Tuesday, April 19, 2011
Thursday, August 12, 2010
What is the right attitude for Insight Meditation?
1. Don’t focus too hard, don’t control. Neither force nor restrict whatever you can feel good or bad. Just try to act with action only , to do with doing only which doesn't represent something or someone.2. Don’t try to create anything,
and don’t reject what is happening. Just be mindful/not to forget only the Original Truth.
3.Trying to create something is greed.Rejecting what is happening is aversion.
Taking/Assuming that something is happening or something has stopped is delusion. Taking if something, someone as reality, is misunderstanding of the Original Truth.
4. Meditating is accepting/believing whatever happens — whether pleasant or unpleasant—as unreality but Just Ever-new Impermanent nature.
5. Just pay attention to accepting whatever in the present moment, thoughts about the past & the future are unreal but ever-new impermanent nature.
6. Why do you focus so hard when you meditate? Do you want something ? Do you want something to happen?
Do you want something to stop happening? ....with the idea of something, someone as reality?
This is not insight meditation if one of these attitudes with the idea of something, someone as reality, is present.
7. The meditating mind will be relaxed & at peace if you don’t forget it is also ever-new impermanent nature only because the mind taking only ever-new impermanent nature as reality won't take something/everything or someone/everyone (relative truth) as stress/craving/reality.
8.The observing mind won’t automatically have the idea of likes, dislikes or anxiety only when right understanding happens.
9. Some teachers will ask you to have any expectations, not to want anything, not to be anxious, but taking these attitudes as unreality but just ever-new impermanent nature, is more important rather than whether arising of them or not.
10.You are not trying to make things turn out the way you want them to happen. You are trying to accept whatever is happening as only misunderstanding (avijja-samudaya sacca) of these happenings as reality.
11. What is the mind doing?
Thinking? Being aware? Don’t forget the truth of whatever kind of minds happening are unreal but just ever-new impermanent energies.
12. Where is the mind now? Inside? Outside? Is the watching or observing mind properly aware or only superficially aware?
A kind of mind will arise & pass away. But Accept that whatever kind of mind inside or outside or superficial or deep, is unreal but ever-new impermanent nature.
13. You have to accept and believe both good and bad experiences are just ever-new impermanent energies.
You want only good experiences?
You don’t want even the tiniest unpleasant experience?
Is that reasonable? or the way of the Dhamma?
14. The object of attention is not really important; the observing mind that is working in the background to be aware isn’t so important. Continuous right accepting/attitude that both the observing mind and object are unreal but ever-new impermanent nature is of real importance. Then any object will be the right object.
15. Meditating is neither doing something nor doing nothing. taking that something or everything is real.
Meditation is NOT trying to experience something special or to be a special one but to abandon the idea of something or someone as real.
16. When meditating, both the mind and the body may be sometimes comfortable and sometimes may be getting tired.
Whatever situation-whether comfortable or tired is not important except paying attention to the original truth.
17. Don’t feel disturbed by the thinking mind. You are not practising to prevent thinking; but rather to practise to accept whatever kind of thinking arising is unreal but just misunderstanding that it is disturbed or likable or real.
18. You have to double check to see what understanding/attitude you are meditating with.
Accepting all fabrications are unreal but just ever-new impermanence enables you to abandon all stress permanently. Do you have the right attitude?
19. Only when there is faith or confidence (saddha) upon the middle way, effort of practising it will arise.
Only when there is effort(samma vayama), right remembrance & right taking(accepting) of the truth (samma sati & samma sankappa) will become continuous.
Only when samma sati & samma sankappa are continuous, right concentration in contemplating the truth (samma samadhi ) will become established.
Only when samma samadhi is established , right knowing/understanding of the truth (samma ditthi), When you start understanding the truth (pañña), real faith will grow stronger.
20. Don’t stress/fear the arising of defilement (kilesa). Just fear the assuming (taking ) the defilement as mine, own of individual.
21. Don’t practise with a mind that wants something or wants something to happen with the idea of something as reality. The result will only be that you tire yourself out.
22. Some teachers will teach you not to reject any object that comes to your attention & not to hate the defilement that arise in relation to the object. But Don't forget these attitudes are also unreal but ever-new impermanent nature only.
23. Meditation is not just to note upon something/movement.
Meditation is to abandon the idea of observing mind, object of attention as reality by remembering the original truth.
24. Insight Meditation is not just noting/attention the differences of nature in each by each.
Insight Meditation is the abandoning the idea of differences of something/everything in nature by not-forgetting the same original truth of nature.
25. If you think the object you’re observing is special for Vipassana, your meditation is not Vipassana meditation as you forget the same truth of all conditioned objects are unreal but ever-new impermanent nature only.
May you be happy & able to understand about Insight Meditation.
Arranged by SoeWinHtut
Tuesday, August 3, 2010
Tsunami Sayadaw U Ottamasara or Mind specialist for All
Sayadaw U Ottamasara was born in Sagaing Division, Upper Myanmar in Oct 26,1969.
His parents are U Tin Maung and Daw Khin Khin Myint.
Guided Meditation talks at ThoneGua Town.
-He passed the Matriculation examination with flying colours in 1986. After completing, his degree B.A (English, Honours) at Yangon University, he started his business and he became succeeding greatly in his business within a short period till 1999.
-After 1999, he became losing greatly in his business and he became having the great sadness upon his business. Under the suggestion of one of his friends in order to find out how to abandon his great sadness, he started to learn the Vipassana Meditation under Mogok Vipassana Teachers.
-In his learning about it with his great persistent attempt practically & theoretically, he began to know the real peace of mind deeper & deeper and he could begin to abandon his great sadness more & more.
-And then, he took the intensive vipassana meditaion retreat at International Meditation Centre of (Sayagyi U Ba Khin) and Dhamma Joti Meditation centre of (SN Goenkaji) at Yangon.
-Again, after taking the intensive vipassana meditation retreat at Mogok Vipassana Meditation main centre at Yangon, he could abandon all his stress & sadness totally which will never appear.
-From that time, he abandoned his business and properties totally and established the Wisdom Sharing Foundation with the name of “From Avijja to Vijja” which has later become the only one best place for the collection of the media (books, mp3CD, CD, VCD and tapes etc; ) of Vipassana Meditation of Buddhism in wide range of traditions all over the world. and he was so popular in the field of Buddhist religion and other religion in Myanmar.
-In 2002, he was ordained in Yangon by the Sayadaw U Nayyasagara and started to teach the vipassana meditation to the meditators which has difficulty in progress and has been giving the Dhamma talks of vipassana meditation at school, various hospitals and dying suffering people, people from other religion and patients given up by doctors & physicans.
.jpg)
At the Gate of Sayadaw's Meditation Centre
Sayadaw's teaching Insight to patients & his family
Sayadaw's teaching Insight to patients, doctors & nurses.
-In 2007, he has established the downtown meditation centre (45th street meditation centre) and Thanlyin Pagoda Hill meditation centre at Yangon.
-Now nearly not only 400 yogi but also patients given up by doctors do meditation under his guidance in his meditation centre.
One Morning View from Sayadaw's meditation centre.
If you take coldness as real, you will have to take hotness as real.
If you take pleasure as real, you will have to take pain as real.
If you attach a being/individual as real, you will have to fear & be tragic at one's death as real.
By Tsunami Sayadaw.
His parents are U Tin Maung and Daw Khin Khin Myint.
Guided Meditation talks at ThoneGua Town.
-He passed the Matriculation examination with flying colours in 1986. After completing, his degree B.A (English, Honours) at Yangon University, he started his business and he became succeeding greatly in his business within a short period till 1999.
-After 1999, he became losing greatly in his business and he became having the great sadness upon his business. Under the suggestion of one of his friends in order to find out how to abandon his great sadness, he started to learn the Vipassana Meditation under Mogok Vipassana Teachers.
-In his learning about it with his great persistent attempt practically & theoretically, he began to know the real peace of mind deeper & deeper and he could begin to abandon his great sadness more & more.
-And then, he took the intensive vipassana meditaion retreat at International Meditation Centre of (Sayagyi U Ba Khin) and Dhamma Joti Meditation centre of (SN Goenkaji) at Yangon.
-Again, after taking the intensive vipassana meditation retreat at Mogok Vipassana Meditation main centre at Yangon, he could abandon all his stress & sadness totally which will never appear.
-From that time, he abandoned his business and properties totally and established the Wisdom Sharing Foundation with the name of “From Avijja to Vijja” which has later become the only one best place for the collection of the media (books, mp3CD, CD, VCD and tapes etc; ) of Vipassana Meditation of Buddhism in wide range of traditions all over the world. and he was so popular in the field of Buddhist religion and other religion in Myanmar.
-In 2002, he was ordained in Yangon by the Sayadaw U Nayyasagara and started to teach the vipassana meditation to the meditators which has difficulty in progress and has been giving the Dhamma talks of vipassana meditation at school, various hospitals and dying suffering people, people from other religion and patients given up by doctors & physicans.
.jpg)
At the Gate of Sayadaw's Meditation Centre
Sayadaw's teaching Insight to patients & his family
Sayadaw's teaching Insight to patients, doctors & nurses.
-In 2007, he has established the downtown meditation centre (45th street meditation centre) and Thanlyin Pagoda Hill meditation centre at Yangon.
-Now nearly not only 400 yogi but also patients given up by doctors do meditation under his guidance in his meditation centre.
One Morning View from Sayadaw's meditation centre.
If you take coldness as real, you will have to take hotness as real.
If you take pleasure as real, you will have to take pain as real.
If you attach a being/individual as real, you will have to fear & be tragic at one's death as real.
By Tsunami Sayadaw.
Friday, July 30, 2010
ဆရာေတာ္ ဦးဥတၱမသာရ ေဟာၾကားထားေသာ သစၥာတရား ebook ဓမၼဒါန
ဓမၼမိတ္ေဆြမ်ားခင္ဗ်ာ...
အသံနားေထာင္ျခင္းထက္ စာဖတ္၀ါသနာအားသန္သူမ်ား အတြက္ ရည္ရြယ္ကာ ဆူနာမီ ဆရာေတာ္ ဦးဥတၱမသာရ ေဟာၾကားထားေသာ သစၥာတရား ႏွလံုးသြင္းပံု guided meditation တစ္ပုဒ္ကို ယခုစာအုပ္ေလး ebook အျဖစ္ ဖန္တီးလိုက္ပါသည္။......
ထပ္ေနေသာ တခ်ဳိ႕ အသံုးအႏႈန္းမ်ားတြင္ စကားေျပပံုစံ ျဖင့္ အဆင္ေခ်ာေအာင္ ေရးသားျခင္း မွ လြဲ၍ ဆရာေတာ့္ ဆိုလိုရင္းကို မေပ်ာက္ ေစရန္ တတ္ႏိုင္သမွ် ႀကိဳးစားတင္ျပထားပါသည္။ ဆရာ့ေတာ္ ဆိုလိုမႈ ကို အဓိပၸါယ္ေကာက္ မလြဲေစရန္ အတြက္ ကြင္းေလးမ်ားျဖင့္ ကြၽႏ္ုပ္ဥာဏ္မီ သေလာက္ အနည္းငယ္ ထပ္မံျဖည့္စြက္အပ္ပါသည္။......
အသံနားေထာင္ျခင္းထက္ စာဖတ္၀ါသနာအားသန္သူမ်ား အတြက္ ရည္ရြယ္ကာ ဆူနာမီ ဆရာေတာ္ ဦးဥတၱမသာရ ေဟာၾကားထားေသာ သစၥာတရား ႏွလံုးသြင္းပံု guided meditation တစ္ပုဒ္ကို ယခုစာအုပ္ေလး ebook အျဖစ္ ဖန္တီးလိုက္ပါသည္။......
ထပ္ေနေသာ တခ်ဳိ႕ အသံုးအႏႈန္းမ်ားတြင္ စကားေျပပံုစံ ျဖင့္ အဆင္ေခ်ာေအာင္ ေရးသားျခင္း မွ လြဲ၍ ဆရာေတာ့္ ဆိုလိုရင္းကို မေပ်ာက္ ေစရန္ တတ္ႏိုင္သမွ် ႀကိဳးစားတင္ျပထားပါသည္။ ဆရာ့ေတာ္ ဆိုလိုမႈ ကို အဓိပၸါယ္ေကာက္ မလြဲေစရန္ အတြက္ ကြင္းေလးမ်ားျဖင့္ ကြၽႏ္ုပ္ဥာဏ္မီ သေလာက္ အနည္းငယ္ ထပ္မံျဖည့္စြက္အပ္ပါသည္။......
ယခု ebook စီစဥ္မႈအဆံုးသတ္သည့္ အခ်ိန္တြင္ ကြၽႏု္ပ္ဓမၼမိတ္ေဆြ တစ္ဦးမွ ေဆာင္းပါး တစ္ပုဒ္ေပးပို႔လာပါသည္။ ေဆာင္းပါးတြင္ ဘုရားေဟာ တရားအစစ္မ်ား ရွိသည္ဆိုေသာ ေထရ၀ါဒ ျမန္မာျပည္တြင္ တရားနည္းမ်ား အမ်ဳိးမ်ဳိးရွိေနကာ...တရားနည္း
တခ်ိန္တည္းဆိုသလိုပင္ မိတ္ေဆြတစ္ဦးထံမွ မေလးရွားႏိုင္ငံ ဗုဒၶ ဘာသာ ေထရ၀ါဒ Sasanarakkha Buddhist Sanctuary မွ မဟာစည္ တရားျပ ဆရာေတာ္အဂၢစိတၱ (AggaCitta) ၏ Awaken to Truth in Harmony တရားစာအုပ္ေလးကို ရရွိပါသည္။ စာအုပ္ေလးတြင္ ၂၀၀၉ ခု မတ္လမွဇြန္လ.Sasanarakkha Buddhist Sanctuary ရိပ္သာတြင္ ဖားေအာက္တရားနည္းျဖင့္ တရားစခန္းျပဳလုပ္ေပးရာမွ မဟာစည္ေယာဂီ တခ်ဳိ႔ ဖားေအာက္ တရားနည္းကို ေျပာင္းလဲက်င့္သံုးရာမွ အစျပဳလွ်က္ တရားနည္း မ်ားႏွင့္ ပတ္သက္၍ ဒီနည္းမွန္သည္ ဟုိနည္းမေကာင္း စသည္ျဖင့္ ေ၀ဖန္ ေျပာဆိုမႈမ်ား ျဖစ္ပြားပံုမ်ား ၊ ပါဠိ ဘာသာျပန္မႈမ်ားမွစ၍ အျငင္းပြားမႈမ်ား စသည့္ ယေန႔တရားေလာက အဖုအထစ္မ်ားကို တင္ျပထားေလသည္။......
ကြၽႏ္ုပ္၏ ကုိယ္ပိုင္အျမင္ကို တင္ျပရမည္ဆုိလွ်င္ သမာဓိ ထူေထာင္ သည့္အပိုင္း တရားအလုပ္ တြင္ ကြၽႏ္ုပ္တို႔ မိမိ အားသန္ရာ ႏွစ္သက္ရာ ေရြးခ်ယ္ႏိုင္ေပသည္။ ဘုရားရွင္ကလည္း သမာဓိထူေထာင္ျခင္း အပိုင္း (သို႔) စိတ္မပ်ံ႕ လြင့္ေအာင္ တစ္ခုခု ကို အဓိကထား ရႈမွတ္မႈ ျပဳလုပ္ျခင္းအလုပ္ (သို႔) ကမၼဌါန္း နည္း ၄၀ သင္ျပခဲ့ပါသည္ ။ မိမိစ႐ိုက္ႏွင့္ သင့္ေတာ္ရာကို မိမိေရြးခ်ယ္ႏိုင္ပါသည္။......
၀င္ေလ-ထြက္ေလ ကုိ အာ႐ံုထားစူးစုိက္ ေနမႈ နဲ႔ ပိန္တာ ေဖာင္းတာကို အာ႐ံုထား စူးစုိက္ေနမႈ ဘယ္ဟာ က ပိုေကာင္းသည္ ထင္ပါသနည္း။ ေ၀ဒနာမ်ားကို ႐ႈမွတ္ေနမႈ ႏွင့္ နိမိတ္မ်ားကို ႐ႈမွတ္ေနမႈ ဘယ္ဟာက ပုိေကာင္းပါသနည္း။ အသုဘကမၼဌါန္း ပြါးမ်ားျခင္း ႏွင့္ ဗုဒၶါ ႏုႆတိ ပြားမ်ားျခင္း ဘယ္ဟာက ပိုေကာင္းပါသနည္း.......
မိတ္ေဆြ က ဒီဟာ ပိုေကာင္းသည္ ဆိုၿပီး အေၾကာင္းျပလွ်င္ ထိုဟာ ကို ႐ႈမွတ္၍ အဆင္ေျပေနသူတစ္ဦးမွ ထိုဟာ ပိုေကာင္းသည္ဆိုၿပီး ရွင္းလင္း ေပေတာ့မည္...ျငင္းခုန္ပြဲ စေလၿပီ။ မိတ္ေဆြက ဒီလို မွတ္တာ က ပိုေကာင္းသည္ ဆိုလွ်င္ ဟိုလို မွတ္ေနသူ အတြက္ ကသိကေအာက္ ျဖစ္လာ ေပမည္။ မိမိယံုၾကည္ခ်က္ကို ပိုမိုမွန္ကန္ေၾကာင္း သက္ေသျပပြဲ (သို႔) ျငင္းခုန္ပြဲ (သို႔) ေဆြးေႏြးပြဲ ျဖစ္လာေပမည္။......
ျမတ္စြာဘုရား သင္ၾကားေပးခဲ့ေသာ တရားအလုပ္မ်ားခ်ည္းသာ ျဖစ္ သျဖင့္ အက်ဳိးရွိၾကသည္ခ်ည္းသာ ။ တရားအလုပ္ကို လံုး၀ စိတ္မ၀င္စားသူ မ်ားႏွင့္ စာလွ်င္ အက်ဳိးမ်ားစြာ ရွိပါသည္။......
ေလာကီအလုပ္မ်ားတြင္ စြဲလန္းၿငိတြယ္ေနမႈမ်ားထက္စာလွ်
တခ်ဳိ႕ေ၀ဖန္သလို အစြဲ မ်ား ျပဳတ္ရန္ တရား ရိပ္သာ၀င္ေတာ့မွ တရားနည္းတစ္ခုကို စြဲသြားၿပီး ဥပါဒါန္ လွံတစ္ေခ်ာင္း ထပ္မံ အစိုက္ခံရသည္ဟူ၍ ကြၽႏု္ပ္ မယူဆပါ။ ကြၽႏ္ုပ္တို႔ တရားအလုပ္အေပၚ ၿငိတြယ္လာၿပီး အခ်ိန္ေပးလာႏိုင္ေလေလ ေလာကီအပူမ်ား ေလ်ာ့ႏိုင္လာ ေလေလဟု ယူဆပါသည္။......
သို႔ရာတြင္ သမာဓိ အပိုင္းတြင္ တရားအလုပ္ကို တစ္ခုခု ျပဳလုပ္ျခင္းဟု ယူဆလွ်က္ ဟိုဟာ မွ ဒီဟာမွ ေရြးခ်ယ္မႈ ျပဳျခင္းသည္ ကိစၥမရွိေပ.. ဟိုလိုမွ ဒီလိုမွ ျပဳျခင္းသည္ ကိစၥမရွိေပ။......
သို႔ေသာ္ ပညာစခန္း(၀ိပႆနာ) အတြက္မူ တရားအလုပ္ကို မူ ''တစ္ခုခု ကို ႐ႈမွတ္ေနျခင္း'' ဟု နားလည္ေနျခင္းအဆင့္ ..ကို ေက်ာ္လြန္ေအာင္ သြားရေပမည္........
ကြၽႏ္ုပ္အျမင္ကိုတင္ျပရလွ်င္ ပညာအဆင့္ (၀ိပႆနာ) သည္ တစ္ခုခု ျပဳလုပ္ေနျခင္းလည္း မဟုတ္။ ဘာမွမလုပ္ပဲေနျခင္းမ်ဳိးလည္းမဟု
ထိုသို႔ ႏွလံုးသြင္းမွန္မႈ ျဖစ္္ေနပါက ''ဘာမွတရား ညာမွတရား" ဆိုသည့္ ဆုပ္ကိုင္မႈမ်ဳိး ကင္းရွင္းေနၿပီး..ဟိုလိုမွတ္မွ.
တရားအလုပ္ ကို ''တစ္ခုခု ျပဳလုပ္ရေသာအလုပ္" ... "တစ္ခုခုကို အခ်ိန္တစ္ခုၾကာ ရွိေန-ၿမဲေနသည္ ဟု အတည္ယူလွ်က္ ႐ႈမွတ္ေနမႈ " ဟု ထင္မွတ္ေနပါက ကြၽႏု္ပ္တို႔ မဆံုးႏိုင္ေအာင္ ျငင္းခုန္ေဆြးေႏြးရေပမည္။ .....ထိုကဲ့သို႔ ထင္မွတ္မႈႀကီးျဖင့္ ေဆြးေႏြးအေျဖရွာပါက ေလာကီ ႏိုင္ငံေရး၊ လူမ်ဳိးေရး ပဋိပကၡမ်ားလို မဆံုးႏိုင္ေသာ ေဆြးေႏြးပြဲမ်ား က်င္းပကာ ေျပလည္ေအာင္ ႀကိဳးစားေနရေပေတာ့မည္။
တစ္ခုခု ေပါင္း မေရမတြက္ ႏိုင္ေအာင္ ရွိေနသည္။ တစ္ခုခု ျပဳလုပ္ျခင္း (သို႔) တစ္ခုခုကုိ ...ဘာမွ တရား ဆိုၿပီးဆုပ္ကိုင္ျပလွ်င္ ...ညာမွ တရားဟု ဆုပ္ကိုင္ေနသူ ႏွင့္ ပဋိပကၡျဖစ္ရေပေတာ့မည္........
အမွန္တရား သစၥာတရား (မဂၢင္အလုပ္)သည္ ဟိုလိုလုပ္ျခင္း ၊ ဒီလို လုပ္ျခင္း၊ ဟိုလုိမွတ္မွ၊ ဒီလိုမွတ္မွ ဆိုေသာ အဆင့္ထက္ ေက်ာ္လြန္ ေနေပသည္။ ဟိုလို လုပ္မွ မွန္သည္ဟု ယူဆပါက ... .ဒီလို လုပ္ေန ျခင္း ကို မွားေနသည္ဟု ဆိုလိုပါသေလာ.. ဘာကို ႐ႈမွတ္မွ တရား ဆိုပါက ...ညာကို ႐ႈမွတ္ေနသူ အတြက္ တရား မဟုတ္ ဟု ဆိုလို ပါသလား.........
အမွန္တရား သစၥာတရား သည္ ဘာမွ..ညာမွ ဆိုသည္ အကန္႔ အသတ္မ်ားမွ လြန္ေျမာက္ေနေလသည္။ သစၥာတရားသည္ ဘာလူမ်ဳိး အတြက္..ဘာႏိုင္ငံအတြက္..ဘာသာသနာ
အမွန္တရား-သစၥာတရားသည္ (တစ္ခုခု)ဘာမွ ညာမွ.. ဟိုလိုမွ.. ဒီလိုမွ ဆိုသည့္ (တစ္ခုခုျပဳလုပ္ျခင္း)..ဟူသည့္ အကန္႔အသတ္ ..ၿငိတြယ္မႈ မ်ားမွ လြန္ေျမာက္ေနပါသည္။ မဂၢသစၥာအလုပ္သည္ တစ္ခုခု၊ တစ္ေယာက္ေယာက္ ၊ ပုဂၢိဳလ္-သတၱ၀ါ အျဖစ္ကို အဟုတ္ထင္ကာ အတည္ ယူလွ်က္ ျပဳလုပ္ရသည့္ သီလ၊ သမာဓိ အလုပ္မ်ားေလာက္ႏွင့္ မလံုေလာက္ပဲ ပညာမဂၢင္ ႏွစ္ပါးပါ ပါ၀င္ရေပသည္........
ဆူနာမီဆရာေတာ္ ဦးဥတၱမသာရသည္ ေနရာေဒသမေရြး-လူမ်ဳိးမေရြး-ဘာသာ
ဆရာေတာ္သည္ "တစ္ခုခု ျပဳလုပ္ျခင္း"(သို႔) "တစ္ခုခု မျပဳလုပ္ျခင္း" စသည့္ သီလ..သမာဓိ နယ္ပယ္မ်ားမွသည္.. ပညာစခန္း (၀ိပႆနာ)ဆီသ႔ို တက္လွမ္းႏိုင္ေစရန္ တစ္ခုခု၊ တစ္ေယာက္ေယာက္၊ ငါ၊ သူတပါး ၊ပုဂၢိဳလ္၊ သတၱ၀ါဟူ၍ ခြဲျခားေနမႈ (သို႔)ပညတ္အစြဲမ်ားကို မွန္မွန္ကန္ကန္ စြန္႔လႊတ္ တတ္ေစရန္-
၁) မွန္မွန္ကန္ကန္ ဆင္ျခင္ေနမႈ^ႏွလံုးသြင္းမႈ (သမၼာသကၤပၸ)
၂) မွန္မွန္ကန္ကန္ နားလည္ေနမႈ-ယူဆမႈ- (သမၼာဒိ႒ိ) ဆိုသည့္ ပညာမဂၢင္္ ႏွစ္ခု ကို အဓိကထား ေဟာေျပာထားျခင္း ျဖစ္ပါသည္။......
ဆရာေတာ္သည္-တစ္ခုခု - တစ္ေယာက္ေယာက္ - ပုဂၢိဳလ္ - သတၱ၀ါ - သူ - ငါ - စေသာ ပညတ္ မ်ားကို မၿငိတြယ္ေစရန္ အဟုတ္မထင္မိေစရန္ (ႏွလံုးသြင္းမွန္ေစရန္ )ပညာမဂၢင္ ႏွစ္ခု ကို အဓိကထားၿပီး ရွင္းျပျခင္း ျဖစ္ေလရာ တခါတရံ ဆရာေတာ္ သံုးေသာ စကားလံုးမ်ားကို အဓိပၸါယ္ေကာက္ ယူရာတြင္ ပုဂၢိဳလ္ - သတၱ၀ါ - ငါ - သူတပါး ဆိုေသာ ပညတ္ကို အသံုးခ်ရသည့္ ေ၀ါဟာရေဒသနာ (သမုတိသစၥာ) ႏွင့္ ေရာေထြး ကာ သမုတိသစၥာ ပညတ္တရားမ်ား (ဒါန၊သီလ၊သမထ) ကိုပယ္ရန္ ေျပာေနသည္ဟု တခ်ဳိ႔ နားလည္မႈ လြဲတတ္ပါသည္။ ထို႔ေၾကာင့္ ဒီအမွာစာေနရာမွာပဲ ႏိုင္ငံျခား ပုစၦာအေျဖေပါင္းခ်ဳပ္မွ လယ္တီဆရာေတာ္ႀကီး ၏ ရွင္းျပခ်က္ ကို တဆင့္ ကူးယူ ေဖာ္ျပအပ္ပါသည္။......
ဘုရားသာသနာတြင္ -
၁) ေ၀ါဟာရေဒသနာ (သမုတိသစၥာ)
၂) ပရမတၳေဒသနာ (ပရမတၳသစၥာ) ဟူ၍ ႏွစ္မ်ဳိး ရွိေၾကာင္း ကြဲကြဲျပားျပား နားလည္ရန္ လိုအပ္ပါသည္။......
၁။ ေ၀ါဟာရေဒသနာ ဆိုသည္ကား- ေလာက၌ ပုဂၢိဳလ္ ရွိသည္။ သတၱ၀ါ ရွိသည္။ အတၱ ရွိသည္။ ဇီ၀ ရွိသည္။ အသက္ ရွိသည္။ ငါ ရွိသည္။ သူ ရွိသည္။ ေယာက္်ား-မိန္းမ ရွိသည္ဟု ေလာကီဘံုသား လူအမ်ား တို႕ ထင္မွတ္ ေျပာဆို ၾကေသာ စကားမ်ဳိးသည္ ေ၀ါဟာရ (ပညတ္) မည္၏။ (သတ္မွတ္ ထား၍ မွန္ေသာ၊ လူပုဂၢိဳလ္ ၊ေနရာေဒသ၊ အခ်ိန္ကာလအေလွ်ာက္သာ မွန္ေသာ အမွန္တရား ျဖစ္သည္.. အၿမဲမွန္ေသာ အမွန္တရားမဟုတ္) (မိုးကုတ္ဆရာေတာ္ႀကီးမွ မုသားမျဖစ္ရံုသာမွန္ေသာ အမွန္တရား ဟု သံုးႏႈန္းေလသည္)
ထိုေ၀ါဟာရ (ပညတ္) ရွိၾကသည့္အတိုင္း ေဟာေတာ္မူေသာ ၀ိနည္း ၊ေဒသနာ သုတၱန္
ေဒသနာေတာ္ မ်ားသည္ ေ၀ါဟာရ ေဒသနာ(ပညတ္) မည္၏။......
၂။ ပရမတၳေဒသနာ ဆိုသည္ကား- ေလာက၌ ပုဂၢိဳလ္ ဟူ၍မရွိ။ သတၱ၀ါ ၊ လူ ၊ နတ္ ဟူ၍မရွိ။ အတၱဟူ၍မရွိ။ ဇီ၀ ဟူ၍မရွိ။ အသက္-၀ိညာဥ္-လိပ္ျပာ ဟူ၍မရွိ။ ငါ ဟူ၍မရွိ။ သူတပါး ဟူ၍မရွိ။ ေယာက္်ား မိန္းမ မရွိ ။ တစ္ဦးဦး-တစ္ေယာက္ေယာက္- တစ္ခုခု ဟူ၍မရွိ။ အသစ္အသစ္ အစားထိုးကာ တရစပ္ေဖာက္ျပန္ ပ်က္စီးေနေသာ စြမ္းအင္႐ုပ္ဓါတ္မ်ားအစု ႏွင့္ နာမ္ဓါတ္မ်ား အစု ဟူ၍သာ အမွန္တကယ္ ရွိသည္ စသည္ျဖင့္ ေဟာေတာ္မူေသာ အဘိဓမၼာ ေဒသနာေတာ္ သည္ ပရမတၳ ေဒသနာ ဟုနားလည္ရေပမည္။......(လူပုဂၢိဳလ္ ၊ေနရာေဒသ၊ အခ်ိန္ကာလအေပၚမူတည္မေနဘဲ အၿမဲ မွန္ကန္ေနေသာ အမွန္တရား ျဖစ္သည္။)......
အဓိသီလသာသနာ အဓိစိတၱသာသနာ ဟူေသာ သီလ၀ိသုဒိၶ-စိတၱ၀ိသုဒၶိကို ျပဆိုရာ၌ ေ၀ါဟာရေဒသနာ ကို ဖယ္၍ ျပဆို၍ မရသလို ...အဓိ ပညာ သာသနာ ဟူေသာ ဒိ႒ိ၀ိသုဒၶိ ကို ျပဆိုရာ၌ ေ၀ါဟာရ ေဒသနာႏွင့္ ျပဆို၍ မရေၾကာင္းနားလည္ရေပမည္။ အဘယ္ေၾကာင့္ဆိုေသာ ပရမတၳေဒသနာႏွင့္သာ သက္ဆိုင္ေသာေၾကာင့္ ျဖစ္ပါသည္။......
ပုဂၢိဳလ္- သတၱ၀ါ- - ငါ- သူတစ္ပါး အျဖစ္ ဧကန္ဟုတ္သည္ ဟု ထင္ျမင္ယူဆခဲ့လွ်င္ အနိစၥ၀ိပႆနာဥာဏ္ႏွင့္ ဆန္႔က်င္ဘက္ ျဖစ္ပါသည္။ အနိစၥ ၀ိပႆနာဥာဏ္ကို ေပါက္ေရာက္လွ်င္ ထိုအယူပ်က္ ၏။ ထိုအယူပ်က္မွပင္ မဂ္ဥာဏ္ - ဖိုလ္ဥာဏ္သုိ႕ ေရာက္ႏိုင္ေၾကာင္း။ လယ္တီ ဆရာေတာ္ႀကီးမွ ရွင္းလင္းခဲ့ေလသည္။ (အညႊန္း-ႏိုင္ငံျခား ပုစၦာအေျဖေပါင္းခ်ဳပ္မွ လယ္တီဆရာေတာ္ႀကီး၏ သီဟိုဠ္ပုစၦာအေျဖ)......
ယခု စာအုပ္ေလးကို အဆံုးတိုင္ စိတ္ရွည္ရွည္ ႏွင့္ ဖတ္႐ႈၿပီး ဆရာေတာ္၏ အမ္ပီသရီး guided meditation အသံတရား ေတာ္မ်ားကိုလည္း နားေထာင္ကာ တရားႏွလံုးသြင္းဆင္ျခင္မႈကို အခ်ိန္ေပး၍ လုပ္ေဆာင္ၾကည့္ရန္ အႀကံေပး တိုက္တြန္းအပ္ပါသည္။......
To get ebook, http://www.mediafire.com/?58buiwqcdfohv5f
May you be happy & peaceful
Sunday, July 25, 2010
Good Questions & Good Answers For Insight(Vipassana)Meditation
Good Questions
&
Good Answers
About Insight(Vipassana)Meditation or Only Middle Way
Q1: Why we need to practise REAL Insight meditation?
Ans: We need to learn REAL Insight meditation so that we can permanently abandon actions of all mental defilements which prohibit our mental & physical development.
By practising REAL Insight meditation, once the more we can abandon actions of all mental defilements, the less hinderances upon our physical & mental development or success so we can achieve any goal of mundane or real enlightenment.
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Q2: How to practise real Insight(Vipassana) meditation? I’ve ever heard noting or concentration onto rising/falling of ... abdomen is the practising of Insight meditation, isn’t it?
Ans: Before my explanation, you will need to understand that there is two types of meditation.
(1) Serenity Meditation leading to temporary freedom(Samatha)
(2) Insight Meditation leading to permanent freedom(Vipassana)
If you practise Serenity Meditation leading to temporary freedom (Samatha), you will need to concentrate upon respiration or abdomen or something or words you want -etc.
But if you want to practise Insight Meditation leading to permanent freedom(Vipassana), you will need to abandon not only the desire of doing something but also that of doing nothing.
So, real insight meditation (Vipassana) is the getting rid of any mind or desire or feeling or likes or dislikes etc- which seems to be real/permanent /existing for a certain period.
Real insight meditation is to abandon the attachment of doing something, how to do ,what to do and doing nothing -etc; with the idea of something is real, ... abdomen is real, ...what to be done is real, ...how to do is real ....or entity which is controlling how to do, is real. The old habit of our mind is wanting to do something or note something which seems to be real or existing for a certain period.
Real Insight meditation is to abandon the old habitual actions of the minds which is always wanting to do something, note or concentrate something which seems to be most prominent in our perceptions.
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Q3.You tell that Insight meditaiton is to abandon the old habitual actions of the minds so, how can I abandon the old habits of the minds?
Ans: By only the way of being mindful(not-forgetting) ONLY the original truth, you can abandon the old habitual actions of the minds.
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Q4.What is the Original Truth?
Ans: Original truth is ultimate reality (Paramatha sacca) which will never change.
Buddha said that about the original truth & relative truth which we have already understood since childhood.
Here let me explain only original truth which can be applied in In sight meditation.
In Abhidhamma, in original reality Buddha said there are only four kinds of reality.
(1) energies (rupa)
(2) consciousness (citta)
(3) volitions/mental factors (cetasika) (This first three are ever-new Impermanent Natures)
(4) Nibanna (This fourth is real liberation / Only Permanent nature)
Although Buddha classfied and labeled four types in original truth, in describing in their nature, he described that there is only two natures
(1) Ever new Impermanent nature (the first three natures)
(2) Only Permanent Nature (the fourth one)
We will never understand the permanent Nature( Nibbana) unless we can understand the ever new impermanent nature as much as a enough certain level as Buddha taught.
Both of Original truths is not something. To Understand the Nibanna (to abandon the old habitual actions of minds) we must need to remember or not to forget the original truth of ever new impermanent nature of
(1) energies (rupa)
(2) consciousness (citta)
(3) volitions/mental factors (cetasika) but this three kinds are not something/someone human/animal/individual/soul/entity -etc, which is existing for a certain period such as one year, one hour, one minute, one second -etc, that our common senses can perceive. They are only in the formation of ever-new impermanent nature.
In Dhatukatha, the “Discourse on Elements/Energies,” Buddha said” The Elements/Energies Are Void of Beings” . The elements/energies do not possess the characteristic functions of living beings. They arise and cease within an exceedingly short period of time. In the wink of an eye or a flash of lightning, which lasts for a microsecond (10^-6 second), the mental elements arise and cease a trillion (10^12) times. (1,000,000,000,000 times). This is just an estimate.
The subcommentary takes the higher figure of 10^15. Thus the mental elements/energies arise and cease 10^15 x 10^6 = 10^21 times per second. Their extremely short duration is also mentioned in the Anguttara Nikaya.
As regards the material elements, since they endure for 17 thought-moments. they arise and cease 10^21/17 (app= 58,823,530,000,000,000,000) times per second.
But because the functions of the elements give rise to the concepts of continuity, collection and form the ideas arise of (1) the initial effort that has to be exerted when a deed is about to be performed and (2) the care that has to be taken while the deed is being performed to its completion. And this leads to the subsequent ideas (3) “I can perform” and (4) “I can feel”, Thus these 4 imaginary characteristic functions of being have brought about a deep-rooted belief in their existence. But the elements have not the time or span of duration to carry out such functions. (From Dhatukatha, PTS).
So our common senses can’t perceive the true nature of this ever new mpermanent energies. So our common senses can detect only the fake/ imitation/ unreal nature, not knowing the true nature of original truth.
So we misunderstand what we see, hear, smell, taste, sense, touch, feel or think is real and we misunderstand something, someone, sometime, somewhere, feeling, thinking, thoughts -etc, as reality.
We misunderstand we can know or note the elements/mind/thinkingt/houghts which Buddha taught such as citta, cetasika, rupa -etc. We often tells one thought or mind is wandering while I meditate. But it is not real as taught by Buddha.
Actually mind/citta is arising and ceasing a trillion (10^12) times in the wink of an eye or a flash of lightning accordingly Buddha's teaching.
For one simile, a fire flame in a candle. We are being deceived to be seemed that one single flame is existing for one minute, one hour or two hour above a wax rod. That is not true.
In reality, impermanent heat energies are renewing and vanishing consecutively, repeatedly and immediately due to the wax fuel.
So, it is not one single flame. One single flame is not existing even for one second. It is not something (one single flame) but ever new impermanent heat energies renewing and vanishing consecutively, repeatedly and rapidly within a milli-second or one thousandth second.
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Q5.So do you mean our knowing or perception is unreal according to the Buddha’s teaching?
Ans. Of course. our habitual knowing/perception is unreal but....only the misunderstanding/ascribing that our habitual knowings/perceptions are true, is real in any religion or any race or anytime.
The misunderstanding of habitual knowings of something or someone as reality is ... one of the four original truth as Buddha taught.(sammudaya sacca)
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Q6. So how can we do the abandon the misunderstanding upon original truth or mental defilements (kelisa) for right understanding?
Ans. If you know one statement that is false as the wrong , your knowing is right.
But if you think one statement that is false as right , your knowing is wrong.
So Buddha taught right knowing/understanding (samma ditti) is most important & first inclusive in noble eightfold path, one of the original truth (Magga sacca).
So by continuous right understanding/being mindful/ rememberance to Original Truth, we must abandon the misunderstanding upon original truth or we can abandon mental defilements (kelisa).
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Q7.What is right understanding or right mindfulness or right rememberance?
Ans. According to Ultimate reality or original noble truth, there is no soul, ego, self, entity, something or someone but misunderstanding that soul, ego, self, entity, something or someone is real.
Actually we can debate whether there is no permanent personal God, but we can’t deny that the ascribing or taking something soul, ego, self, entity, someone, I, you or personal God -etc, as reality, is in everyone’s mind.
There is no personal God, but misunderstanding that God is existing in somewhere, is existing in the believer’s mind.
So also, there is no “someone, something, rising or falling -etc, but misunderstanding “something, someone, rising, falling etc, ” as reality.
For example, you must need to believe or accept that hotness/pain is unreal, but misunderstanding the hotness/pain is real/permanent for a certain period, is real.
Pain is unreal but ascribing/ misunderstanding the pain is existing/ real for a certain period, is real.
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Q8. Why can you tell hotness/pain/habitual perception/knowing as unreality?
Ans. We can surely tell the dual nature of hot and cold, long or short, loose or tight, ugly or beautiful, pain or pleasure, Yin or Yang -etc is unreal. But they seems to be real due to realitivity or comparison each other.
If you have ever learned or understood ‘the relativity theory’ by Albert Einstein who is regarded as the greastest scientist or human being of 20th Century, you can easily understand your ascribing upon the pain as ‘pain, pain’ or upon the pleasure as "pleasure, pleasure’ is just a perceptual distortion.
If one having ever experienced or from very hot Sahara desert, must stay in Kuala Lumpur, he won’t take the temperature of Kuala Lumpur in sunny days as hotness for him. But if one from Canada or USA must stay in KL at sunny days, he will take that of these days in KL as hotness for him.
If you will jerk on the arm of a girl at the age of 14 by his fist in certain degree of intensity, she will take such a jerk as pain but if he will in again jerk on the arm of a heavy weight boxer as in same degree in intensity as that upon the girl’s arm, the boxer will not take it as pain.
If you compare yourself with one native black African , you think you’re so handsome but you will assign you’re not handsome in relative to the very popular Hollywood star such as Tom Cruise, Brad Pitt or Angelina Jolie.
So also, in ascribing that time or distance is too long or short , Einstein gave his friends one example; ‘you will assign the five minutes of standing on hot stove is too long but one hour of being or wining together a young beautiful lady is too short’. And then he said to his friends in humouring, “If you don’t believe this relativity, you can test about it by standing on the hot stove for five minutes but I will drink together with a beautiful lady.” That’s right!. Our minds is always taking or ascribing that the difficult or painful period is too long but the pleasant or sweet period is too short although these two periods are equal in amount.
The distance from Kuala Lumpur to Burma is very far for one who has ever been travelling within his town if he has to travel this trip but one who often travels to KL to USA, will take this distance is not very far if he has to start this trip.
If one who always has the meal with too much hot chilli, must eat a curry with chilli, his mind will not take it isn’t too hot, but if one who has ever been having the sweet curries, must eat this chilli curry, his mind will assign it is too hot.
You can easily understand our ascribing is not real but just a perceptual distortion (wrong arbitrary decision) of past experiences if you can be mindful your sensation or feelings carefully.
For example, ‘you’ drink half of a cup of sweet coffee or milk at first and then you eat the some amount of sugar or some sweets. After that, please drink the left half cup of this same coffee again.
Your tongue will automatically assign this coffee is not so sweet in relative to the previous time. Our mind takes one same quality (same degree of sweet intensity) as two different degrees of sweet intensity in two different time intervals.
These above are some practical similes to understand that our taking ‘something, someone, somewhere, sometime’ or ‘good or bad’ or ‘pain or pleasure’ or ‘long or short’ or ‘ugly or beautiful’ or ‘hot or cold’ or ‘sweet or bitter’ as reality, is just misunderstanding.
In order to ascend the insight meditation level, these notings/ascribings upon our habitual perceptions such as "pain or pleasure", “rising or falling”-etc,...as same ascribing as our habitual perceptions such as "pain or pleasure", “rising or falling”-etcm, is not enough for ‘right understanding’ or ‘wisdom’ or ‘insight meditation’ to understand the Original truth.
In the insight level, it is most important to be able to abandon the idea of sensations, pains, pleasures, rising, falling, something, or someone as reality by the way of not-forgetting only the original truth.
In order to practise the real insight meditation, we need to accept or understand whatever our habitual six sense organs can perceive is unreal..... but just ever-new impermanent nature (anicca).
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Q9.Do you mean only the impermance of something is real, doesn’t it? Can you explain more details the Anicca (Impermanence) as Buddha taught?
Ans. Actually there are two types of Impermanence(Anicca).
1) Impermanence of something or someone.(sammuti-sacca)
2) Just ever-new Impermanence.(paramatha sacca)
In insight meditation, Anicca does not mean the impermanence of something or someone.
Annica in insight meditation level does not mean like that ;
for example: one man is living for 70 years. After 70 years he passed away. So, after 70 years he is impermanent.
One hotness is permanent for 7 minutes. After 7 minutes, it disappears. So after 7 minutes, it is also impermanent.
One mind is wandering for 7 seconds. After that, it vanishes. After a certain peroid, it is impermanent too.
This kind of impermanence(impermanence of something) is not intended for Insight meditation. This kind of impermanence of something/someone can be understood or experienced by everyone without the teaching of Buddha.
Being unable to understand/believe only the true nature of ever-new impermanence of mental & physical energies (citta/cetasika/rupa), misunderstanding that something, someone, feeling, thinking, sensation, pain, pleasure as reality, appears continuously & endlessly.
So, you must need to understand the impermanence of hotness/something is unreal and being unable to accept/believe only the ever-new impermanent nature (original truth,) misunderstanding (delusion) appears and creates to be deceived that hotness/something arises & disappears after a certain moment.
But nearly everyone/meditators who can understand like that can’t abandon the idea of someone/something such as element/breathing/rising/falling//soul/self/ entity/wandering mind -etc, is real or existing for a certain period that our common senses can detect.
So we need to go beyond the idea of something is arising and passing away.
We need to understand or accept the idea of something /hotness/ coldness/breathing/rising/falling -etc,) is arising and passing away, is unreal and just for labels.
Actually only the ever-new impermanent nature (dukkha sacca) is arising and passing away. or only the misunderstanding (samudaya sacca) of something such as hotness or coldness or rising or falling -etc, as reality, is arising and passing away. .
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Q10. Do some meditation teachers teach that the aim of meditation is to grasp the calm/ blank/ peaceful mind, don’t they?
Ans. We can say like that to the people who are not interested in meditation so that they can easily guess some results of practising meditation.
But while you practise meditation, you will need to understand there is not something /mind/ thoughts/feelings that can be grasped or occupied as reality.
We need to understand that the purpose of meditation is to neither create something good/special/calm/good nor reject something bad/unpleasant.
The aim of meditation is to abandon the wrong idea of something good or bad, someone good or bad, feeling good or bad -etc, is real/existing for a certain period, by the only way of not-forgetting or believing only the original truth.
Rather than to grasp a calm mind, we practice meditation so that our actions need to be actions only which must not represent someone or something or entity.
We can see, talk, hear, taste, sense or think but our seeing must be seeing only, our hearing should be hearing only, tasting ,sensing, thinking must also tasting only, sensing only, thinking only which must not represent someone/individual / something and these must not be grasped as someone, I, mine, something, you, yours, individual, entity -etc.
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Q11. What is the most importance in practising Insight meditation?
Ans: Understanding that nothing is important is important because what we know or how to do or what we can do are concerned with something or someone which is unreal and just for usage(labels).
Insight meditation (vipassana) means understanding upon things as they are really as differently as understanding of habitual six senses.
Orally, we can tell others that vipassana is "seeing things as they really are". Actually things are not things but ever-new impermanent energies only.
And we misunderstand upon ever-new impermanent nature/energies as a thing or something or someone or somewhere -etc.
Being unable to accept/believe only the ever-new impermanent nature (dukkha sacca). actions of misunderstanding that things, something, someone, feeling, thinking, rising or falling -etc, as reality or as existence for a certain period, are arising & passing away continuously & endlessly.
Rather than trying to concentrate something/nature which is taken as reality/existence for a certain period, it is more important to abandon the taking that something, someone, somewhere is real, by frequent repeated right understanding (remembering the original truth).
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Q12. Can you explain briefly about the right understanding the original truth & its effect as a conclusion?
Ans: Right understanding is beyond the idea of the noting/taking/conceiving as something, feeling, sensation, rising, falling, breathing or abdomen -etc. as existence for a certain period because it is a kind of sassata ditthi.
Right understanding is accepting(remembering) only the truth of repeated & endless ever-new impermanent nature of the misunderstanding of something, feeling, sensation, rising, falling, breathing, abdomen, someone, individual, soul, self -etc, as reality.
As the result, the right understanding will abandon the misunderstanding (avijja) of something, something, feeling, sensation, rising, falling, breathing, abdomen, someone, individual, soul, self -etc; as reality, and the idea of good or bad & dislike & likes & attachment about something or someone or everything or everyone which are just for labels or relative truth.
After that, Permanent liberation/nature/happiness will appear.
Q2: How to practise real Insight(Vipassana) meditation? I’ve ever heard noting or concentration onto rising/falling of ... abdomen is the practising of Insight meditation, isn’t it?
Ans: Before my explanation, you will need to understand that there is two types of meditation.
(1) Serenity Meditation leading to temporary freedom(Samatha)
(2) Insight Meditation leading to permanent freedom(Vipassana)
If you practise Serenity Meditation leading to temporary freedom (Samatha), you will need to concentrate upon respiration or abdomen or something or words you want -etc.
But if you want to practise Insight Meditation leading to permanent freedom(Vipassana), you will need to abandon not only the desire of doing something but also that of doing nothing.
So, real insight meditation (Vipassana) is the getting rid of any mind or desire or feeling or likes or dislikes etc- which seems to be real/permanent /existing for a certain period.
Real insight meditation is to abandon the attachment of doing something, how to do ,what to do and doing nothing -etc; with the idea of something is real, ... abdomen is real, ...what to be done is real, ...how to do is real ....or entity which is controlling how to do, is real. The old habit of our mind is wanting to do something or note something which seems to be real or existing for a certain period.
Real Insight meditation is to abandon the old habitual actions of the minds which is always wanting to do something, note or concentrate something which seems to be most prominent in our perceptions.
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Q3.You tell that Insight meditaiton is to abandon the old habitual actions of the minds so, how can I abandon the old habits of the minds?
Ans: By only the way of being mindful(not-forgetting) ONLY the original truth, you can abandon the old habitual actions of the minds.
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Q4.What is the Original Truth?
Ans: Original truth is ultimate reality (Paramatha sacca) which will never change.
Buddha said that about the original truth & relative truth which we have already understood since childhood.
Here let me explain only original truth which can be applied in In sight meditation.
In Abhidhamma, in original reality Buddha said there are only four kinds of reality.
(1) energies (rupa)
(2) consciousness (citta)
(3) volitions/mental factors (cetasika) (This first three are ever-new Impermanent Natures)
(4) Nibanna (This fourth is real liberation / Only Permanent nature)
Although Buddha classfied and labeled four types in original truth, in describing in their nature, he described that there is only two natures
(1) Ever new Impermanent nature (the first three natures)
(2) Only Permanent Nature (the fourth one)
We will never understand the permanent Nature( Nibbana) unless we can understand the ever new impermanent nature as much as a enough certain level as Buddha taught.
Both of Original truths is not something. To Understand the Nibanna (to abandon the old habitual actions of minds) we must need to remember or not to forget the original truth of ever new impermanent nature of
(1) energies (rupa)
(2) consciousness (citta)
(3) volitions/mental factors (cetasika) but this three kinds are not something/someone human/animal/individual/soul/entity -etc, which is existing for a certain period such as one year, one hour, one minute, one second -etc, that our common senses can perceive. They are only in the formation of ever-new impermanent nature.
In Dhatukatha, the “Discourse on Elements/Energies,” Buddha said” The Elements/Energies Are Void of Beings” . The elements/energies do not possess the characteristic functions of living beings. They arise and cease within an exceedingly short period of time. In the wink of an eye or a flash of lightning, which lasts for a microsecond (10^-6 second), the mental elements arise and cease a trillion (10^12) times. (1,000,000,000,000 times). This is just an estimate.
The subcommentary takes the higher figure of 10^15. Thus the mental elements/energies arise and cease 10^15 x 10^6 = 10^21 times per second. Their extremely short duration is also mentioned in the Anguttara Nikaya.
As regards the material elements, since they endure for 17 thought-moments. they arise and cease 10^21/17 (app= 58,823,530,000,000,000,000) times per second.
But because the functions of the elements give rise to the concepts of continuity, collection and form the ideas arise of (1) the initial effort that has to be exerted when a deed is about to be performed and (2) the care that has to be taken while the deed is being performed to its completion. And this leads to the subsequent ideas (3) “I can perform” and (4) “I can feel”, Thus these 4 imaginary characteristic functions of being have brought about a deep-rooted belief in their existence. But the elements have not the time or span of duration to carry out such functions. (From Dhatukatha, PTS).
So our common senses can’t perceive the true nature of this ever new mpermanent energies. So our common senses can detect only the fake/ imitation/ unreal nature, not knowing the true nature of original truth.
So we misunderstand what we see, hear, smell, taste, sense, touch, feel or think is real and we misunderstand something, someone, sometime, somewhere, feeling, thinking, thoughts -etc, as reality.
We misunderstand we can know or note the elements/mind/thinkingt/houghts which Buddha taught such as citta, cetasika, rupa -etc. We often tells one thought or mind is wandering while I meditate. But it is not real as taught by Buddha.
Actually mind/citta is arising and ceasing a trillion (10^12) times in the wink of an eye or a flash of lightning accordingly Buddha's teaching.
For one simile, a fire flame in a candle. We are being deceived to be seemed that one single flame is existing for one minute, one hour or two hour above a wax rod. That is not true.
In reality, impermanent heat energies are renewing and vanishing consecutively, repeatedly and immediately due to the wax fuel.
So, it is not one single flame. One single flame is not existing even for one second. It is not something (one single flame) but ever new impermanent heat energies renewing and vanishing consecutively, repeatedly and rapidly within a milli-second or one thousandth second.
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Q5.So do you mean our knowing or perception is unreal according to the Buddha’s teaching?
Ans. Of course. our habitual knowing/perception is unreal but....only the misunderstanding/ascribing that our habitual knowings/perceptions are true, is real in any religion or any race or anytime.
The misunderstanding of habitual knowings of something or someone as reality is ... one of the four original truth as Buddha taught.(sammudaya sacca)
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Q6. So how can we do the abandon the misunderstanding upon original truth or mental defilements (kelisa) for right understanding?
Ans. If you know one statement that is false as the wrong , your knowing is right.
But if you think one statement that is false as right , your knowing is wrong.
So Buddha taught right knowing/understanding (samma ditti) is most important & first inclusive in noble eightfold path, one of the original truth (Magga sacca).
So by continuous right understanding/being mindful/ rememberance to Original Truth, we must abandon the misunderstanding upon original truth or we can abandon mental defilements (kelisa).
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Q7.What is right understanding or right mindfulness or right rememberance?
Ans. According to Ultimate reality or original noble truth, there is no soul, ego, self, entity, something or someone but misunderstanding that soul, ego, self, entity, something or someone is real.
Actually we can debate whether there is no permanent personal God, but we can’t deny that the ascribing or taking something soul, ego, self, entity, someone, I, you or personal God -etc, as reality, is in everyone’s mind.
There is no personal God, but misunderstanding that God is existing in somewhere, is existing in the believer’s mind.
So also, there is no “someone, something, rising or falling -etc, but misunderstanding “something, someone, rising, falling etc, ” as reality.
For example, you must need to believe or accept that hotness/pain is unreal, but misunderstanding the hotness/pain is real/permanent for a certain period, is real.
Pain is unreal but ascribing/ misunderstanding the pain is existing/ real for a certain period, is real.
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Q8. Why can you tell hotness/pain/habitual perception/knowing as unreality?
Ans. We can surely tell the dual nature of hot and cold, long or short, loose or tight, ugly or beautiful, pain or pleasure, Yin or Yang -etc is unreal. But they seems to be real due to realitivity or comparison each other.
If you have ever learned or understood ‘the relativity theory’ by Albert Einstein who is regarded as the greastest scientist or human being of 20th Century, you can easily understand your ascribing upon the pain as ‘pain, pain’ or upon the pleasure as "pleasure, pleasure’ is just a perceptual distortion.
If one having ever experienced or from very hot Sahara desert, must stay in Kuala Lumpur, he won’t take the temperature of Kuala Lumpur in sunny days as hotness for him. But if one from Canada or USA must stay in KL at sunny days, he will take that of these days in KL as hotness for him.
If you will jerk on the arm of a girl at the age of 14 by his fist in certain degree of intensity, she will take such a jerk as pain but if he will in again jerk on the arm of a heavy weight boxer as in same degree in intensity as that upon the girl’s arm, the boxer will not take it as pain.
If you compare yourself with one native black African , you think you’re so handsome but you will assign you’re not handsome in relative to the very popular Hollywood star such as Tom Cruise, Brad Pitt or Angelina Jolie.
So also, in ascribing that time or distance is too long or short , Einstein gave his friends one example; ‘you will assign the five minutes of standing on hot stove is too long but one hour of being or wining together a young beautiful lady is too short’. And then he said to his friends in humouring, “If you don’t believe this relativity, you can test about it by standing on the hot stove for five minutes but I will drink together with a beautiful lady.” That’s right!. Our minds is always taking or ascribing that the difficult or painful period is too long but the pleasant or sweet period is too short although these two periods are equal in amount.
The distance from Kuala Lumpur to Burma is very far for one who has ever been travelling within his town if he has to travel this trip but one who often travels to KL to USA, will take this distance is not very far if he has to start this trip.
If one who always has the meal with too much hot chilli, must eat a curry with chilli, his mind will not take it isn’t too hot, but if one who has ever been having the sweet curries, must eat this chilli curry, his mind will assign it is too hot.
You can easily understand our ascribing is not real but just a perceptual distortion (wrong arbitrary decision) of past experiences if you can be mindful your sensation or feelings carefully.
For example, ‘you’ drink half of a cup of sweet coffee or milk at first and then you eat the some amount of sugar or some sweets. After that, please drink the left half cup of this same coffee again.
Your tongue will automatically assign this coffee is not so sweet in relative to the previous time. Our mind takes one same quality (same degree of sweet intensity) as two different degrees of sweet intensity in two different time intervals.
These above are some practical similes to understand that our taking ‘something, someone, somewhere, sometime’ or ‘good or bad’ or ‘pain or pleasure’ or ‘long or short’ or ‘ugly or beautiful’ or ‘hot or cold’ or ‘sweet or bitter’ as reality, is just misunderstanding.
In order to ascend the insight meditation level, these notings/ascribings upon our habitual perceptions such as "pain or pleasure", “rising or falling”-etc,...as same ascribing as our habitual perceptions such as "pain or pleasure", “rising or falling”-etcm, is not enough for ‘right understanding’ or ‘wisdom’ or ‘insight meditation’ to understand the Original truth.
In the insight level, it is most important to be able to abandon the idea of sensations, pains, pleasures, rising, falling, something, or someone as reality by the way of not-forgetting only the original truth.
In order to practise the real insight meditation, we need to accept or understand whatever our habitual six sense organs can perceive is unreal..... but just ever-new impermanent nature (anicca).
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Q9.Do you mean only the impermance of something is real, doesn’t it? Can you explain more details the Anicca (Impermanence) as Buddha taught?
Ans. Actually there are two types of Impermanence(Anicca).
1) Impermanence of something or someone.(sammuti-sacca)
2) Just ever-new Impermanence.(paramatha sacca)
In insight meditation, Anicca does not mean the impermanence of something or someone.
Annica in insight meditation level does not mean like that ;
for example: one man is living for 70 years. After 70 years he passed away. So, after 70 years he is impermanent.
One hotness is permanent for 7 minutes. After 7 minutes, it disappears. So after 7 minutes, it is also impermanent.
One mind is wandering for 7 seconds. After that, it vanishes. After a certain peroid, it is impermanent too.
This kind of impermanence(impermanence of something) is not intended for Insight meditation. This kind of impermanence of something/someone can be understood or experienced by everyone without the teaching of Buddha.
Being unable to understand/believe only the true nature of ever-new impermanence of mental & physical energies (citta/cetasika/rupa), misunderstanding that something, someone, feeling, thinking, sensation, pain, pleasure as reality, appears continuously & endlessly.
So, you must need to understand the impermanence of hotness/something is unreal and being unable to accept/believe only the ever-new impermanent nature (original truth,) misunderstanding (delusion) appears and creates to be deceived that hotness/something arises & disappears after a certain moment.
So everyone including non-buddhists can understand that something/someone arises and passes way.
Everyone can understand that feeling/thinking/mind are arising & passing away and everything/everyone is impermanent.
So every religion’s purpose is to be a permanent one or permanent nature.
Everyone can understand that feeling/thinking/mind are arising & passing away and everything/everyone is impermanent.
So every religion’s purpose is to be a permanent one or permanent nature.
But nearly everyone/meditators who can understand like that can’t abandon the idea of someone/something such as element/breathing/rising/falling//soul/self/ entity/wandering mind -etc, is real or existing for a certain period that our common senses can detect.
So we need to go beyond the idea of something is arising and passing away.
We need to understand or accept the idea of something /hotness/ coldness/breathing/rising/falling -etc,) is arising and passing away, is unreal and just for labels.
Actually only the ever-new impermanent nature (dukkha sacca) is arising and passing away. or only the misunderstanding (samudaya sacca) of something such as hotness or coldness or rising or falling -etc, as reality, is arising and passing away. .
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Q10. Do some meditation teachers teach that the aim of meditation is to grasp the calm/ blank/ peaceful mind, don’t they?
Ans. We can say like that to the people who are not interested in meditation so that they can easily guess some results of practising meditation.
But while you practise meditation, you will need to understand there is not something /mind/ thoughts/feelings that can be grasped or occupied as reality.
We need to understand that the purpose of meditation is to neither create something good/special/calm/good nor reject something bad/unpleasant.
The aim of meditation is to abandon the wrong idea of something good or bad, someone good or bad, feeling good or bad -etc, is real/existing for a certain period, by the only way of not-forgetting or believing only the original truth.
Rather than to grasp a calm mind, we practice meditation so that our actions need to be actions only which must not represent someone or something or entity.
We can see, talk, hear, taste, sense or think but our seeing must be seeing only, our hearing should be hearing only, tasting ,sensing, thinking must also tasting only, sensing only, thinking only which must not represent someone/individual / something and these must not be grasped as someone, I, mine, something, you, yours, individual, entity -etc.
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Q11. What is the most importance in practising Insight meditation?
Ans: Understanding that nothing is important is important because what we know or how to do or what we can do are concerned with something or someone which is unreal and just for usage(labels).
Insight meditation (vipassana) means understanding upon things as they are really as differently as understanding of habitual six senses.
Orally, we can tell others that vipassana is "seeing things as they really are". Actually things are not things but ever-new impermanent energies only.
And we misunderstand upon ever-new impermanent nature/energies as a thing or something or someone or somewhere -etc.
Being unable to accept/believe only the ever-new impermanent nature (dukkha sacca). actions of misunderstanding that things, something, someone, feeling, thinking, rising or falling -etc, as reality or as existence for a certain period, are arising & passing away continuously & endlessly.
Rather than trying to concentrate something/nature which is taken as reality/existence for a certain period, it is more important to abandon the taking that something, someone, somewhere is real, by frequent repeated right understanding (remembering the original truth).
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Q12. Can you explain briefly about the right understanding the original truth & its effect as a conclusion?
Ans: Right understanding is beyond the idea of the noting/taking/conceiving as something, feeling, sensation, rising, falling, breathing or abdomen -etc. as existence for a certain period because it is a kind of sassata ditthi.
Right understanding is accepting(remembering) only the truth of repeated & endless ever-new impermanent nature of the misunderstanding of something, feeling, sensation, rising, falling, breathing, abdomen, someone, individual, soul, self -etc, as reality.
As the result, the right understanding will abandon the misunderstanding (avijja) of something, something, feeling, sensation, rising, falling, breathing, abdomen, someone, individual, soul, self -etc; as reality, and the idea of good or bad & dislike & likes & attachment about something or someone or everything or everyone which are just for labels or relative truth.
After that, Permanent liberation/nature/happiness will appear.
Monday, August 10, 2009
Guided Insight meditation
Only middle way (Instruction for Insight Meditation)
We are always relying the power of something or someone (either internal or external), focusing on formations or created truth, all of which have a limited existence in time and space. What we do not understand, however, is that the power of all formations is limited, and what is limited is not free. That’s why our actions are not free and our knowing is not free, because in acting and knowing, we rely on the power of our body and mind, which in itself is limited and subject to change.
-Meditation does not consist of changing labels or names, nor does it consist of changing our body and mind, but is rather just the changing of the power behind our actions.
-Instead of using the limited power obtained from relying on formations, we can learn to act with limitless power by overcoming our attachment to formaitions. Uptil now, we have always believed/misunderstood that something or someone has always been controlling the actions of our body and mind – this is ignorance. With this practise, we learn how to replace ignorance with wisdom. When we succeed with this practice, wisdom, and not ignorance, will control our body and mind.
- This is called "changing the controller." To change controllers, it is not necessary to change our actions or to change our mind. That’s why, in this practise, our body is not so important and our mind is not so important.
In human society, body and mind are considered important, but human society is far from perfect. In fact, nothing is perfect, so long as we continue to focus on only our body and mind.
-That’s why this practise is different – who we are is not important, what we are doing is not important, where we live is not important. To change the power behind our actions is what is important.
-By paying attention to the original truth, we must need to believe that something or someone is not real , but only the ever-new impermanent energies. This is the law of impermanence (anicca), the first of the three characteristics, as taught by the Buddha.
-We should try to understand this ever-new(ever-changing) impermanent nature is real , but not something or someone’s impermanence because something or someone is unreal but....... just the created/relative truth.
Because of unknowing the Original truth, only ever-new impermanent nature (dukkha sacca) , the misunderstanding of something or someone’s impermanence appear(samudaya sacca).
Buddha said in original reality, something such as pain, pleasure, soul, self, entity etc; someone such as I, you, an individual, a being -etc; existing for a certain time we can perceive, is unreal but ...... just the created truth.
In Dhatukatha, the "Discourse on Elements/Energies," Buddha said" The Elements/
Energies
Are Void of Beings". The elements/e
nergies
do not possess the characteristic functions of living beings. They arise and cease within an exceedingly short period of time. In the wink of an eye or a flash of lightning, which lasts for a microsecond (10 to the power -6 second), the mental elements arise and cease a trillion (10 to the power 12) times. (1,000,000,000,000 times). This is just an estimate. The subcommentary takes the higher figure of 10 to the power 15. Thus the mental elements
(e
nergies)
arise and cease 10 to the power 15 x 10 to the power 6 = 10 to the power 21 times per second. Their extremely short duration is also mentioned in the Anguttara Nikaya.
As regards the material elements/energies, since they endure for 17 thought-moments. they arise and cease 10 to the power 21/17 .......(app= 58,823,530,000, 000,000,000) times per second.
But because the functions of the elements/energies give rise to the concepts of continuity, collection and form the ideas arise of (1) the initial effort that has to be exerted when a deed is about to be performed and (2) the care that has to be taken while the deed is being performed to its completion. And this leads to the subsequent ideas (3) "I can perform" and (4) "I can feel", Thus these 4 imaginary characteristic functions of being have brought about a deep-rooted belief in their existence. But the elements have not the time or span of duration to carry out such functions. (From Dhatukatha, PTS)
In original reality, there is nothing but only ever-new impermanent mental & physical energies in flux in very high speed which is beyond of our six sense doors' perceptions (eye, ear, nose, tongue, body & mind).
So, being unable to know that there is nothing but just ever-new impermanent energies in flux in very high rate as above mentioned, we are being deceived something such as feeling, thought, pain, pleasue, rising, falling -etc; as real,........ someone such as I, you, an individual, an being -etc; as real, someone’s impermanence as real, ..........something’s impermanence as real.
By not-forgetting on only this original truth, ever-new impermanent nature (dukkha sacca) as much time as you can, we will be able to accept only the ever-new impermanent nature as real sooner or later, but the impermanence of something such as feeling, sensation, rising, falling, pain or pleasure -etc; as unreal and impermanence of someone such as I, you, an individual, a being -etc; as unreal.
In original truth, something, someone, sometime, somewhere-etc, is unreal so how can we say that the impermanence of something, someone, sometime, somewhere-etc, that we can perceive, is real? But they & their impermanence seem to be real because of the misunderstanding of the original truth, ever-new impermanent nature(dukkha sacca).
Meanwhile, you can also pay attention to something such as feeling, sensation, rising, falling, pain or pleasure as unreal ......and someone such as I, you, an individual, a being -etc; as unreal but .......only the nature of misunderstanding/ assuming that something or someone is existing for a certain period as real, is real.
-Original Truth has limitless power. The more we can accept/understand this truth, the more we will be able to detach to our mind and body such as rising, falling, sensation, feeling, pain & pleasure -etc, automatically.
We can remember or believe this original truth anytime, anywhere or any posture, any health condition.
In this way, we can practise freely, without obsessing about what to do, how to do it, how long to do it, or where to do it. Still, we cannot the goal of practice without making an effort, but this effort must be without ‘I’, without relying on anyone or anything.
We also need to accept that Even this Right Effort, however, is only the impermanent flux of ever-changing energies.
-We can avoid attachment by just paying attention to this ever-changing impermanent nature. Even paying attention is also impermanent, so how can we say that someone is paying attention? Nobody is practising; there is just practising.
To know this truth is to know only the impermanent nature. "Not the Impermanence of something or someone". Just meditate and cease to think that we are doing something.
-By accepting this truth, we can free ourselves from the prison of wrong-view/ the belief ..........in a ‘something’, ‘an entity’ , ‘a soul’, ‘a thought’, ’a feeling’, ‘a sensation’, ‘a pain’, ‘a pleasure’, ‘rising’, ‘falling’, ‘inhaling’, ‘exhalation’, ‘someone’, ’an individual’, ‘I’, ‘me’, ‘my way’ and ‘mine’ as real or existence for a certain time such as one second, one minute, one hour, one year or one hundred year -etc.
We can still do what we must do for our body. We can still use our body in its own way, so long as we accept or are mindful of only the original truth of ever-new impermanence (dukkha sacca) .....or only misunderstanding about someone or something as real(samudaya sacca)– then we will not accept the body as something or someone, ...........but only the ever-changing flux of impermanent energies in very high rate which is beyond of our perceptions (eye,ear,nose,tongue,body & mind).
- When we practice meditation, how can there be a practitioner? Meditation is just meditation. Just meditate. Don’t think of something or someone or time or place.
-The purpose of this practise is to remove the belief in something or someone as real. The original reality is just misunderstanding about something or someone as real ....... because of being unable to understand only the ever-new impermanent nature which is happening in very high rate repeatedly & endlessly.
-When we accept any occurrence in this way, we are able to stop to the mental habit of always being busy with something and everything, someone and everyone, time and place. If we don’t put a stop to it, it will never end.
-If we accept that there is something, then there must be a something that created it, and a something that created that, ad infinitum.
If we accept seconds, minutes, hours, etc as a reality, then there there must be infinite time before our present action and infinte time following it.
That is why we should abandon the idea of anything or anyone, time or place as real; rather, we should just accept only the impermanent nature of misunderstandings about something, someone, sometime, somewhere as real.
Sooner or later, in this way, you can also understand that...... the impermanence of something or someone or sometime is unreal... but Only Misunderstanding that the impermanence of something or someone or sometime as real, is Real.
That in itself will destroy attachment or grief of impermanence of someone or something or sometime or somewhere. Then we can use our mind and body freely, without grasping or misunderstanding.
At the beginning, although you should meditate closing your eyes, later, you can open or close your eyes but you must need to understand opening or closing your eyes is not important......but only remembering the original truth is important.
You can do something, can concentrate on breathing or abdomen according to your previous meditative habits ......but you must need to understand whatever you wants to do/concentrate because of your previous habits, is not fully important, but only remembering or being mindful of -
1) the truth of Ever-New Impermanent nature (dukkha sacca) ............or
2) the truth of the Nature of misunderstanding of something, someone, sometime, somewhere, as real (samudaya sacca),... is fully important.
-Once we start thinking in terms of body such as rising, falling, sensation, pain, pleasure and mind as real, it will never end. Once we start thinking about ourselves and our life, it will never end.
To stop this endless work, we must realize or not forget .....
only the original truth of impermanence (dukkha sacca) or .............
only original truth of misunderstanding (samudaya sacca) that someone, something such as 'pain', 'pleasure', 'feeling', 'sensation', 'thoughts', 'rising', 'falling', 'breathing in', 'breathing out', 'occurrences in our six sense organs' -etc; as real or existence for a certain period.
This truth will give us unlimited power. It will free us from attaching to the something or someone that limits our power.
-Do not think that this is a special method. Doing is just doing only. Practice is just practice, it is not someone's practising. Body is just body. Mind is just mind. Wisdom is just wisdom only. No one owns our doing, our body and mind, and no one owns wisdom. Unlike body and mind, however, orginal wisdom (real enlightenment) is permanent. It is forever.
-The body and mind are not forever, they are impermanent. What we are doing is not important, it is impermanent or unreal. What happens to our mind and body is not important, it is impermanent or unreal. The body may be hot or cold, experiencing pain or pleasure. The mind may also be calm or agitated, experiencing pain or pleasure. This is the created habitual nature of body and mind. Let the created nature of mind and body be as they are.
Don’t disturb their nature because whatever you can understand about body & mind such as 'good or bad', 'likeable or unlikeable' -etc, is unreal & incomplete.
-To practice properly, we must use body and mind as they are; however, they are not to be grasped or to be thought of as something real.
-The subject I am explaining is ...not about existence of something or someone, time or place and ...... not about impermanence of something or someone, time or place.
It only conerns only the ever-new impermanent nature or impermanent nature of misunderstanding of all formations/ all phenomena (sankhara) as real.
-Because of this practice, original wisdom will arise, which knows only the real impermanent nature (neither someone’s impermanence nor something’s impermance).
To continuously develop and cultivate this wisdom will lead to the perfection of wisdom, which knows the permanent nature of Nibbâna. This is truth, which is permanent, unlimited and transcendent.
Four Noble Original Truths
1st Truth - Dukkha sacca : Ever New Impermanent Nature (Not something’s impermanence). "The Truth Of Unsatisfactoriness"
2nd Truth - Samudaya sacca : Misunderstanding of something, someone, sometime etc, as reality. "The Truth Of Origin Of Unsatisfactoriness"
3rd Truth - Nirodha sacca : Permanent Nature (Cessation of Impermanent nature). "The Truth Of Cessation Of Unsatisfactoriness"
4th Truth - Magga sacca : Right concentration, Right mindfulness, Right efforts, Right understanding, & Right thinking or remberance or reflection upon Only First or Second Original Truth. "The Truth Of Only Middle Way Leading to the Permanent Nature"
First, Second, Fourth Original Truth is just Impermanent nature.
Only Third Original Truth is Permanent Nature.
(This Dhamma notes is based on the Guided Insight Meditation talk of Tsunami Sayadaw U Ottamasara from Thanlyin Pagoda Hill Natural Meditation Centre, Yangon, Myanmar & was written by the Bhikkhu Moneyya, American monk and it is edited & amended by SoeWinHtut.It has not been read yet by the Sayadaw.)
If you want to listen to Sayadaw's Guided Insight meditation talks, you can download in this link;
(http://www.mediafire.com/?
To download the pdf e-book of this article; click the link; http://www.mediafire.com/?
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