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.All these right views are called Right Views About theFour Noble Truths (catusacca-samma-ditthi).Question 7.11: How should a meditator practise wise attention(yoniso-manasikara) in his daily life, and how in practisingSamatha-Vipassana?Answer 7.11: The best wise attention is Vipassana.If you canpractise up to Vipassana level you can really know the best wiseattention.Then if you can practise Vipassana in your daily life itwill produce good results such as path and fruition which seeNibbana.But if you cannot practise up to Vipassana level, youshould consider the fact that all conditioned things are imperma-nent (sabbe savkhara anicca).This is also wise attention.Butthis is very weak and only a  second-hand wise attention.You can also practise the four sublime abidings (brahma-vihara), and especially the sublime abiding of equanimity(upekkha-brahmavihara).It is superior wise attention becausethe sublime abiding of equanimity sees the law of kamma as sabbe satta kammasaka :  All beings have kamma as their own212Questions and Answers (7)property.Sometimes you should also reflect on the effects pro-duced by unwise attention.Due to unwise attention many un-wholesome kamma come one by one.This unwholesomekamma produces many sufferings in the four woeful planes(apaya).To know this is wise attention.You should practise itin your daily life.Question 7.12: What is the difference between attention(manasikara) and practising the seven enlightenment factors(bojjhavga)?Answer 7.12: When you practise the seven enlightenmentfactors, there are usually thirty-four mental formations headed bythose seven enlightenment factors.Among the thirty-four, at-tention is one mental-concomitant (cetasika).Sometimes thethirty-four mental formations are called insight-knowledge, be-cause the insight-knowledge (pabba), the thirty-fourth mental-formation, is the main factor.In this connection you should know the three types of atten-tion:1.Attention as the basic cause for object (arammana-patipadaka-manasikara)2.Attention as the basic cause for thought-process (vithi-patipadaka-manasikara)3.Attention as the basic cause for impulsion (javana-patipadaka-manasikara)(1) Attention as the basic cause for object means the mental-concomitant of attention.Its function is to make the object clearto the meditator s mind.(2) Attention as the basic cause for thought-process is the five-door-adverting consciousness (pabcadvaravajjana) in the five-door thought-process (pabcadvara-vithi).Because of this atten-tion all five-door thought-processes are able to take their respec-213Knowing and Seeingtive object.(3) Attention as the basic cause for impulsion is the mind-door-adverting consciousness (manodvaravajjana) in mind-doorthought-process (manodvara-vithi), and determining conscious-ness (votthapana) in five-door thought-process.This attention iseither wise attention or unwise attention.Depending upon thisattention, impulsion (javana) occurs.If it is wise attention, theimpulsion (javana) is wholesome for worldling (puthujjana) andtrainer (sekkha), but is only functional (kiriya) for arahants.When it is unwise attention, impulsion is always unwholesome,and this is impossible for arahants.Question 7.13: Could the Sayadaw please explain the diagram?Is it necessary, in this system of meditation, to practise morethan thirty types of meditation subject (kammatthana)? What arethe benefits of doing so?Answer 7.13: I am not interested in diagrams.It was based onanother diagram drawn by a school teacher who is very inter-ested in diagrams.I teach many types of Samatha meditation tothose who want to practise them.If they do not want to practiseall the meditation, but want to practise only one meditation suchas mindfulness-of-breathing (anapanassati), then I teach onlyone Samatha meditation.Based on that jhana concentration Itake them straight to Vipassana, systematically, stage by stage.While practising Samatha-Vipassana there may sometimes behindrances such as lust (raga), anger (dosa), discursive thought(vitakka), which will disturb your concentration and Vipassanameditation practice.The following meditation subjects are thebest weapon to remove these hindrances.In the Meghiya Sutta the Buddha gave the following instruc-tions:1.Asubha bhavetabba ragassa pahanaya: you shouldpractise repulsiveness-meditation (asubha-bhavana) to214Questions and Answers (7)remove lust (raga).2.Metta bhavetabba byapadassa pahanaya: you shouldpractise lovingkindness-meditation (metta-bhavana) toremove hatred or anger (dosa).3.Anapanassati bhavetabba vitakkupacchedaya: youshould practise mindfulness-of-breathing to cut discur-sive thought (vitakka).Furthermore, a concentrated mind can see ultimate dhammas(paramattha-dhamma) as they really are.Of the concentrationpractices, the eight attainments (samapatti) are very high andpowerful; so for those who want to practise the eight attainmentsthoroughly we teach them kasina meditation also.If you want tounderstand the system of the diagram thoroughly, you shouldpractise Samatha-Vipassana up to the Path and Fruition Knowl-edges.Only then will you fully understand the diagram.Why am I not interested in diagrams? Because it is not enoughto show the whole system within one page.I have explained thewhole system in more than three thousand six hundred pages inBurmese.So one page is not enough.Question 7.14: Can a hating mind produce many generations oftemperature-produced octad kalapa (utuja-ojatthamaka-kalapa),and make the eyes flash?Answer 7.14: This is only a metaphor, because in fact apartfrom rebirth-linking consciousness (patisandhi-citta), all con-sciousnesses which arise dependent upon heart-base (hadaya-vatthu) produce consciousness-produced kalapas (cittaja-kalapa).Among these kalapa there is always colour (vanna).Colour is brighter if that consciousness is Samatha conscious-ness, or Vipassana consciousness associated with insight-knowledge.This is discussed in the Pali Texts, Commentaries,and Sub-commentaries.But it does not say that consciousness-produced materiality produced by a hating mind also produce215Knowing and Seeinglight.So it is only a metaphor.Question 7.15: Is the discerning mind which discerns mentality-and-materiality included in mentality-and-materiality? Is it in-cluded in wisdom?Answer 7.15: You can discern it at all Vipassana stages, espe-cially at the stage of Knowledge of Dissolution (bhavga-bana),as mentioned in the Visuddhimagga,  Natabca banabca ubhopivipassati :  We must practise Vipassana on both the known(nata) and knowledge (bana). Here the known means the fiveaggregates and their causes which should be known by insight-knowledge.Knowledge means the insight-knowledge whichknows the impermanent, suffering, and non-self nature of thefive aggregates and their causes which are conditioned things orformations (savkhara-dhamma).Here, insight-knowledge iswisdom, Vipassana right view.Usually Vipassana right viewarise together with thirty-three or thirty-two mental formations;altogether there are thirty-four or thirty-three mental formations.They are called insight-knowledge.They are mentality dham-mas, because they incline towards the impermanent, suffering ornon-self nature of formations as their object [ Pobierz całość w formacie PDF ]