He said that when he went beyond body contemplation (kayagata), sexual craving ceased to be a problem from then on. This happened in such a way that it was quite unnecessary to ask or discuss it with anyone else (such as an Acariya). To do so would be a waste of time and would show up the stupidity of the one who asked, making a laughing stock of him. Because these are things within oneself, and things which disappear from oneself alone, due to the circumspection of sati and pañña at this level.
Just by attaining the level at which sexual craving (raga–tanha) is destroyed and its “corpse” is expelled from the heart, is enough to bring ease and comfortable living to oneself, free from trouble and anxiety. Because sexual craving is a kind of craving which, so to speak, “eats without ever becoming satisfied”, and it disturbs and excites the heart, whispering and teasing suggestively and spreading its influence and dominance over the heart. This makes a person timid, scared, dispirited and feeble in making his way forward for the sake of the Path, Fruition and Nibbana, which is to be found in the sphere of the “Noble Truths” (Sacca–Dhamma) and the “setting up of mindfulness” (Satipatthana) and which may be reached by one who practises the way with effort and striving.
Venerable Acharn Mun also said that before the body was fully understood and ceased to be a problem in his contemplation of it, the body which he had contemplated in various ways concentrated ¬together and entered into the sphere of the heart. Then all those thoughts and views (sankhara) associated with “uprising and promotion” (samudaya), which think of the body as being beautiful, shapely, pleasing and something which everyone has always been satisfied with, as well as all those thoughts and views associated with the Path (Magga) which conceptualised the body as being loathsome (patikula), undesirable and as being aniccam, dukkham and anatta, all died away
He said that when he went beyond body contemplation (kayagata), sexual craving ceased to be a problem from then on. This happened in such a way that it was quite unnecessary to ask or discuss it with anyone else (such as an Acariya). To do so would be a waste of time and would show up the stupidity of the one who asked, making a laughing stock of him. Because these are things within oneself, and things which disappear from oneself alone, due to the circumspection of sati and pañña at this level.
Just by attaining the level at which sexual craving (raga–tanha) is destroyed and its “corpse” is expelled from the heart, is enough to bring ease and comfortable living to oneself, free from trouble and anxiety. Because sexual craving is a kind of craving which, so to speak, “eats without ever becoming satisfied”, and it disturbs and excites the heart, whispering and teasing suggestively and spreading its influence and dominance over the heart. This makes a person timid, scared, dispirited and feeble in making his way forward for the sake of the Path, Fruition and Nibbana, which is to be found in the sphere of the “Noble Truths” (Sacca–Dhamma) and the “setting up of mindfulness” (Satipatthana) and which may be reached by one who practises the way with effort and striving.
Venerable Acharn Mun also said that before the body was fully understood and ceased to be a problem in his contemplation of it, the body which he had contemplated in various ways concentrated ¬together and entered into the sphere of the heart. Then all those thoughts and views (sankhara) associated with “uprising and promotion” (samudaya), which think of the body as being beautiful, shapely, pleasing and something which everyone has always been satisfied with, as well as all those thoughts and views associated with the Path (Magga) which conceptualised the body as being loathsome (patikula), undesirable and as being aniccam, dukkham and anatta, all died away
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