breakthrough in tranquillity meditation and insight meditation

8/9/2019 Breakthrough in Tranquillity Meditation and Insight Meditation

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y l Mn Qu Php, khng dng bn.


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

Ti bn song ng ti y

Ti bn ting Vit ti y
http://booktranslating.wordpress.com/http://booktranslating.files.wordpress.com/2010/08/the-nhap-thien-dinh-va-thien-tue-bilinguage-10-8.pdfhttp://booktranslating.files.wordpress.com/2010/08/the-nhap-thien-dinh-va-thien-tue-10-8-full.pdfhttp://booktranslating.wordpress.com/http://booktranslating.files.wordpress.com/2010/08/the-nhap-thien-dinh-va-thien-tue-bilinguage-10-8.pdfhttp://booktranslating.files.wordpress.com/2010/08/the-nhap-thien-dinh-va-thien-tue-10-8-full.pdf


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Gii Thiu Tc Gi

Tiu S Ngi Thin S Pa-Auk Tawya Sayadaw1

Tn gi cia c nhiu ngi bit n vi danh hiu l Tn gi Pa-Auk TawyaSayadaw (v trong cc trng hp t nghi thc hn th gi l Pa-Auk Sayadaw.Sayadaw trong ting Min in l mt danh xng tn knh c ngha l v thy ngknh.

Tn gi cia sanh nm 1934 lng Leigh-Chaung, huyn Hinthada, vng chu thcch th Yangon khong mt trm dm v pha ty bc. Vo nm 1944, lc mi tui,ngi xut gia lmsa-di (smanera) mt thin vin trong lng. Trong sut thp nin tiptheo, ngi theo ui i sng ca mt v sa-di, hc Kinh in Pi (bao gmLut(Vinaya),Kinh (Sutta) v Vi Diu Php (Abhidhamma)) di s ch dy ca nhiu v thykhc nhau. Ngi thi u ba k thi v ngn ng Pi trong khi vn cn l mtsa-di.

Nm 1954, vo tui hai mi, Sayadaw th c tc gii lm mt T-kheo. Ngi tip tcnghin cu Kinh in Pi di s hng dn ca cc v trng lo uyn bc. Nm 1956,ngi thi u k thiDhammcariya danh ting. Hc v ny tng ng vi bng Cnhn Pht Hc Pi v c phong danh hiu Php S.

Trong sut tm nm tip theo, Sayadaw du hnh khp nc Myanmar tip tc nghincu hc hi Gio Php (Dhamma) t cc bc danh s khc nhau. Nm 1964, vo ma anc ma ma (vassa) th mi, ngi chuyn s ch tm sang hnh thin mnh lit v thchnh hnh u ng trong rng trong sut mi su nm tip theo. Ngi vn tip tcnghin cu Kinh in Pi d gi y ngi tm ra v t c nhng ch dn t ccv thin s tn knh thi by gi.

Nm 1981, Sayadaw nhn c tin nhn t ngi tr tr Rng Thin Pa-Auk, Tn giAggapaa. Ngi tr tr sp th tch v mi Tn gi cia trng coi thin vin. Nmngy sau, Tn gi Aggapaa qua i. L v tr tr mi ca thin vin, Tn gi ciac bit n l ngi Pa-Auk Tawya Sayadaw. D vn trng coi hot ng ca thinvin, Sayadaw vn dnh nhiu thi gian c c, hnh thin trong cc tre nh i cakhu rng vn bao ph mt vng i hoang vng chy dc chn rng ni Taung Nyo. Khuvc , 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. Thinsinh ngoi quc bt u n thin vin vo u nhng nm 1990. Khi danh ting ca ngiSayadaw vang xa vng chc, Thin Vin Khu Thng dn c m rng t mt ci ccn gin v mt t t thnh hn hai trm nm mi cc (kuti) (cc ca thin sinh) nmtrong rng; mt ta thin ng hai tng cho nam v mt th vin (vi vn phng, phngvi tnh, v tng x nm tng trt); mt trm x; mt nh thng; mt snh i bt khtthc; mt nh n c hai tng lu; v mt snh tip khch v tr ng cho ngi Sayadaw.
http://home/khoa/Breakthrough%20Samatha%20and%20Vipassana/The%20Nhap%20Thien%20Dinh%20va%20Thien%20Tue%20-%20bilinguage%20-18-8.html#fnt1symhttp://home/khoa/Breakthrough%20Samatha%20and%20Vipassana/The%20Nhap%20Thien%20Dinh%20va%20Thien%20Tue%20-%20bilinguage%20-18-8.html#fnt1sym


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Thin Vin Khu H, cho bn n, c s vt cht gm hn 180 cc (kuti) mt nh bp miv mt thin ng ba tng lu (vi khu vc ng tng trt) v mt khu nh tp th nmtng lu.

Hin ti (thng 5/2010), trong dp kha thin tch cc do ngi Pa-Auk Tawya Sayadaw

ch tr, c gn hai ngn v tng, tu n v thin sinh th tc c ngi Myanmar v ngoiquc ang tu tp ti Rng Thin Pa-Auk. Ring thin sinh ngi Vit Nam c gn tmmi v. Tnh lun ngi th tc, vo dp l, s ngi thin vin i khi ln n vingn 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 ch tr bng cc trch dn phong ph t Kinh in Pi hin ch c n bn tingMyanmar v Sinhalese (ting Sri Lanka). Vo ngy 4/1/1999, vi s ghi nhn thnh tuca ngi Sayadaw, chnh ph Myanmar dnh tng ngi danh hiuAggamahkammahncariya, ngha l Nht i Thin S.

Ngi Sayadaw ni lu lot ting Anh v c ging dy v ch o cc kha thin bn ngoiMyanmar t nm 1997. Cc thng tin cp nht v lch trnh ging dy ca ngi Sayadawc th tham kho ti trang web http://www.dhammaweb.net/

Tiu S Tin S Mehm Tin Mon2

ng sanh ra lng Kamawet, huyn Mudon, tiu bang Mon, nc Lin Bang Myanmarvo 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, ngt im cao nht v Ton v Ha Hc v ng c tng Huy chng Vng i Hc tnl 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 lEsoof 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 Chnhph Lin Bang Myanmar. y, ng cng c tng Hc Bng i Hc cho hai nmlin tip do kt qu xut sc trong nm. ng ly bng Thc s Khoa hc nm 1958 vbng Tin S nm 1960. ng cng l thnh vin ca Hi Ha hc Danh d Quc gia PhiLambda Upsilon v Hi Nghin Cu Khoa Hc Sigma Xi.
http://www.dhammaweb.net/http://home/khoa/Breakthrough%20Samatha%20and%20Vipassana/The%20Nhap%20Thien%20Dinh%20va%20Thien%20Tue%20-%20bilinguage%20-18-8.html#fnt2symhttp://www.dhammaweb.net/http://home/khoa/Breakthrough%20Samatha%20and%20Vipassana/The%20Nhap%20Thien%20Dinh%20va%20Thien%20Tue%20-%20bilinguage%20-18-8.html#fnt2sym


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Trong sut thi gian 36 nm phc v t nc t nm 1956 n 1992, bn cnh cc chcv ging vin, trng khoa v gio s Ha nhiu trng i Hc v Hc Vin, ng cnng u Hi Pht Hc ca Vin Dc (I), Hi Pht Hc ca Vin Gio Dc v Hi PhtHc ca i Hc Mawlamyine. ng cng lm th k v sau l ch tch Trung ngHi 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 thnhthp (Pagoda) trong i Hc Mawlamyine.

Tin S Mehm Tin Mon cn xut sc trong cc k thi tn gio. ng ng u K Thi ViDiu Php (Abhidhamma) hai cp l Ph Thng v Danh D ln lt vo nm 1981v 1983. Nm 1984, ng li ng u K Thi Thanh Tnh o (Visuddhi Magga). Cc kthi 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 vVi Diu Php. ng c tng thng danh hiuMah Saddhamma Jotikadhaja(ngha

lBc i Nhn Lm Chi Sng Ngn C Chnh Php) ca Chnh Ph Lin BangMyanmar vo nm 1994 v nhng ng gp vt bc ca ng i vi s truyn b PhtPhp.

Tin S Mehm Tin Mon c b nhim lm C Vn ca B Tn Gio t ngy 1/8/1993v ng phc v Nh nc vi t cch ny t cho n nay.

Li Ngi Dch

Trc khi i vo ni dung quyn sch, ngi dch mong mun chia s vi qu c gimt s hiu bit qua Kinh in ca c nhn mnh v con ng tu tp gii thot khi

vng lun hi sanh t. Nu nhng hiu bit ny c iu lm qu c gi khng hoan h,mong qu v t bi th li.

TrongKinh Kotigma3, c Pht ging v ngun gc chng sanh phi sanh t lun hinh sau:

- Ny cc T-kheo, do khng gic ng, do khng thng t bn Thnh m Ta v ccng lu ngy phi dong rui, lu chuyn nh th ny. Th no l bn?

Do khng gic ng, do khng thng t Thnh v Kh, ny cc T-kheo, nn Ta vcc 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 chuynnh th ny.Do khng gic ng, do khng thng t Thnh v Kh ditnn Ta vcc ng lu ngy phi dong rui, lu chuyn nh th ny. Do khng gic ng, do khngthng t Thnh v Con ng a n Kh dit, ny cc T-kheo, nn Ta v ccng lu ngy phi dong rui, lu chuyn nh th ny.

V c Pht ging cch lm th no on tn kh au, thot khi sanh t lun hitrongKinh Ngi Nh c Nc Nhn4nh sau:
http://home/khoa/Breakthrough%20Samatha%20and%20Vipassana/The%20Nhap%20Thien%20Dinh%20va%20Thien%20Tue%20-%20bilinguage%20-18-8.html#fnt3symhttp://home/khoa/Breakthrough%20Samatha%20and%20Vipassana/The%20Nhap%20Thien%20Dinh%20va%20Thien%20Tue%20-%20bilinguage%20-18-8.html#fnt4symhttp://home/khoa/Breakthrough%20Samatha%20and%20Vipassana/The%20Nhap%20Thien%20Dinh%20va%20Thien%20Tue%20-%20bilinguage%20-18-8.html#fnt4symhttp://home/khoa/Breakthrough%20Samatha%20and%20Vipassana/The%20Nhap%20Thien%20Dinh%20va%20Thien%20Tue%20-%20bilinguage%20-18-8.html#fnt3symhttp://home/khoa/Breakthrough%20Samatha%20and%20Vipassana/The%20Nhap%20Thien%20Dinh%20va%20Thien%20Tue%20-%20bilinguage%20-18-8.html#fnt4sym


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Ny cc T-kheo, ai ni nh sau: Khng c nh tht gic ng Thnh v Kh, khngc nh tht gic ng Thnh v Kh tp, khng c nh tht gic ng Thnh v Khdit, khng c nh tht gic ng Thnh v Con ng a n Kh dit, ta s chnchnh on tn kh au; s kin ny khng xy ra.

V nh, ny cc T-kheo, ai ni nh sau: Khng xy dng tng di ca ngi nh cnc nhn, ti s xy dng tng trn ca ngi nh, s kin ny khng xy ra. Cng vy,ny cc T-kheo, ai ni nh sau: Khng c nh tht gic ng Thnh v Kh, khngc nh tht gic ng Thnh v Kh tp, khng c nh tht gic ng Thnh v Khdit, khng c nh tht gic ng Thnh v Con ng a n Kh dit, ta s chnchnh on tn kh au; s kin ny khng xy ra.

V nh, ny cc T-kheo, ai ni nh sau: Sau khi xy dng tng di ca cn nh cnc nhn, ti s xy dng tng trn ca ngi nh; s kin ny c xy ra. Cng vy, nycc T-kheo, ai ni nh sau: Sau khi nh tht gic ng Thnh v Kh, sau khi nhtht 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 tnkh au; s kin ny c xy ra.

Do vy, ny cc T-kheo, mt c gng cn phi lm r bit: y l Kh, mt cgng 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 nKh dit.

Nh vy, chng ta cn phi gic ng v thng t y Bn Thnh thot khisanh t lun hi. V c Pht ging th no l Bn Thnh trongKinhNh LaiThuyt5nh sau:

y l Thnh v Kh, ny cc T-kheo. Sanh l kh, gi l kh, bnh l kh, cht lkh, su, bi, kh, u, no l kh, on gp nhau l kh, i bit ly l kh, cu khng cl kh. Tm li, nm th un l kh.

y l Thnh v Kh tp, ny cc T-kheo, chnh l i ny a n ti sanh, cu huvi h v tham, tm cu h lc ch ny ch kia. Tc l dc i, hu i, phi hu i.

y l Thnh v Kh dit, ny cc T-kheo, chnh l ly tham, on dit, khng c dtn kht i y, s qung b, t b, gii thot, khng c chp trc.

y l Thnh v Con ng a n Kh dit, ny cc T-kheo, chnh l con ngThnh o Tm ngnh, tc l chnh tri kin, chnh t duy, chnh ng, chnh nghip,chnh mng, chnh tinh tn, chnh nim, chnh nh.

Nh vy, chng ng Thnh v Kh Dit(Nit-bn), ta phi thc hnh Thnh vCon ng a n Kh Dit. V c Pht ging vKh dit o Thnh trongKinh i Nim X6:


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Ny cc T kheo, th no l Kh dit o Thnh . l bt chi Thnh o, tc lChnh 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 lChnh tri kin.

Ny cc T kheo, th no l Chnh t duy? T duy v ly dc, t duy v v sn, t duy vbt 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 lChnh 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 bt 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 vicc 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 trdit, 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 thinphp 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 qunthn trn thn, nhit tm, tnh gic, chnh nim, ch ng tham u i; trn cc cmth trn cc tm qun php trn cc php, tinh cn tnh gic, chnh nim ch ngtham 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 cbt thin php, chng v tr Thin th nht, mt trng thi h lc do ly dc sanh, vitm, 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, chnhnim tnh gic, thn cm s lc th m cc bc Thnh gi l x nim lc tr, chng vtr Thin th ba. T kheo y x lc, x kh, dit h u cm th trc, chng v trThin th t, khng kh, khng lc, x nim thanh tnh. Ny cc T kheo, nh vy gi lChnh nh.


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Nh vy, c Pht dy Kh Dit o Thnh chnh l Bt Thnh o, vy th ccn con ng no khc ngoi Bt Thnh o trong Gio Php ca c Pht na haykhng? TrongKinh i-Bt-Nit-Bn7, c Pht dy v iu ny.

- Ny Subhadda, trong php lut no khngcBt Thnh o, thi y khngc

nht Sa-mn, y cngkhngc nh Sa-mn, cngkhngc tam Sa-mn, cngkhngc t Sa-mn. Ny Subhadda trong php lut no cBt Thnh o, thi y c nht Sa-mn, cngc nh Sa-mn, cngc tam Sa-mn, y cngc t Sa-mn. Ny Subhadda, chnh trong php lut ny cBt Thnh o, thi nySubhadda, y c nht Sa-mn, y cngc nh Sa-mn, cngc tam Sa-mn, cngc t Sa-mn. Nhng h thng ngoi o khc u khng c nhng Sa-mn. Ny Subhadda, nu nhng v T-kheo ny sng chn chnh, thi i ny khngvng nhng v A-la-hn.

Nh vy, khng mt chng sanh no c th chng ng Thnh v Kh dit(Nit-bn)m li khng cn thc hnh ng n Bt Thnh o. Chng ta khng th n Nit-bn

vi Mt o l Chnh Nim hay Hai o l Chnh Nim v Tnh Gic (mt omi) hay By o l Tm o tr Chnh nh. Vi Ba-la-mt chn tht vin mnv tr tu ca mt v Pht Ton Gic, c Pht khng lin h n ci gi l ThtThnh o no dnh ring cho ngi c ba-la-mt c bit no, t c Pht cho nngi 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 vcho rng cc o l tn k y cng dn n Nit-bn. Tt nhin, vi s tu tp theo ol tn k y, chng ta s rt d dng v nhanh chng chng c Nit-bn, v Nit-bny ng nhin cng l Nit-bn tn k, tc n khng c lin h g n s on tn khau, chm dt sanh t lun hi. V vy, c th chng ng Nit-bn s an lc ti hu nh li c Pht ch dy, chng ta khng th khng n lc tu tp ng n ch duy

nht Bt Thnh o nh li dy ca c Pht.TrongKinh nh8, c Pht ging lm th no nh tht r bit Bn Thnh nhsau:

- Ny cc T-kheo, hy tu tp nh. Ny cc T-kheo, T-kheo c nh, nh tht r bit(pajnti). V nh tht r bit g?

Nh tht r bit: y l Kh. Nh tht r bit: y l Kh tp. Nh tht r bit:y l Kh dit. Nh tht r bit: y l Con ng a n Kh dit.

Nh vy, nu khng c Chnh nh, chng ta s khng th vin mn c Bt Thnho cng nh khng th nh tht r bit Kh , Kh Tp v cng khng th chngng Nit-bn. Vai tr quyt nh ca Chnh nh i vi s gii thot li c c Phtch dy mt ln na trong Kinh i-Bt-Nit-bn trc khi Ngi nhp V D Nit-bnnh sau:

Ny cc T-kheo, chnh v khng gic ng, khng chng t bn Php m Ta v ccNgi lu i phi tri ln trong bin sanh t. Th no l bn? Ny cc T-kheo, chnh


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v khng gic ng, khng chng tThnh Giim Ta v cc Ngi lu i phi triln trong bin sanh t. Ny cc T-kheo, chnh v khng gic ng, khng chng tThnh nh m Ta v cc Ngi lu i phi tri ln trong bin sanh t. Ny cc T-kheo, chnh v khng gic ng, khng chng tThnh Tum Ta v cc Ngi lu iphi tri ln trong bin sanh t. Ny cc T-kheo, chnh v khng gic ng, khng chng

tThnh gii thotm Ta v cc Ngi lu i phi tri ln trong bin sanh t.9

V vy, nu khng da trn nn tng Chnh nh ni ring v Bt Thnh o nichung th tt c cc phng php tu tp vi thn v tm ch l cc gii php tm ltr liu hoc ch l cc phng cch t k m th m thi. Mc d cc gii php tml tr liu c th gip ta ngn nga mt s phin no hay mt s hnh ng btthin, cng nh cc phng cch t k m th c th gip ta t c t nhiu s anlc; nhng tu chung tt c cc phng php ny u khng th gip ta gii thotkhi sanh t lun hi.

Mi mt mc thin u phi c i tng ca n. Vi thin nh th chnh l i

tng (tng) tc . Cn i tng ca thin Tu chnh l cc php chn , ng thun (Kh ) v cc nhn ca chng(Kh Tp ). iu ny c ngha rng khng ththc hnh thin Tu hayst-na nh (khanikasamdhi) ca thin Tu trn cc i tngm ta thy r rng l tc nh: chn tay, bng, hi th Tng t, ta cng khng ththc hnh thin Tu hayst-na nh (khanikasamdhi) ca thin Tu trn cc i tngtc c ta gn cho ci tn l sc, l danh m li khng trc tip r thy bit ccc tnh, phn s, biu hin v nhn gn ca chng. Thin Tu ch c th c tin hnhtrn cc i tng m bng con mt tr tu, ta r thy chng l 28 sc chn , 81 tmhip th, 52 tm s(Kh ) v cc nhn ca chng(Kh Tp ) m thi.

Vi s ging dy v s tu tp nh hc v Tu hc, trongKinh i Nim X10, c Pht

ging vBn Nim X.Ny cc T kheo, y l con ng c nht, a n thanh tnh cho chng sanh, vtkhi su bi, dit tr kh u, thnh tu chnh l, chng ng Nit-bn. l Bn nimx.

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, tnhgic, chnh nim, ch ng tham u i; sng qun php trn cc php, nhit tm,tnh gic, chnh nim, ch ng tham u i.

Nh vy con ng c nht i n gii thot l phi thc hnh vin mn cBn nimx. c Pht khng lin h g n s thc hnh ch vi mt trong bn nim x l cth a n chng ng Nit-bn. Vi s thc hnh ln ltBt Thnh o v Thinnh (nh hc) c i tng l tc vBt Thnh o v Thin Tu (Tu hc) c itng l Kh v Kh Tp , hnh gi s dn i n vin mnBt Thnh o (o) Hip Th. Vi s vin mnBt Thnh oHip Th,Bt Thnh o (o ) SiuThvn lyNit-bn (Kh Dit ) lm i tng s ngay tc khc c sanh khi. Vi


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s vin mn tam hc Gii nh Tu v chng ng Nit-bn, hnh gi chng ng ton vnBn Thnh v thot khi sanh t lun hi:

Ny cc T-kheo, khi Thnh Giic gic ng, c chng t; khi Thnh nh cgic ng, c chng t; khi Thnh Tuc gic ng, c chng t; khi Thnh

Gii thotc gic ng, c chng t, thi tham i mt i sng tng lai c trdit, nhng g a n mt i sng mi c dt sch, nay khng cn mt i sng nona.11

Ngc li, nu ch tu tp vi mi nim thn hay nim th hay nim tm hay nimphp, hnh gi khng th thc hnh vin mn y nh hc cng nh khng ththng t sc th un, th th un, tng th un, hnh th un v thc th un(Kh ) v cc nhn ca chng(Kh Tp ) vn l i tng ca Tu hc. V d,nu ch thc hnh nim thn vi i tng l sc chn (qun sc), hnh gi ch cc tr tu hiu bit v sc chn m thi v khng th no c c s hiu bit v ccun khc. Tm li, nu khng tu tp bn nim x mt cch c h thng theo kinh in,

hnh gi khng th chng ng c Bn Thnh v v vy m cng khng th thotkhi sanh t lun hi.

TrongKinh Tng Php12 (Kinh Gi Mo Diu Php), c Pht c ging v vic DiuPhp b gi mo nh sau:

y, khi no cc ngi ngu c mt, chnh h lm diu php bin mt.

Ny Kassapa, c nm thi php khin cho diu php b hn lon v bin mt. Th nol nm?

y, ny Kassapa, cc T-kheo, T-kheo-ni, nam c s, n c s sng khng tnknh, khng ty thun bc o S, sng khng tn knh, khng ty thun ChnhPhp, sng khng tn knh, khng ty thun Chng Tng, sng khng tn knh,khng ty thun Hc Gii, sng khng tn knh, khng ty thun i vi Thin nh.

Tht k l l c Pht dy v Tam hc Gii nh Tu nhng li bo ch ring vic sngkhng ty thun Gii hc v nh hc l lm tiu hoi Diu Php. Trong khi , chng taai cng mun thot kh nhanh nht m li tn t cng sc nht v vi tr tu phm nhnca mnh, nhiu ngi trong s chng ta thy rng ch c Tu hc mi l cu cnh. Tuhc l php lun c mi ngi knh trng v mong c thc hnh. Vi suy lun nhvy, Tu hc xng ng c coi l ch du cho Diu Php. V nh vy, trong khi coi

Tu hc l cu cnh, ta d dng t b Gii hc v nh hc. Tuy nhin, trong ChnhPhp, khng th thc hnh nh hc tt p m li khng cn tu tp tt Gii hc, v cngkhng th tin hnh Tu hc m li khng cn vin mn nh hc:

y l Gii, y l nh, y l Tu. nh cng tu vi Giis a n qu v ln, lich ln. Tucng tu vi nh s a n qu v ln, li ch ln. Tm cng tu vi Tusa n gii thot hon ton cc mn lu hoc, tc l dc lu, hu lu (tri kin lu), vminh lu.13
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Nh vy, khi sng khng tn knh, khng ty thun Gii hc v nh hc th t ng, takhng th thc hnh c Tu hc. V ci m ta gi l tu tp Tu m khng cn datrn nn tng Gii v nh th chng phi l nh m cng chng phi l Tu. Dovy m Diu Php s b hn lon v bin mt.

Nhng lm th no chng ta c th nhn bit c Chnh Php? TrongKinh i Bt-Nit-Bn14, c Th Tn ging v iu ny.

- Ny cc T-kheo, Ta s ging bn i gio php, hy nghe v suy nghim k, Ta sging.

- Xin vng, bch Th Tn!

Cc T-kheo y vng li Th Tn, Th Tn ging nh sau:

- Ny cc T-kheo, c th c T-kheo ni: Ny Hin gi, ti t thn nghe t ming Th

Tn, t thn lnh th, nh vy l Php, nh vy l Lut, nh vy l li dy ca v oS. Ny cc T-kheo, cc Ngi khng nn tn thn, khng nn hy bng li ni caT-kheo y. Khng tn thn, khng hy bng, mi mi ch, mi mi cu, cn phi chc hi k lng v em so snh vi Kinh, em i chiu vi Lut. Khi em so snh viKinh, i chiu vi Lut, nu chngkhng ph hp vi Kinh, khng tng ng viLut, thi cc Ngi c th kt lun: Chc chn nhng li ny khng phi l li ThTn, v T-kheo y th gio sai lm. V ny cc T kheo, cc Ngi hy t bchng. Khi em so snh vi Kinh, em i chiu vi Lut, nu chngph hp vi Kinh,tng ng vi Lut, thi cc Ngi c th kt lun: Chc chn nhng li ny phi lli dy ca Th Tn v T-kheo y th gio chn chnh. Ny cc T-kheo, nh vyl i gio php th nht, cc Ngi hy th tr.

Ny cc T-kheo, nu c T-kheo ni: Ti tr x kia, c Tng chng vi cc vThng ta, vi cc Th chng. Ti t thn nghe t ming Tng chng, t thn lnhth, nh vy l Php, nh vy l Lut, nh vy l li dy ca v o S. Ny cc T-kheo, cc Ngi khng nn tn thn, khng nn hy bng li ni ca T-kheo y. Khngtn thn, khng hy bng, mi mi ch, mi mi cu, phi c hc hi k lng v emso snh vi Kinh, em i chiu vi Lut, nu chngkhng ph hp vi Kinh, khngtng ng vi Lut, thi cc Ngi c th kt lun: Chc chn nhng li ny khngphi l li Th Tn, v T-kheo y th gio sai lm. V ny cc T-kheo, ccNgi hy t b chng. Khi em so snh vi Kinh, em i chiu vi Lut, nu chngph hp vi Kinh, tng ng vi Lut, thi cc Ngi c th kt lun: Chc chn

nhng li ny phi l li dy ca Th Tn, v T-kheo y th gio chn chnh.Ny cc T-kheo, nh vy l i gio php th hai,cc Ngi hy th tr.

Ny cc T-kheo, c th c v T-kheo ni: Ti tr x kia c nhiu T-kheo Thngta , nhng v ny l bc a vn, gn gi truyn thng, tr php, tr lut, tr php yu.Ti t thn nghe t ming nhng v Thng ta y, t thn lnh th, nh vy l Php,nh vy l Lut, nh vy l li dy ca v o S. Ny cc T-kheo, cc Ngi khngnn tn thn, khng nn hy bng li ni ca T-kheo y. Khng tn thn, khng hy
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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 chngkhng ph hp vi Kinh, khng tng ng vi Lut, thi cc Ngi c th kt lun:Chc chn nhng li ny khng phi l li Th Tn v T-kheo y th gio sailm. V, ny cc T-kheo, cc Ngi hy t b chng. Khi em so snh vi Kinh, em

i chiu vi Lut, nu chngph hp vi Kinh, tng ng vi Lut, thi cc Ngi cth kt lun: Chc chn nhng li y phi l li dy ca Th Tn v T-kheo y th gio chn chnh. Ny cc T-kheo, nh vy l i gio php th ba, cc Ngihy th tr.

Ny cc T-kheo, c th c T-kheo ni: Ti tr x kia, c mt v Thng ta, v ny lbc a vn, gn gi truyn thng, tr php, tr lut, tr php yu. Ti t thn nghe tThng ta, t thn lnh th; nh vy l Php, nh vy l Lut, nh vy l li dy cav o S. Ny cc T-kheo, cc Ngi khng nn tn thn, khng nn hy bng li nica T-kheo y. Khng tn thn, khng hy bng, mi mi ch, mi mi cu, cn phic hc hi k lng v em so snh vi Kinh, i chiu vi Lut. Khi em so snh vi

Kinh, i chiu vi Lut, v nu chngkhng ph hp vi Kinh, khng tng ng viLut, thi cc ngi c th kt lun: Chc chn nhng li ny khng phi l li caTh Tn, v T-kheo y th gio sai lm. V ny cc T-kheo, cc Ngi hy t bchng. Khi em so snh vi Kinh, em i chiu vi Lut, nu chngph hp vi Kinh,tng ng vi Lut, thi cc ngi c th kt lun: Chc chn nhng li y phi lli dy ca Th Tn v T-kheo y th gio chn chnh. Ny cc T-kheo, nh vyl i gio php th t, cc Ngi hy th tr.

Ngy nay, trong xu th thc hnh ci gi l thin Tu (Vipassan) m khng da trnnn tng Chnh nh (thin nh) ngy cng pht trin, ngi Thin S Pa-Auk TawyaSayadaw 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 ngtc gi, ti xin trn trng gii thiu quyn sch qu ny. y l quyn sch trnh by rttm lc v Thin nh v Thin Tu da trn Kinh in Pi v cc Ch gii Pi cangi Thin S Pa-Auk Tawya Sayadaw v Tin S Mehm Tin Mon.

Tuy n lc ti a nhng ti bit rng bn dch ny vn cn nhiu sai st, rt mongnhn c s ch dy v kin ng gp ca qu c gi. Mi kin ng gp xin giemail v a [email protected]

Xin chn thnh cm n S Php Thng xem xt bn dch. Xin cm n c Aggaani vem 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 kinthun li cho ti trong vic hc tp v tm hiu Pht Php.

Mong sao tt c cc chng sanh u c tin ha trong nh ho quang ca Chnh Phpv mau chng sm chng ng Nit-bn.

Ida no tina hotu, sukhit hontu tayo.
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Cu mong phc thin thanh cao ny c thnh tu n thn bng quyn thuc ca ti.Cu mong thn bng quyn thuc c an lc lu di.

Ima puabhga mt-pitu-cariya-ti-mittnaceva sesasabbasattnaca dema,sabbepi te puapatti laddhna, sukhit hontu.

Ti xin thnh tm chia s phn phc thin ny n tt c cc chng sinh, nht l cham, thy t, b con, thn bng quyn thuc, b bn, cng tt c ch thin v nhn loi.Cu mong tt c hoan h th nhn phn phc thin ny v c an lc lu di.

Ida me pua nibbnassa paccayo hotu.

Nguyn mong phc thin ny l duyn lnh dn dt ti chng ng Nibbna.

Pht n 2554, Dng Lch 2010, TP. H Ch Minh

Tm Chnh

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

Th NhpThin nh (Samatha)vThin Tu (Vipassan)

Thin S Pa-Auk Tawya Sayadaw

v

Tin S Mehm Tin Mon

Preface Li Ni u

Two papers entitled Breakthrough inTranquillity Meditation (SamathaBhavana)and Breakthrough in InsightMeditation (Vipassan), which were read

and discussed with great interest in theWorld Buddhist Summit held in Yangon,Myanmar, on December 9 to 11, 2004, areprinted and published in the form of thepresent book for the benefit of the publicwho like to know a brief and conciseaccount of the practical aspects ofBuddhism called Samatha-Vipassan.

Hai bi thuyt trnh c ta Th NhpThin nh (Samatha Bhvan) v ThNhp Thin Tu (Vipassan Bhvan) c c v tho lun vi s quan tm to

ln ti Hi Ngh Pht Gio Th Gii tchc ti Yangon, Myanmar, t ngy 9/12n ngy 11/12 nm 2004, c in vxut bn di hnh thc cun sch hin tiny v s li lc ca cng chng l nhngngi mun bit mt danh sch cc khacnh thc hnh ngn gn v chnh xc cao Pht gi l Samatha-Vipassan.


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The papers actually represent the essentialsummary of Tranquillity Meditation andInsight Meditation which are beingconducted in minute detail strictly inaccordance with the teachings of the

Buddha in the International Pa-auk ForestBuddha Ssana Centres throughoutMyanmar.

Hai bi thuyt trnh thc s miu t tm ttct yu v Thin nh v Thin Tu angc hng dn theo tng chi tit mt cchnghim ngt theo ng Gio Php ca c

Pht ti cc Trung Tm Rng Thin PhtHc Quc T Pa-Auk trn ton ncMyanmar.

This book will introduce the readers to theproper way of undertaking Samatha-Vipassan as taught by the Buddha,developing the right concentration andpenetrating into the ultimate realities calledParamatthas defining each ultimatereality precisely by its characteristic,

function, manifestation and nearest cause,investigating the causal relations ofDependent Arising (Paiccasamuppda)that beautifully describes the round ofrebirth, and contemplating all mentality andmateriality (nma-rpa), causes andeffects, internal and external, pertaining tothe past, the present and the future, asimpermanent (anicca),painful (dukkha)and not-self(anatta) in various ways.

Cun sch ny gii thiu vi c gi cchth tr ng n thin Samatha-Vipassan(nh-Tu) nh c c Pht gingdy, tu tp chnh nh v thu sut vo ccphp chn c gi l Paramattha,xc nh tng php chn mt cch chnhxc theo c tnh, phn s, biu hin v

nhn gn nht ca n, thm st cc miquan h nhn-qu caL Duyn Khi(Paiccasamuppda) l ci v nn vngti sanh mt cch hon ho v qun tt cdanh v sc (nma-rpa), cc nhn v ccqu, bn trong v bn ngoi thuc v qukh, hin ti v v lai l v thng(anicca), kh(dukkha) v v ng(anatta)theo nhiu cch khc nhau.

The contents and the scope of the twopapers will demonstrate clearly that theSamatha-Vipassan meditation is beingmaintained and practised fully in itsoriginal pure form in the Union ofMyanmar. In fact Myanmar preserves andmaintains all the teachings of the Buddhaboth in words and practice (Pariyatti andPaipatti) and can share them with theworld for the welfare of all mankind.

Ni dung v phm vi ca hai bi thuyttrnh s m t mt cch r rng rng thinSamatha-Vipassan ang c gi gn vthc hnh hon ton nguyn bn thunkhit nc Lin Bang Myanmar. Thcvy, Myanmar gn gi v bo v ton bgio php ca c Pht c vphp hc lnphp hnh (Pariyatti vPaipatti) v cth chia s vi th gii v s li lc caton th nhn loi.

Undertaking Tranquillity Meditation to

develop the right concentration andpractising Insight Meditation to developwisdom to the hightest level means walkingon the noblest Path that leads to ever-lasting peace and eternal happiness calledNibbana. Everyone is welcome to take partin this delightful noble task which will

Th tr Thin nh tu tp chnh nh v

thc hnh Thin Tu tu tp tr tu nmc cao nht ngha l i trn con ngcao thng nht dn n an lc vnh vinv hnh phc bt dit gi l Nibbna. Mingi c cho n tham gia vo nhimv cao thng y hoan h ny, iu mchc chn s em li li ch to ln ngay


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surely bring great benefits in this very life. trong kip sng ny.

Hi Ngh Pht Gio ln th t,Yangon, Myanmar

t ngy 9 n ngy 11 thng 12 nm 2004

Th Nhp Thin nh(Samatha Bhvan)

Tn Gi cia, Dhammcariya Php S,

Aggamahkammahncariya Nht i Thin S

Trng Ban Thin S v C Vn ThinTrung 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 BPht Gio Nguyn Thy

Ch tch Lin on Bo H Gio Php c Phtca 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 TM LC

The objective of the Training ofConcentration (Samdhi-sikkh)is topurify the mind from hindrances(nvaranas) and other defilements (kiless)to attain the purity of the mind(cittavisuddhi) and to make the mind verypowerful to undertake vipassana

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


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effectively.

According toAloka Sutta15 andPacalyamna Sutta16the wisdomassociated with even preparatory

concentration (parikamma-samdhi) startsradiating light. We found that the lightbecomes brighter as the concentration risesand at the level of access concentration(upacra samdhi) it becomes so brightand penetrative that it can penetrate intointernal ongans and then to ultimaterealities (paramatthas). Without the rightconcentration (sammsamdhi) theultimate realities cannot be observed bydirect knowledge and consequently

vipassan cannot be properly performed.Especially the fourth rpvacara jhna isfound to be the best weapon to undertakevipassan effectively

TheoKinh nh Sng(loka Sutta17) vKinh Ng Gc (Pacalyamna Sutta18), trtu kt hp vi ngay t chun b nh(parikamma-samdhi) th bt u ta nhsng. Chng ti thy rng nh sng tr nnsng hn khi nh tng trng v mc cn nh (upacra samdhi), n tr nnsng chi v xuyn thu n ni c th thusut vo ni tng bn trong v ri n ccphp chn (paramattha). Khng cchnh nh (sammsamdhi) th khng thquan st c cc php chn bng thngtr v do vy khng th thc hnh ng nthin vipassan c. c bit, t thin sc

gii (rpvacara jhna) c thy l vkh tt nht th tr hiu qu thinvipassan.

All the forty samatha meditation subjectsprescribed by the Buddha are found to giverise to the right concentration as describedin Pali texts. Mindfulness of Breathing19

(npnassati) is observed to suit manymeditators to develop concentration to the

fourth jhana level. Unlike other meditationsubjects npnassati becomes subtler ateach higher stage until it is no longerdistinct. So strong mindfulness and keenwisdom are essential. Also strong faith(saddh), great effort (vriya),perseverance, intense concentration(samdhi), correct guidance and rightunderstanding (pa) are necessary todevelop npnassati successfully.

Ton b bn mi mc thin nh(samatha) m c Pht m t c xem l lm pht sanh chnh nh c miut trong kinh in Pi.Nim Hi Th20

(npnassati) c nhn thy l ph hpvi nhiu hnh gi tu tp nh n bct thin. Khng ging nh cc mcthin khc, nim hi th(npnassati) trnn vi t hn cc giai on cao hn chon 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 ngn v chnh tr(pa) l cn thit tutp nim hi th(npnassati) thnhcng.

Any deviation from the instructions of theBuddha is found to delay progress. Correctinterpretation of meditation signs(nimittas),balancing faculties (Indriyas)and enlightenment factors (Bojjhagas),and developing mastery over each jhana arefound to be mandatory.

Bt k s sai lch no khi cc ch dn cac Pht u c xem l s tr hon tinb. S gii thch ng n cc thin tng(nimitta), vic qun bnh ng cn (indriya)v ccyu t gic ng (Bojjhaga) v victu tp nm php thun thc cho mi bcthin c xem l bt buc.
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With the support of the fourth rpvacarajhna of npnassati, a yogi can developthe fourGuardian Meditations21 to therequired level very quickly to enjoy all the

benefits. Also he can readily develop theten kasias22to attain the four rpvacarajhnas and then go up to attain fourarpvacara jhnas.

Vi s h tr ca t thin sc gii(rpvacara jhna) nim hi th(npnassati), mt hnh gi c th tu tpbn Thin Bo H23 n mc c yucu mt cch rt nhanh chng th hng

tt c cc li ch. Cng vy, hnh gi c thd dng tu tp mi bin x(kasia24) chng t bn thin sc gii (rpvacarajhna) v ri tin ln chng c bn thinv sc gii (arpvacara jhna).

Defining the four elements25

(Catudhtuvavatthna) is found to be mosteffective to develop access jhna quickly.The yogi can then discern all the 32 body

parts26

(kohsas)both internally andexternally. Then reflecting on the foulnessof the internal or external skeleton27 he candevelop the first rpvacara jhna. Againtaking the white colour of the skull of ameditator sitting in front as the whitekasina28he can also develop the fourthrpvacara jhana. This jhna is found toradiate brighter light than the npnassatifourth jhna and it serves as a betterweapon for undertaking vipassan.

ThinXc nh T i29

(Catudhtuvavatthna) c thy l huhiu nht tu tp cn nh mt cchnhanh chng. Sau , hnh gi c th phnbit tt c 32 thn phn30 (kohsa) c ni

thn ln ngoi thn. Sau , suy xt tnh bttnh ca b xng31 ni thn hay ngoithn, hnh gi c th tu tp sthin scgii (rpvacara jhna). Li na, ly mutrng ca hp s ca hnh gi ngi trcmt lm bin x(kasia) trng32, hnh gicng c th tu tp t thin sc gii(rpvacara jhna). Bc thin ny cnhn thy l ta nh sng rc r hn tthin nim hi th(npnassati) v nphc v nh l mt v kh tt hn th tr

thin Vipassan.

MAIN PAPERBI THUYT TRNH

CHNH

Introduction Gii Thiu

We are glad to announce the good newsthat many meditators, who have meditatedand who are meditating in our InternationalPa-auk Forest Buddha Ssana Meditation

Centres, could develop the rightconcentration (Samm-samdhi)byundertaking mindfulness of breathing(npnassati) or by defining the fourelements (Catudhtuvavatthna). Theycould then proceed successfully toundertake all the four Guardian

Chng ti vui mng cng b tin tt lnhrng nhiu hnh gi l nhng ngi vang hnh thin cc Trung Tm RngThin Pht Hc Quc T Pa-Auk ca

chng ti c th tu tp chnh nh (samm-samdhi) bng cch th tr thin nim hith(npnassati) hoc thinxc nh ti (Catudhtuvavatthna). Sau , h cth tin n th tr thnh cng bn ThinBo H v tt c mi ThinBin X(Kasia).
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Meditations and all the ten KasiaMeditations.

The Need to develop MentalConcentration (samdhi)

Yu Cu Tu Tp nh (Samdhi) Tm

The noble Eightfold Path comprises thetraining of morality (sla-sikkh), thetraining of concentration (samdhi-sikkh)and the training of wisdom (pa-sikkh).

Bt Thnh o bao gmgii hc (sla-sikkh), nh hc (samdhi-sikkh) v tuhc (pa-sikkh).

The training of morality purifies the mindfrom gross, violent defilements (vtikkama-kiless). The training of concentrationpurifies the mind from the arisen andagitating defilements (pariyuhna-

kiless). The training of wisdom purifiesthe mind from latent defilements (anusaya-kiless).

Gii hc lm thanh tnh tm khi ccphinno th v mnh lit(vtikkama-kilesa).nh hc lm thanh tnh tm khi ccphin no sanh khi v chao ng(pariyuhna-kilesa). Tu hc lm thanh

tnh tm khi ccphin no ng ngm(anusaya-kilesa).

Thus, after developing and maintainingpure morality the pariyuhna kiless,including the hindrances (nvaraas), keepon agitating and inflicting the mind,making the mind restless and distracted.

Nh vy, sau khi tu tp v gn gi giithanh tnh, ccphin no m nh(pariyuhna kilesa), bao gm nm trinci (nvaraa), c vn tip tc lm chaong v ging vo tm, khin tm tro cv tn lon.

So the Buddha exhorted his disciples inDhammapada to culture and tame the mindin order to enjoy peace and happiness.

Do vy, c Pht khch l cc t ca

Ngi trong Kinh Php C l phi tu dngv thun phc tm th hng an lc vhnh phc.

The mind is very subtle and delicate andvery hard to see. It moves lightly andswiftly from one sense object to anotherand lands wherever it pleases. It is difficultto control the mind but the wise shouldcontrol and tame it. A well tamed mindbrings happiness.33

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

(Ha Thng Thch Minh Chu dch Vit)

In Samadhi Sutta,35 the Buddha exhortedbhikkhus to develop concentration to beable to see things as they really are.

TrongKinh nh (Samdhi Sutta36), cPht khch l cc T-kheo tu tp nh cth nh tht r thy cc php nh chngthc s l.

Samdhi bhikkhave bhvetha Samdhi bhikkhave bhvetha
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samhito bhikkhave bhikkhuyathbhta pajnti.

Samhito bhikkhave bhikkhuyathbhta pajnti

Oh bhikkhus, try to develop mentalconcentration. The bhikkhu who has

developed concentration will be able to seethings (the four Noble Truths) clearly andcorrectly as they really are.

Ny cc T-kheo, hy tu tp nh. T-kheo

c nh s liu tri ng nh tht cc php(T Thnh ) nh chng thc s l.

According to our experience, even if ameditator can focus his mind on ameditation subject continuously for onehour or more, he cannot penetrate into hisbody to see even his internal body parts, letalone the ultimate realities (paramatthas),unless he attains at least the neighbourhood

oracess concentration (upacra samdhi).

Theo kinh nghim ca chng ti, ngay ckhi hnh gi c th tp trung tm mnh vo mc thin mt cch lin tc trong mtgi hoc hn na, th hnh gi y vn chath nhn thu vo trong c th thy ccc quan ni tng ca mnh, ng ni chin cc php chn (paramattha), tr khihnh gi chng c t nht l cn nh(upacra samdhi).

When a meditator truly attains accessconcentration or higher concentration(jhna), he can penetrate into his body tosee his internal organs such as flesh,sinews, bones, liver, heart, etc., and thenpenetrate further to see the ultimaterealities. So he can undertake insightmeditation (vipassan)properly.

Khi mt hnh gi tht s chng c cnnh hoc bc thin (jhna), hnh gi cth thu sut vo trong c th ca mnh thy cc c quan ni tng nh tht, gn,xng, gan, tim v ri thu sut hn na thy cc php chn . Nh vy, hnhgi c th th tr thin minh st(vipassan)mt cch ng n.

Thus in order to accomplish the training ofconcentration, to culture and tame the mindto the right concentration, and to proceed tovipassana properly, we need to developmental concentration.

Nh vy, hon thnh nh hc, tudng v thun ha tm n chnh nh, v tin ln thin Vipassan mt cch ngn, chng ta cn tu tp nh tm.

According to the statement of the Buddhain Satipatthana Sutta,37the rightconcentration (sammsamdhi) isequivalent to the concentration associatedwith any of the four rpvacara kusala

jhnas.

Theo li tuyn b ca c Pht trongKinhNim X(Satipahna Sutta38), chnhnh (sammsamdhi) l tng ng vinh hp vi bt k mt trong bn bcthin thin sc gii (rpvacara kusala

jhna).According to the statement of Visuddhi-magga39:

Theo trnh by ca Thanh Tnh o(Visuddhi-magga40):

Citta visuddhi nma sa upacra aha-sampattiyo

Citta visuddhi nma sa upacra aha-sampattiyo

The neighbourhood concentration as well Cn nh cng nh nh hp vi bt k
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as the concentration associated with any ofthe eight jhna attainments is called thepurity of the mind.

mt trong tm thin chng c gi l tmthanh tnh

So the neighbourhood concentration should

be included in the right concentration. Ameditator uses either access concentrationor jhna concentration as the foundation ofvipassan and undertakes vipassandefining mentality-materiality asimpermanent (anicca),painful (dukkha)and not-self(anatta). The concentrationthat is associated with insight knowledge(vipassan) in this way is calledkhanikasamdhi.

Nh vy, cn nh nn c bao gm trongchnh nh. Mt hnh gi dng hoc cnnh hoc nh bc thin (jhna) nh l nntng ca thin Vipassan v th tr thinVipassan xc nh danh v sc l vthng(anicca), kh(dukkha) v v ng(anatta). nh kt hp vi minh st tu(vipassana) theo cch ny c gi lkhanikasamdhi (st-na nh).

The Buddha described forty meditationsubjects for samatha bhvana. Any one ofthe forty subjects can be chosen to developthe right concentration, provided theinstructions of the Buddha are correctlyfollowed under the guidance of acompetent meditation teacher.

c Pht miu t bn mi mc thincho thin nh (samatha bhvan). Bt kmt trong bn mi mc thin ny uc th c chn tu tp chnh nh, viiu kin l cc ch dy ca c Pht ctun th mt cch ng n di s hngdn ca mt v thin s c nng lc.

Undertaking Mindfulness ofBreathing (npnassati)

Th TrNim Hi Th(npnassati)

npnassati is one of the most effective

meditation subjects for developingconcentration quickly. It is much praisedby the Buddha41,42 and used in manymeditation centres as the special meditationsubject (prihriya kammahna) fordeveloping concentration. If properlypractised according to the Buddhasinstruction, it can develop the mind up tothe fourth rpvacara jhna in the fourfoldjhna method.

Nim Hi Th (npnassati) l mt trong

nhng mc thin hiu qu nht tu tpnh mt cch nhanh chng. N nhn cnhiu s tn dng ca c Pht43,44 vc s dng nhiu trung tm thin nhl mc thin c bit(prihriyakammahna) tu tp nh. Nu thchnh mt cch ng n theo ch dn cac Pht, n c th tu tp tm n t thinsc gii (rpvacara jhna) theo h thngthin (jhna) bn bc.

npnassati should be developed in foursteps 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 theCommentaries, a meditator is taught first to

Nim Hi Th (npnassati) nn c tutp theo bn bc theoKinh Nhp TcXut Tc Nim (npnassati Sutta), l,(1) nhn bit hi th di, (2) nhn bit hith ngn, (3) nhn bit ton thn hi th,(4) an tnh hi th. Trong thc hnh, theohng dn c a ra trong cc Ch gii,u tin hnh gi c dy nhn bit hi
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be aware of the in-breath (asssa) and theout-breath (passsa)by the Countingmethod45 (Gaannaya) to developmindfulness quickly.

th vo (asssa) v hi th ra (passsa)bngphng php m46 (Gaannaya) pht trin nim mt cch nhanh chng.

The meditator(yogi) should be aware ofthe in-breath and the out-breath by theirgentle touch either at the tip of the nose orat the nostrils or at the upper lip, whereverthe touch is distinct while he sits erect,relaxed, with closed eyes, and breathingnormally.

Hnh gi (yogi) nn nhn bit hi th vov hi th ra bi xc chm nh nhng hoc u mi hoc l mi hay mi trn,bt k ch no xc chm l r rng trongkhi hnh gi ngi thng lng, bung lngvi mt nhm v th mt cch bnh thng.

Only if the meditator practisesnpnassati by establishing hismindfulness on the breath at the point ofdistinct contact with the in-breath and theout-breath will the npnassaticoncentration and meditation be fullyaccomplished in him.47

Ch khi hnh gi thc hnh nim hi th(npnassati) bng cch an tr nim trnhi th im xc chm r rng vi hi

th vo v hi th ra th hnh gi mihon thnh y nh nim hi th(npnassati) v thin48

He should focus his mind at one point(touching point) on the breath to developekaggat (one-pointedness of the mind), amental factor which representsconcentration (samdhi). He should not lethis mind wander away to other senseobjects or to any bodily sensation which is

not the subject of npnassati.

Hnh gi nn tp trung tm mnh mtim (im xc chm) trn hi th phttrin nht tm (ekaggat), l mt tm si din cho nh (samdhi). Hnh gikhng nn tm mnh lang thang n cci tng gic quan khc hay bt k cmgic thn th no khng phi l mc

nim hi th(npnassati).

The Counting Method Phng Php m

In counting the breath, he should breathein, breathe out and count one; breathe in,breathe out and count two, and so on up toeight in reverence of the Eightfold NoblePath. When the mind remains calmly fixedon the breath for about one hour at everysitting, he can stop counting and coutinue

to. be aware of the breath calmly. When hecan focus on the breath for one hour ormore at every sitting, he should proceed tothe next step.

Trong vic m hi th, hnh gi nn thvo, th ra v m mt; th vo, th ra vm hai, v c th tip tc n tm vi stn knh Bt Thnh o. Khi tm vn lngl gn cht vo hi th khong mt ging h trong mi thi ngi thin, hnh giy c th dng vic m v tip tc nhn

bit hi th mt cch lng l. Khi hnh gic th tp trung vo hi th trong mt gihay hn na mi thi ngi thin, hnhgi y nn tin n bc tip theo.

Awareness of the Length of Breath aswell as the whole Breath

Nhn Bit Chiu Di Hi Th Cng NhTon Thn Hi Th
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The length of the breath should bedetermined by the duration taken by thebreath. If it takes a long time to breathe inor out, the breath is taken to be long. If ittakes a short time to breathe in or out, the

breath is taken to be short.

Chiu di hi th nn c xc nh bngkhong thi gian din ra hi th. Nu dngnhiu thi gian th vo hay th ra thhi th din ra di. Nu dng t thigian th vo hay th ra th hi th

din ra ngn.

The breath may be long or short for sometime or for the whole sitting. Whatever it is,after the yogi is aware of the length of thebreath, he should also be aware of thewhole breath body from the beginning tothe end by its touch at the tip of the nose orat the nostrils or at the upper lip. He shouldnot follow the breath either inwards oroutwards. He should act like a gate-keeper.

Hi th c th l di hay ngn trong mtlc hay ton thi ngi thin. Bt k n lg, sau khi hnh gi nhn bit chiu di cahi th, hnh gi cng nn nhn bit tonthn 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 khngnn theo hi th i vo pha trong hay rabn ngoi. Hnh gi nn hnh ng nh

mt ngi gc cng.A gate-keeper does not examine peopleeither inside or outside the town for theyare not his concern. But he does examineeach person as the person arrives at thegate. Similarly the meditator pays noattention to the breath that has gone insideor outside the nose, because it is not hisconcern. But it is his concern each time thein-breath or the out-breath arrives at thenostril-gate.

Mt ngi gc cng khng kim tra tngngi bn trong hay bn ngoi th vchng khng phi l vic ca anh ta.Nhng ngi gc cng xem xt tng ngikhi ngi n cng. Tng t, hnh gikhng quan tm n hi th vo tronghay ra ngoi mi v n khng phi l vicca hnh gi. Nhng mi quan tm cahnh gi chnh l mi ln hi th vo hayhi th ra n ni ca l mi.

He should also act like a sawyer. Thesawyer focuses his attention on the sawsteeth at the point of contact with the logwithout giving attention to the saws teeththat are approaching or receding, thoughthey are not unknown to him as they do so.

Hnh gi cng nn hnh ng nh mtngi th x g. Ngi th x tp trung sch ca mnh vo cc rng ca imtip xc vi khc g m khng quan tmn cc rng ca ang tin li gn hoc ira xa, mc d khi chng lm nh vy,khng phi l anh ta khng th bit chng.

In the same way the meditator establishesmindfulness on the breath at the point of

contact with the nostrils or with the upperlip, without giving attention to the in-breathand the out-breath as they approach orrecede, though they are not unknown tohim as they do so.

Theo cch tng t, hnh gi an tr nimtrn hi th im xc chm vi l mi

hoc vi mi trn m khng quan tm nhi th vo v hi th ra khi chng tin lign hay i ra xa, mc d khi chng lmnh vy, khng phi l hnh gi khng thbit chng.

When he can calmly and mindfully focushis mind on the beginning, the middle and

Khi hnh gi c th tp trung tm mnh mtcch lng l v ch tm vo lc bt u, lc


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the end of the in-breath and the out-breathfor one hour or more at every sitting, heshould proceed to the fourth step.

gia v lc cui ca hi th vo v hi thra trong mt gi ng h hoc hn na mi thi ngi thin, hnh gi nn tin lnbc th t.

Tranquillizing the Breaths An Tnh Hi Th

As he mindfully watches the in-breath andthe out-breath to be aware of the wholebreath, his breathing becomes more andmore gentle and subtle. For while othermeditation subjects become clearer at eachhigher stage, anapanassati does not. In fact,as he goes on developing it, it becomessubtler for him at each higher stage, and iteven comes to the point at which it is no

longer manifest or distinct.

Khi hnh gi ch tm quan st hi th vov hi th ra nhn bit ton thn hi th,hi th ca hnh gi s cng tr nn nhnhng v vi t hn. Trong khi cc mcthin khc tr nn cng r rng hn ccgiai on cao hn, nim hi th(npnassati)th khng nh vy. Thc t,khi hnh gi tip tc tu tp, hi th cng trnn vi t hn i vi hnh gi mi giaion cao hn, v thm ch n lc m nkhng cn r rng hay biu hin no na.

When it becomes unmanifest, the meditatorshould not get up from his seat and goaway. He should go on sitting as he wasand temporarily substitutes the place wherethe breaths normally touched for the actualbreaths as the object of meditation.

Khi hi th tr nn khng cn r rng na,hnh gi khng nn ng dy khi chngi v b i. Hnh gi nn tip tc ngithin nh trc v tm thi thay hi ththc ti bng ni m hi th bnh thngvn xc chm nh l mc hnh thin.

As he gives his attention in this way, hismindfulness increases slowly, and the

breaths will reappear after no long time.Then he should go on focusing his attentionon the in-breath and the out-breath at thepoint of contact to be aware of the wholebreath.

Khi hnh gi ch tm theo cch ny, nimca hnh gi s tng trng t t v hi ths xut hin tr li khng lu sau . Rihnh gi nn tip tc tp trung s ch vohi th vo v hi th ra im xc chm nhn bit ton thn hi th.

The Appearence of the Sign ofConcentration

S Xut Hin Tng Ca nh

In mindfulness of breathing, all the threetypes of meditation sign or image (nimitta)are attainable. They are the preparatorysign (parikamma-nimitta), the acquiredsign (uggahanimitta) and the counter sign(paibhga-nimitta).

Trong nim hi th, c tt c ba loi tnghay hnh nh (nimitta) ca thin c th tc. Chng l chun b tng(parikamma-nimitta), hc tng(uggahanimitta) v t tng(paibhga-nimitta).

The natural in-going breath and the out-going breath are taken as the preparatorysign. The grey dirty image that appears at a

Hi th vo v hi th ra t nhin c thc ly lm chun b tng. Hnh nhmu xm ti xut hin mt mc nh


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certain degree of mental concentration isalso regarded as the preparatory sign.

tm nht nh cng c coi l chun btng.

A white image like cotton or silk cottonthat appears at a higher degree of

concentration is called the acquired sign.This is a general description. The image ofother colours or shapes may also appear.Different signs may appear to differentpeople due to the difference in perception.

Mt hnh nh trng nh bng gn hoc sit 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 khccng c th xut hin. Cc tng khc nhauc th xut hin vi nhng ngi khcnhau v s khc bit v tng.

As the concentration develops further, theimage or sign may become very clear andbright like the evening star. This sign istaken to be the counter sign. Again thesign may appear in other forms like anevening star, a round ruby, a pearl, a silkcotton seed, a braid string, a puff of smoke,the moons disk, etc..

Khi nh pht trin su hn, hnh nh haytng c th tr nn rt trong sng v sngrc nh sao hm. Du hiu ny c lylm t tng. Li na, tng c th xuthin cc hnh dng khc nhau nh mtngi sao hm, mt vin ruby trn, mt vinngc trai, mt ht bng t, mt di bngla, mt lung khi, da mt trng v.v.

Although the npna kammahna is asingle meditation subject and a single kindof meditation, it gives rise to various formsof nimitta due to the difference inperception of different persons, and alsodue to the change in perception from timeto time in a person.

Mc d nghip x hi th(npnakammahna) ch l mt mc thin vmt loi thin n c, n cho ra nhiudng tng(nimitta) khc nhau v s khcbit v tng ca nhng ngi khc nhau,v cng v s thay i ca tng theo thigian ca cng mt ngi.

Generally the nimitta which is as white as apure cotton mass is called the acquiredsign. It is not clear like glass. When thesign changes from pure white to a clear andbright sign like the evening star or like aclear and bright piece of glass, it is calledthe counter sign.

Thng thng, tng c mu thun trngnh mt khi bng gn c gi l hctng. N khng trong sng nh thy tinh.Khi tng thay i t mu thun trng sangmt tng trong sng v sng rc nh saohm hoc nh mt mnh thy tinh trongsng v sng rc, n c gi l t tng.

When the sign appears in the form of aruby, the sign like an unclear ruby is theacquired sign, and the one like a bright

ruby is the counter sign. The meditatorshould understand in the same way in theremaining signs.

Khi tng xut hin hnh dng mt vinruby, tng m ging nh vin ruby khngtrong sng l hc tng, cn nu l vin

ruby trong sng th l t tng. Hnh ginn hiu theo cch tng t cho cc tngcn li.

The meditation sign may appear in anearlier step or it may appear in front of theface. The meditator should not payattention to these signs as they are not

Thin tng c th xut hin trong mtbc trc hoc n c th xut hin trc mt. Hnh gi khng nn ch ncc tng ny v chng khng n nh.


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stable. The meditation sign should appearat the point of contact of the breath with thenostrils. Some signs may extend from thenostril either inwards or outwards like arod. In these cases, the meditator should

not let his mind follow the sign inwards oroutwards; he should keep his meditatingmind immersed in the sign that existsnearest the nostril.

Thin tng nn xut hin im xcchm ca hi th vi l mi. Mt vi tngc th ko di t l mi vo trong hoc rangoi nh mt ci que. Trong cc trng

hp ny, hnh gi khng nn tm mnhi theo tng vo trong hay ra ngoi; hnhgi nn gi tm thin m chm vo tnghin din gn l mi nht.

When the meditating mind remains fixedcalmly in the sign for one hour, two hours,etc., at every sitting, the sign will graduallyand slowly become more and more clearand bright. When the sign is specially clearand bright, it becomes the counter sign.

Khi tm thin vn gn cht mt cch lngl vi tng trong mt, hai gi ng h mi thi ngi thin, tng s dn dn vt t tr nn cng trong sng v sng rchn. Khi tng c bit trong sng v sngrc, n tr thnh t tng.

The Development of Absorption(appan)

Tu TpAn Ch(appan)

From the time the counter sign appears, thehindrances (nvaraas) are removed fromthe mind. The remaining defilements aresubdued. The mind is pure and themindfulness (sati) remains attentively andclosely fixed at the npnapaibhganimitta.

T thi im t tng xut hin, cc trinci (nvaraa) b dit tr khi tm. Ccphin no cn li b nn. Tm cthanh tnh v nim (sati) vn bm cht vot tng hi th(npnapaibhganimitta) mt cch chm ch v khng kht.

A precaution should be pointed out here. Inboth the steps when the acquired sign andthen the counter sign become stable andhomogenious with the in-breath and theout-breath, and the meditator is trying toestablish his mindfulness firmly and calmlyon the sign, he should avoid looking at thesign and then at the breath. He shouldcompletely stop looking at the breath asbefore, and fix his meditating mind at thenpna nimitta entirely.

Mt lu nn c ch ra y. Trong chai bc, khi m hc tng v sau l ttng tr nn n nh v ng nht vi hith vo v hi th ra, v hnh gi ang cgng an tr nim ca mnh mt cch vngchc v lng l trn tng, hnh gi nntrnh xem xt tng ri li xem xt hi th.Hnh gi nn dng hon ton vic xem xthi th nh trc y, v gn cht tmthin ca mnh vo tng hi th(npnanimitta) mt cch trn vn.

In case the nimitta disappears, he shouldwatch the in-breath and the out-breath asbefore. When the nimitta reappears andbecomes stable, he should again try to beaware of the nimitta only. If he practises inthis way, the nimitta will be firm, and theconcentration will gradually rise to the

Trong trng hp tng(nimitta) bin mt,hnh gi nn quan st hi th vo v hith ra nh trc y. Khi tng(nimitta)xut hin tr li v tr nn n nh, hnhgi li ch nn c gng nhn bit tng(nimitta) m thi. Nu hnh gi thc hnhtheo cch ny, tng(nimitta) s vng chc


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neighbourhood concentration. v nh s dn tng trng n cn nh.

In reality just as the chief queen takes greatcare to guard the embryo of the futureuniversal monarch, and just as farmersdiligently guard their rice-plants andbarley-plants with ripe grains, so should themeditator carefully guard npnapaibhga nimitta.

Trong thc t, ging nh chnh cung honghu ht lng chm sc bo v phi thaimt v chuyn lun thnh vng tng lai,

v ging nh ngi nng dn chm ch bov rung la go v la mch vi cc htchn, cng vy hnh gi nn bo v cnthn t tng hi th(npna paibhganimitta).

He should reflect on that counter sign againand again many times. By such repeatedreflection, he should try to guard the accessconcentration so that it is not destroyed. Heshould balance the five faculties (Indriyas)by keeping them under control withmindfulness and balancing energy (vriya)with concentration (samdhi) and faith(saddh) with understanding (pa).

Hnh gi nn qun xt(reflect) trn ttng y lp i lp li nhiu ln. Bng cchqun xt lp li nh vy, hnh gi nn cgng bo v cn nh n khng b mti. Hnh gi nn qun bnh ng cn(indriya) bng cch gi chng di skim sot ca nim v cn bng tinh tn(vriya) vi nh (samdhi) v tn (saddh)vi tu (pa).

He should also balance the sevenenlightenment factors (Bojjhagas). At thetime when the meditating mind slackensfrom the meditation object (counter sign)and his morale is low, he should developthe three enlightenment factors concerningthe investi-gating wisdom

(dhammavicaya), energy (vriya) andjoy(pti). By doing so, he is upholding hismind and uplifting his slackening morale.

Hnh gi cng nn qun bnh tht gic chi(Bojjhaga). Vo lc tm thin li lngkhi i tng thin (t tng) v tinh thnlui st, hnh gi nn tu tp ba gic chi linquan n trch php (dhammavicaya), tinhtn (vriya) v h (pti). Bng cch lm nh

vy, hnh gi gi vng tinh thn v nngcao ch ang li lng ca mnh ln.

On the other hand, when the meditatingmind is enthusiastic, restless and wanderingfor such reasons as the energy is in greatexcess, he should develop the three factorsconcerning tranquillity (passaddhi),concentration (samdhi) and equanimity(upekkh). By doing so, the meditator is

suppressing his enthusiastic and restlessmind and restraining his wandering mind.

Mt khc, khi tm thin qu hng hi, troc v phng dt v cc l do nh tinh tnqu mc, hnh gi nn tu tp ba gic chilin quan n tnh (passaddhi), nh(samdhi) vx (upekkh). Bng cch lmnh vy, hnh gi ch ng c tm hnghi v tro c ca mnh v ngn chnphng tm.

Mindfulness (sati) controls and guards themeditation object from disappearing. It alsocontrols and guards the meditating mind tobe constantly aware of the meditationobject and not to get lost from meditation.

Nim (sati) kim sot v bo v i tngthin khng b lc mt. N cng kim sotv bo v tm thin nhn bit lin tc itng thin v khng b ri khi thin.Nh vy, n lun lun cn thit vo mi


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So it is desirable at all times (sabbathka).49 lc (sabbathka).50

When the meditator can developconcentration so that he can calmly andfirmly establish his meditating mind on the

very clear and bright object of the countersign for one hour, two hours, etc.,the signshould become extraordinarily clear andbright at the full absorption stage.Emerging from full absorption, he shouldthen turn his attention towards the heart-base (hadaya-vatthu) in the heart. If hepractises several times, he can easilydiscern with his wisdom the clear mind-door (bhavaga citta) which depends onthe heart-base for its arising. He can also

discern with his wisdom the counter signthat appears at the mind-door.

Khi hnh gi c th tu tp nh c th antr tm thin ca mnh mt cch lng l vvng chc trn i tng t tng rt trong

sng v sng rc trong mt, hai gi ngh, tng tr nn trong sng v sng rcphi thng giai on an ch nh y .Xut khi an ch nh, hnh gi nn chuyns ch n sc vt hay tm c(hadaya-vatthu, heart-base) trong tri tim. Nu hnhgi thc hnh nhiu ln, hnh gi c thphn bit d dng bng tr tu ca mnhmn (bhavaga citta tm hu phn haytm h kip) sng trong vn nng vo sc vt khi sanh. Hnh gi cng c th

phn bit bng tr tu ca mnh t tngxut hin ni mn.

Then he should try to develop hisconcentration so that it rises higher andhigher and observing the mind-door and thecounter sign together he should reflect onthe jhna factors which take the countersign as their object. He will graduallydiscern them with his wisdom withoutmuch difficulty.

Ri hnh gi nn c gng tu tp nh ntng trng ngy cng cao hn v quan st mn cng vi t tng, hnh gi nnqun xt cc thin chi vn ly t tng lmi tng ca chng. Hnh gi s dn phnbit c chng bng tr tu ca mnh mkhng gp nhiu kh khn.

Five Jhna Factors Nm Thin Chi

1. Vitakka initial application of the mindto the counter sign;

1. Tm (vitakka): hng v t tm trn ttng.

2. Vicra sustained application of themind and repeated reflection of the countersign;

2. T(vicra): duy tr tm v qun xt lpi lp li trn t tng.

3. Pti joy and fondness of the countersign, or rapture;

3.H (pti): hn hoan, vui thch hoc sungsng vi t tng.

4. Sukha pleasant feeling and blissfulenjoyment of the counter sign;

4.Lc (sukha): cm gic an vui, thch thhnh phc vi t tng.

5. Ekaggat unification and establishmentof the mind calmly on the counter sign.

5.Nht tm (ekaggat): hp nht v an trtm lng l trn t tng.

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

Khi cc thin chi c tu tp y , khi c th cng nhn rng sthin thin sc


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kusala jhna has arisen in the meditator. Heshould then enter upon the jhna oftenwithout reviewing it much. He should alsopractise to develop mastery in five ways

with respect to the first jhna.

gii (rpvacara kusala jhna) phtsanh ni hnh gi. Sau , hnh gi nnnhp vo bc thin (jhna) thng xuynm khng phi suy xt n nhiu. Hnh gicng nn thc hnh tu tp nm php thun

thc i vi s thin.

Five Ways of Mastery Nm Php Thun Thc

1.vajjanavas the ability to discern thejhna factors by the wisdom associatedwith manodvrvajjana citta;

1. Thun thc qun xt chi thin do mnhng tm (vajjanavas) kh nng phnbit cc thin chi bng tr tu lin kt vimn hng tm (manodvrvajjana citta);

2. Sampajjanavas the ability to enterupon the jhana at will at any desired period;

2. Thun thc trong nhp nh(Sampajjanavas) kh nng nhp vobc thin (jhna) bt c khi no hnh gi

mun;

3.Adhihnavas the ability to remain injhna-absorption for any desired period;

3. Thun thc vic quyt nh thi giannhp nh (Adhihnavas) kh nng trtrong an ch thin (jhna) trong khongthi gian bt k m hnh gi mun;

4. Vuhnavas the ability to emergefrom the jhna absorption at the end of thespecified period;

4. Thun thc trong xut nh(Vuhnavas) - kh nng xut khi bcthin (jhna) an ch vo cui thi gian nh;

5.Paccavekkhaavas the ability toreview the jhna factors at will by thewisdom associated with the javana cittas.

5. Thun thc qun xt chi thin theo tchnh tm (Paccavekkhaavas) - kh nngxt duyt cc thin chi bng tr tu lin ktvi cc tc hnh tm (javana citta)

After the meditator has acquired mastery infive ways with respect to the first jhna, hecan develop the second jhna byeliminating vitakka and vicra. Again afteracquiring mastery in five ways with respectto the second jhna, he can develop the

third jhna by further eliminating pti.Similarly after acquiring mastery in fiveways with respect to the third jhna, he candevelop the fourth jhna by furthereliminating sukha. He can also makecertain of attaining the fourth jhana bydiscerning the jhna factors (upekkh and

Sau khi hnh gi thun thc theo nm cchi vi s thin, hnh gi c th tu tp nhthin bng cch loi b chi thin tm(vitakka) v t(vicra). Li na sau khithun thc theo nm cch i vi nh thin,hnh gi c th tu tp tam thin bng cch

loi b tip chi thin h (pti). Tng t,sau khi thun thc theo nm cch i vitam thin, hnh gi c th tu tp t thinbng cch loi b tip chi thin lc (sukha).Hnh gi cng c th lm vng chc schng t t thin (jhna) bng cch phnbit cc thin chi (x upekkh v nht


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Next the meditator should develop loving-kindness towards his teacher or preceptoror a person like him whom he adores andrespects and who has the same sex likehim. He should call to mind that persons

generosity, affectionate words, etc., toinspire love and endearment and also thatpersons morality, learning, etc., to inspirerespect and reverence. Then he shoulddevelop loving-kindness towards thatperson in the following manner.

Tip theo hnh gi nn tu tp tm t hngn thy t hoc v gio th hoc mtngi tng t m hnh gi knh mn vknh trng v c cng gii tnh vi hnhgi. Hnh gi nn hi tng n s rng

lng v nhng li tru mn ca ngi khi dy lng yu thng v qumn, cng nh gii hnh, s hiu bitca ngi khi gi lng tn knh vknh trng. Ri hnh gi nn tu tp tm thng n ngi theo cch sau.

Aya sappuriso(1)Avero hotu,(2)Abypajjo hotu,(3)Angho hotu,

(4) Sukh attna parihartu.

Aya sappuriso1. Avero hotu,2. Avypajjo 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.

Cu mong con ngi hin thin ny1. thot khi hn th,2. thot khi kh tm,3. thot khi kh thn,4. c an vui v hnh phc.

If the meditator has already attained thefourth jhna by his practice ofnpnassati, he first develops that jhna

by reflecting on the counter sign ofnpnassati. When the meditation lightbecomes very brilliant and dazzling, heemerges from the fourth jhna and focuseshis mind on the person whom he loves andrespects. The person will clearlyappears inthe brilliant light. He should visualize theperson to be about six feet in front of him.Then focussing his attention on that person,he develops loving-kindness in four waysas mentioned earlier.

Nu hnh gi chng c t thin (jhna)bng vic thc hnhNim hi th(npnassati), trc tin, hnh gi phttrin bc thin (jhna) y bng cch qun

xt t tng ca nim hi th(npnassati). Khi nh sng ca bc thinbt u tr nn rt sng rc v chi li,hnh gi xut khi thin y v tp trungtm mnh vo ngi m hnh gi yu mnv tn knh. Ngi s xut hin r rngtrong nh sng chi li. Hnh gi nn hnhdung ngi khong cch 1,8m trcmt mnh. Ri tp trung s ch vo ngi, hnh gi tu tp tm t theo bn cchnh cp trn.

This development of loving-kindness willprogress smoothly and quickly as it has thepowerful support of the fourth jhnasamdhi of npnassati. After developingloveing-kindness in four ways, themeditator chooses one way, e.g., May thisgood man be free from mental suffering.

Vic tu tp tm t s tin trin mt cchtri chy v nhanh chng khi n c c sh tr mnh m ca t thin hi th. Saukhi tu tp tm t theo bn cch, hnh gichn mt cch, v d Cu mong con ngihin thin ny thot khi kh tm. Hnhgi nn hnh dung ra dng v hnh phc


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one after another. Before one developsmett towards an enermy, one shoulddevelop it first towards respectable andadorable persons, then towards dear

persons, and then towards neutral persons.When the mind is tender, malleable, andwell-developed, and the meditation light isvery intense and bright, then one visualizesthe enemy in the meditation light anddevelops loving-kindnes towards him.

nhng ngi th ch, tng ngi mt.Trc khi hnh gi tu tp tmt(mett)hng n mt k th, u tin hnh ginn tu tp tm t vi ngi ng knh vng qu mn khc, ri n ngi thn

yu, v ri n nhng ngi khng thng,khng ght. Khi tm hnh gi mm mi, dun nn v c kho tu tp, v nh sngca thin l rt mnh v chi sng, ri hnhgi hnh dung ra ngi th ch trong nhsng ca thin v tu tp tm t hng nngi .

If one cannot attain jhna due to resentmenttowards the enemy, one must drive away

the resentment by reflecting in ten ways asdescribed in Visuddhi Magga.59 One shouldcultivate mett in this way towards allones enemies one after another.

Nu hnh gi khng th c thin v sphn ut i vi k th, hnh gi phi xuaui s phn ut bng cch qun xt theo

mi cch c miu t trong ThanhTnh o (Visuddhi Magga60). Hnh ginn trau di tm t(mett) theo cch nyhng n tt c cc k th, tng ngimt.

When one can develop mett equallytowards the four types of persons:

Khi hnh gi c th tu tp tm t(mett)mt cch bnh ng hng n bn loingi:

1. Atta oneself 1.Atta: bn thn hnh gi,

2. Pya dear person including adorableand respectable persons, 2.Pya: ngi thn yu bao gm nhngngi ng knh v ng qu mn,

3. Majjhatta neutral person whom oneneither loves nor hates,

3. Majjhatta: ngi trung tnh tc l ngikhng thng, khng ght,

4. Ver enemy or person one hates,4. Ver: k th hay ngi m hnh gi cmght.

and when one can eliminate thedemarcations differentiating them, then one

is said to have broken the barriers betweenpersons or attained smsambheda.

v khi hnh gi c th ph b ranh giikhc bit gia chng, lc hnh gi cni l ph b ranh gii gia mi ngi

hoc chng ts ph b ranh gii(smsambheda).

Thus the sign and access are obtained bythis yogi simultaneously with the breakingdown of the barriers. But when thebreaking down of the barriers has beeneffected, he reaches absorption in the way

Nh vy, tng v cn hnh t c bihnh gi ng thi vi vic ph b cc ranhgii. Nhng khi vic ph b ranh gii ckt qu, hnh gi t ti an ch nh theocch m t trc y m khng c kh
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described before without trouble bycultivating and developing respeatedlly thatsame sign.

khn g bng cch trau di v tu tp cngtng lp i lp li.

According to Visuddhi Magga theattainment ofsmsambheda is successsfulonly in one whose mind has reached jhnain developing mett towards the four typesof persons. Again the development of 528modes of mett can be fully succesful onlyin one whose mind has reached absorptionand who has attainedsmsambheda. Theyogi can now develop 528 modes of mettaas described inPaisambhid Magga61anddwell in the sublime state pervading any

quarter with metta.

Theo Thanh Tnh o (Visuddhi Magga),

vic chng ts ph b ranh gii(smsambheda) ch thnh cng vi hnhgi no m tm ca v y t n bcthin (jhna) khi tu tp tm t(mett)hng n bn loi ngi. Li na, s tutp 528 cch t tm ch c th thnh tutrn vn trong tm nhng ai t c anch nh v chng cs ph b ranhgii (smsambheda). Gi y hnh gi cth tu tp 528 loi tm t(mett) nh cmiu t trongPhn Tch o

(Paisambhid Magga62

) v an tr trongtrng thi vi diu ta khp mi hng vitm t.

Recollection of the Enlightend One(Buddhnussati)63

Nim n c Pht(Buddhnussati)64

For a meditator who has already attainedthe fourth jhna by practisingnpnassati, he should first develop thefourth jhna which is accompanied by very

bright and penetrative light. With the helpof this light he recalls or visualizes aBuddha statue which he adores andrespects. When he sees the statue clearly i

breakthrough in tranquillity meditation and insight meditation

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