Khai Thng Thin nh (Samatha) v Thin Tu (Vipassan)

Hai bi Thuyt Trnh v Thin c trnh by ti Hi Ngh Pht Gio Th Gii

Khai Thng

Thin nh (Samatha)
v

Thin Tu (Vipassan)

Thin S Pa-Auk Tawya Sayadaw

v

Tin S Mehm Tin Mon

Tm Chnh dch

Thin Samatha Vipassan gi y c th thc hnh thnh cng nh ch dn ca c Pht

Sabbadna) dhammadna) jinti Sabba) rasa) dhammaraso jinti Sabba) rati) dhammarat jinti Ta/hakkhayo sabbadukkha) jinti.

Php th, thng mi th! Php v, thng mi v! Php h, thng mi h! i dit, dt mi kh!

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/

GII THIU TC GI
Tiu S Ngi Thin S PaAuk Tawya Sayadaw1
Tn gi cia c nhiu ngi bit n vi danh hiu l Tn gi PaAuk Tawya Sayadaw (v trong cc trng hp t nghi thc hn th gi l PaAuk 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 LeighChaung, 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 sadi (smanera) mt thin vin trong lng. Trong sut thp nin tip theo, ngi theo ui i sng ca mt v sadi, 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 u ba k thi v ngn ng Pi trong khi vn cn l mt sadi. Nm 1954, vo tui hai mi, Sayadaw th c tc gii lm mt Tkheo. 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 Php S. 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 ln 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 PaAuk, 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 PaAuk 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. Trong kha thin tch cc 6 thng (1/2010 6/2010) do ngi PaAuk Tawya Sayadaw ch tr, lun c mt gn hai ngn v tng (c Nguyn Thy ln i Tha, Kht S), ni, tu n v thin sinh th tc, c ngi Myanmar v ngoi quc tu tp ti Rng Thin PaAuk. 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 Nit-bn (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 Aggamahkamma Aggamahkammahncariya hncariya, ngha l Nh Nht i Thi Thin S. Ngi Sayadaw ni lu lot ting Anh v 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
1

Trch dch t trang web http://paauk.org/files/sayadawbio.html

ii

Gii Thiu Tc Gi

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 Ng Ngn C 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.

Trch dch t trang web http://www.dhammadownload.com/Dr-MehmTinMon-mp3-English.htm

BT THNH O - CON NG DN N S DIT TN KH AU, NIBBNA

(16) Tu Phn Khn NIBBNA (Paccavekkha/a/a) 7. Tri Kin Thanh (15) Tu Qu (Phala/a) Tnh (Siu Th) (/adassanavisuddhi) (14) Tu o (Magga/a) (13) Tu Chuyn Tc*(Gotrabhu/a) * Tu Chuyn Tc (12) Tu Thun Th (Anuloma /a) khng thuc o Hnh (11) Tu Hnh X Tr t Tri Kin Thanh Tnh (Sa-khrupekkh /a) tri cng khng thuc Tri (10)Tu Quyt Ly (Pa isa-kh/a) (PahnaKin Thanh Tnh (9) Tu Dc Thot pari) 6. o Hnh Tri (Mucitukamyat /a) Kin Thanh Tnh (8) Tu Ym Ly (Nibbid/a) (Pa ipad/adassana (7) Tu Him Nguy (dnava/a) visuddhi) (6) Tu Kinh y (Bhaya/a) T Tu v Sanh Dit (5) Tu Hoi Dit (Bha-ga/a) (gi mnh) n Tu (4B) Tu Sanh Dit (gi Thun Th Thm t mnh) (Udayabbaya /a) (4A) Tu Sanh Dit (cn non Tri (Tra/a5. o v Phi o pari) yu) (Udayabbaya /a) Tri Kin Thanh Tnh (3) Tu Thm St Tam Tng Thin Minh St (Maggmagga/a(Vipassan) (Sammasana /a), Vipassan dassanavisuddhi) (3-12) cn yu (Taru/a-vipassan) Phn Bit c Tnh, 4. on Nghi (2) Tu Phn Bit Nhim v, Biu Hin Nhn Duyn Thanh Tnh v Nhn Gn Phn Bit Duyn Sinh (Ka-khvitara/a- (Paccayapariggaha/a) (Pa icca-samuppda) visuddhi) Tr t Xc nh Danh v Sc Tri (Nmarpa-vavatthna) (1) Tu Phn Phn bit tng Tm S 3. Kin Thanh (taPhn bit c Danh v Sc Tch Danh-Sc (Cetasika) v Tm (Citta) trong Tnh pari) (Rprpa-pariggaha) (Nmarpami st-na tm 6 loi l trnh (Di hivisuddhi) pariccheda/a) Phn bit Danh tm (Citta-vthi) (Arpa-pariggaha) Phn loi cc nhm sc (kalpa) Phn bit Sc (Rpa-pariggaha) trong sut v m c 6 mn v 32 (Thin T i) + 10 thn phn. Phn bit cc sc tt cng trong mi nhm sc. 4 Thin Bo H (Caturrakkha Kamma hna) 1) Thin Tm T 10.Kasi/a H Khng (ksa) (Mett) / 4 Phm Tr 9. Kasi/a nh Sng (loka) 8. Phi tng (Brahma-vihra) phi phi tng x 8. Kasi/a Trng (Odta) 2) Nim n c Pht 7. Kasi/a (Lohita) 7. V s hu x (Buddhnusati) 6. Kasi/a Vng (Pta) 6. Thc v bin x 5. Khng v bin x 5 . Kasi/a Xanh-en (Nla) 2. Tm Thanh Tnh 3) Nim S Cht 4 . Kasi/a Gi (Vyo) 4. T thin (Cittavisuddhi) (Mara/nussati) 3. Kasi/a La (Tejo) 3. Tam thin 4) Qun Bt Tnh Tm Thin Chng 2 . Kasi/a Nc (po) 2. Nh thin (Asubha-bhvan) (Sampatti) cng vi 1. Kasi/a t (Pathav) 1. S thin Cn nh (Upacra10 Kasi/a (Bin X) 8 Thin Chng (Sampatti) Samdhi) Kasi/a trng (Odta) (c s, nh, tam, t thin) Thin qun b xng ( mc bt tnh) (c cn nh v s thin) Qun 32 th trc (c Ni thn v Ngoi thn) Nim Hi Th Thin Xc nh T i
(Catudhtuvavatthna) (Cn nh)

1. Gii Thanh Tnh (Slavisuddhi)

Gii Phng H Gii Thu Thc Gii Nui Mng Gii Qun Tng Lc Cn Thanh Tnh Bn Mn Vt Dng P imokkha (P imokkha-sa+varasla) (Indriyasa+varasla) (jvaprisuddhisla) (Paccayasannissitasla)

10 Gii (Gii ca Tu n Theravda) 5 / 8 / 9 / 10 Gii (Gii ca c s ti gia)

4 Tu o v 4 Tu Qu

(npnassati) (s, nh, tam t thin)

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 Kinh in Pht Hc ca c nhn mnh v con ng gii thot khi ci kh sanh t lun hi. 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 nguyn nhn m chng sanh phi sanh t lun hi nh sau:

Ny cc Tkheo, 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 Tkheo, 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 Tkheo, nn Ta v cc ng lu ngy phi dong rui, lu chuyn nh th ny.
Nh vy, do khng gic ng v khng thng t Bn Thnh 4 nn chng sanh phi tri ln trong vng sanh t lun hi. V c Th Tn ging rng chm dt sanh t lun hi, on tn kh au, chng ta cn phi gic ng ton b Bn Thnh m khng b st mt Thnh no trong Kinh Ngi Nh c Nc Nhn5:

Ny cc Tkheo, 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. Ny cc Tkheo, 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 Tkheo, 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".
V vi s bit v thy Bn Thnh m cc lu hoc6 c on tn:

Vi ngi bit, vi ngi thy, ny cc T-kheo, Ta tuyn b cc lu hoc c on tn, khng phi vi ngi khng bit, vi ngi khng thy. V do bit g, do thy g, ny cc T-kheo, cc lu hoc c on tn? Do bit, do thy: "y l Kh", ny cc T-kheo, cc lu hoc c on tn. Do bit, do thy: "y l Kh tp"... "y l Kh dit"... Do bit, do thy: "y l Con ng a n Kh dit", cc lu hoc c on tn. 7
V bn thn c Pht chng c qu v Chnh ng Gic l do nh chng ng c tri kin thanh tnh v Bn Thnh :

Cho n khi no, ny cc T-kheo, trong bn Thnh ny, vi ba chuyn8 v mi hai hnh tng9 nh vy, tri kin nh tht khng kho thanh tnh ni Ta; thi ny cc T-kheo, cho n khi y, trong th gii ny vi Thin gii, Ma gii, Phm thin gii, vi qun chng Sa-mn, B-la-mn, ch Thin v loi Ngi, Ta khng chng tri chnh gic v thng Chnh ng Gic. V cho n khi no, ny cc T-kheo, trong bn Thnh ny, vi ba chuyn v mi hai hnh
Kotigma Sutta (SN 56.21) Bn s tht, chn l m cc bc thnh thy r v bit r. 5 K gra Sutta (SN 56.44) 6 C 3 loi lu hoc (sava): Dc lu (Kmsava), tham i cc cnh dc nh sc, thinh, hng, v, xc. Hu lu (Bhavsava), tham i s ti sanh lun hi, hoc tham luyn trong thin lc. V minh lu (Avijjsava), s si m, m mui, khng thy bit php ng bit l bn s tht (Bn Thnh ). 7 Kinh on Tn Cc Lu Hoc (SN 56.25) 8 C ba chuyn (giai on) phi lm vi mi thnh : tu thy bit (sacca-/a), tu phi lm i vi (kicca-/a), tu bit vic phi lm i vi lm xong (kata-/a). Trong s ba loi tu ny, tu thy bit (sacca-/a) l quan trng nht, kicca-/a v kata-/a ch xut hin t thi im gic ng. 9 Do c ba chuyn phi lm i vi mi nn c tt c mi hai hnh tng.
4 3

Li Ngi Dch

tng nh vy, tri kin nh tht c kho thanh tnh ni Ta; cho n khi y, ny cc T-kheo, trong th gii ny vi Thin gii, Ma gii, Phm thin gii, vi qun chng Sa-mn, B-la-mn, ch Thin v loi Ngi, Ta mi chng tri chnh gic v thng Chnh ng Gic. Tri kin khi ln ni Ta: "Bt ng l tm gii thot ca Ta. y l i sng cui cng, nay khng cn ti sanh na".10
V tt c ch Pht i qu kh, hin ti hay v lai u phi nh tht chnh ng chnh gic bn Thnh thnh tu c qu v Pht Chnh ng Gic:

- Nhng bc A-la-hn, Chnh ng Chnh gic no trong thi qu kh, ny cc T-kheo, tht s l bc Chnh ng Gic; tt c nhng v y nh tht chnh ng chnh gic bn Thnh . Nhng bc A-la-hn, Chnh ng Chnh gic no trong thi v lai, ny cc T-kheo, tht s l bc Chnh ng Gic; tt c nhng v y s chnh ng chnh gic bn Thnh . Nhng bc A-la-hn, Chnh ng Chnh gic no trong thi hin ti, ny cc T-kheo, tht s l bc Chnh ng Gic; tt c nhng v y hin ang chnh ng chnh gic bn Thnh . 11
V trong sut 45 nm chuyn php lun, c Pht cng ch thuyt ging v Bn Thnh :

- Cc ng ngh th no, ny cc T-kheo, ci g l nhiu hn, mt s t l Sisap m Ta nm ly trong tay, hay l trong rng Sisap? - Tht l qu t, bch Th Tn, mt t l Sisap m Th Tn nm ly trong tay, v tht l qu nhiu l trong rng Sisap. - Cng vy, ny cc T-kheo, tht l qu nhiu, nhng g Ta thng tri m khng ni cho cc ng! Tht l qu t nhng g m Ta ni ra! Nhng ti sao, ny cc T-kheo, Ta li khng ni ra nhng iu y? V rng, ny cc T-kheo, nhng iu y khng lin h n mc ch, khng phi l cn bn cho Phm hnh, khng a n ym ly, ly tham, on dit, an tnh, thng tr, gic ng, Nit-bn. Do vy, Ta khng ni ln nhng iu y. V ny cc T-kheo, iu g m Ta ni? "y l Kh", ny cc T-kheo, l iu Ta ni. "y l Kh tp", l iu Ta ni. "y l Kh dit", l iu Ta ni. "y l Con ng a n Kh dit", l iu Ta ni. Nhng ti sao, ny cc T-kheo, Ta li ni ra nhng iu y? V rng, ny cc T-kheo, nhng iu y lin h n mc ch, l cn bn cho Phm hnh, a n ym ly, ly tham, on dit, an tnh, thng tr, gic ng, Nit-bn. Do vy, Ta ni ln nhng iu y. 12
Hay ni cch khc, Gio Php ca c Pht ch ni v s kh v dit kh:

Nhng ny cc T-kheo, Ta khng l nh vy, Ta khng ni nh vy, Ta khng nh cc Sa-mn, B-la-mn y xuyn tc mt cch phi chn, h , h vng, khng tht: "Sa-mn Gotama ch trng ch ngha h v, cao on dit, hy dit, s tiu dit cc hu tnh". Ch T-kheo, xa cng nh nay, Ta ch ni ln s kh v s dit kh. Ch T-kheo, nu y nhng ngi khc nhic mng, ph bng, lm cho Nh Lai tc gin, th ny cc T-kheo, y, Nh Lai khng c sn hn, khng c bt mn, tm khng phn n. Ch T-kheo, nu y, nhng ngi khc cung knh, tn trng, l bi, cng dng Nh Lai, th ny cc T-kheo, y Nh Lai khng c hoan h, sung sng, Tm khng thch th. Ch T-kheo, nu nhng ngi khc cung knh, tn trng, l bi, cng dng Nh Lai, th ny cc T-kheo, y Nh Lai suy ngh: "y l iu xa kia tng bit r: y l trch nhim Ta phi lm". 13
V c Pht ging th no l Bn Thnh nh sau:

y l Thnh v Kh, ny cc Tkheo. 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 un14 l kh.15 y l Thnh v Kh tp, ny cc Tkheo, 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 Tkheo, chnh l ly tham, on dit, khng c d tn kht i y, s qung b, t b, gii thot, khng c chp trc.
Kinh Nh Lai Thuyt - Tathgatena vutta (1) (SN 56.11) Kinh A-la-hn (SN 56.24) 12 Phm Rng Si+sap (SN 56.31). 13 Kinh V d con rn - Alagaddpama Sutta (MN 22) 14 Un c ngha l nhm hay tp hp. y, un c 11 loi l: qu kh, v lai, hin ti, thuc ni hay ngoi, th hay t, lit hay thng, xa hay gn. 15 Ny cc T kheo, nh th no l tm li, nm th un l kh? Sc th un, Th th un, Tng th un, Hnh th un, Thc th un. Ny cc T kheo, nh vy tm li Nm Th un l kh. Kinh i nim x (DN 22)
11 10

vi

Li Ngi Dch

y l Thnh v Con ng a n Kh dit, ny cc Tkheo, 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.16 Nh vy, chng ng Thnh v Kh Dit cng nh gic ng ton b Bn Thnh , chng ta phi thc hnh Bt Thnh o. V c Pht ging rng Con ng a n Kh dit (Bt Thnh o) cn c gi l Con ng Trung o: C hai cc oan ny, ny cc T-kheo, mt ngi xut gia khng nn thc hnh theo. Th no l hai? Mt l m say trong cc dc (kmesu), h lit, tin, phm phu, khng xng bc Thnh, khng lin h n mc ch. Hai l t hnh kh mnh, kh au, khng xng bc Thnh, khng lin h n mc ch. Trnh xa hai cc oan ny, ny cc T-kheo, l con ng Trung o, do Nh Lai chnh gic, tc thnh mt, tc thnh tr, a n an tnh, thng tr, gic ng, Nit-bn. V th no l con ng Trung o, ny cc T-kheo, do Nh Lai chnh gic, tc thnh mt, tc thnh tr, a n an tnh, thng tr, gic ng, Nit-bn? 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. y l con ng trung o, ny cc T-kheo, do Nh Lai chnh gic, tc thnh mt, tc thnh tr, a n an tnh, thng tr, gic ng, Nit-bn17. 18 V Con ng Trung o ny l con ng ca lc v h: V th, ny cc T-kheo, l s lun chuyn, khi im khng th nu r, i vi (nhng au kh) do b thng m, do b kim chm, do b ba cht. Du vy i chng na, ny cc T-kheo, Ta cng khng tuyn b rng nh kh v u m bn Thnh c chng ng. Nhng ny cc T-kheo, Ta tuyn b rng nh lc v h m bn Thnh c chng ng. 19
V chng ng Nit-bn, ni an lc ti thng, th con ng a n chng ng Nit-bn phi l con ng cao thng:

Ny cc T-kheo, khng phi vi ci h lit c th t c ci cao thng. Ny cc T-kheo, phi vi ci cao thng mi t c ci cao thng.20 c Pht ging v Kh dit o Thnh trong Kinh i Nim X21 nh sau: 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
Kinh Nh Lai Thuyt - Tathgatena vutta (1) (SN 56.11) Nit Bn c hai trng thi l Hu d Nit Bn (Sa-updisesanibbna) v V d Nit Bn (Anupdisesanibbna). Hu D Nit Bn, cn gi l Phin no Nit-bn (Kilesaparinibbna), tc l trng thi on dit hon ton phin no nhng ng un vn cn (v A-la-hn cn sng). V d Nit Bn, cn gi l Ng un Nit-bn (Khandhaparinibbna) hay s dit , Bt-Nit-bn (Parinibbna), l trng thi tn dit khng d st c phin no ln ng un (v A La Hn vin tch). 18 Kinh Nh Lai Thuyt - Tathgatena vutta (1) (SN 56.11) 19 Kinh Mt Trm Cy Thng (Sattisata) (S.v,440) SN 5.35 20 Kinh Mi Lc (S.ii,28) 21 Mah Satipa hna Sutta (DN 22)
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thn, nhit tm, tnh gic, chnh nim, ch ng tham u i; qun cm th trn cc cm th, nhit tm, tnh gic, chnh nim, ch ng tham u i; qun tm trn cc tm, nhit tm, tnh gic, chnh nim, ch ng tham u i; 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 trong Gio Php ca c Pht c php mn no khc ngoi Bt Thnh o na hay khng? Trong Kinh i-Bt-NitBn22, c Pht dy v iu ny.

Ny Subhadda, trong php lut no khng c Bt Thnh o, thi y khng c nht Samn, y cng khng c nh Samn, cng khng c tam Samn, cng khng c t Samn. Ny Subhadda trong php lut no c Bt Thnh o, thi y c nht Samn, cng c nh Sa mn, cng c tam Samn, y cng c t Samn. Ny Subhadda, chnh trong php lut ny c Bt Thnh o, thi ny Subhadda, y c nht Samn, y cng c nh Samn, cng c tam Samn, cng c t Samn. Nhng h thng ngoi o khc u khng c nhng Sa mni. Ny Subhadda, nu nhng v Tkheo ny sng chn chnh, thi i ny khng vng nhng v Ala-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 chng ng Nit-bn vi Mt o l Chnh Nim hay Hai o l Chnh Nim v Tnh Gic hoc Chnh st-na nh (hai o mi) hay By o l Tm o tr Chnh nh hay Tm o tn k l thay Chnh nh bng Chnh st-na nh (mt o mi). Vi ba-la-mtii chn tht vin mn v tr tu ca mt v Pht Ton Gic, c Pht khng h lin h g n ci gi l Tht Thnh o 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 php mn tn k y, chng ta s d dng v nhanh chng chng c Nit-bn, v Nit-bn y ng nhin cng l Nit-bn tn k, tc l n khng c lin h g n s on tn kh au, chm dt sanh t lun hi. V cng vi s sng to ra php mn mi, chng ta chnh thc tr thnh mt v t mi trong o Pht. Tm li, theo li dy ca c Pht, c th chng ng Nitbn s dit tn hon ton nm th un (Kh ) v cc nhn sanh ra nm th un (Kh Tp ), s an lc ti hu, c bn cht l thng, lc23 v v ng24, chng ta khng th khng n lc tu tp ng n ch duy nht Bt Thnh o. Trong Kinh nh25, c Pht ging lm th no nh tht r bit Bn Thnh nh sau:

Ny cc Tkheo, hy tu tp nh. Ny cc Tkheo, Tkheo 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 tu tp Chnh nh, tc l chng ta cha h thc hnh Bt Thnh o, do vy, chng ta s khng th gic ng, vin mn c Bt Thnh o (o ) cng nh khng th nh tht r bit Kh
, Kh Tp v cng khng th chng ng c 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-bn26, trc khi Ngi nhp V D Nit-bn nh sau:

Ny cc Tkheo, 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 Tkheo, 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 Tkheo, 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
22 23

Kinh i Bt-Nit-Bn Mah Parinibbna Sutta (DN 16). Nit Bn, lc ti thng Phm An Lc Dhp 203. 24 Tt c php v ng Phm o Dhp 279. 25 Samdhi Sutta (SN 56.1). 26 Kinh i Bt-Nit-Bn Mah Parinibbna Sutta (DN 16).

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Ngi lu i phi tri ln trong bin sanh t. Ny cc Tkheo, 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.
Nh vy, chng ta khng th chm dt t sanh lun hi nu khng gic ng, khng chng t Thnh Gii. Cng tng t nh vy i vi Thnh nh v Thnh Tu. Do vy, chng ta cn phi thc hnh vin mn ton b ba Thnh Hc ny m khng th b st hay ph bng bt k Thnh Hc no. Vi s thc hnh vin mn ton b ba Thnh Hc ny m chng ta mi gic ng v chng t c Thnh Gii Thot. Vi s gic ng v chng t ton b bn Php ny m chng ta gii thot c khi sanh t lun hi v on tn c kh au. Mi mt mc thin u phi c i tng ca n. Vi thin nh th chnh l cc php tc (khi nim) 27. Cn i tng ca thin Tu chnh l c tnh ca cc thc th tt cng theo 11 loi, tc l c tnh v thng, kh v v ng ca c nm 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 vi i tng l c tnh ca cc khi nim nh: chn, tay, bng, hi th, nh sng... Tng t, ta cng khng th thc hnh thin Tu hay st-na nh ca thin Tu vi i tng l c tnh ca cc khi nim c ta gn (t k m th) cho ci tn mi l sc cho nhng g thuc v vt cht, l danh cho nhng g thuc v tm thc m li khng trc tip r thy bit cc c tnh, nhim v, biu hin v nhn gn ca chng. Thin Tu phi c thc hnh trn c tnh ca cc thc th tt cng (php chn ) theo 11 loi m nh nh sng tr tu (sc do tm sanh) ca tm c nh cc mnh, ta r thy chng l 28 sc chn 28, 81 tm29 hip th, 52 tm s30 b chp th (Kh ) v cc nhn ca chng (Kh Tp ) theo 11 loi m thi. St-na nh ca thin Tu ch xut hin trn nn tng tm c nh lc cc mnh lc sau khi xut nh m thi. Vi st-na nh ca thin Tu, i tng ca tm st-na (khonh khc cc k ngn ngi) y l c tnh ca cc thc th tt cng theo 11 loi. Do vy, vo lc cho rng mnh c st-na nh ca thin Tu m li khng h thy bit c tnh ca cc thc th tt cng theo 11 loi tng st-na th c ngha rng ta khng h c st-na nh ca thin Tu. Tm s nh (nht tm) l mt tm s bin hnh, khng mt tm no tn ti m khng phi hp vi loi tm s bin hnh ny. Tm s bin hnh mang c tnh ca tm m chng phi hp; nu hp vi tm Thin, th c tnh ca chng l Thin31; nu hp vi tm Bt Thin, th c tnh ca chng l Bt Thin32; nu hp vi tm V K, th c tnh ca chng l V K. Nh vy st-na nh lun tn ti mi lc, mi ni v phi hp vi mi loi tm. Vn t ra khng phi l c hay khng c st-na nh m vn t ra l i tng ca tm l g? Nu i tng ca tm l c tnh ca 28 sc chn , 81 tm, 52 tm s b chp th (Kh ) v cc nhn ca chng (Kh Tp ) theo 11 loi33 th mi chnh l st-na nh ca thin Tu. Li na, Tu o v Tu Qu th tng ng vi cc bc thin, m khng c nhn th khng c qu, do vy, nu khng tu tp Tu da trn nn tng nh bc thin th khng th chng t c hai tu ny. Ngoi ra, tm, tm s v sc php sanh dit cc k nhanh chng34 nn tht v l nu c ai ang b tri cht bi nm trin ci35 li c th thm nhp vo cc php thm su, vi diu l c tnh ca cc thc th tt cng v cc nhn ca chng theo 11 loi. V cc thin chng chnh l s on tr nm trin ci36. c Pht bit rt r th no l nh, th no l st-na nh v s khc nhau gia chng. Mt khi c Pht ging rt r Chnh nh l cc bc thin th ta khng nn chuyn n thnh st-na nh. Ni cch khc, cc php mn c
Ngoi tr hai thin v sc ly i tng chn l tm: Thc V Bin X (vi/acyatana) c i tng l tm khng v bin x (ksnacyatana citta), Phi tng phi phi tng x (nevasansayatana) c i tng l tm v s hu x (kicayatana). 28 L th cht v tri gic, c ngha l vt cht c tnh cch thay i v hoi dit: 4 sc i hin: t, nc, la, gi; 24 sc y i sinh: 14 sc thc: sc thn kinh nhn, nh, t, thit, thn, sc cnh sc, thanh, mi, v, sc tnh nam, n, sc vt, sc mng cn, sc vt thc, 10 sc khng r: h khng, thn biu tri, khu biu tri, khinh, nhu, thch nghip, sanh, tin, d, dit. 29 Tm hay thc l s bit cnh hay nhn thc i tng, sanh dit cc k nhanh chng, sanh ln do duyn, khng c duyn th thc khng sanh: Ny Sati, c tht chng, ng khi ln c t kin nh sau: "Theo nh ti hiu php Th Tn thuyt ging, th thc ny dong rui, lun chuyn nhng khng i khc"? Ch T-kheo, Ta dng nhiu php mn ni thc do duyn khi. Khng c duyn, thc khng hin khi. i Kinh on Tn i (MN 38). 30 S hu tm l phn ph thuc ca tm, vt s hu ca thc tc l phn ph tr cho s bit cnh. S hu tm i vi tm c 4 cch ng: ng bit mt cnh vi tm, ng nng mt cn vi tm, ng sanh v ng dit vi tm. 31 Thin c 5 ngha: 1) Lnh mnh. 2) Tt p. 3) Khn kho. 4) Khng c li v to ra nhn tt. 5) Qu lc. 32 Bt thin c 5 ngha: 1) Bnh hon. 2) Khng tt p. 3) Khng khn kho. 4) Ti li v to ra nhn xu. 5) Qu kh. 33 Qu kh, v lai, hin ti, thuc ni hay ngoi, th hay t, lit hay thng, xa hay gn. 34 Trong thi gian mt ci bng ngn tay th c khong mt ngn t ln tm sanh ln v dit i. Nh vy, khong thi gian mt st-na tm th cc k ngn ngi. Do vy, ta ch c th tu tp nh, Tu nhng khng cn v khng th tu tp st-na nh. 35 Tham dc, sn, hn trm thy min, tro hi, nghi. C nm u nhim ny ca tm, ny cc T-kheo, do nm u nhim y, tm b u nhim khng c nhu nhuyn, khng d s dng, khng sng chi, b b vn, khng chn chnh, nh tnh on dit cc lu hoc. Kinh Cc U Nhim (AN 5.23) 36 Sau khi on tr nm trin ci ny, nhng trin ci lm nhim tm t, lm yu t tr tu, v y ly dc, ly c, bt thin php chng v tr Thin th nht i kinh Xm nga (MN 39).
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s dng mt vi danh t Pht Hc c nh ngha li, thc hnh cc php tu theo din gii ca ring c nhn no m khng da trn Kinh in gc Pi v cc Ch gii th khng th xem l Gio Php ca c Th Tn c. Hn na, trong khi chng ta rt thng xuyn thy c Pht ht lng tn thn thin nh (Chnh nh) th chng ta li chng th tm u ra khi nim st-na nh trong tng Kinh Nikya. Bn cnh , tng Kinh Nikaya c cp n sc, tm, tm s37 (xc, th, tng, t, nh, mng, tc , tm, t, ), un, x, gii, nhng khng mc chi tit cn thit c th gic ng, thng t. V tng Vi Diu Php th trnh by chi tit cc Php Chn (paramattha dhamma) nh sc php, tm, tm s, tin trnh tm, cc nhn sanh ra nm th un, duyn sinh, duyn h, un, x, gii, Tuy nhin, cc trng phi thc hnh thin Tu m khng da trn nn tng Chnh nh th khng quan tm v cng chng th thy bit sc php, tm, tm s, tin trnh tm n gin v cc trng phi y khng quan tm n ngha ca cu gic ng, thng t nm th un (Kh ) v cc nhn sanh ra Kh (Kh Tp ) khi thc hnh ci gi l thin Tu. Ngoi ra, trong khi ang nhp nh, nm trin ci b dit tr hon ton. Vic thc hnh thin tu38 l nhm minh xut hin, tc l thy r c tnh v thng, kh, v ng ca nm un v cc nhn ca chng, Bn Thnh (hip th39)... Do s kho tc ny m phin no b vng mt trong thi gian thc hnh thin Tu40. V ch c Tu o mi c nhim v st tr tn gc r phin no m thi. Tuy nhin, trong vic thc hnh cc php mn thin khng da trn nn tng Chnh nh, do c c li ch tm l tr liu41 nn cc php mn y cho rng, thc hnh thin Tu l st tr cc phin no va mi khi ln. V nhng l do trn, nu khng da trn nn tng Chnh nh (Thnh 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 hay l cc phng cch t k m th hoc l cc cch tr bnh, tng cng sc khe 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 ci kh sanh t lun hi. Tt c cc php mn c i tng l cc php ch nh (l khi nim m khi nim th c hng v s) u khng th liu tri nh tht c tnh v ng. Chng no chng ta cn thy bn, gh l bn, gh th chng chng ta u lun t bit rng chng l ca ta, hoc ca bn ta, hoc ca cha ta, hoc ca nc ta, hoc ca tri t ta, hoc ca v tr ta. Do vy, chng no chng ta cn thy bn, gh, hi th, bng, nh sng... th chng chng ta ch c th tng qun c tnh v thng, kh, v ng ca cc khi nim m thi; v chng khng th ni rng chng ta ang tu qun c tnh v thng, kh, v ng ca cc php hu viiii c. Cho n khi no chng ta thnh tu c Tu Xc nh DanhSc v ang thc hnh thin Tu th lc y chng ta mi xua ui c t kin l thn kin hay ng kiniv cho rng c ci ta, c ci ca ta, c ci t ng ca ta. Thc cht, ci ng hay ci ti m chng ta vn hng lo lng, chm sc, chiu chung n chng qua ch l ci tng tng, ci o tng m thi. S tht tt cng y l ch c nm th un (ci m chng ta vn gi l ti hay ca ti hay t ng ca ti) v cc nhn ca n. Do duyn v minh42 m pht sanh cc hnh ng tc hnh nghip hay nghip hu43. Tc ch c cc hnh ng (nghip) c duyn bi v minh c biu hin bng nm th un m khng c ngi, chng sanh hay t ng no hnh ng. V cc hnh ng ny chnh l nhn pht sanh nm th un v cc thc qu tng lai.

Tng v th v tm s, cc php ny l thuc vi tm, nn tng v th thuc v tm hnh (Sa ca vedan ca cetasik, ete dhamm cittapa ibaddh, tasm sa ca vedan ca cittasa-khroti). Tiu kinh Phng qung C%avedalla Sutta (MN 44). 38 Tu c tu tp nh th no? Nhng php c phn loi thnh un, x, gii, cn, , duyn khi vv. l t ca tu ny, v hai thanh tnh u tin tc Gii Thanh Tnh v Tm Thanh Tnh, l nhng gc r ca tu, trong khi nm thanh tnh kia, tc Kin Tnh, on Nghi Tnh, o Phi o Tri Kin Tnh, o Tri Kin Tnh, v Tri Kin Tnh, l thn cy. Thanh Tnh o - M T V Cc Un 39 Bn Thnh c qun st bng tm thin hip th (thin Tu tc thin Minh St). 40 Trong mt st-na thi gian ch c mt tm v cc tm s ng sanh hin hu m thi, l tm thin th khng th c tm bt thin cng ng sanh. 41 Do vic thay i trng thi tm ang b phin no th chi phi sang trng thi thc hnh cc mc thin c tn gi mn theo danh t Pht hc l bn nim x m phin no vng mt tm thi trong lc y. 42 Ny T-kheo, chnh l khng r bit Kh, khng r bit Kh tp, khng r bit Kh dit, khng r bit Con ng a n Kh dit. Ny T-kheo, y gi l v minh. Cho n nh vy l i n v minh. Kinh V Minh (SN 56.17). L v minh, n che ph nhn tm ca con ngi, ngn khng cho con ngi thy c bn cht chn tht ca cc php th gian. L o tng, n nh la cc chng sanh bng cch khin cc chng sanh thy i sng l thng, lc, ng, tnh m, trong khi bn cht chn tht ca cc php th gian l v thng, kh, v ng v bt tnh. V minh l s khng hiu bit nhng s tht nn bit nhng li bit nhng iu khng ng s tht. V minh cng l nhn sanh kh ca tt c cc loi hu tnh. 43 Nghip l hnh ng c kh nng to qu trong tng lai. Nghip c 3 loi l Thn nghip (Kyakamma) l hnh ng bng thn, t thin hay bt thin khin thn hnh ng. Khu nghip (Vackamma) hnh ng bng li ni, t thin hay bt thin khin ming pht ngn. nghip (Manokamma) l hnh ng bng , t thin hay bt thin khin tm suy ngh. V minh ni tri trong cc bt thin nghip v vng mt tm thi trong mt s thin nghip (thc hnh thin Tu).

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Chnh do chng ta thc hnh thin Tu, m vo lc , chng ta ch thy nm th un cng vi cc nhn ca chng, nh cc khi nim ch nh b vng mt. Vo lc thc hnh thin Tu, chng ta thy bit c ton b th gian ny khng l g c ngoi tr nm th un cng vi cc nhn ca chng. Chng ta khng th no tm thy u l bn, gh, u l n ng, n b,... na m thay vo l nm th un cng vi cc nhn ca chng sanh dit nhanh chng, lin tc theo tng st-nav v theo nhn duyn ca chng. Chnh nh vic r thy nm th un, ph v tnh khi m c tnh v ng c hin hin r rng. V chng ta ch thy bn, gh, n ng, n b,... tr li khi no chng ta xut khi thin Tu m thi. Ring i vi cc v A-la-hn, l nhng bc tn dit ton b cc nhim, ngoi lc ng hay lc tc n cc php ch nh (khi nim) cng nh ngoi lc nhp thin dit th tng nh, th cc ngi chng bao gi ngng thy s sanh dit hoc ch s dit ca nm un (nhng khng chp th vo nm un ny) v cc nhn ca chng, s vic ny ko di sut ngy ln m v nm ny qua thng n. Khi thc hnh thin tu, thy bit c nm th un v cc nhn ca chng thi th cha m cn phi r thy, gic ng c cc c tnh v thng, kh v v ng ca chng. V nm th un cng vi cc nhn ca chng sanh dit lin tc v cc k nhanh chng theo tng st-na v theo nhn duyn ca chng m tt c cc php hu vi l v thng. Do tt c cc php hu vi lun b n p bi s sanh dit nhanh chng v lin tc (v thng) m tt c cc php hu vi u l kh. Chnh v hon ton khng c mt thc th no tn ti tng i vng bn v chu s sai khin ca chng ta, cng nh khng c mt t ng no a thch s kh, s sanh ln ri dit i; v hn na, chng c mt t ng t do, t bi v tr tu no chu gip hay chu s sai khin ca chng ta chng ta lun c hnh phc theo mun nn tt c cc Phpvi u l v ngvii. Ngoi ra, chng ta khng ch tham i v chp th nm un thc ti hin tin m chng ta cn tham i v chp th chng c qu kh v tng lai. Do vy, chng ta khng ch thc hnh thin Tu vi i tng l c tnh ca php hu vi trong hin ti m chng ta cn phi tu tri chng c qu kh v tng lai. Bn cnh , chng ta khng ch tham i v chp th vi chnh bn thn mnh m cn tham i, chp th v s hin hu ca mi vt, mi chng sanh trong th gian. Do vy, chng ta cn phi tu tri c tnh ca tt c cc php hu vi, c bn trong ln bn ngoi bn thn chng ta. Tm li, do un c 11 loi l: qu kh, hin ti, v lai, ni, ngoi, th, t, lit, thng, xa v gn, nu chng ta thc hnh thin Tu m khng thy bit r sc, th, tng, hnh, thc theo 11 loi trn th chng ta chng th c xem l thng sut, gic ng nm th un (Kh ) v ng nhin chng ta khng th thot khi sanh t lun hi. Do chng ta tu tri c tnh ca tt c cc php hu vi theo 11 loi l v thng, kh v v ng m ta dn i n s ly tham, qung b, t b, gii thot, khng c chp th i vi chng, khng cho chng l ti, hay l ca ti hay l t ng ca ti. thuyt ging v nh hc v Tu hc (Gii hc l nn tng cho c nh hc v Tu hc), trong Kinh i Nim X44, 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, php mn 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 nht nim x l c th a n chng ng
Nit-bn. V khi cp n Chnh Nim (bn nim x) th tt c by (chi) o khc cng c m ch trong . Vi s thc hnh ln lt Bt Thnh o v Thin nh45 (nh hc) v Bt Thnh o v Thin Tu (Tu hc), 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 ) (Siu Th) lm i tng s ngay tc khc c sanh khi. Do Bt Thnh o Siu Th c ba chi o v Gii l Chnh Ng, Chnh Nghip, Chnh Mng, ba chi o v nh l Chnh Tinh Tn, Chnh Nim, Chnh nh v hai chi o v Tu l Chnh Tri Kin v Chnh T Duy ng sanh khi c nhim v l tn dit cc phin no m Thnh Gii Thot c thnh tu. Vi s vin mn tam hc Gii, nh, Tu v chng ng Thnh Gii Thot, hnh gi chng ng ton vn Bn Thnh v thot khi sanh t lun hi:

Ny cc Tkheo, 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
Mah Satipa hna Sutta (DN 22) Ny cc T-kheo, th no l Thnh chnh nh vi cc cn duyn v cc t tr? Chnh l chnh kin, chnh t duy, chnh ng, chnh nghip, chnh mng, chnh tinh tn, chnh nim. Ny cc T-kheo, phm c nht tm no (ekaggata) c t tr vi by chi phn ny, ny cc T-kheo, nh vy gi l Thnh chnh nh cng vi cc cn duyn v cc t tr. i Kinh Bn Mi (MN 117).
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xi

c dt sch, nay khng cn mt i sng no na.46

Do Thn Qun Nim X gm phn nh hc v php qun t nng cho phn thy r cc c tnh ca Sc un, Th Qun Nim X l php qun t nng cho phn thy r cc c tnh ca Th un, Tm Qun Nim X l php qun t nng cho phn thy r cc c tnh ca Thc un, Php Qun Nim X l php qun t nng cho phn thy r cc c tnh ca Hnh un, Tng un, nm trin ci, nm th un, su ni ngoi x, by chi phn gic ng (tht gic chi) v Bn Thnh (hip th) nn 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 ni ring hay Bt Thnh o (o ) (hip th) ni chung cng nh khng th gic ng, khng th thng t sc th un47, th th un48, tng th un49, hnh th un50 v thc th un51 (Kh ), cc nhn ca chng (Kh Tp ), Nit-bn (Kh Dit ) (hip th), Bt Thnh o (o ) (hip th) vn l i tng ca Tu hc. Li na, nm th un ny khng h bao gm trong nhau. V d, th th un khng bao gm trong n sc th un hay tng th un hay hnh th un hay thc th un... Do vy, chng ta khng th ni rng ch cn thy bit r mt th un th c ngha l thy bit r lun c cc th un cn li. Chng ta ch c th ni rng, sau khi thy bit r mt th un, chng ta c th tun t thy bit r cc th un cn li. C th, nu ch thc hnh thn qun nim x c i tng ch yu l sc th un (qun sc52), hnh gi ch c c tr tu thy bit r sc th un m thi v khng th thy bit chi tit cc th un khc cng nh cc nhn ca nm th un. V d khc, nim sc i, sc ng, sc ngi, sc nm l v thng, kh, v ng thc ra ch l phng php t k m th trn i tng khi nim tc m thi. Danh sc vn lin tc sanh dit cc k nhanh chng, danh sc hin ti c sanh ra th danh sc qu kh dit mt. Danh sc c sanh ra u th ngay tc khc b dit ngay ch , do vy danh sc khng th i, ng, ngi, nm c m ch c con ngi (khi nim - ch nh hip thnh) mi i, ng, ngi, nm m thi. Hn na, nim sc i, ng, ngi, nm ch c th p dng vi cc khi nim c tnh sng ng nh con ngi v ng vt nhng khng th qun c tam tng i vi cc khi nim kh nhn bit c cc bin i nh bn gh Li na, nu hnh gi thc hnh ci gi l nim thn, nim th, nim tm, nim php vi i tng khng phi l c tnh ca 28 sc chn , 81 tm hip th, 52 tm s b chp th (Kh ) cng vi cc nhn ca chng (Kh Tp ) theo 11 loi v Nit-bn hip th th c ngha l hnh gi ang thc hnh tm l tr liu hoc t k m th m thi. Trong mt l trnh tm thc hnh thin Tu, theo bn cht, quy lut ca tm, trong mt st-na, tm tu minh st (thuc v hip th) ch c th thc hnh vi mt trong bn nim x; nhng trong qu trnh tu tp thin minh st, hnh gi cn phi tu tp c bn nim x cc l trnh tm khc nhau. V mt phn l trnh tm c o l s thc hnh mt trong bn nim x. Tm li, nu khng tu tp c bn nim x mt cch c h thng theo kinh in, hnh gi khng th gic ng c Bn Thnh chm dt ci kh sanh t lun hi. Trong Kinh Tng Php53, c Pht c ging v vic Diu Php b bin hoi nh sau:

- Bch Th Tn, do nhn g, do duyn g, thu trc, hc gii c t hn nhng cc T-kheo chng c chnh tr nhiu hn? Bch Th Tn, do nhn g, do duyn g, ngy nay hc gii c nhiu hn, nhng cc T-kheo chng c chnh tr t hn? - S vic xy ra nh vy, ny Kassapa, trong thi cc chng sanh suy gim, trong thi diu php bin mt, thi nhiu hn l cc hc gii, t hn l cc T-kheo chng c chnh tr. Ny Kassapa, diu php khng bin mt cho n khi no tng php khng hin ra i. V Kassapa khi no tng php hin ra i, thi diu php bin mt. V nh, ny Kassapa, vng (tht) khng bin mt khi no vng gi cha hin ra i. V ny
Kinh i Bt-Nit-Bn (DN 16) Phm c sc g qu kh, v lai, hin ti, thuc ni hay ngoi, th hay t, lit hay thng, xa hay gn, c lu hoc, c chp th; y gi l sc th un (S.III,47). 28 sc chn thuc v Sc th un. 48 Phm c th g qu kh, v lai, hin ti, thuc ni hay ngoi, th hay t, lit hay thng, xa hay gn, c lu hoc, c chp th; y gi l th th un (S.III,47). Tm s Th thuc v Th th un. 49 Phm c tng g qu kh, v lai, hin ti, thuc ni hay ngoi, th hay t, lit hay thng, xa hay gn, c lu hoc, c chp th; y gi l tng th un (S.III,47). Tm s Tng thuc v Tng th un. 50 Phm c hnh g qu kh, v lai, hin ti, thuc ni hay ngoi, th hay t, lit hay thng, xa hay gn, c lu hoc, c chp th; y gi l hnh th un (S.III,47). 50 tm s cn li thuc v Hnh th un. 51 Phm c thc g qu kh, v lai, hin ti, thuc ni hay ngoi, th hay t, lit hay thng, xa hay gn, c lu hoc, c chp th; y gi l thc th un (S.III,47). 81 tm thuc v Thc th un. 52 V ny cc T-kheo, th no l T-kheo bit r cc sc? y, ny cc T-kheo, i vi sc php nh tht bit tt c loi sc thuc bn i v sc do bn i hp thnh. Nh vy, ny cc T-kheo, T-kheo bit r cc sc. i kinh Ngi chn b (MN 33) 53 Saddhammapatirpaka Sutta (SN 16.13)
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Li Ngi Dch

Kassapa, khi no vng gi hin ra i, thi vng (tht) bin mt. Cng vy, ny Kassapa, diu php khng bin mt, khi no tng php cha hin ra i. V ny Kassapa, khi no tng php hin ra i, thi diu php bin mt. Ny Kassapa, a gii khng lm diu php bin mt, thy gii... ha gii... phong gii khng lm diu php bin mt. y, khi no cc ngi ngu c mt, chnh h lm diu php bin mt. V nh, ny Kassapa, chic thuyn b chm v ch qu nng. Khng phi v vy, ny Kassapa, diu php b 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 Tkheo, Tkheoni, 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. Ny Kassapa, chnh nhng thi php ny a n s hn lon, s bin mt ca diu php.
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, nh l nhn gn ca Tu, khng c Gii th khng c nh, khng c nh th khng c Tu:

Vi ngi c gii, ny cc T-kheo, vi ngi ph gii, chnh nh do vy b ph hoi. Khi chnh nh khng c mt, vi ngi chnh nh b ph hoi, nh tht tri kin do vy b ph hoi. Khi nh tht tri kin khng c mt, vi ngi nh tht tri kin b ph hoi, nhm chn, ly tham do vy b ph hoi. Khi nhm chn ly tham khng c mt, vi ngi nhm chn ly tham b ph hoi, gii thot tri kin do vy b ph hoi. Vi ngi c gii, ny cc T-kheo, vi ngi gn gi gii, chnh nh do vy c y . Do chnh nh c mt, vi ngi chnh nh c thnh tu, nh tht tri kin do vy c thnh tu. Do nh tht tri kin c mt, vi ngi nh tht tri kin c mt, nhm chn, ly tham do vy c thnh tu. Do nhm chn, ly tham c mt, vi ngi nhm chn ly tham c thnh tu, gii thot tri kin do vy c thnh tu. 54 y l Giiviii, y l nhix, y l Tu55. 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.56
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. Tht vy, khi k ngu c mt trong Gio Php th Gio Php s b suy tn. K ngu th chng th no hiu c Gio Php thm diu nn s n lc xt li Kinh in v ch gii cho ph hp vi bn ng v tr tu ca mnh bng cch lc b nhng php hc vi diu v php hnh thm su. Chnh v vy m Gio Php trong tay h s tr nn n gin, khin chng ta thy vic chng ng Nit-bn tht l gin d. Bn cnh , vic xt li Gio Php y li c h cao nh l hnh ng ca nhng k tr v bin cc v trng lo A-la-hn cng nh Tng Bo thu xa tr thnh nhng k ng ng c v tr tu, o c ln trch nhim. c Pht ch lin h Php (Dhamma) v Lut (Vinaya) m khng h lin h n Nikya v Vinaya hoc Suttanta v Vinaya hoc Abhidhamma v Vinaya. Ch c vi ln c Pht ni n Thng Php (Abhidhamma) v Thng Lut (Abhivinaya) trong cc bi Php m ngy nay c kt tp c Tng Kinh v Tng Lut. Suttanta hay Abhidhamma l cc hnh thc t tn lu tr v truyn tng ca cc v A-la-hn kt tp Kinh in m thi. Mt bi Php c xem l ng tin cy khi n c kt tp t ngun ng tin cy, bi nhng ngi ng tin cy (cc v T-kheo A-la-hn) m thi. Ngy nay, cc nh ch gii hin i ngy cng nhiu v d bit n nhng cc v ch gii l cc bc Ala-hn thi xa th khng cn na v khng d bit n. Do vy, cc nh ch gii hin i c iu kin ch
54 55

Kinh c Gii (AN V.III.IV) G l c tnh, nhim v, th hin v nhn gn ca tu? Tu c c tnh l i su vo bn cht ca s vt. Nhim v n l t b bng ti ca si che y t tnh ca s vt. Tu c biu hin l v si. Do cu "Mt ngi tm nh tnh th bit v thy ng" (A. v, 3), nhn gn ca tu l nh. Thanh Tnh o - M T V Cc Un. 56 Kinh i Bt-Nit-Bn (DN 16)

Li Ngi Dch

xiii

gii nhng bi Php c cu Nh vy ti nghe v t du chm hi cho cc bi Php cn li. H ton quyn hoi nghi c v tr tu ln chnh ng ca cc bc v lu. Trong khi c Pht v Theravda cao vai tr ca cc bc trng lo th h hoi nghi n c ngi Sriputta, v ch c bn ch gii ca h l ng tin cy m thi. Tt nhin, cc nh ch gii l cc bc A-la-hn khng c c hi gii thch chi tit thm bng chnh ng v tr tu ca bc v lu v php gii thot cng nh i sng vn ha thi xa cho hu th l nhng ngi cha c tr tu gii thot hay php hnh gii thot. ng nh li tin on ca cc v trng lo thu xa, th t bin mt ca Tam tng Kinh in s l Tng Vi Diu Php (Abhidhamma Thng Php), Tng Kinh v Tng Lut. Tng Vi Diu Php s b mt trc v l tng thm su, vi diu nht. Tng Lut mt sau cng v Gii Lut l gc r ca Gio Php, khi Tng Lut mt th Gio Php cng b tiu vong. Trong thc t, cc php mn thc hnh thin Tu khng da trn nn tng Chnh nh trc tip bc b tng Vi Diu Php. n gin l cc php mn y khng h lin h hay thy bit cc loi i tng m tng Vi Diu Php cp nh l: sc php, tm, tm s (s hu tm), tin trnh tm (l trnh tm) (Kh ), cc nhn sanh nm th un, duyn sinh, duyn h (Tp ) v Nit-bn V d, sc57 un ng nhin phi c nhiu loi khc nhau v nh sc ca sinh vt v phi sinh vt, sc ca ngi nam v ngi n, tuy nhin iu cn bn chi tit y khng h c cp trong tng Suttanta. Nh vy, ch vi tng Suttanta th khng th bit sc bao gm tng cng bao nhiu loi cng nh c tnh, phn s, biu hin v nhn gn ca chng, hung h l gic ng, thng t sc un cng nh bn un cn li. Hn na, tr tu thng sut Thng Php v Thng Lut chnh l v p ca cc v T-kheo c c Pht ch r:

Khi c hi v Thng Php (Abhidhamma) v Thng Lut (Abhivinaya), v y tr li khng ngp ngng. y Ta ni trong ngha c sc p. 58
V hn na, mt trong cc iu kin v ban php tu ln bc trn, cho nng nh, cho sa di phc v c c Th Tn ch r trong Gii Lut:

Ny cc t khu, v t khu hi nm iu kin khc na nn ban php tu ln bc trn, nn cho nng nh, nn cho sa di phc v: L v c kh nng hun luyn cc iu hc thuc v phn s cn bn, (c kh nng) hng dn cc iu hc thuc v phn u ca Phm hnh, (c kh nng) hng dn v Thng Php, (c kh nng) hng dn v Thng Lut59, (c kh nng) phn tch ng theo Php xu hng t kin c sanh khi cho t hay hc tr. Ny cc t khu, v t khu hi nm iu kin ny nn ban php tu ln bc trn, nn cho nng nh, nn cho sa di phc v. 60
c Th Tn cn ch r h qu ca vic khng tu tp:

Li na, ny cc T-kheo, cc T-kheo trong tng lai s tr thnh nhng ngi thn khng tu tp, gii khng tu tp, tm khng tu tp, tu khng tu tp. Do thn khng tu tp, gii khng tu tp, tm khng tu tp, tu khng tu tp, khi h thuyt v Thng php (Abhidhamma) hay v Qung thuyt (Tr gii lun Vedallakatha), h ri vo hc php, khng c th gic ng r rng. Ny cc T-kheo, y l do nhim Php, nn sanh nhim Lut; do nhim Lut, nn sanh nhim Php.61 V tt c nhng iu trn, chng ta khng th ph bng v chi b tm quan trng ca tng Vi Diu Php (Abhidhamma) trong s thc hnh thin Tu.
Chnh v s thm su, vi diu v cao thng ca Vi Diu Php ni ring v thin Tu ni chung m n ch c thuyt ging trong ci dc gii v sc gii trong thi k tn ti Gio Php ca c Pht Ton Gic m thi. Trong khi , thin nh lun tn ti trong tam gii62 bt k c c Pht xut hin trn th gian hay khng. c bit, vo thi tri t sp hoi dit, theo thi gian, tt c cc chng sanh (tr chng sanh a ngc c t kin c nh) u n lc hnh thin Bn V Lng Tm nn u ti sanh vo ci Phm Thin. Cng ch v s vi diu, thm su, cao thng ca php hnh thin Tu m thm ch n c Pht c Gicx ch v khng c Ton Gic Tr ca c Pht Ton Gic nn khng th ch nh ngn ng thuyt ging Gio Php thm diu ny cho chng sanh. Chng sanh may mn c c hiu bit ny khng phi v s thng tu, t mnh khm ph ra m chnh nh s lng nghe, hc hi Gio Php ca c Th Tn. Do vy,
y, ny cc T-kheo, T-kheo, phm sc g do bn i hay do bn i tc thnh, v y nh tht qun tri sc y. Nh vy, ny cc T-kheo, l T-kheo bit sc. Kinh Ngi Chn B (AN 11.18) 58 Kinh Cc Loi Nga Thun Thc (AN III.XIV.IX). 59 Theo li gii thch ca ngi Buddhaghosa: Hng dn v Thng Php l c kh nng hng dn v s phn bit Danh Sc, v hng dn v Thng Lut l hng dn v ton b Tng Lut. 60 Tng Lut i Phm Chng Trng Yu Tng Phm th by - Mi su nhm nm ca phn Nn ban php tu ln bc trn. 61 Kinh S Hi Trong Tng Lai (3) (AN V.VIII.IX). 62 Dc gii, sc gii v v sc gii.
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Li Ngi Dch

tht kh thy c s hp l khi cho rng c th ph cp thin Tu Vipassan cho i chng. ng ni chi n vic ph cp thin Tu m ch ring vic ph cp Gii v nh cho i chng thc hnh cng l iu khng tng. Tht v l khi c ai cho rng nhn loi ngy nay khng cn ai c th chng c thin nh nhng li vn c th chng c o, Qu, Nit-bn. L no vic chng ng Thnh Qu li d dng hn vic chng c thin nh? Tuy nhin, theo xu hng ph cp thc hnh ci gi l thin Tu Vipassan m khng da trn nn tng Chnh nh (thin nh) nh hin nay, nh nh, ngi ngi63 u c th thc hnh thin Tu Vipassan mt cch khng qu kh khn v hon ton khng cn bit g v Vi Diu Php (Abhidhamma). Khng cn thot khi nm trin ci, ch cn nim trn c tnh ca cc khi nim (ch nh) l thc hnh c ci gi l thin Tu. V ci nim chng phi ca thin nh m cng chng phi ca thin tu y lc ny c nng ln vi tn gi l Chnh Nim. Nhng lm th no chng ta c th nhn bit c Chnh Php? Trong Kinh i BtNitBn64, c Th Tn ging v iu ny.

Ny cc Tkheo, Ta s ging bn i gio php, hy nghe v suy nghim k, Ta s ging. Xin vng, bch Th Tn! Cc Tkheo y vng li Th Tn, Th Tn ging nh sau: Ny cc Tkheo, c th c Tkheo 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 Tkheo, cc Ngi khng nn tn thn, khng nn hy bng li ni ca Tkheo 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 Tkheo 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 Tkheo y th gio chn chnh". Ny cc Tkheo, nh vy l i gio php th nht, cc Ngi hy th tr. Ny cc Tkheo, nu c Tkheo 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 Tkheo 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 Tkheo y th gio sai lm". V ny cc Tkheo, 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 Tkheo y th gio chn chnh". Ny cc Tkheo, nh vy l i gio php th hai, cc Ngi hy th tr. Ny cc Tkheo, c th c v Tkheo ni: "Ti tr x kia c nhiu Tkheo 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 Tkheo, cc Ngi khng nn tn thn, khng nn hy bng li ni ca Tkheo 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 Tkheo y th gio sai lm". V, ny cc Tkheo, 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 Tkheo y th gio chn chnh". Ny cc Tkheo, nh vy l i gio php th ba, cc Ngi hy th tr. Ny cc Tkheo, c th c Tkheo 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 Tkheo, cc Ngi khng nn tn thn, khng nn hy bng li ni ca Tkheo 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
63

Cng vy, ny cc T-kheo, s t l cc chng sanh c tr tu, nhanh tr, khng ic, khng cm, c kh nng suy xt ngha ca nhng li kho thuyt hay vng thuyt. V nhiu hn l cc chng sanh c c tr tu, chm tr, ic v cm, khng c kh nng suy xt ngha ca nhng li kho thuyt hay vng thuyt. Cng vy, ny cc T-kheo, s t l cc chng sanh c nghe php lut do Nh Lai thuyt ging. V nhiu hn l cc chng sanh khng c nghe php lut do Nh Lai thuyt ging. Phm Khng Phng Dt (AN 1.19). 64 Kinh i Bt-Nit-Bn (DN 16)

Li Ngi Dch

xv

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 Tkheo y th gio sai lm". V ny cc Tkheo, 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 Tkheo y th gio chn chnh". Ny cc T kheo, nh vy l i gio php th t, cc Ngi hy th tr. Nh vy, cc li dy c cho l ca chnh c Pht thuyt nhng khng ph hp vi Kinh in m cn phi t b hung h l cc php mn hay cc trng phi thin mang tn cc v t s hay thin s.
Da vo li dy ny ca c Pht, chng ta c th nhn din c u l v chnh t ca c Pht: phi l ngi thuyt ging Gio Php da trn cc trch dn Kinh in v cc ch gii tht chi tit, v y khng h ni sung, ni m khng c cc trch dn trong cc vn v Php Hc cng nh v Php Hnh. c bit cc hng dn hnh thin ca v y u da theo tng chi tit ca Kinh in v cc ch gii ch khng phi l cc kinh nghim, phng php thc hnh da vo mt vi lun c ca c nhn v y. V ch c c Pht mi c y tr tu r bit v ch dy cc chn l nn tt c cc li dy theo kin c nhn, khng ph hp vi Kinh in ca cc v php s, cc v thin s hay cc v c ngi i cho l Thnh Tng u l t kin. L cc Pht t quy y ni Tam Bo, iu ny c ngha l chng ta nng ta vo c Pht, Gio Php v Ch Tng ch khng phi nng ta vo cc kin c nhn ca bt k ai. C mt iu m chng ta cn phi lu y l cc v Thnh Tng thc s th khng bao gi i ngc li li dy ca c Pht d cho c phi mt mng. Nhng ci gi l phng tin gio ha chng sanh, i ngc li Kinh in Nguyn Thy ca cc v thy t khng th c xem l Php Bo. Do vy, chng ta khng nn m qung tin tng vo bt k li dy no m li khng i chiu so snh vi Kinh in Nguyn Thy. Ngc li, chnh nhng li dy ph hp vi Kinh in v cc Ch gii Pi ca qu ngi y mi l nhng iu m chng ta nn tn knh, nng ta v thc hnh nghim tc. Hn na, c Pht nhn mnh rng Gio Php (Php v Lut) s l o S ca ch Tkheo sau khi c Th Tn dit . Thm ch v c Pht thuyt y ton b Chnh Php nn Nh Lai khng ngh rng: "Ta l v cm u chng Tkheo"; hay "chng Tkheo chu s gio hun ca Ta". c Th Tn hon ton khng cp g n v t k v hay ci gi l phng tin gio ha chng sanh c cc thy t ca tng lai sng to ra.

Ny nanda, chng Tkheo cn mong mi g na Ta! Ny nanda, Ta ging Chnh php, khng c phn bit trong ngoi (mt gio v khng phi mt gio), v ny nanda, i vi cc Php, Nh Lai khng bao gi l v o s cn nm tay (cn gi li mt t mt gio cha ging dy). Ny nanda, Nh Lai khng ngh rng: "Ta l v cm u chng Tkheo; hay "chng Tkheo chu s gio hun ca Ta" thi ny nanda, lm sao Nh Lai li c li di gio cho chng Tkheo? Ny nanda, nu trong cc ngi c ngi ngh rng: "Li ni ca bc o s khng cn na. Chng ta khng c o s (gio ch)". Ny nanda, ch c nhng t tng nh vy. Ny nanda, Php v Lut, Ta ging dy v trnh by, sau khi Ta dit , chnh Php65 v Lut y s l o S ca cc Ngi.66
Li na, nhn mnh vai tr ca Chnh Php v n lc ca bn thn, c Pht li thuyt ging:

Vy nn, ny nanda, hy t mnh l ngn n cho chnh mnh, hy t mnh nng ta chnh mnh, ch nng ta mt g khc. Dng Chnh php lm ngn n, dng Chnh php lm ch nng ta, ch nng ta mt g khc.67
Nh vy sau khi c Pht nhp dit, chnh tr tu hiu bit Chnh Php dn dt chng ta. Khng c mt Tng on hay c nhn no c xem l c thm quyn ng ln trn Chnh Php. Thc t, trn th gii c rt nhiu Tng on v chng c mt Tng on no nhn mnh khng theo Chnh Php. V cng chng c Gio Hi no dm ln ting cho rng Tng on no l Phi Php c. Chnh v vy m chnh tr tu, bn lnh v n lc ca bn thn chng ta ng vai tr cc k quan trng nhn bit v nng ta vo Chnh Php. Hn 2555 nm tri qua, hn mt na chng ng tn ti Gio Php ca c Pht Gotama i qua, chng ta phi chp nhn rng do mc ch ti hu khc nhau m xut hin Nguyn Thyxi v i Thaxii (do

c php hnh tu tpxiii v mc ch ti hu c c tnh ngc nhauxiv nn ta c th xem y l hai tn gio khc nhau); v trong i Tha v Nguyn Thy li tip tc chia ra cc trng phi tu tp khc nhau. Nh

vy, o Pht thun khit khng cn thi k pht trin hng thnh nh lc c Pht cn ti th. Nhm gn gi s nguyn vn ca Gio Php, Pht Gio Nguyn Thy (Theravda Thng Ta B) phi su ln kt tp Kinh inxv. Do truyn tha, gn gi Php Bo ca c Pht l Tng bo. V Tng bo kt tp
65 66

Bao gm tng Kinh v tng Vi Diu Php (Thng Php). Kinh i Bt-Nit-Bn (DN 16) 67 Kinh i Bt-Nit-Bn (DN 16)

xvi

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kinh in bng ngn ng Pixvi cao thng ca c Pht nn cc ti liu c coi l kinh in, lu truyn bng cc ngn ng khc nhau lun phi c kim chng vi kinh in Pi. Ch c truyn tha ca c Pht mi c th phn bit c u l gia ti c Pht li. Nu chng ta knh trng cc li dy, gii thch kinh in ca cc v thy, ch tng hin ti th chng ta cng nn knh trng li dy, ch gii kinh in ca cc v trng lo thu xa (thy ca thy ca chng ta). iu ny c ngha l chng ta cn phi trn trng cc ch gii ca cc v trng lo thu xa. Cc v y v lo i sau khng hiu c trc tip li dy ca c Th Tn nn phi son cc li gii thch, ch gii. Trong thi k c Th Tn cn ti th, khng phi ngi nghe no cng c th hiu trc tip li dy ngn gn ca c Th Tn. Nhng lc nh vy, nhng ngi y s i n gp cc v thnh t c y tr tu hiu ng li dy ca c Pht xin c nghe gii thch, ging rng. V li gii thch, ging rng ra ca cc v thnh t cng vn chnh l Php ca c Th Tn v ta khng nn cho l Php ca cc v y. V trong Kinh in, c nhiu ln c Pht tn thn cc bi Php ca cc v T-kheo y68. Cc v thnh t ca c Th Tn khng bao gi nhn cc li gii thch, ging rng ca mnh l Php ca cc v y cc ngi y khng bao gi n cp Php ca c Th Tn. Nh vy, li dy chn tht ca ngi Sriputta hay ngi nanda cng chnh l Php ca c Th Tn. Nu chng ta b qua li dy ca cc ngi y th chng ta c nn nghe theo li gii thch, ging rng t thy t ca mnh hay khng? Trong v vn cc php mn mang danh o Pht hay nm ngoi o Pht, chng ta khng th c thi gian tu tp vin mn tt c cc php mn y bit rng n khng a n s chm dt ci kh sanh t lun hi. Trn thc t, c gi l mt php mn th n phi c mt nn tng l thuyt v cc loi thc chng khc nhau. V trong o Pht th ch c mt php mn duy nht, mt con ng duy nht on tn ci kh sanh t lun hi, l Bt Thnh o. Chng ta khng nn v cc l thuyt, ngn t hoa m hay cc kinh nghim thc chng k l ca cc php mn khc m t b Gio Php ca c Th Tn. V l do ny m chng ta cn phi dng tr tu Php Hc bit c u l Chnh Php chng ta c th tu tp ng n v chm dt ci kh sanh t lun hi trong thi gian ngn nht. Nh vy, trong khi c Th Tn, Bc ng Cng, ng Chnh ng Gic ht lng tn dng, c v vic tu tp Thnh nh v Bt Thnh o69 ni ring cng nh ton b Gio Php ni chung; l cc t ca c Th Tn, chng ta khng nn to bt k c nghip no lin h n s ph bng, xuyn tc, chi b Gio Php ca c Th Tn; ng thi chng ta cng khng a dua, m qung chy theo cc loi php mn c mang hay khng mang danh ngha o Pht ca th gian. 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 Trng Lo Thin S PaAuk 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 v cc Ch gii Pi ca ngi Thin S PaAuk Tawya Sayadaw v Tin S Mehm Tin Mon. Tuy n lc ti a nhng ti bit rng bn dch ny vn cn 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 Aggai 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. Cu mong tt c cc chng sanh u c tin ha trong nh ho quang ca Chnh Php v mau chng chng ng Nit-bn.

V d: Hin tr, ny cc T-kheo, l nanda! i tu, ny cc T-kheo, l nanda! Ny cc T-kheo, nu cc ng hi Ta v ngha ny, Ta cng s tr li nh vy, nh nanda tr li. y l ngha ca li ni y, hy nh vy th tr. Kinh Th Gii Dc Cng c (SN 4.97) Ch T-kheo, Tn gi Mahakaccana l bc Hin tr. Ch T-kheo, Tn gi Mahakaccana l bc i tu. Ch T-kheo, nu cc Ngi hi Ta ngha ny, Ta cng tr li nh Mahakaccana tr li. Nh vy l chnh ngha li dy y, hy nh vy th tr. Kinh Mt hon (Madhupindika sutta) (MN 18) Ny Visakha, T-kheo-ni Dhammadinna l bc Hin tr! Ny Visakha, T-kheo-ni Dhammadinna l bc i tu. Ny Visakha, nu ng hi Ta ngha y, Ta cng tr li nh T-kheo-ni Dhammadinna tr li. ng i vi ngha ny, hy nh vy th tr. Tiu kinh Phng qung (Clavedalla sutta) (MN 44) 69 Bt Thnh o ca c Pht l chn l v con ng a n s on tn kh au, c thy v c chng nghim bi cc bc Thnh ch khng phi l cc phng php kinh doanh, th gin tinh thn hay phong cch sng no c, do vy chng ta khng th ng dng chng trong i sng. Chng ta khng nn gn nhn Pht Php cho cc phng cch tng trng tham i ca th gian.

68

Li Ngi Dch

xvii

Ida vo tina hotu, sukhit hontu tayo. Cu mong phc thin ny thnh tu n thn bng quyn thuc ca ti. Cu mong thn bng quyn thuc c an lc lu di. Katha may puabhga mt-pitu-cariynaceva ti-mittna ca upakraka anugghaknaceva sabbasattna dema, sabbehi me puapka labhantu. 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. Mama pua-bhga sabba-sattna bhjemi; Te sabbe me sama pua-bhga labhantu Ti xin chia tt c cc phc thin lm n tt c cc chng sanh. Cu mong tt c cc chng sanh c th hng cc phc thin ny ng u nhau c thy. Ida me pua nibbnassa paccayo hotu. Nguyn cho phc thin ny l duyn ti chng ng Nibbna. Pht Lch 2555, Dng Lch 2011, TP. H Ch Minh Tm Chnh

V ny cc T-kheo, th no l Sa-mn th nht? y, ny cc T-kheo, T-kheo do on dit ba kit s, l bc D lu, khng b ri vo a x, chc chn hng n gic ng. Ny cc T-kheo, ngi ny l Sa-mn th nht. V ny cc T-kheo, th no l Sa-mn th hai? y, ny cc T-kheo, Cc T-kheo do on dit ba kit s, do lm cho nh bt tham v sn, l bc Nht Lai, cn i li th gii ny mt ln na, ri on tn kh au. Ny cc T-kheo, y l Sa-mn th hai. V ny cc T-kheo, th no l Sa-mn th ba? y, ny cc T-kheo, T-kheo do on dit nm h phn kit s, c ha sanh ti y, chng Nit-bn, khng phi tr lui t th gii y. Ny cc T-kheo, y l Sa-mn th ba. V ny cc T-kheo, th no l Sa-mn th t? y, ny cc T-kheo, T-kheo do on dit cc lu hoc, t mnh vi thng tr ngay trong hin ti, chng ng, chng t v an tr tm gii thot, tu gii thot. Ny cc T-kheo, y l Sa-mn th t. Ch y, ny cc T-kheo, c Sa-mn th nht, y c Sa-mn th hai, y c Sa-mn th ba, y c Sa-mn th t, cn ngoi o khc khng c Sa-mn. Nh vy, ny cc T kheo l chn chnh rng ting rng con s t ny. Kinh V Sa Mn
(SN 4.239) ii Balamt (Pram) l s vin mn n b kia (Nit-bn). Theo Nguyn Thy th c 10 php ba-la-mt l: b th, tr gii, xut gia, tr tu, tinh tn, nhn ni, chn tht, quyt nh, t, x. ng thi c 3 cp vin mn ba-la-mt: bc h: vt chng ngi ngoi thn, bc trung: vt chng ngi ni thn, bc thng: vt chng ngi mng sng. Tuy nhin, c ba bc Balamt u a n b an ton tuyt i: "chm dt sinh t lun hi": Ny gia ch, chnh v mc ch loi b cc nghi nan i, nh s thc hnh trn vn mi hnh Ba-la-mt tri v lng kip m Ta chng c Nht thit tr. - Chuyn Php Ti Thng (Tin thn Apannaka) Kinh Tiu B. iii Php Hu Vi, l php c bn th cn sanh dit, cn to tc. Do cc duyn tr to cng gi l php hnh, php hip th, bao gm cc thc th tt cng l tm, tm s v sc tt cng. C ba tng hu vi ny, ny cc T-kheo, cho cc php hu vi. Th no l ba?

Ch y, ny cc T-kheo, c Sa-mn th nht, c Sa-mn th hai, c Sa-mn th ba, c Sa-mn th t, cn ngoi o khc khng c Sa-mn. Nh vy, ny cc T kheo, cc Thy chn chnh rng ting rng con s t.

Sanh c trnh by r, dit c trnh by r, s bin d khi ang tr c trnh by r. C ba tng hu vi ny, ny cc T-kheo, cho cc php hu vi. Kinh Hu Vi (AN 3.47) iu g c bn tnh c sanh ln, ton b iu y u c bn tnh hoi dit. (Tng Lut i Phm Chng Trng Yu)

bt bin ng sau th gii hin tng hng bin. Theo mt vi tn gio, mi ngi c mt linh hn tch bit nh th do Cha to dng, v linh hn y sau khi cht s vnh vin sng trong a ngc hay thin ng. S phn n ty thuc vo s phn xt ca ng sng to ra n. Theo mt vi tn gio khc, linh hn y tri qua nhiu i sng, cho n khi n hon ton trong sch v cui cng tr thnh ng nht vi Thng hay Phm thin Brahman, linh hn ph qut hay Atman t y n pht xut. Linh hn hay ng trong con ngi l ci suy ngh, cm gic, v nhn thng pht v tt c mi hnh vi thin c ca n. Mt quan nim nh th gi l Ng kin. - c Pht dy nhng g (What the Buddha taught) - Ha thng Walpola Rahula (Thch N Tr Hi dch). V vn ny, Kinh Php Hoa Phm Dc Vng B-tt Bn S ch r: Li nh tri i phm thin vng l cha ca tt c chng sanh, kinh ny cng th, l cha ca tt c Hin Thnh: bc hu hc, v hc cng hng pht lng B-.. Tuy nhin, o Pht Nguyn Thy ni khc: Ny Thanh nin, cc loi hu tnh l ch nhn ca nghip, l tha t ca nghip. Nghip l thai tng, nghip l quyn thuc, nghip l im ta, nghip phn chia cc loi hu tnh; ngha l c lit, c u. Tiu

nn Php Hu Vi l v thng. V thng khng phi l nhn sanh ra kh hay v ng m ci g v thng l kh; ci g kh l v ng; ci g v ng, cn phi nh tht qun vi chnh tr tu: "Ci ny khng phi ca ti; ci ny khng phi l ti; ci ny khng phi t ng ca ti". Kinh Ci G V Thng (SN.III.II.IV). V thng, kh v v ng l c tnh ca tt c cc php th gian (Php Hu Vi). Kh , Kh Tp v o thuc v Php Hu Vi. iv Ci m ngi ta thng gi l linh hn, ng hay ci ti, l m ch mt thc th tuyt i, trng cu trong con ngi, bn th

xviii

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Ton nng, Ti thng, Bin nhn, Thng tn, Thng , Sng to ch, Ha sanh ch, i tn, Cha t mi nh mng, ng T Ti, T ph cc chng sanh v s sanh Kinh Phm Vng (DN 1), v khng nh l t kin th nht trong 62 t kin ca th gian: Mt s Sa-mn, B-la-mn, ch trng mt phn Thng tr lun, mt phn V thng lun, chp bn ng v th gii l thng cn i vi mt hng hu tnh v v thng i vi mt hng hu tnh khc. Kinh Phm Vng (DN 1).
v

Kinh Nghip Phn Bit (MN 135). o Pht Nguyn Thy khng chp nhn quan nim V kia l Phm thin, i Phm thin, ng

Theo Nguyn Thy, cc thc th tt cng ca th gian ch l cc danh (gm th, tng, hnh, thc) un v cc sc (gm sc t i v sc y i sinh) un. Danh sc th lun lin tc sanh v dit mt cch cc k nhanh chng theo tng st-na (khonh khc cc k ngn ngi). Danh sc st-na trc th khng phi l danh sc st-na sau. Ngay tc khc, khng c ngt qung, sau khi danh sc st-na trc dit th danh sc st-na sau sanh ln. Bn cnh , danh sc sanh ln cn do duyn, khng c duyn th khng sanh. Tuy nhin, i Tha khng c khi nim v s v thng theo tng st-na cng nh khng chp nhn s pht sanh (hin hu duyn) chnh l s sanh, s dit i (v hin hu duyn) chnh l s dit ca danh sc m cho rng t i l thng hng (khng sanh dit theo tng st-na), rng t i khng sanh dit, do duyn m to nn chng sanh: Bn i cha tng cht m cng cha tng sng, bn i l bn i. Khi duyn hp th c sanh, c hot ng th gi l sng. Khi duyn tan n lng yn th gi l cht.. i Tha cho rng Chng ta thy r t i ni mnh khng c sanh t, th bit r Tri ki kin ni mnh n Pht n i m nh cng khng c sanh dit.

Nu t i ni mnh khng c sng cht, th t i bn ngoi c sng cht hay khng? Thay hnh bin dng l do duyn hp ri tan, tan ri hp. Thy c hp tan, cn mt, l thy theo duyn. Ch t i vn l t i. Diu Php Lin Hoa Ging Gii. Do hon ton
khng c khi nim v s sanh-dit ca tm, tm s v sc php theo tng st-na thi gian v theo nhn duyn nn i Tha lin h n i Ng (Tri kin Pht hay Nht Thit Chng Tr) thng hng ca vn vt: V c Nh Lai ng nh tht thy bit

tng ca tam gii, khng c sanh t, hoc thoi, hoc xut, cng khng i v dit , chng phi tht, chng phi h, chng phi nh, chng phi d, chng phi nh ba ci m thy ni ba ci. Kinh Php Hoa Phm Nh Lai Th Lng. Tht tic l i

Sanh khng c trnh by r, dit khng c trnh by r, s bin d khi ang tr khng c trnh by r. C ba tng v vi ny, ny cc T-kheo, cho cc php v vi. Kinh Hu Vi (AN 3.47). Do Php V Vi khng c s to tc nn chng ta khng th sai khin Php V Vi v Php V Vi cng khng th sai khin, cu chng ta, do vy, Php V Vi cng l v ng. Ny cc Tkheo, sc l v thng, th l v thng, tng l v thng, hnh l v thng, thc l v thng. Ny cc Tkheo, sc l v ng, th l v ng, tng l v ng, hnh l v ng, thc l v ng. Tt c hnh l v thng, tt c php l v ng Tiu Kinh Saccaka (MN 35). Php V Vi cn c gi l vin tch, Nitbn, Dit . vii ng Tt c php v ng khng c ngha l thin c php l nh nhau. Kinh in Nguyn Thy ch rng cc bc A-la-hn th thot

Ng thng hng ca chng sanh chng c tr tu hay t bi nn khng chu gip chng sanh c hnh phc nh mong mun cng nh khng chu s sai khin ca chng sanh. vi Gm c Php Hu Vi v Php V Vi. Php V Vi l bn th vng lng, hon ton thanh tnh, l cu cnh ti hu, l php khng c s to tc, do vy khng c qu ca s to tc, tc l khng c nhn, khng c qu: khng c cc nguyn nhn sanh ra nm th un (Kh Tp ) v khng to ra nm th un (Kh ). C ba tng v vi ny, ny cc T-kheo, cho cc php v vi. Th no l ba?

khi mi lu hoc, v minh do vy m cc v y khng cn to nghip (do v minh dit nn hnh nghip dit) d b ngoi hnh ng ca cc ngi ging nh thin. iu ny khng c ngha l cc ngi khng phn bit c thin c hay xem thin c l nh nhau. Ngoi ra, sau khi gic ng, cc v A-la-hn chng bao gi x b Tam Bo; m hn na, cc ngi y cn thc hnh phn s gn gi, truyn tha Gio Php, nhng cc ngi y chng thy v chng h chp th Tam Bo hay bt k php no l ca cc chp ngi nn cc ngi chng c g phi b. Cc ngi liu tri, cng nhn v ch p vo s tht rng c s hin hu v i nghch gia th thin v c php nhng cc ngi khng th gi chng nh l ca mnh. V tt nhin, khng phi tt c cc Php u l Pht Php. Do thin v bt thin php cho qu i nghch nhau nn khng th d dui, phng tng, t thy mnh khng cn tu tp g c l sng ty php, sng thun php, sng trung o. viii Gii, Sla, c gi nh th l v ni c ngha kt hp (Slana). Kt hp c hai ngha: mt l phi hp (samdhna), ch s khng

bt nht trong ba nghip thn, li v nh c hnh; hai l nng ln (upadhrana), ngha l nn tng (dhra) v gii l nn tng cho nhng thin php. Thanh Tnh o Gii Khi gi l gii, cn hiu rng n c nhim v chn ng t hnh l nhim v (hay bn cht, rasa) ca n theo ngha hnh ng, v bn cht khng li k nh nhim v n trong ngha thnh tu. V y chnh hnh ng (kicca) hoc s thnh tu (sampatti) c gi l nhim v. Thanh Tnh o Gii Gii c hin r, c nhn chn qua s thanh tnh. Nhng tm (h thn ti li) v y (gh s ti li) l ci nhn gn ca gii, v khi tm - y c mt, th gii pht sinh v tn ti; cn khi tm y vng mt, th gii khng pht sinh, cng khng tn ti. Thanh
Tnh o Gii Ny B-la-mn, tr tu c gii hnh lm cho thanh tnh, gii hnh c tr tu lm cho thanh tnh. Ch no c gii hnh, ch

y c tr tu; ch no c tr tu, ch y c gii hnh. Ngi c gii hnh nht nh c tr tu; ngi c tr tu nht nh c gii hnh. Gii hnh v tr tu c xem l ti thng trn i. Kinh Chng c (Sonadanda Sutta DN 4). ix c tnh ca nh l khng phn tn. Bn cht hay nhim v n l loi tr phn tn. Tng ca n l khng tn lon. Nhn gn ca n l lc, do cu "Nh lc, tm v y c nh" (D. i, 73). Thanh Tnh o nh Khi qun t thn x ly nm trin ci y, hn hoan sanh; do hn hoan nn h sanh; do tm hoan h, thn c khinh an; do thn khinh an, lc th sanh; do lc th, tm c nh tnh. Kinh Sa-mn qu (Smaaphala sutta DN 2) x o Pht Nguyn Thy cho rng c Pht Ton Gic (Sammsambuddha), Pht c Gic (Pacceka Buddha hay Bch Chi Pht) v bc Thnh Thanh Vn gic ng c l nh thng t, gic ng c Bn Thnh . Ba bc thnh ny thnh tu gic ng bng cc cp ba-la-mt khc nhau nn c tr tu, nng lc thn thng khc nhau nhng s gii thot l nh nhau. y, ny Suman, Ta ni khng c s sai khc no, tc l so snh gii thot vi gii thot. Phm Suman AN 5.4.1. xi Mc ch ca Nguyn Thy l chng ng Nitbn. Nitbn l s on tn tham, sn, si, l s dit tn hon ton nm th un (Kh ) v cc nhn sanh kh (Kh Tp ). Nitbn ca Nguyn Thy c c tnh l thng, lc v v ng. ng Nitbn l s chng
ng ti hu, sau th khng cn phi chu kh au hay tu chng thm mt ci g na. Do khng cn tham i, cc bc A-la-hn sau khi nhp dit (dit ) (ng un Nit-bn) th chng cn ti sanh, hin hu, lun hi tu tip thnh Pht Ton Gic c. V nh, ny cc T-kheo, mt t phn c mi hi thi. Cng vy, ny cc T-kheo, Ta khng tn thn v hin hu du cho c t thi, cho n ch trong thi gian bng ngn tay. Phm Makkhali (AN 1.18). Thm ch, ngay n c chu bu cng khng phi l th tt p i vi cc bc sa-mn: Ny Thn trng, cc Sa-mn Thch t

khng c php dng vng bc. Cc Sa-mn Thch t khng c gi vng bc. Cc Sa-mn Thch t khng c nhn ly vng bc. Cc Sa-mn Thch t t b chu bu v vng bc. H ly khai vng v bc. i vi ai c dng vng bc, ngi y cng

Li Ngi Dch

xix

c php dng nm dc trng dng. i vi ai c php dng nm dc trng dng, ngi y hon ton th tr phi Sa-mn php, phi Thch t php. Kinh Chu bu trn nh u (Maniclam Sutta) (SN 4.325).
V nh ngi c tr chng may phi sng trong b kh, mong thot khi b kh, n lc thot khi b kh, thy bit ci lc ti hu thng hng, sau khi thot khi b kh th chng th no chp th b kh, khao kht mong quay li b kh. Ch T-kheo, nh thy vy, v a vn Thnh t ym ly i vi sc, ym ly i vi th, ym ly i vi tng, ym ly i vi

hnh, ym ly i vi thc, do ym ly nn ly tham, do ly tham, nn c gii thot, trong s gii thot c tr khi ln, bit c gii thot. V y bit: "Sanh tn, phm hnh thnh, nhng g nn lm lm, khng cn tr lui ti y vi mt i sng khc". Ch T-kheo, v php c Ta kho ging, lm t l, lm cho khai thng, lm cho khai th, c loi tr cc vi qun c, nn nhng v T-kheo, l bc A-la-hn, cc lu hoc tn, tu hnh thnh mn, vic nn lm lm, gnh nng t xung, l tng thnh t, hu kit s on tr, c gii thot nh chnh tr, vng lun chuyn (sanh t) ca nhng v ny khng th ch by.
xii

thng Chnh ng Chnh gic, nhng thit, t ta thnh Pht nhn li, lu xa dng y, ch dng phng tin gio ha chng sanh, khin vo Pht o, nn ni nh th. Kinh Php Hoa Phm Nh Lai Th Lng. C ch gn hi, chng dng php Tiu tha p, ch dng php i tha m v gii ni lm cho c bc Nht thit chng tr. Kinh Php Hoa Phm An Lc Hnh. Pht, v ngi cu o Thanh vn, ni php T thot khi sanh, gi, bnh, cht cu cnh Nit-bn. V hng cu qu Duyn gic, ni php Mi hai nhn duyn. V hng B-tt ni Su php ba-la-mt lm cho chng c qu V thng Chnh ng Chnh gic thnh bc Nht thit chng tr. Kinh Php Hoa - Phm Ta.
y, bc Thanh Vn th phi gic ng y Bn Thnh , trong khi , bc Duyn Gic ch cn gic ng 12 Nhn Duyn (Kh Tp ): Nh vy, v minh duyn hnh; hnh duyn thc; thc duyn danh sc; danh sc duyn su x; su x duyn xc;

Kinh V d con rn (MN 22). Mc ch ca i Tha l thnh Pht, chng Nht Thit Chng Tr. Nitbn ca i Tha c c tnh l thng, lc, ng, ng tnh. Nh Lai thy nhng chng sanh a ni php Tiu tha, c mng ti nng. Pht v ngi ni: Ta lc tr xut gia c V

xc duyn th; th duyn i; i duyn th; th duyn hu; hu duyn sanh; sanh duyn gi, cht, su, bi, kh, u, no c sanh khi. Nh vy l s tp khi ca ton b kh un ny. Kinh Mah Sakya Muni Gotama (SN 2.10). Sau khi thot khi sanh, gi, bnh, cht cu cnh Nit-bn th lm sao cc bc A-la-hn cn c iu kin lun hi sanh t tu tip thnh Pht c??? Cn nu c qu Pht trc khi thot khi sanh, gi, bnh, cht th c ngha l thnh Pht vn khng thot c sanh, gi, bnh, cht??? Cn nu thot khi sanh, gi, bnh, cht cng lc vi vic c qu Pht th th no l s khc
bit gia A-la-hn v Pht??? Theo i Tha, Pht v cc v A-la-hn vn cn sanh, gi, bnh cht: Nh th, t ta thnh Pht nhn li, tht l lu xa, th mng v lng a-tng-k kip, thng cn chng mt. Kinh Php Hoa Phm Nh Lai Th Lng. Trong Kinh Php Hoa Phm Th K v Phm Ng b t th k, cc v A-la-hn nh ngi Sriputta, Mah Moggallna (theo Nguyn Thy th 2 ngi nhp dit, dit , V D Nit-bn trc c c Pht nhng theo i Tha th vn cn hin hu gp Pht), Mah Kassapa u s thnh Pht Ton Gic trong i v lai sau khi b th v s vt ngoi thn l chu bu. Theo i Tha, thnh Pht nhanh chng th phi cng Pht vt c nhiu gi tr nh Long N: Long n c mt ht chu bu, gi tr bng ci tam thin i thin em dng ln c Pht. Pht lin nhn ly ( y, Pht i Tha l bc xut gia, x b vng v, dc lc, ti sn, c Nht thit tr v Thn Thng v ngi li vn c nhu cu v chu bu nh phm phu) Khi y, trong ci Ta-

b hng B-tt, Thanh vn, tri, rng, bt b, nhn cng phi nhn u xa thy Long n thnh Pht khp v hng nhn thin trong hi m ni php, sanh lng vui mng u xa knh ly, v lng chng sanh nghe php t ng c bt thi chuyn, v lng chng sanh c lnh li th k thnh Pht. Kinh Php Hoa Phm -b-t-a. c qu Pht i Tha cn c hng th cc dc thng hng: By gi, hng i chng thy hai c Nh Lai ngi xp bng trn ta s t trong thp by bu thi u ngh rng: c Pht ngi trn cao xa, ci mong c Nh Lai dng sc thn thng lm cho bn chng con u c trn h khng. Kinh Php Hoa Phm Hin Bo Thp. xiii i Tha c php Phng Tin, Nguyn Thy khng c php Phng Tin. Sau khi c Nh Lai dit , trong i mt php mun ni kinh ny, phi tr ni hnh An lc, hoc ming tuyn ni hoc lc c kinh u chng a ni li ca ngi v ca kinh in Kinh Php Hoa Phm An Lc Hnh. Ai c th trong ci Ta-b ny rng ni kinh Diu Php Lin Hoa nay chnh phi lc. Nh Lai khng bao lu s vo Nit-bn, Pht mun em kinh Php Hoa ny ph chc cho c ngi. Kinh Php Hoa Phm Hin Bo Thp. Ta xa tu hnh o B-tt, cm thnh th mng, nay vn cha ht, li cn hn s trn, nhng nay chng phi thit dit , m bn xng ni s dit . c Nh Lai dng phng tin , gio ha chng sanh Kinh Php Hoa Phm Nh Lai Th Lng. Ta cng nh th, t khi thnh Pht n nay v lng v bin trm nghn mun c na-do-tha a-tng-k kip, v chng sanh dng sc phng tin ni: s dit , cng khng ai c th ng nh php m ni ta c li h di Kinh Php Hoa Phm Nh Lai
Th Lng. Kinh in Nguyn Thy cho rng n ng, n b, chng sanh ch l cc khi nim ch nh; theo s thc tt cng th ch l nm th un, nm th un chnh l Thnh v Kh (chn l v s Kh), chng chng c tng (c tnh) no khc ngoi v thng, kh, v ng. ng Bn cnh , Nitbn chnh l Dit , l php chn v vi, c c tnh l thng, lc, v ng. ng Bn Thnh (Kh, Tp, Dit, o) l s tht c chng nghim bi cc bc thnh bao gm c Php hu vi v v vi. Tuy nhin, trong Bt nhbalamta Tm Kinh (Praj Pramit Hridaya Stra) ca i Tha th cho nm un u khng v khng c kh, tp, dit, o. xv Trong c bn k kt tp u tin, ch c cc v thnh tng A-la-hn tham gia kt tp (khng c v b-tt i Tha no tham d). Theo i Tha, trong Kinh Php Hoa, c 500 v T-kheo (trong c ngi Mah Kassapa, nanda), c th k (ngay trc khi Pht i Tha dit ) l s thnh Pht Chnh ng Gic, ht sc hoan h th tr li Pht, nhng khi kt tp Kinh in, h qun (mi qun???). Tuy nhin, nh tp th cc T-kheo l hu th ca i Chng B trc tc (sng tc) m Kinh in i Tha c xut hin trn th gian. Trong , bi cnh l thi k c Pht cn ti th v chnh c Pht thuyt Php cho cc B-tt (i Tha) v t chng. V Kinh Php Hoa dy: Sau khi c Nh Lai dit , trong i mt php mun ni kinh ny, phi tr ni hnh An lc, hoc ming tuyn ni hoc lc c kinh u chng a ni li ca ngi v ca kinh in Kinh Php Hoa Phm An Lc Hnh. Theo i Tha, c Pht thuyt cc Php khc nhau theo thi k, thi k sau th cao thng hn thi k trc v Kinh Php Hoa c thuyt ngay trc khi Pht i Tha dit l cao thng nht. Ngt ni, Kinh in Nguyn Thy ch lin h n Bn Thnh v l ti xuyn sut ton b thi gian t lc c Pht chuyn Php Lun n lc nhp V D Nit-bn. Do Kinh in Nguyn Thy c xut hin v lu truyn t thi c Pht nn chng th ghi nhn c g v php i Tha ca thi v lai. xvi Pi l ngn ng m c Pht dng thuyt ging tam tng Kinh in, cc ngn ng khc th khng thch hp truyn t mt cch chnh xc Gio Php. c bit, tng Vi Diu Php c c Th Tn thuyt ging cho ch thin v Phm Thin ci
xiv

xx

Li Ngi Dch

diu trc cc t ca Ngi nh bi m ngi ly khai Gio hi, bc o s lm pht khi lng tin trong cc hi chng xong, Ngi ng ln, ng trn bo ta dnh cho c Pht v thuyt Php. Hng trm triu chng sinh ung c ngun nc trng sinh; sau Ngi nhn nh bit r ch Pht qu kh i v u sau khi thc hin mt php thn thng, v nhn thy chnh l v ci tri Ba mi ba, Ngi lin ri khi bo ta, chn phi Ngi t ln nh Yugandhara, chn tri Ngi bc qua nh Sineru (Tu-di), Ngi bt u an c vo ma ma di cy i San h, an ta trn chic ngai hong thch, v sut thi gian ba thng, Ngi thuyt Thng Php (Abhidhamma) siu phm cho ch Thin. Chuyn Cha Nai Sarabha (Tin thn Sarabha-Miga) Jataka 483.

tri ao Li (Tam Thp Tam Thin Tvatisa) vo ln an c ma ma th by: Sau khi th hin php thn thng v cng k

Hai bi Thuyt Trnh v Thin c trnh by ti Hi Ngh Pht Gio Th Gii t chc ti Yangon, Myanmar

Khai Thng

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 SamathaVipassan. 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 (Pa iccasamuppda) 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

LI NI U
Hai bi thuyt trnh c ta Khai Thng Thin nh (Samatha Bhvan) v Khai Thng 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 s gii thch ngn gn v sc tch v cc kha cnh thc hnh ca o Pht c gi l SamathaVipassan. 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 nh mt cch nghim ngt theo ng Gio Php ca c Pht ti cc Trung Tm Rng Thin Pht Hc Quc T PaAuk 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 thm nhp vo cc thc th tt cng (ultimate realities) c gi l Paramattha, xc nh tng thc th tt cng mt cch chnh xc theo c tnh, nhim v, biu hin v nhn gn nht ca n, thm st cc mi quan h nhn qu theo Php Duyn Khi (Pa iccasamuppda Duyn Sinh) 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 SamathaVipassan ang c gi gn v thc hnh hon ton nguyn bn thun khit nc Lin Bang Myanmar. Thc vy,

Li Ni u

Myanmar preserves and maintains all the teachings of the Buddha both in words and practice (Pariyatti and Pa ipatti) 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 ever-lasting peace and eternal happiness called Nibbana. Everyone is welcome to take part in this delightful noble task which will surely bring great benefits in this very life.

Myanmar gn gi v bo v ton b gio php ca c Pht c v php hc ln php hnh (Pariyatti v Pa ipatti) v c th chia s vi th gii v s li lc ca ton th nhn loi. Th tr Thin nh pht trin chnh nh v thc hnh Thin Tu pht trin tr tu n mc cao nht ngha l i trn con ng cao thng nht dn n an lc vnh cu 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 trong kip sng ny.

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

KHAI THNG THIN NH (SAMATHA BHVAN)

Tn Gi ci//a, Dhammcariya Php S, Aggamahkamma hncariya 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 effectively. According to Aloka Sutta70 and Pacalyamna Sutta71 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 Breathing74 (npnassati) is observed to suit many
70 71 72 73 74 75

TM LC
Mc tiu ca nh Hc (Samdhisikkh) l lm thanh tnh tm khi cc trin ci (nvara/a) v cc phin no (kilesa) khc chng t tm thanh tnh (cittavisuddhi) v lm tm tht mnh m th tr hiu qu thin Vipassan. Theo Kinh nh Sng (loka Sutta72) v Kinh Ng Gc (Pacalyamna Sutta73), 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 n c th thm nhp vo ni tng bn trong v ri n cc thc th tt cng (paramattha ultimate realities). Khng c chnh nh (sammsamdhi) th khng th quan st c cc thc th tt cng 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 P%i. Nim Hi Th75 (npnassati) c nhn thy l ph hp

A. 1. 456 A. 2. 463 A. 1. 456 A. 2. 463 Vs. 1. 263 Vs. 1. 263

Tn Gi ci//a v Tin S Mehm Tin Mon

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 (Bojjha-gas), and developing mastery over each jhana are found to be mandatory. With the support of the fourth rpvacara jhna of npnassati, a yogi can develop the four Guardian Meditations76 to the required level very quickly to enjoy all the benefits. Also he can readily develop the ten kasi/as77 to attain the four rpvacara jhnas and then go up to attain four arpvacara jhnas.

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 (Bojjha-ga) v vic tu tp nm php thun thc cho mi bc thin c xem l bt buc. 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 H78 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 (kasi/a79) 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 i84 (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 phn85 (ko hsa) c ni thn ln ngoi thn. Sau , vi vic qun xt tnh bt tnh ca b xng86 ni thn hay ngoi thn, hnh gi c th tu tp s thin sc gii (rpvacara jhna). Li na, vi vic ly

Defining the four elements80 (Catudhtuvavatthna) is found to be most effective to develop access jhna quickly. The yogi can then discern all the 32 body parts81 (ko hsas) both internally and externally. Then reflecting on the foulness of the internal or external skeleton82 he can develop the first rpvacara jhna. Again taking the white colour of the skull of a

76 77 78 79 80 81 82

Vs. 1.94; D.Ti. 2.296 ff Abh. A.2.242-243; Vs. 1.115ff Vs. 1.94; D.Ti. 2.296 ff Abh. A.2.242243; Vs. 1.115ff M. 1.73 ff M. 1.72-73 M. 1.72-73

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meditator sitting in front as the white kasina83 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.

mu trng ca hp s ca hnh gi ngi trc mt lm bin x (kasi/a) trng87, 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.

84 85 86 83 87

M. 1.73 ff M. 1.7273 M. 1.7273 Abh.A. 2.242-243 Abh.A. 2.242243

"MAIN PAPER"

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 PaAuk 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 (Kasi/a).

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 Meditations and all the ten Kasi/a Meditations.

The Need to develop Mental Yu Cu Tu Tp nh (Samdhi) Concentration (samdhi) Tm

The noble Eightfold Path comprises the Bt Thnh o bao gm gii hc (sla training of morality (sla-sikkh), the training sikkh), nh hc (samdhisikkh) v tu of concentration (samdhi-sikkh) and the hc (pasikkh). 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 (pariyu hna-kiless). The training of wisdom purifies the mind from latent defilements (anusaya-kiless). Thus, after developing and maintaining pure morality the pariyu hna kiless, including the hindrances (nvara/as), keep on agitating and inflicting the mind, making the mind restless and distracted. Gii hc lm thanh tnh tm khi cc phin no th v mnh lit (vtikkamakilesa). nh hc lm thanh tnh tm khi cc phin no sanh khi v chao ng (pariyu hna kilesa). Tu hc lm thanh tnh tm khi cc phin no ng ngm (anusayakilesa). Nh vy, sau khi tu tp v gn gi gii thanh tnh, cc phin no m nh (pariyu hna kilesa), bao gm nm trin ci (nvara/a), c vn tip tc lm chao ng v ging vo tm, khin tm tro c v tn lon.

So the Buddha exhorted his disciples in Do vy, c Pht khch l cc t ca Ngi Dhammapada to culture and tame the mind in trong Kinh Php C l phi tu dng v order to enjoy peace and happiness. thun phc tm th hng an lc v hnh phc.

Khai Thng Thin nh

"The mind is very subtle and delicate and Tm kh thy, t nh, very hard to see. It moves lightly and swiftly from one sense Theo cc dc quay cung. object to another and lands wherever it pleases. It is difficult to control the mind but the wise Ngi tr phng h tm, should control and tame it. A well tamed mind brings happiness."88 Tm h, an lc n.89 In Samadhi Sutta,90 the Buddha exhorted Trong Kinh nh (Samdhi Sutta91), c bhikkhus to develop concentration to be able Pht khch l cc Tkheo tu tp nh c to see things as they really are. th nh tht r thy cc php nh chng thc s l. "Samdhi) bhikkhave bhvetha samhito bhikkhave bhikkhu yathbhta) pajnti." Samdhi) bhikkhave bhvetha Samhito bhikkhave bhikkhu yathbhta) pajnti

"Oh bhikkhus, try to develop mental Ny cc Tkheo, hy tu tp nh. Tkheo concentration. The bhikkhu who has c nh s liu tri ng nh tht cc php developed concentration will be able to see (Bn Thnh ) nh chng thc s l. 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. 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 khng th thm nhp vo trong c th thy cc c quan ni tng ca mnh, ng ni chi n cc thc th tt cng (paramattha), tr khi hnh gi y 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 y c th thm nhp vo trong c th ca mnh thy cc c quan ni tng nh tht, gn, xng, gan, tim... v ri xuyn thu hn na thy cc thc th tt cng. Nh vy, hnh gi y c th th tr thin minh st (vipassan) mt cch ng n.

Thus in order to accomplish the training of Nh vy, hon thnh nh hc, tu concentration, to culture and tame the mind dng v thun ha tm n chnh nh, v
88 89 90 91

Dh. 35,36 Dh. 35,36 Ha Thng Thch Minh Chu dch Vit S. 2.12; S. 3.363 S. 2.12; S. 3.363

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to the right concentration, and to proceed to tin ln thin Vipassan mt cch ng vipassana properly, we need to develop n, chng ta cn tu tp nh tm. mental concentration. According to the statement of the Buddha in Satipatthana Sutta,92 the right concentration (sammsamdhi) is equivalent to the concentration associated with any of the four rpvacara kusala jhnas. Theo li tuyn b ca c Pht trong Kinh Nim X (Satipa hna Sutta93), chnh nh (sammsamdhi) tng ng vi nh hp vi bt k mt trong bn bc thin thin sc gii (rpvacara kusala jhna).

According to the statement of Visuddhi- Theo trnh by ca Thanh Tnh o (Visuddhimagga95): magga94: "Citta visuddhi nma sa upacra a ha- Citta visuddhi nma sa upacra a ha sampattiyo" sampattiyo "The neighbourhood concentration as well as Cn nh cng nh nh hp vi bt k mt the concentration associated with any of the trong tm thin chng c gi l tm thanh eight jhna attainments is called the purity of tnh 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. 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 sc l v thng (anicca), kh (dukkha) v v ng (anatta). nh kt hp vi minh st tu (vipassan/a) 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 Breathing (npnassati)

of Th Tr Nim Hi Th (npnassati)

npnassati is one of the most effective Nim Hi Th (npnassati) l mt trong meditation subjects for developing nhng mc thin hiu qu nht tu tp

92 93 94 95

M. 1.89 M. 1.89 Vs. 2.222 Vs. 2.222

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11

concentration quickly. It is much praised by the Buddha96,97 and used in many meditation centres as the special meditation subject (prihriya kamma hna) for developing concentration. If properly practised according to the Buddha's 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 be aware of the in-breath (asssa) and the out-breath (passsa) by the Counting method100 (Ga/annaya) 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.102 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
96 97 98 99 100 101 102 103

nh mt cch nhanh chng. N nhn c nhiu s tn dng ca c Pht98,99 v c s dng nhiu trung tm thin nh l mc thin c bit (prihriya kamma hna) 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 th vo (asssa) v hi th ra (passsa) bng phng php m101 (Ga/annaya) pht trin nim mt cch nhanh chng. Hnh gi (yogi) nn nhn bit hi th vo v hi th ra nh s xc chm nh nhng ca chng u mi hoc l mi hay mi trn, bt k ch no m s 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 thin103 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

Vs. 1.283; Vs.Ti. 1.342 S. 3.279; Vbh. 1.88 Vs. 1.283; Vs.Ti. 1.342 S. 3.279; Vbh. 1.88 Vs. 1.271 Vs. 1.271 Vs. 1.278 ff Vs. 1.278 ff

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away to other sense objects or to any bodily quan khc hay bt k cm gic thn th no sensation which is not the subject of khng phi l mc nim hi th (npnassati). 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. 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 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.

Awareness of the Length of Breath as well Nhn Bit Chiu Di Hi Th Cng Nh as the whole Breath 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. Chiu di hi th nn c xc nh bng khong thi gian din ra hi th. Nu th vo hay th ra mt nhiu thi gian th hi th din ra di. Nu th vo hay th ra mt t thi gian th hi th din ra ngn. Hi th c th l di hay ngn mt lc hay trong 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 nhng 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 ca l mi.

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13

He should also act like a sawyer. The sawyer focuses his attention on the saw's teeth at the point of contact with the log without giving attention to the saw's 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 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 inbreath and the out-breath at the point of

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 hay i ra xa, mc d chng khng h xa l g vi anh ta khi chng ti lui nh vy. 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 li gn hay ra xa, mc d chng khng h xa l g vi hnh gi khi chng i li nh vy. Khi hnh gi c th tp trung tm mnh mt cch lng l v tnh gic vo lc khi u, lc gia v lc kt thc 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 s bng ni m bnh thng hi th vn xc chm nh l mc hnh thin. Khi hnh gi ch tm theo cch ny, nim ca hnh gi s t t tng trng 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

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contact to be aware of the whole breath. The Appearence Concentration of the Sign

nhn bit ton thn hi th. of 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 (pa ibhganimitta). 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 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 kamma hna) ch l mt mc thin v l mt loi thin n c nhng 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.

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 (pa ibhga-nimitta). The natural in-going breath and the outgoing breath are taken as the preparatory sign. The grey dirty image that appears at a 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 moon's disk, etc.. Although the npna kamma hna 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.

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15

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 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 (nvara/as) 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 npnapa ibhga 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 outbreath, 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.

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. 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 t t v chm chm tr nn ngy cng trong sng v sng chi hn. Khi tng c bit trong sng v sng chi, n tr thnh t tng. Tu Tp An Ch (appan) T thi im t tng xut hin, cc trin ci (nvara/a) 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 (npnapa ibhga 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.

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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 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 barleyplants with ripe grains, so should the meditator carefully guard npna pa ibhga 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 (Bojjha-gas). 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 investigating 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.

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 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 pa ibhga nimitta). Hnh gi nn qun xt (reflect) trn t tng y lp i lp li nhiu ln. Bng cch qun xt lp i 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 (Bojjha-ga). 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 c 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 vt tri, 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 s phng tm.

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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. So it is desirable at all times (sabbathka).104 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 heart-base (hadayavatthu) in the heart. If he practises several times, he can easily discern with his wisdom the clear mind-door (bhava-ga 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

Nim (sati) kim sot v bo v i tng thin khng b bin mt. N cng kim sot v bo v cho tm thin nhn bit lin tc i tng thin v khng b ri khi thin. Nh vy, n lun lun cn thit vo mi lc (sabbathka).105 Khi hnh gi c th pht trin 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 chi trong mt, hai... gi ng h, tng tr nn trong sng v sng chi 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, heartbase) trong tri tim. Nu hnh gi thc hnh nhiu ln, hnh gi c th d dng phn bit bng tr tu ca mnh mn (bhava-ga 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. Vitakka - initial application of the mind 1. Tm (vitakka): hng v t tm ln t to the counter sign; tng. 2. Vicra - sustained application of the 2. T (vicra): duy tr tm v qun xt lp i mind and repeated reflection of the counter lp li trn t tng. sign; 3. Pti - joy and fondness of the counter 3. H (pti): hn hoan, vui thch hoc sung sign, or rapture; sng vi t tng. 4. Sukha - pleasant feeling and blissful 4. Lc (sukha): cm gic an vui, thch th enjoyment of the counter sign; 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.
104 105

Vs. 1.125-126; Vs.Ti. 1.150-4 Vs. 1.125126; Vs.Ti. 1.1504

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When the jhna factors are fully developed, it can be assumed that the first rpvacara 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

Khi cc thin chi c pht trin y , khi c th cng nhn rng s thin thin sc 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 Cch Thun Thc

1. vajjanavas - the ability to discern the 1. Thun thc qun xt chi thin do tm jhna factors by the wisdom associated with hng mn (vajjanavas) kh nng phn bit cc thin chi bng tr tu lin kt vi tm manodvrvajjana citta; hng mn (manodvrvajjana citta); 2. Sampajjanavas - the ability to enter 2. Thun thc trong nhp nh (Sampajjanavas) kh nng nhp vo bc upon the jhana at will at any desired period; thin (jhna) bt c khi no hnh gi mun; 3. Adhi hnavas - the ability to remain in 3. Thun thc vic quyt nh thi gian nhp nh (Adhi hnavas) kh nng tr trong jhna-absorption for any desired period; an ch thin (jhna) trong khong thi gian bt k m hnh gi mun; 4. Vu hnavas - the ability to emerge 4. Thun thc trong xut nh (Vu hnavas) from the jhna absorption at the end of the kh nng xut khi bc thin (jhna) an ch specified period; vo cui thi gian nh; 5. Paccavekkha/avas - the ability to 5. Thun thc qun xt chi thin theo tc review the jhna factors at will by the hnh tm (Paccavekkha/avas) kh nng wisdom associated with the javana cittas. xt duyt cc thin chi bng tr tu lin kt vi cc tc hnh tm (javana citta) 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. 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 t c s 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 t c s 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 s chng t t thin (jhna) vng chc bng cch phn bit cc thin chi (x upekkh v nht tm ekaggat) v cc c tnh ring bit khc ca t thin (jhna).

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Four Guardian (Caturrakkhakamma hnas)106

Meditations Bn Thin Bo H (Caturrakkhakamma hna)107

Bn mc thin bo h l:

The four guardian meditation subjects are:

1. Mett bhvana - development of loving- 1. Thin Tm T (Mettbhvan): tu tp tm kindness; t; 2. Buddhnussati - recollection of the 2. Nim n c Pht (Buddhnussati): qun Buddha's attributes; tng n c Pht; 3. Asubha bhvana - recollection of 3. Thin qun bt tnh (Asubha bhvan): foulness; qun tng s bt tnh; 4. Mara/nussati - recollection of death. These four meditation subjects serve as "sabbatthaka kamma hnas"; 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 bhvana)108 4. Nim s cht (Mara/nussati): qun tng s cht. Bn mc thin ny phc v nh l Nht thit x Nghip x sabbatthaka kamma hna; 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.

(Mett- Tu Tp Thin Tm T (MettBhvan)109 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 chnh bn thn mnh tng 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.

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.

Next the meditator should develop loving- Tip theo hnh gi nn pht trin tm t
106 107 108 109

Vs. 1.94; D.Ti. 2.296ff Vs. 1.94; D.Ti. 2.296ff Vs. 1.287-307 Vs. 1.287307

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kindness 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 person's generosity, affectionate words, etc., to inspire love and endearment and also that person's morality, learning, etc., to inspire respect and reverence. Then he should develop lovingkindness 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 loveingkindness in four ways, the meditator chooses one way, e.g., 'May this good man be free from mental suffering.' He should visualize the happiest form of that person and reflect

hng n thy t hoc thy gio th hoc mt ngi tng t m hnh gi qu mn, 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 pht trin 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 nht ca ngi v qun xt lp i lp li Cu mong con

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repeatedly 'may this good man be free from ngi hin thin ny thot khi kh tm. 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 minddoor. 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. 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 s thun thc theo nm cch 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)112 v Mah ik113, 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 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

According to the instructions given in Visuddhi Magga110 and Mah ik111 one should develop loving-kindness up to the third jhna towards each person. As there are four ways of developing loving-kindness, 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, one after another. Before one develops mett towards an enermy, one should develop it first towards respectable and adorable
110 111 112 113

Vs. 1.289 Vs.Ti. 1.364 Vs. 1.289 Vs.Ti. 1.364

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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. 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.114 One should cultivate mett in this way towards all one's enemies one after another.

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 sng chi, 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 Magga115). Hnh gi nn tu dng tm t (mett) theo cch ny hng n tt c cc k th, tng ngi mt.

When one can develop mett equally Khi hnh gi c th tu tp tm t (mett) mt towards the four types of persons: cch bnh ng hng n bn loi ngi: 1. Atta - oneself 1. Atta: bn thn hnh gi, 2. Pya - dear person including adorable 2. Pya: ngi thn yu bao gm nhng and respectable persons, ngi ng knh v ng qu mn, 3. Majjhatta - neutral person whom one 3. Majjhatta: ngi trung tnh tc l ngi neither loves nor hates, khng thng, khng ght, 4. Ver - enemy or person one hates, and when one can eliminate the demarcations differentiating them, then one is said to have broken the barriers between persons or attained '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 described before without trouble by cultivating and developing respeatedlly that same sign. 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
114 115

4. Ver: k th hay ngi m hnh gi cm ght. v khi hnh gi c th ph b ranh gii phn bit cc loi ngi, lc , hnh gi c ni l ph b ranh gii gia mi ngi hoc chng t s ph b ranh gii (smsambheda). 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 khn g bng cch tu dng v pht trin cng tng lp i lp li. 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

Vs. 1.289-300 Vs. 1.289300

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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 Pa isambhid Magga116 and dwell in the sublime state pervading any quarter with metta.

bn loi ngi. Li na, s tu tp tm t theo 528 cch ch c th thnh tu trn vn vi nhng ai m tm t c an ch nh v chng c s ph b ranh gii (smsambheda). Gi y, hnh gi c th tu tp tm t (mett) theo 528 cch nh c miu t trong Phn Tch o (Pa isambhid Magga117) v an tr trong trng thi vi diu ta khp mi hng vi tm t.

Recollection of the (Buddhnussati)118

Enlightend

One Nim n c Pht (Buddhnussati)119 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 ca hnh gi tng trng, hnh nh c Pht bin mt trong khi tm hnh gi vn tp trung trn n c ring bit y. Khi , hnh gi khng nn c gng hi tng hay tm kim hnh nh c Pht; hnh gi ch nn tp trung tm mnh trn n c y m thi. 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

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 Buddha's image to the Buddha's 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 Buddha's 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 Buddha's 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
116 117 118 119

Ps. 314 Ps. 314 Vs. 1.191ff Vs. 1.191ff

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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 Buddha's presence and so can avoid immoral actions. His body, permeated and inhabited by the Buddha's attributes, becomes as worthy of veneration as a chamber of relics. So he is protected from all dangers. Recollection Bhvan)120 of Foulness

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) th 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, c thm v an tr vo n c Pht, tr nn ng cung knh nh thp th xli. Nh vy, hnh gi c bo v khi tt c cc him nguy.

(Asubha Thin Qun Bt Tnh (Asubha Bhvan)121 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 hiu qu nht 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 (asubhasa). 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 tr tu thin kt hp vi nh bc thin (jhna samdhi) th t th ta nh sng rt rc r, chi li theo mi hng, chiu sng vng xung quanh, hnh gi hi tng tng ca xc cht gh tm nht c cng gii tnh nh l hnh gi thy trc y. Hnh gi c gng quan st xc cht di nh sng sng chi y.

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 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 Khi hnh gi c th thy xc cht r rng the bright, penetrative light, he focuses his di nh sng chi li, xuyn thu, hnh gi meditative mind calmly on the corpse in its tp trung tm thin ca mnh mt cch lng
120 121

Vs. 1.173-190 Vs. 1.173190

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most repulsive position, trying to discern the l trn xc cht v tr gm ghic nht, c sign of foulness in the corpse as directed in gng phn bit tng bt tnh ni xc cht Visuddhi Magga.122 nh c ch dn trong Thanh Tnh o (Visuddhi Magga123). 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.124 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 can well suppress his greed (lobha). So he is free from lust, passions, and frivolity, and resembles an Arahant. Hnh gi qun xt lp i lp li tng bt tnh: pa ikla, pa ikla 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) c kho tu tp v cao thng, v tng ca xc cht tr nn an tnh v vng vng. Nh vy, t tng xut hin nh mt ngi n ng giu sang c t chi trn trnh nm ngh sau khi n ung no n.125 Quan st t tng, hnh gi qun xt l pa ikla, pa ikla hoc bt tnh, bt tnh nhiu ln cho 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 s thun thc theo nm cch i vi bc thin ny. Hnh gi no m c c bt k mt trong mi mc thin xc cht th t c tng bt tnh (asubhasa) v c th trn p c tham i (lobha) ca mnh. Nh vy, hnh gi thot khi s tham i, say m, ph phim v ging nh mt v Ala hn.

122 123 124 125

Vs. 1.178ff Vs. 1.178ff Vs. 1.183-184; Vs.Ti. 1.210 Vs. 1.183184; Vs.Ti. 1.210

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Mindfulness of Death (Mara/nussati) According to the instructions given in Visuddhi Magga126 and Mahsatipa hna 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 asubhabhvan. 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 mindeye 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.

Nim S Cht (Mara/nussati) Theo hng dn c a ra trong Thanh Tnh o (Visuddhi Magga127) v Kinh i Nim X (Mahsatipa hna Sutta), hnh gi, l ngi tu tp thnh cng s thin bng cch qun xt s bt tnh ca mt xc cht (asubhabhvan), 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 (asubhabhvan). 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 (sense of urgency thc khn cp) cng vi hiu bit v s cht. Hnh gi, bng nhn tm ca mnh, s sm quan st xc cht gh tm ca chnh bn thn hnh gi thay cho 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 (lifefaculty) hay ni cch khc l s chm dt tm hu phn (bhava-ga) vn l tm lin kt vi mng (jvita) cn, hnh gi qun xt lp i lp li mt trong cc cch m hnh gi thch nht sau y.

And focusing his meditative mind on the object of the cutting-off of life-faculty or in other words the cessation of bhava-ga consciousness which is associated with lifefaculty (jvita), he reflects repeatedly in one of the following ways that he likes best.

1. Mara/a) me dhuva), jvita) me 1. Mara/a) me dhuva), jvita) me adhva). adhva) My death is certain, my being alive is Ci cht ca ta l chc chn, cn mng sng ca ta l khng chc chn. uncertain. 2. Mara/a) me bhavissati
126 127

2. Mara/a) me bhavissati.

Vs. 1.222-223 Vs. 1.222223

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My death will certainly occur. 3. Mara/apariyosna) me jvita) My being alive has only death as its end. 4. Mara/a) mara/a) 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 mara/nussati, 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 not-self (anatta-sa). Finally he develops the sense of urgency (sa)vega) to undertake meditation promptly.

Ci cht ca ta chc chn s xy ra. 3. Mara/apariyosna) me jvita) Mng sng ca ta ch c ci cht l s kt thc. 4. Mara/a) mara/a) 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 cc chi thin tr nn r rng. V 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. Nh cc li lc ca thin nim s cht (Mara/nussati), hnh gi t c tng v s gh tm v tan bin o tng i 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 c nhiu tch tr; hnh gi pht trin tng v v thng (aniccasa) v kt qu l tng v kh (dukkhasa) v tng v v ng (anattasa). Cui cng, hnh gi pht trin thc kinh cm (sa)vega ng tm) nhanh chng th tr hnh thin.

Development of Concentration Tu Tp nh Bng Cc Bin X by Kasi/a (Kasi/a)

A meditator, who has attained the Sammsamdhi in npnassati, can easily and quickly undertake kasi/a meditations to develop the fourfold rpvacara jhnas following the procedure described, in Visuddhi Magga128 or the Path of Purification.129 He need not prepare special devices for the ten kasi/as. He can observe readily available objects to develop the ten
128 129 130 131

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 (kasi/a) tu tp bn bc thin sc gii (rpvacara jhna) theo cc phng thc c m t trong Visuddhi Magga130 hay Thanh Tnh o131. Hnh gi khng cn phi chun b dng c c bit no cho mi bin x

Vs. 1.115ff Vs. 2.222 Vs. 1.115ff Vs. 2.222

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kasi/as. To develop pathav (earth) kasina, he draws a circle about one or two feet in diameter with a stick on a clean patch of ground. He stands at a suitable distance from the circle where he can see the whole circle with moderately open eyes. He develops the concentration (fourth rpvacara jhna) that he has attained by reflecting on the counter sign of npnassati until bright, glittering light is radiated. He emerges from the jhna, focuses his attention on the earth inside the circle, reflecting repeatedly "pathav, pathav" or "earth, earth". The yogi, with the support of the fourth rpvacara jhna, has excellent memory. He can attain the acquired sign of the earth kasi/a 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.

(kasi/a). Hnh gi c th quan st cc i tng c sn tu tp mi bin x (kasi/a). tu tp bin x t (kasi/a pathav), hnh gi v mt vng trn ng knh khong ba tc hay su tc bng mt ci que trn mt mnh t sch. Hnh gi ng khong cch thch hp vi vng trn, ni m hnh gi c th thy ton b vng trn vi mt m va phi. Hnh gi pht trin nh ( t thin sc gii, rpvacara jhna) m hnh gi chng t bng cch qun xt t tng ca nim hi th (npnassati) n khi nh sng chi li, sng rc ta ra. Hnh gi xut khi thin (jhna), tp trung ch vo t bn trong vng trn, qun xt lp i lp li pathav, pathav hay t, t. 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 kasi/a 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 hng. 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 s thun thc theo nm cch 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 (kasi/a) cn li. Sau khi tu tp bn bc thin sc gii (rpvacara jhna) trong tt c cc bin x (kasi/a), hnh gi c th tin ln tu tp bn bc thin v sc gii (arpvacara jhna) t chn bin x

The same procedure can be used to develop the remaining nine kasi/as. After developing the fourfold rpvacara jhna in all the kasi/as the yogi can proceed to develop the four arpvacara jhnas in nine kasi/as excluding ksa kasi/a as described

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in Visuddhi Magga.132

(kasi/a) ngoi tr bin x h khng (ksa kasi/a) nh c miu t trong Thanh Tnh o (Visuddhi Magga133).

He can also practise in fourteen special Hnh gi cng c th thc hnh theo mi ways to develop supernormal powers (lokiya bn cch c bit tu tp thn thng hip abhi).134 th (lokiya abhi).135

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 Buddha's 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 with upacra samdhi radiates very bright and penetrative light. With the help of this light one can observe all the 32 body parts (ko hsa) in oneself as well as in others. So one can easily undertake kyagatsati to develop the first rpvacara jhna. Then by focusing one's mind at the white colour of the skull of a meditator sitting in front of oneself, one can undertake the odta (white) kasina
132 133 134 135

Kt Lun
ng l c th tu tp cc mc thin m c Pht miu t cho 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 mc 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 (xc nh 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 s thanh tnh tm (cittavisuddhi). Theo Kinh nh Sng (loka Sutta) v Kinh Ng Gc (Pacalyamna Sutta), tm hp vi cn nh (upacra samdhi) th ta nh sng chi li v xuyn thu. Vi s tr gip ca nh sng ny, hnh gi c th quan st tt c 32 thn phn (ko hsa) 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

Vs. 1.320-334 Vs. 1.320334 Vs. 2.2-4 Vs. 2.24

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meditation to develop rpvacara jhnas.

the

fourfold ngi pha trc mnh, hnh gi c th th tr thin bin x trng (odta kasi/a) tu tp bn bc thin sc gii (rpvacara jhna). T thin bin x (kasi/a) trng c xem l i cng vi nh sng chi li hn t thin nim hi th (npnassati). Nh vy, n phc v nh mt nn tng duy nht th tr thin minh st (vipassan).

The white kasi/a 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).

References

Tham kho

All references refer to the Sixth Buddhist Tt c cc tham chiu y u da vo n Council Myanmar Edition. Bn ca Hi ng Pht Gio Myanmar ln th su. A. A-guttara Nikya (Tng Chi B A. Kinh) Kinh) Abh.A Ch gii Abhidhamm (Vi Diu Abh.A Php) Php) D. Dgha Nikya (Trng B Kinh) gii Dgha D. D.Ti Ph ch (Trng B Kinh) A-guttara Nikya (Tng Chi B Ch gii Abhidhamma (Vi Diu Dgha Nikya (Trng B Kinh) gii Dgha Nikya

Nikya D.Ti Ph ch (Trng B Kinh) Dh. M.

Dh. Dhamma Pada (Kinh Php C) M. Majjhima Nikya (Trung B Kinh)

Dhamma Pada (Kinh Php C) Majjhima Nikya (Trung B Kinh) Sa)yutta Nikya (Tng ng B Pa isambhid Magga (Phn Tch Vibha-ga Visuddhi Magga (Thanh Tnh o)

S. Sa)yutta Nikya (Tng ng B S. Kinh) Kinh) Ps. Pa isa)bhid Magga (Phn Tch Ps. o) o) Vbh. Vibha-ga Vbh. Vs. Vs. Visuddhi Magga (Thanh Tnh o)

Vs.Ti Ph ch gii Visuddhi Magga Vs.Ti Ph ch gii Visuddhi Magga (Thanh Tnh o) (Thanh Tnh o)

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

KHAI THNG THIN TU (VIPASSAN)

Tn Gi ci//a, Dhammcariya Php S, Aggamahkamma hncariya 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

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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 'Knowledge of defining mentality-materiality' (Nmarpapariccheda/a) and the 'Purity of View' (Di hivisuddhi)136 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)137,138. 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 (Pa iccasamuppda) are discerned and verified to clarify all doubts142 pertaining to the past, to the present, and to the future, and to develop the 'Knowledge of discerning the
136 137 138 139 140 141 142

TM LC
V thin Vipassan lin h n cc thc th tt cng (paramattha ultimate realities), danh v sc, c bn trong ln bn ngoi, c phn tch bng tr tu hp vi chnh nh vo trong cc thnh phn tt cng (ultimate components) cc tm (citta), cc tm s (cetasika) v cc sc (rpa) v mi thc th tt cng ny c xc nh theo cc c tnh, nhim v, biu hin v nhn gn ca n tu tp ng n Tu Xc nh Danh Sc (Nmarpapariccheda/a) v Kin 139 Thanh Tnh (Di hivisuddhi) . Tnh khi ca nhm danh () v nhm sc (rpakalpa) cn phi c ph v (ghanavinibbhoga) thm nhp n cc thc th tt cng v c tnh v ng (anatta).140,141 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 theo Php Duyn Khi (pa iccasamuppda) c phn bit v xc minh lm sng t tt c cc hoi nghi145 thuc v qu kh, n hin ti v n tng lai, v tu tp Tu Phn Bit Cc Nhn Ca Danh Sc (Tu Phn Bit Nhn Duyn) (Paccayapariggaha/a)

Vs. 2.222 Vs. 2.276 Abh.A. 2.47 Vs. 2.222 Vs. 2.276 Abh.A. 2.47 Vs. 2.233

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causes of mentality-materiality' (Paccayapariggaha /a) and the 'Purification by overcoming Doubt' (Ka-khvitara/a-visuddhi). It is clearly stated in Visuddhi Magga143 and Abhidhamma Commentary144 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 Pa isambhid Magga P%i148, Sa)yutta P%i149, Visuddhi Magga150,151, 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 (Vipassan/as), to achieve the higher purification of the mind, and to realize the highest goal of emancipation which is still possible in the Buddha's Dispensation (ssana). 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
145 143 144 146 147 148 149 150 151 152 153 154 155

v on Nghi Thanh Tnh (Ka-kh vitara/avisuddhi). Thanh Tnh o (Visuddhi Magga146) v Ch gii Vi Diu Php (Abhidhamma147) ch r rng khng ai c th gii thot khi vng kh au m khng cn phn bit mi lin h nhn qu theo Php 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 P%i (Pa isambhid Magga P%i152), Tng ng Kinh bn P%i (Sa)yutta P%i153), Thanh Tnh o (Visuddhi Magga154,155),... 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 kinh in miu t, tu tp mi minh st tu (Vipassan/a), thnh tu cp thanh tnh tm cao hn, v chng ng mc tiu cao thng nht ca s gii thot l iu vn cn c th trong Gio Php (ssana) 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 nhTu (samatha vipassan) cc Trung Tm Rng Thin Pht Hc Quc T PaAuk 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

Vs. 2.233 Vs. 2.221 Abh.A 2.189 Vs. 2.221 Abh.A 2.189 Ps. 51-52 S. 2.258 Vs. 2.242-243, 265-267 Ps. 55ff Ps. 5152 S. 2.258 Vs. 2.242243, 265267 Ps. 55ff

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round.

hnh thin ti cc trung tm m ca quanh nm ny.

"MAIN PAPER"

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 PaAuk ca chng ti. Vi s tr gip ca nh sng rc r, xuyn thu ta ra t tm hp vi chnh nh (sammsamdhi), hnh gi thm nhp n cc thc th tt cng (paramattha), l cc php to nn tm v thn, xc nh tng tm (citta), tng tm s (cetasika), v tng loi sc chn (rpa) theo cc c tnh (lakkha/a), nhim v (kicca), biu hin (paccupa hna) v cc nhn gn (pada hna) tng ng ca chng v ri phn bit cc nhn sanh ra danh sc ny bao gm cc mi quan h nhn qu theo Php Duyn Khi (Pa iccasamuppda). Sau , hnh gi qun xt ba c tnh (tam tng) 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 (vipassan/a) theo tng tu mt c th chng t mc tiu ti hu ca thin vipassan chng ng Nitbn.

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 (lakkha/a), functions (kicca), manifestations (paccupa hna) and approximate causes (pada hna), and then discern the causes that give rise to these mentality-materiality including the cause-effect relations of Dependent Arising (Pa iccasamuppda). Then they reflect on the three characteristics of formations in many special ways as described in Visuddhi Magga to develop insight knowledge (Vipassan/a) one by one correctly so that the ultimate goal of vipassan - the realization of Nibbna - can be attained.

Purification of the Mind

Thanh Tnh Tm

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35

According to Rathavinta Sutta156 and Theo Kinh Trm Xe (Rathavinta Sutta158) v Visuddhi Magga157, the mind is Thanh Tnh o (Visuddhi Magga159), tm systematically purified in seven stages: c thanh tnh mt cch c h thng theo by giai on: 1. Sla-visuddhi - purification of morality, 1. Slavisuddhi: thanh tnh gii, 2. Citta-visuddhi - purification of the mind 2. Cittavisuddhi: thanh tnh tm bng nh, by concentration, 3. Di hi-visuddhi - purification of view, 3. Di hivisuddhi: Kin thanh tnh, 4. Ka-khvitara/a-visuddhi - purification 4. Ka-khvitara/avisuddhi: on Nghi by overcoming doubt, thanh tnh, 5. Maggmagga-/a-dassana-visuddhi - 5. Maggmagga/adassanavisuddhi: purification by knowledge and vision of what o v Phi o Tri kin thanh tnh, is the path and what is not the path, 6. Pa ipad-/adassana-visuddhi - 6. Pa ipad/adassanavisuddhi: purification by knowledge and vision of the Hnh Tri Kin thanh tnh, way, o

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

Purification of the Mind from Thanh Tnh Tm Khi T Kin Wrong View (Kin Thanh Tnh)
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 (di hi-visuddhi). Here he must get rid of the wrong view of personality belief (sakkyadi hi) or ego-illusion (attadi hi), thinking that 'I', 'person', '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
156 157 158 159

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 (yog) nn tin ln giai on th ba ca thanh tnh l Kin Thanh Tnh (di hivisuddhi). y, hnh gi phi t b thn kin (t kin v thn) (sakkyadi hi) hoc ng kin (atta di hi) ngh rng c tn ti 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 thnh phn tt cng 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

M. 1.199-205 Vs. 2.73, 2.222-(315) M. 1.199205 Vs. 2.73, 2.222(315)

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no soul, no self or no ego really exists.

ch c nm 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 danhsc khi hnh gi bc vo lnh vc thin Vipassan. bt u vi ci d hn, cc trung tm thin ca chng ti, xc nh sc c hng dn trc tin. Xc nh Sc (Qun Sc) (Rpakamma hna hay Rpapariggaha) Theo i Kinh Goplaka (Mah Goplaka Sutta161), tt c cc sc i hin (bhtarpa) v sc y 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 i 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 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 cn l thn th ca mnh

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-kamma hna or Rpa-pariggaha) According to Maha Gopalaka Sutta160 all the primary materiality (bhtarpa) and derived materiality (updrpa) must be defined in order to progress to the attainment of the Path-wisdom (Magga-/a). 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 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.
160 161

M. 1.281-286 M. 1.281286

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37

na. 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 (rpa-kalpas) 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 eye-sensitivity with ear-sensitivity, nose-sensitivity and tongue-sensitivity, respectively. In the bodydoor there are only 44 rpas as only 5 kinds of rpa-kalpas, namely, body-decad, sexdecad and 3 kinds of octads, are present. The particles containing sensitive matter (pasdarpa) are clear whereas the others are not clear. 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 rpakalpa) 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 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, thnthpsc, tnhthpsc v 3 loi nhm sc tm. Cc loi ht nh (nhm sc) no m c cha cc tnh sc (pasdarpa) th trong sut cn cc loi khc th khng trong sut.

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Bng 1: Xc nh Sc Nhn Mn
1. Nhn-thpsc 1. t (pathav) 2. nc (po) 3. la (tejo) 4. gi (vyo) 2. Thn-thpsc 1. t (pathav) 2. nc (po) 3. la (tejo) 4. gi (vyo) 3. Tnh-thpsc 1. t (pathav) 2. nc (po) 3. la (tejo) 4. gi (vyo) 4. Tm-bt-sc 1. t (pathav) 2. nc (po) 3. la (tejo) 4. gi (vyo) 5. Thi tit-btsc 1. t (pathav) 2. nc (po) 3. la (tejo) 4. gi (vyo) 6. Dng chtbt-sc 1. t (pathav) 2. nc (po) 3. la (tejo) 4. gi (vyo)

5. mu (va//a) 5. mu (va//a) 5. mu (va//a) 5. mu (va//a) 5. mu (va//a) 5. mu (va//a) 6. mi (gandha) 6. mi (gandha) 6. mi (gandha) 6. mi (gandha) 6. mi (gandha) 6. mi (gandha) 7. v (rasa) 7. v (rasa) 7. v (rasa) 7. v (rasa) 7. v (rasa) 7. v (rasa) 8. dng cht (oj) 9. mng cn (jvita rpa) 10. nhn tnh sc (cakkhupasda) nghip sanh, trong sut 8. dng cht (oj) 9. mng cn (jvita rpa) 10. thn tnh sc (kyapasda) nghip sanh, trong sut 8. dng cht (oj) 9. mng cn (jvita rpa) 10. sc tnh (bhva-rpa) nghip sanh, m tm sanh, m thi tit sanh, m vt thc sanh, m 8. dng cht (oj) 8. dng cht (oj) 8. dng cht (oj)

Defining Mentality (Nma-kamma hna or Nma-pariggaha) Mentality (nma) means consciousness (citta) and mental factors (cetasikas) that make up the mind. According to the Abhidhamma Commentary162, billions of minds arise one after another per second, and cittas and cetasikas have no form and shape. So it may be asked: "How can one observe mentality?" Abhidhammattha Sa-gaha describes that life-continuum (bhava-ga 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
162 163

Xc nh Danh (Qun Danh) (Nmakamma hna hay Nma pariggaha) Danh (nma) ngha l tm (hay tm vng) (citta) v tm s (hay s hu tm) (cetasika) cu thnh . Theo Ch gii Vi Diu Php (Abhidhamma163), hng ngn t sanh khi tun t trong mi giy, v tm (citta) v tm s (cetasika) khng c hnh th v dng v. Nh vy, iu ny c th c hi rng: Lm th no m hnh gi c th quan st c danh? Thng Php Tp Yu (Abhidhammattha Sa-gaha) miu t rng tm h kip (tm hu phn tc bhava-ga 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 bao gm cc tm (citta), cc tm s (cetasika) v cc sc (rpa). Nh vy, danh v sc c th c quan st bi cc tm

SA. 2.295 SA. 2.295

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are associated with the right concentration.

(citta) sanh mn (manodvrika citta) khi chng hp vi chnh nh.

In order to discern mentality, a meditator phn bit danh, trc tin, hnh gi phi must first observe quan st (1) the physical base (vatthu) on which the (1) cn c vt l (vatthu) m danh nng vo mentality depends, and v (2) the sense-object taken by the cittas and (2) cnh c bt bi tm (citta) v tm s (cetasika).165 cetasikas164. For clarity the mentality should be lm sng t, danh nn c phn bit qua discerned according to the six sense-doors in su mn theo cc tin trnh tm167 (cn gi l terms of cognitive series of consciousness166. tin trnh nhn thc hay l trnh tm). According to Abhidhamma 168 Commentary the visible object appears in the eye-door and the mind-door simultaneously; the sound appears at the eardoor 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 (bhava-ga 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-Ja-Ja-JaJa-Ja-Td-Td"-Bh-

Theo Ch gii Vi Diu Php (Abhidhamma169), 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, trc tin, hnh gi pht trin chnh nh n lc nh sng sng rc v xuyn thu ta ra. Hnh gi quan st ng thi nhn mn (nhn tnh sc hay sc thn kinh nhn tc cakkhupasda) v mn (bhava-ga 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"TNaDaPaCaSpStVoJaJaJa JaJaJaJaTdTd"Bh

Bh = bhava-ga stream - life-continuum;

Bh: dng bhava-ga dng hu phn (h kip);

T = atta-bhava-ga - past bhava-ga which T: attabhava-ga hu phn va qua t passes by from the time the sense-object lc cnh p vo mn n lc cnh xut hin strikes the sense-door to the time the object mn; appears at the door; Na = bhava-ga-calana - vibrating Na: bhava-gacalana hu phn rng ng bhava-ga which arises when the sense-object sanh khi khi cnh xut hin mn; appears at the sense-door; Da = bhava-gu-paccheda
164 165 166 167 168 169

- arrested Da: bhava-gupaccheda hu phn dt

Abh.A 1.114; MA. 3.60 Abh.A 1.114; MA. 3.60 Vs. 2.252-253; MA. 1.266-267 Vs. 2.252253; MA. 1.266267 Abh.A. 1.114 Abh.A. 1.114

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bhavanga; the bhava-ga stream is cut off dng; dng hu phn b ct t sau tm (citta) ny v l trnh tm (vthicitta) bt after this citta and vthi-citta starts to arise; u sanh khi; Pa = pacadvrvajjana - five-door Pa: pacadvrvajjana tm hng ng adverting consciousness; it apprehends or mn; n bt ly hoc ch n cnh; pays attention to the sense-object; Ca = cakkhu-vi/a - eye-consciousness; Ca: cakkhuvi/a nhn thc; n thy it sees the sense-object; cnh; Sp = sampa icchana - receiving Sp: sampa icchana tm tip thu; n nhn consciousness; it receives the sense-object cnh do nhn thc chuyn n; transmitted by the eye-consciousness; St = santra/a investingating St: santra/a tm quan st; n xem xt consciousness; it investigates the sense- cnh; object; Vo = vo hapana determing Vo: vo hapana tm on nh; n xc nh consciousness; it determines whether the cnh l tt hay xu; sense-object is good or bad, Ja = javana - impulsive consciousness; it Ja: javana tc hnh tm (tm ng lc); n knows the sense-object and enjoys it; bit cnh v hng cnh; Td = tadlambana - registering Td: tadlambana tm Thp Di (tm ng consciousness; it follows the javana cittas s duyn tm ng k tm Na cnh); n theo sau cc tc hnh tm (javana citta) v and continues to enjoy the sense-object; tip tc hng cnh; Bh = bhava-ga stream - life continuum Similar cognitive series arises at the eardoor, the nose-door, the tongue-door and the body-door when the corresponding senseobjects appear at the doors. We just need to change the eye-consciousness to the earconsciousness, the nose-consciousness, the tongue-consciousness, or the bodyconsciousness 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 sensedata in the mental stream and identifying each sense object presently observed by Bh: dng bhava-ga dng hu phn (h kip). Tng t, l trnh tm sanh khi nh mn, t mn, thit mn v thn mn khi cc cnh tng ng xut hin cc mn. Chng ta ch cn i nhn thc thnh nh thc, t thc, thit thc hoc thn thc 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 qu kh thm st chi tit cc im c trng (kch thc, hnh dng, tn gi) ca cnh. Thc vy, tm hot ng ging nh mt chic siu my tnh lu tr hng ngn t d liu gic quan trong dng tm v nhn dng bng cch so khp tng cnh c quan st hin ti vi d

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matching it with the stored-up data.

liu lu tr.

Independent mind-door cognitive series L mn c lp cng sanh khi khi cnh also arises when a mind-object appears in the php xut hin mn nh sau: mind door as follows: -Bh- "Na-Da-Ma- Ja-Ja-Ja-Ja-Ja-Ja-Ja-Td- Bh "NaDaMaJaJaJaJaJaJaJa Td"- BhTdTd"Bh The symbols have the same signifivance as described earlier. 'Ma' stands for manodvrvajjana which is identical with vo hapana. '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 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. Cc k hiu c biu th nh miu t trc y. Ma i din cho tm hng mn (manodvrvajjana), ging vi tm on nh (vo hapana). Td s b vng mt i vi nhng cnh ln. N ch xut hin khi cnh rt ln v rt r rng. Sau khi phn bit tng tm trong l trnh tm, tip theo, hnh gi thm st cc tm s phi hp vi tng tm. Hnh gi thm st xem c tnh xc (phassa) t 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 gic, c hin din trong mi tm hay khng. Theo cch ny, hnh gi c th phn bit tt c cc tm s phi hp vi tng tm nh c biu din bng 2.

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Bng 2: Cc Tm S Phi Hp Vi Tng Tm

Tm hng ng mn (Pacadvrvajjana) 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) Nhn thc (Cakkhuvi/a) 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) Tm tip thu (Sampa icchana) 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) Tm quan st (Santra/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) 12. h* (pti*) Tm hng mn (Manodvrvajjana) 11 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) 12. cn (vriya)

8. tc (manasikra) 8. tc (manasikra) 9. tm (vitakka) 10. t (vicra) 11. thng gii (adhimokkha)

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 bhava-ga 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.

Nh 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 hu phn (bhava-ga 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.

The Characteristic of Not-self becomes c Tnh V Ng Tr Nn R Rng 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 down the compactness (analysis of groups or analytical Tht quan trng l vic phn tch tng nhm danh () v tng nhm sc (rpakalpa) thnh cc thnh phn tt cng (ultimate components) bit cc thc th tt cng (paramattha), thnh tu ghana vinibbhoga, ph v tnh khi (phn tch cc nhm hoc tu phn tch tng c th trong

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understanding of each individual in a group), mt nhm), v thu sut c tnh v ng 172,173 and to penetrate into the characteristic of hay khng c linh hn (anatta). non-self or no-soul (anatta).170,171 The anatta characteristic is known only in c tnh v ng (anatta) ch c bit trong the Buddha's Dispensation; it is unknown Gio Php ca c Pht; n khng c outside the Buddha ssana.174 bit ngoi Gio Php ca c Pht (Buddha ssana).175 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.176,177 (Abhi. ha-2, 47) When the meditator has defined all the cittas, cetasikas, and rpas internally in his mind and body, he defines the mentalitymateriality externally in the same way in others to understand that everyone is made up of five aggregates. c tnh v ng (anatta) khng r rng v khng nhn bit c v n b 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.178,179 (Abhi. ha2,47) Khi hnh gi xc nh ht tt c cc tm (citta), tm s (cetasika) v cc sc (rpa) ni thn l tm v thn mnh, hnh gi xc nh danh sc ngoi thn theo cch tng t bit rng mi ngi c to thnh t nm un.

The five Aggregates of Grasping Nm Th Un (updnakkhandha) phi (updnakkhandhas) that have to be c thm st trong thin Vipassan l: investigated in vipassan are: 1. Rpupdnakkhandha - the materiality 1. Rpupdnakkhandha: sc th un bao aggregate of grasping consisting of 28 kinds gm 28 loi sc (rpa); of rpas; 2. Vedanupdnakkhandha - the feeling 2. Vedanupdnakkhandha: th th un bao aggregate of grasping comprising vedan gm cc tm s th (vedan cetasika) phi hp vi 81 tm hip th (lokiya citta); cetasikas associated with 81 lokiya cittas; 3. Saupdnakkhandha - the perception 3. Saupdnakkhandha: tng th un bao aggregate of grasping comprising saa gm cc tm s tng (saa cetasika) phi hp vi 81 tm hip th (lokiya citta); cetasikas associated with 81 lokiya cittas; 4. Sa-khrupdnakkhandha - the aggregate 4. Sa-khrupdnakkhandha: hnh th un of mental formations of grasping comprising bao gm 50 tm s hip th (lokiya cetasika)
170 171 172 173 174 175 176 177 178 179

Abh.A. 2.47 Vs. 2.276 Abh.A. 2.47 Vs. 2.276 Abh.A. 2.46 Abh.A. 2.46 Abh.A. 2.47 Vs. 2.276 Abh.A. 2.47 Vs. 2.276

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50 lokiya cetasikas other than vedan and ngoi tr tm s th (vedan) v tm s tng (sa); saa; 5. Vi/updnakkhandha the 5. Vi/updnakkhandha: thc th un conciousness aggregate of clinging consisting bao gm 81 tm hip th (lokiya citta). 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 (sakkya-di hi) and attains the purity of view (di hi-visuddhi). Knowledge Materiality of Defining Khi hnh gi thu hiu r rng rng ch c nm un sanh v dit mt cch cc k nhanh chng, khng ngng v khng c mt thc th tn ti ring bit no c th c gi l ngi, t ng, linh hn hoc ci ti c, hnh gi c th xua ui c t kin l thn kin (sakkyadi hi) v chng t kin thanh tnh (di hivisuddhi).

Mentality- Tu Xc nh DanhSc Tr tu xc nh tng tm (citta), tng tm s (cetasika) v tng loi sc (rpa) theo cc c tnh, nhim v, biu hin v nhn gn ca chng c gi l nmarpa pariccheda/a Tu Xc nh Danh Sc.

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-materiality.

Purification by overcoming on Nghi Thanh Tnh Doubt (Ka-khvitara/avisuddhi) (Ka-khvitara/a-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 causes- kamma, citta, utu (heat), hra (nutriment) - which give rise to materiality. Hnh gi sau khi xc nh danhsc c bn trong ln bn ngoi th phi phn bit su hn cc nhn sanh ra cc danhsc 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.

Discerning the Causes which generate Phn Bit Cc Nhn Sanh Ra Sc 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 Sau khi pht trin nh sng thin chi li v xuyn thu, hnh gi tp trung ch n tm (citta) sanh khi da vo tm cn (heart base) bn trong tri tim 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

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by the cittas that cause the finger to bend. Indeed he can understand that all the movements of his body are caused by cittajarpa. 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.

(cittajarpa) c sanh bi cc tm (citta) lm cong ngn tay. Thc vy, hnh gi c th hiu rng tt c cc chuyn ng c th ca mnh c to ra bi sc do tm sanh (cittajarpa). Tip theo, hnh gi tp trung ch vo mt nhm sc (rpakalpa) v phn bit mt chui cc nhm sc do thi tit sanh (utuja rpakalpa) c sanh ra bi sc thi tit utu (latejo) trong nhm (kalpa) y. 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 ra khng ngng bi nghip (kamma) y.

Discerning the Causes which give rise to Phn Bit Cc Nhn Sanh Ra Danh Mentality Next he investigates with the right thought (sammsa-kappa) and the right understanding (sammdi hi) 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 eye-door 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.180 Tip theo, hnh gi thm st vi chnh t duy (sammsa-kappa) v chnh kin (sammdi hi) cc nhn sanh ra danh. Li na, vi s tr gip ca nh sng thin chi li, xuyn thu, 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.181

Sixteen Kinds of Doubt pertaining to the Mi Su Loi Hoi Nghi Gn Vi Qu Past, the Future and the Present Kh, Tng Lai V Hin Ti 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
180 181

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

S. 1.302-303 S. 1.302303

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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?182,183 Discerning the Causal Pa iccasamuppda Relations

lai: i sau c ta 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?184,185

of Phn Bit Quan H Nhn Qu Theo Php Duyn Khi (Pa iccasamuppda) lm sng t mi su loi hoi nghi ny, hnh gi phi phn bit mt cch su sc quan h nhnqu theo Php Duyn Khi hay Y Tng Sinh hay Duyn Sinh (Pa iccasamuppda). c Pht nhc nh ngi nanda rng chng sanh phi 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 theo Php Duyn Khi.187 Ngoi ra, iu cn c ch r trong Thanh Tnh o (Visuddhi Magga190) v Ch gii Vi Diu Php (Abhidhamma191) 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 (sa)sra), m li khng c nng lc thu sut quan h nhn qu theo Php Duyn Khi (Pa iccasamuppda) ca c xe lun hi.

To clarify these sixteen kinds of doubt, the meditator must discern vividly the causeeffect relations of Dependent Origination or Dependent Arising (Pa iccasamuppda). 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.186 Also in Visuddhi Magga188 and Abhidhamma Commentary189 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 Pa iccasamuppda causal relations of the sa)sra machine with his wisdom sword which has been sharpened on the sacred whetstone of concentration."

Thus the causal relations of Nh vy, quan h nhn qu theo Php Duyn pa iccasamuppda must be discerned and Khi (Pa iccasamuppda) phi c phn verified by insight wisdom to clarify all bit v xc minh bng tu minh st lm
182 183 184 185 186 187 188 189 190 191

M. 1.10 Vs. 2.234 M. 1.10 Vs. 2.234 D. 2.47 D. 2.47 Vs. 2.221 Abh.A. 2.189 Vs. 2.221 Abh.A. 2.189

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doubts and straighten all wrong views. sng t tt c cc hoi nghi v lm thng li According to the instructions given in the tt c cc t kin. Theo ch dn c a ra trong Ch gii Thanh Tnh o (Visuddhi Visuddhi Commentry:192 Magga193): (1) The past five causes - viz., ignorance (avijj), kamma-formations (sa-khra), craving (ta/h), grasping (updna), and kamma (kamma-bhava) - must be investigated and discerned first, and the arising of the present five effects - viz., resultant consciousness (vi/a), mentalitymateriality (nma-rpa), six sense-bases (sa%yatana), 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, mentalitymateriality, 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 (samudayasacca) and the effects constitute the truth of suffering (dukkha-sacca). (1) Nm nhn qu kh tc l, v minh (avijj), hnh nghip (sa-khra), tham i (ta/h), chp th (updna) v nghip hu (kammabhava) phi c thm st v phn bit trc tin, v s pht sanh nm qu hin ti tc l, thc qu (vipka vi/a), danhsc (nmarpa), lc nhp (sa%yatana), xc (phassa) v th (vedan) do nm nhn qu kh phi c quan st r rng bng tr tu nh thin minh st.

(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, danhsc, lc nhp, xc v th do nm nhn hin ti phi c quan st r rng bng tr tu nh 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 (dukkhasacca).

Therefore the meditator must observe with Do vy, hnh gi phi quan st vi tr tu wisdom (1) the arising of the present dukkha sacca (1) s sanh ca chn l v kh (dukkha sacca) hin ti bi chn l v nguyn nhn due to the past samudaya sacca, ca kh (samudaya sacca) qu kh, (2) the arising of the future dukkha sacca (2) s sanh ca chn l v kh (dukkha sacca) tng lai bi chn l v nguyn due to the present samudaya sacca. nhn ca kh (samudaya sacca) hin ti. 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
192 193

thnh tu mc tiu ny, hnh gi, l ngi c th phn bit s sanh v dit ca danhsc 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,

Vs. 2.214; Ps. 50 Vs. 2.214; Ps. 50

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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 mother's 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 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 mentalitymateriality 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 cause-effect

quan st s sanh v dit ca danhsc v truy ngc li n khi c th phn bit s sanh v dit ca danhsc khi ang cng dng vt thc n tng Pht. Nu hnh gi c th thy danhsc nh thy khi cng dng vt thc n c Pht, lc hnh gi c th phn bit danhsc qu kh gn.

Sau , hnh gi c th tip tc truy ngc li chui danhsc quan st s sanh v dit ca danhsc 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 danhsc 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) (thc qu) v cc tm s phi hp (danh), cc sc do nghip sanh (kammaja rpa) v lc nhp, xc gia cn vi cnh v th qu. Sau , hnh gi tip tc truy ngc li 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 danhsc khi sanh lc sp lm chung khi tng cn t (mara/sanna 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 th hin quan h nhn qu thc s.

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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 wholesome consciousness and volition for offering food to the Buddha are kamma-formations, 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 Sau , hnh gi truy ngc li chui danh sc trong kip qu kh ca mnh n khi phn bit c tm tc sanh (thc qu), cc tm s phi hp (danh), cc sc do nghip sanh (kammaja rpa), lc nhp, xc gia cn vi cnh v th qu. Ri hnh gi tin ln truy ngc li chui danhsc 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 gia kip sng qu kh th ba v kip qu kh th hai. Hnh gi cng phi phn bit quan h nhn qu gia 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 nguyn l chp th (updna). Thin tm v mun cng dng vt thc n c Pht ca hnh gi l hnh nghip, v ht ging nghip (kamma) gieo trong dng danh v sc ca hnh gi l nghip hu (kammabhava). 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 (thc qu) v cc tm s phi hp (danh), cc sc do nghip sanh (kammajarpa) v lc nhp, xc gia 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 l quan h nhn qu tht s, hnh gi c th

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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 Pa iccasamuppda 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. "194

quan st s sanh ca nm qu tng lai do nm nhn hin ti. Hnh gi tip tc phn bit quan h nhn qu gia kip tng lai th nht v kip tng lai th hai theo cch tng t, v c th tip tc cho 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 theo Php Duyn Khi (Pa iccasamuppda) ba thi l cc kip qu kh, kip hin ti, cc kip tng lai ca hnh gi 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.195

He further discerns the Pa iccasamuppda Hnh gi phn bit xa hn na quan h nhn theo Php Duyn Khi causal relations from one existence to another qu (Pa iccasamuppda) t kip sng ny n in terms of one cause and one effect as kip sng khc theo ngha mt nhn v mt qu l (1) dependent on ignorance (avijj) arise (1) do duyn v minh (avijj), hnh nghip kamma formations (sa-khra); (sa-khra) sanh; (2) dependent on kamma formations arises (2) do duyn hnh nghip, thc qu (vipka the resultant consciousness (vi/a); vi/a) sanh; (3) dependent on the consciousness arise associated (nma) and kammaja- rpa; resultant (3) do duyn thc qu, cc tm s (cetasika) cetasikas (danh nma) phi hp v cc sc do nghip sanh (kammajarpa) sanh;

(4) dependent on mentality-materiality (4) do duyn danhsc (nmarpa), lc (nma-rpa) arise six internal bases nhp (sa%yatana) sanh; (sa%yatana); (5) dependent on six internal bases arises (5) do duyn lc nhp, xc (phassa) vi cnh contact (phassa) with sense objects; sanh; (6) dependent on contact arises feeling (6) do duyn xc, th (vedan) sanh; (vedan); (7) dependent on feeling arises craving (7) do duyn th, tham i (ta/h) sanh;
194 195

Vs. 2.214; Ps. 50 Vs. 2.214; Ps. 50

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(ta/h); (8) dependent on craving arises grasping or (8) do duyn tham i, chp th (updna) clinging (updna) sanh; (9) dependent on grasping arises kamma (9) do duyn th, nghip hu (kamma formations (kamma-bhava) and rebirth bhava) v sanh hu (upapattibhava) sanh; process (upapatti-bhava); (10) dependent on kamma formations (in (10) do duyn nghip hu (trong kip hin the present existence) arises birth (jti) (in ti), sanh (jti) (trong kip tng lai) sanh; the future existence); (11) dependent on birth arise decay-and- (11) do duyn sanh, gicht (jarmarana), death (jar-marana), worry (soka), su (soka), bi (parideva), kh (dukkha), u lamentation (parideva), pain (dukkha), grief (domanassa) v ai on (upysa) sanh.197 (domanassa) and despair (upysa).196 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 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-di hi), the 'view of the Wrong Cause' (Visama-hetuka-di hi), the 'View of the Inefficacy of Action' (Akiriya-di hi), the 'View of Nihilism' (Natthika-di hi), the 'View of Eternity of the Soul' (Sassata-di hi) and the 'View of Annihilation of the Soul' (Uccheda-di hi). Sau khi phn bit r rng tt c cc quan h nhn qu t kip sng qu kh cc k xa n kip sng tng lai cui cng, hnh gi c th quan st ton b chui sanh v dit ca danhsc m rng t kip qu kh cc k xa 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 (Ahetukadi hi), T kin ng To Ha (Visamahetukadi hi), V qu kin (t kin khng c qu ca hnh ng) (Akiriyadi hi), V hu kin (Natthikadi hi), Thng kin (t kin linh hn bt t) (sassatadi hi), v on kin (t kin linh hn on dit) (Ucchedadi hi).

Knowledge of Discerning the Causes of Tu Phn Bit Cc Nhn Ca DanhSc Nma-Rpa (NmaRpa) 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 (Ka-khvitara/avisuddhi). The 'knowledge of discerning the
196 197

Khi hnh gi phn bit cc duyn ca danh sc theo cch ny ngha l bng quan h nhn qu theo Php Duyn Khi v t b hoi nghi v ba thi k, lc tt c cc 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 (Ka-khvitara/avisuddhi). Tu Phn Bit Cc Nhn Ca DanhSc (Tu Phn Bit Nhn Duyn) c bit l Paccaya

S. 1.243 S. 1.243

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causes of mentality-materiality' is known as pariggaha/a. 'Paccaya-pariggaha-/a.'

Purification by Knowledge and o V Phi o Tri Kin Thanh Vision of what is the Path and Tnh (Maggmagga what is not the Path /adassanavisuddhi) (Maggmagga-/adassanavisuddhi)
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 (lakkha/a), function (rasa), manifestation (paccupa hna) and the approximate cause for their arising (pada hna) as pointed out in Mah Satipa hna Sutta198 and the 199,200 Commentaries. 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 (ko hsas) 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. 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 theo Php Duyn Khi, hnh gi sn sng th tr ng n thin vipassan. Tuy nhin, hnh gi phi lm tr tu v cc thc th tt cng sng t hn na bng cch xc nh li tng thc th mt theo bn kha cnh: theo cc c tnh (lakkha/a) ring, nhim v (rasa), biu hin (paccupa hna), v nhn gn (pada hna) cho s sanh ln ca chng nh c ch dn trong Kinh i Nim X (Mah Satipa hna Sutta201), cc Ch Gii.202,203 Sau khi xc nh li tng tm (citta), tng tm s (cetasika) v tng sc (rpa), hnh gi s nhn thy tu v cc thc th tt cng 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. Trc tin, hnh gi phn bit 18 loi sc thc (nipphanna rpa) su mn v 42 thn phn (ko hsa) v qun bn cht v thng (anicca), kh (dukkha) v v ng (anatta) gn lin vi mi sc (rpa) tng mn cng nh tng thn phn.

He discerns the nature of arising and Hnh gi phn bit bn cht sanh v dit ca
198 199 200 201 202 203

M. 1.78 DA. 2.53 SA. 2.44-45 M. 1.78 DA. 2.53 SA. 2.4445

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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, va//a, gandha, rasa, oj, etc.) and focuses his attention on the rapid arising and dissolution of these ultimate rpas.

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 (rpa) 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 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 rpakalpa) khi qun tam tng v cc ht nh ny khng phi l thc th tt cng v chng s bin mt khi vic hnh thin tin trin. Thay vo , hnh gi phn tch cc ht nh quan st cc sc tt cng (rpa) (pathav (t), po (nc), tejo (la), vyo (gi), va//a (mu), gandha (mi), rasa (v), oj (dng cht)...) v tp trung ch vo s sanh v dit nhanh chng ca cc sc tt cng (rpa) ny. 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 stna 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 c th c gi l t ng hay linh hn v qun anatta, anatta (v ng, v ng).

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 absence of a permanent, imperishable substance that can be called a 'self' or 'soul' and contemplates 'anatta, anatta'.

Then he reflects on the three characteristic Sau , hnh gi qun xt tam tng ca

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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 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

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, 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 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 theo Php 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 nm un hin ti. Hnh gi phn bit cc scthc (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.

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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. 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.204,205 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
204 205 206 207

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.

Tip theo hnh gi thc hnh thin Vipassan gn vi nm un qu kh, nm un hin ti v nm 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 tt c cc sc tun t l v thng, l kh v l v ng.206,207 Hnh gi phn bit cc sc thc su mn v 42 thn phn ln lt trong 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 s thu hiu v v thng, kh v v ng ca nm un, hnh gi cn thu hiu cc un ny bng 40 cch, tc 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

Vs. 2.300-301; Abh.A 1.270-271 Ps. 55ff; Vs. 2.242ff Vs. 2.300301; Abh.A 1.270271 Ps. 55ff; Vs. 2.242ff

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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 Mra's 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.208

khip, e da, l ph du, kh hoi, khng bn, l khng c 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.209

Vipassana on the Causes and Effects of Thin Vipassan Trn Cc Nhn V Cc Pa iccasamuppda Qu Theo Php Duyn Khi (Pa iccasamuppda) 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, sa-khra also arises. Tip theo, hnh gi phn bit cc Php Chn (paramattha dhamma) l cc nhn v cc qu theo Php 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 (sa-khra) cng sanh;

Avijj arises and dissolves; so it is V minh (avijj) sanh v dit; nh vy, n l impermanent, v thng, Sa-khra also arises and dissolves; so it is Hnh (sa-khra) cng sanh v dit; nh vy, impermanent. n cng l v thng. Vipassana by Means of Material Septad Thin Vipassan Theo By Php Qun Sc and Immaterial Septad v By Php Qun V Sc 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.210 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 V Sc (arpsattaka) nh miu t trong Thanh Tnh o (Visuddhi Magga).211

When he comprehends materiality and Khi hnh gi thu hiu sc v danh qua mentality through the medium of the Material phng php ca By Php Qun Sc v By
208 209 210 211

Vs. 2.246-248 Vs. 2.246248 Vs. 2.253-264 Vs. 2.253264

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Septad and the Immaterial Septad thoroughly and skilfully, his practice on rpakamma hna and nmakamma hna comes to completion.212 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 mentality-materiality as impermanent, painful and 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.214 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 mentalitymateriality 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
212 213 214 215

Php Qun V Sc hon ho v thin xo, php hnh ca hnh gi vi mc thin v sc (qun sc rpakamma hna) v mc thin v danh (qun danh nmakamma hna) i n vin mn.213 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 danhsc l v thng, kh v v ng (Tu Thm St Tam Tng) n mc cao nht. Hnh gi cng thu sut mt phn ca mi tm i tr tu thin Qun (Mahvipassan) v do vy m t b cc php i nghch vi nhng g hnh gi thu sut.215 Tu Tp Tu Sanh Dit (Udayabbaya/a) Udayabbaya/a l tu thu hiu r rng danhsc stna sanh cng nh stna dit cng vi tam tng l v thng, kh v v ng.

tu tp tu ny, hnh gi xc nh li tt c danhsc cng vi cc nhn v qu theo Php 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 danh sc 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 (samudayavayadhammnupass).219,220,221 Hnh gi thc hnh hon ho n khi thu

Vs. 2.264 Vs. 2.264 Vs. 2.264 Vs. 2.264

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(vayadhammnupass) and (3) reflecting the hiu r rng danhsc cng vi cc nhn v dhammas on arising and dissolving cc qu vo stna sanh (uppda), vo stna tr ( hti) v vo stna dit (bha-ga). (samudaya-vaya-dhammnupass).216,217,218 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 (bha-ga). The Appearance of Vipassana Impurities Now the Four Noble Truths, the Principles of Pa iccasamuppda, and the three characteristic marks become distinct in his wisdom. Taru/avipassan/a arises in 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.222 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. 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 ta/h, mna and di hi. He examines each impurity and sees it as "This is not mine, this is not I, this is not my self."
219 220 221 216 217 218 222 223

S Xut Hin Cc Nhim Ca Thin Vipassan By gi, Bn Thnh , Nguyn L ca Php Duyn Khi (Principles of Pa iccasamuppda) v tam tng tr nn r rng trong tr tu ca hnh gi. Tu Minh St cn non yu (Taru/avipassan/a) 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.223 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 chng s lm pht sanh tham i (ta/h), mn (mna) v t kin (di hi). Hnh gi xem xt tng nhim v

M. 1.71ff Vs. 2.267ff MA. 281ff M. 1.71ff Vs. 2.267ff MA. 281ff Vs. 2.269-274 Vs. 2.269274

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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".

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 i vi ho quang thn th, h, lc... v n lc tinh tn tu tp minh st (Vipassan) vn l con ng chnh. y l S Thanh Tnh bi Tri Kin v Nhng G l o v Nhng G l Phi o (o v Phi o Tri Kin Thanh Tnh).

Purification by Knowledge and o Hnh Tri Kin Thanh Tnh Vision of the Way (Pa ipad- (Pa ipad/adassana visuddhi) /adassana-visuddhi)
Having established the knowledge of the right path, the meditator strives on to develop eight insight knowledges from udayabbaya/a to sa-khrupekkh/a and also the knowledge in conformity with truth (anuloma/a). 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 kya-nupassansatipa hna. Next he defines the three characteristics in turn in all mentality-materiality as above giving priority to feeling. This is called vedannupassan. For example: Sau khi an tr tu v con ng chnh, hnh gi phn u tu tp tm tu minh st t tu sanh dit (udayabbaya/a) n tu hnh x (sa-khrupekh/a) v cng nh tu thun th (anuloma/a). Hnh gi li th tr thin vipassan, ln lt xc nh tam tng (1) ch vi sc, (2) ch vi danh, (3) c sc v danh, (4) nm un (khandha) (5) mi hai x (yatana), (6) mi tm gii (dhtu) bao gm tt c danh sc pht sanh su mn.

Th Tr Bn Nim X (Anupassan) Tip theo, hnh gi thc hnh Bn Nim X. Hnh gi li ln lt xc nh tam tng i vi tt c danhsc nh trn, u tin cho sc trc ri n danh. y gi l thn qun nim x (kynupassansatipa hna). Tip theo, hnh gi ln lt xc nh tam tng i vi tt c danhsc nh trn, u tin cho th. y gi l qun th (vedannupassan). V d:

The sense base arises and dissolves - Cn sanh v dit: anicca v thng, anicca. (dukkha, anatta) (dukkha kh, anatta v ng) The sense object arises and dissolves - Cnh sanh v dit: anicca v thng, anicca. (dukkha, anatta) (dukkha kh, anatta v ng)

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Feeling arises and dissolves - anicca. Th sanh v dit: anicca v thng, (dukkha, anatta) (dukkha kh, anatta v ng) (Continue with all mentality associated (Tip tc vi tt c cc danh phi hp vi with feeling.) th). 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: Tip theo, hnh gi ln lt xc nh tam tng i vi tt c danhsc nh trn, u tin cho tm (thc, citta). y gi l qun tm (cittanupassan). V d:

The sense base arises and dissolves - Cn sanh v dit: anicca v thng, anicca. (dukkha, anatta) (dukkha kh, anatta v ng) The sense object arises and dissolves - Cnh sanh v dit: anicca v thng, anicca. (dukkha, anatta) (dukkha kh, anatta v ng) Consciousness arises and dissolves - Tm sanh v dit: anicca v thng, anicca. (dukkha, anatta) (dukkha kh, anatta v ng) (Continue with all mentality associated (Tip tc vi tt c cc danh phi hp vi with consciousness.) tm). 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: Tip theo, hnh gi ln lt xc nh tam tng i vi tt c danhsc nh trn, u tin cho xc, t, y gi l qun php (dhammnupassan). V d:

The sense base arises and dissolves - Cn sanh v dit: anicca v thng, anicca. (dukkha, anatta) (dukkha kh, anatta v ng) The sense object arises and dissolves - Cnh sanh v dit: anicca v thng, anicca. (dukkha, anatta) (dukkha kh, anatta v ng) Phassa (cetana, ...) arises and dissolves - Xc (phassa) (t (cetan),...) sanh v dit: anicca. (dukkha, anatta) anicca v thng, (dukkha kh, anatta v ng) (Continue with all mentality associated (Tip tc vi tt c cc danh phi hp vi xc (phassa),...) with phassa, etc.) Vipassan by sampajaa discerning Iriypatha- Thin Vipassan Bng Cch Phn Bit Tnh Gic Bn Oai Nghi (Iriypatha sampajaa) Iriypatha ngha l cc loi 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 nm 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

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

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movement and the result of the movement. ng v kt qu ca chuyn ng. Hnh gi He must also discern all mentality-materiality cng phi phn bit tt c danhsc (nm (five aggregates) that arise in the six sense un) sanh ra su mn. 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 mentality-materiality both internally and externally pertaining to the past, to the present, and to the future. He strives on until he can discern the mentalitymateriality at the genetic instant, at the existing instant, and at the dissolving instant. Ri hnh gi ln lt xc nh tam tng (1) ch vi sc, (2) ch vi danh, (3) c sc v danh, trong nm un m hnh gi phn bit mi oai nghi cng nh su mn. Hnh gi qun xt tt c danhsc c bn trong ln bn ngoi thuc v qu kh, n hin ti v n v lai. Hnh gi phn u n khi c th phn bit danhsc vo stna sanh, vo stna tr v vo stna dit.

Next he discerns the causes and the effects Tip theo, hnh gi phn bit cc nhn v cc according to Depending Arising in the qu theo Php Duyn Khi ca danhsc 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 (1) do nhn sanh, qu sanh; arises; (2) because the cause dissolves, the effect (2) do nhn dit, qu dit; dissolves; (3) because the cause arises and dissolves, (3) do nhn sanh v dit, qu sanh v dit. 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 mentality-materiality. He strives on to perfect his udayabbaya/a. (4) phn bit li s sanh v dit ca cc nhn v cc qu, hnh gi ln lt xc nh tam tng 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 danhsc. Hnh gi phn u vin mn Tu Sanh Dit (Udayabbaya/a).

Proceeding to Ba-gnupassan Tin n Qun S Hoi Dit (Contemplation of Dissolution) (Bha-gnupassan) 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 (vipassan/a) becomes very Khi hnh gi lp li quan st theo cch ny, xem xt v thm st danhsc, 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 (vipassan/a) 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

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strong, very keen, sharp and pure. He no s sanh na m em n quy vo s tan r ca longer extends his mindfulness to their chng. arising but brings it to bear on their dissolution. "Khaya vaya satisanti hati"224 bheda nirodheyewa Khaya vaya satisanti hati225 bheda nirodheyewa

"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) khaya hena - observing the nature of fading away, breaking up, dissolving and disappearing of formations with direct knowledge, he reflects "anicca, anicca" repeatedly. (2) Dukkha) bhaya hena-observing the frightful nature of fading away, breaking up, dissolving and disappearing of formations with direct knowledge, he reflects "dukkha, dukkha" repeatedly.

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) khaya hena 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) bhaya hena 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 asraka hena - observing the (3) Anatt asraka hena quan st bn cht coreless, selfless and soulless nature of khng c ct li, khng c t ng v khng formations with direct knowledge, he c linh hn ca cc hnh bng thng tr, hnh reflectes "anatta, anatta" repeatedly. gi qun xt anatta, anatta (v ng, v ng) lp i, lp li. (4) He also reflects on the repulsive nature (4) Hnh gi cng qun xt bn cht bt tnh of formations intermittently. ca cc hnh vo tng lc. As he has broken the compactness of mentality and materiality by penetrating into the ulimate realities in mental groups and rpakalpas when he developed nmarupapariccheda/a and the purification of view, rpakalpas are now no longer distinct. Since his insight knowledge is very keen and sharp, the ultimate realities (paramattha dhammas) of formations become very quickly distinct in his knowledge. As they appear and dissolve so quickly that he could no longer observe their arising and existing; he observes only their
224 225

Khi hnh gi ph v tnh khi ca danh v sc bng cch thm nhp vo cc thc th tt cng trong nhm danh v nhm sc (rpakalpa) khi tu tp Tu Xc nh Danh Sc (nmarpapariccheda/a) v kin thanh tnh, by gi, nhm sc (rpakalpa) khng cn r rng na. V tu minh st ca hnh gi rt sc so v bn nhn, cc thc th tt cng (paramattha dhamma php chn ) ca cc hnh tr nn rt nhanh chng r rng trong tr tu ca hnh gi. V chng xut hin v tan r qu nhanh n ni hnh gi khng cn c th quan st c s sanh v

Vs. 2.277 Vs. 2.277

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dissolution.

hin hu ca chng na; hnh gi ch quan st thy s hoi dit ca chng.

This 'knowledge of contemplation of Tu qun s hoi dit ny c gi l dissolution' is called 'bha-ga/a'. bha-ga/a. 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 Magga226 the meditator must now discern both ta and /a as impermanent, painful and not-self. For example: Th Tr Minh St Tr t Tri (ta/a Vipassan) ta ngha l danhsc, 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 ta bit 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 Magga227), by gi, hnh gi phi phn bit c ta v /a l v thng, kh v v ng. V d:

(1) He discerns materiality, materiality (1) Hnh gi phn bit sc, sc dit anicca dissolves - anicca. The discerning knowledge (v thng). Tu phn bit cng dit anicca also dissolves - anicca. (v thng). (2) He discerns mentality, mentality (2) Hnh gi phn bit danh, danh dit dissolves - anicca. The discerning knowledge anicca (v thng). Tu phn bit cng dit also dissolves - anicca. anicca (v thng). 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 ka228 it is desirable to undertake vipassan in several ways to make bha-ga/a perfect.
226 227 228 229

Hnh gi ln lt phn bit cc hnh l v thng (anicca), kh (dukkha), v ng (anatta) (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 ka229, cn thit phi th tr thin vipassan theo nhiu cch lm Tu Qun S Hoi dit (bha-ga/a) vin mn.

Vs. 2.278 Vs. 2.278 Vs.Ti. 2.441 Vs.Ti. 2.441

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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:

Hnh gi cng nn ch phn bit s dit ca cc nhn v cc qu theo Php Duyn Khi c bn trong ln bn ngoi thuc v ba thi v qun xt l:

Avijj dissolves - anicca; the discerning V minh (Avijj) dit anicca (v thng); knowledge also dissolves - anicca. tu qun cng dit anicca (v thng). Sa-khra dissolves - anicca; the Hnh (Sa-khra) dit anicca (v thng); discerning knowledge also dissolves - anicca, tu qun cng dit anicca (v thng) v and so on. v.v. The Arising of the Knowledge Appearance as Terror (Baya/a) of S Sanh Khi Tu V S Xut Hin Kinh Hi (Tu Kinh y) (Baya/a) 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 .

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 S Sanh Khi Tu Thy R Khuyt im Realization of Fault and Unsatisfactoriness V S Bt Toi Nguyn (Tu Him Nguy) (dnava/a) (dnava/a) 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 villageraiding robbers, the seven stations of consciousness and the nine abodes of beings as though burning, blazing and glowing with the eleven fires. All formations appear as a 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, nm 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 xut hin nh l mt khi khng l cc him nguy v cc khuyt im,

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huge mass of dangers and faults devoid of bt toi nguyn hoc khng thc cht, nh satisfaction or substance, like a tumour, a khi u, bnh tt, mi tn, tai ng, au disease, a dart, a calamity, an affliction.230,231 n.232,233 Thus by the power of the contemplation of danger, bha-ganupassan, all formations appear as frightening dangers, and the knowledge of realization of fault and Unsatisfactoriness in them, arises in the meditator. Nh vy, bng sc mnh ca qun s him nguy, qun s hoi dit (bha-ganupassan), 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.

The Arising of the Knowledge of Feeling S Sanh Khi Tu Cm Th Nhm Chn Bored and Disgusted (Nibbid/a) V Gh Tm (Tu Ym Ly) (Nibbid/a) 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.234 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 thn nhin, khng hi lng, khng ham thch, tr nn nhm chn vi tt c cc 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.235

The Arising of the Knowledge of Desire S Sanh Khi Tu Khao Kht Gii Thot for Deliverance (Mucitukamyat/a) (Tu Dc Thot) (Mucitukamyat/a) 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 snake's 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 too the meditator wants to be delivered from
230 231 232 233 234 235

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 khi nhng th ny, cng vy, hnh gi mun gii thot

Vs. 2.282-284 Vs. 2.284 Vs. 2.282284 Vs. 2.284 Vs. 2.287-288 Vs. 2.287288

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the whole field of formations and escape khi ton b phm vi ca cc hnh v thot from it. So the knowledge of desire for khi n. Nh vy, tu khao kht gii thot cng pht sanh ni hnh gi.237 deliverance also arises in him.236 The Arising of the Knowledge of Exertion S Sanh Khi Tu N Lc Gii Thot (Tu for Deliverance (Pa isa-kh/a) Quyt Ly) (Pa isa-kh/a) 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) Mara's 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. 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 one's 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.
236 237

Hnh gi, ngi khao kht gii thot khi cc hnh trong ba mi mt ci thuc v ba thi, phn bit li 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) ho huyn, (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. Hnh gi thy chng l bt tnh v chng l (1) ng ch trch, (2) hi hm, (3) gh tm, (4) gm guc, (5) d c ngy trang cng v ch, (6) xu xa, (7) ng ght, v.v.

Vs. 2.288-289 Vs. 2.288289

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As he strives on in this way, the Khi hnh gi phn u theo cch ny, tu n knowledge of exertion for deliverance lc cho s gii thot tr nn r rng ni hnh becomes apparent in him.238 gi.239 The Arising of the Knowledge of S Sanh Khi Tu Hnh X Equanimity towards Formations (Sa-khrupekkh/a) (Sa-khrupekkh/a) 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 (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
238 239

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 tr nn r rng rt nhanh chng. Hnh gi tip tc ln lt xc nh 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 an 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 nm cn (indriya) phi c qun 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

Vs. 2.289-291 Vs. 2.289291

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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.

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 Bhayaca nandica vippahya 240 sabbasa-khresu udsino hoti mijjhatto. sabbasa-khresu udsino hoti mijjhatto.241 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 sa-khrupekkh/a, 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 sailor's crow returning to the ship again and again if it does not see land.242 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,
240 241 242 243

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) i 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 (sa-khrupekkh/a) ny, nu n thy Nitbn (Nibbna), trng thi an tnh, l an lc, th s x ly tt c cc hnh v chy n Nitbn. 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 c li quay v vi con thuyn nu n khng thy t lin.243 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

Vs. 2.294 Vs. 2.294 Vs. 2.294-295 Vs. 2.294295

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(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 (Anuloma-/a), Change-ofLineage Knowledge (Gotrabhu/a), Path Wisdom (Magga/a), Fruition Wisdom (Phala/a), Reviewing Wisdom (Paccavekkha/a/a) 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-" Bh-

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 (Anuloma/a), Tu Chuyn Tc, (Gotrabhu/a), Tu o (Magga/a), Tu Qu (Phala/a), Tu Phn Khn (Paccavekkha/a/a)

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 thot ly khi s dit ca cc hnh (c gi l pavatta) v thy bn cht v vi v khng b hoi dit ca Nitbn (Nibbna) (c gi l apavatta), l trnh tm sau y sanh khi. (Mandapa) "NaDaMaPaUNu GoMagga PhalaPhala" Bh (Tikkhapa) "NaDaMaUNuGo Magga PhalaPhalaPhala" Bh

Na = bhava-ga-calana - vibrating life- Na = bhava-gacalana hu phn (h kip) rng ng continuum Da = bhava-gu-paccheda - arrested life- Da = bhava-gupaccheda hu phn (h kip) dt dng continuum Ma = manodvrvajjana - mind-door Ma = manodvrvajjana tm hng mn adverting consciousness Pa = Parikamma - preparation of the Path Pa = parikamma chun b ca o (magga) (magga) U = upacra - proximity of the Path U = upacra cn hnh ca o (magga) (magga) Nu = anuloma - conformity to what Nu = anuloma thun th, ph hp gia ci

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preceeds and to what follows Go = gotrabhu - change-of-lineage

i trc v ci theo sau Go = gotrabhu chuyn tc

Magga = sotpattimagga - the Path of Magga = sotpattimagga o Nhp Lu stream-entry Phala = sotpatti-phala - the Fruition of Phala = sotpattiphala Qu Nhp Lu stream-entry Bh = bhava-ga - 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). Bh = bhava-ga 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 (NaDa) v b ngng li hay ct t. Sau , tm hng mn (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, nhim v l chun b (Pa), cn hnh (U), thun th (Nu), v chuyn tc (Go).

'Preparation' does the preliminary work of Chun b lm nhim v m u cho vic preparation for the arising of the Path. chun b pht sanh o. 'Proximity' functions as access to the Path. 'Conformity' conforms to the functions of truth both in the eight preceeding kinds of 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" (anuloma/a). 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 sailor's 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 Cn hnh c nhim v l tip cn o. Thun th lm cho thch ng nhim v ca chn l trong tm loi tu minh st i trc v trong ba mi by yu t gic ng (Bodhipakkhiya) theo sau. Tu kt hp vi ba tm (citta) 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 Nitbn lm i tng ca n v ch ra Nitbn, tm o (Magga citta) c th sanh khi ln sau n, cng ly Nitbn 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

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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 (anuloma/a) is the end of the insight leading to emergence that has formations as its object, still the "change-of-lineage knowledge" (gotrabhu/a) 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 (tikkhapa), parikamma is absent and Fruition consciousness (Phala citta) arises three times. As soon as Fruition citta arises, the yogi becomes a stream-enterer 244 (sotpanna). He can enjoy the unique bliss of Nibbna as much as he likes and is fully guaranteed never to be reborn in woeful abodes.

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 (anuloma/a) l tu minh st cui cng dn dt n s gii thot m ly cc hnh lm i tng, tuy nhin, tu chuyn tc (gotrabhu/a) 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 Nitbn, 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 Nitbn (Nibbna) lm i tng. L trnh tm ny l cho hnh gi c tr tu chm lt (mandapa). 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 (sotpanna245). Hnh gi c th th hng s an lc v song ca Nitbn theo mun v c m bo hon ton rng khng bao gi ti sanh trong cc ci kh.

The knowledges associated with the Path Tu kt hp vi tm o v tm Qu c consiousness and the Fruition consciousness bit tng ng l tu o (Magga/a) v are known as the "Path wisdom" tu Qu (Phala/a). (Magga/a) and the "Fruition wisdom" (Phala/a) respectively. After the magga-vthi and a few bhava-ga cittas have passed by, five paccavekkha/avthis (reviewing cognitive series) normally arise. By these vthis the yogi (1) reviews the
244 245

Sau l trnh tm o (maggavthi) v mt vi tm hu phn (bhava-ga citta) tri qua, thng thng, nm l trnh tm phn khn (paccavekkha/avthi) pht sanh. Qua nhng

Vs. 2.315 Vs. 2.315

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Path, (2) reviews the Fruit, (3) reviews Nibbna, (4) reviews the defilements (di hi 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" (paccavekkha/a/a).246

l trnh tm (vthi) ny, hnh gi (1) suy xt o, (2) suy xt Qu, (3) suy xt Nitbn, (4) suy xt cc phin no (t kin (di hi) v hoi nghi (vicikicch)) 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 (paccavekkha/a/a).247

The Purification by Knowledge Tri Kin Thanh Tnh and Vision (/adassana- (/adassanavisuddhi) visuddhi)
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 pa ipad/adassana-visuddhi is completed. On attainment of the first Path and its Fruition, the final stage of purification called /adassana-visuddhi is reached. N lc lm thanh tnh tm tng bc mt bt u bng tu tp gii t thanh tnh gii (slavisuddhi). Khi t c Tu thun th, su giai on thanh tnh u tin, tc l t thanh tnh gii (slavisuddhi) n o hnh tri kin thanh tnh (pa ipad/adassana visuddhi) c vin mn. Vo lc chng ng o v Qu ln u tin, giai on thanh tnh cui cng ny c gi l Tri Kin Thanh Tnh (/adassanavisuddhi) c chng t.

The "Purification by Knowledge and Tri Kin Thanh Tnh bao gm ng bn Vision" properly consists of the knowledge o tu, l, Nhp Lu o, Nht Lai o, of the four Paths, that is to say, the Path of Bt Lai o, v Alahn o. Stream Entry, the Path of Once-return, the Path of Non-return, and the Path of Arahantship. 1. Sotpattimagga- the Path of Stream 1. Sotpattimagga Nhp Lu o Entry This Path eradicates two defilements (kiless)-viz., wrong view (di hi) and sceptical doubt (vcikicch), and three fetters (sa)yojanas) viz., sakkya-di hi, vcikicch and slabbataparmsa. It also eliminates the coarse aspects of other defilements so that a stream-enterer will not commit any evil action. He will never be reborn in woeful abodes. o ny nh tn gc r hai phin no (kilesa), l, t kin (di hi) v hoi nghi (vicikicch) v ba kit s (sa)yojana), l, thn kin (sakkyadi hi), hoi nghi (vicikicch) v gii cm th (slabbataparmsa). N cng dit tr cc kha cnh th ca cc phin no khc mt v thnh Nhp Lu khng lm bt k hnh ng xu c no. V thnh Nhp Lu s khng bao gi ti sanh trong cc ci kh.

246 247

Vs. 2.315-316 Vs. 2.315316

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2. Sakadgami-magga-the Path of Once- 2. Sakadgamimagga Nht Lai o return 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. 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 - the Path of Non-return 3. Angmimagga Bt Lai o This Path eradicates one more defilement, i.e. anger (dosa), and two more fetters-viz., sense desire (kmarga) and hatred (pa igha). A non-returner will not be reborn in the sense-sphere; he will be reborn only in the Brahma realm. 4. Arahatta-magga Arahantship the Path 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 (pa igha). Mt v thnh Bt Lai s khng b ti sanh trong ci dc; v y s ch b ti sanh trong ci Phm Thin.

of 4. Arahattamagga Alahn o o ny nh tn gc r tt c cc phin no v kit s cn li. Nh vy, tm ca mt v Alahn th hon ton thanh tnh. Mt v A lahn 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 t xung, t c mc tiu v tn dit Hu kit s, v y c c chnh gii thot vi tr tu th thng v xng ng nht cho th gian v thin chng cng dng.249 iu ny nn hiu rng tm Qu (Phala citta) tng ng s khi sanh ngay tc khc sau khi tm o (Maggacitta) tng ng dit v bn loi ngi Qu ny c th th hng tng ng qu an lc ca Nitbn (Nibbna) nhiu nh mun.

This Path eradicates all the remaining defilements and fetters. So an Arahant's 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 Fetter of becoming, he is rightly liberated with the final knowledge and worthy of the highest offerings of the world with its deities.248 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.

Conclusion

Kt Lun

Vipassana is conducted in utmost detail Cc hng dn cc k chi tit v thin according to the instructions of the Buddha Vipassan theo li dy ca c Pht c described in Tipi aka Canons, Visuddhi miu t trong Tam Tng Kinh in
248 249

Vs. 2.318 Vs. 2.318

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Magga and in other P%i 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 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 Pa-auk Meditation Manuals to be used by meditators as the guide, and five large volumes, totalling 3500 pages, describing in detail the samathavipassan meditation conducted at Pa-auk Forest Meditation Centres with full explanation and references under the title of "Nibbnagmini Pa ipad".

(Tipi aka), Thanh Tnh o (Visuddhi Magga), cc Ch gii v Ph Ch Gii P%i khc. Nhiu phng php thc hnh c s dng cho vic thm st, phn bit v xc nh danhsc, 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 uy lc ca chnh nh, c th thm nhp n cc thc th tt cng 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 trn n bn ting Hoa b Thanh Tnh o (Visuddhi Magga). Tn gi ci//a, Trng Ban Thin S Rng Thin PaAuk, 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 PaAuk vi y cc li gii thch v tham chiu di ta L Hnh n Nitbn (Nibbnagmini Pa ipad).

References

Tham kho

All references refer to the Sixth Buddhist Tt c cc tham chiu y u da vo n Council Myanmar Edition. Bn ca Hi ng Pht Gio Myanmar ln th su. A. A-guttara Nikya (Tng Chi B A. Kinh) Kinh) Abh.A Ch gii Abhidhamm (Vi Diu Abh.A A-guttara Nikya (Tng Chi B Ch gii Abhidhamma (Vi Diu

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Php) D. Dgha Nikya (Trng B Kinh)

Php) D. Dgha Nikya (Trng B Kinh) Ch gii Dgha Nikya (Trng B Majjhima Nikya (Trung B Kinh)

D.A Ch gii Dgha Nikya (Trng B D.A Kinh) Kinh) M. Majjhima Nikya (Trung B Kinh) M.

MA. Ch gii Majjhima Nikya (Trung MA. Ch gii Majjhima Nikya (Trung B Kinh) B Kinh) S. Sa)yutta Nikya (Tng ng B S. Kinh) Kinh) Sa)yutta Nikya (Tng ng B

SA. Ch gii Sa)yutta Nikya (Tng SA. Ch gii Sa)yutta Nikya (Tng ng B Kinh) ng B Kinh) Ps. Pa isa)bhid Magga (Phn Tch Ps. o) o) Vs. Visuddhi Magga (Thanh Tnh o) Vs. Pa isambhid Magga (Phn Tch Visuddhi Magga (Thanh Tnh o)

Vs.T Ph ch gii Visuddhi Magga Vs.T Ph ch gii Visuddhi Magga (Thanh Tnh o) (Thanh Tnh o)

MC LC
GII THIU TC GI .......................................................................................................... i
Tiu S Ngi Thin S PaAuk Tawya Sayadaw ...................................................................... i Tiu S Tin S Mehm Tin Mon............................................................................................... ii

LI NGI DCH ............................................................................................................... iv Preface ................................................................................................................................... 2 LI NI U ....................................................................................................................... 2 KHAI THNG THIN NH (SAMATHA BHVAN) ................................................ 4 "SYNOPSIS" .......................................................................................................................... 5 TM LC ........................................................................................................................... 5 "MAIN PAPER" ..................................................................................................................... 8 BI THUYT TRNH CHNH .............................................................................................. 8
Introduction .............................................................................................................................. 8 Gii Thiu ................................................................................................................................ 8 The Need to develop Mental Concentration (samdhi) ............................................................. 8 Yu Cu Tu Tp nh (Samdhi) Tm ..................................................................................... 8 Undertaking Mindfulness of Breathing (npnassati) .......................................................... 10 Th Tr Nim Hi Th (npnassati) ................................................................................... 10 The Counting Method.............................................................................................................. 12 Phng Php m................................................................................................................... 12 Awareness of the Length of Breath as well as the whole Breath .............................................. 12 Nhn Bit Chiu Di Hi Th Cng Nh Ton Thn Hi Th ................................................ 12 Tranquillizing the Breaths ....................................................................................................... 13 An Tnh Hi Th ..................................................................................................................... 13 The Appearence of the Sign of Concentration.......................................................................... 14 S Xut Hin Tng Ca nh ............................................................................................... 14 The Development of Absorption (appan) ............................................................................... 15 Tu Tp An Ch (appan) .......................................................................................................... 15 Five Jhna Factors ................................................................................................................... 17 Nm Thin Chi ........................................................................................................................ 17 Five Ways of Mastery ............................................................................................................. 18 Nm Cch Thun Thc ............................................................................................................ 18 Four Guardian Meditations (Caturrakkha-kamma hnas) ................................................... 19 Bn Thin Bo H (Caturrakkhakamma hna) ................................................................. 19 Developing Loving-Kindness (Mett-bhvana) ....................................................................... 19 Tu Tp Thin Tm T (MettBhvan).................................................................................. 19 Recollection of the Enlightend One (Buddhnussati) ............................................................... 23 Nim n c Pht (Buddhnussati) ........................................................................................ 23 Recollection of Foulness (Asubha Bhvan) ............................................................................ 24 Thin Qun Bt Tnh (Asubha Bhvan) ................................................................................. 24 Mindfulness of Death (Mara/nussati) .................................................................................... 26 Nim S Cht (Mara/nussati)................................................................................................ 26 Development of Concentration by Kasi/a .............................................................................. 27 Tu Tp nh Bng Cc Bin X (Kasi/a) ............................................................................... 27 Conclusion ............................................................................................................................. 29 Kt Lun ................................................................................................................................ 29 References .............................................................................................................................. 30

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Tham kho ............................................................................................................................. 30

KHAI THNG THIN TU (VIPASSAN)................................................................... 31 "SYNOPSIS" ........................................................................................................................ 32 TM LC ......................................................................................................................... 32 "MAIN PAPER" ................................................................................................................... 34 BI THUYT TRNH CHNH ............................................................................................ 34
Introduction ........................................................................................................................... 34 Gii Thiu.............................................................................................................................. 34 Purification of the Mind ......................................................................................................... 34 Thanh Tnh Tm .................................................................................................................... 34 Purification of the Mind from Wrong View ........................................................................... 35 Thanh Tnh Tm Khi T Kin (Kin Thanh Tnh) ................................................................ 35 Defining Materiality (Rpa-kamma hna or Rpa-pariggaha) ................................................36 Xc nh Sc (Qun Sc) (Rpakamma hna hay Rpapariggaha) ....................................36 Defining Mentality (Nma-kamma hna or Nma-pariggaha) .................................................38 Xc nh Danh (Qun Danh) (Nmakamma hna hay Nmapariggaha) ............................38 The Characteristic of Not-self becomes distinct .......................................................................42 c Tnh V Ng Tr Nn R Rng ........................................................................................42 Knowledge of Defining Mentality-Materiality .........................................................................44 Tu Xc nh DanhSc ..........................................................................................................44 Purification by overcoming Doubt (Ka-khvitara/a-visuddhi) ............................................. 44 on Nghi Thanh Tnh (Ka-khvitara/avisuddhi) ............................................................... 44 Discerning the Causes which generate Materiality ...................................................................44 Phn Bit Cc Nhn Sanh Ra Sc.............................................................................................44 Discerning the Causes which give rise to Mentality .................................................................45 Phn Bit Cc Nhn Sanh Ra Danh ..........................................................................................45 Sixteen Kinds of Doubt pertaining to the Past, the Future and the Present ................................45 Mi Su Loi Hoi Nghi Gn Vi Qu Kh, Tng Lai V Hin Ti ....................................45 Discerning the Causal Relations of Pa iccasamuppda .............................................................46 Phn Bit Quan H Nhn Qu Theo Php Duyn Khi (Pa iccasamuppda) ...........................46 Knowledge of Discerning the Causes of Nma-Rpa ...............................................................51 Tu Phn Bit Cc Nhn Ca DanhSc (NmaRpa) ...........................................................51 Purification by Knowledge and Vision of what is the Path and what is not the Path (Maggmagga-/adassana-visuddhi) .................................................................................. 52 o V Phi o Tri Kin Thanh Tnh (Maggmagga/adassanavisuddhi) ...................... 52 Undertaking Vipassana ............................................................................................................52 Th Tr Thin Vipassan ..........................................................................................................52 Undertaking Vipassana in Forty Ways .....................................................................................55 Th Tr Thin Vipassan Theo Bn Mi Cch .......................................................................55 Vipassana on the Causes and Effects of Pa iccasamuppda ......................................................56 Thin Vipassan Trn Cc Nhn V Cc Qu Theo Php Duyn Khi (Pa iccasamuppda) ...56 Vipassana by Means of Material Septad and Immaterial Septad ...............................................56 Thin Vipassan Theo By Php Qun Sc v By Php Qun V Sc ....................................56 The Development of Udayabbaya-/a ....................................................................................57 Tu Tp Tu Sanh Dit (Udayabbaya/a) .............................................................................57 The Appearance of Vipassana Impurities .................................................................................58 S Xut Hin Cc Nhim Ca Thin Vipassan ...................................................................58 Knowledge of the Path and non-Path .......................................................................................58 Tu V o v Phi o ...........................................................................................................58 Purification by Knowledge and Vision of the Way (Pa ipad-/adassana-visuddhi)........... 59 o Hnh Tri Kin Thanh Tnh (Pa ipad/adassanavisuddhi) ...................................... 59

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Undertaking Fourfold Anupassan .......................................................................................... 59 Th Tr Bn Nim X (Anupassan) ....................................................................................... 59 Vipassan by discerning Iriypatha-sampajaa ...................................................................... 60 Thin Vipassan Bng Cch Phn Bit Tnh Gic Bn Oai Nghi (Iriypathasampajaa) .... 60 Proceeding to Ba-gnupassan (Contemplation of Dissolution) .............................................. 61 Tin n Qun S Hoi Dit (Bha-gnupassan) .................................................................. 61 Undertaking ta-/a Vipassana .......................................................................................... 63 Th Tr Minh St Tr t Tri (ta/a Vipassan) ............................................................ 63 The Arising of the Knowledge of Appearance as Terror (Baya/a) ....................................... 64 S Sanh Khi Tu V S Xut Hin Kinh Hi (Tu Kinh y) (Baya/a) ............................... 64 The Arising of the Knowledge of Realization of Fault and Unsatisfactoriness (dnava/a) . 64 S Sanh Khi Tu Thy R Khuyt im V S Bt Toi Nguyn (Tu Him Nguy) (dnava/a) ......................................................................................................................... 64 The Arising of the Knowledge of Feeling Bored and Disgusted (Nibbid/a) ....................... 65 S Sanh Khi Tu Cm Th Nhm Chn V Gh Tm (Tu Ym Ly) (Nibbid/a)............... 65 The Arising of the Knowledge of Desire for Deliverance (Mucitukamyat/a) ................... 65 S Sanh Khi Tu Khao Kht Gii Thot (Tu Dc Thot) (Mucitukamyat/a) ................ 65 The Arising of the Knowledge of Exertion for Deliverance (Pa isa-kh/a) ........................ 66 S Sanh Khi Tu N Lc Gii Thot (Tu Quyt Ly) (Pa isa-kh/a) ................................ 66 The Arising of the Knowledge of Equanimity towards Formations (Sa-khrupekkh/a) ..... 67 S Sanh Khi Tu Hnh X (Sa-khrupekkh/a)................................................................ 67 Conformity Knowledge (Anuloma-/a), Change-of- Lineage Knowledge (Gotrabhu/a), Path Wisdom (Magga/a), Fruition Wisdom (Phala/a), Reviewing Wisdom (Paccavekkha/a/a) ............................................................................................................. 69 Tu Thun Th (Anuloma/a), Tu Chuyn Tc, (Gotrabhu/a), Tu o (Magga/a), Tu Qu (Phala/a), Tu Phn Khn (Paccavekkha/a/a) ....................................................... 69 The Purification by Knowledge and Vision (/adassana-visuddhi) ..................................... 72 Tri Kin Thanh Tnh (/adassanavisuddhi)........................................................................ 72 1. Sotpattimagga- the Path of Stream Entry ........................................................................... 72 1. Sotpattimagga Nhp Lu o......................................................................................... 72 2. Sakadgami-magga-the Path of Once-return ....................................................................... 73 2. Sakadgamimagga Nht Lai o ................................................................................... 73 3. Angmi-magga - the Path of Non-return ............................................................................ 73 3. Angmimagga Bt Lai o ........................................................................................... 73 4. Arahatta-magga - the Path of Arahantship .......................................................................... 73 4. Arahattamagga Alahn o ....................................................................................... 73 Conclusion ............................................................................................................................. 73 Kt Lun ................................................................................................................................ 73 References .............................................................................................................................. 74 Tham kho ............................................................................................................................. 74

MC LC ........................................................................................................................... 76