After almost three months of Shin Kavi becoming a SāmaÓera (Novice), one Yay-lai Sayadaw of Meik-hti-lar town had a dream. In it, he saw two white elephants entered his monastery. Not long afterwards, he was told by U Pyo Tha of Myingyan town and U Ba San, a clerk who work at the Steel Brother's company, that there had appeared two Arahantas at Maung-Yin-Paw ravine near Sun Lun village and that they were illiterate SāmaÓeras (Novices). The Yay-lai Sayadaw said that Ariyā must know Conventional Truth as against Ultimate Truth and also about the Laws of Nature. He wished to test them and so sent for them.
On arrival at the Yay-lai monastery at Meik-hti-lar town, Shin Kavi and Shin Vijaya were questioned by the Yay-lai Sayadaw, who was convinced that Shin Kavi had accomplished his Task as Bhikkhu (i.e, become an Arahanta). He then entered into a discussion on Dhamma with the SāmaÓera (Novice), the gist of which now follows:-
Questions asked by the Yay-lai Sayadaw and Shin Kavi's answeres.
(Q). Who is the builder of the house in the three spheres of existence?
(A). Craving (TaÓhā) is the builder, Venerable sir.
(Q). What is the seed-germ in the volitional activities (Sa~khāra) of the three spheres?
(A). It is Ignorance (Avijjā) which is the seed-germ, Venerable sir.
(Q). Is it on account of merit or demerit that human existence is brought about?
(A). It is on account of merit and demerit, Venerable sir.
(Q). Would you call merit happiness or suffering?
(A). Merit is said to be happiness; in fact it is suffering.
(Q). Are there Human happiness and DevÈ happiness?
(A). There are Human happiness and DevÈ happiness in the world of conditioned things. In the
Ultimate sense there is no such thing.
(Q). Are there individuals that suffer in the Niraya realms. Are there individuals that enjoy
pleasures in DevÈ realms?
(A). No, Venerable sir.
(Q). There are in the world, two types or categories, those that enjoy pleasure and those that
suffer pain. Which category would you call is truly in existence?
(A). Both of them are truly in existence, Venerable sir.
(Q). How would you call them?
(A). They are called Mentality (Nāma) and Corporeality (R|pa).
(Q). Are there in the world, the killer and the killed?
(A. Yes, there are, Venerable sir.
(Q). In What way do you say so?
(A). They mean Mentality (Nāma) and Corporeality (R|pa).
(Q). Is it correct to say that one who kills another falls to Niraya?
(A). It is correct, Venerable sir.
(Q). If so in what sense do you say so?
(A). It is Mentality and Corporeality that send one to Niraya. It is again Mentality and
Corporeality that prevent one from falling to Niraya, and that send one up to Nibbāna.
(Q). There is the belief that (in the world) there is the killer and the killed.There is another
belief that there is no killer and none that is killed. Which of these two views are the
correct view, and which the evil view?
(A). Apart from Corporeality and Mentality, both those views are to be called evil views,
Venerable sir.
(Q). When is a view, right-view?
(A). When one holds that Corporeality (R|pa) and Mentality (Nāma) do exit in reality, it
becomes right-view, Venerable sir.
(Q). Could one who does not comprehend Ultimate Reality fulfill the ten Perfections
(Pāramīs)?
(A). No, Venerable sir.
(Q). Of the two truth, the Conventional Truth and Ultimate Truth, can one who only knows
Conventional Truth realize the Magga ©ÈÓa.
(A). No, Venerable Sir.
(Q). Which would you call is the truth, Conventional Truth or Ultimate Reality.
(A). Only Ultimate Reality can be called the truth.
(Q). Of the two views, the evil view and the correct view, when does a view become the right-
view?
(A). A view becomes right view when begins to be free from mistaken belief (Diţţhi) and
doubt or vacillation (Vicikicchā).
The Yay-lai Sayadaw was satisfied with SāmaÓera U Kavi's answer and said to him. "Very good indeed! U Kavi, knowledge of reality of this nature is very profound. From now on, we wish to practice your method. Would you kindly stay here in our monastery for about one rains-retreat period (VāsÈ) so that you may teach the Dhamma to our lay supporters so that they would be saved from falling to the miserable states of Apāya."
"Very well, Venerable Sir," replied U Kavi, "just now, I am looking for someone to give me guidance. So your invitation is very welcome."
Note: ShinKavi/ Myingyan Sayadaw/Sunlun Sayadaw adalah kalau tidak salah satu angkatan dengan Mahasi Sayadaw tetapi sudah Almarhum.Tanya jawab ini merupakan konfirmasi apakah seorang telah mencapai Arahat atau tidak, tentunya masih ada kriteria lainnya yg mungkin kita belum tahu.
http://www.sunlun-meditation.com.mm/Content_6.htm
Smoga bermanfaat _/\_
It is just belief. Believe me.
Quote from: Suchamda on 06 January 2008, 11:21:58 AM
It is just belief. Believe me.
believing you is a belief too, isn't it :P
Quotebelieving you is a belief too, isn't it
hehehe.....kind of tricky words.
No, not really. I don't have belief about ultimate truth. Just being aware of the relative phenomena.
oh words oh words ^-^
^-^
hmmm ??? ??? ???
engak ngerti inggris :'(
seorang tidak waras dan seorang arahat :D
kedua duanya tersenyum :)
seorang arahat tahu kenapa dirinya tersenyum :)
sebaliknya seorang tidak waras tidak tahu mengapa dirinya tersenyum ;D
Seorang arahat tahu bahwa sebenarnya tidak ada senyuman. 8)
Quote from: Suchamda on 06 January 2008, 01:25:34 PM
Seorang arahat tahu bahwa sebenarnya tidak ada senyuman. 8)
^:)^ ampun saya engak tau kalau seorang arahat tahu bahwa sebenarnya tidak ada senyuman
saya belum arahat sih ;D ;D ;D
Sebaliknya seorang yang tidak waras tidak tahu artinya sebuah senyuman 8)
Quoteampun saya engak tau kalau seorang arahat tahu bahwa sebenarnya tidak ada senyuman
saya belum arahat sih
Apakah untuk tahu harus jadi arahat dulu? 8)
Quote from: EVO on 06 January 2008, 01:38:52 PM
Quote from: Suchamda on 06 January 2008, 01:25:34 PM
Seorang arahat tahu bahwa sebenarnya tidak ada senyuman. 8)
^:)^ ampun saya engak tau kalau seorang arahat tahu bahwa sebenarnya tidak ada senyuman
saya belum arahat sih ;D ;D ;D
ada perbedaan antara "arahat tidak bisa tersenyum" dan "arahat mengetahui tidak ada senyuman"
:)
Phet-pin-aing Sayadaw puts questions to U Kavi at Abyarr village in Pegu (Bago) Township, on the 4th waning day of Kason (May) 1287ME.
(A Concise Record)
(Q). When eye and visual object come together does the eye go to the object, or does the object
go to the eye?
(A). Neither of them goes to each other, Venerable Sir.
(Q). Then how does the 'seeing' take place?
(A). By the functioning of the necessary faculty, the seeing is made possible, Venerable Sir.
(Q). If that's so, could we say the visual object goes to the eye?
(A). No, Venerable Sir, (Let me illustrate:) when you look at the sun, there is the bright
sunlight that causes the eye to wink with discomfort. The sun does not physically enter the
eye, nor does the eye enter the sun.
(Q). Well, now, tell me about Nibbāna.
(A). Venerable Sir! Lets say a Yogi on making Vipassanā practice considers Mind, Mental
Concomitants and Body as a great (cause of) suffering, and feeling disenchanted with
them, probes into the cause of suffering: he discerns that the cause is Tanhā (Craving).
As soon as he understands this Truth, the Path-Knowledge (Magga-Phala) abandons Tanhā
(Craving) and thereby the cause having been destroyed, the result does not come about.
Here, what had been taking place, involving arising and perishing, is Sannkhata. When
cause is destroyed and its effect is broken nothing (no rise and fall) takes place: this is
Asankhata, Nibbāna.
(Q). In that Nibbāna, are there shining objects like the sun or the moon or any bright lights?
(A). No, Venerable Sir.
(Q). If so, describe what Nibbāna look like?
(A). I can't describe it, Venerable Sir.
(Q). In that's case, there is no Nibbāna?
(A). Yes, Venerable Sir, Nibbāna does exist.
(Q). There are the four Ultimate Realities of Mind, Mental Concomitants, Body (Corporeality)
and Nibbāna, Isn't it so?
(A). That's right, Venerable Sir.
(Q). Tell me, what is Ultimate Reality?
(A). Venerable Sir! U Kavi has no words for Ultimate Reality. He has just to remain silent.
(Q). Well, well. Suppose someone were to call a block of gold, a piece of lead. Would that
gold turn into the lead?
(A). No, Venerable Sir, it wouldn't. However, Ultimate Reality (Paramatta) cannot be
demonstrated as with Conventional Truths (PaÒÒatta). When Mind and Body do not rise
and fall, when there is no more arising (Upādāna), momentary existing (®hiti) and
dissolution (Bhanga),(Upāda-®hiti-Bhanga) and there is a complete cessation, it is called
Nibbāna.
(Q). Tell me, how the ten stages of Insight (©ÈÓa) are developed?
(A). Let's say, a YogÊ practicing Ānāpāna, having gained concentration and keeps mindful of
bodily sensations. At first, he observes the sensation as perception. In time, he comes to
understand the arising and the dissolution of sensation in its real nature. Then he feels
dread and disgust about the nature of rising and falling in him.
(Q). The ten Insights are to be developed one by one? Is that not so?
(A). That is up to one's choice, Venerable Sir.
(Q). How is it achieved without going one by one?
(A). By merely developing Sammasana nana, i.e. contemplating the three salient marks of
conditioned things, Insight is gained into rise and fall of phenomena followed by dread
and disgust about them. (Sayadaw intervenes here): "Well, wait a moment!, when you
contemplate the three marks of conditioned things (Sammasana nyana/Tilakhana knowledge), you understand rise
and fall of phenomena that is Udayabbaya nyana(Rise and fall knowledge) , you see the dissolution of phenomena
which is Bhanga nyana. You feel dread about it that is Bhaya nyana. You feel disgust about
it that is ĀdÊnava nyana. Yes that's correct, quite correct")
(Q). U Kavi, in the world, by conventional usage, there are Sotāpannas, Sakadāgāmis,
Anāgāmis and Arahantas, are there not?
(A). There are, Venerable Sir.
(Q). Do those Ariyās progress along the path stage by stage?
(A). No, Venerable Sir, they do not.
(Q). Then how do they progress? Would you tell me?
(A). Let's say, when a YogÊ has developed Insight into the nature of the rise and fall through
Sammasana-nyana and advanced the Knowledge through the ten stages of Insight
Knowledge, he is called by conventional usage, a SotÈpanna. Then he again cultivates the
ten Insight Knowledge and when he has done so, he is called a Sakadāgāmi. By advancing
this mode of cultivation of Insight for four times, he is called an Arahanta. (No further
record of these discussion made due to excessive references to Mundane usage).
Note: ada beberapa istilah memakai bahasa pali myanmar dan beberap sudah saya ganti ke bahasa pali yg kita kenal, tapi smoga tetap bisa menangkap arti sebenarnya. Tahapan2 dalam vipasana yg mencapai sotapanna-arahat terletak pada peninjauan ulang dari nyana2 yg ada. Silakan di baca mengenai nyana yg didapat melalui vipasanna di http://www.dhammacitta.org/forum/index.php?topic=1304.0
_/\_
Quote from: Suchamda on 06 January 2008, 11:56:27 AM
Quotebelieving you is a belief too, isn't it
hehehe.....kind of tricky words.
No, not really. I don't have belief about ultimate truth. Just being aware of the relative phenomena.
:) :whistle:
Bantuin Translate dunk... (dalam bahasa Indo-Buddhism)
DC Wiki - Yay-lai Sayadaw & Shin Kavi (http://www.dhammacitta.org/wiki/index.php/Yay-lai_Sayadaw_%26_Shin_Kavi) -- (login pake login forum)
Quote from: Kelana on 08 January 2008, 07:28:05 PM
Quote from: Suchamda on 06 January 2008, 11:56:27 AM
Quotebelieving you is a belief too, isn't it
hehehe.....kind of tricky words.
No, not really. I don't have belief about ultimate truth. Just being aware of the relative phenomena.
:) :whistle:
Relative phenomena is ultimate truth. :)) _/\_
Sun Lun Sayadaw menjawab karena pengalaman/praktek, kalo belief yg ada berdasarkan teori atau praktek? ;D