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Bhante G Session 3

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   Notes for Session Three of “Role of Jnāna in Buddhist Meditation. Bhante Henepola Gunaratana. Buddhist Library, Sinapore. No! #, $% &. 'uestion and (ns)er* + an you tal- about sound of silene/ 0ou should not use the ear to hear the sound of silene. an you hear the sound of silene )ithout usin your ears/ Ho) is it related to 1hāna/ 2!en if you do not 3a-e !erbal sound, there is al)ays a heep4heep4heep4heep inside your 3ind. 5f you an learn ho) to silene TH(T, then you are fully enlihtened. Beause e!en in the first 1hāna, there are 6 3ental states. 7ita--a, !iāra, p8ti, su-ha, e-aatā, sati, saddhā, !iriya, sa3ādhi....all these are 3ental states. (ordin to (nupada Sutta, the Buddha has listed the 3ental states that 7en. Sariputta )as oin throuh )hen he )as in 1hāna. (nd so therefore e!en in 1hāna state, there is o33uniation. lear silene arises )hen you learn to be alone. That is )hat you all ideal solitude. 5f you learn to li!e in solitude, only then an you ha!e real silene. Solitude is not loneliness. Solitude is )ithout a seond 4 2-a!ihari, not 9utiya!ihari. :here4e!er )e o, )here4e!er )e li!e, )e al)ays ha!e a o3panionin us. :hat is this o3panion/ ;ur reed. 2!en if )e o to the 3oon, you o )ith this o3panion, and o3panion oes )ith you. Therefore you are not alone. ;nly )hen you ha!e learnt to o!ero3e or et rid of this o3panion, you )ill be in 592(L S;L5T<92. ;nly then you an e=periene the real4deal profound silene )ithout )ords. (nother thin friends, to reah that stae, fro3 the !ery beinnin of our 3editation, )e ha!e to re3e3ber not to !erbali>e anythin. The Truth is nota )ord. Truth is thins as they are. ?or instane, 53per3anene is truth, i3per3anene is not a )ord, althouh )e use a )ord to e=press i3per3anene. But i3per3anene itself is not )ord. Sufferin is not a )ord. 0ou e=periene it. Selflessness is not a )ord 4 you e=periene it. So, )hen you o3e to this state, freefro3 reed, hatred and delusion, you are in the state )here you an ha!e the sound of silene. Sound of silene is peae. (nd that is alled <pasa3a4su-ha. Happinessof essation. Happiness of peae. $+@ure 3ind, silent 3ind, orret/0es.&+@lease tell us 3ore about rapture.Rapture is alled p8ti, )hih arises by derees. ?irst 1oy arises and p8ti arises in 3o3entary...tiny, little...li-e tinlin, and that inreases by derees. (nd arises in Aui- )a!es li-e 1oy, rapture. Then upliftin rapture. Then per!asi!e 4 it per!ades all o!er your body and 3ind 4 that is another state of rapture. Then there is rapture  )hih 3a-es your )hole body !ery liht. (nd 5 also 3ust say, neither rapture nor happiness is an e=ite3ent. 5t is totally opposite of e=ite3ent. :hen you are e=ited, you are aitated, restless. Rapture is 1ust the opposite of it. 0ou are not aitated, not e=ited, your 3ind is !ery al3 and peaeful, )hih leads to happiness, ontent3ent, and then that leads to onentration. (nd therefore, rapture is a preursor to happiness, )hih is the steppin stone to ainin onentration. #+:here is 3ind/ My oodness. 5 3yself a3 tryin out )here is the 3ind. ?riends, you an ne!er find 3ind althouh it e=ists e!ery)here...:hen the 3entality and 3ateriality o3etoether, onsiousness arises....ontat, feelin, pereption, thouhts and attention, these  are 3entality. But they the3sel!es annot e=ist )ithout 3ateriality. :hat is 3ateriality/ That unit 3ade up of # ele3ents C fire, )ater, air,earth. :hen this 3entality of  li3bs Dontat, feelin, pereption, thouht and attention+ and this unit of # alled 3ateriality...)hen this $ o3e into e=istene, at that 3o3ent si3ultaneous )ith that onsiousness arises. onsiousness annot e=ist by itself and therefore you an ne!er find onsiousness alone and tryin to find onsiousness is a )aste of ti3e. 0ou an ne!er find it. + 5s 1hāna i3per3anent/ ;ne attained a ertain le!el of 1hāna, )ill you reress tolo)er le!el/0es, 1hāna is i3per3anent definitely. ;ne a ertain le!el is attained an you reress to lo)er le!el/ :hen you attain a ertain 1hāna, you )ill not reress to lo)er le!el, EinsteadF you lose it....suppose you attain first 1hāna. The 1hāni fator is one tea3 and the hindranes toether are one tea3. These $ tea3s are o3petin)ith eah other. :hen hindrane tea3 beo3e stron, e!en one of the hindranes, you 3ay lose 1hāna. :hat are the hindranes/ Greed, aner, sloth and torpor, and doubt 4 these are  hindranes. 5f any of these beo3e stron you 3ay lose the  1hāna.....you do not reress to lo)er 1hāna.6+?or the person )ho is in #%s and %s, )hat an they ahie!e in their lifeti3e/My dear friend, )hoe!er as- this Auestion, it is i3possible to ans)er this Auestion os this person in #%s and %s, if this person is a 3editator and has trained hi3self or herself in 3editation, that person 3ay not ta-e loner than any other person, it depends on o)n personal pratie. (nyone )ho has ne!er pratied ta-es loner ti3e. 5t all depends on indi!idual personal pratie, te3pera3ent, ho) lon they spend in 3editation....and so forth.  + Ho) an )e ensure that )hate!er le!el of 1hāna a person has ahie!ed, it )ill not be lost and he )ill not start all o!er aain in ne=t life/:ell friends, there is no uarantee. ;nly uarantee is )hen person has attained strea34entry. (nythin an happen, one an lose anythin. But beause of pre!iouslife e=perienes, one 3ay be 3ore interested in learnin Aui-ly and to o into into, to find ood persons, friends, suitable en!iron3ent for pratie, and inlination is there, therefore the person )ill et into pratie. But there is no uarantee that the person )ill be born in sa3e 3ental state. + ?ousin on the breath is easier, but 5 a3 not sure ho) one oes about onentratin on it. 5f you find fousin on breath is easier, that itself is )here you ha!e to fous 3ind on the breath. (tually breath is the easiest ob1et to fous 3ind on, e!en to ain onentration beos ...you donIt ha!e to 3a-e any speial effort to find the breath, it is al)ays there. ;ne thin you notie in breath is that it is dyna3i, it is 3o!in, in and out, all the ti3e. Ho)e!er )hen you -eep payin attention to this in and out  breath, the 3ind re3e3bers this pattern, the repetition, so )hen you -eep the 3indon the repetition, the 3ind ets so used to it it, 3ind beo3es al3, breath  beo3es al3. The 3ind beo3es subtle, and breathe beo3es subtle. 0ou e!en notie that the breath beo3es so subtle it disappears, that )ay you )ill not feel the breath. Sine the 3ind has already been onditioned to stay in this al3 subtle state e!en )ithout the breath, 3ind ains onentration. .... +:hen )e do 3indfulness of breath is it alriht to fous on the risin and fallin of the abdo3en and hest at the sa3e ti3e/ :hen you pratie 3indfulness of breathin you an notie the risin and fallin of the hest or abdo3en, or feelin sensation at the nasal area. (s you -no), 3indfulness 3editation is 3ore dyna3i. Therefore it doesnIt 3atter )hat ob1et you fous your 3ind on, in!ariably you )ill see only & thins 4 i3per3anene, unsatisfatoriness, and selflessness. No 3atter )hat you are fousin your 3ind on, that partiular ob1et is i3per3anent 4 it is per3anently i3per3anent, you ne!er find anythin per3anent 4 and therefore anythin i3per3anent is unsatisfatory beause of our attah3ent to i3per3anent thins. Not purely 1ust  beause i3per3anent thins arenKt satisfatory, but beause of our attah3ent to i3per3anent thins, )e et feelins of unsatisfatoriness. (nd therefore beause of these $ steps 4 )hen so3ethin is i3per3anent, there is unsatisfatoriness 4 that  partiular thin is not4self. So, these & thins you see in anythin )hether you fous 3ind on breath, on the hest or abdo3en, first thin you )ill notie is i3per3anene 4 risin, fallin, risin, fallin appearin disappearin, appearin, disappearin and so forth....none of the3 repeats the sa3e aain. ;ne the breath  is one, one fore!er. ;ne it is arisen, it is arisen and ne!er arise aain the sa3e )ay. Ne=t ti3e, ne) arisin, and so forth. (l)ays so3ethin ne) appearin. So, it doesnIt 3atter )hih you fous your 3ind on 4 abdo3en, hest or nasal area. %+Ho) does one de!elop onentration and 3indfulness in one sittin/ 9oes one start first )ith onentration, ahie!e al3ness first, then s-ip o!er to 3indfulness, or the other )ay round/ ....Suppose one ti3e in the 3ornin, or noon or e!enin, your onentration is !eryood, pratie onentration. (nother ti3e, your onentration is not ood, your 3indfulness is ood, pratie 3indfulness. ... (nother ti3e you start )ith 3indfulness and you find 3indfulness is not ood, onentration is ood, you  pratie onentration. Ho)e!er, these t)o 3ust at one point sha-e hands and 1oin toether in order to reali>e the & uni!ersal harateristis, to ain true -no)lede of thins as they are. Therefore, it doesnIt 3atter )hat you start )ith, onentrationor 3indfulness. +:ithout 1hāna, an one ain strea34entry in this life/ 2!en if you ha!e aess onentration it is suffiient to ain insiht. :hen you ain aess onentration, hindranes are suppressed, and )hen hindranes are suppressed, 3ind is lear and pure in aess onentration. )ith that onentration you an attain strea34entry.....There are 3any e=a3ples )here people ha!e attained strea34entry )hile listenin to 9ha33a ...They ha!e not attained 1hāna  but ha!e ained onentration )hih is al3ost 1hāni Auality onentration. (ll you need is to et rid of hindranes te3porarily. Then at that ti3e 3ind beo3es lear. But attainin 1hāna 3a-es it easier. .... $+T)o4rooted person annot attain 1hāna in this life/ :hat is t)o rooted person/ (h....)hen you hear t)o4rooted in 2nlish, it doesnIt 3a-e any sense. Sine 5 learnt @ali, 5 )as able to understand, but if you tell this to anybody, it does not 3a-e any sense. ... So3ebody is born 3aybe )ith less reed, less hatred but he ha!e delusion, suh a person is alled Eone )ithF t)o )holeso3e3ental states.... an he attain 1hāna/ 5 thin- that person 3iht ta-e loner ti3e thanone )ho is born )ith & )holeso3e roots beause ... you -no) )hen Buddha ained enlihten3ent he sur!eyed the )orld and he sa) the )orld )as li-e la-e full of lotus. so3e lotus are at botto3 of la-e, others ha!e o3e fe) inhes abo!e 3ud, so3e ha!e o3e hiher, and so3e ha!e o3e abo!e )ater and are ready to  blosso3.....the first -ind is one )ho listen to topi, as soon as they heard t)o, three)ords they attain strea34entry. (nother -ind is so3eone )ho needs a little further e=planation for enlihten3ent. Third person needs lot of enourae3ent, instrutions, ad!ie, 3eetin )ith teaher, 3indful refletion, et, and it ta-es a
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