Q&ALing Shan Temple Retreat27 Apr 2018
Q&A 08 — Right Reflection and Understanding Dukkha
Sayadaw U Tejaniya · 11 min
Original audio: English · Chinese interpretation
0:00−11:51
Uses compressed audio.
AI-written summary
The Q&A clarifies how wisdom understands suffering (dukkha) to let go without fear. The Sayadaw guides yogis to use right view and investigation to cultivate a wholesome mind instead of controlling experiences.
Topics
Talks in this retreat
Ling Shan Temple Retreat · 25 talks
- 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
- Viewing1912 minQ&A 08 — Right Reflection and Understanding Dukkha27 Apr 2018
- 201 hr 54 minGroup 11 — Recognizing Nature and Thoughts Instead of Concepts28 Apr 2018
- 212 hr 16 minGroup 12 — Working with Pain, the State of Mind, and the Sense of Self28 Apr 2018
- 2211 minQ&A 09 — Using Wisdom and Working with Anger28 Apr 2018
- 231 hr 51 minGroup 13 — Watching the Mind Reaction and Working with the Mind Door29 Apr 2018
- 242 hrGroup 14 — Concept and Reality in Meditation29 Apr 2018
Transcript
English
Sayadaw, you said when you really understand dukkha, the mind will be interested to know, so it's not afraid of the dukkha. Wisdom will not be afraid of the dukkha. Nature is always interested to see the process, not resist.
English
Wisdom understands nature is wholesome quality. The mind is settled down, not resist.
ZH
刚才我问禅师，就是说对于苦，就是我们佛教讲的苦无常、无的苦呢，真的看到苦，这个心是会有兴趣去面对、去看的。因为禅师讲的就是善心，尤其智慧呢，它不是不善心，它是想了解，它是想知道这个实相是怎么样的。而且真的是很有智慧的心，它不会觉得这是我的，它只是想去如实观。所以真的是智慧了解苦，它不会退缩的，或者抗拒。
English
More understanding dukkha, the mind more accept that kind.
English
Right? And let go also, detach let go, acceptance is more stronger and stronger.
ZH
如果真的知道苦的这个后果，是心会更容易接受，会容易很少执着，执着会越来越少，能接受苦或者接受不如意的事。
English
Now you need more practice.
ZH
好了，大家听够了是不是？ Yeah. 需要多点时间练习。 Yeah.
English
So continue practice. I think today enough, right? Anybody? 还有没有什么问题？
ZH
谢谢。那个，Bendei好，想请问一下，就是在指导手册上面有讲说，我们不要去创造一些什么东西来对治嘛。那比方说，如果当我们知道我们生起的是不善心之后，那么我们用如理作意来转向，那这样子的如理作意，它算不算是创造东西来对治？因为在我的理解是，我们用如理作意，它等于是我们在使用三十七道品当中的四正勤，那我们知道生起的恶，我们必须要去断除。那其实在当下用如理作意的时候，其实这个恶就可以中断了。那我们下一就知道说，善法又再生起来了，因为是有充满的觉性嘛，知道这个恶生起来，在当下也知道说，善法也生起来了。那不知道这样子的如理作意，它算不算是对治？
ZH
你说讲的如理作意是改换所缘目标吗？你的如理作意的意思是什么意思？ 刚刚这个是阿毗达摩里面的，我不知道怎么讲。如理作意就是我们用正思维，我知道它是不善法生起的。那我知道不善心生起，其实我等于是又种下了一个不善业的因，将来一定会有不善业的果，所以我在断除这个不善业的因。 就是你在用思维法告诉自己。 可以这么说。 就是用思维法。
ZH
对，知道它已经不善心了。好，我提醒自己现在在不善心了，我觉察到了这是不善心了。那当下其实它就会有一种自动的切断功能，它就不善心生起，那我相信因果报应嘛。那所以我知道说，我继续让这个不善心的增长持续，让这样子的话，那么将来我必定会有不善业的果嘛。所以当我只要一知道这个不善业之后，马上就是切断放掉，这样子。那就是不要错过，就是会一直不断的提醒自己，不要错过当下所生起之法，这样子。那这样子算是很刻意的造作吗？
English
So in the book you're saying don't create
English
anything, right? Don't create any experience, don't create anything. But she's asking, when she sees the unwholesome mind arise, she used to, she tends to use right reflection to, because she knows this is unwholesome, she knows it's wrong, it's the bad karma if continued.
English
Use right reflection will change the mind to a wholesome mind. So she's asking if she does it this way, is it creating something?
English
Creating means that we try to change, we try to control the experience, right? So now this is, don't do anything about experience. But you need to change your right view and awareness. You need, this also we change our mind state. We're not changing the experience. We try to change our attitude, awareness, and continue this mind state, present moment.
English
It is the past conditioning effect. So we cannot change the past. But we can do the present moment, right view, awareness. This also, if we try to
English
meditating mind, arising the meditating mind, this is, we should do this. Yeah. So if she uses right reflection, it's okay? Yes. Right reflection, right view, right thinking, and awareness together. Better. Awareness and learn. Not try to go away.
ZH
啊，OK，OK。那禅师说呢，不去创造任何东西呢，就是说不去创造任何经验，就是说原来是苦受，把它变成乐受，不是说改变那个经验或者那个所缘，而是改变观察心。就是说，比如说你刚才讲有不善心，在观照的时候有不善心，对不对？如果我们看到不善心的时候，我们可以通过有正见、正思维和正念一起去继续去观察那个所缘或者那个经验。我们改变这个观照心的那个品质，不是为了改变那个经验。你明白我讲吗？就是说我们是可以，就是我们在这个观照的心上面在做功夫，而不是改变那个经验本身。
ZH
我没有改变经验的本身。 对对对，那就可以了。她就是说，就是说你刚才讲那个不要创造任何东西嘛，就是说不要创造任何经验，那个是那个意思，是那个经验。
ZH
那其实以前啊，就是说，就像在操作的时候都会想说，就是跟大家一样会想说，我去问为什么我会起这个心，然后我发现自问自答已经问久了之后，你发现就会，反正就是很诚实的心嘛。到最后的结论就是，那也知道每一次生起的一定都是不一样，即便是同一个烦恼，它再生起来的时候，每一次的烦恼的内容，它还是细节还是会不一样，不会有一模一样的烦恼。那么到最后，后来我就不再自问自答了，我就直接，反正知道生起烦恼就，烦恼来了，然后就丢掉。烦恼来了，丢掉。就是知道说，烦恼生起来了，我自己产生执着了，那丢掉，这样子。就会不断的用这样子的方式，知道心，知道它起来，然后也知道说，我丢掉就没事了。但我不是说刻意要让它知道，制造平静什么的，就是知道说这个东西进来，然后心有波动了，那我只要丢掉这个东西，心就又会恢复了，这样子。那这样子的操作方式，不知道是不是适合。
ZH
你怎么样丢掉它？ 就知道它到最后，这个东西它一定是贪嗔痴啊，一定是这个贪嗔痴不善法进来影响我嘛。 就是说你用这个如理作意，就改变了。OK，好。 对。 OK.
English
So she's asking in the past, she asks question about why, you know,
English
why. But she always find the answer is the defilement, the cause of all this thing is defilement. So she says she asks question and then she come up with an answer, asks question and then answer come up. So eventually she find is different cause, maybe content is different, but it's all because of defilement.
English
So because of this, she stopped asking question. She just aware the defilement and then use the right reflection to move on.
ZH
禅师说可以问其他的问题。禅师说改变问题。
ZH
对不起，我不太懂改变问题的意思是什么。 她说有不同的角度可以学习到。其实重点是一个好奇的心，引发自己不同的角度层面去观察到。
ZH
思心所。 这样子就是说，我有时候我不太敢问自己太多的问题，是我怕这个烦恼就趁这个机会卷进来。
English
What is the defilement? Defilement, whose defilement? You can ask some more questions.
ZH
OK。禅师，我先把禅师讲的讲了，我再帮你问你的问题啊。禅师说你说问到最后都是这些贪嗔痴，对不对？那禅师就说你可以改变这个问题，就是说贪嗔痴是怎么样的？就说是贪嗔痴，谁的贪嗔痴，怎么来的？就说你可以把这个问题，就是变一点点。因为你觉得老生常谈，如果贪嗔痴没有什么意思的话，你可以去启发自己的兴趣。啊？
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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.…