Lot's of people teach walking meditation...how is one to determine if a teacher is teaching a Theravada walking meditation or if it is not Theravada but something else?
chownah
Theravada walking meditation?
Re: Theravada walking meditation?
I guess if they are giving one of the 40 traditional objects of concentration found in the Theravada tradition as the subject of meditation while walking?
An excellent book to be found is Walking Meditation by Ajahn Nyanadhammo. In it gives detailed instruction on how to practice metta while walking, using the mantra "Buddho", reflection on generosity and others all while walking in meditation.
Walking Meditation
http://www.forestsangha.org/index.php?o ... &Itemid=25" onclick="window.open(this.href);return false;
An excellent book to be found is Walking Meditation by Ajahn Nyanadhammo. In it gives detailed instruction on how to practice metta while walking, using the mantra "Buddho", reflection on generosity and others all while walking in meditation.
Walking Meditation
http://www.forestsangha.org/index.php?o ... &Itemid=25" onclick="window.open(this.href);return false;
Liberation is the inevitable fruit of the path and is bound to blossom forth when there is steady and persistent practice. The only requirements for reaching the final goal are two: to start and to continue. If these requirements are met there is no doubt the goal will be attained. This is the Dhamma, the undeviating law.
- BB
- BB
Re: Theravada walking meditation?
Hi Chownah,
Do you have any examples in mind?
My opinion is that suttas contain no details on technique, so basically every approach to walking meditation I've heard of could easily be argued to be referring to sections on body, elements, and so on in the Satipatthana Sutta http://www.accesstoinsight.org/tipitaka ... .soma.html, or parts of other suttas.
Mike
Do you have any examples in mind?
My opinion is that suttas contain no details on technique, so basically every approach to walking meditation I've heard of could easily be argued to be referring to sections on body, elements, and so on in the Satipatthana Sutta http://www.accesstoinsight.org/tipitaka ... .soma.html, or parts of other suttas.
"And further, O bhikkhus, a bhikkhu, in going forwards (and) in going backwards, is a person practicing clear comprehension; in looking straight on (and) in looking away from the front, is a person practicing clear comprehension; in bending and in stretching, is a person practicing clear comprehension; in wearing the shoulder-cloak, the (other two) robes (and) the bowl, is a person practicing clear comprehension; in regard to what is eaten, drunk, chewed and savored, is a person practicing clear comprehension; in defecating and in urinating, is a person practicing clear comprehension; in walking, in standing (in a place), in sitting (in some position), in sleeping, in waking, in speaking and in keeping silence, is a person practicing clear comprehension.
To me, the key point is not whether one can find some particular details of how to perform walking meditation in the suttas (as far as I can see, one can't, so that would be a rather pointless quest ). The point is whether the approach is supportive of the of developing concentration, mindfulness, insight, etc. The suttas do contain fairly clear indications about those things.And further, monks, a monk reflects on this very body, however it be placed or disposed, by way of the material elements: "There are in this body the element of earth, the element of water, the element of fire, the element of wind."
Mike
Re: Theravada walking meditation?
mikenz66 wrote:Hi Chownah,
Do you have any examples in mind?
My opinion is that suttas contain no details on technique, so basically every approach to walking meditation I've heard of could easily be argued to be referring to sections on body, elements, and so on in the Satipatthana Sutta http://www.accesstoinsight.org/tipitaka ... .soma.html, or parts of other suttas."And further, O bhikkhus, a bhikkhu, in going forwards (and) in going backwards, is a person practicing clear comprehension; in looking straight on (and) in looking away from the front, is a person practicing clear comprehension; in bending and in stretching, is a person practicing clear comprehension; in wearing the shoulder-cloak, the (other two) robes (and) the bowl, is a person practicing clear comprehension; in regard to what is eaten, drunk, chewed and savored, is a person practicing clear comprehension; in defecating and in urinating, is a person practicing clear comprehension; in walking, in standing (in a place), in sitting (in some position), in sleeping, in waking, in speaking and in keeping silence, is a person practicing clear comprehension.To me, the key point is not whether one can find some particular details of how to perform walking meditation in the suttas (as far as I can see, one can't, so that would be a rather pointless quest ). The point is whether the approach is supportive of the of developing concentration, mindfulness, insight, etc. The suttas do contain fairly clear indications about those things.And further, monks, a monk reflects on this very body, however it be placed or disposed, by way of the material elements: "There are in this body the element of earth, the element of water, the element of fire, the element of wind."
Mike
“No lists of things to be done. The day providential to itself. The hour. There is no later. This is later. All things of grace and beauty such that one holds them to one's heart have a common provenance in pain. Their birth in grief and ashes.”
- Cormac McCarthy, The Road
Learn this from the waters:
in mountain clefts and chasms,
loud gush the streamlets,
but great rivers flow silently.
- Sutta Nipata 3.725
Compassionate Hands Foundation (Buddhist aid in Myanmar) • Buddhist Global Relief • UNHCR
e: [email protected]..
- Cormac McCarthy, The Road
Learn this from the waters:
in mountain clefts and chasms,
loud gush the streamlets,
but great rivers flow silently.
- Sutta Nipata 3.725
Compassionate Hands Foundation (Buddhist aid in Myanmar) • Buddhist Global Relief • UNHCR
e: [email protected]..
Re: Theravada walking meditation?
I would like to plant a flag on what I see as an apt use of satipatthana to analyze methodology. I think this is precisely why it's there.
- "And how is it, bhikkhus, that by protecting oneself one protects others? By the pursuit, development, and cultivation of the four establishments of mindfulness. It is in such a way that by protecting oneself one protects others.
"And how is it, bhikkhus, that by protecting others one protects oneself? By patience, harmlessness, goodwill, and sympathy. It is in such a way that by protecting others one protects oneself.
- Sedaka Sutta [SN 47.19]
Re: Theravada walking meditation?
Hi Dave,
If so, that's what I was trying to say. I think that the suttas can be used to analyse whether instructions are sensible, but every method I've seen that claim to be "from the suttas" contains all kinds of (useful) additional instructions that expand on what I quoted above, which is essentially: "walk, paying attention". The key question is whether the instructions are conducive to producing the results described in the suttas, e.g. the ones on graduated training:
http://www.accesstoinsight.org/tipitaka ... .horn.html" onclick="window.open(this.href);return false;
Mike
You mean the satipatthana sutta?daverupa wrote:I would like to plant a flag on what I see as an apt use of satipatthana to analyze methodology. I think this is precisely why it's there.
If so, that's what I was trying to say. I think that the suttas can be used to analyse whether instructions are sensible, but every method I've seen that claim to be "from the suttas" contains all kinds of (useful) additional instructions that expand on what I quoted above, which is essentially: "walk, paying attention". The key question is whether the instructions are conducive to producing the results described in the suttas, e.g. the ones on graduated training:
http://www.accesstoinsight.org/tipitaka ... .horn.html" onclick="window.open(this.href);return false;
So, is one becoming more vigilant, cleansing the mind of obstructive mental states, and acting with clearer consciousness? That's the key issue.Vigilance
"As soon, brahman, as a monk is moderate in eating, the Tathagata disciplines him further, saying: 'Come you, monk, dwell intent on vigilance; during the day while pacing up and down, while sitting down, cleanse the mind of obstructive mental states; during the middle watch of the night, lie down on the right side in the lion posture, foot resting on foot, mindful, clearly conscious, reflecting on the thought of getting up again; during the last watch of the night, when you have arisen, while pacing up and down, while sitting down, cleanse the mind of obstructive mental states.'
Mindfulness and clear consciousness
"As soon, brahman, as a monk is intent on vigilance, the Tathagata disciplines him further, saying: 'Come you, monk, be possessed of mindfulness and clear consciousness, acting with clear consciousness whether you are approaching or departing, acting with clear consciousness whether you are looking ahead or looking round, acting with clear consciousness whether you are bending in or stretching out [the arms], acting with clear consciousness whether you are carrying the outer cloak, the bowl or robe, acting with clear consciousness whether you are eating, drinking, munching, savoring, acting with clear consciousness whether you are obeying the calls of nature, acting with clear consciousness whether you are walking, standing, sitting, asleep, awake, talking or being silent.'
Mike