(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 ĀkāsānaÒcāyatana Jhāna have as its object a Conventional Truth or an
Ultimate Reality?
(A). It has Conventional Truth as its object, Venerable Sir.
(Q). Does ViÒÒāÓaÒcāyatana Jhāna have as its object a Conventional Truth or Ultimate Reality?
(A). It has Ultimate Reality as its object, Venerable Sir.
(Q). Does ĀkiÒcaÒÒāyatana Jhāna have as its object a Conventional Truth or an Ultimate
Reality?
(A). It has Conventional Truth as its object, Venerable Sir.
(Q). Does NevasaÒÒānāsaÒÒā yatana Jhāna have as its object a Conventional Truth or an
Ultimate Reality?
(A). It has Ultimate Reality as its object, Venerable Sir.
http://www.sunlun-meditation.com.mm/Content_8.htmAda yg bisa jelasin sesuai abhidhamma kenapa ada objek dalam jhana dikatakan samuti sacca dan paramatha sacca(kebenaran konvensional dan kebenaran hakiki)
berkaitan dengan tanya jawab diatas. Apa yg menjadi dasar pembedaan tersebut?
dan apa bahasa indonya sankhata dan asankhata dhamma?
Apakah kebenaran hakiki itu sendiri ada tingkatannya yg mana tertinggi adalah asankhata dhamma itu sendiri, jadi mengapa duka, tidak kekal dll dimasukan kategori sankhata dhamma yg merupakan paramatta dhamma,padahal yg terakhir segalanya adalah Nibbana?. dan dalam beberapa hal sankhata dan dan asankhata saling bertolak belakang kecuali anatta. so kenapa sankhata dhamma tidak dimasukan kedalam kebenaran konvesional(samutti sacca) apa dasarnya,bisa di kasi contoh?