Natures Logs Mindfulness Notes

Jhana QA P186-188
Tuning, Balance/ How to Practise
Upekkhā

P189-191 watching defilements

P194

P198 Wisdom/ Understanding

P201

Nature's logs✎

P203 Inspiration

P 206

P205
As little as we practice, that’s the little bit of peace we’ll get. And as much as we practice, that’s as much peace or wisdom as we’ll get. There is hope.

P208

The whole world is actually only in and at our six sense doors, its not out there. We experience everything we think of as in our world at our six sense doors. We directly experience only the six sense doors

The mind that is aware, the mind that is not aware, you need to recognize the differences. How is it different, what is different, how much does it differ?

It doesn’t take a lot of effort, just remember, try not to forget

That knowing nature is mind

Just checking.

P214

Finished

The third 📚 book

D everywhere

Welcoming each moment with Awareness +wisdom

do you know that you have a mind?

~Working to transform the mind

We need the right background information and right ideas
We don’t want to start blindly!

What is our purpose in practicing?

It’s just not as easy at first to recognize the mind as it is other objects because of a lack of understanding of what the mind is.

```Right now many people know of only one type of effort, which is energetic, forcing effort

This kind of effort will only feed more defilements in the process.```

Confidence in oneself and faith (saddhā) in the practice shouldbe balanced

important to understand the mind, including how it observes, how it works,and its underlying attitudes. What kind of mind are we meditating with?

Likewise

operating

caution

In other words,

We can and will need to develop how we observe.

corresponding

```You don’t need to try to change how the mind is observing.

You do want to take note of how it is observing and the corresponding effects of observing in that way.```

scenarios

understand the relationship of how the state of mind and the thoughts in themind affect the way you feel about the object or what you are observing.

intent

apparent

causal

abdomen

Neither is better than the other. They’re the same!

You should not prefer one over the other.

available

Vipassanā uses any object to develop awareness (sati), stability of mind (samādhi), and wisdom (paññā).

To BE AlERT AND INTERESTED

habitual tendency to pay more attention to what is happening out there.

flash durable

keeps going without a break so that we eventually have a natural momentum of awareness

refreshed

Let whatever happens, happen; it is not important

to know and to acknowled

cushion

INTEllIGENcE

In this practice, we don’t focus, control, exert, restrict or interfere.

Rid

Exert

daily activities.

requires

analysis 分析

refer

perform

accurate

comprehension

clarification解释

two kinds of wisdom (information and intelligence

You don’t stop all sorts of thinking!You should think about the Dhamma you have heard, information you’ve read here, and reflect on the work you are doing and consider how you are practicing. This kind of thinking will help wisdom grow

Utilizing

Believing that an object is “good” is really delusion at work!

Check your attitude regularly. Don’t be fixated on experiences. They will arise according to their nature and they only serve to keep the awareness.

perceive

```If you perceive one object to be better than another object, you will naturally become attached to the preferred object. Later, when you can’t pay attention to that specific object, then you may find that you are not able to practice.````

Right now, there’s little stability of mind, wisdom is weak, effort feeble and faith lacking.

kNoW WHATEvER IS HAPPENINGUnderstanding that something is not beneficial is very different from thinking or judging that something is “not good”. If the mind labels something as “good,” there is craving already. With any object that arises, delusion is already on the scene. Delusion conceals an object’s natural characteristics (but not the object itself) and labels it as “good” or “bad”. Lobha or dosa then do their work of grasping or rejecting. So how are we going to meditate? Meditation is the recognition of gross and subtle forms of craving, aversion, and delusion, and all their relatives that are present in the mind while it is observing objects.In this meditation, we practice to know whatever is happening.Instead of trying to make the mind still,we just acknowledge and observe the agitation, with the right attitude.

Aversion is always negative, having the quality of pushing something away

STuDy EvERyTHING THAT HAPPENS

Only then our view broadens, our horizon expands, and wisdom develops. We need a lot of information (sometimes referred to as “data”) for this to happen.

investigative faculties

versus

energetic 费力的

There is only the nature of mind and the nature of body

external phenomena.

inward internally

Then let the mind step back to think about what is happening in the mind and bod

Samādhi means a steady, stable mind; samādhi does not mean focusing.

because they have used too much energy and wrong effort to focus on objects! It also gets tiring because of exertion of forceful energy as a result of wanting something or pushing something away.

perseverance. I understand viriya as persistence, not exertion or force!

Understanding can’t develop when your mind or body is tired.

`What is happening? Why is it happening?If there’s no need for what is happening to go away, or what is not happening to appear,what sort of energy do you need to use?

Mindfulness meditation is that restful and gentle.

100-meter das

You need to have confidence in your practice and you need to have faith in what you are doing. You need trust in the practice and trust in yourself. Be interested in the practice and how you are practicing. More importantly, faith in what you are doing will grow when you comprehend and see the benefits of your work.

the mind inclines towards Nibbāna.

the patterns of the mind

Take them as nature; they are not unique to you.

universal

If you consider sadness as just one aspect of the nature of mind, then you’d feel much better

…..give me truth

Pain and discomfort
What should you do first? You need to first assume the right attitude: Acknowledge the pain as a natural phenomenon, as just nature. Only with this right attitude can you then see how you are feeling. What is the nature of the feeling? What is the attitude at this time? When there is aversion, examine the views within your thoughts. Can these thoughts have right view? Thereis never right view when there is aversion; there can only be unwholesome views.

P68

Moha is darkness.

```You only know what you have seen but you don’t know what you don’t know.````

Please check your attitude before you begin sitting.

Do you only want a peaceful mental state or do you want to learn aboutand understand what is happening?

```As soon as there is a thought that this experience or object is good, there is craving for it ````

You will see that experiences are just happening according to their own nature

P2

Don’t have any expectations, don’t want anything, and don’t be anxious, because if these attitudes are present in the mind, it becomes difficult to meditat

We pay attention to and are aware of both the good and the bad. Meditation is accepting whatever arises, “good” or “bad,” and observing it in a relaxed way.

Good or bad

```Instead, you work to recognize thinking when there is thinking.````

五根相互作用 Only when there is faith or confidence (saddhā), will effort (viriya) arise. Only when there’s effort will mindfulness (sati) become continuous. Only when mindfulness is continuous will there be a steady, stable mind (samādhi). With the steadiness of mind, you will begin to understand things as they are (paññā). When you see reality as it is, then faith and confidence (saddhā) grow even stronger.

if we let whatever happens happen? If we are not looking for anything special or specific, we don’t need so much energy

They shouldn’t bother you if you just consider sounds as natural phenomena. You just want to recognize hearing if there is hearing.

Only wisdom recognizes things as they are.

We want to make something negative go away quickly and we make an effort to end it. When something positive arises, we try to make it last a little longer. Is this Dhamma?

Your job is to recognize any feeling as just feeling. This feeling is not a person or entity and it also doesn’t have anything to do with “you”.

When you realize that this is nothing personal, you’ll no longer find an issue with this. It is only a problem when you take this feeling as “yours”. So please recognize the underlying attitude that is present when this feeling arises. You practice because you want to understand.

Anger is anger.We are used to labeling anger that’s happening in others as “their anger” and anger happening within as “my anger”. That’s wrong view. While we meditate to understand the true nature of these defilements, we can’t learn when we take possession of these defilements as our own.

You only try to be aware more continuously so that there is a chance for momentum to grow.

We practiceto have the right attitude,to understand dhamma nature, and to extinguish defilements.

We do teach you how to become skillful at meditation.

what is happening (objects)

what is meditating (the mind).

Momentum builds from having awareness for longer periods from moment-to-moment.

Don’t make judgments that these conditions are bad for practice. There is no such thing as “bad meditation”. In Dhamma, there is only what’s happening. Accept the situation and be aware. It’s already good if you are aware of what’s happening

```For those who are trying to get the Dhamma:

Have you ever considered what the Dhamma is really about?```

My teacher used to say that we don’t label experiences or objects with characteristics but that characteristics become clear in the mind.

Please don’t decide that you have understood the nature of arising and passing away after you’ve only seen a little bit. That mental confirmation that you’ve understood closes the mind off from seeing more. True understanding will arise when the mind is ready, after many, many experiences. Your responsibility is to cultivate awareness and right view.

Are you yearning for the Dhamma? Or do you want to learn how to practice meditation? Lobha just wants Dhamma as an end result. Skillfulness and right practice however, will grow confidence, faith, and wisdom.

A wise person will take advantage of an experience to develop sati, samādhi, and paññā. Someone without wisdom will just react to the same situation with aversion.

P152

Dissatisfied with what someone was doing, one yogi asked, “Why does he do something this way?” More important is to recognize why this yogi would ask such questions in the first place.

In this world, there is only mind and objects.

“What is the last thing you were aware of before you fell asleep?”

“What were you aware of as soon as you woke up?”

This is meant to show you how you should be practicing: Up to the moment you fall asleep and beginning again as soon as you wake up. It means that except for when you’re asleep, every moment is a time for meditation.

If we are practicing Dhamma every time we are practicing, there is mental and bodily happiness. Insights can’t arise in a mind meditating with mental orbodily discontent.

洞见不会在不满意身心状态下生起。

3-15 1 book
3-17 2 books

Dear Friend, 亲爱的朋友 Have we ever wondered why we cannot achieve certainty forever, or maybe consistently? Consistently certain – is there such a reality? Doesn’t matter which particular area we are good or well-versed in or how certain we are, life can always throw us off tangent, only for us to pick ourselves up and re-establish another certainty in the midst of the new uncertainty. 我们是否想过，我们为何不能获得永久的，或者说一致的确定性？一致的确定性，存在这样的实相吗？无论在哪个特定领域我们是多么的擅长和熟练，或者是我们如何的确定，生活总能让我们偏离轨道，我们只能重新站起来，在另一个新的不确定性中重建另一个确定性。 Whether we are working towards it consciously or unknowingly, our aim is always to strive for certainty be it for money, health, relationship, property, beliefs, whatever. There is always a nagging thought of wanting things to be permanently certain. I am not sure about you but for me this desire for certainty never left me at all in any situation. Even in the midst of suffering, I have the hope that the pain will certainly go away soon. We always live for that glimmer of hope. We do not wish for that hope to be dashed. Hope is what drives us to carry on living in this dreaded dream of uncertainties. What if, what if there is in truth no such thing as certainty? 无论我们是有意识 ,还是无意识的在朝着它努力，我们的目标总是要力求获得确定性，也许是关于钱、健康、感情、财富、信仰或诸如此类的事。我们心里总有一个喋喋不休的念头在想要事情永远是确定的。我不确定你是什么情况，但于我而言，这种对确定性的渴望在任何情况下从未离开过我。甚至在受苦的时候，我也希望，痛苦肯定很快就会消失。我们一直在为那一丝希望而活。我们不希望那个希望破灭，是希望驱使着我们在这充满不确定性的噩梦中继续生活。假如，假如实际上根本不存在’确定性’这回事，怎么办？ In reality, a happening happens not because we wish for it to happen. It happens because of the conditions there that make it happen. We may strive and then get what we wanted but that does not mean our striving was the only cause in making it happen. It is risky to make that conclusion since that will may make us assume that we are the very cause of it – that is where guilt can arise when negative events strike us. But in reality, there are many unseen factors contributing to any outcome, in any situation. And most of the time, if not all, those factors did not collaborate on purpose to make the outcome happen. It happens because the conditions were such. 在实相上，一个‘发生’不会因为我们希望它发生，它就发生，而是由各种因缘条件和合而生。我们可能很努力，然后得到了我们所渴求的。但并不意味着，我们的努力是使其发生的唯一原因。下这样的结论是非常危险的，因为它会使我们想当然的认为，我们是那个促使它发生的因——这就是为什么当不好的事情发生时，我们的内心会充满了内疚。但实相是，任何结果都是由很多看不见的因素促成的，在所有情况下都是如此。而大部分情况下，即使不是全部，这些因素并不是刻意结合在一起，使某种结果发生。它的发生只是因为因缘条件正好是那样的。 So, what could be the root cause of this ignorance in making us chase after certainty our whole lives in the midst of uncertainty? It is about not acknowledging change. And also not realizing that happenings are all due to conditionings. Not realizing that these are the laws or realities governing our lives make us feel that we are the only cause of happenings, hence making us imagine that we are actually in full control or lousy in controlling situations. An erroneous imagination which requires re-education on our part in the true reality of life. 所以，什么才是这个无明的根源，让我们终其一生都在不确定性中追逐确定性？是因为我们不愿承认事物是变化的，也没有意识到任何发生都是由于因缘和合。也因为没有领悟到是这些法则或实相在控制我们生活，才使我们认为自己才是事情发生的唯一原因，所以导致我们想象自己能完全掌控或者没办法控制局势，这是一个错误的想象，也要求我们重新学习生命真正的实相。

by your blessing fulfilled as you wish, boy.

The mind is doing its own work of talking and you just let that happen naturally.

```SBS Retreat Zoom Q&A Group B 8 January 2023 (56:10-58:38) with Sayadaw U Tejaniya

Remember that the awareness is always more important than the experience

Yogi: I was observing the intention to eating and always noticed that greed was motivating the eating every time I chose and ate. Mealtime is the biggest lesson for me.

Sayadaw: You’re aware, very aware. It doesn’t matter if you’re aware of greed all the time. The point is just to be aware.

Next meal, try to just be aware and it doesn’t matter what you’re aware of. You can be aware of anything.

Next meal, be aware and appreciate that you’re aware and see what happens.

Yogi: The greed says ‘I want to taste all the tasty food’.

Sayadaw: And you say: ‘I see you again; I see you again’.

A yogi’s notes```

```SBS Retreat Zoom Q&A Group A 10 January 2023 (1:43:00-1:45:00) with Sayadaw U Tejaniya

What you know now is the best meditation object

Yogi: Observing thinking, either I’m lost in the thoughts or I notice it from the feeling itself or when I notice the thinking, it has already stopped. It is like I can’t catch the thoughts and objectify the thinking.

Sayadaw: Know what is happening and don’t hurry. Don’t try to get something that you think is better meditation. There’s nothing better than what you know now.

A yogi’s notes```

```Awareness Toolbox (369)

Balancing the mind with different objects in daily life

In daily life practice, we balance the agitating object with a calming object like our breath. We can use 2 objects when we’re aware, balancing the mind so that it is not too active or too passive.

Whenever we become aware again in normal activities, the object (restlessness and worry) is usually too active. We then take on a passive object like the breath to balance the mind and allow awareness to continue.

We can be aware of what we are actively doing throughout the day alongside the calming breath.```

```JUST BIG HEART

Don’t think and run around too much. Save your energy.

How is your meditation these days? When you stop thinking, when you even stop labeling, when your mind comes to complete silence, alert, aware, then you see that fleeting nature, the dream-like nature of things.
If you cannot be mindful in your daily life you cannot develop an understanding of life.

Understanding of life and understanding of Dhamma go together.
First of all learn to live your daily life mindfully, sanely.

Do you understand wholesome and unwholesome states of mind?
This is most fundamental in the practice, really seeing them immediately and by seeing the difference of quality of mind whether they are wholesome or unwholesome.

Let it happen and watch. Don’t interfere just be aware. When citta becomes very subtle, easy to lose, or difficult to find and follow, just stay with one thing until things improve. Don’t try hard to follow or strain.

If you give, with expectations of getting something back then you get back small. If you don’t expect anything back but you are happy to give, then you get back big.

Just big heart and you do get a lot back.

‘The whole world is in flames’ says the Buddha. By what fire is it kindled?
It is kindled by the fire of greed, hatred, and ignorance. By the fire of birth, old age, pain, lamentation, sorrow grief, and despair.

It is not enough just to read an idea or just listen to an idea. It is very important to live it.

If you live it then it can affect your life and change your life.

• CITTANUPASSANA
• photo: Shwe O Min Sayadaw.```

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Just try stopping. Try to stop meditation for a while and you’ll see the strength of defilements.

第二次，read the gtd with Jin

Everything (V-Sin
Everyone (V-wan
Rules (ul - roles (ou hou

I learned a method for memorizing words: (from the ancient professor's tradition)
For example: Chinese 中文
When memorizing, you should read it twice, Chinese 中文, 中文 Chinese.
Then repeat it constantly until proficient.
This way, it's easy to remember.