4.6. The Counting Method
In order
to practise breathing meditation, the Visuddhimagga gave eight methods as follows:
၄.၆
ေရတြက္နည္း
ဝင္ေလထြက္ေလကမၼ႒ာန္းကို အားထုတ္ရန္
နည္းလမ္းရွစ္မ်ိဳးကို ဝိသုဒၶိမဂ္က်မ္းက ေအာက္ပါကဲ့သို႔ ေပးထားေပသည္ …
(1)
Counting method (gaṇanā)
(2)
Connection method (anubandanā)
(3)
Touching method (phusanā)
(4)
Fixing method (ṭhapanā)
(5)
Observing method (sallakkhaṇā)
(6)
Turning method (vivaṭṭanā)
(7)
Purification method (pārisuddhi)
(၁) ေရတြက္နည္း (ဂဏနာ)
(၂) အစဥ္လိုက္နည္း (အႏုဗႏၶနာ)
(၃) ထိသိနည္း (ဖုသနာ)
(၄) စိတ္ကိုအာရံု၌ ေကာင္းစြာထားနည္း
(ဌပနာ)
(၅) ေကာင္းစြာမွတ္နည္း (သလႅကၡဏာ)
(၆) နစ္နည္း (ဝိဝဋၬနာ)
(၇) ထက္ဝန္းက်င္ စင္ၾကယ္နည္း (ပါရိသုဒၶိ)
(၈) တဖန္ျပန္ရႈနည္း (ပဋိပႆနာ)
Of
these, at first, the beginner should use the first method, the counting method.[2] In
order to count the breath, one should select the suitable area that the
touching point of in-breath and out-breath on nose. For this, the Buddha mentioned the word “in front” (parimukaṃ) in Mahāsatipaṭṭhāna Sutta, Ᾱnāpānasati Sutta, and so on. According to the
commentaries, ‘in front’ means ‘toward the meditation subject’.[3]
That indicates the accurate anatomical location.[4]
၎တို႔တြင္ ကနဦးကာလ ယခုမွစတင္အားထုတ္သူသည္ ပထမနည္းျဖစ္သည့္ ေရတြက္နည္းကို အသံုးျပဳသင့္ေပသည္။
ဝင္ေလထြက္ေလကို ေရတြက္ရန္အတြက္ ေယာဂီသည္ ႏွာေခါင္း၌ ဝင္ေလႏွင့္ ထြက္ေလ ထိရာအရပ္ဟုဆိုအပ္ေသာ
သင့္ေလ်ာ္သည့္ေနရာကို ေရြးခ်ယ္သင့္ေလသည္။ ဤသို႔ ေရြးခ်ယ္ရန္အတြက္ မဟာသတိပ႒ာနသုတၱန္၊
အာနာပါနသတိသုတၱန္ စသည္တို႔၌ “ေရွ႕ရႈ” (ပရိမုခံ) ဟူေသာ စကားလံုးကို ျမတ္ဗုဒၶ မိန္႔ေတာ္မူခဲ့ေပသည္။
အ႒ကထာမ်ားအဆိုအရ “ေရွ႕ရႈ” ဟူသည္ “ကမၼ႒ာန္းဆီသို႔” ဟု ဆိုလိုေပသည္။ ထိုစကားရပ္သည္ (ဝင္ေလထြက္ေလကမၼ႒ာန္းအားထုတ္ရန္)
မွန္ကန္တိက်ေသာ ကိုယ္ခႏၶာ ေနရာကို ညႊန္ျပေလသည္။
In
the Visuddhimagga, Ācariya
Buddhaghosa indicated to count breathing within five to ten without making a break in the
process. If the counting is less than five, having a short duration, the mind
would be restless like a cow shut in a narrow cow-pen. If the counting goes
beyond ten, the mind would lodge on the number instead of the breaths. If the
counting process is broken, the mind would confuse if the meditation subject has reached to the end or not.[5]
ဝိသုဒၶိမဂ္က်မ္း၌ ဆရာအရွင္ဗုဒၶေဃာသသည္
ငါးမွသည္ တစ္ဆယ္အတြင္း ျပတ္ေတာက္မႈမရွိေစဘဲ ဝင္ေလထြက္ေလကို ေရတြက္ရန္ ညႊန္ၾကားထားေပသည္။
ေရတြက္မႈသည္ အကယ္၍ ငါးခုထက္ ေလ်ာ့နည္းပါလွ်င္ ၾကာျမင့္ခ်ိန္တိုေတာင္းျခင္းေၾကာင့္ က်ဥ္းေျမာင္းေသာႏြားၿခံ၌
ပိတ္မိေသာႏြားကဲ့သို႔ စိတ္မတည္ၿငိမ္ ျဖစ္တတ္သည္။ ေရတြက္မႈသည္ အကယ္၍ တစ္ဆယ္ထက္ ေက်ာ္သြားျပန္ပါမူ
စိတ္သည္ ကမၼ႒ာန္းကို တည္မွီရမည့္အစား ေရတြက္မႈကိန္းဂဏန္း၌သာ တည္မွီသြားတတ္သည္။ အကယ္၍
ေရတြက္မႈ ျပတ္ေတာက္ျပန္ပါမူ ကမၼ႒ာန္းသည္ အဆံုးသို႔ ေရာက္ေလသေလာ၊ မေရာက္ေလသေလာ ဟု စိတ္ယံုမွား
ျဖစ္တတ္ေလသည္။
In
Myanmar,
Ven. Sobhita, Kanni Saradaw taught his followers to count the breaths
starting from one to eight.[6]
According to his teaching, one set of breathing out and in should be counted as
one. Or two or three set of breathing out and in should be counted as one. When
the counting reaches to eight, it is called eka-vāra
(one time).[7]
Concerning the counting one to eight in each vāra, Meay Zin Tawya Saradaw[8]
explained as that in reverence to the Noble Eightfold Path, the meditator
should count up to eight in each vāra.[9]
Ven. Aceinna, Pa-auk Tawra Sayadaw also gives the same comment with Meay
Zin Tawra Saradaw on counting up to eight.[10]
ျမန္မာျပည္တြင္ ကႏၷီဆရာေတာ္ အရွင္ေသာဘိတသည္
ဝင္ေလထြက္ေလကို တစ္မွရွစ္အထိ ေရတြက္ၾကရန္ သူ႔တပည့္မ်ားကို သင္ၾကားေပးခဲ့ေပသည္။ ဆရာေတာ္၏သင္ၾကားခ်က္အရ
ထြက္ေလဝင္ေလ တစ္စံုကို ‘တစ္’ ဟု ေရတြက္သင့္ေပသည္။ သို႔တည္းမဟုတ္ ထြက္ေလဝင္ေလ ႏွစ္စံု
(သို႔မဟုတ္) သံုးစံုကို ‘တစ္’ ဟု ေရတြက္သင့္ေပသည္။ ေရတြက္မႈ ရွစ္သို႔ ေရာက္ေသာအခါ ၎ကို
တစ္ဝါရ (တစ္ႀကိမ္) ဟု ေခၚေလသည္။ ဝါရတစ္ခုစီ၌ တစ္မွရွစ္သို႔ ေရတြက္မႈႏွင့္ပတ္သက္၍ ေျမဇင္းေတာရဆရာေတာ္က
မဂၢင္ရွစ္ပါးကို အေလးမူေသာအားျဖင့္ ေယာဂီသည္ ဝါရတစ္ခုစီ၌ ရွစ္အထိ ေရတြက္သင့္ေၾကာင္း
ရွင္းျပေတာ္မူခဲ့ေပသည္။ ဖားေအာက္ေတာရဆရာေတာ္ အရွင္အာစိဏၰကလည္း ရွစ္အထိေရတြက္မႈအေပၚ
ေျမဇင္းေတာရဆရာေတာ္အတူ မွတ္ခ်က္ျပဳေတာ္မူေပသည္။
(Fig. 3.1) Eka Vāra
|
Breathing in Breathing out
|
one
|
Eka
Vāra
(One
Time)
|
|
Breathing in Breathing out
|
two
|
|
|
Breathing in Breathing out
|
three
|
|
|
Breathing in Breathing out
|
four
|
|
|
Breathing in Breathing out
|
five
|
|
|
Breathing in Breathing out
|
six
|
|
|
Breathing in Breathing out
|
seven
|
|
|
Breathing in Breathing out
|
eight
|
According
to Ven. Kanni Saradaw,
each vāra has two types; saṃsaya vāra and sanniṭṭhāna vāra. Of them, during the process of counting one to
eight, if the mind runs into any other object except in-breaths and out-breath,
or into any of five hindrances[1] or
into any of three immoral thoughts[2],
that vāra is called as gap- time or
broken time (saṃsaya vāra). That
broken process should not be counted as eka-vāra (one time). If making a talk or a
gesture during a counting process, it should not be called even as vāra. Reversely if the mind does not run
into any other object, any hindrance or any immoral thoughts, and it completely
stays on the in-breaths and out-breaths, that process is regarded as complete
time (sanniṭṭha vāra).[3]
ကႏၷီဆရာေတာ္အဆိုအရ ဝါရတစ္ခုစီတြင္ သံသယဝါရ
ႏွင့္ သႏၷိ႒ာနဝါရ ဟူ၍ ႏွစ္မ်ိဳးႏွစ္စား ရွိေပသည္။ ထိုတြင္ တစ္မွရွစ္သို႔ ေရတြက္စဥ္အတြင္း
စိတ္သည္ ဝင္ေလထြက္ေလမွတပါး အျခားအာရံုတစ္ခုခုသို႔ (သို႔မဟုတ္) နီဝရဏငါးပါးတြင္ တစ္ပါးပါးသို႔
(သို႔မဟုတ္) မိစၦာဝိတက္သံုးပါးတြင္ တစ္ပါးပါးသို႔ ေျပးသြားပါလွ်င္ ထိုဝါရကို ဝါရေပါက္
(သို႔မဟုတ္) ဝါရျပတ္ (သံသယဝါရ) ဟု ေခၚဆိုေလသည္။ ထို(ေရတြက္မႈ) ျဖစ္စဥ္အျပတ္အေတာက္ကို
တစ္ဝါရ (တစ္ၾကိမ္) ဟု ေရတြက္ျခင္း မျပဳသင့္ပါေလ။ ေရတြက္စဥ္အတြင္း စကားေျပာဆိုျခင္း
(သို႔မဟုတ္) လက္ဟန္ေျခဟန္ျပသျခင္းတို႔ကိုသာ ျပဳမိပါမူ ဝါရ ဟူ၍ပင္ မေခၚဆိုသင့္ေတာ့ေခ်။
ေျပာင္းျပန္အားျဖင့္ စိတ္သည္ အျခားအာရံုတစ္ခုခုသို႔၊ နီဝရဏတစ္ပါးပါးသို႔ (သို႔မဟုတ္)
မိစၦာဝိတက္တစ္ပါးပါးသို႔ မေျပးသြားပါမူ၊ ထိုစိတ္သည္ ဝင္ေလႏွင့္ထြက္ေလအေပၚတြင္သာ တည္ေနပါမူ
ထို (ေရတြက္မႈ) အစဥ္ကို ျပည့္စံုေသာဝါရ (သိႏၷိ႒ာနဝါရ) ဟု မွတ္သားရေပသည္။
Concerning
other objects such as the voice, smell and so on, āvattana and anāvāvattana
should be understood. When the counting process is going on, one may hear a
voice. Just hearing the voice is called āvattana.
Thinking of the voice such as this is human voice, this is a woman’s voice, Ms.
So So’s voice, etc., is called anāvāvattana.
Of the two, anāvāvattana should be
avoided by the meditator.[4]
အသံ၊ အနံ႔စေသာ အျခားအာရံုတစ္ခုခုႏွင့္ပတ္သက္၍
အာဝတၱန ႏွင့္ အနာဝတၱန တို႔ကို နားလည္သင့္ၾကေပသည္။ ေရတြက္ေနစဥ္အတြင္း ေယာဂီသည္ အသံတစ္ခုခုကို
ၾကားႏိုင္ေလသည္။ ၾကားကာမတၱမွ်ျဖစ္ေသာအသံကို အာဝတၱန ဟု ေခၚရသည္။ ဤအသံကား လူသံ၊ ဤကား
မိန္းမအသံ၊ ေဒၚဘယ္သူ႔အသံ စသည္ျဖင့္ အသံကိုေတြးေတာျခင္းကို အနာဝတၱနဟု ေခၚသည္။ ထိုႏွစ္မ်ိဳးတြင္
ေယာဂီသည္ အနာဝတၱနကို ေရွာင္သင့္ေလသည္။
Dr. Visarada (Rammavati)
[1] According to Ᾱvarana sutta (A V 64), there are five
hindrances (nīvaraṁa);
(1) Sensual desire, (2) ill well, (3) sloth and torpor, (4) restlessness and
worry, (5) doubt. They are called as hindrances because they obstruct the way
to the attainment of the jhānas and arising of wisdom.
[2] According to Singiti Sutta (D III 215), three are
three immoral thoughts (vitakka); (1)
sensual thought, (2) ill-well thought, (3) malign thought. These three immoral
thoughts interrupt the progress of Jhāna
and wisdom.
[4] Ibid., 16.
[2] Vism. I 270: Tattha iminā ādikammikena kulaputtena paṭhamaṃ
gaṇanāya idaṃ kammaṭṭhānaṃ manasi kātabbaṃ.
[3] DA. I 210: Parimukhaṃ satiṃ upaṭṭhapetvāti kammaṭṭhānābhimukhaṃ satiṃ ṭhapayitvā.
Mukhasamīpe vā katvāti attho.
[4] Bhikkhu Ᾱnālayo, Satipaṭṭhāna:
The Direct Path to Realization, (Kandy: Buddhist Publication Society, 2010),
128: Both the Abhidhamma and the commentaries take “in
front” (parimukaṃ) to indicate a
precise anatomical location.
[5] Vism. I 270: Gaṇentena ca pañcannaṃ heṭṭhā na ṭhapetabbaṃ.
Dasannaṃ upari na netabbaṃ. Antarā khaṇḍaṃ na dassetabbaṃ. Pañcannaṃ heṭṭhā ṭhapentassa
hi sambādhe okāse cittuppādo vipphandati sambādhe vaje sanniruddhagogaṇo viya.
Dasannampi upari nentassa gaṇananissitako cittuppādo hoti. Antarā khaṇḍaṃ
dassentassa ‘‘sikhāppattaṃ nu kho me kammaṭṭhānaṃ, no’’ti cittaṃ vikampati.
Tasmā ete dose vajjetvā gaṇetabbaṃ.
[7] Ibid., 16.
[9] Ven. Kelāsa, The Practice of Tranquillity and Insight Meditation by Kannī Method, (Mandalay, Myanmar: Bodi
Aye Nyein Yeikthā, 2011), 19.
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