attna pariharmi. 1. Cu mong cho ti thot khi hn th, 2. Cu mong cho ti thot khi kh tm, 3. Cu mong cho ti thot khi kh thn, 4. Cu mong cho ti c an vui, hnh phc.

Next the meditator should develop lovingkindness towards his teacher or preceptor or a person like him whom he adores and respects and who has the same sex like him. He should call to mind that persons generosity, affectionate words, etc., to inspire love and endearment and also that persons morality, learning, etc., to inspire respect and reverence. Then he should develop loving-kindness towards that person in the following manner. Aya sappuriso (1) Avero hotu, (2) Abypajjo hotu, (3) Angho hotu, (4) Sukh attna parihartu. May this good man be (1) free from enmity, (2) free from mental suffering, (3) free from bodily pain and (4) well and happy. If the meditator has already attained the fourth jhna by his practice of npnassati, he first develops that jhna by reflecting on the counter sign of npnassati. When the meditation light becomes very brilliant and dazzling, he emerges from the fourth jhna and focuses his mind on the person whom he loves and respects. The person will clearly appears in the brilliant light. He should visualize the person to be about six feet in front of him. Then focussing his attention on that person, he develops loving-kindness in four ways as mentioned earlier. This development of loving-kindness will progress smoothly and quickly as it has the powerful support of the fourth jhna samdhi of npnassati. After developing loveing-kindness in four ways, the meditator chooses one way, e.g., May this good man be free from mental suffering.

Tip theo hnh gi nn tu tp tm t hng n thy t hoc v gio th hoc mt ngi tng t m hnh gi knh mn v knh trng v c cng gii tnh vi hnh gi. Hnh gi nn hi tng n s rng lng v nhng li tru mn ca ngi khi dy lng yu thng v qu mn, cng nh gii hnh, s hiu bit ca ngi khi gi lng tn knh v knh trng. Ri hnh gi nn tu tp tm t hng n ngi theo cch sau. Aya sappuriso 1. Avero hotu, 2. Avypajjo hotu, 3. Angho hotu, 4. Sukh attna parihartu. Cu mong con ngi hin thin ny 1. thot khi hn th, 2. thot khi kh tm, 3. thot khi kh thn, 4. c an vui v hnh phc. Nu hnh gi chng c t thin (jhna) bng vic thc hnh Nim hi th (npnassati), trc tin, hnh gi pht trin bc thin (jhna) y bng cch qun xt t tng ca nim hi th (npnassati). Khi nh sng ca bc thin bt u tr nn rt sng rc v chi li, hnh gi xut khi thin y v tp trung tm mnh vo ngi m hnh gi yu mn v tn knh. Ngi s xut hin r rng trong nh sng chi li. Hnh gi nn hnh dung ngi khong cch 1,8m trc mt mnh. Ri tp trung s ch vo ngi , hnh gi tu tp tm t theo bn cch nh cp trn. Vic tu tp tm t s tin trin mt cch tri chy v nhanh chng khi n c c s h tr mnh m ca t thin hi th. Sau khi tu tp tm t theo bn cch, hnh gi chn mt cch, v d Cu mong con ngi hin thin ny thot khi kh tm. Hnh gi nn hnh dung ra dng v hnh phc

He should visualize the happiest form of that person and reflect repeatedly may this good man be free from mental suffering. When his mind is calm, quiet, tranquil, and well concentrated on the form of the respectable person for one hour or more, he should examine the jhna factors in his mind-door. If all the five jhna factors appear clearly in his wisdom-eye, it can be assumed that the first jhna in mettbhvan is attained. He should practise to gain mastery in five ways with respect to this jhna and then develop the second and third mett jhnas as described in npnassati. According to the instructions given in Visuddhi Magga55 and Mahik56 one should develop loving-kindness up to the third jhna towards each person. As there are four ways of developing lovingkindness, one should attain the third jhna in each way. When the meditator attains success in the manner described above, he should develop loving-kindness in the same way towards another respectable and adorable person. He should develop loving-kindness successfully towards at least ten such persons. Then he should develop loving-kindness in the same way towards very dear persons including parents, brothers, sisters, relatives and friends, one after another. The person should be of the same sex as the yogi, and the third jhna should be attained in each of the four ways of developing loving-kindness. Next the yogi should develop lovingkindness in the same way towards at least ten neutral persons and then to his enemies,

nht ca ngi v qun xt lp i lp li Cu mong con ngi hin thin ny thot khi kh tm. Khi tm ca hnh gi lng l, yn lng, bnh lng v tp trung tt vo hnh dng ca nhn vt ng knh trong mt gi ng h hoc hn na, hnh gi nn kim tra cc thin chi trong mn ca mnh. Nu tt c nm thin chi xut hin r rng trong con mt tr tu ca hnh gi, lc c th cng nhn rng hnh gi chng t s thin tm t (mettbhvan). Hnh gi nn thc hnh t c nm php thun thc i vi bc thin (jhna) ny v ri tu tp nh thin v tam thin tm t (mett jhna) nh m t trong nim hi th (npnassati). Theo hng dn c a ra trong Thanh Tnh o (Visuddhi Magga)57 v Mahik58, hnh gi nn tu tp tm t n tam thin (jhna) hng n tng ngi. V c bn cch tu tp thin tm t, hnh gi nn chng t tam thin (jhna) theo tng cch. Khi hnh gi t c thnh cng nh cch m t trn, hnh gi nn tu tp tm t theo cch tng t hng n ngi ng knh v ng qu mn khc. Hnh gi nn tu tp thnh cng tm t hng n t nht mi ngi nh vy. Ri hnh gi nn tu tp tm t theo cch tng t hng n nhng ngi rt thn yu bao gm cha m, anh em trai, ch em gi, b con h hng v bn b, tng loi ngi mt. i tng phi cng gii tnh vi hnh gi v phi chng c tam thin theo tng cch mt trong bn cch tu tp tm t. Tip theo, hnh gi nn tu tp tm t theo cch tng t hng n t nht mi ngi khng thng, khng ght v ri n

one after another. Before one develops mett towards an enermy, one should develop it first towards respectable and adorable persons, then towards dear persons, and then towards neutral persons. When the mind is tender, malleable, and well-developed, and the meditation light is very intense and bright, then one visualizes the enemy in the meditation light and develops loving-kindnes towards him.

nhng ngi th ch, tng ngi mt. Trc khi hnh gi tu tp tm t (mett) hng n mt k th, u tin hnh gi nn tu tp tm t vi ngi ng knh v ng qu mn khc, ri n ngi thn yu, v ri n nhng ngi khng thng, khng ght. Khi tm hnh gi mm mi, d un nn v c kho tu tp, v nh sng ca thin l rt mnh v chi sng, ri hnh gi hnh dung ra ngi th ch trong nh sng ca thin v tu tp tm t hng n ngi . Nu hnh gi khng th c thin v s phn ut i vi k th, hnh gi phi xua ui s phn ut bng cch qun xt theo mi cch c miu t trong Thanh Tnh o (Visuddhi Magga60). Hnh gi nn trau di tm t (mett) theo cch ny hng n tt c cc k th, tng ngi mt. Khi hnh gi c th tu tp tm t (mett) mt cch bnh ng hng n bn loi ngi: 1. Atta: bn thn hnh gi, 2. Pya: ngi thn yu bao gm nhng ngi ng knh v ng qu mn, 3. Majjhatta: ngi trung tnh tc l ngi khng thng, khng ght, 4. Ver: k th hay ngi m hnh gi cm ght.

If one cannot attain jhna due to resentment towards the enemy, one must drive away the resentment by reflecting in ten ways as described in Visuddhi Magga.59 One should cultivate mett in this way towards all ones enemies one after another.

When one can develop mett equally towards the four types of persons: 1. Atta oneself 2. Pya dear person including adorable and respectable persons, 3. Majjhatta neutral person whom one neither loves nor hates, 4. Ver enemy or person one hates,

v khi hnh gi c th ph b ranh gii and when one can eliminate the khc bit gia chng, lc hnh gi c demarcations differentiating them, then one ni l ph b ranh gii gia mi ngi is said to have broken the barriers between hoc chng t s ph b ranh gii persons or attained smsambheda. (smsambheda). Thus the sign and access are obtained by this yogi simultaneously with the breaking down of the barriers. But when the breaking down of the barriers has been effected, he reaches absorption in the way Nh vy, tng v cn hnh t c bi hnh gi ng thi vi vic ph b cc ranh gii. Nhng khi vic ph b ranh gii c kt qu, hnh gi t ti an ch nh theo cch m t trc y m khng c kh

described before without trouble by khn g bng cch trau di v tu tp cng cultivating and developing respeatedlly that tng lp i lp li. same sign. Theo Thanh Tnh o (Visuddhi Magga), vic chng t s ph b ranh gii (smsambheda) ch thnh cng vi hnh gi no m tm ca v y t n bc thin (jhna) khi tu tp tm t (mett) hng n bn loi ngi. Li na, s tu tp 528 cch t tm ch c th thnh tu trn vn trong tm nhng ai t c an ch nh v chng c s ph b ranh gii (smsambheda). Gi y hnh gi c th tu tp 528 loi tm t (mett) nh c miu t trong Phn Tch o (Paisambhid Magga62) v an tr trong trng thi vi diu ta khp mi hng vi tm t. Nim n c Pht (Buddhnussati)64 i vi hnh gi chng t t thin bng cch thc hnh Nim hi th (npnassati), trc tin, hnh gi nn pht trin n t thin, l thin i cng vi nh sng rt rc r v xuyn thu. Vi s tr gip ca nh sng ny, hnh gi hi tng hoc hnh dung mt bc tng Pht m hnh gi tn knh v knh trng. Khi hnh gi thy pho tng mt cch r rng trong nh sng, hnh gi nn nh l v xem rng chnh l c Pht ang ti th. Ri hnh gi nn i s ch t hnh nh c Pht sang cc n c Pht v qun xt cc n c y lp i lp li. Hnh gi ln lt qun xt tt c chn n c Pht, v ri chn ra mt n c m hnh gi thch nht v qun tng n lp i lp li, v d araha, araha. Khi nh tm hnh gi tng trng, hnh nh c Pht bin mt trong khi tm hnh gi vn tp trung trn n c c bit y. Khi , hnh gi khng nn c gng hi tng hay tm kim hnh

According to Visuddhi Magga the attainment of smsambheda is successsful only in one whose mind has reached jhna in developing mett towards the four types of persons. Again the development of 528 modes of mett can be fully succesful only in one whose mind has reached absorption and who has attained smsambheda. The yogi can now develop 528 modes of metta as described in Paisambhid Magga61 and dwell in the sublime state pervading any quarter with metta.

Recollection of the Enlightend One (Buddhnussati)63 For a meditator who has already attained the fourth jhna by practising npnassati, he should first develop the fourth jhna which is accompanied by very bright and penetrative light. With the help of this light he recalls or visualizes a Buddha statue which he adores and respects. When he sees the statue clearly in the light, he should pay homage to it, assuming it to be the real living Buddha. He should then change his attention from the Buddhas image to the Buddhas attribute and reflect on it again and again. He reflects on all the nine attributes of the Buddha one after another, and then choose the one attribute which he likes best and reflects on it repeatedly, e.g., araham, araharif. When his concentration rises, the Buddhas image will disappear while his mind remains focused on the special attribute. If it is so, he should not try to

recall or search for the Buddhas image; he should just focus his mind on the attribute. With the strong support of the fourth jhna concentration, he will soon attain the acess jhna in Buddhnussati. When his mind remains calmly focused on the attribute for one hour or more without any distraction, he should view the jhna factors. He will realize that he has reached the access jhna as he can see the jhna factors to be quiet and well developed. A meditator who attained access jhna in Buddhnussati, attains fullness of faith and respect in the Buddha, good mindfulness, wisdom, much joy and happiness. He feels as if he were living in the Buddhas presence and so can avoid immoral actions. His body, permeated and inhabited by the Buddhas attributes, becomes as worthy of veneration as a chamber of relics. So he is protected from all dangers. Recollection of Foulness (Asubha Bhvan)65 The recollection of foulness is also a very benefical meditation subject. It is much praised by the Buddha for it is the most effective meditation subject for subduing lust (rga). Indeed the rga ogre is most afraid of foulness for it is conquerred by the perception of foulness (asubha-sa). Again for a meditator, who has already attained the npna-fourth jhna, he can easily and quickly develop the first jhna in asubha bhvan. He first develops the fourth jhna that he has attained. When the meditation wisdom associated with the fourth jhna samdhi radiates very bright, glittering light in all directions illuminating the surroundings, the meditator recalls the sign of the most repulsive corpse having

nh c Pht; hnh gi nn ch tp trung tm mnh trn n c y. Vi s h tr mnh m ca nh t thin, hnh gi s sm chng t cn nh mc Nim n c Pht (Buddhnussati). Khi tm hnh gi vn lng l tp trung vo n c trong mt gi ng h hay hn na m khng c bt k s xao lng no, hnh gi nn suy xt cc thin chi. Hnh gi s nhn thy rng mnh t c cn nh v c th thy cc chi thin l lng l v c kho tu tp. Mt hnh gi chng t cn nh mc thin Nim n c Pht (Buddhnussati), t c tn tm v tn knh trn vn ni c Pht, c c nim, tu tt, nhiu h v lc. Hnh gi cm thy nh th ang sng trong s hin din ca c Pht v v vy c th trnh cc hnh ng t hnh. Thn ca hnh gi thm v an tr vo n c Pht, ni m tr nn ng cung knh nh thp th x-li. Nh vy, hnh gi c bo v khi tt c cc him nguy. Qun Bt Tnh (Asubha Bhvan)66 Qun bt tnh cng l mt mc thin rt hu ch. mc ny c nhiu li tn dng ca c Pht v n l mc thin chinh phc tham i (rga). Thc vy, con qu tham i (rga) s nht l s bt tnh v n b ch ng bi tng bt tnh (asubha-sa). Li na, vi hnh gi chng t t thin (jhna) hi th (npna), hnh gi y c th tu tp d dng v nhanh chng s thin qun bt tnh (asubha bhvan). Trc tin, hnh gi pht trin n t thin chng c. Khi thin tr hp vi nh t thin ta nh sng rt rc r, chi li theo mi hng pht sng xung quanh, hnh gi hi tng tng ca xc cht gh tm nht c cng gii tnh nh hnh gi thy

the same sex as he does that he has seen formerly. He strives to observe that corpse under the bright light. When he can see the corpse clearly under the bright, penetrative light, he focuses his meditative mind calmly on the corpse in its most repulsive position, trying to discern the sign of foulness in the corpse as directed in Visuddhi Magga.67 He reflects on the sign of foulness repeatedly: patikula, patikula or repulsive, repulsive. When the meditating mind remains calmly fixed on the sign of foulness for one hour, two hours, etc., the sign of the corpse changes from the acquired sign to the counter sign. The sign of the corpse which the meditator sees clearly as if he is looking at the corpse with open eyes is the acquired sign. This sign appears as a hideous, ugly, dreadful and frightening sight. When the counter sign arises, the bhvanmanasikra is well developed and exalted, and the sign of the corpse becomes calm and steady. So the counter sign appears like a prosperous man with plump limbs lying down after eating his fill.69 Observing the counter sign the yogi reflects many times as patikula, patikula or repulsive, repulsive untill his meditating mind remains established calmly on the sign for one hour, two hours, or more. Then he reviews the jhna factors to find them clearly evident. It is assumed that the yogi now attains the first jhna. He should practise well to gain mastery in five ways with respect to this jhna. A meditator who has reached jhna in any one of the ten kinds of corpses attains the perception of foulness (asubha-sa) and

trc y. Hnh gi c gng quan st xc cht di nh sng sng rc y. Khi hnh gi c th thy xc cht r rng di nh sng sng rc, xuyn thu, hnh gi tp trung tm thin ca mnh mt cch lng l trn xc cht v tr gm ghic nht, c gng phn bit tng bt tnh ni xc cht nh c ch dn trong Thanh Tnh o (Visuddhi Magga68). Hnh gi qun xt lp i lp li tng bt tnh: paikla, paikla hoc bt tnh, bt tnh. Khi tm thin vn lng l gn cht trn tng bt tnh trong mt, hai gi ng h, tng ca xc cht thay i t hc tng sang t tng. Tng xc cht m hnh gi thy r rng nh th hnh gi ang nhn xc cht vi cp mt m l hc tng. Tng ny xut hin nh mt cnh tng gm guc, xu x, d s v khng khip. Khi t tng pht sanh, tc thin (bhvan-manasikra) s c kho tu tp v qung i, v tng ca xc cht tr nn lng l v vng chc. Nh vy, t tng xut hin nh mt ngi n ng giu c vi t chi trn trnh nm ngh sau khi n ung no n.70 Quan st t tng, hnh gi qun xt nhiu ln nh l paikla, paikla hoc bt tnh, bt tnh n khi tm thin vn an tr lng l trn tng c mt, hai gi ng h hoc hn na. Ri hnh gi suy xt nm thin chi nhn thy chng hin hin r rng. n y c th cho rng hnh gi chng c s thin. Hnh gi nn thc hnh tt t c nm php thun thc i vi bc thin ny. Mt hnh gi m c bt k mt trong mi mc thin xc cht th t c tng bt tnh (asubha-sa) v c th

can well suppress his greed (lobha). So he is free from lust, passions, and frivolity, and resembles an Arahant. Mindfulness of Death (Maranussati) According to the instructions given in Visuddhi Magga71 and Mahsatipahna Sutta a meditator, who has successfully developed the first jhna by reflecting on the foulness of a corpse (asubha-bhvan), can easily change his meditation to mindfulness of death. The meditator first recalls the acquired sign or the counter sign of a corpse which he has developed before. He then reflects on its foulness to develop the first jhna in asubha-bhvan. He then emerges from this jhna and reflects on the nature of death thus, This body of mine has the nature to disintegrate; I will surely die; I cannot escape from death. He should constantly focus his attention on the nature of his death, establishing mindfulness on death and developing a sense of urgency together with the knowledge of death. Soon he will observe with his mind-eye the disgusting corpse of his dead body in place of the external corpse. Then he discerns with his wisdom the nature of the cutting of life-faculty (jvitindriya) in his dead body. And focusing his meditative mind on the object of the cutting-off of life-faculty or in other words the cessation of bhavaga consciousness which is associated with life-faculty (jvita), he reflects repeatedly in one of the following ways that he likes best. 1. Maraa me dhuva, jvita me adhva

trn p c tham i (lobha) ca mnh. Nh vy, hnh gi thot khi tham i, say m, ph phim v ging nh mt v A-lahn. Nim S Cht (Maranussati) Theo hng dn c a ra trong Thanh Tnh o (Visuddhi Magga72) v Kinh i Nim X (Mahsatipahna Sutta), hnh gi, l ngi tu tp thnh cng s thin bng cch qun xt s bt tnh ca mt xc cht (asubha-bhvan), c th d dng chuyn sang thin Nim S Cht. u tin hnh gi hi tng hc tng hoc t tng ca xc cht m hnh gi tu tp trc y. Ri hnh gi qun xt s bt tnh ca n tu tp n s thin qun bt tnh (asubha-bhvan). Nh vy, sau , hnh gi xut khi thin y v qun xt bn cht ca s cht Thn ny ca ta y c bn cht phi b tiu hoi. Ta chc chn s cht. Ta khng th trnh khi ci cht. Hnh gi nn lin tc tp trung s ch vo bn cht ci cht ca chnh mnh, an tr nim v s cht v pht trin thc kinh cm cng vi hiu bit v s cht. Hnh gi s sm quan st bng cp mt ca tm rng xc cht gh tm l thi th ca bn thn hnh gi thay v xc cht bn ngoi kia. Sau , hnh gi phn bit bng tr tu bn cht ca s ct t mng cn (jvitindriya) ni xc cht ca chnh mnh. V tp trung tm thin vo i tng l s ct t mng cn (life-faculty) hay ni cch khc l s chm dt tm hu phn (bhavaga) l tm phi hp vi mng (jvita) cn, hnh gi qun xt lp i lp li mt trong cc cch m hnh gi thch nht sau y. 1. Maraa me dhuva, jvita me adhva.

My death is certain, my being alive is uncertain. 2. Maraa me bhavissati My death will certainly occur. 3. Maraapariyosna me jvita My being alive has only death as its end. 4. Maraa maraa Death, death. He should ardently strive to concentrate his meditative mind on the object of the cutting-off of life-faculty in his dead body for one hour, two hours or more. If he is successful, he will find that the jhna factors become distinct. As the object of meditation is the nature of death and frightening, awaking the sense of urgency, only access jhna (upacrajhna) arises. As the benefits of maranussati, the yogi acquires the perception of disgust and disenchantment with all kinds of existences; he cuts off attachment to life and properties; he avoids evil doing and much storing; he develops the perception of impermanence (anicca-sa), and consequently the perception of suffering (dukkha-sa) and the perception of notself (anatta-sa). Finally he develops the sense of urgency (savega) to undertake meditation promptly.

Ci cht ca ta l chc chn, cn mng sng ca ta l khng chc chn. 2. Maraa me bhavissati. Chc chn ta s cht. 3. Maraapariyosna me jvita Mng sng ca ta s chm dt trong ci cht. 4. Maraa maraa Cht, cht. Hnh gi nn hng hi, phn u tp trung tm thin vo i tng l s ct t mng cn trong xc cht ca chnh mnh trong mt gi, hai gi hay nhiu hn. Nu thnh cng, hnh gi s thy rng cc chi thin tr nn r rng. Khi i tng thin l bn cht ca s cht v s khng khip lm thc tnh thc kinh cm, ch c cn nh (upacrajhna) pht sanh. V li lc ca thin nim s cht (Maranussati), hnh gi t c tng v s gh tm v tan bin o tng vi tt c cc loi hin hu; v y ct t s dnh mc vi cuc sng v cc ti vt; trnh xa vic lm xu c v nhiu tch tr; hnh gi tu tp tng v v thng (anicca-sa) v kt qu l tng v kh (dukkha-sa) v tng v v ng (anatta-sa). Cui cng, hnh gi pht trin thc kinh cm (savega ng tm) nhanh chng th tr hnh thin.

Development of Concentration by Kasia

A meditator, who has attained the Sammsamdhi in npnassati, can easily and quickly undertake kasia meditations to develop the fourfold rpvacara jhnas following the procedure described, in Visuddhi Magga73 or the Path of

Tu Tp nh Bng Cc Bin X (Kasia)

Hnh gi l ngi chng t Chnh nh (Sammsamdhi) bng thin nim hi th (npnassati) th c th d dng v nhanh chng th tr cc thin bin x (kasia) tu tp bn bc thin sc gii (rpvacara jhna) theo cc phng thc

Purification.74 He need not prepare special devices for the ten kasias. He can observe readily available objects to develop the ten kasias.

c m t trong Visuddhi Magga75 hay Thanh Tnh o76. Hnh gi khng cn chun b cc dng c c bit cho mi bin x (kasia). Hnh gi c th quan st cc i tng c sn tu tp mi bin x (kasia).

tu tp bin x t (kasia pathav), To develop pathav (earth) kasina, he draws hnh gi v mt vng trn ng knh a circle about one or two feet in diameter khong ba tc hay su tc bng mt ci que with a stick on a clean patch of ground. He trn mt mnh t sch. Hnh gi ng stands at a suitable distance from the circle khong cch thch hp vi vng trn, ni where he can see the whole circle with m hnh gi c th thy ton b vng trn moderately open eyes. He develops the vi mt m va phi. Hnh gi pht trin concentration (fourth rpvacara jhna) nh ( t thin sc gii, rpvacara that he has attained by reflecting on the jhna) m hnh gi chng t bng cch counter sign of npnassati until bright, qun xt t tng ca nim hi th glittering light is radiated. He emerges (npnassati) n khi nh sng sng rc, from the jhna, focuses his attention on the chi li ta ra. Hnh gi xut khi thin earth inside the circle, reflecting repeatedly (jhna), tp trung ch vo t bn trong pathav, pathav or earth, earth. vng trn, qun xt lp i lp li pathav, pathav hay t, t. The yogi, with the support of the fourth rpvacara jhna, has excellent memory. He can attain the acquired sign of the earth kasia in about ten minutes. He can then go to the meditation hall and reflect on the acquired sign as pathav, pathav or earth, earth until a clear, smooth and bright counter sign arises. When the counter sign becomes stable, he extends or enlarges it gradually by his will power in this way: May the counter sign grow larger by one finger, two fingers, and so on till it extends indefinitely in all directions. He now focuses his mind on the extended counter sign and reflects on pathav, pathav or earth, earth till absorption (jhna) occurs. He practises to gain mastery in five ways with respect to this first rpvacara jhna. He can then develop the fourfold rpvacara jhna in the same way as described in npnassati. Hnh gi, vi s h tr ca t thin sc gii (rpvacara jhna), c mt tr nh tuyt vi. Hnh gi c th t c hc tng ca kasia t trong khong mi pht. Sau , hnh gi c th i n thin ng v qun xt hc tng nh l pathav, pathav hoc t, t n khi t tng trong sng, trn phng v sng rc pht sanh. Khi t tng tr nn vng chc, hnh gi t t m rng hay phng to n bng sc mnh ca ch theo cch sau Mong rng t tng ln thm mt ngn tay, hai ngn tay, v c th cho n khi n m rng ra v tn theo tt c cc phng. By gi, hnh gi tp trung tm mnh trn t tng c m rng v qun xt pathav, pathav hay t, t cho n khi an ch nh (jhna) xut hin. Hnh gi thc hnh t c nm php thun thc i vi s thin sc gii (rpvacara jhna) ny. Sau , hnh gi c th tu tp bn bc thin sc gii (rpvacara jhna) theo cch tng t nh

 miu t trong nim hi th (npnassati). Phng thc tng t c th c dng tu tp chn bin x (kasia) cn li. Sau The same procedure can be used to develop khi tu tp bn bc thin sc gii the remaining nine kasias. After (rpvacara jhna) trong tt c cc bin x developing the fourfold rpvacara jhna in (kasia), hnh gi c th tin ln tu tp bn all the kasias the yogi can proceed to bc thin v sc gii (arpvacara jhna) develop the four arpvacara jhnas in nine trong chn bin x (kasia) ngoi tr bin kasias excluding ksa kasia as x h khng (ksa kasia) nh c described in Visuddhi Magga.77 miu t trong Thanh Tnh o (Visuddhi Magga78). He can also practise in fourteen special ways to develop supernormal powers (lokiya abhi).79 Hnh gi cng c th thc hnh theo mi bn cch c bit tu tp thn thng hip th (lokiya abhi).80

Conclusion
It is possible to develop the meditation subjects which the Buddha prescribed for tranquillity meditation (samatha bhvan) to get the full results mentioned in the Buddhist Canons by following the instructions of the Buddha precisely and strenuously. npnassati is found to be a good meditation subject to develop concentration effectively to the fourth rpvacara jhna level in a relatively short period. After attaining the right concentration through a meditation subject, one can easily proceed to develop other meditation subjects provided one does not deviate from the Buddhas instructions. We have also found that catudhtuvavatthna is the most effective meditation subject for developing the neighbourhood concentration in the shortest period. When one truly attains the neighbourhood concentration, one attains the purity of mind (cittavisuddhi). According to loka Sutta and Pacalyamna Sutta, the mind associated

Kt Lun
ng l c th tu tp cc mc thin m c Pht miu t v thin nh (samatha bhvan), t c kt qu trn vn nh c cp trong Kinh in Pht hc cn phi tun th cc ch dy ca c Pht mt cch chnh xc v tch cc. Nim hi th (npnassati) c xem l mt mc thin tt tu tp nh mt cch hiu qu n bc t thin sc gii (rpvacara jhna) trong mt thi gian tng i ngn. Sau khi t c chnh nh thng qua mt mc thin, hnh gi c th d dng tin ln tu tp cc mc thin khc, vi iu kin l hnh gi khng trch khi cc ch dy ca c Pht. Chng ti cng thy rng catudhtuvavatthna (thin t i) l mc thin hiu qu nht tu tp cn nh trong thi gian ngn nht. Khi mt ngi thc s t c cn nh, ngi t c thanh tnh tm (cittavisuddhi). Theo Kinh nh Sng (loka Sutta) v Kinh Ng Gc (Pacalyamna Sutta), tm hp vi cn nh (upacra samdhi) s ta nh

with upacra samdhi radiates very bright and penetrative light. With the help of this light one can observe all the 32 body parts (kohsa) in oneself as well as in others. So one can easily undertake kyagatsati to develop the first rpvacara jhna. Then by focusing ones mind at the white colour of the skull of a meditator sitting in front of oneself, one can undertake the odta (white) kasina meditation to develop the fourfold rpvacara jhnas. The white kasia fourth jhna is found to be accompanied by brighter meditation light than the npnassati fourth jhna. So it serves as a unique foundation for undertaking insight meditation (vipassan).

sng rc r v xuyn thu. Vi s tr gip ca nh sng ny, hnh gi c th quan st tt c 32 thn phn (kohsa) ca chnh hnh gi cng nh ca ngi khc. Nh vy, hnh gi c th d dng th tr thn hnh nim (kyagatsati) tu tp s thin sc gii (rpvacara jhna). Ri bng cch tp trung tm ca hnh gi vo mu trng ca hp s ca mt hnh gi ang ngi pha trc mnh, hnh gi c th th tr thin bin x trng (odta kasia) tu tp bn bc thin sc gii (rpvacara jhna). T thin bin x (kasia) trng c xem l i cng vi nh sng sng rc hn t thin nim hi th (npnassati). Nh vy, n phc v nh mt nn tng duy nht th tr thin minh st (vipassan).

References
All references refer to the Sixth Buddhist Council Myanmar Edition. A. Aguttara Nikya (Tng Chi B Kinh) Abh.A Ch gii Abhidhamma (Vi Diu Php) D. Dgha Nikya (Trng B Kinh) D.Ti Ph ch gii Dgha Nikya (Trng B Kinh) Dh. Dhamma Pada (Kinh Php C) M. Majjhima Nikya (Trung B Kinh)

Tham kho
Tt c cc ch dn tham kho da vo n Bn ca Hi ng Pht Gio Myanmar ln th su. A. Aguttara Nikya (Tng Chi B Kinh) Abh.A Ch gii Abhidhamma (Vi Diu Php) D. Dgha Nikya (Trng B Kinh) D.Ti Ph ch gii Dgha Nikya (Trng B Kinh) Dh. Dhamma Pada (Kinh Php C) M. Majjhima Nikya (Trung B Kinh)

S. Sayutta Nikya (Tng ng B Kinh) S. Sayutta Nikya (Tng ng B Kinh) Ps. Paisambhid Magga (Phn Tch o) Vbh. Vibhaga Vs. Visuddhi Magga (Thanh Tnh o) Vs.Ti Ph ch gii Visuddhi Magga (Thanh Tnh o) Ps. Paisambhid Magga (Phn Tch o) Vbh. Vibhaga Vs. Visuddhi Magga (Thanh Tnh o) Vs.Ti Ph ch gii Visuddhi Magga (Thanh Tnh o)

Hi Ngh Pht Gio ln th t, Yangon, Myanmar t ngy 9 n ngy 11 thng 12 nm 2004

Th Nhp Thin Tu (Vipassan)

Tn Gi cia, Dhammcariya Php S, Aggamahkammahncariya Nht i Thin S Trng Ban Thin S v C Vn Thin Trung Tm Rng Thin Pht Hc Quc T Pa-Auk, Myanmar Tin S Mehm Tin Mon, Mah Saddhamma Jotikadhaja Bc i Nhn Lm Chi Sng Ngn C Chnh Php Gio s i Hc Quc T Truyn B Pht Gio Nguyn Thy Ch tch Lin on Bo H Gio Php c Pht ca Rng Thin Quc T Pa-Auk

Namo Tassa Bhagavato Arahato Sammsambuddhassa Con em ht lng thnh knh nh l c Th Tn, Bc ng Cng, ng Chnh ng Gic

SYNOPSIS
As vipassana deals with ultimate realities (paramatthas), mind and matter, both internal and external, are analyzed with wisdom associated with the right concentration into their ultimate components cittas, cetasikas and rpas and each of these ultimate realities is defined by its characteristic, function, manifestation and approximate cause to develop the

TM LC
V thin Vipassan lin h n cc php chn (paramattha), danh v sc, c bn trong ln bn ngoi, c phn tch bng tr tu hp vi chnh nh vo trong cc thc th php cc tm (citta), cc tm s (cetasika) v cc sc (rpa) v mi php chn ny c xc nh theo cc c tnh, phn s, biu hin v nhn gn ca n tu tp ng n Tu Xc nh

Knowledge of defining mentalitymateriality (Nmarpaparicchedaa) and the Purity of View (Dihivisuddhi)81 correctly. The compactness of mental groups (minds) and material groups (rpakalpas) must be broken (ghana-vinibbhoga) to penetrate into the ultimate realities and the characteristic of not-self (anatta)82,83. Next the four causes kamma, citta (consciousness), utu (heat), hra (nutriment) that give rise to materiality, and the causes that give rise to the cognitive series of consciousness in the six sense doors are discerned by direct knowledge. Also the causes and the effects of Dependent Arising (Paiccasamuppda) are discerned and verified to clarify all doubts87 pertaining to the past, to the present, and to the future, and to develop the Knowledge of discerning the causes of mentality-materiality (Paccayapariggaha a) and the Purification by overcoming Doubt (Kakh-vitaraa-visuddhi). It is clearly stated in Visuddhi Magga88 and Abhidhamma Commentary89 that one cannot emancipate from the round of misery without discerning the causal relations of Dependent Arising. Again, in undertaking vipassana, all mentality and materiality, causes and effects, internal and external, pertaining to the past, the present and the future, are defined as impermanent (anicca), painful (dukkha), and not-self (anatta) in turn as directed in Paisambhid Magga Pi93, Sayutta Pi94, Visuddhi Magga95,96, etc. Many practical methods for investigating, discerning, and defining formations in various ways are employed to get the result described in literature, to develop the ten insight knowledges (Vipassanas), to achieve the higher purification of the mind, and to realize the highest goal of emancipation which is still possible in the Buddhas

Danh-Sc (Nmarpa-paricchedaa) v Kin Thanh Tnh (Dihivisuddhi)84. Tnh khi ca nhm danh () v nhm sc (rpakalpa) cn phi c ph v (ghana-vinibbhoga) thu sut vo cc php chn v c tnh v ng (anatta).85,86 Tip theo, c bn nhn nghip (kamma), tm (citta), thi tit (utu), dng cht (hra) - sanh ra sc, v cc nhn sanh l trnh tm su mn c phn bit bng thng tr. Cng vy, cc nhn v cc qu ca L Duyn Khi (paiccasamuppda) c phn bit v xc minh lm sng t tt c cc hoi nghi90 thuc v qu kh, n hin ti v n tng lai, v tu tp Tu Phn Bit Cc Nhn Ca DanhSc (Tu Phn Bit Nhn Duyn) (Paccayapariggahaa) v on Nghi Thanh Tnh (Kakh-vitaraavisuddhi). iu ny c ch r trong Thanh Tnh o (Visuddhi Magga91) v Ch gii Vi Diu Php (Abhidhamma92) rng khng ai c th gii thot khi vng kh au m khng cn phn bit mi lin h nhn qu trong L Duyn Khi. Li na, khi th tr thin Vipassan, tt c danh v sc, cc nhn v cc qu, bn trong v bn ngoi thuc v qu kh, hin ti v v lai ln lt c xc nh l v thng (anicca), kh (dukkha) v v ng (anatta) nh hng dn trong Phn Tch o bn Pi (Paisambhid Magga Pi97), Tng ng Kinh bn Pi (Sayutta Pi98), Thanh Tnh o (Visuddhi Magga99,100), Nhiu phng php thc hnh c s dng cho vic thm st, phn bit v xc nh cc hnh theo nhiu cch t c kt qu nh miu t trong kinh in, tu tp mi minh st tu (Vipassana), thnh tu cp thanh tnh tm cao hn, v

Dispensation (ssana).

chng ng mc tiu cao thng nht ca s gii thot l iu vn cn c th trong Gio Php (ssan) ca c Pht. Trong qu trnh 21 nm (t nm 1983 n 2004), nhiu hnh gi t Myanmar v hi ngoi th tr cc kha thin nh-Tu (samatha-vipassan) cc Trung Tm Rng Thin Pht Hc Quc T Pa-Auk ca chng ti v nhiu ngi t c thnh cng tuyt vi vi s hi lng to ln. Tt c mi ngi u c chn thnh cho n n hnh thin ti cc trung tm m ca quanh nm ny.

In the course of 21 years (from 1983 to 2004) many meditators from Myanmar and abroad have undertaken samatha-vipassan courses in our International Pa-auk Forest Buddha Ssana Centres and many achieved great success with great satisfaction. All are cordially invited to come and meditate in these centres which are open all the year round.

MAIN PAPER
Introduction
We are glad to announce the good news that many meditators from Myanmar and abroad have been undertaking vipassan successfully in minute detail as described in the Buddhist Canons and Visuddhi Magga in our International Pa-auk Forest Buddha Ssana Meditation centres. With the help of the bright, penetrative light radiated from the mind associated with the right concentration (sammsamdhi), meditators penetrate into the ultimate realities (paramatthas) that make up mind and body, define each consciousness (citta), each mental factor (cetasika), and each kind of ultimate materiality (rpa) by means of their respective characteristics (lakkhaa), functions (kicca), manifestations (paccupahna) and approximate causes (padahna), and then discern the causes that give rise to these mentality-materiality including the cause-effect relations of Dependent Arising (Paiccasamuppda). Then they reflect on the three

BI THUYT TRNH CHNH

Gii Thiu
Chng ti vui mng cng b tin tt lnh rng nhiu hnh gi t Myanmar v hi ngoi ang th tr thin vipassan thnh cng n tng chi tit nh nh c miu t trong Kinh in Pht Hc v Thanh Tnh o (Visuddhi Magga) cc Trung Tm Rng Thin Pht Hc Quc T Pa-Auk ca chng ti. Vi s tr gip ca nh sng sng rc, xuyn thu ta ra t tm hp vi chnh nh (sammsamdhi), hnh gi thu sut vo cc php chn (paramattha), l cc php to nn tm v thn, xc nh tng tm (citta), tng tm s (cetasika), v tng loi sc chn (rpa) bng phng tin l c tnh (lakkhaa), phn s (kicca), biu hin (paccupahna) v cc nhn gn (padahna) tng ng ca chng v ri phn bit cc nhn sanh ra danh-sc ny bao gm cc mi quan h nhn qu trong L Duyn Khi (Paiccasamuppda). Sau , hnh gi qun xt ba c tnh ca cc hnh theo nhiu cch c bit nh c miu t trong Thanh Tnh o (Visuddhi Magga) tu tp ng n minh st tu

characteristics of formations in many special ways as described in Visuddhi Magga to develop insight knowledge (Vipassana) one by one correctly so that the ultimate goal of vipassan the realization of Nibbna can be attained.

(vipassana) theo tng tu mt c th chng t mc tiu ti hu ca thin vipassan chng ng Nit-bn.

Purification of the Mind

According to Rathavinta Sutta101 and Visuddhi Magga102, the mind is systematically purified in seven stages: 1. Sla-visuddhi purification of morality,

Thanh Tnh Tm
Theo Kinh Trm Xe (Rathavinta Sutta103) v Thanh Tnh o (Visuddhi Magga104), tm c thanh tnh mt cch c h thng theo by giai on: 1. Sla-visuddhi: thanh tnh gii,

2. Citta-visuddhi purification of the mind 2. Citta-visuddhi: thanh tnh tm bng nh, by concentration, 3. Dihi-visuddhi purification of view, 3. Dihi-visuddhi: Kin thanh tnh,

4. Kakhvitaraa-visuddhi purification 4. Kakhvitaraa-visuddhi: on Nghi by overcoming doubt, thanh tnh, 5. Maggmagga-a-dassana-visuddhi purification by knowledge and vision of what is the path and what is not the path, 6. Paipad-adassana-visuddhi purification by knowledge and vision of the way, 5. Maggmagga-a-dassana-visuddhi: o v Phi o Tri kin thanh tnh, 6. Paipad-adassana-visuddhi: o Hnh Tri Kin thanh tnh,

7. adassana-visuddhi purification by 7. adassana-visuddhi: Tri Kin thanh knowledge and vision. tnh.

Purification of the Mind from Wrong View

After achieving the purity of morality (slavisuddhi) by diligently observing catuprisuddhi sla and the purity of mind (cittavisuddhi) by developing the right concentration, a meditator or yogi should proceed to the third stage of purification (dihi-visuddhi). Here he must get rid of the wrong view of personality belief (sakkyadihi) or ego-illusion (attadihi), thinking that I, person,

Thanh Tnh Tm Khi T Kin (Kin Thanh Tnh)

Sau khi thnh tu thanh tnh gii (slavisuddhi) bng cch chm ch tun th t thanh tnh gii (catuprisuddhi sla) v thnh tu thanh tnh tm (cittavisuddhi) bng cch tu tp chnh nh, thin sinh hay hnh gi nn tin ln giai on th ba ca thanh tnh l Kin Thanh Tnh (dihivisuddhi). y, hnh gi phi t b thn kin (ng un t kin) (sakkyadihi) hoc ng kin (atta dihi) ngh rng c tn ti

self, soul or ego exists. To do this, he must analyze his body and mind into their ultimate components and define each ultimate material entity (pathav, po, tejo, etc.) and each utimate mental entity (citta and cetasikas) in order to realize vividly that only the five aggregates of grasping (updnakkhandhas) exist and that no soul, no self or no ego really exists. So a yogi must perform the task of defining mentality-materiality when he enters the field of vipassan. To begin with what is easier, the defining of materiality is first conducted in our meditation centres. Defining Materiality (Rpa-kammahna or Rpapariggaha) According to Maha Gopalaka Sutta105 all the primary materiality (bhtarpa) and derived materiality (updrpa) must be defined in order to progress to the attainment of the Path-wisdom (Maggaa). The yogi first develops the right concentration that he has attained, and then defines the four primary elements by means of catudhtuvavatthna. He defines pathav (the element of extension) by discerning its qualities of hardness, roughness, heaviness, softness, smoothness and lightness, po (the element of cohesion) by discerning its qualitives of cohesiveness and fluidity, tejo (the element of heat) by discerning its qualites of hot and cold, and vyo (the elememt of motion) by discerning its qualities of pushing and supporting. Starting from a place of his body where hardness is distinct, he reflects on the

ta, ngi, ci ti, linh hn hoc t ng. lm iu ny, hnh gi phi phn tch chnh thn v tm ca mnh thnh cc thc th php v xc nh tng thc th sc chn (t (pathav), nc (po), la (tejo)) v tng thc th danh chn (tm (citta) v tm s (cetasika)) thy bit mt cch su sc rng ch c ng th un (updnakkhandha) tn ti v rng khng c linh hn, khng c ci ti, hay t ng no thc s tn ti. Nh vy, hnh gi phi thc hin nhim v xc nh danh-sc khi hnh gi bc vo lnh vc thin Vipassan. bt u vi ci d hn, xc nh sc c hng dn u tin trong cc trung tm thin ca chng ti. Xc nh Sc (Qun Sc) (Rpa-kammahna hay Rpapariggaha) Theo i Kinh Goplaka (Mah Goplaka Sutta106), tt c cc sc i chng (bhtarpa) v sc y i sinh (updrpa) phi c xc nh tin n chng t tu o (Magga-a). u tin, hnh gi pht trin chnh nh m hnh gi chng t c, v ri xc nh bn sc i chng bng thin xc nh t i (catudhtuvavatthna). Hnh gi xc nh t (pathav) (yu t lan rng) bng cch phn bit cc c tnh ca n l cng, th, nng, mm, trn mn, nh, nc (po) (yu t kt dnh) bng cch phn bit cc c tnh ca n l kt dnh v chy, la (tejo) (yu t nhit) bng cch phn bit cc c tnh ca n l nng v lnh, v gi (vyo) (yu t chuyn ng) bng cch phn bit cc c tnh ca n l y v h tr. Bt u mt ni trn thn th ca hnh gi, ni m c tnh cng r rng, hnh gi

nature of hardness in every part of his whole body. He does the same for the remaining eleven qualities. He practises to discern all the twelve qualities one by one in order repeatedly until he can discern all of them almost simultaneously. He then concentrates his mind on the twelve qualities, that represent the four elements, until the neighbourhood concentration (upacra samdhi) arises. At this time he is aware of only the four elements and not his body. As he keeps on focusing his mind on the elements, a grey colour, and then a white colour, and then a clear mass like glass or ice generally appear. This clear mass represents pasda rpas. When he continues to discern the four elements in the clear mass, the mass breaks into very tiny particles of material groups (rpakalpas) which arise and dissolve very rapidly. He continues to discern the four elements in the tiny particles with his wisdom as he has discerned them in his body. After that he should discern the derived materiality in the particles. He should analyze the particles in accordance with the five sense-doors (paca-dvras). He can define in the same way 54 rpas each in the ear-door, in the nose-door and in the tongue-door, replacing eyesensitivity with ear-sensitivity, nosesensitivity and tongue-sensitivity, respectively. In the body-door there are only 44 rpas as only 5 kinds of rpakalpas, namely, body-decad, sex-decad and 3 kinds of octads, are present. The particles containing sensitive matter (pasda-rpa) are clear whereas the others are not clear. Bng 1: Xc nh Sc ni Nhn Mn 1. Nhn-thp2. Thn-thp3. Tnh-

qun xt bn cht ca tnh cng trong tng phn ca ton thn c th. Hnh gi lm tng t cho mi mt yu t cn li. Hnh gi thc hnh phn bit tt c mi hai c tnh, tng c tnh mt theo th t lp i lp li n khi c th phn bit tt c cc c tnh gn nh ng thi. Ri, hnh gi tp trung tm trn mi hai c tnh, l i din cho t i, n khi pht sanh cn nh (upacra samdhi). Vo lc ny, hnh gi ch nhn bit t i m khng phi l thn th ca mnh na. Khi hnh gi gi tm tp trung trn t i, mt mu xm, ri mu trng v ri mt khi trong sng nh thy tinh hay bng ni chung xut hin. Khi trong sng ny i din cho cc pasda rpa (tnh sc hay sc thn kinh). Khi hnh gi tip tc phn bit t i trong khi trong sng, khi v thnh cc ht rt nh l cc nhm sc (tc tng hp sc rpa-kalpa) vn sanh v dit rt nhanh chng. Hnh gi tip tc phn bit t i trong cc ht nh bng tr tu nh phn bit t i trong thn th mnh. Sau , hnh gi nn phn bit sc y i sinh (s to sc) trong cc ht nh ny. Hnh gi nn phn tch cc ht nh theo ng mn (pacadvra). Hnh gi c th xc nh theo cch tng t cho 54 loi sc mi mn: nh (tai) mn, t (mi) mn, thit (li) mn, thay thn kinh nhn bng thn kinh nh, thn kinh t v thn kinh thit mt cch tng ng. Trong thn mn ch c 44 loi sc (rpa) v ch c 5 loi nhm sc (rpa kalpa) hin din, l, thn-thp-sc, tnh-thp-sc v 3 loi nhm sc tm. Cc loi ht nh (nhm sc) no m c cha cc tnh sc (pasda-rpa) th trong sut cn cc loi khc th khng trong sut.

4. Tm-

5. Thi

6. Dng

sc 1. pathav (t) 2. po (nc) 3. tejo (la) 4. vyo (gi) 5. vaa (mu) 6. gandha (mi) 7. rasa (v) 8. oj (dng cht) 9. jvita rpa (mng cn) 10. cakkhupasda (nhn tnh sc) nghip sanh, trong sut

sc 1. pathav (t) 2. po (nc) 3. tejo (la) 4. vyo (gi) 5. vaa (mu) 6. gandha (mi) 7. rasa (v) 8. oj (dng cht) 9. jvita rpa (mng cn) 10. kyapasda (thn tnh sc) nghip sanh, trong sut

thp-sc 1. pathav (t) 2. po (nc) 3. tejo (la) 4. vyo (gi) 5. vaa (mu) 6. gandha (mi) 7. rasa (v) 8. oj (dng cht) 9. jvita rpa (mng cn) 10. bhvarpa (sc tnh) nghip sanh, m

bt-sc 1. pathav (t) 2. po (nc) 3. tejo (la) 4. vyo (gi) 5. vaa (mu) 6. gandha (mi) 7. rasa (v) 8. oj (dng cht)

tit-bt-sc cht-bt-sc 1. pathav (t) 2. po (nc) 3. tejo (la) 4. vyo (gi) 5. vaa (mu) 6. gandha (mi) 7. rasa (v) 8. oj (dng cht) 1. pathav (t) 2. po (nc) 3. tejo (la) 4. vyo (gi) 5. vaa (mu) 6. gandha (mi) 7. rasa (v) 8. oj (dng cht)

tm sanh, m

thi tit sanh, m

vt thc sanh, m

Defining Mentality (Nma-kammahna or Nma-pariggaha) Mentality (nma) means consciousness (citta) and mental factors (cetasikas) that make up the mind. According to the Abhidhamma Commentary107, billions of minds arise one after another per second, and cittas and cetasikas have no form and

Xc nh Danh (Qun Danh) (Nma-kammahna hay Nmapariggaha) Danh (nma) ngha l tm (tc tm vng) (citta) v tm s (tc s hu tm) (cetasika) cu thnh . Theo Ch gii Vi Diu Php (Abhidhamma108), hng ngn t sanh khi tun t trong mi giy, v tm (citta) v tm s (cetasika) khng c hnh th v dng v.

shape. So it may be asked: How can one observe mentality? Abhidhammattha Sagaha describes that life-continuum (bhavaga cittas) serve as the mind-door, and the mind-door cognitive process can take past sense objects including cittas, cetasikas and rpas which also have no form and shape. So mentality and materiality can be observed by the cittas that arise at the mind-door (manodvrika cittas) when they are associated with the right concentration. In order to discern mentality, a meditator must first observe (1) the physical base (vatthu) on which the mentality depends, and (2) the sense-object taken by the cittas and cetasikas109. For clarity the mentality should be discerned according to the six sense-doors in terms of cognitive series of consciousness111. According to Abhidhamma Commentary113 the visible object appears in the eye-door and the mind-door simultaneously; the sound appears at the ear-door and the mind-door simultaneously; and so on. So the meditator first develops the right concentration until very bright and penetrative light is radiated. He observes the eye-door (cakkhupasda) and the mind-door (bhavaga citta) together, and then observes a visible object striking the two doors simultaneously. Then he discerns the cognitive series of consciousness that arises as follows. -Bh-T-Na-Da-Pa-Ca-Sp-St-Vo-Ja-Ja-JaJa-Ja-Ja-Ja-Td-Td-Bh-

Nh vy, iu ny c th c hi rng: Lm th no hnh gi c th quan st c danh? Thng Php Tp Yu Lun (Abhidhamma Sagaha) miu t rng tm h kip (tm hu phn tc bhavaga citta) ng vai tr l mn, v tin trnh nhn thc mn cng l th khng c hnh sc c th bt cnh qu kh k c cc tm (citta), cc tm s (cetasika) v cc sc (rpa). Nh vy, danh v sc c th c quan st bi cc tm sanh mn (manodvrika citta) khi chng hp vi chnh nh. phn bit danh, trc tin, hnh gi phi quan st (1) cn c vt l (vatthu) m danh nng vo v (2) cnh c bt bi tm (citta) v tm s (cetasika).110 lm sng t, danh nn c phn bit qua su mn theo tin trnh tm112 (cn gi l tin trnh nhn thc hay l trnh tm).

Theo Ch gii Vi Diu Php (Abhidhamma114), cnh sc xut hin trong nhn mn v mn ng thi; cnh thanh xut hin nh mn v mn ng thi; v c th tng t. Nh vy, u tin hnh gi tu tp chnh nh n lc nh sng sng rc v xuyn thu ta ra. Hnh gi quan st ng thi nhn mn (nhn tnh sc tc cakkhupasda) v mn (bhavaga citta), v sau quan st thy mt cnh sc p vo hai mn ng thi. Ri hnh gi phn bit tin trnh tm sanh khi nh sau.

-Bh-T-Na-Da-Pa-Ca-Sp-St-Vo-Ja-Ja-JaJa-Ja-Ja-Ja-Td-Td-Bh-

Bh = bhavaga stream life-continuum; T = atta-bhavaga past bhavaga which passes by from the time the senseobject strikes the sense-door to the time the object appears at the door; Na = bhavaga-calana - vibrating bhavaga which arises when the senseobject appears at the sense-door;

Bh: dng bhavaga dng hu phn (h kip); T: atta-bhavaga - hu phn va qua t lc cnh p vo mn n lc cnh xut hin mn; Na: bhavaga-calana - hu phn rng ng sanh khi khi cnh xut hin mn;

Da: bhavagu-paccheda - hu phn dt Da = bhavagu-paccheda arrested dng; dng hu phn b ct t sau tm bhavanga; the bhavaga stream is cut off (citta) ny v l trnh tm (vthi-citta) bt after this citta and vthi-citta starts to arise; u sanh khi; Pa = pacadvrvajjana five-door adverting consciousness; it apprehends or pays attention to the sense-object; Ca = cakkhu-via eyeconsciousness; it sees the sense-object; Sp = sampaicchana receiving consciousness; it receives the sense-object transmitted by the eye-consciousness; St = santraa investingating consciousness; it investigates the senseobject; Vo = vohapana determing consciousness; it determines whether the sense-object is good or bad, Ja = javana impulsive consciousness; it knows the sense-object and enjoys it; Td = tadlambana registering consciousness; it follows the javana cittas and continues to enjoy the sense-object; Bh = bhavaga stream life continuum Pa: pacadvrvajjana - ng mn hng tm; n bt ly hoc ch n cnh ng (tc cnh sc, cnh thanh, cnh kh, cnh v v cnh xc); Ca: cakkhu-via - nhn thc; n thy cnh sc; Sp: sampaicchana - tm tip thu; n nhn cnh do nhn thc chuyn n; St: santraa tm suy c; n xem xt cnh; Vo: vohapana - tm on nh; n xc nh cnh l tt hay xu; Ja: javana - tc hnh tm (tm ng lc); n bit cnh v hng cnh; Td: tadlambana - tm Thp Di (tm ng s duyn tm ng k tm Na cnh); n theo sau cc tc hnh tm (javana citta) v tip tc hng cnh; Bh: dng bhavaga dng hu phn (h kip).

Similar cognitive series arises at the eardoor, the nose-door, the tongue-door and the body-door when the corresponding sense-objects appear at the doors. We just need to change the eye-consciousness to the ear-consciousness, the noseconsciousness, the tongue-consciousness, or the body-consciousness in the respective cognitive series. After the termination of each of the above five-door cognitive series, several consequent mind-door cognitive series arise taking the past sense-object in order to investigate the detailed features (size, form, shape, name) of the object. Indeed the mind functions like a super computer storing up billions of sense-data in the mental stream and identifying each sense object presently observed by matching it with the stored-up data. Independent mind-door cognitive series also arises when a mind-object appears in the mind door as follows: -Bh- Na-Da-Ma- Ja-Ja-Ja-Ja-Ja-Ja-Ja-TdTd- BhThe symbols have the same signifivance as described earlier. Ma stands for manodvrvajjana which is identical with vohapana. Td will be absent for sense objects of fairly great instensity. It appears only when the sense object is of very great intensity and very distinct. After discerning each consciousness in the cognitive series, the meditator then investigates the mental factors that associate with each consciousness. He investigates whether the characteristic of phassa making contact between the consciousness and the sense-object is present in each consciousness. Next he investigates whether the characteristic of vedan, i.e. the sensation or feeling as well

Tng t, l trnh tm sanh khi nh mn, t mn, thit mn v thn mn khi cc cnh xut hin cc mn tng ng. Chng ta ch cn i nhn thc thnh nh thc, t thc, thit thc hoc thn thc trong cc l trnh tm tng ng.

Sau khi kt thc mi l trnh tm trong nm l trnh tm trn, nhiu mn l trnh tm (l mn) sanh khi ly cnh ng qu kh thm st chi tit cc im c trng (kch thc, hnh dng, tn gi) ca cnh. Thc vy, phn s ca tm ging nh mt chic siu my tnh lu tr hng ngn t d liu cnh trn trong dng tm v nhn dng tng cnh trn c quan st hin ti bng cch so snh vi d liu lu tr. L mn c lp cng sanh khi khi cnh php xut hin mn nh sau: -Bh- Na-Da-Ma-Ja-Ja-Ja-Ja-Ja-Ja-Ja-TdTd -BhCc k hiu c biu th nh miu t trc y. Ma i din cho mn hng tm (manodvrvajjana), ging vi tm on nh (vohapana). Td s b vng mt i vi nhng cnh ln. N ch xut hin khi cnh l rt ln v rt r rng. Sau khi phn bit tng tm trong l trnh tm, ri hnh gi thm st cc tm s phi hp vi tng tm. Hnh gi thm st xem c tnh xc (phassa) lm nn xc chm gia tm v cnh c hin din trong mi tm hay khng. Tip theo, hnh gi thm st xem c tnh th (vedan), tc l s cm gic hay cm thy cng nh s th hng cm th, hin din trong mi tm. Theo cch ny, hnh gi c th phn bit tt c

as the enjoyment of the feeling, is present in each consciousness. In this way he can discern all the mental factors which associate with each consciousness as shown in Table 2. Bng 2: Cc tm s phi hp vi tng tm

cc tm s phi hp vi tng tm nh c biu din bng 2.

Ng mn hng Nhn thc Tm tip thu mn hng tm Tm suy c tm (Cakkhuvi (Sampaicchan (Manodvrvajjana (Santraa) (Pacadvrvajjan ) a) a) a) 10 tm s (cetasika) 1. tm 2. xc (phassa) 3. th (vedan) 4. tng (sa) 5. t (cetan) 6. nht hnh (ekaggat) 7. mng quyn (jvitindriya) 8. tc (manasikra) 9. tm (vitakka) 10. t (vicra) 11. thng gii (adhimokkha) 7 tm s (cetasika) 1. tm 2. xc (phassa) 3. th (vedan) 4. tng (sa) 5. t (cetan) 6. nht hnh (ekaggat) 7. mng quyn (jvitindriya) 8. tc (manasikra) 10 tm s (cetasika) 1. tm 2. xc (phassa) 3. th (vedan) 4. tng (sa) 5. t (cetan) 6. nht hnh (ekaggat) 7. mng quyn (jvitindriya) 8. tc (manasikra) 9. tm (vitakka) 10. t (vicra) 11. thng gii (adhimokkha) 10 tm s (cetasika) 1. tm 2. xc (phassa) 3. th (vedan) 4. tng (sa) 11 tm s (cetasika) 1. tm 2. xc (phassa) 3. th (vedan) 4. tng (sa)

5. t (cetan) 5. t (cetan) 6. nht hnh 6. nht hnh (ekaggat) (ekaggat) 7. mng 7. mng quyn quyn (jvitindriya) (jvitindriya) 8. tc 8. tc (manasikra) (manasikra) 9. tm (vitakka) 10. t (vicra) 9. tm (vitakka) 10. t (vicra)

11. thng gii 11. thng gii (adhimokkha (adhimokkha) ) 12. h* 12. cn (vriya)

(pti*) As described in Abhidhamma, up to 21 cetasikas can associate with greed-rooted consciousness; up to 20 cetasikas can associate with anger-rooted consciousness, up to 33 cetasikas can associate with bhavaga cittas; and up to 34 cetasikas can associate with mahkusala cittas. After discerning each cetasika that associates with each citta, the yogi can discern all the cetasikas that associate with each citta almost simultaneously. The Characteristic of Not-self becomes distinct It is very important to analyze each mental group (mind) and each material group (rpakalpa) into their ultimate components in order to know the ultimate realities (paramatthas), to achieve ghana vinibbhoga breaking clown the compactness (analysis of groups or analytical understanding of each individual in a group), and to penetrate into the characteristic of non-self or no-soul (anatta).115,116 The anatta characteristic is known only in the Buddhas Dispensation; it is unknown outside the Buddha ssana.119 The anatta characteristic is not distinct and not known because it is covered up by ghana (compactness as group or lump). If the ghana can be broken up or analyzed, the anatta characteristic becomes clear and evident as it really is.121,122 (Abhi. ha-2, 47) When the meditator has defined all the cittas, cetasikas, and rpas internally in his mind and body, he defines the mentalityNh c miu t trong Vi Diu Php (Abhidhamma), c n 21 tm s (cetasika) c th phi hp vi cc tm cn tham, c n 20 tm s (cetasika) c th phi hp vi cc tm cn sn, c n 33 tm s (cetasika) c th phi hp vi cc tm h kip (bhavaga citta) v c n 34 tm s (cetasika) c th phi hp vi cc tm i thin (mahkusala citta). Sau khi phn bit tng tm s (cetasika) phi hp vi tng tm (citta), hnh gi c th phn bit tt c cc tm s (cetasika) phi hp vi tng tm (citta) hu nh ng thi. c Tnh V Ng Tr Nn R Rng

Tht quan trng l vic phn tch tng nhm danh () v tng nhm sc (rpakalpa) thnh cc thc th php bit php chn (paramattha), thnh tu ghana vinibbhoga, ph v tnh khi (phn tch nhm hay hiu bit phn tch tng thnh phn trong mt nhm), v thu sut c tnh v ng hay khng c linh hn (anatta).117,118 c tnh v ng (anatta) ch c bit trong Gio Php c Pht; n khng c bit ngoi Gio Php ca c Pht (Buddha ssan).120 c tnh v ng (anatta) khng r rng v khng nhn bit c v n c che ph bi ghana (tnh khi nh nhm hay tng). Nu ghana c th b ph v hoc c phn tch, c tnh v ng (anatta) tr nn r rng v hin nhin nh n thc s l.123,124 (Abhi. ha-2,47) Khi hnh gi xc nh ht tt c cc tm, tm s v cc sc ni thn ni tm v thn mnh, hnh gi xc nh danh-sc

materiality externally in the same way in others to understand that everyone is made up of five aggregates. The five Aggregates of Grasping (updnakkhandhas) that have to be investigated in vipassan are: 1. Rpupdnakkhandha the materiality aggregate of grasping consisting of 28 kinds of rpas; 2. Vedanupdnakkhandha the feeling aggregate of grasping comprising vedan cetasikas associated with 81 lokiya cittas; 3. Saupdnakkhandha the perception aggregate of grasping comprising saa cetasikas associated with 81 lokiya cittas; 4. Sakhrupdnakkhandha the aggregate of mental formations of grasping comprising 50 lokiya cetasikas other than vedan and saa; 5. Viupdnakkhandha the conciousness aggregate of clinging consisting of 81 lokiya cittas. When the yogi clearly understands that there are only five aggregates that are arising and dissolving very rapidly and incessantly and there is no substantive entity that can be called a person, self, soul or ego, he can dismiss the wrong view of personality-belief (sakkyadihi) and attains the purity of view (dihi-visuddhi). Knowledge of Defining MentalityMateriality The knowledge of defining each citta, each cetasika and each kind of rpa by means of their characteristics, functions, manifestations and approximate causes is known as nmarpa-pariccheda-a the knowledge of defining mentality-

ngoi thn theo cch tng t bit rng mi ngi c to thnh t nm un. Ng Th Un (updnakkhandha) phi c thm st trong thin Vipassan l: 1. Rpupdnakkhandha: sc th un bao gm 28 loi sc (rpa); 2. Vedanupdnakkhandha: th th un bao gm cc tm s th (vedan cetasika) phi hp vi 81 tm hip th (lokiya citta); 3. Saupdnakkhandha: tng th un bao gm cc tm s tng (saa cetasika) phi hp vi 81 tm hip th (lokiya citta); 4. Sakhrupdnakkhandha: hnh th un bao gm 50 tm s hip th (lokiya cetasika) ngoi tr tm s th (vedan) v tm s tng (sa); 5. Viupdnakkhandha: thc th un bao gm 81 tm hip th (lokiya citta). Khi hnh gi thu hiu r rng rng ch c nm un sanh v dit mt cch rt nhanh chng, khng ngng v khng c mt thc th tn ti ring bit no c th c gi l ngi, ci ti, linh hn hoc t ng c, hnh gi c th xua ui c t kin v thn kin (sakkya-dihi) v chng t kin thanh tnh (dihi-visuddhi). Tu Xc nh Danh-Sc Tr tu xc nh tng tm (citta), tm s (cetasika) v tng loi sc (rpa) theo cc c tnh, phn s, biu hin v nhn gn ca chng c gi l nmarpapariccheda-a Tu Xc nh DanhSc.

materiality.

Purification by overcoming Doubt (Kakhvitaraa-visuddhi)

The meditator who has defined the mentality-materiality both internally and externally must further discern the causes that give rise to these mentality-materiality. Otherwise doubt or wrong view may arise in him. So he discerns the four causeskamma, citta, utu (heat), hra (nutriment) which give rise to materiality. Discerning the Causes which generate Materiality After developing the glittering and penetrative meditation light, he focuses his attention on his citta that arises in the heart depending on the heart-base as well as on his fore-finger. When he intends to bend his forefinger and is actually bending it, he can observe thousands of cittaja-rpa produced by the cittas that cause the finger to bend. Indeed he can understand that all the movements of his body are caused by cittaja-rpa.

on Nghi Thanh Tnh (Kakhvitaraa-visuddhi)

Hnh gi sau khi xc nh danh-sc c bn trong ln bn ngoi th phi phn bit su hn cc nhn sanh ra cc danh-sc ny. Nu khng, hoi nghi hoc t kin c th ny sinh ni hnh gi. Nh vy, hnh gi phn bit bn nhn: nghip (kamma), tm (citta), thi tit (utu), dng cht (hra) sanh ra sc. Phn Bit Cc Nhn Sanh Ra Sc Sau khi pht trin nh sng thin chi li v xuyn thu, hnh gi tp trung ch trn tm (citta) ang sanh khi ni tri tim da vo tm cn cng nh trn ngn tay tr ca mnh. Khi hnh gi nh co ngn tay tr v thc s co ngn tay , hnh gi c th quan st hng ngn sc do tm sanh (cittaja-rpa) c sanh bi cc tm khin ngn tay co li. Thc vy, hnh gi c th hiu rng tt c cc chuyn ng ca c th mnh c gy ra bi sc do tm sanh (cittaja-rpa). Tip theo, hnh gi tp trung ch vo mt nhm sc (rpa-kalpa) v phn bit mt chui cc nhm sc do thi tit sanh (utuja rpakalpa) c sanh ra bi sc thi tit utu (la-tejo) trong nhm (kalpa). Hnh gi cng c th phn bit mt dng cc nhm sc do vt thc sanh (hraja rpakalpa) c sanh bi sc dng cht (hra) trong nhm (kalpa) khi kt hp vi dng cht bn ngoi. Khi hnh gi c th phn bit nghip (kamma) gy ra kip hin ti, hnh gi cng c th quan st cc sc do nghip sanh (kammaja rpa) ang c sanh lin tc bi nghip (kamma) y. Phn Bit Cc Nhn Sanh Ra Danh

Next he focuses his attention on a rpakalpa and discerns a series of utuja rpakalpas produced by the utu (tejo) in the kalpa. He can also discern another stream of hraja rpakalpas produced by the hra (nutriment) in the kalapa in combination with the external nutriment. When he can discern the kamma that gives rise to the present existence, he can also observe kammaja rpas being incessantly produced by that kamma.

Discerning the Causes which give rise to Mentality

Next he investigates with the right thought (sammsakappa) and the right understanding (sammdihi) the causes which give rise to mentality. Again with the help of the glittering, penetrative meditation light he discerns clearly that the eye-door cognitive series of consciousness arises due to the contact between the eyedoor and a visible object; the ear-door cognitive series of consciousness arises due to the contact beween the ear-door and an audible sound, and so on.125 Sixteen Kinds of Doubt pertaining to the Past, the Future and the Present Now there still exist five kinds of doubt or uncertainty about the past: Was I in the past? Was I not in the past? What was I in the past? How was I in the past? Having been what, what was I in the past? Also there exist five kinds of uncertainty about the future: Shall I be in the future? Shall I not be in the future? What shall I be in the future? How shall I be in the future? Having been what, what shall I be in the future? Again there exist six kinds of uncertainty about the present: Am I? Am I not? What am I? How am I? From what existence comes this existence? What existence will follow the present existence? 127 128 , Discerning the Causal Relations of Paiccasamuppda To clarify these sixteen kinds of doubt, the meditator must discern vividly the causeeffect relations of Dependent Origination or Dependent Arising (Paiccasamuppda). The Buddha has reminded nanda that beings have to undergo the round of rebirths life after life because they do not understand properly and penetratively the causal relations of Dependent Arising.131

Tip theo, hnh gi thm st vi chnh t duy (sammsakappa) v chnh kin (sammdihi) cc nhn sanh ra danh. Li na, vi s tr gip ca nh sng chi li, xuyn thu ca thin, hnh gi phn bit r rng rng l trnh tm nhn mn pht sanh bi xc chm gia nhn mn v cnh sc; l trnh tm nh mn pht sanh bi xc chm gia nh mn v cnh thanh, v c tng t nh vy.126 Mi Su Loi Hoi Nghi Gn Vi Qu Kh, Tng Lai V Hin Ti Gi y vn c nm loi hoi nghi hoc khng chc chn v qu kh: i trc c ta phi khng? i trc khng c ta phi khng? i trc ta l g? i trc ta nh th no? i trc ca ta t u sanh li? Cng vy, tn ti nm loi hoi nghi v tng lai: i sau ta c phi khng? i sau khng c ta phi khng? i sau ta l g? i sau ta nh th no? i sau ta cht s sanh v u? Cng vy c su loi hoi nghi v hin ti: L ta chng? Khng phi l ta chng? Hin gi ta l ci g? Hin gi ta nh th no? T kip sng no ta sanh ra kip ny? Nu ta cht ta s sanh v u?129,130 Phn Bit Quan H Nhn Qu Ca L Duyn Khi (Paiccasamuppda) lm sng t mi su loi hoi nghi ny, hnh gi phi phn bit mt cch su sc quan h nhn-qu ca L Duyn Khi hay Y Tng Sinh (Paiccasamuppda). c Pht nhc nh ngi nanda rng chng sanh tri qua cc vng lun hi, ht kip ny n kip khc bi v h khng hiu bit ng n v thu sut quan h nhn qu ca L Duyn Khi.132

Aso in Visuddhi Magga133 and Abhidhamma Commentary134 it is clearly stated thus: There is no one, even in a dream, who has emancipated from the round of misery without the ability to break through the Paiccasamuppda causal relations of the sasra machine with his wisdom sword which has been sharpened on the sacred whetstone of concentration.

Cng vy, trong Thanh Tnh o (Visuddhi Magga135) v Ch gii Vi Diu Php (Abhidhamma136), iu c ch r l: Khng mt ai, d l trong gic m, thot ra khi vng lun hi kh s, tr phi ngi y vi thanh gm tu c kho mi trn nh cao thng, cht t c xe lun hi (sasra) m li khng c nng lc thu sut quan h nhn qu theo L Duyn Khi (Paiccasamuppda) ca c xe lun hi. Nh vy, quan h nhn qu ca L Duyn Khi (Paiccasamuppda) phi c phn bit v xc minh bng tu minh st lm sng t tt c cc hoi nghi v lm thng li tt c cc t kin. Theo ch dn c a ra trong Ch gii Thanh Tnh o (Visuddhi Magga138): (1) Nm nhn qu kh tc l, v minh (avijj), hnh nghip (sakhra), tham i (tah), chp th (updna) v nghip hu (kamma-bhava) phi c thm st v phn bit trc tin, v s pht sanh nm qu hin ti tc l, thc qu (via), danh-sc (nma-rpa), lc nhp (sayatana), xc (phassa) v th (vedan) do nm nhn qu kh phi c quan st r rng bng tr tu ca thin minh st.

Thus the causal relations of paiccasamuppda must be discerned and verified by insight wisdom to clarify all doubts and straighten all wrong views. According to the instructions given in the Visuddhi Commentry:137 (1) The past five causes viz., ignorance (avijj), kamma-formations (sakhra), craving (tah), grasping (updna), and kamma (kamma-bhava) - must be investigated and discerned first, and the arising of the present five effects viz., resultant consciousness (via), mentality-materiality (nma-rpa), six sense-bases (sayatana), contact (phassa) and feeling (vedan) - due to the five past causes must be observed clearly with wisdom by insight meditation. (2) The present five causes viz., ignorance, craving, grasping, kammaformations and kamma must be discerned next and the arising of the future five effects viz., resultant consciousness, mentality-materiality, six sense-bases, contact and feeling due to the present five causes must be observed clearly with wisdom by insight meditation. Herein the causes constitute the truth of the cause of suffering (samudaya-sacca) and the effects constitute the truth of suffering (dukkhasacca).

(2) Nm nhn hin ti tc l, v minh, tham i, chp th, hnh nghip, v nghip hu phi c phn bit tip theo v s pht sanh nm qu tng lai tc l, thc qu, danh-sc, lc nhp, xc v th do nm nhn hin ti phi c quan st r rng bng tr tu ca thin minh st. y cc nhn to thnh chn l v nguyn nhn ca kh (samudaya-sacca) v cc qu to thnh chn l v kh (dukkha-sacca).

Therefore the meditator must observe with wisdom (1) the arising of the present dukkha sacca due to the past samudaya sacca, (2) the arising of the future dukkha sacca due to the present samudaya sacca. To achieve this goal, the meditator, who could discern the arising and dissolving of mentality-materiality both internally and externally, develops the right concentration and observes his mentality-materiality in detail while he is offering food to a Buddha statue. Then he goes to the meditation hall, observes the arising and dissolving of mentality-materiality and traces the mentality-materiality backwards until he can discern the arising and dissolving of mentality-materiality while he was offering food to the Buddha. If he can see the mentality-materiality as he has seen while offering food to the Buddha, then he can discern the near past mentality-materiality. After that, he can go on tracing the series of mentality-materiality backward to observe the arising and dissloving of mentalitymateriality in himself during prominent instances that took place yesterday, two days ago, a week ago, two weeks ago, a month ago, two months ago, a year ago, two years ago, until he can discern the mentality-materiality at the time of conception in his mothers womb. So now he knows the present five effects pertaining to the present existence: rebirth consciousness and the associated mental factors, kammaja rpas and the sense bases, the contact of the sense base with the sense object and the resultant feeling. Then he goes on tracing the series of

Do vy, hnh gi phi quan st vi tr tu (1) s sanh ca chn l v kh (dukkha sacca) hin ti bi chn l v nguyn nhn ca kh (samudaya sacca) qu kh, (2) s sanh ca chn l v kh (dukkha sacca) tng lai bi chn l v nguyn nhn ca kh (samudaya sacca) hin ti. thnh tu mc tiu ny, hnh gi, l ngi c th phn bit s sanh v dit ca danh-sc c bn trong ln bn ngoi, pht trin chnh nh v quan st chi tit danhsc ca mnh trong khi ang cng dng vt thc n tng Pht. Ri hnh gi i n thin ng, quan st s sanh v dit ca danh-sc v truy ngc li n khi c th phn bit s sanh v dit ca danh-sc khi ang cng dng vt thc n tng Pht. Nu hnh gi c th thy danh-sc nh thy khi cng dng vt thc n c Pht, lc hnh gi c th phn bit danh-sc qu kh gn.

Sau , hnh gi c th tip tc truy ngc li chui danh-sc quan st s sanh v dit ca danh-sc ca chnh mnh trong cc s vic ni bt din ra ngy hm qua, hai ngy trc , mt tun trc, hai tun trc, - mt thng trc hai thng trc, mt nm trc, hai nm trc, n khi c th phn bit c danh-sc vo lc th thai trong bng m ca mnh. Nh vy, by gi, hnh gi bit nm qu hin ti gn lin vi s hin hu hin ti: tm tc sanh (kit sanh thc) v cc tm s phi hp, cc sc do nghip sanh (kammaja rpa) v lc nhp, xc ca cn vi cnh v th qu. Sau , hnh gi tip tc truy ngc li

mentality-materiality backward in the immediate past existence. He can actually observe his past existence, the important events and the actions done in that existence. Then he focuses his mind on the mentality-materiality that arises at the time of near death when the maranasanna nimitta was appearing. From this nimitta he discerns the kamma-formations and the kamma that condition the arising of the present existence. He can also discern the three supporting forces, that is, ignorance, craving and gasping, from the accompanying consciousness. Next he tries to discern whether these past five causes gave rise to the present five effects. He can see the arising of the five effects due to the five causes if they represent the true causeeffect relation. Then he traces the series of mentalitymateriality backward in his past existence until he discerns the rebirth consciousness, the associated mental factors, the kammaja rpas, the sense bases, the contact of the sense base with the sense object and the resultant feeling. He then proceeds tracing the series of mentality-materiality backward in his second past existence in order to find the five causes in that existence that give rise to the five effects in the first past existence. If he is successful, he can proceed to find the cause-effect relation of the third past existence and the second past existence. He must also discern the cause-effect relation of the present existence with the future existence. So he offers food to the Buddha again, making a wish what he wants to be in the next existence. If he wishes to become a celestial being, then thinking the celestial existence to really exist is ignorance, the desire to become a celestial being is craving, and clinging to that desire is grasping (updna). His

chui danh sc n ngay kip sng trc. Hnh gi c th tht s quan st kip qu kh ca mnh, cc s kin quan trng v cc hnh ng lm trong kip sng . Sau , hnh gi tp trung tm mnh trn danh-sc khi sanh lc sp lm chung khi tng cn t (marasanna nimitta) ang xut hin. T tng ny, hnh gi phn bit cc hnh nghip v nghip lm duyn cho s pht sanh kip sng hin ti. Hnh gi cng c th phn bit ba lc h tr, l, v minh, tham i v chp th, t tm i cng. Tip theo, hnh gi c gng phn bit nm nhn qu kh c sanh ra nm qu hin ti hay khng. Hnh gi c th thy s sanh ca nm qu do nm nhn nu chng thc s th hin quan h nhn qu.

Sau , hnh gi truy ngc li chui danh sc trong kip qu kh ca mnh n khi phn bit c tm tc sanh, cc tm s phi hp, cc sc do nghip sanh (kammaja rpa), lc nhp, xc ca cn vi cnh v th qu. Ri hnh gi tin ln truy ngc li chui danh-sc ngc n kip sng qu kh th hai tm thy nm nhn trong kip sng gy ra nm qu kip sng qu kh th nht. Nu hnh gi thnh cng, hnh gi c th tin n tm kim quan h nhn qu ca kip sng qu kh th ba v kip qu kh th hai. Hnh gi cng phi phn bit quan h nhn qu ca kip hin ti ny vi kip tng lai. Nh vy, hnh gi li cng dng vt thc n c Pht, thc hin mt c nguyn v nhng g mnh mun kip sng tip theo. Nu hnh gi nguyn c tr thnh mt thin nhn, lc suy ngh rng kip thin nhn thc s c tn ti l v minh, nguyn c tr thnh mt thin nhn l tham i v chp th vo c

wholesome consciousness and volition for offering food to the Buddha are kammaformations, and the kamma seed deposited in his mental and material stream is kamma-bhava. So now he has developed the five causes for conditioning a new existence to arise. Then he intently tries to observe the new existence that will arise due to the five present causes. Usually he observes a new existence which may or may not be the existence that he wished for. Anyhow, he discerns the rebirth consciousness, the associated mental factors, the kammaja rpas and sense bases, the contact of the sense base and the sense object and the resultant feeling at the time of rebirth of the new existence. He tries to discern whether the present five causes give rise to the future five effects. If they are the true cause-effect relation, he can observe the arising of the five future effects due to the present five causes. He continues to discern the cause-effect relation of the first future existence and the second future existence in a similar way, and so on until he can observe no more future existence. So now he has successfully discerned the Paiccasamuppda causal relations of his three past existences, the present existence and the future existences in terms of five causes and five effects: Five causes were there in the past; Five fruits we find in the present life; Five causes do we now produce, Five fruits we reap in future life. 139 He further discerns the Paiccasamuppda

nguyn l chp th (updna). Thin tm ca hnh gi v mun cng dng vt thc n c Pht l hnh nghip, v ht ging nghip (kamma) gieo trong dng danh v sc ca hnh gi l nghip hu (kamma-bhava). Nh vy, by gi, hnh gi gieo nm nhn lm duyn cho kip sng mi sanh ra. Sau , hnh gi c gng chm ch quan st kip sng mi s sanh ra v nm nhn hin ti. Thng thng, hnh gi quan st mt kip sng mi m c th l hoc khng l kip sng m hnh gi c nguyn. D sao i na, hnh gi phn bit tm tc sanh v cc tm s phi hp, sc do nghip sanh (kammaja-rpa) v lc nhp, xc ca cn vi cnh v th qu vo lc ti sanh kip sng mi. Hnh gi c gng phn bit xem nm nhn hin ti c sanh ra nm qu tng lai hay khng. Nu chng tht s l quan h nhn qu, hnh gi c th quan st s sanh ca nm qu tng lai v nm nhn hin ti. Hnh gi tip tc phn bit quan h nhn qu ca kip tng lai th nht v kip tng lai th hai theo cch tng t, v c th tip tc n khi hnh gi quan st thy rng khng cn kip tng lai no na. Nh vy, by gi, hnh gi phn bit thnh cng quan h nhn qu ca L Duyn Khi (Paiccasamuppda) ba thi l cc kip qu kh, kip hin ti, cc kip tng lai theo ngha nm nhn v nm qu: Nm nhn c trong i qu kh; Nm qu chng ta tm thy trong i hin ti; Nm nhn chng ta ang to ra by gi, Nm qu chng ta s gt hi i tng lai.140 Hnh gi phn bit xa hn na quan h

causal relations from one existence to another in terms of one cause and one effect as (1) dependent on ignorance (avijj) arise kamma formations (sakhra); (2) dependent on kamma formations arises the resultant consciousness (via); (3) dependent on the resultant consciousness arise associated cetasikas (nma) and kammaja- rpa; (4) dependent on mentality-materiality (nma-rpa) arise six internal bases (sayatana); (5) dependent on six internal bases arises contact (phassa) with sense objects; (6) dependent on contact arises feeling (vedan); (7) dependent on feeling arises craving (tah); (8) dependent on craving arises grasping or clinging (updna) (9) dependent on grasping arises kamma formations (kamma-bhava) and rebirth process (upapatti-bhava); (10) dependent on kamma formations (in the present existence) arises birth (jti) (in the future existence); (11) dependent on birth arise decay-anddeath (jar-marana), worry (soka), lamentation (parideva), pain (dukkha), grief (domanassa) and despair (upysa).141 After discerning clearly all the causal relations from the most past existence to the last future existence, he can observe the whole series of the arising and dissolving

nhn qu ca L Duyn Khi (Paiccasamuppda) t kip sng ny n kip sng khc theo ngha mt nhn v mt qu l (1) do duyn v minh (avijj), hnh nghip (sakhra) sanh; (2) do duyn hnh nghip, thc qu (via) sanh; (3) do duyn thc qu, cc tm s (cetasika) (danh nma) phi hp v sc do nghip sanh (kammaja-rpa) sanh; (4) do duyn danh-sc (nma-rpa), lc nhp (sayatana) sanh; (5) do duyn lc nhp, xc (phassa) vi cnh sanh; (6) do duyn xc, th (vedan) sanh; (7) do duyn th, tham i (tah) sanh; (8) do duyn tham i, chp th (updna) sanh; (9) do duyn th, nghip hu (kammabhava) v sanh hu (upapatti-bhava) sanh; (10) do duyn nghip hu (trong kip hin ti) sanh (jti) (trong kip tng lai) sanh; (11) do duyn sanh, gi-cht (jarmarana), su (soka), bi (parideva), kh (dukkha), u (domanassa) v ai on (upysa) sanh.142 Sau khi phn bit r rng tt c cc quan h nhn qu t kip sng qu kh xa nht n kip sng tng lai cui cng, hnh gi c th quan st ton b chui sanh v dit ca

of mentality-materiality extending from the most past existence to the last future existence. So he can get rid of all the 16 doubts described earlier as well as the wrong views such as the View of Uncausedness (Ahetuka-dihi), the view of the Wrong Cause (Visama-hetukadihi), the View of the Inefficacy of Action (Akiriya-dihi), the View of Nihilism (Natthika-dihi), the View of Eternity of the Soul (Sassata-dihi) and the View of Annihilation of the Soul (Uccheda-dihi). Knowledge of Discerning the Causes of Nma-Rpa When he has discerned the conditions of mentality-materiality in this way by means of the causal relations of Dependent Arising and has abandoned uncertainty about the three periods of time, then all past, future and present states are understood by him in accordance with death and rebirth-linking. This marks the state of purification by overcoming doubt (Kakhvitaraa-visuddhi). The knowledge of discerning the causes of mentality-materiality is known as Paccaya-pariggaha-a.

danh-sc m rng t kip qu kh xa nht n kip tng lai cui cng. Nh vy, hnh gi c th thot khi tt c 16 hoi nghi c miu t trc y cng nh cc t kin nh V nhn kin (Ahetukadihi), T kin ng To Ha (Visamahetuka-dihi), V hnh kin (Akiriyadihi), V qu kin (Natthika-dihi), Thng kin (sassata-dihi), v on kin (Uccheda-dihi).

Tu Phn Bit Cc Nhn Ca Danh-Sc (Nma-Rpa) Khi hnh gi phn bit cc nhn ca danhsc theo cch ny ngha l bng quan h nhn qu ca L Duyn Khi v t b hoi nghi v ba thi k, lc tt c trng thi qu kh, tng lai v hin ti c hiu bit theo ng mi lin kt cht v ti sanh. iu ny nh du trng thi on Nghi Thanh Tnh (Kakhvitaraa-visuddhi). Tu Phn Bit Cc Nhn Ca Danh-Sc (Tu Phn Bit Nhn Duyn) c bit l Paccaya-pariggaha-a.

Purification by Knowledge and Vision of what is the Path and o V Phi o Tri Kin Thanh what is not the Path Tnh (Maggmagga(Maggmagga-adassanaadassana-visuddhi) visuddhi)
Having defined the cittas, the cetasikas and the rupas both internally and externally, and having discerned the causal relations of Dependent Arising, the meditator is ready to undertake vipassan properly. However, he must further clarify his knowledge of the ultimate realities by again defining each of them in four aspects: by means of their individual characteristic (lakkhaa), Sau khi xc nh cc tm (citta), tm s (cetasika) v sc (rpa) c ni thn v ngoi thn, v sau khi phn bit cc quan h nhn qu ca L Duyn Khi, hnh gi sn sng th tr ng n thin vipassan. Tuy nhin, hnh gi phi lm sng t hn na tr tu v cc php chn bng cch xc nh li tng php mt theo bn kha cnh: theo cc c tnh ring

function (rasa), manifestation (paccupahna) and the approximate cause for their arising (padahna) as pointed out in Mah Satipahna Sutta143 and the Commentaries.144,145 After defining each citta, each cetasika and each rpa, meditators admit that their knowledge about the ultimate realities becomes very clear. Undertaking Vipassana The meditatior can now undertake vipassana beginning with what is easier. He first discerns the 18 real rpas (nipphanna rpas) in the six sense doors and the 42 body parts (kohsas) and contemplates the nature of impermanence (anicca), suffering (dukkha) and not-self (anatta) pertaining to each rpa in each sense door as well as in each body part. He discerns the nature of arising and dissolving of each rpa with his wisdom and contemplates the nature of impermanence as anicca, anicca, both internally and externally. He discerns the nature of being tortured incessantly by the dissolution of rpas and contemplates dukkha, dukkha, repeatedly. He discerns clearly with his wisdom the absence of a permanent, imperishable substance that can be called a self or soul and contemplates repeatedly anatta, anatta. He should not focus his mind on the tiny particles (rpa-kalapas) in comtemplating the three characteristic marks for these particles are not ultimate realities and they will disappear as meditation progresses. Instead, he analyzes the particles to observe the ultimate rpas (pathav, po, tejo, vyo, vaa, gandha, rasa, oj, etc.) and focuses his attention on the rapid arising and dissolution of these ultimate rpas.

(lakkhaa), phn s (rasa), biu hin (paccupahna), v nhn gn (padahna) cho s sanh ca chng nh c ch dn trong Kinh i Nim X (Mah Satipahna Sutta146), cc Ch Gii.147,148 Sau khi xc nh tng tm (citta), tng tm s (cetasika) v tng sc (rpa), hnh gi nhn thy tr tu v php chn tr nn rt r rng. Th Tr Thin Vipassan By gi, hnh gi c th th tr thin Vipassan bng cch bt u vi ci d dng hn. u tin, hnh gi phn bit 18 loi sc thc (nipphanna rpa) su mn v 42 thn phn (kohsa) v qun bn cht v thng (anicca), kh (dukkha) v v ng (anatta) gn lin vi tng sc (rpa) trong tng mn cng nh tng thn phn. Hnh gi phn bit bn cht sanh v dit ca tng sc (rpa) bng tr tu ca mnh v qun bn cht v thng l anicca, anicca (v thng, v thng), c ni thn ln ngoi thn. Hnh gi phn bit bn cht khng ngng b hnh h bi s dit ca sc v qun dukkha, dukkha (kh, kh) lp i lp li. Hnh gi phn bit r rng bng tr tu ca mnh s vng mt ca mt thc th thng hng, bt dit m c th c gi l t ng hoc linh hn v qun anatta, anatta (v ng, v ng). Hnh gi khng nn tp trung tm mnh vo cc ht nh (tc nhm sc hay tng hp sc rpa-kalpa) khi qun tam tng v cc ht nh ny khng phi l php chn v chng s bin mt khi vic hnh thin tin trin. Thay vo , hnh gi phn tch cc ht nh quan st cc sc chn (rpa) (pathav (t), po (nc), tejo (la), vyo (gi), vaa (mu), gandha (mi), rasa (v), oj (dng cht)) v tp

trung ch vo s sanh v dit nhanh chng ca cc sc chn (rpa) ny. When he can discern the three characteristic marks of rpas quite rapidly and well, he discerns the three characteristic marks of mentality (nma), pertaining to the six kinds of cognitive series of consciousness. Observing the rapid arising and dissolution of each cognitive consciousness and its concomitant cetasikas at every consciousness moment with his wisdom, he contemplates repeatedly anicca, anicca. He reflects in this way on all the cittas and the cetasikas in the six kinds of cognitive series both internally and externally. Similarly he discerns the nature of being tortured incessantly by the rapid dissolution of cittas and ceasikas and contemplates dukkha, dukkha. Again he discerns with his wisdom the abseice of a permanent, imperishable substance that can be called a self or soul and contemplates anatta, anatta. Then he reflects on the three characteristic marks of mentality and materiality together pertaining to the six kinds of cognitive series of consciousness. Focusing his mind on each consciousness, its concomitants, the 54 types of rpa associated with the physical base and the sense object, he contemplates repeatly anicca, anicca on the nature of arising and dissolving, dukkha, dukkha on the nature of being tortured incessantly, and anata, anatta on the nature of not-self and no soul. Then he performs addhpaccuppanna vipassan. He contemplates the impermanent characteristic of materiality from birth to death at least once. He repeats contemplating the painful characteristic and then the not-self charateristic. He continues reflecting on any of the three characterstics Khi hnh gi c th phn bit tam tng ca sc (rpa) hon ton nhanh chng v su sc, hnh gi phn bit tam tng ca danh (nma) gn lin vi su loi l trnh tm. Quan st s sanh v dit nhanh chng ca tng tm v cc tm s i cng ca n mi st-na tm bng tr tu ca mnh, hnh gi qun lp i lp li anicca, anicca (v thng, v thng). Hnh gi qun xt theo cch ny trn tt c cc tm (citta) v tm s (cetasika) trong su loi l trnh tm c ni thn ln ngoi thn. Tng t, hnh gi phn bit bn cht khng ngng b hnh h bi s dit nhanh chng ca cc tm (citta) v cc tm s (cetasika) v qun dukkha, dukkha (kh, kh). Li na, hnh gi phn bit bng tr tu ca mnh s vng mt ca mt thc th thng hng, bt dit m c th c gi l t ng hay linh hn v qun anatta, anatta (v ng, v ng). Sau , hnh gi qun xt tam tng ca danh v sc cng nhau lin quan n su loi l trnh tm. Tp trung tm mnh trn tng tm v cc tm s ca n, 54 loi sc (rpa) kt hp vi cn vt l v cnh trn, hnh gi qun lp i lp li anicca, anicca (v thng, v thng) trn bn cht sanh v dit, dukkha, dukkha (kh, kh) trn bn cht khng ngng b hnh h, v anatta, anatta (v ng, v ng) trn bn cht khng c t ng v khng c linh hn. Ri hnh gi thc hnh addhpaccuppanna vipassan. Hnh gi qun c tnh v thng ca sc t lc sanh n lc cht t nht mt ln. Hnh gi lp li qun c tnh kh v ri c tnh v ng. Hnh gi tip tc qun xt bt k mt trong ba c tnh m hnh gi thch c bn

that he likes both internally and externally. He contemplates each of the three characteristics of mentality from birth to death in the same way. He should cover all the six types of cognitive series of consciousness. Then he should reflect on mentality and materiality in the same way both internally and externally. Next he performs vipassan pertaining to the past, to the present and to the future. In all the past existences, the present existence, and the future existences in which he has discerned the causal relations of Dependent Arising, from birth to death, he contemplates in turn the impermanent, painful and not-self characterstics of materiality alone, mentality alone, and mentality-materiality together. Next he performs Vipassan pertaining to the present five aggregates. He discerns the real rupas (nipphanna rpas) in the six sense doors and the 42 body parts of the present existence and contemplates their characterstics of impermanence, suffering and not-self in turn. He also focuses his attention on the arising and dissolution of external real rpas and contemplates their characteristics of impermanence, suffering and not-self in turn. This is the contemplation of the materiality aggregate. Then he discerns the vedan cetasika in each consciousness of the six-door cognitive series and, focusing on its arising and dissolving, he contemplates its characterstics of impermanence, suffering and not-self in turn. He contemplates both internally and externally. This is the contemplation of the feeling aggregate. He then contemplates on the perception aggregate, the aggregate of mental formations and the consciousness aggregate in turn in the same way.

trong ln bn ngoi. Hnh gi qun tng c tnh trong ba c tnh ca danh t lc sanh ra n khi cht i theo cch tng t. Hnh gi nn thc hnh bao trm tt c su loi l trnh tm. Ri hnh gi nn qun xt trn danh v sc theo cch tng t c bn trong ln bn ngoi. Tip theo, hnh gi thc hnh thin Vipassan gn vi qu kh, n hin ti v n tng lai. Trong tt c cc kip qu kh, kip hin ti, v cc kip tng lai trong hnh gi phn bit cc quan h nhn qu ca L Duyn Khi, t lc sanh n lc cht, hnh gi qun tun t cc c tnh v thng, kh v v ng ca ring sc, ca ring danh, ca c danh v sc cng vi nhau. Tip theo, hnh gi thc hnh thin Vipassan gn vi ng un hin ti. Hnh gi phn bit cc sc-thc (nipphanna rpa) trong su mn v v 42 thn phn ca kip hin ti v tun t qun cc c tnh v thng, kh v v ng ca chng. Hnh gi cng tp trung ch vo s sanh v dit ca sc thc bn ngoi v qun tun t cc c tnh v thng, kh v v ng. y l s qun v sc un.

Sau , hnh gi phn bit tm s th (vedan cetasika) trong tng tm ca su mn l trnh tm v tp trung vo s sanh v dit ca n, hnh gi qun tun t cc c tnh v thng, kh v v ng ca n. Hnh gi qun c bn trong ln bn ngoi. y l s qun v th un. Sau , hnh gi qun tun t tng un, hnh un v thc un theo cch tng t.

Next he performs Vipassan pertaining to the past five aggregates, the present five aggregates and the future five aggregates. Any materiality whatsoever, whether past, present or future, internal or external, gross or subtle, inferior or superior, far or near, he defines all materiality as impermanent, as painful, and as not-self in turn.149,150 He discerns the real rpas in the six sense doors and the 42 body parts of the past existences, the present existence and the future existences successively and contemplates their characteristics of impermanence, suffering and not-self in turn, both internally and externally. He also contemplates on the feeling aggregate, the perception aggregate, the aggregate of mental formations and the consciousness aggregate in turn in the same way. Undertaking Vipassana in Forty Ways Next, in order to strengthen the comprehension of impermanence, pain, and not-self, in the five aggregates in 40 ways, the meditator also comprehends these aggregates by seeing them as impermanent, as painful, as a disease, a boil, a dart, a calamity, an affliction, as alien, as disintegrating, as a plague, a disaster, a terror, a menace, as fickle, perishable, unenduring, as no protection, no shelter, no refuge, as empty, vain, void, not self, as danger, as subject to change, as having no core, as the root of calamity, as murderous, as due to be annihilated, as subject to cankers, as formed, as Mras bait, as subject to birth, subject to ageing, subject to illness, subject to death, subject to sorrow, subject to lamentation, subject to despair, subject to defilement.153 Vipassana on the Causes and Effects of Paiccasamuppda

Tip theo hnh gi thc hnh thin Vipassan gn vi ng un qu kh, ng un hin ti v ng un tng lai. Bt k sc no bt k qu kh, hin ti hay tng lai, bn trong hay bn ngoi, th hay t, cao thng hay h lit, xa hay gn, hnh gi xc nh tun t tt c cc sc l v thng, l kh v l v ng.151,152 Hnh gi phn bit cc sc thc trong su mn v 42 thn phn ln lt ca cc kip qu kh, kip hin ti v cc kip tng lai v tun t qun cc c tnh v thng, kh v v ng ca chng, c bn trong ln bn ngoi. Hnh gi cng qun tun t th un, tng un, hnh un v thc un theo cch tng t.

Th Tr Thin Vipassan Theo Bn Mi Cch Tip theo, tng cng thu hiu v v thng, kh v v ng ca ng un theo 40 cch, hnh gi cng thu hiu cc un ny theo cch thy chng l v thng, l kh, l bnh hon, ung nht, mi tn, tai ha, su kh, l xa l, l tan r, l bnh dch, ng ch, khng khip, e da, l ph du, kh hoi, khng bn, l khng s bo v, khng ch tr, khng ch nng, l trng rng, v dng, trng khng, v ng, l nguy him, l phi chu bin i, l khng c ct li, l gc r ca tai ng, l st nhn, l phi chu tiu dit, l hu lu, l hu vi, l mi ca Ma vng (Mra), l phi chu sanh, phi chu gi, phi chu bnh, phi chu cht, phi chu su, phi chu bi ai, phi chu ai on, phi chu cu u.154 Thin Vipassan Trn Cc Nhn V Cc Qu Ca L Duyn Khi

(Paiccasamuppda) Next he discerns the paramattha dhammas of the causes and the effects of Dependent Arising in the series of existence pertaining to the past, the present and the future and defines them as impermanent, painful and not-self. For example: Because avijj arises, sakhra also arises. Avijj arises and dissolves; so it is impermanent, Sakhra also arises and dissolves; so it is impermanent. Vipassana by Means of Material Septad and Immaterial Septad Next he comprehends materiality and mentality by attributing the three characteristics to them through the medium of the Material Septad (rpasattaka) and the Immaterial Septad (arpsattaka) as described in Visuddhi Magga.155 When he comprehends materiality and mentality through the medium of the Material Septad and the Immaterial Septad thoroughly and skilfully, his practice on rpakammahna and nmakammahna comes to completion.157 When his wisdom to define materiality and mentality as impermanent, painful and notself is sharpened in many ways as described above, the arising and dissolving of these dhammas appear very rapidly and distinctly in his wisdom. He has now developed sammasana-a, the knowledge of defining mentalitymateriality as impermanent, painful and Tip theo, hnh gi phn bit cc Php Chn (paramattha dhamma) ca cc nhn v cc qu ca L Duyn Khi trong chui hin hu gn lin vi qu kh, hin ti v v lai v xc nh chng l v thng, kh v v ng. V d: Do duyn v minh (avijj) sanh, hnh (sakhra) cng sanh; V minh (avijj) sanh v dit; nh vy, n l v thng, Hnh (sakhra) cng sanh v dit; nh vy, n cng l v thng. Thin Vipassan Theo By Php Qun Sc v By Php Qun V Sc Tip theo, hnh gi thu hiu sc v danh theo thuc tnh tam tng ca chng qua trung gian l By Php Qun Sc (rpasattaka) v By Php Qun Danh (arpsattaka) nh miu t trong Thanh Tnh o (Visuddhi Magga).156 Khi hnh gi thu hiu sc v danh qua phng php ca By Php Qun Sc v By Php Qun Danh hon ho v thin xo, php hnh ca hnh gi vi mc thin v sc (qun sc rpakammahna) v mc thin v danh (qun danh nmakammahna) i n vin mn.158 Khi tu xc nh sc v danh l v thng, kh v v ng c mi sc theo nhiu cch nh miu t trn, s sanh v dit ca cc php (dhamma) ny xut hin rt nhanh chng v r rng trong tr tu ca hnh gi. By gi, hnh gi tu tp sammasana-a, tu xc nh danh-sc l v thng, kh v v ng (Tu Thm St Tam Tng) n mc cao nht.

not-self, to the highest level. He has also penetrated a part of the eighteen Principle Insights (Mahvipassan) and consequently abandons things opposed to what he has already penetrated.159 The Development of Udayabbaya-a Udayabbaya-a is the knowledge that comprehends distinctly the mentalitymaterility at the genetic instant as well as at the dissoloving instant together with the three characteristic marks of impermanence, pain and not-self. To develop this knowledge the meditator again defines all mentality-materiality together with the causes and the effects of Depending Arising as impermanent, painful and not-self. He contemplates the three characteristic marks in turn, both internally and externally, (1) in materiality alone, (2) in mentality alone, and (3) in mentality-materiality together, pertaining to the present, to the past, and to the future. He practises vipassana by means of (1) reflecting the dhammas on arising (samudayadhammnupass), (2) reflecting the dhammas on dissolving (vayadhammnupass) and (3) reflecting the dhammas on arising and dissolving (samudaya-vaya-dhammnupass).161,162,163 He practises thoroughly until he comprehends distinctly the mentalitymateriality together with the causes and the effects at the genetic instant (uppda), at the existing instant (hti), and at the dissolving instant (bhaga). The Appearance of Vipassana Impurities Now the Four Noble Truths, the Principles of Paiccasamuppda, and the three characteristic marks become distinct in his wisdom. Taruavipassana arises in

Hnh gi cng thu sut mt phn ca mi tm i tr tu thin Qun (Mahvipassan) v do vy t b cc php i nghch vi nhng g hnh gi thu sut.160 Tu Tp Tu Sanh Dit (Udayabbayaa) Udayabbaya-a l tu thu hiu r rng danh-sc thi im st-na sanh cng nh thi im st-na dit cng vi tam tng l v thng, kh v v ng.

tu tp tu ny, hnh gi xc nh li tt c danh-sc cng vi cc nhn v qu ca L Duyn Khi l v thng, kh v v ng. Hnh gi qun tam tng ln lt, c bn trong ln bn ngoi, (1) ring sc m thi, (2) ring danh m thi, v (3) c danhsc cng vi nhau thuc v hin ti, n qu kh, v n v lai. Hnh gi thc hnh thin Vipassan bng cch (1) qun xt cc php sanh (samudayadhammnupass), (2) qun xt cc php dit (vayadhammnupass) v (3) qun xt cc php sanh v dit (samudaya-vayadhammnupass).164,165,166 Hnh gi thc hnh hon ho n khi thu hiu r rng danh-sc cng vi cc nhn v cc qu vo thi im st-na sanh (uppda), vo thi im st-na tr (hti) v vo thi im stna dit (bhaga).

S Xut Hin Cc Nhim Ca Thin Vipassan By gi, T Thnh , Nguyn L ca L Duyn Khi (Principles of Paiccasamuppda) v tam tng tr nn r rng trong tr tu ca hnh gi. Tu

him. The landmark of this state is the appearance of Ten Impurities of Vipassana (Upakkilesas) in the form of bright body rays, clear knowledge, intense joy, tranquillity, bliss, resolution, exertion, mindfulness, equanimity and attachment.167 When these appear, he may wrongly think: I have surely reached the Path, reached Fruition. So he takes what is not the path to be the path and what is not fruition to be fruition. He drops his meditation subject and sits just enjoying his bliss with attachment, conceit and wrong view.

Minh St cn non yu (Taruavipassana) pht sanh ni hnh gi. Ct mc ca trng thi ny l s xut hin Mi Nhim Ca Thin Vipassan (Upakkilesa) dng ho quang thn th rc r, tr tu sng sut, cc h, tnh, lc, quyt nh, tinh tn, nim, x v tham chp.168 Khi nhng iu ny xut hin, hnh gi c th suy ngh sai lm rng: Ta chc chn t c o, t c Qu. Nh vy, hnh gi ly ci khng phi l o th cho l o v ci khng phi l qu th cho l qu. Hnh gi bung ri mc thin v ngi tn hng s an lc ca mnh vi tham chp, ng mn v t kin. Tu V o v Phi o Nhng nu hnh gi thin xo trong Php Hc (pariyatti) hay c hng dn bi v thy, hnh gi bit rng chng l cc nhim ca minh st v rng cng s lm tng trng tham i (tah), mn (mna) v t kin (dihi). Hnh gi xem xt tng nhim v thy chng l y khng phi l ca ta, y khng phi l ta, y khng phi l t ng ca ta. Hnh gi ct t s tham chp ca mnh vi ho quang thn th, h, lc v n lc tinh tn tu tp minh st (Vipassan) l con ng chnh. y l S Thanh Tnh bi Tri Kin v Nhng G l o v Nhng G l Phi o (o Phi o Tri Kin Thanh Tnh)

Knowledge of the Path and non-Path

But if he is skilful in Pariyatti or properly guided by the teacher, he knows that they are the impurities of insight and that they will give rise to tah, mna and dihi. He examines each impurity and sees it as This is not mine, this is not I, this is not my self. He cuts off his attachment to body rays, joy, bliss, etc., and exerts effort to develop insight (vipassan) that is the right path. This is Purification by knowledge and vision of what is the Path and what is not the Path.

Purification by Knowledge and Vision of the Way (Paipadadassana-visuddhi)

Having established the knowledge of the right path, the meditator strives on to develop eight insight knowledges from udayabbayaa to sakhrupekkha and also the knowledge in conformity with truth (anulomaa).

o Hnh Tri Kin Thanh Tnh (Paipad-adassanavisuddhi)

Sau khi an tr tri kin v con ng chnh, hnh gi phn u tu tp tm tu minh st t tu sanh dit (udayabbayaa) n tu hnh x (sakhrupekha) v cng nh tu thun th (anulomaa).

He again undertakes vipassana defining the three characteristics in turn in (1) only materiality, (2) only mentality, (3) both materiality and mentality, (4) five aggregates (khandhas), (5) twelve bases (yatanas), (6) eighteen elements (dhtus), covering all mentality-materiality that arise in the six sense doors. Undertaking Fourfold Anupassan Next he performs the fourfold anupassan. He again defines the three characteristics in turn in all mentalitymateriality mentioned above, giving priority to materiality and proceeding to mentality. This is called kyanupassansatipahna. Next he defines the three characteristics in turn in all mentality-materiality as above giving priority to feeling. This is called vedannupassan. For example: The sense base arises and dissolves anicca. (dukkha, anatta) The sense object arises and dissolves anicca. (dukkha, anatta) Feeling arises and dissolves anicca. (dukkha, anatta) (Continue with all mentality associated with feeling.) Next he defines the three characteristics in turn in all mentality-materiality as above, giving priority to consciousness (citta). This is called cittanupassan. For example: The sense base arises and dissolves anicca. (dukkha, anatta) The sense object arises and dissolves anicca. (dukkha, anatta) Consciousness arises and dissolves

Hnh gi li th tr thin vipassan, xc nh tam tng ln lt (1) ch vi sc, (2) ch vi danh, (3) c sc v danh, (4) ng un (khandha) (5) mi hai x (yatana), (6) mi tm gii (dhtu) bao gm tt c danh-sc pht sanh su mn. Th Tr T Nim X (Anupassan) Tip theo, hnh gi thc hnh T Nim X. Hnh gi li xc nh tam tng tun t vi tt c danh-sc nh trn, u tin cho sc trc ri tin n danh. y gi l nim thn (ky-nupassansatipahna). Tip theo, hnh gi xc nh tam tng ln lt vi tt c danh-sc nh trn, u tin cho th. y gi l nim th (vedannupassan). V d: Cn sanh v dit: anicca v thng, (dukkha kh, anatta - v ng) Cnh sanh v dit: anicca v thng, (dukkha kh, anatta - v ng) Th sanh v dit: anicca v thng, (dukkha kh, anatta - v ng) (Tip tc vi tt c cc danh phi hp vi th). Tip theo, hnh gi xc nh tam tng tun t vi tt c danh-sc nh trn, u tin cho tm (thc, citta). y gi l nim tm (cittanupassan). V d: Cn sanh v dit: anicca v thng, (dukkha kh, anatta - v ng) Cnh sanh v dit: anicca v thng, (dukkha kh, anatta - v ng) Tm sanh v dit: anicca v thng,

anicca. (dukkha, anatta) (Continue with all mentality associated with consciousness.) Next he defines the three characterstics in turn in all mentality-materiality as above, giving priority to contact, volition, and so on. This is called dhammnupassan. For example: The sense base arises and dissolves -anicca. (dukkha, anatta) The sense object arises and dissolves anicca. (dukkha, anatta) Phassa (cetana, ) arises and dissolves anicca. (dukkha, anatta) (Continue with all mentality associated with phassa, etc.) Vipassan by discerning Iriypathasampajaa Iriypatha means various postures and sampajaa means the wisdom of reflection. The meditator must discern all cittas, cetasikas and rpas, i.e. the five aggregates, while he is in any posture going, standing, sitting, lying, stretching, bending, etc. He must be aware of the intention for any movement; he must be aware of the movement and the result of the movement. He must also discern all mentality-materiality (five aggregates) that arise in the six sense doors. Then he defines the three characteristics in (1) only materiality, (2) only mentality, (3) both materiality and mentality, in the five aggregates that he has discerned in each posture as well as in the six sense doors in turn. He reflects on all mentalitymateriality both internally and externally

(dukkha kh, anatta - v ng) (Tip tc vi tt c cc danh phi hp vi tm). Tip theo, hnh gi xc nh tam tng ln lt vi tt c danh-sc nh trn, u tin cho xc, t, y gi l nim php (dhammnupassan). V d: Cn sanh v dit: anicca v thng, (dukkha kh, anatta - v ng) Cnh sanh v dit: anicca v thng, (dukkha kh, anatta - v ng) Xc (phassa) (t (cetan),) sanh v dit: anicca v thng, (dukkha kh, anatta v ng) (Tip tc vi tt c cc danh phi hp vi xc (phassa),) Thin Vipassan Bng Cch Phn Bit Tnh Gic T Oai Nghi (Iriypatha-sampajaa) Iriypatha ngha l cc oai nghi v sampajaa ngha l tr tu qun xt (tnh gic). Hnh gi phi phn bit tt c cc tm (citta), tm s (cetasika) v sc (rpa), tc l ng un, trong khi hnh gi bt k oai nghi no: i, ng, ngi, nm, dui, cong Hnh gi phi nhn thc nh v bt k chuyn ng no; hnh gi phi nhn thc v chuyn ng v kt qu ca chuyn ng. Hnh gi cng phi phn bit tt c danh-sc (ng un) sanh ra su mn. Ri hnh gi xc nh tam tng tun t (1) ch vi sc, (2) ch vi danh, (3) c sc v danh, trong ng un m hnh gi phn bit mi oai nghi cng nh su mn. Hnh gi qun xt tt c danh-sc c bn trong ln bn ngoi thuc v qu kh, n hin ti v n v lai. Hnh gi phn

pertaining to the past, to the present, and to the future. He strives on until he can discern the mentality-materiality at the genetic instant, at the existing instant, and at the dissolving instant.

u n khi c th phn bit danh-sc vo thi im st-na sanh, vo thi im st-na tr v vo thi im st-na dit.

Next he discerns the causes and the effects Tip theo, hnh gi phn bit cc nhn v according to Depending Arising in the qu theo L Duyn Khi ca danh-sc v mentality materiality and verifies with his xc minh bng thng tr ca mnh rng direct knowledge that (1) because the cause arises, the effect arises; (2) because the cause dissolves, the effect dissolves; (3) because the cause arises and dissolves, the effect arises and dissolves. (4) Again discerning the arising and the dissolution of the causes and the effects, he defines the three characteristics in turn both internally and externally pertaining to the the past, to the present, and to the future. Intermittently he also reflects on the repulsive nature of the mentalitymateriality. He strives on to perfect his udayabbayaa. Proceeding to Bagnupassan (Contemplation of Dissolution) When he repeatedly observes in this way, examines and investigates mentalitymateriality, causes and effects, to see that they are impermanent, painful, not-self and repulsive, his preceding meditation knowledge connects with his subsequent meditation knowledge. So his insight knowledge (vipassana) becomes very strong, very keen, sharp and pure. He no longer exteneds his mindfulness to their arising but brings it to bear on their dissolution. Khaya vaya bheda nirodheyewa satisantihati169 (1) do nhn sanh, qu sanh; (2) do nhn dit, qu dit; (3) do nhn sanh v dit, qu sanh v dit. (4) phn bit li s sanh v dit ca cc nhn v cc qu, hnh gi xc nh tam tng ln lt c bn trong ln bn ngoi thuc v qu kh, n hin ti, v n tng lai. Tng lc, hnh gi cng qun xt bn cht bt tnh ca danh-sc. Hnh gi phn u vin mn Tu Sanh dit (Udayabbayaa). Tin n Qun S Hoi Dit (Bhagnupassan) Khi hnh gi lp li quan st theo cch ny, xem xt v thm st danh-sc, cc nhn v qu thy rng chng l v thng, kh, v ng v bt tnh, tr tu thin i trc lin kt vi tr tu thin i sau. Nh vy, tu minh st (vipassana) ca hnh gi tr nn rt mnh m v rt sc so, bn nhn v thun khit. Hnh gi khng cn m rng nim n s sanh m em n hng n s tan r ca chng. Khaya vaya bheda nirodheyewa satisantihati170

With the powerful support of the preceding insight knowledge the mindfulness associated with the subsequent insight knowledge becomes well established on the fading away, dissolution and cessation of formations. (1) Anicca khayahena observing the nature of fading away, breaking up, dissolving and disappearing of formations with direct knowledge, he reflects anicca, anicca repeatedly. (2) Dukkha bhayahena-observing the frightful nature of fading away, breaking up, dissolving and disappearing of formations with direct knowledge, he reflects dukkha, dukkha repeatedly. (3) Anatt asrakahena observing the coreless, selfless and soulless nature of formations with direct knowledge, he reflectes anatta, anatta repeatedly. (4) He also reflects on the repulsive nature of formations intermittently.

Vi s h tr y sc mnh ca tu minh st i trc, nim kt hp vi tu minh st i sau tr nn kho an tr trn tnh tn li, tan r v hoi dit ca cc hnh. (1) Anicca khayahena - quan st bn cht tn li, tan v, tan r v bin mt ca cc hnh bng thng tr, hnh gi qun xt anicca, anicca (v thng, v thng) lp i, lp li. (2) Dukkha bhayahena - quan st bn cht khng khip ca tn li, tan v, tan r v bin mt ca cc hnh bng thng tr, hnh gi qun xt dukkha, dukkha (kh, kh) lp i, lp li. (3) Anatt asrakahena - quan st bn cht khng c ct li, khng c t ng v khng c linh hn ca cc hnh bng thng tr, hnh gi qun xt anatta, anatta (v ng, v ng) lp i, lp li. (4) Hnh gi cng qun xt bn cht bt tnh ca cc hnh vo tng lc.

Khi hnh gi ph v tnh khi ca danh As he has broken the compactness of v sc bng cch thu sut vo cc php mentality and materiality by penetrating chn trong nhm danh v nhm sc into the ulimate realities in mental groups (rpakalpa) khi tu tp Tu Xc nh and rpakalpas when he developed Danh-Sc (nmarpaparicchedaa) v nmarupaparicchedaa and the kin thanh tnh, by gi, nhm sc purification of view, rpakalpas are now (rpakalpa) khng cn r rng na. V tu no longer distinct. Since his insight minh st ca hnh gi rt sc so v bn knowledge is very keen and sharp, the nhn, cc php chn (paramattha ultimate realities (paramattha dhammas) of dhamma) ca cc hnh tr nn rt nhanh formations become very quickly distinct in chng r rng trong tr tu ca hnh gi. V his knowledge. As they appear and dissolve chng xut hin v tan r qu nhanh n so quickly that he could no longer observe ni hnh gi khng cn c th quan st their arising and existing; he observes only c s sanh v hin hu ca chng na; their dissolution. hnh gi ch quan st thy s hoi dit ca chng. This knowledge of contemplation of dissolution is called bhagaa. Tu qun s hoi dit ny c gi l bhagaa.

Undertaking ta-a Vipassana ta means the mentality-materiality, causes and effects that existed in the past, exist in the present, and will exist in the future, both internally and externally. a means the knowledge that discerns the formations known as ta as impermanent, painful and not self. It is the pa cetasika that associates with the javana cittas of the mind-door cognitive series of consciousness. According to the instructions in Visuddhi Magga171 the meditator must now discern both ta and a as impermanent, painful and not-self. For example: (1) He discerns materiality, materiality dissolves anicca. The discerning knowledge also dissolves anicca. (2) He discerns mentality, mentality dissolves anicca. The discerning knowledge also dissolves anicca. He discerns the formations as anicca, dukkha, anatta in turn, (1) internally for some time, (2) externally for some time, (3) on materiality for some time, (4) on mentality for some time, (5) on causes for some time, (6) on effects for some time, (7) on past formations for some time, (8) on present formations for some time, and (9) on future formations for some time. He can give priority to the dhammas that he can discern better. According to Mah ka173 it is desirable to undertake vipassan in several ways to make bhagaa perfect. He should also discern only the dissolution of the causes and effects of Dependent Arising both internally and externally pertaining to three periods and reflect as:

Th Tr Minh St Tr Bin Tri (taa Vipassan) ta ngha l danh-sc, cc nhn v cc qu hin hu trong qu kh, hin hu trong hin ti, v s hin hu trong tng lai, c bn trong ln bn ngoi. a ngha l tr tu phn bit cc hnh c bit l ta l v thng, kh v v ng. N l tm s tr tu (pa cetasika) phi hp vi cc tc hnh tm (javana citta) ca mn l trnh tm. Theo ch dn trong Thanh Tnh o (Visuddhi Magga172), by gi, hnh gi phi phn bit c ta v a l v thng, kh v v ng. V d: (1) Hnh gi phn bit sc, sc dit anicca (v thng). Tu phn bit cng dit anicca (v thng). (2) Hnh gi phn bit danh, danh dit anicca (v thng). Tu phn bit cng dit anicca (v thng). Hnh gi phn bit cc hnh l v thng (anicca), kh (dukkha), v ng (anatta) ln lt (1) bn trong mt lc, (2) bn ngoi mt lc, (3) trn sc mt lc, (4) trn danh mt lc, (5) trn cc nhn mt lc, (6) trn cc qu mt lc, (7) trn cc hnh qu kh mt lc, (8) trn cc hnh hin ti mt lc, (9) trn cc hnh tng lai mt lc. Hnh gi c th u tin cho cc php (dhamma) m mnh c th phn bit tt hn. Theo Mah ka174, cn thit phi th tr thin vipassan theo nhiu cch lm Tu Qun S Hoi dit (bhagaa) vin mn. Hnh gi cng nn ch phn bit s dit ca cc nhn v cc qu ca L Duyn Khi c bn trong ln bn ngoi thuc v ba thi v qun xt l:

Avijj dissolves anicca; the discerning knowledge also dissolves anicca. Sakhra dissolves anicca; the discerning knowledge also dissolves anicca, and so on. The Arising of the Knowledge of Appearance as Terror (Bayaa) As he repeats, develops and cultivates in this way the contemplation of dissolution, all formations which constitute all kinds of becoming, generation, destiny, station, or abode of beings appear as great terror. The constant torture inflicted by the incessant dissolution of formations becomes very distinct as great pain and great terror. When he sees how past formations have dissolved, present ones are dissolving, and those to be generated in the future will dissolve, in just the same way, then what is called the Knowledge of Appearance as Terror arises in him at that stage. The Arising of the Knowledge of Realization of Fault and Unsatisfactoriness (dnavaa) As he repeats, develops and cultivates the knowledge of appearance as terror he finds no asylum, no shelter, no place to go to, no refuge in any kind of becoming, generation, destiny, station, or abode. The three kinds of becoming appear like charcoal pits full of glowing coal, the four primary elements like hideous venomous snakes, the five aggregates like murderers with raised weapons, the six internal bases like an empty village, the six external bases like village-raiding robbers, the seven stations of consciousness and the nine abodes of beings as though burning, blazing and

V minh (Avijj) dit anicca (v thng); tu qun cng dit anicca (v thng). Hnh (Sakhra) dit anicca (v thng); tu qun cng dit anicca (v thng) v v.v. S Sanh Khi Tu V S Xut Hin Kinh Hi (Tu Kinh y) (Bayaa) Khi hnh gi lp li tu tp v trau di theo cch qun s dit ca cc hnh bao gm tt c cc loi hin hu, th h, s phn, a v hoc tr x ca chng sanh th xut hin s kinh hi khng khip. S hnh h khng dt gy ra bi s dit khng ngng ca cc hnh tr nn rt r rng l s kh au cng cc v s kinh hi khng khip. Khi hnh gi thy c nh th no m cc hnh qu kh dit, cc hnh hin ti ang dit v cc hnh s sanh ra trong v lai s dit, theo cng mt cch, ri tu c gi l Tu V Xut Hin S Kinh Hi (Tu Kinh y) pht sanh ni hnh gi vo giai on . S Sanh Khi Tu Thy R Khuyt im V S Bt Toi Nguyn (Tu Him Nguy) (dnavaa) Khi hnh gi lp i lp li, tu tp v trau di tu xut hin s kinh hi, hnh gi thy rng khng c ni n nu, khng ni che ch, khng ni i, khng c ni nng ta no trong bt k loi hin hu, th h, s phn, a v hay tr x. Ba loi hin hu xut hin nh hm than chy rc, t i nh ni tr n ca rn c, ng un nh k st nhn vi v kh ging ln, su ni cn nh ngi lng trng rng, su ngoi cn nh ngi lng b k cp tn cng, by tr x ca thc v chn tr x ca chng sanh nh th b thiu t, nng rc v rc sng vi mi mt ngn la. Tt c cc hnh

glowing with the eleven fires. All formations appear as a huge mass of dangers and faults devoid of satisfaction or substance, like a tumour, a disease, a dart, a calamity, an affliction.175,176 Thus by the power of the contemplation of danger, bhaganupassan, all formations appear as frightening dangers, and the knowledge of realization of fault and Unsatisfactoriness in them, arises in the meditator. The Arising of the Knowledge of Feeling Bored and Disgusted (Nibbida) When he sees all formations as dangers full of faults and unsatisfactoriness, he becomes dispassionate towards, is dissatisfied with, takes no delight in, becomes bored with all manifold formations belonging to any kind of becoming, destiny, station or abode. So the knowledge of feeling bored and disgusted with all sorts of formations also becomes apparent.179 The Arising of the Knowledge of Desire for Deliverance (Mucitukamyata) When he feels bored and disgusted with all formations which are dissolving incessantly, he is dissatisfied with, takes no delight in, is no longer attached to any single one of all the manifold formations in any kind of becoming, generation, destiny, station or abode. He desires to be delivered from the whole field of formations and escaping from it. Just as a fish in a net, a frog in a snakes jaws, a jungle fowl shut in a cage, a deer fallen into the clutches of a strong snare, a man encircled by enemies want to be delivered and escape from these things, so

xut hin nh l mt khi khng l cc him nguy v cc khuyt im, bt toi nguyn hoc khng thc cht, nh khi u, bnh tt, mi tn, tai ng, au n.177,178 Nh vy, bng sc mnh ca qun s him nguy, qun s hoi dit (bhaganupassan), tt c cc hnh xut hin nh cc him nguy khng khip, v tu thy r khuyt im v bt toi nguyn ni chng, pht sanh ni hnh gi. S Sanh Khi Tu Cm Th Nhm Chn V Gh Tm (Tu Ym Ly) (Nibbida) Khi hnh gi thy tt c cc hnh l him nguy, y cc khuyt im v bt toi nguyn, hnh gi tr nn hng n bnh thn, khng hi lng, khng ham thch, tr nn nhm chn vi tt c dng hnh thuc bt k loi hin hu, s phn, a v hay tr x no. Nh vy, tu v cm th nhm chn v gh tm vi tt c cc loi hnh cng tr nn r rng.180 S Sanh Khi Tu Khao Kht Gii Thot (Tu Dc Thot) (Mucitukamyata) Khi hnh gi cm thy nhm chn v gh tm vi tt c cc hnh l ci ang hoi dit khng ngng, hnh gi khng hi lng vi chng, khng ham thch chng, khng cn tham chp vi bt k d ch mt trong tt c cc dng hnh trong bt k loi hin hu, th h, s phn, a v hay tr x. Hnh gi khao kht c gii thot khi phm vi ca cc hnh v ang gii thot khi n. Ging nh c b mc trong li, con ch nm trong ming rn, con g rng b nht trong lng, con nai ri vo ngm ca mt ci by chc chn, mt ngi b bao vy bi qun th mun c gii thot v thot

too the meditator wants to be delivered from the whole field of formations and escape from it. So the knowledge of desire for deliverance also arises in him.181 The Arising of the Knowledge of Exertion for Deliverance (Paisakha) The yogi, who desires to be delivered from all formations in the thirty-one planes pertaining to three periods, again discerns those same formations, attributing to them the three characteristics by the knowledge of comtemplation for completing deliverance. He sees all formations as impermanent because they (1) cannot go beyond dissolution, (2) exist temporarily, (3) are limited by arising and dissolution, (4) disintegrating, (5) fickle, (6) perishable, (7) unenduring, (8) subject to change, (9) coreless, (10) subject to death. He sees them as painful because they are (1) torturing incessantly, (2) hard to bear, (3) the basis of pain, (4) a disease, (5) a tumour, (6) a dart, (7) a calamity, (8) an affliction, (9) a plague, (10) a disaster, (11) a terror, (12) no protection, (13) no shelter, (14) no refuge, (15) a danger, (16) the root of calamity, (17) murderous, (18) subject to cankers, (19) Maras bait, (20) subject to birth, (21) subject to ageing, (22) subject to illness, (23) subject to sorrow, (24) subject to lamentation, (25) subject to despair, (26) subject to defilement, and so on.

khi nhng th ny, cng vy, hnh gi mun gii thot khi ton b phm vi ca cc hnh v thot khi n. Nh vy, tu khao kht gii thot cng pht sanh ni hnh gi.182 S Sanh Khi Tu N Lc Gii Thot (Tu Gin Trch) (Paisakha) Hnh gi, ngi khao kht gii thot khi cc hnh trong ba mi mt ci thuc v ba thi, li phn bit cc hnh , quy cho chng ba c tnh bng tu qun cho s gii thot hon ton. Hnh gi thy tt c cc hnh l v thng v chng (1) khng th ra ngoi s hoi dit, (2) hin hu tm thi, (3) b gii hn bi sanh v dit, (4) b tan r, (5) ph du, (6) d h hoi, (7) khng bn, (8) phi chu bin hoi, (9) khng c ct li, (10) phi chu cht. Hnh gi thy chng l kh v chng l (1) s hnh h khng dt, (2) khng th chu ng c, (3) nn tng ca kh au, (4) bnh hon, (5) khi ung nht, (6) mi tn, (7) tai ha, (8) su kh, (9) bnh dch, (10) ng ch, (11) kinh hi, (12) khng c s bo v, (13) khng c ni che ch, (14) khng c ni nng ta, (15) l him nguy, (16) ci ngun ca tai ng, (17) st nhn, (18) phi chu lu hoc, (19) ming mi ca Ma Vng (Mra), (20) phi chu sanh, (21) phi chu gi, (22) phi chu bnh tt, (23) phi chu su kh, (24) phi chu bi ai, (25) phi chu ai on, (26) phi chu cu u v.v. Hnh gi thy tt c cc hnh l v ng v chng l (1) k xa l, (2) khng c linh hn, (3) v dng, (4) trng rng, (5) v ch, (6) khng chu kim sot, (7) c th thay i ph hp vi mong mun ca k khc, v.v.

He sees all formations as not-self because they are (1) alien, (2) soulless, (3) vain, (4) void, (5) ownerless, (6) not subject to control, (7) changeable to suit ones desire, and so on.

He sees them as repulsive because they are (1) objectionable, (2) stinking, (3) disgusting, (4) repulsive, (5) uneffected by disguise, (6) hideous, (7) loathsome, and so on. As he strives on in this way, the knowledge of exertion for deliverance becomes apparent in him.183

Hnh gi thy chng l bt tnh v chng l (1) ng ch trch, (2) hi hm, (3) gh tm, (4) gm guc, (5) khng c kt qu bng cch che giu, (6) xu xa, (7) ng ght, v.v. Khi hnh gi phn u theo cch ny, tu n lc cho s gii thot tr nn r rng ni hnh gi.184

The Arising of the Knowledge of S Sanh Khi Tu Hnh X Equanimity towards Formations (Sakhrupekkha) (Sakhrupekkha) He discerns repeatedly the formations, causes and effects in the thirty-one planes of existence by attributing to them the nature of impermanence, the nature of pain, the nature of foulness, the nature of not-self in turn, sometimes internally and sometimes externally, the nature of dissolution of formations becomes apparent very rapidly. He continues defining the three characteristics in turn on the nature of dissolution. His meditating mind gradually abandons both terror and delight on formations and becomes equally indifferent and neutral. It becomes calmly established on the dissolution of formations. Then if the meditating mind remains calm in discerning internal formations, he keeps on discerning materiality and mentality in turn internally. If, on the other hand, the meditating mind remains calm in discerning external formations, he keeps on discerning materiality and mentality in turn externally. Among the three characteristics, he gives priority to the one which he can reflect better. At this stage faith (saddh) and wisdom (pa), energy (vriya) and concentration (samdhi) must be specially balanced by mindfulness (sati). All the five faculties Hnh gi phn bit lp i lp li cc hnh, cc nhn v cc qu trong ba mi mt ci hin hu bng cch ln lt quy cho chng bn cht v thng, bn cht kh, bn cht bt tnh, bn cht v ng, i khi bn trong v i khi bn ngoi, bn cht hoi dit ca cc hnh rt nhanh chng tr nn r rng. Hnh gi tip tc xc nh ln lt tam tng trn bn cht ca s hoi dit. Tm thin ca hnh gi dn t b c kinh s ln ham thch vi cc hnh v tr nn qun bnh, khng thin v v trung lp. N tr nn an tr nh tnh trn s dit ca cc hnh. Sau , nu tm thin vn nh tnh trong vic phn bit cc hnh bn trong, hnh gi tip tc phn bit ln lt sc v danh bn trong. Nu, mt khc, tm thin vn an tnh trong vic phn bit cc hnh bn ngoi, hnh gi tip tc phn bit ln lt sc v danh bn ngoi. Trong tam tng, hnh gi t u tin cho tng no m hnh gi c th qun xt tt hn. Vo giai on ny, tn (saddh) v tu (pa), tinh tn (vriya) v nh (samdhi) phi c bit qun bnh bng nim (sati). Tt c ng cn (indriya) phi c qun

(indriyas) must be balanced to progress to enlightenment. When the meditating mind is calmly established on the dissolution of formations, the meditator will not hear external sound. If the meditating mind that is calmly fixed on the dissolution of formations is inmovable, the insight meditation becomes specially strong. The yogi can keep on discerning the formations which he can discern better, giving priority to the characteristic which he can reflect better. If he observes only the dissolution of mentality without oberving the dissolution of materiality, he concentrates on discerning the dissolution of mentality only. Bhayaca nandica vippahya sabbasakhresu udsino hoti mijjhatto.185 The meditator, who sees clearly the faults of formations and is undertaking vipassan by discerning the dissolution of formations with the keen intention to emancipate from all formations, finds nothing that can be cherished as mine - I - my self. Abandoning the two extremes of terror (bhaya) and delight (nand) towards formations, he becomes indifferent and neutral towards them. He neither takes them as I nor mine nor my self; he is like a man who has divorced his unfaithful wife. The knowledge that takes him to this stage of equanimity is the knowledge of equanimity towards formations. This sakhrupekkha, if it sees Nibbana, the state of peace, as peaceful, relinquishes all formations and runs into Nibbna. If it does not see Nibbna as peaceful, it occurs again and again with formations as its object, like the sailors crow returning to the ship again and again

bnh tin n gic ng.

Khi tm thin c an tr nh tnh trn s hoi dit ca cc hnh, hnh gi s khng nghe thy m thanh bn ngoi. Nu tm thin nh tnh gn cht vi s hoi dit ca cc hnh l khng lay chuyn, tu minh st tr nn cc k mnh m. Hnh gi c th tip tc phn bit cc hnh m mnh c th phn bit tt hn, t u tin cho tng no m hnh gi c th qun xt tt hn. Nu hnh gi ch quan st s hoi dit ca danh m khng quan st s hoi dit ca sc, th hnh gi ch phi tp trung phn bit s hoi dit ca danh m thi. Bhayaca nandica vippahya sabbasakhresu udsino hoti mijjhatto.186 Hnh gi, ngi thy r rng cc khuyt im ca cc hnh v th tr thin vipassan bng cch phn bit s dit ca cc hnh vi c mun mnh lit l gii phng khi tt c cc hnh, thy rng khng c g c th c yu mn nh l ca ta ta t ng ca ta na. T b hai thi cc l kinh hi (bhaya) v vui thch (nand) vi cc hnh, hnh gi tr nn khng thin v v trung lp vi chng. Hnh gi chng ly chng l ta, cng chng phi ca ta, cng chng l t ng ca ta; hnh gi ging nh ngi n ng ly d ngi v khng chung thy. Tu dn hnh gi n giai on qun bnh ny l Tu Hnh X. Tu Hnh X (sakhrupekkha) ny, nu n thy Nit-bn (Nibbna), trng thi an tnh, l an lc, th s x ly tt c cc hnh v chy n Nit-bn. Nu n khng thy Nit-bn l an tnh, i tng ca n l cc hnh li tip tc xut hin lp i lp li, ging nh con qu ca ngi thy th

if it does not see land.187 If this knowledge is not mature yet, the meditator keeps on discerning (1) present formations for some time, (2) past formations for some time, (3) future formations for some time, (4) internal formations for some time, (5) external formations for some time, (6) materiality for some time, (7) mentality for some time, (8) causes for some time, (9) effects for some time, (10) impermanence for some time, (11) pain for some time, and (12) not self for some time, to make the knowledge mature. Conformity Knowledge (Anulomaa), Change-of- Lineage Knowledge (Gotrabhua), Path Wisdom (Maggaa), Fruition Wisdom (Phalaa), Reviewing Wisdom (Paccavekkhaaa) As he repeats, develops and cultivates that equanimity towards-formations, his faith becomes more resolute, his energy better exerted, his mindfulness better established, his mind better concentrated, while his equanimity about formations grows more refined. Then when his meditating wisdom emerges from the dissolution of formations called pavatta and sees the unformed and undissolved nature of Nibbana called apavatta, the following cognitive series of consciousness arises. (Mandapa)-Na-Da-Ma-Pa-U-Nu-GoMagga-Phala-Phala-Bh(Tikkhapa)-Na-Da-Ma-U-Nu-GoMagga-Phala-Phala-Phala- BhNa = bhavaga-calana vibrating life-

c li quay v vi con thuyn nu n khng thy t lin.188

Nu tu ny cha trng thnh, hnh gi tip tc phn bit (1) cc hnh hin ti mt lc, (2) cc hnh qu kh mt lc, (3) cch hnh tng lai mt lc, (4) cc hnh bn trong mt lc, (5) cc hnh bn ngoi mt lc, (6) cc sc mt lc, (7) cc danh mt lc, (8) cc nhn mt lc, (9) cc qu mt lc, (10) v thng mt lc, (11) kh mt lc, (12) v ng mt lc, lm tu ny trng thnh.

Tu Thun Th (Anulomaa), Tu Chuyn Tc, (Gotrabhua), Tu o (Maggaa), Tu Qu (Phalaa), Tu Phn Khn (Paccavekkhaaa)

Khi hnh gi lp li, tu tp v trau di s qun bnh vi cc hnh, tn tm ca hnh gi s thm kin nh, tinh tn c s dng tt hn, nim c an tr tt hn, tm nh tt hn, trong khi s qun bnh vi cc hnh c tng trng tinh t hn. Sau , khi tr tu thin ca hnh gi thot ly khi s dit ca cc hnh c gi l pavatta v thy bn cht v vi v khng b hoi dit ca Nit-bn (Nibbna) c gi l apavatta, l trnh tm sau y sanh khi. (Mandapa) - Na-Da-Ma-Pa-U-Nu-GoMaggaPhala-Phala -Bh(Tikkhapa) - Na-Da-Ma-U-Nu-GoMaggaPhala-Phala-Phala -BhNa = bhavaga-calana - hu phn (h

continuum Da = bhavagu-paccheda arrested lifecontinuum Ma = manodvrvajjana mind-door adverting consciousness Pa = Parikamma preparation of the Path (magga) U = upacra proximity of the Path (magga) Nu = anuloma conformity to what preceeds and to what follows Go = gotrabhu change-of-lineage Magga = sotpattimagga the Path of stream-entry Phala = sotpatti-phala the Fruition of stream-entry Bh = bhavaga life-continuum When the object of formations as impermanence or pain or not-self appears at the mind-door, life-continuum vibrates twice (Na-Da) and is arrested or cut off. After that manodvrvajjana (Ma) adverts the mental stream towards the object, apprehends it and decides whether it is anicca, dukkha or anatta.. Then one of the four sense-sphere wholesome consciousness associated with knowledge (asampayutta mahkusala citta) arises four times, functioning as preparation (Pa), proximity (U), conformity (Nu), and change-of-lineage (Go). Preparation does the preliminary work of preparation for the arising of the Path. Proximity functions as access to the Path. Conformity conforms to the functions of truth both in the eight preceeding kinds of

kip) rng ng Da = bhavagu-paccheda - hu phn (h kip) dt dng Ma = manodvrvajjana - mn hng tm Pa = parikamma - chun b ca o (magga) U = upacra - cn hnh ca o (magga) Nu = anuloma - thun th cho ci i trc v ci theo sau Go = gotrabhu - chuyn tc Magga = sotpattimagga o Nhp Lu Phala = sotpatti-phala - Qu Nhp Lu Bh = bhavaga - hu phn (h kip) Khi i tng ca cc hnh l v thng, hoc kh, hoc v ng xut hin mn, tm hu phn (h kip) rng ng hai ln (Na-Da) v b ngng li hay ct t. Sau , mn hng tm (manodvrvajjana) (Ma) hng dng tm n i tng, thm st n v quyt nh xem n l v thng (anicca), kh (dukkha) hay v ng (anatta). Sau , mt trong bn tm i thin dc gii tng ng tr (asampayutta mahkusala citta) sanh khi bn ln, phn s l chun b (Pa), cn hnh (U), thun th (Nu), v chuyn tc (Go). Chun b lm nhim v m u cho vic chun b pht sanh o. Cn hnh c phn s l tip cn o. Thun th lm thch ng cc phn s thy chn l c trong tm loi tu minh

insight knowledge and in the thirty-seven requisite factors of enlightenment (Bodhipakkhiya) that follow. The knowledge associated with these three cittas (parikamma, upacra, anuloma) is the highest insight knowledge known as the knowledge of conformity (anulomaa). Gotrabhu does not take formations as its object; it takes Nibbna as its object and points out Nibbna so that the Pathconsciousness (Magga citta) can arise after it, also taking Nibbna as its object. It is like the sailors crow pointing out the land so that the ship can sail on towards the land. It is called change-of-lineage because it changes the lineage of the meditator from a worldling (puthujjana) to a noble person (ariya). Up to gotrabhu citta the yogi is still a worldling (one who is bound by all ten fetters). But as soon as Magga citta arises, the yogi becomes a noble person. Although the knowledge of conformity (anulomaa) is the end of the insight leading to emergence that has formations as its object, still the change-of-lineage knowledge (gotrabhua) is the last of all kinds of insight leading to emergence. Magga citta always arises just once performing its fourfold function-viz., (1) comprehension of the truth of suffering, (2) eradication of craving which is the cause of suffering, (3) realization of Nibbna, and (4) full development of the eight constituents of the Path. Soon after the Magga citta dissolves, its Fruition, i.e. Phala citta, arises twice without any lapse in time (akliko) taking Nibbna as its object. This cognitive series is for a yogi of sluggish wisdom (mandapa). For a yogi of swift wisdom

st i trc v trong ba mi by yu t gic ng (Bodhipakkhiya) theo sau. Tu kt hp vi ba tm ny (chun b parikamma, cn hnh upacra, thun th anuloma) l tu minh st cao nht c bit l tu thun th (anuloma-a). Gotrabhu (chuyn tc) khng ly cc hnh lm i tng; n ly Nit-bn lm i tng ca n v ch ra Nit-bn, do tm o (Magga citta) c th sanh khi ln sau n, cng ly Nit-bn lm i tng. N ging nh con qu ca ngi thy th ch ra t lin con thuyn c th hng n t lin. N c gi l tu chuyn tc v n thay i dng di ca hnh gi t phm nhn (puthujjana) sang thnh nhn (ariya). Cho n tm chuyn tc (gotrabhu citta), hnh gi vn cn l mt phm nhn (l ngi b tri cht bi mi kit s). Nhng ngay khi tm o (Magga citta) sanh khi, hnh gi tr thnh mt thnh nhn. Mc d tu thun th (anulomaa) l tu minh st cui cng dn dt n s gii thot m ly cc hnh lm i tng, tuy nhin, tu chuyn tc (gotrabhua) l tu cui cng trong tt c cc loi tu minh st dn dt n s gii thot. Tm o (Magga citta) lun lun ch sanh khi ch mt ln, thc hin bn chc nng, l, (1) thu r chn l v kh, (2) nh tn gc r tham i l ngun gc ca kh, (3) chng ng Nit-bn, v (4) pht trin trn vn Bt Thnh o. Ngay sau khi tm o (Magga citta) dit, qu ca n, tc l tm Qu (Phala citta), sanh khi hai ln khng ngt qung theo thi gian (akliko), ly Nit-bn (Nibbna) lm i tng. L trnh tm ny l cho hnh gi c tr tu chm lt (mandapa).

(tikkhapa), parikamma is absent and Fruition consciousness (Phala citta) arises three times. As soon as Fruition citta arises, the yogi becomes a stream-enterer (sotpanna).189 He can enjoy the unique bliss of Nibbna as much as he likes and is fully guaranteed never to be reborn in woeful abodes. The knowledges associated with the Path consiousness and the Fruition consciousness are known as the Path wisdom (Maggaa) and the Fruition wisdom (Phalaa) respectively. After the magga-vthi and a few bhavaga cittas have passed by, five paccavekkhaavthis (reviewing cognitive series) normally arise. By these vthis the yogi (1) reviews the Path, (2) reviews the Fruit, (3) reviews Nibbna, (4) reviews the defilements (dihi and vcikicch) he has annihilated, and (5) reviews the defilements remaining to be annihilated. The knowledge associated with these javana cittas is called reviewing wisdom (paccavekkhaaa).191

i vi hnh gi c tr tu bn nhy (tikkhapa), th tm chun b (parikamma) vng mt v tm Qu (Phala citta) sanh khi ba ln. Ngay khi tm Qu sanh khi, hnh gi tr thnh mt v thnh Nhp Lu (sotpanna190). Hnh gi c th th hng s an lc v song ca Nit-bn theo mun v c m bo hon ton rng khng bao gi ti sanh trong cc ci kh. Tu kt hp vi tm o v tm Qu c bit tng ng l tu o (Maggaa) v tu Qu (Phalaa). Sau l trnh tm o (magga-vthi) v mt vi tm hu phn (bhavaga citta) tri qua, thng thng, nm l trnh tm phn khn (paccavekkhaa-vthi) pht sanh. Qua nhng l trnh tm (vthi) ny, hnh gi (1) suy xt o, (2) suy xt Qu, (3) suy xt Nit-bn, (4) suy xt cc phin no (dihi v vcikicch) c on dit, v (5) suy xt cc phin no cha c on dit. Tu kt hp vi cc tc hnh tm (javana citta) ny c gi l tu phn khn (paccavekkhaaa).192

The Purification by Knowledge and Vision (adassanavisuddhi)

The effort to purify the mind step by step begins with the training of morality to attain slavisuddhi. When conformity knowledge is attained, the first six stages of purification, i.e. from slavisuddhi to paipad-adassana-visuddhi is completed. On attainment of the first Path and its Fruition, the final stage of purification called adassana-visuddhi is reached. The Purification by Knowledge and

Tri Kin Thanh Tnh (adassanavisuddhi)

N lc lm thanh tnh tm tng bc mt bt u bng tu tp gii t Gii thanh tnh (slavisuddhi). Khi t c Tu thun th, su giai on thanh tnh, tc l t Gii thanh tnh (slavisuddhi) n o hnh tri kin thanh tnh (paipadadassanavisuddhi) c vin mn. Khi chng c o v Qu u tin, giai on cui cng ny c gi l t c Tri Kin Thanh Tnh (adassana-visuddhi). Tri Kin Thanh Tnh bao gm ng bn

Vision properly consists of the knowledge of the four Paths, that is to say, the Path of Stream Entry, the Path of Once-return, the Path of Non-return, and the Path of Arahantship. 1. Sotpattimagga- the Path of Stream Entry This Path eradicates two defilements (kiless)-viz., wrong view (dihi) and sceptical doubt (vcikicch), and three fetters (sayojanas) viz., sakkya-dihi, vcikicch and slabbataparmsa. It also eliminates the coarse aspects of other difilements so that a stream-enterer will not commit any evil action. He will never be reborn in woeful abodes. 2. Sakadgami-magga-the Path of Oncereturn This Path does not eradicate any defilement, but it reduces the strength of the remaining defilements. A Once-returner will be reborn in the sense-sphere only once. 3. Angmi-magga - the Path of Nonreturn This Path eradicates one more defilement, i.e. anger (dosa), and two more fetters-viz., sense desire (kmarga) and hatred (paigha). A non-returner will not be reborn in the sense-sphere; he will be reborn only in the Brahma realm. 4. Arahatta-magga - the Path of Arahantship This Path eradicates all the remaining defilements and fetters. So an Arahants mind is totally pure. An Arahant is one of the Great Ones with cankers destroyed, he bears his last body, he has laid down the burden, reached his goal and destroyed the

o tu, l, Nhp Lu o, Nht Lai o, Bt Lai o, v A-la-hn o.

1. Sotpattimagga - Nhp Lu o o ny nh tn gc r hai phin no (kilesa), l, t kin (dihi) v hoi nghi (vcikicch) v ba kit s (sayojana), l, thn kin (sakkya-dihi), hoi nghi (vcikicch) v gii cm th (slabbataparmsa). N cng dit tr cc phin no th bi v mt v thnh Nhp Lu s khng lm bt k hnh ng xu c no. V thnh Nhp Lu s khng bao gi ti sanh trong cc ci kh. 2. Sakadgami-magga - Nht Lai o o ny khng nh tn gc r bt k phin no no, nhng n lm gim sc mnh ca cc phin no cn li. Mt v thnh Nht Lai s ch b ti sanh trong ci dc mt ln na m thi. 3. Angmi-magga - Bt Lai o o ny nh tn gc r mt phin no na l sn (dosa), v hai kit s na l dc i (kmarga) v sn hn (paigha). Mt v thnh Bt Lai s khng b ti sanh trong ci dc; v y s ch b ti sanh trong ci Phm Thin. 4. Arahatta-magga - A-la-hn o o ny nh tn gc r tt c cc phin no v kit s cn li. Nh vy, tm ca mt v A-la-hn th hon ton thanh tnh. Mt v A-la-hn l mt trong cc v Thnh m cc lu hoc b dit tn, v y ch phi mang thn xc cui cng, cc gnh nng c

Fetter of becoming, he is rightly liberated with the final knowledge and worthy of the highest offerings of the world with its deities.193 It should be understood that the corresponding Fruition-consciousness (Phala-citta) will arise immediately after the dissolution of the respective Pathconsciousness (Magga-citta) and the four Fruition persons can enjoy their respective Fruition of Nibbna peace as much as they like.

t xung, t c mc tiu v tn dit Hu kit s, v y c c chnh gii thot vi tr tu ti thng v xng ng nht cho th gian v thin chng cng dng.194 iu ny nn hiu rng tm Qu (Phalacitta) tng ng s khi sanh ngay tc khc sau khi tm o (Magga-citta) tng ng dit v v Thnh T Qu c th th hng qu tng ng vi Nit-bn (Nibbna) an lc nhiu nh mun.

Conclusion
Vipassana is conducted in utmost detail according to the instructions of the Buddha described in Tipiaka Canons, Visuddhi Magga and in other Pi Commentaries and Sub-commentaries. Various practical methods for investigating, discerning and defining mentality-materiality, causes and effects, internally and externally, pertaining to the past, to the present and to the future, are employed in order to get the results described in literature. Many meditators, with the powerful support of the right concentration, can penetrate into the ulimate realities and discern them as impermanent, painful and not-self. Close, proper guidance by the teacher is essential and constantly provided and intimate discussions are made to make sure that meditators are on the right path without any deviation. Many meditators are highly satisfied as they can penetrate deeply into the field of vipassana and discern the truth with direct knowledge. Several meditators have accomplished the whole course of vipassan. Some educated Chinese meditators from Taiwan, Vietnam, Malaysia and Singapore remarked that they

Kt Lun
Hng dn chi tit ti a v thin Vipassan theo li dy ca c Pht c miu t trong Tam Tng Kinh in (Tipiaka), Thanh Tnh o (Visuddhi Magga), cc Ch gii v Ph Ch Gii Pi khc. Nhiu phng php thc hnh c s dng cho vic thm st, phn bit v xc nh danh-sc, cc nhn v cc qu, ni thn v ngoi thn thuc v qu kh, hin ti v tng lai t cc kt qu nh c miu t trong kinh in. Nhiu hnh gi, vi s h tr y sc mnh ca chnh nh, c th thu sut cc php chn v phn bit chng l v thng, kh v v ng. S hng dn gn gi v ng n ca ngi thy l thit yu, cc bui trnh php lin tc v mt thit cn c thc hin m bo rng cc hnh gi i ng ng m khng c bt k s sai lch no. Nhiu hnh gi ht sc hi lng v h c th thu sut su sc phm vi ca thin Vipassan v phn bit chn l bng thng tr. Nhiu hnh gi hon tt ton b kha thin Vipassan. Mt s hnh gi ngi Hoa t i Loan, Vit Nam, Malaysia v Singapore ghi nhn rng h rt hoan h th tr thin Vipassan theo tng chi tit da

were very much delighted to undertake vipassan in detail in accord with the Chinese version of Visuddhi Magga. Venerable Acinna, Pa-auk Forest Chief Meditation Master, have written eight Paauk Meditation Manuals to be used by meditators as the guide, and five large volumes, totalling 3500 pages, describing in detail the samatha-vipassan meditation conducted at Pa-auk Forest Meditation Centres with full explanation and references under the title of Nibbnagmini Paipad.

trn n bn ting Hoa b Thanh Tnh o (Visuddhi Magga). Tn gi cia, Trng Ban Thin S Rng Thin Pa-Auk, vit tm S tay Hnh Thin c cc hnh gi s dng nh l sch ch ng, v nm tp sch ln, tng cng 3.500 trang, m t chi tit thin nh (Samatha) thin Tu (Vipassan) ang c dng hng dn cc Trung Tm Rng Thin Pa-Auk vi y cc li gii thch v tham chiu di ta L Hnh n Nit-bn (Nibbnagmini Paipad).

References
All references refer to the Sixth Buddhist Council Myanmar Edition. A. Aguttara Nikya (Tng Chi B Kinh) Abh.A Ch gii Abhidhamm (Vi Diu Php) D. Dgha Nikya (Trng B Kinh) D.A Ch gii Dgha Nikya (Trng B Kinh) M. Majjhima Nikya (Trung B Kinh) MA. Ch gii Majjhima Nikya (Trung B Kinh)

Tham kho
Tt c cc ch dn tham kho da vo n Bn ca Hi ng Pht Gio Myanmar ln th su. A. Aguttara Nikya (Tng Chi B Kinh) Abh.A Ch gii Abhidhamma (Vi Diu Php) D. Dgha Nikya (Trng B Kinh) D.A Ch gii Dgha Nikya (Trng B Kinh) M. Majjhima Nikya (Trung B Kinh) MA. Ch gii Majjhima Nikya (Trung B Kinh)

S. Sayutta Nikya (Tng ng B Kinh) S. Sayutta Nikya (Tng ng B Kinh) SA. Ch gii Sayutta Nikya (Tng ng B Kinh) Ps. Paisabhid Magga (Phn Tch o) Vs. Visuddhi Magga (Thanh Tnh o) Vs.T Ph ch gii Visuddhi Magga (Thanh Tnh o) SA. Ch gii Sayutta Nikya (Tng ng B Kinh) Ps. Paisambhid Magga (Phn Tch o) Vs. Visuddhi Magga (Thanh Tnh o) Vs.T Ph ch gii Visuddhi Magga (Thanh Tnh o)

Thin S Pa-Auk Tawya Sayadaw Tin S Mehm Tin Mon Th Nhp Thin nh (Samatha) Thin Tu (Vipassan)

The Essence of the Buddhas Teachings is Morality, Concentration, and Wisdom. The Right Concentration is attained only by practising Samatha correctly. Only with the Help of the Right Concentration can Ultimate Realities that constitute Mind and Body be discerned definitely. Only when the Arising and Dissolving of Ultimate Realities are discerned vividly can Vipassan be conducted properly. Only when the Causal Relations of Paiccasamuppda are penetratively observed can one proceed to the Path-Wisdom. Only when the Vipassana procedure is conducted in detail as directed in Buddhist Canons can one attain Enlightenment! Only when Nibbna is realized distinctly by the Path-Wisdom and its Fruition-Wisdom can one enjoy the full Benefits of the Buddhas Teachings! To practise Samatha-Vipassan successfully as directed by the Buddha please come to the International Pa-Auk Forest Meditation Centres without delay.

Ct yu ca Gio Php c Pht l Gii, nh v Tu. Chnh nh c chng t ch bng cch thc hnh ng n thin nh (Samatha). Ch vi S Tr Gip ca Chnh nh m cc Php Chn bao gm Danh v Sc mi c th c phn bit rch ri. Ch khi S Sanh v Dit ca cc Php Chn c phn bit su sc th thin Tu (Vipassan) mi c th tin hnh ng n. Ch khi Quan H Nhn Qu ca L Duyn Khi c quan st thu sut th mi c th tin n Tu o. Ch khi phng php thin Tu (Vipassan) c tin hnh chi tit nh ch dn trong Kinh in Pht Hc th mi c th chng t Gic Ng! Ch khi Nit-bn c chng ng r rng bi Tu o v Tu Qu th mi c th th hng y Li Lc ca Gio Php c Pht! thc hnh thin nh (Samatha) thin Tu (Vipassan) thnh cng nh ch dy ca c Pht, xin hy khng chm tr m n ngay Trung Tm Rng Thin Quc T Pa-Auk.

1 Trch dch t trang web http://paauk.org/files/sayadawbio.html 2 Trch dch t trang web http://www.dhammadownload.com/Dr-MehmTinMon-mp3English.htm 3 Kotigma Sutta (SN 56.21) Ha Thng Thch Minh Chu dch Vit 4 Kgra Sutta (SN 56.44) Ha Thng Thch Minh Chu dch Vit 5 Tathgatena vutta 1 (SN 56.11) Ha Thng Thch Minh Chu dch Vit 6 Mah Satipahna Sutta (DN 22) Ha Thng Thch Minh Chu dch Vit 7 Mah Parinibbna Sutta (DN 16) Ha Thng Thch Minh Chu dch Vit 8 Samdhi Sutta (SN 56.1) Ha Thng Thch Minh Chu dch Vit 9 Mah Parinibbna Sutta (DN 16) Ha Thng Thch Minh Chu dch Vit 10 Mah Satipahna Sutta (DN 22) Ha Thng Thch Minh Chu dch Vit 11 Mah Parinibbna Sutta (DN 16) Ha Thng Thch Minh Chu dch Vit 12 Saddhammapatirpaka Sutta (SN 16.13) Ha Thng Thch Minh Chu dch Vit 13 Mah Parinibbna Sutta (DN 16) Ha Thng Thch Minh Chu dch Vit 14 Mah Parinibbna Sutta (DN 16) Ha Thng Thch Minh Chu dch Vit 15 A. 1. 456 16 A. 2. 463 17 A. 1. 456 18 A. 2. 463 19 Vs. 1. 263 20 Vs. 1. 263 21 Vs. 1.94; D.Ti. 2.296 ff 22 Abh. A.2.242-243; Vs. 1.115ff 23 Vs. 1.94; D.Ti. 2.296 ff

24 Abh. A.2.242-243; Vs. 1.115ff 25 M. 1.73 ff 26 M. 1.72-73 27 M. 1.72-73 28 Abh.A. 2.242-243 29 M. 1.73 ff 30 M. 1.72-73 31 M. 1.72-73 32 Abh.A. 2.242-243 33 Dh. 35,36 34 Dh. 35,36 35 S. 2.12; S. 3.363 36 S. 2.12; S. 3.363 37 M. 1.89 38 M. 1.89 39 Vs. 2.222 40 Vs. 2.222 41 Vs. 1.283; Vs.Ti. 1.342 42 S. 3.279; Vbh. 1.88 43 Vs. 1.283; Vs.Ti. 1.342 44 S. 3.279; Vbh. 1.88 45 Vs. 1.271 46 Vs. 1.271

47 Vs. 1.278 ff 48 Vs. 1.278 ff 49 Vs. 1.125-126; Vs.Ti. 1.150-4 50 Vs. 1.125-126; Vs.Ti. 1.150-4 51 Vs. 1.94; D.Ti. 2.296ff 52 Vs. 1.94; D.Ti. 2.296ff 53 Vs. 1.287-307 54 Vs. 1.287-307 55 Vs. 1.289 56 Vs.Ti. 1.364 57 Vs. 1.289 58 Vs.Ti. 1.364 59 Vs. 1.289-300 60 Vs. 1.289-300 61 Ps. 314 62 Ps. 314 63 Vs. 1.191ff 64 Vs. 1.191ff 65 Vs. 1.173-190 66 Vs. 1.173-190 67 Vs. 1.178ff 68 Vs. 1.178ff 69 Vs. 1.183-184; Vs.Ti. 1.210

70 Vs. 1.183-184; Vs.Ti. 1.210 71 Vs. 1.222-223 72 Vs. 1.222-223 73 Vs. 1.115ff 74 Vs. 2.222 75 Vs. 1.115ff 76 Vs. 2.222 77 Vs. 1.320-334 78 Vs. 1.320-334 79 Vs. 2.2-4 80 Vs. 2.2-4 81 Vs. 2.222 82 Vs. 2.276 83 Abh.A. 2.47 84 Vs. 2.222 85 Vs. 2.276 86 Abh.A. 2.47 87 Vs. 2.233 88 Vs. 2.221 89 Abh.A 2.189 90 Vs. 2.233 91 Vs. 2.221 92 Abh.A 2.189

93 Ps. 51-52 94 S. 2.258 95 Vs. 2.242-243, 265-267 96 Ps. 55ff 97 Ps. 51-52 98 S. 2.258 99 Vs. 2.242-243, 265-267 100 Ps. 55ff 101 M. 1.199-205 102 Vs. 2.73, 2.222-(315) 103 M. 1.199-205 104 Vs. 2.73, 2.222-(315) 105 M. 1.281-286 106 M. 1.281-286 107 SA. 2.295 108 SA. 2.295 109 Abh.A 1.114; MA. 3.60 110 Abh.A 1.114; MA. 3.60 111 Vs. 2.252-253; MA. 1.266-267 112 Vs. 2.252-253; MA. 1.266-267 113 Abh.A. 1.114 114 Abh.A. 1.114 115 Abh.A. 2.47

116 Vs. 2.276 117 Abh.A. 2.47 118 Vs. 2.276 119 Abh.A. 2.46 120 Abh.A. 2.46 121 Abh.A. 2.47 122 Vs. 2.276 123 Abh.A. 2.47 124 Vs. 2.276 125 S. 1.302-303 126 S. 1.302-303 127 M. 1.10 128 Vs. 2.234 129 M. 1.10 130 Vs. 2.234 131 D. 2.47 132 D. 2.47 133 Vs. 2.221 134 Abh.A. 2.189 135 Vs. 2.221 136 Abh.A. 2.189 137 Vs. 2.214; Ps. 50 138 Vs. 2.214; Ps. 50

139 Vs. 2.214; Ps. 50 140 Vs. 2.214; Ps. 50 141 S. 1.243 142 S. 1.243 143 M. 1.78 144 DA. 2.53 145 SA. 2.44-45 146 M. 1.78 147 DA. 2.53 148 SA. 2.44-45 149 Vs. 2.300-301; Abh.A 1.270-271 150 Ps. 55ff; Vs. 2.242ff 151 Vs. 2.300-301; Abh.A 1.270-271 152 Ps. 55ff; Vs. 2.242ff 153 Vs. 2.246-248 154 Vs. 2.246-248 155 Vs. 2.253-264 156 Vs. 2.253-264 157 Vs. 2.264 158 Vs. 2.264 159 Vs. 2.264 160 Vs. 2.264 161 M. 1.71ff

162 Vs. 2.267ff 163 MA. 281ff 164 M. 1.71ff 165 Vs. 2.267ff 166 MA. 281ff 167 Vs. 2.269-274 168 Vs. 2.269-274 169 Vs. 2.277 170 Vs. 2.277 171 Vs. 2.278 172 Vs. 2.278 173 Vs.Ti. 2.441 174 Vs.Ti. 2.441 175 Vs. 2.282-284 176 Vs. 2.284 177 Vs. 2.282-284 178 Vs. 2.284 179 Vs. 2.287-288 180 Vs. 2.287-288 181 Vs. 2.288-289 182 Vs. 2.288-289 183 Vs. 2.289-291 184 Vs. 2.289-291

185 Vs. 2.294 186 Vs. 2.294 187 Vs. 2.294-295 188 Vs. 2.294-295 189 Vs. 2.315 190 Vs. 2.315 191 Vs. 2.315-316 192 Vs. 2.315-316 193 Vs. 2.318 194 Vs. 2.318