The very qualities that areworking to do meditation are skill-ful, wholesome qualities of mind suchas confidence, energy, awareness, stabi-lity of mind, and wisdom. So, at the very least, these qualities of mind are always being cultivated.

Don't see something as"a problem." Just seeit as it is.

翻译成中文“A hunter wantedto catch a monkey whichlived on a tall tree. He heated several types of gum together to make a very sticky glue. He applied the glue on tree trunks with a stick. When the sun rises and the sun rays fall on the gum, multicolours are radiated from the gum.

The very inquisitive monkey came down from the tall tree and touched the gum. One hand of the monkey got stuck to the gum. The monkey pushed with the other hand and that hand also got stuck The monkey kicked with its two legs in struggling to get loose and the legs also got stuck. Then the hunter came and caught the monkey easily.”

这个故事比喻，喜欢享受五颜六色的快乐，最终将自己越困越深，束缚住，失去自由。为其奔忙为其悲伤。再没时间禅修和超越轮回。

Attachment

Wanting to understand, de-
siring to understand, is a whole-
some and positive desire. Having a
desire to truly understand what is
going on is much more important
than just trying to be aware.

If a person says something to make you angry, that's their bus-iness. There is never a good reason  for you to become angry. Instead of attaching to the words that arouse your anger, get interested in your reactivity. Study and learn.

念住 止 观

这世界是疯狂的、绝对无意义的、一个捏造的故事、一场演剧、一场自夸的演剧。余人被它的圈套套着。无用的荣耀。虚假的拥有。

我认为一个人在他的修行中应该首先清楚看到的最重要的事情就是看出「不善的念头使到一个人不快乐」的真相。那并非是有关尝试去克服它们，而只是直截了当地、清楚地去看它们。

人们想要些什么？他们想要快乐，他们不想苦离。那么便看看是什么使你不快乐。人们看不到那是不善的念头使到他们不快乐，要大部分人都接纳这个，那是困难的。他们认为感官悦乐及所有他们想要的东西都能使他们快乐。假如你内里快乐，你便不太需要去找快乐了。

SUT:  
Don’t believe the stories the mind tells you.
You can choose to bring in right view by reminding yourself, ‘This is the nature of the mind that wants to hang on to the self." Or you can choose to simply recognize,  "This is happening."

“Don't hurry. Just keep learning.”

In your practice, don’t tryto create any particular kindof experience. Instead, take yourexperience just as it is, and try to learn something from it.

Right attitude is accepting, observingand learning from your experience, justas it is. If this wisdom is present, theneverything else becomes possible.

English:
Meditation is like turning the radar toward yourself. If your mind is directed inward, you can go anywhere you want. Even if you travel to the moon, you can still practice.
UTS

You know. For someone who practices mindfulness every time they go somewhere, the moment they set out, mindfulness arises automatically—it becomes natural. You no longer have to seek mindfulness; it has become a habit. So you must cultivate it into a habit.

"Habit is the second nature" means that when something becomes a habit, it turns into your very nature. In the past, meditators did not have the habit of maintaining mindfulness.

Through repeated mindfulness practice, mindfulness eventually becomes stable. We call this "established mindfulness." If you practice every time you go somewhere, then the moment you set out, mindfulness will follow you. For someone who practices every time they eat, the moment they start eating, mindfulness arises. You no longer need to recall mindfulness or place it deliberately.

Train yourself to be mindful every time you see, every time you look. For someone who practices mindfulness every time they look, no matter what they see, mindfulness arises. All of this depends on practice.

```Meditator: How can I find a balanced mind?

Sayadaw: First,you must recognize the unbalanced mind. Once you can see the unbalanced mind, you will gradually perceive (感知) the balanced mind. An unbalanced mind is one that falls into one of two extremes. When you begin to see these two ends, you will find the Middle Way. Seeing the Middle Way means you have seen the two ends – whenever the mind goes too far, you know it's going too far; when it's insufficient, you know it's insufficient (不足). Continuously maintaining this awareness, you will eventually arrive at the Middle Way.

For example, making lime juice: the flavor (味) needs a balance of sweet and sour (酸), it shouldn't be too sweet or too sour. If it's too sweet, reduce what needs reducing; if it's too sour, add what needs adding. Only in this way do you achieve just the right balance.```

```"Hawk Sutra" (SN 47.6):

A hawk caught a quail that left its safe place, but when the quail returned and hid there, the hawk crashed and got hurt.

• The Lesson:
  Your mind has a"safe home" too – it's mindfulness. If you get distracted, you can get into trouble. But if you stay mindful, you stay safe.```

```
detail:
"Hawk Sutra" (SN 47.6):

1. A quail (a small bird) was caught by a falcon (a strong bird of prey).
2. While being carried away, the quail cried, "This is my own fault! I left my own safe place—the plowed field with big clods of earth. If I had stayed there, you could not have caught me!"
3. The falcon asked, "What is your own safe place?"
4. The quail answered, "The plowed field is my home."
5. The falcon, feeling very confident, let the quail go and said, "Go there. Even there, I will still catch you!"
6. The quail flew to a plowed field, stood on top of a large clod of earth, and shouted to the falcon, "Now come and get me!"
7. The falcon folded its wings and dove down at the quail very fast.
8. But at the last moment, the quail quickly hid under the clod of earth.
9. The falcon crashed hard into the ground and hurt itself badly.```

```The meditator asked: "Are the defilements (kilesa) that have not been completely eradicated and still remain what are called the latent defilements (anusaya kilesa)?"

The teacher replied: "Latent defilements (Anusaya kilesa) refer to those defilements that lie dormant 休眠 in a latent 潜伏 form. They have not yet arisen or manifested 表现. This state of dormancy 休眠, existing as potential 潜力, is called 'anusaya.' When it comes into contact with sensory 感官 objects, it 'arises' and becomes manifest. If it does not collide 碰撞 with sensory objects, it does not manifest. However, it still exists in the form of potential. For an Arahant, that potential no longer exists; its root has been completely severed.切断

Defilements are of three kinds: latent defilements (anusaya kilesa), obsessive defilements (pariyutthāna kilesa), and transgressive defilements (vītikkama kilesa). Among these, transgressive defilements have the greatest impact on others because they manifest through physical and verbal actions. Obsessive defilements are the state when they arise in the mind—this is the second stage. Latent defilements, however, cannot be directly observed. Why? Because they cannot be directly seen. Since they have not yet arisen, they are invisible. Therefore, they cannot be contemplated.```

```It is precisely for this reason that only the path knowledge (magga ñāṇa) and fruition knowledge (phala ñāṇa) can eradicate latent defilements. Ordinary insight wisdom (vipassanā ñāṇa) cannot eradicate latent defilements, but it can handle those defilements that have already arisen in the mind. When these defilements are observed (by wisdom), they disappear. However, they will arise again and again. When observed, they vanish, but because the potential still exists, they reappear repeatedly.

As long as the latent defilements lying dormant at the base have not been eradicated, they can sprout again. If a person does not practice continuously, the defilements will regain their strength. This is why I always remind meditators that practice must be continuous. If a person does not practice diligently,勤奋 the latent defilements lying dormant 随眠 at the base will germinate发芽 again and regain their power."```

``(Sept 25, 2025): “Don’t be afraid of making mistakes, but don’t keep trying to always be right.”

Meditator:
When the mind clings to something and gets upset, I try to just observe it. No matter what state the mind is in, I remind myself, “things are just as they are,” and I think, “this has nothing to do with me — whatever is meant to happen will happen.”

Sayadaw:
That’s not such a skillful way. If you haven’t truly realized “things as they are,” the “I” sneaks in and makes trouble. In that case, you should first notice the wrong attitude itself. When something is wrong, the first step is to know it’s wrong, and see exactly where it’s wrong. Don’t try to fix it right away.

Meditators often rush to correct themselves and end up not really seeing the mistake. But only by clearly knowing your mistake can you truly correct it. People don’t like seeing their own faults; they just want to be right. But actually, knowing your fault is more important.
``

``The insight of “things as they are” has to come from real experience. Only when true understanding arises will you naturally see phenomena as they are. In the beginning, forcing that idea doesn’t work much. When the wrong attitude fades away, truth will appear. That kind of understanding is much more genuine.

You must not be afraid of mistakes, yet you should stop trying to always be right. That’s why setting your attitude straight is so important. If a meditator only takes “as it is” as a concept, without living it out, eventually self-hatred will arise.``

note

when some thing is wrong, the first step is to know it's wrong, and see excatly where it's wrong.

note

It is the mind that is meditating, not the self.

note

A man's heart is no tree or stone, but moral shame and moral fear leave me no words to add.

我发现，只要我们的心专注在一件事情上。就安安静静。 就不会出来搞事情。

比如沉迷于学习，读书 游戏 手工 工作 或者禅修觉知。

心持续在目标上，不分心，不想东想西。
这也是一种定力（专注力）。在这种状态下，心相对平静。

一旦没在专注 胡思乱想 惹是生非就来了

```I always tell those who practice meditation: every time you go, every time you walk, you must practice. The phrase "every single time" isn't added for no reason.

“Every time you sit down, every time you stand up, every time you walk, every time you go, every time you come, every time you move your hands, every time you move your feet” — this actually comes from the Maha Satipatana Sutta, you know?```

For someone who maintains mindfulness every single time they go, the moment they start to move, mindfulness arises naturally.

There’s a saying: "Habit is second nature." It means when something becomes a habit, it turns into your very own nature.

What do you do every day? You sit, you walk, you eat, you talk—that’s all you do. In those moments, try to live mindfully. Make living with mindfulness a habit.

```Master: People observe their defilements (kilesa), and when these defilements disappear, they feel satisfied. But the disappearance of defilements doesn’t mean meditation is over—we should continue to watch and examine. If you become content and stop practicing just because the defilements have vanished, true awakening cannot be attained. People often fall into this cycle: “Next time I encounter the same object, the defilement will arise again, so I observe it; when it disappears, I feel satisfied and stop.” This is just spinning in the cycle of samsara.

```

```The reason you are asked to repeatedly observe is to compare two types of perception: how you perceive感知 an object when defilements are present versus与 how you perceive it when defilements have subsided消退. The practice isn’t merely about making the defilements disappear. Only when the defilements subside does wisdom (ñāṇa) have a chance to arise. Once wisdom arises, the defilements will no longer arise in response to that object. If insight hasn’t arisen yet, or if you don’t truly understand, the defilements will keep arising each time you encounter邂逅 that object.

```

When a defilement arises, first observe the defilement itself. Once it subsides, bring the object back to your mind and examine it again: How did you perceive it while the defilement was present? Now, with the defilement weakened or gone, how do you perceive it? By asking yourself like this, the truth becomes clear. Next time the object appears, you will remain calm, and it will no longer disturb you.

For example, in my own experience, every time I used to go to Chinatown, I felt regret: “I did something bad here in the past—it was awful.” Then one day I suddenly realized: “Thoughts are just thoughts; they don’t belong to me.” After that, going to Chinatown no longer caused any disturbance. Without the right view that “whatever happened is not truly me,” holding a wrong view only leads defilements to arise. That’s why you must first observe the defilements, and once they settle, return to the object. You have to ask yourself: “Why is this happening?” “What is the nature of this object?” When your mind becomes clear, wisdom has the chance to arise. The key is to let insight arise through observation, not just to eliminate defilements. Nowadays, people are often satisfied the moment defilements disappear, but in truth, when defilements have ceased and the mind is clear, that’s exactly the moment to re-examine the object.

eliminate 消除
re-examine 重新审视

Summary
```Don’t stop meditating just because your defilements disappear.

First, notice the thoughts when it’s there,

then look at the situation again once your mind is clear. 当心清明时，

That’s how true insight and wisdom arise.正是重新审视那个所缘的真相之时。```

If insight hasn’t arisen yet, or if you don’t truly understand, the defilements will keep arising each time you encounter邂逅 that object.

```1. Mettā — Loving-kindness

1. Dāna — Generosity

2. Sacca — Truthfulness

3. Maddava — Gentleness

4. Tapa — Self-control

5. Akkodha — Non-anger

6. Avihimsa — Non-violence

7. Khanti — Patience

8. Avirodhana — Non-enmity, Harmony

9. Sammā-diṭṭhi — Right View```

PRB:
```Sayadaw U Tejaniya (Oct 3, 2025):
“It’s not that every time you notice a concept a defilement arises. But every defiled mind always takes a concept as its object.”

Yogi:
While I was walking meditation, I saw something unpleasant and dirty. The moment I saw it, a feeling of disgust arose. Then a thought came up: “What if that thing isn’t what I think it is?”
Right after that, I noticed the mind’s state change — the disgust faded and disappeared. So I realized, when the mind takes one concept, aversion arises; but when it takes another, the mind changes too. By observing this, I understood that concepts can influence the mind.

Sayadaw:
It’s not because of the concept itself. Defilements don’t arise because of concepts — but defiled minds always focus on concepts.

Not all concepts cause defilements. For example, in some Samatha meditations, the objects are also concepts — like Mettā (loving-kindness meditation) or Buddhānussati (recollection of the Buddha). These are concepts, yet they don’t bring defilements.

Defilements arise only because of wrong view or wrong thinking. If you keep focusing on concepts too much, defilements will appear — not because of the concept, but because of how the mind is paying attention.

So not every time you notice a concept will defilements arise, but every defiled mind is paying attention to a concept.

If you look at a concept with moha (delusion), defilements will naturally come up. But if you look with paññā (wisdom), there’s no problem.
What really matters is which kind of mind is knowing the concept. If the mind understands what is concept and what is reality — and that understanding is present — then defilements won’t arise.

```

```Sayadaw Tejaniya — Dhamma Reflection (October 14, 2025)
Keeping the Mind Pure: Removing the Old Stains, Not Letting in the New Ones

When defilements arise, be aware of them right away. When a wandering thought enters, know it immediately.
If we don’t notice and clear away the defilements that have already arisen, they begin to gather, settle, and harden in the mind.

Meditation is not only about removing what has already appeared — it’s also about not letting new defilements enter.

Old habits and attachments from the past—these must be repeatedly observed and released.
New defilements that arise now must be seen at the very moment they appear, and let go immediately, before they sink into the heart.
This is what it means to guard the mind.

Only in this way can the heart remain pure.
If we fail to remove the old stains, and keep letting in new ones, what’s the point?
New stains simply become new dirt, and the mind becomes heavy once again.

So the way to keep the mind pure is simple:
Remove the old, prevent the new.

The method is the same — it depends on the right attitude and clear awareness.
Removing the old defilements and preventing the new both rely on the same practice.
The key lies in how skillfully we apply mindfulness — especially in that very instant when a thought arises.

If we miss that moment, if we are not quick to know, the defilement will already have sunk deep into the mind.
```

```Sayadaw Deganiya’s Dhamma Talk (Oct 19, 2025)
“Do not see the mind as my mind or their mind — just see the mind as mind.”

Sayadaw:
See the mind simply as mind. When a jealous mind arises, it produces thoughts of jealousy. When an angry mind arises, it produces angry thoughts. When a greedy mind arises, it produces greedy thoughts. All we need to do is observe the mind itself.

Once, a meditator met an angry person and felt disturbed inside. He tried to calm himself by thinking, “That’s just how this person is — it’s his nature.” This reflection may bring temporary peace, but it’s not the ultimate way.

We should let go of the idea of “their mind” and look directly at the nature of the thoughts. Drop the idea of self and others, and simply see: “This is how a deluded mind behaves,” “This is how a mind with little wisdom functions.”
In reality, there is no self, no person, no being — only phenomena arising and passing away. Just see the mind as mind. Don’t these mental states arise here, in this very experience? Of course they do. When a defiled mind arises, it naturally produces defiled thoughts. That’s its nature. We can’t stop it just because we dislike it, nor can we make it disappear by force.

When awareness is weak and wisdom not yet developed, defilements will naturally appear. We have no right to demand that others not have such thoughts — we can only accept it. Beings without wisdom still live in ignorance, so such mental states are bound to arise. Understand this truth. Since these are natural phenomena, there’s no need to ask, “Why is it like this?” Simply accept the law of cause and effect: when causes and conditions come together, phenomena arise. Don’t cling to the idea of a “person.”```

```The Buddha taught: “When there is a mind with greed, know ‘there is a mind with greed.’”
He never said to observe my mind or their mind — only to see it as a natural phenomenon, without adding self or other.
Once we bring in the idea of “me” and “them,” the mind becomes tangled and trapped.

不要把心看成“我的心”或“他的心”，只要如实观“心只是心”。贪心生贪念，嗔心生嗔念，痴心生痴念——心的本性就是如此。
佛陀从未教我们观“我心”“他心”，而是教我们如实知：“此心有贪”、“此心有嗔”，不加“人我”分别。
若掺入“我”“他”的念头，便落入缠缚。

```

```Sayadaw Dejaniya: “Can’t we practise even before painful feelings arise — starting from pleasant ones?” (Oct 23, 2025)

Sayadaw:
Yesterday I spoke with a meditator who has terminal cancer. She was in great pain, and even the painkillers no longer worked. After our talk, I reflected deeply on the nature of pain. The Buddha taught: “Let the body suffer, but not the mind.” But when pain keeps coming again and again, how can one observe it calmly? Is it really possible for the body to be in pain while the mind remains at peace? It’s not easy — it requires strong practice.

Before we reach such a situation, we should already be learning from painful feelings. Otherwise, at the time of death, there will only be cries and despair. That meditator kept saying, “I can’t bear it anymore.” Why couldn’t she? Because only Dhamma can truly help in such moments — turning pain into a path of wisdom. If one has practised well, pain itself can become the teacher.

```

```When using morphine, if we cling to the relief, the next wave of pain becomes even harder to bear. We must clearly see the true nature of painful feeling. When the mind observes pain with equanimity, the “pain” dissolves into just pure sensation. The meaning of “pain” disappears — what remains is only raw, changing sensation. Those who experience long-term pain near death often come to see this truth. Otherwise, why would the Buddha say, “The body suffers, but not the mind”?

When one directly sees the nature of pain, wisdom arises and equanimity follows. But if we fall back into thinking — labeling it “pain” — sorrow and anger arise. When we cling to the concept, defilements appear; when we see reality, wisdom arises. When medicine fails, only Dhamma practice can help. Facing pain with wisdom — that’s what true endurance means: the mind no longer suffers.

To see pain simply as sensation requires wisdom. When wisdom arises, the mind stops resisting; equanimity naturally develops. The key is to realize this early — from small moments: the sting when you bump your toe, the itch from a mosquito bite. These are all doors to insight. If you can see clearly in small pains, you can face great pain too. The principle is the same — why wait for suffering to strike?

```

```All six sense doors work in the same way: the eye seeing a form and the body feeling pain are no different in ultimate reality. If you can see deeply while experiencing pleasant conditions, why wait for painful ones? Can’t we practise from pleasant feelings before pain arises? Not reacting with anger toward pain and not clinging to pleasure are two sides of the same practice.

When you feel peaceful and happy, don’t get lost in it. Otherwise, ignorance takes over — as soon as joy arises, mindfulness disappears. One who easily gets angry is also easily attached. Only when we don’t swing with conditions can we walk the Middle Way. So I always remind meditators: when things feel good, don’t relax! Most people indulge when happy, and cry out when suffering.
We must stay balanced between both extremes. Once you truly understand the Middle Way and observe with wisdom, you will no longer fall into either side.```

```德加尼亚禅师《要找烦恼的根源，不是用想的，而是用看的》2025年11月1日

修行者： 当瞋心生起时，透过正念观察这个愤怒的心，我逐渐看到，愤怒的原因是贪欲（lobha）——因为它所想要的事情没有发生。

禅师： 寻找愤怒的原因，意味着要从这边，从心这方面来找原因。不要从外在去寻找原因。如果你去看外在的原因，如果你跟随着它们去思考，事情就会变得复杂。真正发生的是这边的过程，是心的过程。

一开始，并没有瞋心。后来，瞋心生起了。为什么呢？是什么因素在作用？我们想知道这些事。外在的对象不是重点。无论外在对象是什么，如果你喜欢它，它就是称心的；如果你不喜欢它，它就是不称心的。

要求你找出烦恼（kilesa）的根源，并不是要你去思考它。在寻找原因时，问“为什么”不是要你去想，而是要你去看。如果贪欲存在，就去看，把贪欲的整个过程看清楚。如果瞋心存在，就去看，把瞋心的整个过程看清楚。当贪欲存在时，会有感受，也会有念头。这两者是主要的。修行就是要用这样的方式去看，让你同时看到念头和感受。

还有一点，如果你想知道原因，有时你需要知道它生起之前的过程，才能看见并理解它为何发生。如果你只看一部分，那是不完整的。在念头中，心无可避免地会谈论它想要什么。因此，你可以透过念头看穿它。透过持续地观看生起的瞋心，你就能看到原因：那是因为想要某样东西，渴望事情变成某个样子。在念头本身之中，就已经包含了它为何发生的答案。你只是还没能看见它，还没发现它，因为你在观看上还不够善巧。这就是为什么寻找原因，是要你“看”，而不是要你“想”。

如果你是透过思考而知道某件事，那不是修慧（bhāvanā wisdom）；你仍然只有理智思惟的智慧。修慧，即“体验性的理解”（Experiential Understanding），指的是从反复观看体验本身而豁然开朗的理解。如果你只是不断地思考某件事为何发生，却没有实际地去看它，那就仅仅是理智上的智慧，体验性的理解不会生起。如果你在思考，却没有观看体验，你就错过了观察实际发生的事情。你看不见念头和感受。你错过了所有在直接体验这边发生的一切。```

```Sayadaw U Tejaniya “Turning the mind Inward: The Object must be your mind, not your Boss” 9th Jan 2026

Yogi: My meditation object has become my boss. She constantly yells at me, and it dominates my mind.

Sayadaw: This is the wrong idea in practice. Your object should be the mind itself , not an external object.Your boss is merely a condition, not a true object of meditation.Whether you fixate on her or not, her behavior may not change. Your task is not to manage her, but to aware your own mental state. You must turn your attention inward.

Yogi: When she’s angry, she stops texting and sends long, intense voice messages. I’m still learning how to handle it.

Sayadaw: You just need to be aware of yourself and know about yourself. Have to deal with the internal defilements instead of dealing with external objects. Why do you make an external concept your object?. That is unimportant. You just said “my boss is my object” this is a totally wrong idea. Aversion is your object. Disliking is your object. You have to take care of the disliking mind because you can not handle this boss. Can not change him.

When something happens people always look in the wrong direction.They show interest in outer, conceptual problems, but neglect the inner defilements that actually cause suffering. All the time take care of your mind, watching your mind. If the mind is undisturbed, then no situation can disturb you. The whole world becomes zero problem. “There is no problem only solution”```