ပီတိသုခႏွင့္ဝိပႆနာဥာဏ္

အာဂ်န္ၿဗဟၼာသည္ အဂၤလန္၍ေမြးဖြားေသာ ေထရဝါဒဗုဒၶဘာသာဘုန္းေတာ္ၾကီးတစ္ပါးၿဖစ္ပါသည္။ ကိန္းဘရစ္တကၠသုိလ္၏ သီအိုရီရူပေဗဒေက်ာင္းသားအၿဖစ္ စာသင္ၾကားေနစဥ္ အာဂ်န္ခ်ားရဲ့ထိုင္းေတာရနည္းအတိုင္းပထမဆုံးစတင္တရားအားထုတ္ခဲ့သည္။ထိုအခ်ိန္မွစ၍အၿပင္းအထန္တရားအားထုတ္ခဲ့သည္။ အသက္၃၃အရြယ္တြင္ရဟန္းၿပဳခဲ့ၿပီး ယခုအခါေအာ္စေၾတးလွ်ႏုိင္ငံေဗာဓိဉာဏဘုန္းၾကီးေက်ာင္း၌ေက်ာင္းထုိင္ဆရာေတာ္အၿဖစ္ေနထိုင္လွ်က္ရွိပါသည္။ေလးစားခံထိုက္ေသာကမၼဌာန္းဆရာတစ္ေယာက္အၿဖစ္လူသိမ်ားသည္။”သတိတရား၊ပီတိသုခမွသာလြန္ေသာ၊ေယာဂီလက္စြဲ”စာအုပ္ကိုေရးသားထုပ္ေဝခဲ့ပါသည္။

သူရဲ့သင္ၾကားနည္အရ ပီတိသုခသည္ တရားအားထုပ္ခါစေယာဂီမ်ား စိတ္အားတက္ၾကြေစ ရန္အတြက္ အလြန္ေရးပါသည္။ တရားဘာဝနာမွ ေပ်ာ္ရႊင္မူႏွင့္စိတ္ၿငိမ္သက္ခ်မ္းေၿမ ့မွဳကိုရရွိနုိင္ေၾကာင္း၊ စိတ္ၿဖဳစင္သန့္ရွင္းမွဳႏွင့္စိတ္ခြန္အား ဖြံၿဖိဳးတိုးတက္မွဳတို့ကိုလက္ေတြ ့ကိုယ္တုိင္ခံစားႏုိင္ေၾကာင္းတို ့ကိုေလးနက္ေၿပာၾကားခဲ့သည္။ အဆင့္ၿမင့္ေသာပီတိသုခသည္လိင္ဆက္ဆံမူမွရေသာကာမအရသာထက္ပိုမိုေကာင္းမြန္ေၾကာင္းမိန္ ့ၾကားခဲ့သည္။



တရား၏အရသာကို တရားအားထုတ္ေနစဥ္အခ်ိန္မွာသာမက အခ်ိန္မရြးခံစားႏုိင္သည္။

တစ္ၾကိမ္တစ္ခါေလ့က်င့္တတ္ေၿမာက္ထားရံုၿဖင့္ မည္သည့္ေၿခအေန၊အခ်ိန္ခါမဆို တရားအရသာကိုရရွိခံစားနဳိင္သည္။

စာေတြ ့အရ (သုတမယဥာဏ္ၿဖင့္) တရားအားထုတ္ၿခင္း၏အက်ိဳးေက်းဇူးတုိ ့ကိုလက္ခံနားလည္ၾကေသာ္လည္းလူအမ်ားစုသည္ပုံမွန္တရားအားေလ့က်င့္မွဳ စတင္ရန္ခက္ခဲေႏွာင့္ေႏွးေနတတ္ၾကသည္။ တရားအားထုတ္ၿခင္းကို တစ္ခါတစ္ရံ အားကစားရုံသို ့တာဝန္တစ္ခုေနႏွင့္သြားေရာက္ေလ့က်င့္သလုိမ်ိဳးမွားယြင္းစြာစတင္ၿပဳလုပ္တတ္ၾကသည္။

ဒါေပမဲ့တရားဘာဝနာမွရရွိတဲ့စိတ္ခ်မ္းေၿမ့မွဳကိုတန္ဘုိးထားတတ္ခဲ့ရင္ႏွစ္သက္စြာတရားထုိင္ၿဖစ္မွာပါ။တရားအားထုတ္ခ်င္စိတ္အလိုလိုေပၚလာမွာၿဖစ္သည္။ခ်က္ၿခင္းလက္ငင္းအက်ိဳးေက်းဇူးႏွင့္ေရရွည္အက်ိဳးတို့ကို္လက္ေတြ ့ကိုယ္တိုင္ခံစားရမည္ၿဖစ္သည္။



စိတ္က်ဆင္းေနခ်ိန္တြင္ တရားထုိင္ရန္ တက္ၾကြတတ္ေသာ ေယာဂီမ်ားသည္ အလုပ္အကိုင္ေတြ၊စီးပြားေရး၊အိမ္ေထာင္ေရးေတြ၊အဖက္ဖက္၌အဆင္ေၿပေနခ်ိန္တြင္ တရားအားထုတ္ရန္ ပ်င္းရိေနေလ့ရွိသည္။တရားဘာဝနာကို စိတ္ေဝဒနာမ်ားဖယ္ရွားရန္အတြက္သာမက စိတ္ၾကည္လင္ၿပီး ေပ်ာ္ရႊင္ခ်မ္းေၿမ့ရန္အတြက္ပါ အားထုတ္ရန္လိုေၾကာင္းေၿပာဆိုညႊန္ ့ၿပခဲ့သည္။

တရားအားထုတ္ၿခင္းကိုအလုပ္တာဝန္တစ္ခုအၿဖစ္မယူဆဘဲစိတ္အပန္းေၿဖမွဳတစ္အၿဖစ္ယူဆသင့္ေၾကာင္းရွင္းၿပေၿပာဆိုပါခဲ့သည္။”စိတ္ကိုအမွန္တကယ္ဘယ္လုိအပန္းေၿဖရမယ္ဆိုတာကိုနားလည္ရင္တရားအားထုတ္ရတာ ႏွစ္သက္ေပ်ာ္စရာေကာင္းလာမွာပါ”ဟုလည္းေၿပာၾကားခဲ့သည္။



တရားအားထုတ္ၿခင္းမွာ ခက္ခဲပင္ပန္းမွဳဆိုတာမရွိရပါဘူး။ အကယ္၍ေယာဂီကခက္ခဲပင္ပန္းေနၿပီဆိုရင္လဲြမွားေနပါၿပီ။ဘာမွားေနသလဲဆိုရင္ တည္ၿငိမ္မွဳ(Stillness)ပါ။

သမာဓိဆိုတဲ့ပါဋိစကားလံုးကိုတရားအာထုပ္ၿခင္းသို ့မဟုတ္(ပိုမိုတိက်စြာ) စိတ္ကိုအာရုံတစ္ခုေပၚမွာၾကာရွည္စြာထားနုိင္ၿခင္းလုိဘာသာၿပန္ဆိုနုိင္ပါသည္။ အာဂ်န္ၿဗဟၼာကေတာ့ဘာမွလွဳပ္ရွားမွဳမရွိတဲ့စိတ္ရဲ့တည္ၿငိမ္မွဳ(Stillness)ဆုိတဲ့အဓိပၸါယ္ကိုပို၍ႏွစ္သက္သည္။

ၿပီးခဲ့သည့္ကိစၥမ်ား၊ၿဖစ္ရပ္မ်ားဆုိတဲ့အတိတ္အခ်ိန္ႏွင့္လုပ္ကိုင္ေဆာက္ရြက္ရန္အစီအစဥ္မ်ားဆိုတဲ့အနာဂါတ္အခ်ိန္ေတြကိုသြားေနၿခင္းမွစိတ္ကိုရပ္တန္ ့လုိက္ပါ။ေတြးေတြထဲမွာလြင့္ေမ်ာေနရာကရပ္တန္ ့လိုက္ပါ။

ေယာဂီရဲ့စိတ္ကိုပစၥဳပန္အခိုက္မွာသာသတိရွိလွ်က္ရပ္နားထားလိုက္ပါ။တစ္စုံတစ္ရာကိုထိန္းခ်ဳပ္ဘို ့ႀကိဳးစားေနတာကုိလည္းရပ္နားလိုက္ပါ။ဘာမွ်မလုပ္ဘဲေနလိုက္တဲ့အခါ ”ၿပဳလုပ္သူ”ဆုိတာေပ်ာက္သြားၿပီး ”သိေနသူ”ရယ္လို ့သာက်န္ေနလိမ့္မည္။



တရားအားထုတ္ၿခင္းဆိုတာဘာလဲ၊ဘယ္လိုတရားအားထုပ္မလဲဆိုတာကို အာဂ်န္ၿဗဟၼာက ေရထည့္ထားတဲ့ဖန္ခြက္တစ္လံုးႏွင့္ဥပမာၿပခဲ့သည္။ေဘာင္ဘင္ခတ္ေနတဲ့ခြက္ထဲကေရေတြကို တမင္တကာေမႊၿပီးေတာ့ ဒီေရေတြကိုၿငိမ္ေအာင္လုပ္မယ္ဆိုေနရုံႏွင့္ေရေတြကၿငိမ္သက္သြားပါ့မလား။အလားတူပဲ ေယာဂီကငါတရားထုိင္မယ္၊ ငါသမာဓိထူေထာင္မယ္ဆိုၿပီးေတာ့ေယာက္ယက္ခတ္ေနရုံႏွင့္စိတ္ေတြကတည္ၿငိမ္လာပါ့မလား။

ဒီပံုစံမ်ိဳးႏွင့္ေယာဂီေတာ္ေတာ္မ်ားမ်ားဟာတရားအားထုတ္ေနၾကတာပါ။ဒီနည္းႏွင့္ေရေတြမၿငိမ္သြားသလို၊ေယာဂီေတြလည္း(သမာဓိမၿဖစ္လို့)တစ္စတစ္စစိတ္ပ်က္သြားၾကတာမ်ားပါတယ္။



နည္းစနစ္အမွန္ကေတာ့ေရခြက္ကိုေအာက္သို့ခ်လိုက္ပါ။ ခ်ခ်ၿခင္းခဏမွာေတာ့ေရေတြကဟိုဘက္ဒီဘက္ပို၍ေဘာင္ဘင္ခတ္ေနလိမ့္ဦးမည္။ တေအာင့္အၾကာမွာေရေတြအားလံုး လုံဝၿငိမ္သက္သြားလိမ့္မည္။ေရခြက္ကိုကိုင္ၿပီးေတာ့ဘယ္နည္းႏွင့္မွ်ေရေတြၿငိမ္ေအာင္မလုပ္ႏုိင္ပါဘူး။



တရားအက်င့္၌ဒီဥပမာကိုသင္ခန္းစာယူသင့္သည္။တစ္ခုခုကိုဆုတ္ကိုင္ရင္းတရားအားထုတ္၍မရႏုိင္ပါ။

ေရွးဦးစြာအယူဝါဒစြဲေတြ၊စိတ္ကူးေတြ၊အေတြးေတြ၊အားလံုးကိုလႊတ္ခ်လိုက္ပါ။ခဏေတာ့စိတ္္မတည္မၿငိမ္ၿဖစ္ေနလိမ့္မည္။ အားလံုးကိုလႊတ္ခ်ႏုိင္ၿပီး၊ စိတ္ကိုထိန္းခ်ဳပ္ဘို ့ၾကိဳးစားေနတာကိုလည္းစြန္ ့လႊတ္လိုက္ႏုိင္ႏွင့္တၿပိဳင္နက္ တရားအားထုတ္ရတာအလြန္ ့လြယ္ကူလာပါလိမ့္မည္။

အာရုံခံစားတတ္တဲ့စိတ္ဟာၿငိမ္သက္လာတာႏွင့္အမွ်ခြန္အားေတြၿပည့္ဝလာလိမ့္မည္။ခြန္အားၿပည့္ဝသည့္စိတ္သည္ေပ်ာ္ရႊင္မူ(Joy)ကိုၿဖစ္ေပၚေစသည္။အဲဒီခ်ိန္ကစၿပီး တရားဘာဝနာ၏ေပ်ာ္ရႊင္ခ်မ္းေၿမ့မူ(Happiness)ေတြကိုစတင္ခံစားရပါၿပီ။



စိတ္တည္ၿငိမ္မူကဝိပႆနာဥာက္ကိုဦးေဆာင္ပါတယ္။ စိတ္သည္ တည္ၿငိမ္ၿပီး၊တိတ္ဆိတ္လာသည္ႏွင့္တစ္ၿပိဳင္နက္ သူ့အလုိလုိအရာရာကိုရွင္းလင္းမွန္ကန္စြာရူၿမင္တတ္လာပါလိမ့္မည္။ ဖားေလာင္းကေလးက သူရဲ့ေရအုိင္ကေရအေၾကာင္း၊ဘယ္အခ်ိန္မွာ၊ဘယ္လိုမ်ဳိးဖားငယ္ကေလးၿဖစ္ဘာလိမ့္မယ္ဆိုတာသိသလို လိုအပ္ေသာသမာဓိရွိသည့္ေယာဂီသည္ဘယ္လိုေတြးမ်ဳိးေတြဝင္လာတယ္၊ဘာေတြႏွင့္စိတ္ရွုပ္ေထြးေနတယ္၊ဘာေတြကိုတက္မက္ေနတယ္ ဆုိတာ အလုိလုိသိၿမင္လာႏုိင္သည္။



အဆင့္ၿမင့္သည့္သမာဓိ(အပၸနာသမာဓိ)ကိုထူေထာင္ႏုိင္ၿခင္းသည္ ေတာနက္ထဲကပစ္ရမစ္ေပၚကိုေရာက္သြားရတာႏွင့္တူလွသည္။

ေတာနက္ႏွင့္တူတဲ့အေတြးစိ္တ္ကူးေတြ၊မိသားစုတာဝန္ေတြ၊ဝတၱရားေတြ၊လုပ္ငန္းကိစၥေတြကို ပစ္ရမစ္ေပၚကေန အားလံုးကိုအရွိအတိုင္း(သဘာဝအတိုင္း)ၿမင္ႏွိင္သည္။



မဂ္ဉာဏ္ဖိုလ္ဉာဏ္ရရွိရန္ အမ်ိဳးမ်ိဳးေသာကမၼဌာန္းေက်ာင္းမ်ားမွ မတူညီေသာသမာဓိအဆင့္အမ်ိဳးမ်ိဳးလုိအပ္သည္ ဟုသင္ၾကားေပးၾကသည္။

တခ်ိဳ့ေသာကမၼဌာန္းဌာနမ်ားသည္ စ်ာန္ဆိုက္ေသာအဆင့္ၿမင့္သမာဓိထက္ ခဏိကသမာဓိကိုပို၍အေလးထားသင္ၾကားေပးၾကသည္။



တခ်ိဳ့ေသာကမၼဌာန္းဆရာေတာ္မ်ားက စ်ာန္သမာဓိ(အဆင့္ၿမင့္တဲ့သမာဓိ)မွရရွိေသာပီတိသုခသည္တြယ္တာမက္ေမာလြယ္သၿဖင့္တားၿမစ္ေလ့ရွိသည္။ေယာဂီအမ်ားစုသည္ မဂ္ဉာဏ္ဖိုလ္ဉာဏ္ကိုသာရည္ရြယ္ေတာင့္တေသာေၾကာင့္ စ်ာန္သမာဓိကိုဖယ္ရွားေလ့ရွိသည္။



ဗုဒၶဘာသာ၏အံၾသႏွစ္သက္ဖြယ္ေကာင္းေသာအခ်က္မွာ အၿပန္အလွန္ေဆြးေႏြးၿခင္းကို လုိလားစြာလက္ခံၿခင္းၿဖစ္သည္။ မည္သူတစ္ဦးတစ္ေယာက္ကိုမွ်အတင္းအၾကပ္လက္ခံခုိင္းၿခင္းမၿပဳလုပ္ပါ။

ေတာရေဆာက္တည္၍အခ်ိန္ၿပည့္တရားဘာဝနာပြားမ်ားေသာရဟန္းေတာ္မ်ားသာမကသူ၏တရားစခန္း၌လူေယာဂီအမ်ားစုသည္စ်ာန္ဆိုက္ေသာအဆင့္ၿမင့္သမာဓိကုိေအာင္ၿမင္စြာထူေထာင္ႏုိင္ခဲ့ၾကသည္။

စ်ာန္ဆုိက္သည့္သမာဓိကိုအမွန္တကယ္လုိအပ္ေၾကာင္းဗုဒၶက သူ၏အဆံုးအမမ်ား၌ရွင္းလင္းစြာေဖာ္ၿပထားခဲ့သည္။ ယခုအခါ ဗုဒၶ၏အဆံုးအမမ်ား၌ သမာဓိလုိအပ္ဟုလက္ခံၾကေသာ္လည္း ကြဲလဲြခ်က္မ်ားရွိ

ထူေထာင္ရမည္သမာဓိအဆင့္အတန္းအမ်ိဳးမ်ိဳးကို ကြဲလဲြစြာယူဆၾကသည္။

အာဂ်န္ၿဗဟၼာကေတာ့ သမာဓိမွရရွိေသာပီတိသုခ၏တြယ္ၿငိမွဳ့အႏၱရာယ္ကုိ ေၾကာက္စရာမလိုေၾကာင္းေၿပာဆိုခဲ့သည္။ သမာဓိ ၌ေပ်ာ္ေမြ ့ေလ့ရွိေသာေယာဂီတစ္ေယာက္သည္ ေသာတာပန္၊သဒါဂါမ္၊အနာဂါမ္ႏွင့္ရဟႏၱာတို့၏သြားရာလမ္းတစ္ခုခုကိုေမွ်ာ္လင့္ႏုိင္သည္။

သမထႏွင့္ဝိပႆနာအေၾကာင္းစကားရည္လုပြဲမ်ားသည္ တရားအားထုတ္ခါစ(သို့)တရားအားထုတ္ရန္ေလ့လာေနသည့္ ေယာဂီသစ္တစ္ေယာက္အား လြဲမွားေသာနားလည္မွဳ့မ်ားကိုၿဖစ္ေစသည္။ သမထႏွင့္ဝိပႆနာသည္ အဆက္အစပ္မရွိေသာ၊ကြဲၿပားေသာအားထုတ္ၿခင္းတစ္မ်ိဳးစီၿဖစ္ေၾကာင္း တစ္ခ်ိဳ့ေသာကမၼဌာန္းေက်ာင္းမ်ားမွသင္ၾကားၾကသည္။ အဆင့္ၿမင့္သမာဓိကိုထူေထာင္ၿခင္းသည္ သမထ ၿဖစ္ၿပီး မည္သည့္ဝိပႆနာဥာဏ္ကိုမွ်မရရွိႏုိင္ပါဟုေသာအဆိုကို အာဂ်န္ၿဗဟၼာ လက္မခံႏုိင္ေၾကာင္းၿငင္းဆိုခဲ့ပါသည္။ တစ္ေၾကာင္းတည္းေသာနည္း၏ မတူညီေသာအက်င့္တစ္မ်ိဳးစီသာၿဖစ္ၿပီး သမထ(အဆင့္ၿမင့္သမာဓိ)သည္ ဝိပႆနာဥာဏ္ၿဖစ္ေစရန္ုဦးေဆာင္ၿပီး၊ ဝိပႆနာအက်င့္ၿဖင့္အဆင့္ၿမင့္သမာဓိကိုရရွိေစနဳိင္သည္။



မ်ားၿပားလွေသာတရားအားထုတ္နည္းမ်ား၊ ဝိဝါဒကြဲၿပားမူမ်ား၊ကြဲလြဲေသာအယူအဆမ်ားသည္ ေယာဂီတစ္ေယာက္အား ေရာေထြးေစၿပီး နားလည္ရန္ခက္ခဲေစသည္။ အာဂ်န္ၿဗဟၼာ၏ အေကာင္းဆုံးအၾကံမွာ စတင္တရားအားထုတ္ၾကည့္္ပါ။ သင့္၏ကိုယ္ပိုင္ေတြ ့အၾကံဳမွတဆင့္ဘယ္လုိဆက္လုပ္ရမယ္ဆိုတာသိလာပါလိမ့္မည္။

စာအုပ္ေၿမာက္မ်ားစြာကိုအဖတ္မ်ားၿပီး တရားထုိင္ခ်ိန္နည္းၿခင္းႏွင့္ အၿငင္းအခံုမ်ားၿပီး ဝစီပိတ္မေနတတ္ၿခင္းတုိ့မွာ အဆိုးဆံုးၿပႆနာၿဖစ္သည္။ မည္သည္အခါမွ စဥ္းစားေတြးေခၚၿခင္းၿဖင့္ ဝိပႆနာဉာဏ္ကိုမရရွိနဳိင္ေပ။ သိုေသာ္ ဝစီပိတ္အက်င့္ၿဖင့္ဝိပႆနာဉာဏ္ကိုရနဳိင္သည္။



Tips for meditation (လုိက္နာရန္အခ်က္မ်ား)

၁။ စတင္တရားအားမထုတ္ခင္ခႏၶာကုိယ္တစ္ခုလံုးမွအေၾကာေတြကိုေလ်ာ့ခ်လိုက္ပါ။ ေနာက္ခႏၶာကိုယ္မွအေၾကာေတြေၿပေလ်ာ့သြားသလိုစိတ္ကိုလည္းေလ်ာ့ခ် (Relax) လိုက္ပါ။

၂။ ဘာကိုမွ်ရရွိလာေအာင္၊ၿဖစ္လာေအာင္မၾကိဳးစားပါႏွင့္။ ဘာကိုမွ်လည္းေပ်ာက္ပ်က္သြားေအာင္ဖ်က္ဆီးဘ့ိုလည္းမၾကိဳးစားပါႏွင့္။



၃။ဘာကိုမွ်လည္းမလုပ္ပါႏွင့္။ မိမိရဲ့စိတ္ကိုထိန္းခ်ဳပ္ရန္ၾကိဳးစားေလေလ စိတ္ကပိုၿပီးခက္ထန္လာေလေလၿဖစ္လိမ့္မည္။ စိတ္ကပို၍ခက္ထန္မာေၾကာလာေလေလ သမာဓိရန္ပိုခက္ေလေလၿဖစ္လိမ့္မည္။



၄။မိမိကုိယ္ကုိၾကင္နာသနားပါ။ သိမ္ေမြ ့ၿငင္သာစြာေလ့က်င့္ပါ။ တရားကို သိမ္ေမြ ့ၿငင္သာစြာအားထုတ္တတ္တဲ့အက်င့္ေကာင္းေမြးၿမဴပါ။ ကုိယ္ႏွင့္စိတ္ကိုအားကုန္ႏွိပ္စက္သလိုမ်ိဳးမၿဖစ္ပါေစႏွင့္။ အရမ္းၿပင္းၿပင္းထန္ထန္လည္းအားမထုပ္ပါႏွင့္။ ဆႏၵလည္းအေစာပါႏွင့္။ ၿငင္သာသိမ္ေမြ ့ေသာတရားအားထုတ္ၿခင္းကသာလွ်င္ၿမန္စြာတရားရေၾကာင္းၿဖစ္သည္။



၅။ဘယ္လုိတရားအားထုတ္ရမယ္ဆိုတာကိုအေလးထားပါ။ ဘယ္လိုမ်ဳိးၾကံဳေတြ ့ရမယ္ဆိုတာကိုဂ႐ုမၿပဳပါႏွင့္။ လြဲမွားေလ့ရွိတာက ေယာဂီအမ်ားစုသည္ ဘယ္လိုပံုစံမ်ဳိးွႏွင့္ရွဳရမယ္ဆိုတာထက္ ဘာေတြေတြ ့ရမယ၊္ၿမင္ရမယ္၊ဆိုတာကိုအာရုံစုိက္ေနတတ္ၾကသည္။ အရူခံအာရုံေတြက ဘာေတြဆိုတာထက္

၆ ။ေမတၱာဘာဝနာပြားမ်ားပါ။ ကိုယ္ႏွင့္စိတ္မွာၿဖစ္ေပၚေနတဲ့ ႏွစ္သက္တဲ့ခံစားမူ(သို့)နာက်င္တဲ့ခံစားမူ၊စိတ္တည္ၿငိမ္မူ(သို့)စိတ္ပ်ံလြင့္မူ၊တက္ၾကြႏုိးၾကားမူ(သို့)အိပ္ခ်င္ငုိက္ၿမည္းမူ ေတြအားလံုးကို လက္ခံရွဳမွတ္ႏုိင္ရန္ၿပင္ဆင္ထားပါ။

၇။ သီအိုရီႏွင့္လက္ေတြ ့အက်င့္တို့မွ်တပါေစ။ သီအိုရီကေၿမပုံႏွင့္တူၿပီး လက္ေတြ ့အက်င့္ကေတာ့လမ္းၿပမီးႏွင့္တူသည္။ ရတနာရွာေဖြတဲ့အခါ ႏွစ္ခုစလုံးလုိအပ္ၿပီး သင့္ေလွ်ာ္သလိုအသံုးခ်ရန္ၿဖစ္သည္။



၈။ေပ်ာ္ရႊင္ခ်မ္းေၿမ့စြာတရားအားထုတ္ႏွုိင္ၾကပါေစ။



ဘာသာၿပန္ဆိုသူ ေကာင္းထက္ညြန့္



The path to bliss and wisdom

Ajahn Brahmavamso, Saturday, June 12, 2010



Truth Education

Saturday, June 12, 2010Ajahn Brahmavamso:



The path to bliss and wisdom

The best way to learn about meditation is to practise it, says Ajahn Brahm...

Bangkok, Thailand -- 'Teach what you know," says the old adage. Perhaps a more powerful directive would be to teach what you love. For Ajahn Brahm, the two come together in teaching meditation.

"I love doing meditation. Of all the things I do, meditation is the best. It's what gives you energy. It's also what gives you fun. It's also what gives you the understanding of what Buddhism truly is," said Ajahn Brahm with palpable - and contagious - enthusiasm during a public talk on meditation given in Bangkok recently.

Having first begun meditating while a student of theoretical physics at Cambridge University, the English-born monk later immersed himself more deeply in meditation in the Thai forest tradition as a disciple of renowned master Ajahn Chah. Ordained now for 33 years and currently the abbot of Bodhinyana Monastery in Australia, he has since become a widely respected meditation teacher in his own right and has published a book on meditation entitled Mindfulness, Bliss and Beyond: A Meditator's Handbook.

Bliss is certainly a key element of his teachings - especially as a motivation for people to start meditating. Meditation, Ajahn Brahm emphasizes, actually creates happiness. It leads to inner peace and the experience of the "pure and empowered" mind, which is deeply blissful ("better than sex!" is the catchy tagline he offers).

Moreover, Ajahn Brahm claims that meditation trains one to be happy when off the meditation cushion as well, for once one learns how to be happy from within one can remain at ease regardless of what's going on in the world.

Despite knowing of such benefits of meditation in theory, most people still find it difficult to establish meditation as a regular practice. Often, people make the mistake of approaching meditation like going to the gym to work out, driven by guilt. But if you focus on the happiness that comes from meditation, Ajahn Brahm says, you'll do it because you like to do it, want to do it and actually experience its immediate and long-term benefits. And for those who may be motivated to meditate during times of stress but find laziness sets in when their lives get rosier, he points out that one can practice meditation not just to get rid of acute suffering but to generate even more happiness.

Rather than thinking of meditation as work, Ajahn Brahm explains it as "mental relaxation". When you really know how to relax the mind, meditation becomes fun.

He says cheerfully, "Meditation's not hard. If it's hard, you're missing the point."

So, what is the point? In a word, "stillness".

The Pali word samadhi is often translated generally as "meditation" or more specifically as "concentration", but Ajahn Brahm prefers "stillness" as he feels it is more descriptive of the word's true meaning. It also indicates how to actually reach the state of samadhi - by being still, by not doing anything.

One stops moving in time, into the past or the present, and one stops moving in thought. One rests mindfully in the present moment. One also stops trying to control anything or do anything. "The Doer" is subdued; only "the Knower" remains.

To clarify what meditation is and how to do it, Ajahn Brahm likes to perform a little demonstration. He holds up a glass, with the water in it sloshing from side to side. How can one make the water still? Ajahn Brahm stares intently at the glass and screws his face up with exaggerated effort, intoning, "I'm going to meditate! I'm going to 'concentrate'! I'm going to hold this cup of the water until it is totally still!" He pauses briefly, then asks with mock anxiety, "Is it still yet? Is it still yet?'

"That's the way many people meditate," he chuckles. "The problem is, the water never gets still that way, and people just get frustrated. The way to do it is to put the glass down. At first, the water moves more, but then soon after it gets totally still, like it could never do if you were holding it.

"The same is true for meditation: At first, when you let go, the mind gets more restless. But then it gets still, like it couldn't if you were holding it, trying to make it still. When you put the mind down and let go of all control, meditation becomes so easy."

When the mind is still, it is energised, and that energy gives you joy - this is where the happiness of meditation comes from.

Stillness also leads to insight. Once the mind is still and silent, it automatically sees more clearly. "A tadpole can only know what water is when it becomes a frog and gets out of the water. Similarly, only when your mind is still can you know what thinking is, what all the movement and agitation and craving is," he explains.

Another evocative simile Ajahn Brahm draws on comes from his experiences travelling as a young man in South America. He had been wandering in thick rainforest when suddenly he came upon a huge pyramid. Not having seen the horizon for days, it was a revelation to get to the top of the pyramid. "Suddenly, I could see my whole world laid down in front of me and see this incredible emptiness - infinity - surrounding the noisy jungle," he recalls with wonder.

Deep meditation is like climbing the pyramid above the jungle of our thoughts, our family life, our work life, our world. Only when you rise above it and attain stillness can you see the bigger picture of reality.

Among different schools of meditation, however, varying views exist about how high up the pyramid, or to invert the simile, how deep into samadhi it is necessary to go to develop liberating insight. Some methods emphasize the development of moment-to-moment mindfulness rather than deep meditation.

In particular, some teachers caution against "getting stuck on bliss", particularly that experienced in the deep meditation states called jhanas. For while the promise of bliss through meditation may be appealing to many, it also raises red flags to those practitioners who say they are wary of meditating for "just" relaxation or bliss, being intent on meditating for wisdom.

Of the sometimes vigorous debate, Ajahn Brahm says, "it's wonderful that you can have debate in Buddhism. You're not forced to believe anything." Still, he is forthcoming in offering his views on some common points of contention, subject of course to each individual's own scrutiny and trial.

For one, he is unequivocal in teaching the necessity of developing the jhanas. Ajahn Brahm's book has been called "bold" for plainly putting forth this position and offering vivid descriptions and instructions about the jhanas, which few other books have thus far done. The jhanas may seem esoteric, but Ajahn Brahm says that it is not only monks who can practice them. He reports that many of his lay disciples have also developed them during retreats.

"It's so clear from the teachings of the Buddha that you really need those jhanas," he says. "There has been a distortion of the Buddha's teachings [in saying otherwise]. I'm quite harsh on this point, but it needs to be said."

In his view, the problem is that people, especially in Western countries, can emphasize mindfulness training (in daily life) so much that they do not recognise there are different levels of mindfulness with varying levels of effectiveness in developing higher insight.

He likens weak mindfulness to a teaspoon, "powerful mindfulness" (what he calls the mindfulness produced after developing firm samadhi but prior to jhanas) to a spade, and "superpower mindfulness" (mindfulness produced after the jhanas) to a huge backhoe, in terms of their efficiency in digging a hole or digging oneself out of ignorance, so to speak.

As for the fears of "getting stuck" on bliss, Ajahn Brahm maintains there is no such danger. "You don't get stuck on the jhanas. It is said in the suttas that anyone who indulges in jhanas can only expect one of four results - stream winner, once-returner, non-returner, arahant [the four stages of enlightenment]. If you do 'get stuck on jhanas', what'll happen is you'll be enlightened."

The misgivings some have about jhanas is related to what Ajahn Brahm calls the "Great Debate About Samatha Versus Vipassana". For new meditators, the terms can be confusing as different explanations are given about them. Some traditions hold that samatha (calm) and vipassana (insight) are separate types of meditation, and developing jhanas is "only samatha" and does not result in wisdom. Ajahn Brahm disagrees, saying "the two are indivisible facets of the same process. Calm leads to insight and insight leads to calm."

To tell it as a story, as he is wont to do, a happily married couple, Mr Sam Atha and Mrs Vi Passana, decide to go on a walk up a hill. Sam wanted to go to the top because it was so peaceful up there. Vi accompanied him, but she wanted to go up there for the beautiful view. They also took their little dog called Metta. So Sam, Vi and Metta walked up the hill. The higher they got, the more Metta wagged his tail. When they got to the top, Sam enjoyed the beautiful peace, but as he had eyes, he also saw the amazing view. Vi enjoyed the view, her original purpose, but she could also feel the calm. And Metta was running around happily. In meditation, insight, calm, and compassion always go together.

With all the different and contradictory points of view about meditation that can be confusing, Ajahn Brahm's advice is simple: Start meditating. Then one can figure things out from one's own experience.

"The problem is people read too much and practice too little, argue too much and keep silent too little," he says. "Wisdom never comes from thinking, but from silence."

Tips for meditation

1) Relax - Start by relaxing your body physically, removing any tension in your muscles. Then imagine transferring that same action of relaxing your body to relaxing your mind.

2) Let go - Don't try to gain anything or get rid of anything through your meditation.

3) Do nothing - The more you try to control the mind, the stiffer it becomes and the less suited for meditation. Just do nothing and leave the mind alone and it will become still on its own.

4) Be kind and gentle to yourself - Adopt a kind and gentle attitude in your meditation. Don't be too forceful with your body and mind. Don't try too hard or be too impatient. Gently and softly is the fastest way.

5) Focus on the how, not the what - The trick in meditation is not to focus on what you're experiencing but how you're experiencing it. What's more important than the object of meditation is how you are relating to the object (see number 6).

6) Give unconditional love to every moment - Another dimension of loving-kindness meditation (metta bhavana), in addition to giving unconditional love to yourself and other beings, is giving unconditional love to every moment. Open the door of your heart to whatever you're experiencing in your mind and body, whether it is comfort or pain, calm or restlessness, alertness or torpor, etc.

7) Keep theory and practice in balance - Theory is like a map, practice is like a flashlight. Both are needed to find treasure, but both have to be kept in balance.

8) Enjoy meditation!



အေကာင္းဆံုးေသာတရားအားထုတ္ပံုသင္ယူနည္းမွာ ကုိယ္တုိင္ေလ့က်င့္ၿခင္းပဲၿဖစ္တယ္လုိ ့အာဂ်န္ၿဗဟၼာကဆုိပါတယ္။“သိထားတာကိုသင္ၾကားေဝငွပါ”လုိ့ေရွးစကားပံုဆုိထားသည္။ ႏွစ္သက္ၿမတ္ႏုိးတာေတြကိုသင္ၾကားပို့ခ်ပါ” ဆိုတာကပိုသင့္ေလွ်ာ္မွန္ကန္ပါလိမ့္မည္။ အာဂ်န္ၿဗဟၼာကေတာ့ သိနားလည္ထားတာေတြကို ႏွစ္သက္ၿမတ္ႏုိးစြာ သင္ၾကားပို့ခ်ေပးသည္။



က်ဳပ္ကေတာ့တရားဘာဝနာမွာႏွစ္ၿခိဳက္ေမြ ့ေလ်ာ္ပါတယ္။



က်ဳပ္ၾကိဳက္တာေတြအားလံုးထဲမွာတရားအားထုတ္ၿခင္းကေကာင္းဆံုးပါပဲ။တရားအားထုတ္ၿခင္းက စိတ္ခြန္အားေတြၿဖစ္ေပၚေစတယ္။ ေပ်ာ္စရာလည္းေကာင္းပါတယ္။



ဗုဒၶဘာသာ၏ စစ္မွန္တဲ့အႏွစ္သာရကို နားလည္ႏုိင္စြမ္းကိုရရွိေစႏုိင္ေၾကာင္း သူ ့ရဲ့မိန္ ့ခြန္းထဲမွာထည့္သြင္းေၿပာၾကားခဲ့သည္။



(Credit to dhammaweb)