Q&AMeditationszentrum Beatenberg Retreat24 May 2016
D 2 Group interview — Recognizing Awareness and Understanding Dukkha
Sayadaw U Tejaniya · 1 hr 51 min
Original audio: Burmese · English interpretation
0:00−1:51:04
AI-written summary
This group interview clarifies using an object as an anchor to know other phenomena, alongside the three types of suffering (dukkha). The teacher guides yogis to recognize sloth and torpor, abandon attempts to split awareness, and simply acknowledge the mental processes currently occurring.
Topics
Talks in this retreat
Meditationszentrum Beatenberg Retreat · 22 talks
- 732 minMeditation instructions — Natural Awareness and Right Attitude23 May 2016
- 81 hr 58 minB 2 Group interview — Recognizing Delusion and Appreciating Awareness23 May 2016
- 92 hr 11 minC 2 Group interview — Natural Awareness, Observing Thoughts, and Non-Identification23 May 2016
- 1030 minMeditation instructions — Knowing the Awareness and the Quality of Awareness24 May 2016
- Viewing111 hr 51 minD 2 Group interview — Recognizing Awareness and Understanding Dukkha24 May 2016
- 1217 minMeditation instructions — Knowing the Mind and Developing Awareness25 May 2016
- 132 hr 29 minB 3 Group interview — Simple Awareness and Observing the Mind25 May 2016
- 142 hr 29 minC 3 Group interview — Natural Awareness, Checking the Attitude, and Facing Experiences25 May 2016
- 1517 minMeditation instructions — The Nature of Mind and Momentum of Awareness26 May 2016
- 162 hr 16 minD 3 Group interview — Appreciating Awareness and Watching Without Interference26 May 2016
Transcript
English
Apart from lack of sleep due to jet lag,
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I think
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I'm progressing.
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I enjoyed the comment that the object is new every time, and
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the awareness is new.
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I think that helps me
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keep an interest in the experience
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of the moment and prevents the
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awareness from going flat. I didn't know about the Bodhisattva, so I was like, same with Zen. Same with Zen, yes. How old is the peanut? Yeah, that's right. If we think it's old, the mind loses interest. The Gita Bhagavad Gita, it didn't. And in fact, the reality is always new.
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Yeah, I thought I had two or three main default minds: the angry mind and the cheesecake mind, the pleasure-seeking mind. But
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they're really always different. One question I have: my practice has been
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to use the breath at the tip of the nose as sort of the main physical reference point and anchor. And
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Sayadaw doesn't emphasize these things. I still find it useful to do. Yeah, I never have that. You can. Yeah, you can do it. No problem. Good. If you're grounded, you're very good. So long as it is the breath as the base from which you can know all other objects as well.
English
So the ayam sri vapura, Bhagavad Gita, it's very ayam vipi, very ayam vipiya, they're different. From how you get the ayam vipura, you get the ayam meme. Yeah. The reason he doesn't mention any object in particular is because no object in particular is better than another or special.
English
He wants the yogis to choose any object that is suitable for them, and then use that as an anchor and allow themselves to know every other object as well. Also, Pureene, Pureen was in the team, I think, in the guiding meditation. The Pureene do the Ipen Yoga class. Yeah, he says. The ayam vipura, the ayam vipiya, that's right.
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Yeah. He says if he talks about a particular object, everybody will start paying attention to that particular object. It's just. The power. Natural for the mind to do that.
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Thank you.
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It need a very good yoga. Yeah. And regardless of what object we begin with, in the end, we must drop our dependence on the object and start noticing the awareness that's actually paying attention to all the objects that we know.
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And I might ask some, tell me, a manager came out. Then we become the manager, the awareness. I'm permanent, I don't have a field. The object is just the factory worker, line worker.
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Yeah.
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Thank you.
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At the moment, I'm a little bit tense because I have to speak to ask. Wrap you up with the day. To ask questions. But I try to
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have situations where I'm a little bit more relaxed. And now I have a question. If I think sometimes about a situation or a person, it caused me feelings, for example, sadness, and then sometimes it helps me to get more relaxed.
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Sometimes it comes by itself. Sometimes
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I want to think about some situation because I learned
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that it makes me more relaxed. Is this manipulation or the wrong attitude? If I use it like a method. Yeah.
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Sometimes we can use this. Because rather than think of something that makes us unhappy, of course that it's preferable to think of something that will make us happy.
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Yeah. If we understand the nature of the mind and how thoughts and feelings are related, then we can use it to make it we can make it useful for us.
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Yeah, but. But while we have the happy feeling or the unhappy feeling, he says that we should investigate it a little more so that we understand
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why the mind is happy or unhappy, what makes it happy or unhappy, what is the usefulness, what is how is it when what does it feel like, where does it lead to, is it necessary, all this.
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Sayadaw U Tejaniya began his Buddhist training as a young teenager in Burma under the late Shwe Oo Min Sayadaw (1913–2002). After a career in business and life as a householder, he has become a permanent monk since 1996.…