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holybookslibrary · 7 months

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Things as they are by Ajaan Maha Boowa Nanasampanno

Things as they are Things as they are are talks initially given to the monks at Acariya Maha Boowa’s monastery, Wat Pa Baan Taad, in Udorn Thani Province, Thailand. As might be expected, they deal in part with issues particular to the life of Buddhist monks, but they also contain much that is of more general interest. Since the monks assembled to listen to these talks were at different stages in their practice, each talk dealt with several issues on various levels. Thus, there should be something of use in these pages for every reader interested in the training of the citta. Download it here (224 pages):

Things As They Are You can buy the print version here: Link

What is Citta in Buddhism?

"Citta" is a term in Buddhism that is often translated as "mind" or "consciousness." However, its meaning is multifaceted and can vary depending on the context in which it is used. Here are some key points about "citta" in Buddhism: - Basic Meaning: At its most basic level, "citta" refers to the mind as the seat of consciousness, encompassing both cognitive and emotional aspects. - Three Aspects of Existence: In the Theravāda Abhidhamma (a systematic analysis of the Buddha's teachings), all experiences are analyzed in terms of three aspects: citta (consciousness), cetasika (mental factors), and rūpa (material form). Here, "citta" is the knowing aspect of the mind, while "cetasika" are the various mental factors that arise and cease with consciousness. - Types of Citta: The Abhidhamma classifies citta into different types based on various criteria, such as the object of consciousness, the quality of the consciousness (wholesome, unwholesome, or neutral), and the plane of existence in which it arises. - Citta as a Stream: In many Buddhist texts, the continuity of consciousness is described as a stream (santāna), often referred to as the "stream of consciousness." This stream flows on from one life to the next, playing a central role in the process of rebirth. - Citta in Meditation: In the context of meditation, understanding the nature of "citta" is crucial. Meditators are often instructed to observe the arising and passing away of citta and its associated mental factors to gain insight into the impermanent, unsatisfactory, and non-self nature of existence. - Citta-viṭṭi: This term refers to the "thought processes" or "modes of consciousness." In meditation, one might observe different citta-viṭṭi as the mind reacts to various stimuli or gets absorbed in different states. - Purification of Citta: One of the goals of Buddhist practice is the purification of the mind. This involves removing defilements (kilesas) such as greed, hatred, and delusion, leading to a state of clarity, peace, and eventually, enlightenment. It's worth noting that the interpretation and emphasis on "citta" can vary between different Buddhist traditions. While the above points are largely based on the Theravāda tradition, other Buddhist schools, such as the Mahāyāna and Vajrayāna traditions, might have slightly different perspectives and teachings on the concept.

"Citta" - The Mind's Essential Knowing Nature

Read the full article

#citta #consciousness #hamaboowa #monks #non-self #santāna #Talks #TheravādaAbhidhamma

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panatmansam · 2 years

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IS ENLIGHTENMENT UNION WITH THE ETERNAL "ONE"?

I read a post discussing the concept of Buddhist nirvana as a state of union with the absolute, the universe, the all, called by the Vedic priests (there were no Hindus yet) "Brahman". The “raindrop falls into the sea” hypothesis. The Buddha flatly rejected this idea. He also flatly rejected the concept that we are extinguished upon death.

His solution was a concept called "mindstream" or citta-santāna which is just our thoughts and sense impressions which he described as somehow continuing on to our next life. He was less than enthusiastic about this though. He, again and again, stressed that this life was what was important. Ending suffering here and now and teaching others.

It seems that many in the west including the author of the post who are convinced that nibbana is a mystical state achievable only by saints from antiquity who states "I suspect that for most of us, full enlightenment is not something we really know, certainly not something experienced. It is an ideal to guide practice rather than a goal that l actually expect to reach". The thing is that if one reads the Pali Canon it is apparent that virtually everybody in the sangha attains bodhi, awakening.

It is a commonplace attainment. It is expected of each of us who undertake the training. What is this attainment? It is freedom from suffering. Freedom from fear even fear of death. It is attained through Buddhist meditation as taught in the suttas. Very simple and straightforward. The instructions are there for all to see because generations of men and women sacrificed their lives to preserve them for us. Do it, and attain liberation by changing your thought and perceptions as taught.

"I teach only suffering and the end of suffering".

-- Siddhartha Gautama, the Buddha, Samyutta Nikaya 15:3

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chaitanyavijnanam · 8 months

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కార్యసిద్ధిని చేకూర్చే ఆంజనేయ శ్లోకాలు - Slokas of Hanuman to succeed in different works

🍀. కార్యసిద్ధిని చేకూర్చే ఆంజనేయ శ్లోకాలు 🍀

1. విద్యా ప్రాప్తికి:

పూజ్యాయ, వాయుపుత్రాయ వాగ్ధోష వినాశన! సకల విద్యాంకురమే దేవ రామదూత నమోస్తుతే!!

2. ఉద్యోగ ప్రాప్తికి :-

హనుమాన్ సర్వధర్మజ్ఞ సర్వా పీడా వినాశినే! ఉద్యోగ ప్రాప్త సిద్ధ్యర్థం శివరూపా నమోస్తుతే!!

3. కార్య సాధనకు :-

అసాధ్య సాధక స్వామిన్ అసాధ్యం తమకిమ్ వద! రామదూత కృపాం సింధో మమకార్యమ్ సాధయప్రభో!!

4. గ్రహదోష నివారణకు :-

మర్కటేశ మహోత్సాహా స్రవ గ్రహ నివారణ! శత్రూన్ సంహార మాం రక్ష శ్రియం దాపయామ్ ప్రభో!!

5. ఆరోగ్యమునకు :-

ఆయుః ప్రజ్ఞ యశోలక్ష్మీ శ్రద్ధా పుత్రాస్సుశీలతా! ఆరోగ్యం దేహ సౌఖ్యంచ కపినాథ నమోస్తుతే!!

6. సంతాన ప్రాప్తికి :-

పూజ్యాయ ఆంజనేయ గర్భదోషాపహారిత్! సంతానం కురమే దేవ రామదూత నమోస్తుతే!!

7. వ్యాపారాభివృద్ధికి :-

��ర్వ కళ్యాణ దాతరమ్ సర్వాపత్ నివారకమ్! అపార కరుణామూర్తిం ఆంజనేయం నమామ్యహమ్!!

8. వివాహ ప్రాప్తికి :-

యోగి ధ్యే యాం ఘ్రి పద్మాయ జగతాం పతయేనమః! వివాహం కురమేదేవ రామదూత నమోస్తుతే!!

🍀. Kāryasidhini ān̄janēya ślōkālu 🍀

1. Vidyā prāptiki:

Pūjyāya, vāyuputrāya vāgdhōṣa vināśana!

Sakala vidyāṅkuramē dēva rāmadūta namōstutē!!

2. Udyōga prāptiki:-

Hanumān sarvadharmajña sarvā pīḍā vināśinē!

Udyōga prāpta sid'dhyarthaṁ śivarūpā namōstutē!!

3. Kārya sādhanaku:-

Asādhya sādhaka svāmin asādhyaṁ tamakim vada!

Rāmadūta kr̥pāṁ sindhō mamakāryam sādhayaprabhō!!

4. Grahadōṣa nivāraṇaku:-

Markaṭēśa mahōtsāhā srava graha nivāraṇa!

Śatrūn sanhāra māṁ rakṣa śriyaṁ dāpayām prabhō!!

5. Ārōgyamunaku:-

Āyuḥ prajña yaśōlakṣmī śrad'dhā putrās'suśīlatā!

Ārōgyaṁ dēha saukhyan̄ca kapinātha namōstutē!!

6. Santāna prāptiki:-

Pūjyāya ān̄janēya garbhadōṣāpahārit!

Santānaṁ kuramē dēva rāmadūta namōstutē!!

7. Vyāpārābhivr̥idhiki:-

Sarva kaḷyāṇa dātaram sarvāpat nivārakam!

Apāra karuṇāmūrtiṁ ān̄janēyaṁ namāmyaham!!

8. Vivāha prāptiki:-

Yōgi dhyē yāṁ ghri padmāya jagatāṁ patayēnamaḥ!

Vivāhaṁ kuramēdēva rāmadūta namōstutē!!

#Hanuman హనుమాన్#జ్ఞానవాహిని #Spiritual #Bhakthi #Insight #సందేశాలు #Jnanavahini #message of the day #prasad bharadwaj

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tvansantana · 8 months

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tell t what you think ... if you think about it

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what-hot · 2 years

Photo

T Van Santāna @ tvansantana

#blog #art #trending

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gardenofthefareast · 5 years

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Mindstream

Citta-saṃtāna (Sanskrit), literally "the stream of mind",[3] is the stream of succeeding moments of mind or awareness. It provides a continuity of the personality in the absence of a permanently abiding "self" (ātman), which Buddhism denies. The mindstream provides a continuity from one life to another, akin to the flame of a candle which may be passed from one candle to another:[4][5][note 1] William Waldron writes that "Indian Buddhists see the 'evolution' of mind i[n] terms of the continuity of individual mind-streams from one lifetime to the next, with karma as the basic causal mechanism whereby transformations are transmitted from one life to the next."[6] According to Waldron, "[T]he mind stream (santāna) increases gradually by the mental afflictions (kleśa) and by actions (karma), and goes again to the next world. In this way the circle of existence is without beginning."

#mindstream

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lautone · 2 years

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Ashthalakshmi ou Étoile de Lakshmi est un octogramme particulier ; une combinaison de polygones réguliers représentée par le symbole de Schläfli {8/2} ou 2{4}, construit à partir de deux carrés congruents partageant le même centre et différant d'une rotation d'un angle de 45°.

Les 8 extrémités du symbole manifestent les 8 sources de richesse de la Déesse Lakshmi.

En fonction de la puissance que vous souhaitez manifester dans votre vie, vous pouvez l’évoquer sous ses différents aspects de l’ Ashta Lakshmi :

Ādi Lakṣmī = La manifestation source de Lakshmi.

Dhānya Lakṣmī = La richesse des récoltes.

Veera Lakṣmī = Le courage.

Gaja Lakṣmī = Fertilité et nourriture.

Santāna Lakṣmī = Bénédiction de la descendance.

Vijaya Lakṣmī = Victoire et réussite.

Aishwarya Lakṣmī = Connaissance et enseignement.

Dhana Lakṣmī = Richesse spirituelle et matérielle.

Lakshmi accompagne les yogis sur leurs chemins depuis des dizaines de milliers d'années

Ce symbole peut particulièrement être associée à des fleurs, Padma (le lotus) étant un autre nom de Lakshmi.

Lakshmi est célébrée chaque année à l’automne, lors du festival Diwali , le festival des lumières.

Pendant l’année, son jour de prédilection est le vendredi. Il est bon d’allumer une bougie et de l’encens en son honneur en ce jour pour la remercier des bénédictions accordées.

Voici un mantra qui lui est dédiée et que vous pouvez répéter plusieurs fois par jour: « Om hreem Shreem Lakshmi bhyo namaha ». Il signifie : « Déesse Lakshmi, résidez en moi et donnez votre abondance sur tous les aspects de mon existence. » En plus simple, vous pouvez aussi dire « Om Nameh Lakshmi Namah

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vedantaboston · 3 years

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To a Child the Mother Comes

Year 1898. Place: Kshir-Bhavani Temple in Kashmir. Swami Vivekananda stands pondering over the ruins of the temple and the desecration wrought by the Muslim invaders. Distressed at heart, he thinks: “How could the people have permitted such sacrilege without offering strenuous resistance? If I were here then, I would never have allowed such things. I would have laid down my life to protect the Mother.” No sooner this thought strikes him than he hears a voice deep inside his heart—the voice of the Divine Mother:

“What even if unbelievers should enter my temples and defile my images! What is that to you? Do you protect me? Or do I protect you?”

In the same shrine, on another day, the Mother speaks to him again. When Swamiji thinks of building a new temple to the Mother on the same spot where the dilapidated temple stands, the Mother’s voice comes to him:

“My child! If I wish I can have innumerable temples and magnificent monastic centers. I can even this moment raise a seven-storied golden temple on this very spot.”

The scales are removed from Swamiji’s eyes. “No more ‘Hari Om!’ It is all ‘Mother’ now!” he later says. “All my patriotism is gone. Everything is gone. Now it is only ‘Mother! Mother!’ … I am only a little child!”

Back in Kolkata, he tells a disciple, “Since hearing that divine voice, I cherish no more plans. The idea of building monasteries etc., I have given up. As Mother wills, so it will be.” This sets the disciple thinking of earlier occasions when he had heard Swamiji say that whatever one sees or hears is but the echo of what’s going on within. He asks, “Swamiji, but you used to say that divine voices are the echo of our inward thoughts and feelings.” Swamiji’s grave reply:

“Whether it be internal or external, if you actually hear with your ears such a disembodied voice, as I have done, can you deny it and call it false? Divine Voices are actually heard, just as you and I are talking.”

On another occasion we find Swamiji saying, “These gods are not merely symbols! They are the forms that devotees have seen!” (The Master as I Saw Him, 166)

How perplexing these statements appear when we compare them with Swamiji’s lectures on Advaita Vedanta, where he ruthlessly demolishes all clinging to names and forms, and affirms the supreme reality, Brahman, who is beyond all names, beyond all forms, the absolute, the One without-a-second (ekam eva advitīyam)! Where and how does the Divine Mother fit into the Vedantic scheme?

Swamiji himself had at one time difficulty accepting the Divine Mother. Then came the great event of which we know almost nothing—Sri Ramakrishna “dedicated” him to Mother.

“How I used to hate Kali! [Swamiji said] And all her ways! That was the ground of my six years’ fight ─ that I would not accept her. But I had to accept her at last! Ramakrishna Paramahamsa dedicated me to her, and now I believe that she guides me in every little thing I do, and does with me what she will … Yet I fought so long!...

“No, the thing that made me do it is a secret that will die with me. I had great misfortunes at that time … It was an opportunity … She made a slave of me. Those were the very words—‘a slave of you.’ And Ramakrishna Paramahamsa made me over to her…” (CW 8. 263)

After Mother took charge of Swamiji’s life, it was she who did everything for him, he was only her little child, utterly dependent on her. And she never deserted him even for a moment. Wherever he turned, he once said, he was conscious of the presence of Mother, as if she were a person in the room (The Master as I Saw Him, 124). How were Brahman and the Divine Mother reconciled in Swamiji’s mind? The answer is not very clear. Perhaps the two can never be reconciled through mere intellect. Swamiji once referred to this paradoxical situation as “unity in complexity.” This is what he said:

“You see, I cannot but believe that there is somewhere a great Power that thinks of herself as feminine, and called Kali, and Mother … And I believe in Brahman too … But is it not always like that? Is it not the multitude of cells in the body that make up the personality, the many brain-centers, not the one, that produce consciousness [of the objective world]? … Unity in complexity! Just so! And why should it be different with Brahman? It is Brahman. It is that One. And yet─and yet─it is the gods too!” (CW 8. 264)

Now, these are not very philosophical statements. But philosophy is guided by logic to help us understand and sometimes it may not represent the reality of things. In his talks at the Thousand Island Park, in upstate New York, Swamiji returns again and again to this theme: philosophy vs religion. “Religion begins,” he says, “where philosophy ends” (CW 7. 44). After all, philosophy can take me only as far as my intellect can go. Spiritual life really begins when I transcend the barriers of my mind and intellect. Religion is not merely an acceptance of, or faith in, a certain philosophy, or in dogmas and rituals, but the actual experience (anubhūti) of God. “Religion consists solely in realization” (CW 7. 96).

No amount of reason can disprove a genuine experience, and Swamiji’s encounter with the Divine Mother was an undeniable experience for him. Swamiji’s “Mother” can never be understood independently of Sri Ramakrishna’s “Mother.” “He who is Brahman is verily Śakti, the Divine Mother herself!”─this key is the pivot round which Sri Ramakrishna’s teachings (as recorded in the Gospel of Sri Ramakrishna) revolve. His concept of the Divine Mother has special relevance to our times.

God as Mother

What does the Divine Mother mean to you and me? Certain things become obvious at once. First, the relationship with God as Mother has certain distinct advantages over other types of relationships. In devotional texts, several such spiritual approaches or relationships (bhāvas) are mentioned─śānta (a tranquil relationship), dāsya (being God’s servant), sakhya (being God’s friend), vātsalya (being God’s mother), and madhura (being God’s lover). We learn about the benefits of cultivating a close relationship with God, and are advised to direct our lives and actions, our thoughts and words, in a manner appropriate to the relationship.

Every one these forms has specific characteristics. Countless devotees have attained perfection through the practice of one or the other of these bhāvas, aided no doubt by God’s grace in overcoming certain inhibiting features present in them. We find in these bhāvas either an unbridgeable gap between God and the devotee, or too much of intimacy which shuts off the “savior” aspect of the Divine we need in times of distress and calamity. Both these factors are taken care of when the devotee looks up to God as Mother. There is no gap to be bridged between a baby and her mother, and there is no one the baby turns to for protection more than her mother.

The cultivation of relationship with God as Mother (mātṛ-bhāva) is not a new phenomenon. The roots of Mother-worship are traced back to prehistoric times. Sri Ramakrishna revived this ancient ideal in a big way through his teachings and more through his life. Evidently, God as Mother has a special relevance in the times we live in. Strictly speaking, the spiritual attitude of a child should be called santāna-bhāva. This would be valid irrespective of whether God is looked upon as the Father or the Mother. The use of the term mātŗ-bhāva precludes this ambiguity, and should be understood to mean “the spiritual relationship of a child towards God as Mother.” Sri Ramakrishna is known to have used both the terms— mātŗ-bhāva and santāna-bhāva—with reference to his own practice.

Why is the maternal aspect of God superior to the other aspects of divinity? The answer is that the Divine Mother meets all of our requirements. As mother she is very close to us, her children, but her closeness does not stand in the way of her being our guide and savior. As mother she loves us as none else can, and yet her love for us does not stand in the way of her punishing us for our good when necessary. As mother she is most intimate with us, and yet her intimacy does not stand in the way of her keeping aloof from all our frivolities.

As her children we feel free to protest and argue with her, our Mother, knowing full well that she would understand. Our outbursts at the workplace or at home may not always be understood, but the Mother always understands. Others may neglect us, betray us, desert us, revile us—but the Mother, never! She puts up with all the weaknesses, all the silliness, all the faults of her children. No matter how many times we fall down, she is there to pick us up and hold us. In some ways, a child always remains a part of her or his mother, even after birth. Some invisible bond binds the two throughout their lives. What more can devotees ask for than the knowledge that they are eternally connected to the Divine Mother, that they are an inseparable part of her?

The greatest manifestation of love, the purest and the most selfless love we can conceive of, is the mother’s love for her child. What wonder then that we look upon God as our own Mother? That seems to be only a natural way we can reach out to the Supreme Being who gives us birth, nourishes us, and to whom we ultimately return. God as Mother scores a march over all other aspects in a most natural way.

Devotee as a Child

Looking upon God as Mother obviously implies looking upon oneself as her child. I cannot say God is my Mother without feeling that I am her child. Although we are all─every one of us, with no exceptions—her children, it must be admitted that to be always conscious of the fact that we are her children is not easy. It is difficult because we have consciously or unconsciously put on several masks over ourselves. Worse still, we have forgotten that these are only masks. We take them to be our true selves, while the real self─the Mother’s child─remains hidden inside, unknown, uncared for.

The important point to note is that I don’t have to become a Mother’s child, I am already her child. What I must do is just remove the false masks covering my true personality. When all the masks fall away, the Mother’s child is revealed. If anyone tries to become a Mother’s child, they usually end up adding one more mask over their already multi-masked personality. A child-mask cannot give me the feeling that I am a child, although I may perhaps succeed for a time in making others believe that I am.

Even I may be led to believe that. Such self-deceptions do occur. How pathetic a sight it is to see aging men and women trying to hide their age with makeup, dress and lifestyle! They may refuse to accept for a time the fact that they are no longer young and continue to prance around as youths. But sooner or later they are forced to accept the reality. A masked face is just like that. A child-mask cannot endure eternally. It is a mask, after all. Sometime or the other it must fall. When it does, it reveals the other masks beneath. Usually people keep shuffling their masks to suit different occasions and situations. (In a weird sort of way, this is what we are doing at present with the physical masks forced upon us by the pandemic.)

To be a Mother’s child is not to put on the mask of a child, but to remove all the masks and let the child within breathe freely. Childhood is a stage of life everyone passes through. Physically everyone outgrows that stage after a time. That is unavoidable. The tragedy is that we also outgrow the innocence, faith and purity of childhood. To be a child of the Divine Mother is to recover that innocence, faith and purity. Here, again, it is to be remembered that these are not qualities to be acquired. Vedanta says that we don’t have to become innocent, we are that already. We don’t have to acquire faith, we already have that within us. We don’t have to become pure, we are pure already. Certain obstacles are blocking the way and preventing these inherent qualities, which are our true nature, from manifesting themselves. Our task is only to remove the obstacles, and our true nature─pure, blissful, eternal─will shine forth by itself.

This is the refrain in one of Śri Śaṅkara’s hymns to the Divine Mother (Devyaparādha-kṣamāpaṇa-stotra):

कुपुत्रो जायेत क्वचिदपि कुमाता न भवति ।

Kuputro jāyeta kvacid api kumātā na bhavati.

“There may be a bad child, but never has there been a bad mother.”

Very true, no doubt. But this should not be interpreted to mean that we can live as we please, but the Divine Mother, ever-good as she is, will nonetheless free the “bad child” from all bondages and bestow on us the supreme bliss of spiritual freedom. No, she won’t do that. She will very likely wait until the “bad child” turns over a new leaf and struggles to overcome the old tendencies. She will, of course, help us in our struggles, but we must struggle. There is no escaping that. Sri Ramakrishna describes this phenomenon when Keshab Sen asks him, “Why do I not see God?” Sri Ramakrishna reply:

“You do not see God because you busy yourself with such things as name and fame and scholarship. The mother does not come to the child as long as it sucks its toy─a red toy. But when, after a few minutes, it throws the toy away and cries, then the Mother takes down the rice-pot from the hearth and comes running to the child.

“[To a devotee] You are engaged in arbitration. ‘The Divine Mother says to herself: “My child over there is now busy arbitrating and is very happy. Let him be.” (Gospel, p. 614)

Unless we throw away the toys of this world and weep for the Divine Mother, she will not come. This is the plain truth. Let us have no illusion about this.

The Mother-Power Has Been ‘Awakened’

Time is propitious once again. Swami Vivekananda once said, “In this age the Brahma-kuṇḍalinī─the Mother who is responsible for the creation, preservation and destruction of the universe─has been awakened by the fervent prayers of Sri Ramakrishna.” Commenting on this statement, Mahapurush Maharaj (Swami Shivananda) said:

“No wonder the individual kuṇḍalinī will be awakened now! That is why we see symptoms of a great spiritual upsurge everywhere. The Mother, the Primal Energy, is sporting for the good of the world using the body of Sri Ramakrishna. We need have no worry this time.”

Obviously, Sri Ramakrishna’s “awakening” of the Mother-power has made our task easy. Struggle we still have to, but our struggles in spiritual life will bear fruit more quickly as a result of Sri Ramakrishna’s advent.

We are in the midst of the Mother season. Last month we celebrated the worship of Durgā and Lakṣmī, last night was Kālī Pujā, and very soon there will be the worship of Jagaddhātrī, followed a few weeks later by the worship of Holy Mother Sarada Devi. Let us use these auspicious occasions to remind ourselves of our eternal relationship with God as Mother. Let us pray intensely and let us weep that we have not yet been blessed with Mother’s vision.

Which mother can keep away for long when her child begins to cry? We cry for so many things. Why not learn to cry for the Divine Mother? Let every one of us be a child whose cry cannot be silenced by any worldly toy, for it is only to such a child that the Mother comes.

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phamthituong · 4 years

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PHẦN VII – ĐẠI KINH CHUYỂN PHÁP LUÂN – PHẬN SỰ TRÍ ĐỐI VỚI TẬP ĐẾ

PHẬN SỰ TRÍ ĐỐI VỚI TẬP ĐẾ

‘Taṃkho panidaṃdukkhasamudayaṃariyasaccaṃpahātabba ’ nti, bhikkhave, tathāgatānaṃpubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃudapādi, paññā udapādi, vijjā udapādi, āloko udapādi.’

(Ðây là Thánh đế về Khổ tập cần phải đoạn tận, này các Tỷ-kheo, đối với các pháp từ trước Ta chưa từng được nghe, nhãn đã sanh khởi nơi ta, trí đã sanh khởi nơi ta, tuệ đã sanh khởi nơi ta, minh đã sanh khởi nơi ta, quang đã sanh khởi nơi ta.)

Nếu muốn giải thoát khổ, nguồn gốc của khổ hay tập khởi của khổ phải được loại trừ. Cũng như để chữa hiệu quả một chứng bệnh, nguyên nhân căn để của tình trạng khó chịu ấy phải được loại trừ bằng việc áp dụng thuốc thích hợp. Các bác sĩ Miến Điện chẩn đoán nguyên nhân của một căn bệnh dựa vào những rối loạn ở máu, gió, mật, đàm, khí hậu, thực phẩm…Trong khi các bác sĩ Tây phương theo dấu nguyên nhân đến chứng bệnh khác mang những mầm bệnh. Khi những nguyên nhân sanh bệnh đã được chẩn đoán đúng và rồi được loại trừ bằng sự điều trị thuốc men thích hợp, bệnh được chữa khỏi hoàn toàn. Cũng vậy, cái khổ của tái sanh trong vòng luân hồi có thể tránh khỏi bằng cách loại trừ nhân căn để của nó, vốn là tham ái (taṇhā), tập đế. Do đó, (tập) đế này được xem như pháp cần phải được đoạn trừ (pahātabba dhamma).

Sự đoạn trừ này tác động như thế nào? Đó là điều chính yếu nhất cần phải biết. “Không để cho tham ái (taṇhā) xuất hiện, không để chotham ái sanh khởi; Ta sẽ giữ tâm (trong sáng) như nó là, không có tham ái. Ta sẽ chỉ có cái tâm không tham ái này thôi.” Liệu có thể duy trì một trạng thái tâm như vậy được không? Những người tin có thể làm được như vậy cứ thử cố gắng đạt đến trạng thái tâm ấy và thấy xem mình có thể duy trì được nó trong bao lâu. Liệu người đã lập gia đình có không bị quấy rầy bởi những ý nghĩ yêu đương, sự âu yếm đối với vợ chồng và những xúc cảm tình dục đòi hỏisự đáp ứng không? Liệu có không khởi lên ý nghĩ thèm một điếu thuốc hay một têm trầu, hay thưởng thức một bữa ăn ngon? Và còn về mong muốn có được hạnh phúc và tài sản thì sao? Những câu hỏi này không thể giải quyết một cách dễ dàng bằng cách gạt chúng qua một bên, cho rằng chúng chỉ là những chuyện vặt, chỉ là những chuyện thường tình, tự nhiên không quan trọng. Chúng ta phải chịu đựng sự sanh khởi của tham ái này chỉ vì chúng ta không thể đè nén được chúng. Nhưng sự thực vẫn là và điều này cần phải ghi nhớ trong tâm một cách nghiêm túc, rằng tham ái là một pháp cần phải đoạn trừ (pahātabba dhamma) khi có thể.

Thực sự ra, có ba loại ái (taṇhā) cần đoạn trừ: 1. Ái thúc đẩy những hành động của thân và lời nói (thân hành và khẩu hành); 2. Ái kích thích tâm say đắm trong những khoái cảm tưởng tượng và những ý nghĩ kỳ quặc; và 3. Ái ngủ ngầm chờ cơ hội để tự thể hiện. Trong ba loại ái này, ái thúc đẩy những thân hành và khẩu hành được xếp loại như phiền não vi phạm (vitikkama kilesā) có thể được đoạn trừ bằng giới (sīḷa). Một người giữ giới kỹ càng sẽ không trộm cắp bất cứ vật gì của người khác, cho dù anh ta cảm thấy muốn vật ấy; không phạm tội tà dâm (đối với người giữ phạm hạnh thì không hành dâm); không nói dối và tránh những thức uống có cồn và ma tuý. Ở mức này, người ấy tránh được những phiền não vi phạm (vitikkama kilesā). Đây là cách ái được loại trừ bằng giới (sīḷa).

Ái thể hiện trong những khoái cảm và lạc thú tưởng tượng được xếp loại như phiền não bột khởi (pariyuṭṭhāna kilesā), loại phiền não có thể được loại trừ bằng tâm định. Nếu một người thường hành một trong những đề mục thiền, như niệm hơi thở chẳng hạn, họ có thể thoát khỏi những ý nghĩ ham muốn, và tưởng tượng về các dục trần, trong lúc ấy. Như vậy, trừ phi chăm chú vào một trong những bài tập thiền, bằng không nếu cứ để cho tâm tự do theo đường lối tự nhiên của nó, nó sẽ cuốn hút vào những suy nghĩ về các dục trần khả ái, phần lớn là khát khao các dục lạc. Nếu người nào tin rằng họ có thể giữ cho tâm của họ y như nó là không có những ái dục, người đó kể như không biết được tâm của mình vậy.

Thực tế mà nói, ngay cả trong lúc hành thiền không ngừng nghỉ, trước khi năng lực định có đủ sức mạnh, ái bột khởi hay những suy nghĩ về dục lạc vẫn cứ liên tục xuất hiện. Chỉ khi đắc thiền, do hành thiền định, những ý nghĩ về dục lạc loại thô này mới dừng lại, nhưng ngay cả như thế, nó cũng chỉ kéo dài trong thời gian nhập thiền mà thôi. Đây là cách định loại trừ dục ái bằng vikkhambhana pahāna (trấn phục xả đoạn 鎮伏捨断, đoạn từ bằng đè nén).

Hữu ái (bhava taṇhā), tham muốn hiện hữu và phi hữu ái (vibhava taṇhā) mong muốn không hiện hữu, vẫn tồn tại ngay cả trong những người có những thiền chứng. Chúng cũng tồn tại trong các vị Phạm Thiên. Do đó hữu ái và phi hữu ái không thể đoạn trừ được bằng thiền định. Không cần nói ai cũng biết rằng những người bình thường không có kinh nghiệm trong thiền không thoát khỏi tham ái đối với cuộc sống và sự hiện hiện hữu của họ. Tuy nhiên, những kẻ vô văn phàm phu như vậy không biết rằng sự thích thú trong cuộc sống và sự hiện hữu của họ là tham ái (taṇhā) hay phiền não (kilesā). Thậm chí họ còn đưa ra quan niệm cực kỳ sai lầm cho rằng ‘người ta có thể giữ được tâm trong sạch không có những phiền não (kilesā). Và tâm không phiền não tức là Niết Bàn’. Điều này rõ ràng đi ngược lại lời dạy của Đức Phật.

Tham ái có thể thực sự chưa sanh khởi, nhưng sẽ xuất hiện khi những điều kiện chính đáng có mặt, trong trường hợp này nó được gọi là phiền não tuỳ miên hay phiền não ngủ ngầm (anusaya kilesā). Phiền não này có hai loại: 1. Ārammana nusaya, phiền não tiềm tàng ngấm ngầm trong đối tượng; 2. Santāna nusaya, phiền não ngủ ngầm trong tự thân (tức trong tương tục của ngũ uẩn.)

Có thể có những đối tượng tự thể hiện vào lúc thấy hay nghe nhưng lúc đó nó không được ghi nhận như vô thường, khổ, vô ngã. Tuy nhiên, vào lúc hồi tưởng lại, phiền não (kilesā) có thể khởi lên liên quan đến chúng. Những phiền não như vậy được gọi là phiền não tiềm tàng ngủ ngầm trong đối tượng. Ārammana nusaya kilesā, phiền não ngủ ngầm trong đối tượng này có thể được dập tắt bằng minh sát trí (vipassanā ñāṇa),tất nhiên thiền minh sát chỉ có thể loại trừ những phiền não nào sanh khởi trong những đối tượng được quán mà thôi. Những đối tượng thoát khỏi sự quán, hay những phiền não tiềm tàng vẫn không bị tác động.

Những phiền não (kilesā) chưa bị Thánh Đạo đoạn trừ và đang chờ cơ hội để sanh khởi trong tương tục ngũ uẩn của một người được gọi là Santāna nusaya, phiền não ngủ ngầm trong tự thân. Phiền não loại này chỉ có thể loại trừ bằng Thánh Đạo Trí (Ariya Magga Ñāṇa). Chính sự diệt trừ dễ dàng của Santāna nusayabằng thánh đạo này mà thiền minh sát phải được tu tập.

from Theravada - Dhamma Bậc Giác Ngộ Chỉ Dạy Được Các Bậc Trưởng Lão Gìn Giữ & Lưu Truyền - Feed https://theravada.vn/phan-vii-dai-kinh-chuyen-phap-luan-phan-su-tri-doi-voi-tap-de/ from Theravada https://theravadavn.tumblr.com/post/623361455343992832

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theravadavn · 4 years

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PHẦN VII – ĐẠI KINH CHUYỂN PHÁP LUÂN – PHẬN SỰ TRÍ ĐỐI VỚI TẬP ĐẾ

PHẬN SỰ TRÍ ĐỐI VỚI TẬP ĐẾ

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