Được dạy bởi Sư Yuttadhammo Bhikkhu
Dịch Việt: Việt Hùng
Lời người dịch: Trong các bài Hỏi & Đáp như vậy, tôi sẽ chủ yếu dịch thoát ý, chứ không chặt chữ. Một mặt đây là việc tôi làm để có thể nghiền ngẫm phần trả lời của Sư Yuttadhammo. Một mặt, tôi chia sẻ lại đây, và hy vọng nó hữu ích cho các thiền sinh Vipassana tham khảo.
Bài pháp ngắn này được đăng tải trên Youtube vào ngày 01/12/2011. Phần English transcript ở cuối bài. Link Youtube của bài nói ở đây: https://www.youtube.com/watch?v=doENZOhP42I
Mặc dù đã cố gắng tốt nhất trong khả năng của mình, tôi chắc chắn không thể ghi xuống được một cách chính xác 100% tất cả các từ ngữ, đặc biệt là các từ Pali mà Sư đề cập trong bài pháp. Tôi sẽ tiếp tục cập nhật bản ghi, bất cứ khi nào tôi thấy được những điểm còn thiếu sót.
Con xin thành kính đảnh lễ tạ ơn Sư Yuttadhammo về bài pháp thoại ngắn quí báu này. Con nguyện cho Sư được mọi thuận lợi và sức khoẻ trong hành trình tâm linh của Sư.
Các bạn có thể tìm hiểu thêm thông tin của Sư Yuttadhammo Bhikkhu và các lời dạy của Sư tại trang web: https://www.sirimangalo.org/.
English Transcript (quickly jotting down)
Question: Last night when I was meditating, I saw scary images in my mind and tingling sensation in my face because of being afraid. Maybe it’s because of scary movies, but this is a very sorry meditating so many years ago in the past. How do I overcome this being afraid and it is all in my head?
I remember when I first meditated, and I think some of you know, my story, how I was watching The Godfather movies right before I went to practice meditation, I’d never seen The Godfather. So I watched one, two and three all together. And then I watched scarface to top it off. I don’t think it has much to do with it. But then when I was meditating, I had this experience of a voice saying, you know, just totally out of the blue and out of nowhere, just saying, ‘I told you not to come back here’. That’s almost exactly what it said, which has no meaning. And it was just this totally mean and vicious sort of voice. But that sort of thing didn’t happen later, and it certainly happened less, these kind of things certainly happened less and less and less as I practice. Important thing is to practice correctly. On the other hand, there are meditators for whom these things happen more and more and more. And there’s no doubt about why that is. It’s because they’re encouraging them. They’re giving them power. We are only tortured by those things that we give power and we are only haunted by those things that we perpetuate, that we promote in ourselves.
So I know people who have gone crazy meditating, I know one monk who tried to kill himself several times, slit his wrists, set himself on fire, totally wrong practice, totally out to lunch. I think he’s gotten a lot better now and he started taking some medication for it and so on. But if you’re practicing correctly, this will slowly go away. The point is that and it’s another important answer to your question, the idea of is it’s all in my mind. Because when people hear voices or they see things, they wonder, am I really seeing or is it all in my mind? Am I really hearing voices or is it all in my mind? This monk I’m talking about heard voices. And to him and to most people, it’s an important point. Is it real or is it in my mind and I used to get this a lot with the Thai people because Thai people have good concentration and their minds are fairly focused. And so they do see a lot of bright lights and colors and pictures. And they’re asked they always ask me, is it real?
From a Buddhist point of view, it’s a peculiar sort of question, though, the question of whether it’s in your head. This isn’t all of your question. It isn’t all of the answer. But it’s an important point. Is it all in my head? See, there’s no me. So there can be no mine. There’s no head. So the question really breaks down reality. Is that experience that you had? And why it is because how else can you understand reality? It’s a big question. It’s a question for philosophy. What is real? What is reality? I can’t imagine any other way of understanding reality than that which is experienced or experience. It seems to be absurd to think that there could be any other definition of reality. And of course, there are many different definitions of reality. So, the one I’m giving you, I hope, and as I understand, is the Buddha’s understanding of reality, that reality is experience. And so those faces that you saw were really a vision of faces. You really or there really was an experience, unless you’re lying to me, an experience of seeing faces, right? Am I correct that images or images that was real, it goes along with these people who say they saw God. People practice meditation and say, I saw God and therefore, religion X is the truth. Know, I saw Jesus and therefore Christianity is the truth. Jesus came and talked to me. And this is where Buddhism is, I think should be seen as different, Buddhist meditation should be seen as different from a meditation of the sort that I described. One sees God and becomes one with God or someone. Because Buddhism was a yes, there was an experience of seeing. But that’s all you can honestly say about it without entering into speculation.
The truth of your experience is that there was a vision just like what I’m seeing now. When I look at [name of the person], there’s a there’s an experience, a vision. I have no idea what I’m saying. And so as an example, when he hears my voice, there’s an experience of hearing. And he’s looking at me like I’m crazy because he doesn’t understand it. But that’s the truth. His experience is just a sound. Just like my experience of looking at him is just seeing. The difference is what goes on in the mind. He has no mental idea, except what’s this crazy guy saying? I can’t can’t make out what he’s saying. And I look at him and I can make out that’s [name of the person]. But this is all happening in the brain, in the mind. The reality of the experience is still just a seeings, still just a hearing, no matter how you understand it. So why this is an important thing to explain is because that’s what shouldn’t define your meditation. When you see something that should be just seeing. When you have a tingling sensation in your face, yes, you had a tingling sensation in your face. It also goes back to the question about how and it’s an important point that I don’t think either of us mentioned is that how we make these connections. So you have the pain in the body and you have the memory. And you can come up with a theory which is totally sound to say that they are connected. But that theory does you no good whatsoever. It in fact does you harm. Because you’ve created something. You’ve created a link. You have two experiences and you’ve created a third one that doesn’t exist. You’ve created a third entity, which is the connection between these two. And that’s where the problem arises. That’s where problem first comes into being. When you have just a pain and just a memory, you have no problem. When there’s a memory, you’re thinking when you have the pain, you have pain. When you have the tingling in your face, you have the tingling in your face. When you have the pictures or the images, you have images. They’re seeing. You can read through the Buddhist sutta and this is what you’ll find. And this is an incredibly important point. I think that one that is core to understanding of Buddhist thought and meditation. And it’s the basis on which we should develop our meditation. If you develop meditation in this way, there’s no chance, assuming that you keep it in mind and take it to heart and do based your meditation on this idea, there’s no chance that such things will get worse and lead to any problem that anything that you should be afraid of. What you’re doing when you give rise to the fear is feeding it, creating a tension and a stress. And, you know, the energy that arises based on the fear is giving power to that. This is why I would say that creating desire, thinking that the energy is somehow going to help you is really a bad idea. Because that energy is actually strengthening the habit of the desire. That it’s strengthening the habit of the fear.
When you give rise to fear, you’re only going to become more afraid next time. Because the energy is messing with the brain, right? And it’s messing with the mind. It has a power to it. And, you know, you need the energy to hardwire the information into the brain. So. I think that’s all I have to say about that.
[Bhikkhuni] I want to add here that if you want to overcome that being afraid, then you have to accept it as what it is, as just being afraid. You have to face it. And one thing that happens when we are afraid is that we make a big deal out of it. We are making more out of it than it actually really is. Being afraid is just a feeling of being afraid. This is nothing really special. It’s not a real life threatening situation or so it’s going on in the mind. When we see it as it is, I lost a little bit what I wanted to say, but it’s then much easier to let go of it, when we don’t make such a big deal out of it, when we don’t take it personal, when we don’t think, ‘oh, I’m afraid I have to do something that’s wrong instead of just accepting it as it is.