Realitas arupa Jhana oleh Sunlun Sayadaw.

[bond]

Nama lain dari Sunlun Sayadaw adalah Shan U Kavi, beliau telah diakui sebagai seorang Arahat . Demikian sekilas pertanyaan dari seorang Bhikkhu tentang pencapaian Sunlun Sayadaw.


Tanya Jawab  Nyaung-lunt Sayadaw  kepada Shan U Kavi/Sunlun Sayadaw tentang realitas arupa Jhana :

(Q). Tell me, Shin Kavi, about the five Mundane Jhāna.
(A). I am not conversant with the Venerable Sayadaw's technical language. Would you kindly
      allow me to put in my own language?

(Q). You may say as you would deem fit.
(A). What you seem to ask is about objects of meditation. First, you apply your mind to the
      object. Then you think about it seriously. Goose-flesh appears on your body. You feel
      happy. You find yourself calmed.

(Q). Would you say it again please?
(A). Say, here is the object of meditation. You apply your mind on it. Then you ponder on it.
      You tremble with goose-flesh forming on your body. You feel happy. You are becalmed.
      That's all Venerable Sir. You may call these things according to your own (technical)
      language.

(Sayadaw).  Well, well. Applying the mind on the meditation object is Vitakka. Pondering is
                 Vicāra. Trembling with goose-flesh appearing on the body is PÊti. Happiness is
                 Sukha. Becalmed means Ekaggatā. That is all correct. Go on now with the Jhāna.
                 And Shin Kavi told him about the Jhāna one by one up to the fifth Jhāna.

(Q). Well, now. Does Ākāsānancāyatana Jhāna (ruang tanpa batas-Jhana 5) have as its object a Conventional Truth or an
      Ultimate Reality?
(A). It has Conventional Truth as its object, Venerable Sir.

(Q). Does Vinnānancāyatana Jhāna(kesadaran tanpa batas - jhana 6) have as its object a Conventional Truth or Ultimate Reality?
(A). It has Ultimate Reality as its object, Venerable Sir.

(Q). Does Ākincannāyatana Jhāna( kekosongan--Jhana 7) have as its object a Conventional Truth or an Ultimate
      Reality?
(A). It has Conventional Truth as its object, Venerable Sir.

(Q). Does Nevasannānāsannā yatana Jhāna( persepsi dan bukan persepsi- jhana -8) have as its object a Conventional Truth or an
      Ultimate Reality?
(A). It has Ultimate Reality as its object, Venerable Sir.

(Q). When you advance from ĀkāsānaÒcāyatana Jhāna to ViÒÒāÓaÒcāyatana Jhāna do you have
      the lower Jhāna as object or do you have the higher Jhāna as object?
(A). I have the lower Jhāna as object and advance upwards.

(Q). Why? When you advance upwards, is there the need for having a lower Jhāna as object?
(A). Yes, you have to have the lower Jhāna as object. Venerable Sir, let me illustrate my point.
      There is a pit of excrements there, let's say. You look at it and dreading it, lest you fall
       into it and clamber up to the next stage. The Nyaung-lunt Sayadaw was satisfied.


----------------------------------------------------------------------------------------------------------------------

Pertanyaan , renungan , dan bahan diskusi :

1. Apa yg membedakan setiap arupa jhana ada yg kebenaran konvensional/samuti sacca dan ada yg  kebenaran mutlak/realitas tertinggi/ultimate reality/paramatha sacca?

2. Mengapa ada yg disebut Kebenaran konvesional dan kebenaran mutlak kaitannya dengan pertanyaan no.1?
3. Setelah mengetahui 2 kebenaran itu tentang jhana , kemana korelasinya/penerapan berikutnya?

Metta