Q&ALing Shan Temple Retreat25 Apr 2018
Q&A 06 — Practicing with Right View in Walking Meditation
Sayadaw U Tejaniya · 8 min
Original audio: English · Chinese interpretation
0:00−8:41
Uses compressed audio.
AI-written summary
The Q&A explains how to bring mindfulness and right view into walking meditation so wisdom can arise. By maintaining continuous awareness and interest in bodily and mental processes, the mind realizes walking is not self and learns to distinguish between the object and the knowing mind.
Topics
Talks in this retreat
Ling Shan Temple Retreat · 25 talks
- 91 hr 57 minGroup 04 — Tension, Motivation, and Cause and Effect24 Apr 2018
- 1013 minQ&A 05 — Investigating Anger and the Mind's Process24 Apr 2018
- 111 hr 27 minGroup 05 — Working with Images, Pain, and the Unstable Mind25 Apr 2018
- 122 hr 1 minGroup 06 — Maintaining Awareness at Six Sense Doors and Right View25 Apr 2018
- Viewing139 minQ&A 06 — Practicing with Right View in Walking Meditation25 Apr 2018
- 141 hr 59 minGroup 07 — Pain as Dhamma and Dealing with Emotions26 Apr 2018
- 152 hr 44 minGroup 08 — Momentum of Awareness and Knowing the Meditating Mind26 Apr 2018
- 169 minQ&A 07 — Observing Discomfort and Understanding Dukkha26 Apr 2018
- 171 hr 13 minGroup 09 — Checking the Attitude and Accepting with Wisdom27 Apr 2018
- 181 hr 53 minGroup 10 — Dealing with Sleepiness and Natural Awareness27 Apr 2018
Transcript
ZH
想请问禅师，禅师在书上有提到说，行禅的时候如果没有觉知地走来走去，智慧是不会产生的。那要有觉知跟正见，这两个加起来才能有智慧生起。那想请禅师开示，我们要用，就是我们在行禅的时候，要用怎么样的觉知，还有怎么样的正见，透过行禅我们能够产生智慧。
English
Okay, she's saying in the book it's said that just walking wisdom cannot arise.
English
So she wants to know how to, during walking meditation, how to do to bring in the mindfulness and right view, how to practice with mindfulness and right view such that the wisdom cannot arise, the proper way.
English
Arising mean is your mature, your watching mind, meditating mind is increasing, mature, and slowly growing awareness and stability of mind, and wisdom is slowly increasing. So become mature, then wisdom can come in the mind. We use the object to cultivate moment to moment your awareness first, and continue where the mind settle down, then the right attitude, right view, and watching continuously.
English
Because of your quality of mind increasing,
English
right? So you need to take a time to cultivate our quality of our mind.
ZH
就是智慧的产生是建基于这个，就是五根的成熟。它从不成熟，就是弱，到这个正念，这个心的平稳等等，都是比较累积成熟了以后智慧才会产生。这个了解，就是我们行禅的这个当下这个现象，名法色法，你能了解它的实相，这个是需要累积，需要时间的。那所以我们就每个当下去带着正见去，就是去培养这个正念。
English
So if you have intelligent person, then you can do some
English
object, some subject, you do awareness again and again and again, one time, two times, three times, four times, five times. Naturally, the mind some more understanding about this experience, how to do better way, or how to do the short time and energy, how to. This is because of awareness, wisdom is growing, like this.
ZH
禅师举例就是说，我们讲平时做一件事，平常做任何事，如果我们就讲平常做一件事，我们做一次、两次、三次、四次、五次、六次、七次、八次、九次，我们会是不是越做越擅巧，对不对？我们的能力增加，我们了解怎么做也会增加，对不对？你后来就可能做得会用省力啊，或者做得更好啊等等。就是我们其实行禅禅修也是这样的，重复做的时候你会，这个能力就会增加，而且你智慧了解也会增加，就是怎么样能做得更好。
English
Number one, you're not aware what you are doing. Again, many time you already doing this job, but you're not interested, you're not mindful, you never learn from this experience. Do again and again, and many time you wrong again and again and again. Because you're not aware and you're not interested.
ZH
那我们当然也都知道，有这样的经验，就是我们重复做同样的事，我们没有带着正念去，我们心不在焉地做，我们可能做很多次都会做错，或者也没有学到什么东西，也不了解，也不擅巧。我们的心因为没有兴趣，也没有带着这个觉知去培育，所以就没有这个增长，没有擅巧，也没有这个了解在。
English
I will watch the physical process and mental process again and again and again. You have some aware and interest, some understanding will come, but object is not yours. Because of conditioning, you never
English
exist, all the time changing, or many way to understand, right?
ZH
禅师说我们禅修的时候，无论是行禅还是就是所有的时候，我们带着就是好奇的心，有兴趣的心，带着去觉知。这样就是觉知的时候，你会慢慢地，你会了解它的。就是因为你甚至可以，就是不是说这些东西不是你的，不是我们的，它是因缘和合生起的每个当下。你就是客观地去看着它，其实有很多东西在发生，就是你可以了解很多不同的东西。
English
And walking also because of physical process and mental process relationship.
English
Because of my intention to walk, the body is walking. So then you can see many things, understand some way. 比如说我们行禅。 Who is walking?
ZH
禅师说，禅师举例说，其实有很多的方法，比如说行禅是身心一起合作的现象，对不对？就是说我们可以这样看，就是说心想走，身体会走，这是一个层面。你会看到身心它们是怎么样运作的。不是说你已经知道的，就是书上看到的，是你真的去了解，想知道。另外就是说还有一个层面，就是说你可以想啊，谁在走啊？就是说不同的兴趣就是。
English
We have already wrong idea is I'm walking.
English
And later you process aware at many time the walking is not me. Walking is happening the process body and mind relationship.
ZH
我们已经就是说有先入为主的错误的见解，就是我在走，我们就不会有疑问的。但是如果我们去有这个疑问，就是谁在走，其实只是观察身心现象，它是怎么样运作的，你就会知道其实没有一个我在主宰。
English
And also when you watch the some object, in beginning we not clearly we know the some object, and aware continuously and some experience come, then you can see the object and know
English
your mind is different. At beginning nobody not realize about this. Object and knowing together and mix, not separate. And slowly wisdom is growing, wisdom see the detail about the process. Oh, this is object, this is being known, this is knowing. This is a different nature.
English
Who is what? Object also who? The mind also who? Right? Slowly the mind more interest about the process.
ZH
比如说我们对于一个初学者，我们所谓的去知道一个东西，观照一个所缘，我们那就只是知道这个所缘，只是一个现象。其实我们就是反正，虽然说有时候能知所知，就是说能被知道的东西和知道被知道的东西，虽然讲是这么讲，我们的实际经验反正就是一个东西，有一个经验而已。但是如果我们持续地去做这个练习的时候，慢慢地你就会看到，哦，被知道的这个经验和知道的心，它不是一堆东西两个合在一起的，它们有不同的性质。疼是怎么样的，知道疼的心是怎么样的等等，思想的心是怎么样的，知道思想的心里面，你就会越来越明，就是明确清晰，就是这个能缘所缘，你就会了解这个身心这些现象，就更加清晰。
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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.…