THE Excerpts: 1701—1750

Collected from the talks and discussions of Sayadaw U Tejaniya. Compiled by Chiu Sheng Bin.

Yogi: I wanted to have an extra cushion, and many thoughts arose to convince me to take it. But there was also another thought that said that it was not right because someone had already reserved it.

Sayadaw: It is good that you see the mind process.

If you know the mind, there is a space between intention and action; you’ll not react immediately because you’re aware of the process, and the reaction will only come later. You have a chance to think about what you should do.

Yogi: I noticed that something was wrong with my practice, but the mind still couldn’t figure it out.

Sayadaw: Just be interested in the process is enough; we’re not trying to look for the result.

Now, you know that something is wrong and you’re trying to fix it. That is not the right practice because you’re targeting to get the result.

Yogi: So, just know that something is wrong and keep on knowing?

Sayadaw: Yes. That is enough because we’re practicing to be aware and not to try to fix the problem. If we try to solve the problem, that is not the idea of meditation because expectation is there.

That is why I often remind yogis: ‘What are you trying to do now?’ They are usually trying to calm down, to make the awareness or stability of mind (samadhi) good; to get what they want.

When you meditate, you should try to be aware in the present moment. We’re trying to be aware; that is all.

People believe that a lot of mental activities are ‘I’, ‘I’.

When there is awareness and the mental happenings are known as objects by the awareness, it is easy to understand that they are just minds.

You must watch these mind activities repeatedly to understand that they are just processes that come and go. Then, it becomes obvious that there is nobody there.

The process, when unnoticed, becomes ‘I’ because the experience appears continuous.  When the experience is seen part by part, it breaks up.

Yogi: When I watch the defilement with wrong view, it increases, but when right view arises, it decreases. This is nature, and has nothing to do with me.

Sayadaw: There is even nothing wrong with the defilement. They do their job; they show their presence. If there is understanding, there is nobody there in the defilement.

You can get some understanding when the defilement arises if there is wisdom because defilement is also non-self (anatta), nobody there.

You need to realize the difference between awareness and no awareness. If you can see it, then you’ll appreciate the value of awareness.

When defilement is present, the mind flows downstream. Whereas with awareness, slowly, the mind goes upstream. If we stop practicing, we get swept downstream.

Yogi: I notice myself rushing to attend the alms round; it means that the mind is there, but the action is here.

Sayadaw: It is like my American brother. He said: I start to be aware of the rising of the abdomen, but the mind is already waiting for the falling. His mind is always thinking of the next step; always thinking of the future, not being present.

If the action is one thing, but you’re thinking of getting to the end, then you’ll be rushing.

Yogi: When you say "checking," does it mean reminding myself to be aware of the present moment?

Sayadaw: Yes, that's correct. "Checking" is any reminder to return your attention to your body-and-mind or to the practice itself. You use a thought to prompt yourself, and that brings your awareness back.

Yogi: So, how do I specifically check my attitude?

Sayadaw: You do this by observing your own mind. The process has two steps:

First, simply be aware that you are thinking.

Then, check the motivation or intention behind that thought. Is it wholesome or unwholesome?

Your attitude is the underlying idea or intention driving your thoughts. An unwholesome motivation indicates a wrong attitude, while a wholesome one indicates a right attitude.

Remember, the thinking itself is not what's important; it's the motivation behind it.

Our thoughts can often be deceptive, but the natural mental states that produce them – like craving, aversion, or loving-kindness – cannot lie. For a beginner, a good way to start is to notice a thought and then check if it is accompanied by a pleasant or unpleasant feeling.

Yogi: I see that Sayadaw has an attitude of welcoming every experience, good or bad, in your daily life. I don’t have that. How do I develop that attitude?

Sayadaw: In the beginning, I only tried to be aware because every experience was full of suffering. I could only try to be aware in the moment because the mind was not ready to learn.

You learn only when the mind is ready. When the awareness is consistent, then only can you learn something. In the meantime, practice how to be aware in the moment, how to maintain it more consistently. This should be your priority.

You shouldn’t push to learn something because you cannot really learn if you push; when your awareness has momentum, wisdom arises naturally.

I realize that the insights come by themselves from the momentum of awareness.

Yogi: But it still needs effort.

Sayadaw: Effort to be aware.

Yogi: Sometimes when we focus on the equanimity, we don’t see our motivation.

Sayadaw: Yes, it isn't easy to know. For example, a mosquito was feeding on a yogi’s arm, and he said aversion didn’t arise because he sent metta to the mosquito. Metta covered the mind, and he couldn’t see it clearly.

But subsequently, when the mosquito was caught in a spider web, he became happy. It showed that there was aversion because when it was trapped, the mind reacted with joy.

Then, he realized that his mind had reacted to the mosquito bite, but he didn’t see it when he sent metta to the mosquito.

Staying open and focusing are different. When you’re involved, you can’t see what is really happening.

[metta : loving-kindness, selfless love, unconditional love]

Yogi:  Sayadaw, I’m leaving the monastery tomorrow. Could you give me some advice to take home?

Sayadaw: Keep practicing. Meditation is not a short-term practice; you need to continue practicing because the mind state is either wholesome or unwholesome. It is either one or the other.

You need to practice consistently to increase the wholesome minds. The unwholesome minds already have momentum; they are powerful. If we’re not practicing, they are already working.

Day by day, only one day at a time, remind yourself to practice with some conviction when you wake up in the morning. Also, review the day’s practice in the evening to prepare for the next day.

Yogi: The awareness is there, but the mind holds tightly to it; then, fear of losing it arises. The mind feels very heavy.

Sayadaw: It has become a burden because you want to be aware continuously.

Just try as much as you can, not for the result, but for practice; if you’re thinking of the result, it becomes a craving. Fear arises because of craving.

Yogi: When I practice, the mind thinks that it should gain some understanding.

Sayadaw: This is not right; just a simple practice is enough.

If you think of the result, it is craving. It is the nature of craving to think of the result. Wisdom, on the other hand, thinks of fulfilling the conditions for the result to arise.

Yogi: I always ask what my understanding of the experience is.

Sayadaw: In the beginning, there is no need to ask what you understand from the practice. This question is not to get the result; it is just to keep the mind interested in the practice.

Yogi: Previously, my priority during practice was to learn; now, it is to be aware, to build the momentum of awareness first.

Sayadaw: Yes.

Yogi: My attitude has changed to give priority to the momentum of awareness during practice.

Sayadaw: Yes, just take it step by step. Try to be aware as much as you can; slowly, you can expect to learn something when the mind is more skilful.

Yogi: How can I practice with bad memories?

Sayadaw: Everyone has memories, good and bad, but we’re not interested in the content of our memories. We’re interested in the mental process, i.e., in this moment, some nature is happening in the mind.

Use the feeling arising from memories as an object – a feeling is just a feeling, and a thought is just a thought. We don’t try to follow the concept too much.

We learn from the mental process – whenever memory and emotion arise, we notice that perception, thinking, and feeling are happening.

We watch the mental process, why it is happening – the cause and effect process; then, we learn something about the mental process.

Try to be aware of seeing and hearing.

I was watching a drummer on YouTube yesterday. At first, seeing and hearing were together; later, I noticed that seeing and hearing were separate.

When seeing, the drumming was totally silent; hearing was another process. There was no sound in the seeing. Before, the drumming sound came together with the seeing.

When seeing and hearing were different, there was no sound coming from the seeing.

It is very strange because normally they are together.

Noticing that seeing and hearing are separate is good enough. They are good objects to learn about the mind process.

Yogi: I was playing with the cat, and I noticed that I was getting attached to the cat. I tried to watch the mind process, but I kept going back to the cat.

Sayadaw: Concept is a defilement object; reality is a wisdom object. That is why defilement arises using a concept. Also, if we pay attention to the concept, defilement can arise.

Nama-rupa is wisdom’s object.

[nama-rupa : mental and physical processes]

Dhamma Discussion with Sayadaw U Tejaniya 14 January 2025

Yogi: When we’re not aware of the mind, but pay attention to mental proliferations, it appears that there is a physical world outside.

Sayadaw: Reality comes and goes; only concept makes the experience real.

If we’re more aware of the present, obviously, the world does not exist.

Even the mind does not exist because it arises and disappears non-stop. In the conceptual world, the experience is only real because it exists; in reality, the experience is known because of happening.

Yogi: I’m not well and am weak; I have limited energy that can either be used to meditate or for work. If it is used for work, my meditation is gone.

Sayadaw: Gone, so what! If the practice is gone, start anew; you already have the potential.

Yogi: I cannot because I’ll totally fall into the pain.

Sayadaw: Just stay with the present object; don’t think that the pain has come back.

The problem is wanting your meditation to be in a certain state and expecting to get it back. That makes practice difficult, and you cannot do anything.

When it is gone, simply start anew.

Sayadaw: When you think of something in the future, immediately you become sad or happy – it means that delusion (moha) is already present.

Why does the emotion arise just from your thoughts? Because you believe the story is real, and that is delusion (moha).

Yogi: I want to contribute in worldly life, but I only have the energy to either practice or be useful.

Sayadaw: You’re already doing it; you have done enough.

For me, actually, now I don’t want to be useful; I have more freedom. I have already done enough and am staying more with what is real.

Wanting is the problem; if there’s no wanting, you can accept any situation.

Yogi: When I was writing a report, the mind said it was too long and boring and my mind wandered off.

Sayadaw: What do I do when I’m bored? I try to be aware in the present moment, and the boredom disappears because there is no time to feel bored.

Yogi: How do I talk mindfully because I work a lot with the community?

Sayadaw: Are you aware you’re talking to me now?

Yogi: Yes.

Sayadaw: You’re already practicing.

The instruction is to let your mind be aware of something about yourself while you’re talking. Start with anything that you can be aware of; it could be a physical or mental object.

Yogi: How did Sayadaw practice in the market, how did you stay present when you had to interact with a lot of people?

Sayadaw: My practice was the same; I tried as much as I could.

But there are those who try and find it impossible to practice in daily life. Who are they? It depends on whether the defilements are overwhelming – it is not easy for those with a lot of craving.

Yogi: I did asubha meditation, and when I saw it as my body, it got disgusting and became so bad that I wanted to vomit.

But when I saw it as nature, there was so much relief. I tell myself to remember to see it as nature.

Sayadaw: Disgust came because you took it as your body.

Asubha practice is not to evoke disgust towards the body. Asubha means its true nature is not inherently attractive, so there is no reason to be attached.

Once, when I ate alms food from the bowl where all the food was mixed together, my teacher taught me that one shouldn’t evoke disgust towards that food mixture.

Normal people feel disgust towards something unappetizing, but the yogi’s practice is to develop non-attachment towards form and food.

Glossary:

asubha-bhāvanā : meditation/contemplation of the body’s unattractiveness

Yogi: Sayadaw says suffering motivates us to practice. So, when akusala arises and we try to reduce it, then there is no motivation to practice.

Sayadaw: We cannot reduce the effects of akusala because too many of them are waiting to arise; there is no limit to samsara.  We have done a lot of bad things even in this life.

You need to prepare yourself how to face them. Don’t think about less defilement and less dukkha. Dukkha is already there waiting for you.

Glossary:

akusala : kammically unwholesome, unskillful, unprofitable

dukkha : 

a) unsatisfactoriness, pain, suffering 

b) the suffering in change 

c) the unsatisfactory nature of all existence, of all conditioned phenomena 

d) one of the three universal characteristics of existence (see anicca and anatta), understanding dukkha is a liberating insight (paññā)

saṃsāra : cycle of suffering, round of rebirths

Sometimes, when we have too much faith, the wisdom mind doesn’t work well. When you believe too much, you don’t use your brain to think about what, why, or how; there is only devotional faith.

On the other hand, my teacher had also advised us to trust and follow our teacher’s instructions. You follow what your teacher says, but you also use your own intelligence.

Highly intelligent yogis often have a lot of doubt. They don’t believe anything; their minds are never peaceful or relaxed.

Yogi: I can only stay with the mind door (nama-rupa) when my eyes are closed because when they are open, it appears like there is a world out there (the conceptual world).

Sayadaw: Once, I walked into a room and suddenly all experiences from my 6 sense doors appeared as a dream (wisdom recognizes the conceptual world). Before that, I had a discussion about my younger days, and the mind noticed that those days were all gone; just recollections or memories.

Every conceptual experience arising from the 6 sense doors is a dream (a creation of the mind) because every moment is a new mind-body process. So, come back to the mind with awareness.

Yogi: A nun advised my friend not to get married, saying ‘Why do you want to come back and do the same thing again and again; why not just practice and finish it all?’

Every time I think worldly life is important, I’m reminded to ask myself ‘Are you sure this is important?’

Sayadaw: Yes, every present moment is important, right?

Yogi: When the mind recollected anicca, dukkha and anatta, there was some heaviness; after all, we cannot be happy all the time.

Sayadaw: Not happy is not the same as suffering – it is not suffering but peaceful and awake.

Glossary:

anatta : 

a) not-self, non-ego, impersonality, there is no abiding substance (or an ego, a self, or a soul), there is no self-existing entity 

b) nothing can arise on its own or from a single cause and nothing can exist or move on its own 

c) one of the three universal characteristics of existence (see dukkha and anicca), understanding anatta is a liberating insight (paññā)

anicca : 

a) impermanence, all conditioned phenomena are impermanent, everything that comes into existence changes and passes away 

b) one of the three universal characteristics of existence (see dukkha and anatta), understanding anicca is a liberating insight (paññā)

dukkha : 

a) unsatisfactoriness, pain, suffering 

b) the suffering in change 

c) the unsatisfactory nature of all existence, of all conditioned phenomena 

d) one of the three universal characteristics of existence (see anicca and anatta), understanding dukkha is a liberating insight (paññā)

Yogi: If we see that the mind is totally deluded, but we cannot get out of it, what should we do?

Sayadaw: If you’re aware of delusion (moha) and you know which is the object and which is the awareness, then already the mind is not deluded.

Yogi: My thoughts interfere with my practice. Should I have more patience or effort?

Sayadaw: No, no. Change your idea first – thinking is not disturbing you. Thinking is nature.

You try to change your attitude by changing your idea. Don’t judge the experience; if you say it is good, you get attached, and if you say it is bad, you resist.

Many yogis resist thoughts because they think that thoughts are not good; they disturb their meditation.

If you have the right attitude, you’ll not resist the thoughts, and the mind can be aware calmly.

Actually, thinking is the mind. We practice Vipassana to understand nama-rupa, and thinking is nama. If there is the mind, it must think.

Yogi: When I’m aware of my thoughts, I come back to my body.

Sayadaw: The first thing to do is not to watch the body. The first thing is not to resist the thinking, but to change our idea. It is more important to bring out the right idea that thinking and thoughts are just a mind object. When the mind is not upset and doesn’t resist, then you can be aware.

Meditators don’t like thoughts because they expect a certain object, like the breath. When thoughts arise, they cannot focus on the breath and think that thoughts disturb their practice.

Glossary:

nāma-rūpa : mental and physical processes

Yogi: Once, I was totally into the story of what made me unhappy, I tried to step back, but I couldn’t. But the moment I noticed aversion, the agitation disappeared.

Sayadaw: Good.

Yogi: When negative emotions arise in daily life, I should be aware of them?

Sayadaw: Yes, because they arise due to habit. If you have awareness, stability of mind, and wisdom, it is not easy to be so emotional. Because the wholesome quality is weak, it is easy for emotions to arise.

If the mind becomes stronger and stronger, i.e., awareness, samadhi (stability), and wisdom increase, the mind doesn’t shake easily.

Every time emotions arise, when you’re aware of them, the habit can change.

In Burma, many yogis practice contemplating and trying to see the 3 Characteristics of anicca, dukkha, and anatta. My teacher said not to do that, but rather to let the wisdom arise in your mind naturally.

Still, I think some yogis can understand more deeply with a little contemplation. But my teacher says to see it as it is because it is more real.

Many yogis don’t really understand because the intellect covers the mind, and experiential understanding cannot arise. We can see this because when real problems arise, these yogis cannot face them.

There are yogis, for example, who get depressed when they only contemplate the 3 Characteristics.

Glossary:

anatta : 

a) not-self, non-ego, impersonality, there is no abiding substance (or an ego, a self, or a soul), there is no self-existing entity 

b) nothing can arise on its own or from a single cause and nothing can exist or move on its own 

c) one of the three universal characteristics of existence (see dukkha and anicca), understanding anatta is a liberating insight (paññā)

anicca : 

a) impermanence, all conditioned phenomena are impermanent, everything that comes into existence changes and passes away 

b) one of the three universal characteristics of existence (see dukkha and anatta), understanding anicca is a liberating insight (paññā)

dukkha : 

a) unsatisfactoriness, pain, suffering 

b) the suffering in change 

c) the unsatisfactory nature of all existence, of all conditioned phenomena 

d) one of the three universal characteristics of existence (see anicca and anatta), understanding dukkha is a liberating insight (paññā)

In the past, I became depressed for two reasons: I was overworked, unable to have fun with friends, and my father forbade me from attending university. My life before that was always seeking fun and enjoyment.

Later, through meditation, I saw a conflict between wisdom and my defilements (like craving). When I left retreat, my craving returned, but there was some wisdom that understood reality, which frustrated my cravings, causing inner conflict.

Without consistent practice, defilements grew stronger than my wisdom, leading to deeper depression. Sustained practice is essential for wisdom to prevail.

Yogi: When I practice, should I sit more or do it in my normal life? My mind tends to focus on things outside rather than inside.

Sayadaw: If you need to calm down, then sitting meditation is more helpful.

However, if you’re skilled in daily-life practice, sitting is not particularly important because daily-life practice can also calm the mind. If you’re not skillful yet, you need to calm your mind down with sitting.

Yogi: So, it depends on the situation. When I have been busy and become restless, I need to sit.

Sayadaw: Yes.

When you intellectually consider anicca (impermanence), your defilements crave permanence. When you think of dukkha (suffering), craving desires happiness. When you reflect on anatta (non-self), you still want to exist.

This creates a conflict at the subconscious level, where defilements are more powerful. Your intellectual wisdom cannot penetrate this deep level.

So, when we contemplate, which wins: defilement or wisdom?

Glossary:

anatta : 

a) not-self, non-ego, impersonality, there is no abiding substance (or an ego, a self, or a soul), there is no self-existing entity 

b) nothing can arise on its own or from a single cause and nothing can exist or move on its own 

c) one of the three universal characteristics of existence (see dukkha and anicca), understanding anatta is a liberating insight (paññā)

anicca : 

a) impermanence, all conditioned phenomena are impermanent, everything that comes into existence changes and passes away 

b) one of the three universal characteristics of existence (see dukkha and anatta), understanding anicca is a liberating insight (paññā)

dukkha : 

a) unsatisfactoriness, pain, suffering 

b) the suffering in change 

c) the unsatisfactory nature of all existence, of all conditioned phenomena 

d) one of the three universal characteristics of existence (see anicca and anatta), understanding dukkha is a liberating insight (paññā)

Yogi: When I practice meditation, I feel tense all the time, from morning to night. What should I do?

Sayadaw: Don’t focus too much – just learn to be aware (knowing, knowing, knowing) relaxingly. Try to be aware, however much you can without forcing.

If your awareness is right, the tension should decrease when you practice. If the tension increases, then your awareness is not right.

You need to learn how to be aware without pushing – just aware, aware, aware.

You need to know what the purpose of your meditation is; what do you expect? If you want something, you use a lot of energy and become tense.

If the tension increases, you should stop practicing for the time being. If something is wrong, you should not continue. Stop and think about how to practice.

Yogi: I’m afraid of many things in my daily life. I try to watch my thoughts and feelings. Why am I so fearful?

Sayadaw: Continue to be aware of your thoughts and feelings… be aware, be aware, be aware. Do it repeatedly.

You have been increasing your fear over a long time. Now, whenever fear arises, simply be aware; try not to follow it. Go against it; if you need to talk or do, try to do it. Don’t keep letting the fear increase.

Fear is the opposite of craving. With craving, we try not to do what craving wants; with fear, we try to do what fear doesn’t want.

If you use 1 object with delusion, unconsciously you get attached after a long time; if you have used anapana for 15 years, even if you want to stop and use another object, you surely cannot.

When I asked a yogi if he could use any other object besides the breath, he said: Impossible, because he has used it for 15 years.

That is why, whatever you do repeatedly in daily life, unconsciously, you’ll be attached to it.

Yogi: I like to accumulate money and properties. Because of ‘I own and they are mine’, there is suffering. How can I delete the ‘I’ from my experience because it causes suffering?

Sayadaw: You cannot delete the ‘I’, but you can be aware every time this idea of ‘I’ arises. You watch your mind, the thinking and feelings. Learn something from the physical and mental process repeatedly.

Actually, ‘I’ doesn’t exist, but delusion believes that it does. When you practice more consistently and wisdom grows, then the mind doesn’t believe the ‘I’ as much.

We use ‘I’ for communication.

Yogi: When I’m tired and I cannot be mindful, what can I do?

Sayadaw: There’s no need to be mindful, but you can know, right (that you’re tired and cannot be mindful)?

Right now, I’m sitting, but I’m not focusing on any object; I’m just knowing whatever arises in the mind.

Yogi: When somebody talks about me, I can see the ‘I’ come up again.

Sayadaw: When I’m alone, there is no self. But when someone comes near, the self appears. Why?

The ‘I’ appears because someone else appears – when there is someone, there must be an ‘I’ to think of that person.

Yogi: Whenever I meditate, I notice that my mind is not flexible, as if it is stuck. It doesn’t want to move – not like when there is wisdom, it can check what is happening.

Sayadaw: You mean the mind is not quiet but dumb.

Yogi: What phenomenon is it? Is it delusion? Awareness is working, but because of the dumb state, it is not flexible. If I pay attention to it, I’ll be drawn into it.

Sayadaw: Yes, but whatever the mental state, you can use it as an object; just recognize it. If you can’t, it is better that you don’t pay attention to it.

Anatta, non-self, means atta is zero. It doesn’t mean total emptiness (because the mind-body process still happens). Only the idea of atta is zero; it is atta-sunna, empty of a self.

Glossary:

atta : self, ego, personality

The Buddha advised us to practice the following every day: 

• recollection of the Buddha's qualities (Buddhanussati),

• recollection of death (marananussati),

• cultivation of loving-kindness (metta-bhavana), and

• contemplation of the unattractive nature of the body (asubha-bhavana).

However, if you practice awareness meditation, it already includes all four.

Yogi: It feels like there is a ‘me’ because of the defilement.

Sayadaw: Yes, because of the idea of a self, all the defilements increase. We call this wrong view.

Why do we call it wrong view? All defilements increase because we believe the ‘I’ exists.

The defilement is not very strong when there is only wanting, but when we say ‘I want’, wanting intensifies; likewise, with ‘I’m angry’ and ‘I’m depressed’.

Because of the ‘I’, all defilements increase; that is why we call it wrong view.

After physiotherapy, my mind would naturally say ‘dukkha, dukkha, dukkha’.

When someone complains or yells in pain, my teacher would give them a Dhamma talk. Why? It is because the mind is ready to accept the dhamma.

I’m always reminded of this whenever the mind suffers.

Glossary:

dukkha : 

a) unsatisfactoriness, pain, suffering 

b) the suffering in change 

c) the unsatisfactory nature of all existence, of all conditioned phenomena 

d) one of the three universal characteristics of existence, understanding dukkha is a liberating insight (paññā).

Yogi: How can I see that intention is not ‘me’?

Sayadaw: Obviously, because intention has its own energy. If you’re aware of intention repeatedly, you’ll know.

Most people believe intention is ‘me’ because most intentions are motivated by defilements. That is why it is easy to believe that intention is ‘me’.

If you observe intention for a long time, then you’ll realize that intention does not belong to you.

Sayadaw: If you can give, it means that there is alobha (non-greed), but try not to expect anything in return, because expectation can give you problem later.

Yogi: I realize that I give very quickly. Do you think I should consider it first? For example, I hear that you need something, and I quickly give it to you.

Sayadaw: Yes, don’t hurry. Settle down first, and if wisdom is leading, then you can decide. If there is doubt, it means that wisdom is weak; then, you wait.