Sayadaw Tejaniya

As soon as mental defilements (kilesa) arise, recognise and abandon them. As soon as they begin to arise, guard the mind so that they do not continue. Only in this way will they not take hold and linger.

Because we are often unable to recognise and abandon defilements immediately when they arise, they tend to linger and form habitual tendencies within the mind. Meditation therefore needs to include both recognising and abandoning the old defilements, and preventing new ones from arising.

We must repeatedly recall — that is, observe with awareness and wisdom — the old attachments and residues of past reactions. At the same time, we must be alert to new defilements arising moment by moment, recognising them clearly and abandoning them right at the moment of their arising so that they do not continue and strengthen.

This is what is meant by “taking care of one’s own mind.” Only by doing this will the mind become pure. Otherwise, if we abandon the old but continue allowing new ones to arise, the new defilements will simply become old again and keep strengthening within the mind.

Whether dealing with the old or the new, the way to overcome them is the same — through awareness with right attitude and wisdom. The same method applies both to observing and weakening old residues and to preventing the arising of new defilements.

What is important in this practice is to do the work well and consistently. If you are not yet skilled at recognising and abandoning defilements at the very moment they arise, they will continue to arise again and form new habitual patterns.

Glossary:

kilesa: defilements; unwholesome qualities of the mind — any manifestation of greed, anger, or delusion.

Footnote:

In Myanmar culture and language, the meanings of old and new defilements are already understood. However, for accurate translation, old should be understood as existing defilements arising from past habits, while new refers to present attachment arising in the moment.

Yesterday, I liked the Dhamma talk given by Sayadaw U Pannavamsa, so I would like to share it again with you all.

He said, “May yogis be fortunate.”

I also wish to say to all of you, “May you be fortunate.”

People do want to be fortunate, don’t they?

If you wish to be fortunate, you must create good kamma (wholesome action). It’s very clear.

If you wish to create good kamma that leads to good fortune, then among the three kinds of kamma, which one is the most important?

It is manokamma (mental action).

Among the three kinds of kamma — kayakamma (bodily action), vacīkamma (verbal action), and manokamma (mental action) — manokamma is the most important.

If you consistently observe and purify your mental actions, making an effort to keep them wholesome, then your verbal and bodily actions will naturally become wholesome as well.

When your mental action is good, your overall kamma improves.

Even if you wish to be fortunate, if you continue to act unwholesomely, it will not work out.

If your thoughts are unwholesome, your speech is careless or untruthful, and your bodily deeds are unskilful — if all three kinds of kamma (kayakamma, vacīkamma, and manokamma) are faulty — how can good kamma arise?

Since mental action (manokamma) is the most important in creating good kamma, you should always check your mind, keeping it wholesome and pure. Gradually, your kamma will become better and better.

Yogi: While I was walking, I saw something unpleasant and dirty. Aversion immediately arose in the mind. Then a thought came: “What if this object is actually something different, not what the mind is assuming?” Suddenly the state of mind changed. The aversion disappeared.

From this, I felt that when the mind attends to one concept, aversion can arise. But when it attends to another concept, the state of mind can change. I understood from this experience that concepts can affect the mind, depending on how the mind observes them.

Sayadaw: It is not because of the concept itself. Defilement does not arise simply because of concepts. However, whenever defilement arises, it pays attention to concepts as its object.

Yet not every conceptual object gives rise to defilement. For example, some concentration meditation (samatha) objects are also concepts—such as cultivation of loving-kindness  (mettā-kammaṭṭhāna) or recollection of the Buddha’s qualities (buddhānussati). These are concepts, but they do not produce defilement. Defilements arise because of wrong view or wrong attitude.

If you attend to conceptual objects with delusion (moha), then defilements will arise. But if you attend to them with wisdom, it will not be a problem. Not every time you pay attention to a concept does it lead to defilement, but all defilement minds pay attention to concepts.

The important point is: what state of mind is paying attention to the conceptual object? If the mind understands what is concept and what is reality, and if right understanding is present, then defilements will not arise.

Yogi: Is the defilement (kilesa) that still remains without being completely cut off called latent defilement (anusaya kilesa)?

Sayadaw: Latent defilements (anusaya kilesa) refer to defilements that lie dormant in potential form. They have not yet arisen or manifested, but they still exist as latent tendencies. What remains hidden as potential is called anusaya.

When a sense object comes into contact with the mind, that potential can “spring up” and manifest. If there is no contact with sense objects, it does not arise. Yet, in its latent form, it still exists. For arahants, this potential no longer exists — the root has been completely cut off.

There are three levels of defilements:

1. Latent defilements (anusaya kilesa) — underlying tendencies that remain dormant until conditions trigger them.

2. Manifest defilements (pariyutthāna kilesa) — defilements that have arisen in the mind and agitate it.

3. Transgressive defilements (vitikkama kilesa) — defilements expressed as unwholesome actions of body or speech.

Among these, transgressive defilements (vitikkama kilesa) have the greatest impact on others because they manifest through bodily and verbal actions. Manifest defilements (pariyutthāna kilesa) arise internally, within the mind. This is the second level.

Now, latent defilements (anusaya kilesa) cannot be directly observed. Why? Because they have not yet arisen; they exist only as potential, so they cannot be seen or contemplated.

Because of this, only Path Knowledge (magga ñāṇa) and Fruition Knowledge (phala ñāṇa) can eradicate latent defilements (anusaya kilesa). Ordinary insight knowledge (vipassanā ñāṇa) cannot uproot latent defilements, but it can deal with the mental defilements that have already arisen in the mind.

When such defilements are observed, they disappear. However, because the latent potential remains, they can arise again and again. When observed, they vanish temporarily, but as long as the potential exists, they will keep reappearing.

As long as the root potential (anusaya) has not been eradicated, it can sprout again. That is why I always remind yogis: practice must be consistent. If one does not practise consistently, defilements will regain strength. When mindfulness and wisdom are not cultivated diligently, the latent defilements at the root will resurface and grow stronger once more.

Transcriber’s Note:

Defilements (kilesa): unwholesome qualities of mind — any manifestation of greed, aversion, or delusion.

Yogi: When the mind clings to something and defilements arise, I manage to watch the mind. At such times, whatever state the mind is in, I reflect: “As it is.” I reflect that everything is not related to ‘me’—just “as it is,” thinking that whatever is meant to happen will happen.

Sayadaw: Doing it this way is not a very good method. If you don’t truly understand “as it is,” the sense of ‘I’ can creep in and create confusion. In that case, you must first look at this wrong attitude.

When something is wrong, the first step is to recognize it as wrong and see clearly what is wrong. Don’t try to make it right immediately. Sometimes yogis are so busy trying to be right that they miss seeing what is wrong. But only when you know what is wrong can it become right.

People don’t want to see their mistakes; they only want to be right. But it is more important to recognize when you are mistaken. The understanding of “as it is” must arise from genuine insight. Only at the moment of true understanding will the realization of phenomena as they are arise.

It is not effective to force the idea of “as it is” from the beginning. When wrong attitude is no longer present, then truth can reveal itself. That understanding is more real.

You cannot be afraid of being wrong and only want to be right all the time. Having the right attitude is the most important. Many yogis know “as it is” as an idea, but they cannot actually practice it. If this goes on for too long, they may even begin to dislike themselves.

Yogi: How does one find a balanced mind?

Sayadaw: First, you must recognize when the mind is unbalanced. Once you can see the unbalanced mind, you will gradually come to know what a balanced mind is.

An unbalanced mind means being at one of two extremes. When you begin to see these two extremes, you will also see the middle way. Recognizing the middle way means you have already seen both sides. Every time the mind goes too far, you know it has gone too far; every time it goes too little, you know it has gone too little. By maintaining this consistent awareness, you gradually arrive at balance.

For example, it is like making lime juice. The taste should be balanced—not too sweet and not too sour. If it becomes too sweet, you reduce what is too much. If it becomes too sour, you add what is lacking. Only then will the taste be just right, a pleasant balance of sweet and sour.

Yogi: When I'm at home, I don't practice as much as I do at the meditation center. At home, while doing chores like washing clothes, cooking rice, and doing work, I can manage to maintain the awareness and continue the practice. But once I go outside, I become completely unmindful. After going out, I end up not practicing at all.

Sayadaw: How do you go about when you go out? There will be times you go by walking, and times you go by car. What do you do every single day? You sit, you walk, you eat, you talk—you only do these things. During those times, try to live with awareness. Make living with mindfulness a habit.

For a person who practices every time they walk, every time they go—whether it's at the center, at home, or outside—as soon as they walk, mindfulness is already there. I always tell yogis to practice every time you go, every time you walk. That phrase “every time” isn’t put there for nothing.

For a person who is aware every time they go, as soon as they go, mindfulness naturally arises. It becomes nature. You don’t have to chase after mindfulness anymore. With practice, mindfulness becomes the natural way of being.

Previously, yogis didn’t have the habit of being mindful. Through repeated practice of mindfulness, eventually mindfulness becomes established. We call that “established mindfulness.” If you practice every time you go, as soon as you go, mindfulness will stick.

For a person who practices every time they eat, as soon as they eat, mindfulness naturally arises. You don’t need to call it back anymore, you don’t need to place it anymore. Train so that awareness is present with every seeing, every looking. For a person who is aware with every look, whatever they look at, mindfulness naturally arises. It’s all about practice.

Coming to the meditation center means coming to learn—to practice how to practice when sitting, how to practice when walking, how to practice when eating, how to practice when doing chores. At the center, you can do these things full-time, dedicating time to them, so you come to practice.

When you return home from the center, you must continue at home and integrate it into your life. If you have learned a skill but cannot apply it, can we say you have mastered that skill? Even when you go outside, it’s the same as at home: you see, you look—it’s all the same.

Meditating is like turning the radar towards yourself. If the mind is turned towards yourself, you can go anywhere you want. Even if you go to the moon, you can still practice.

Sayadaw: Many people are afraid to go on meditation retreats or to practise meditation. Why? Because the opposing forces—their habits and defilements—are very strong.

Take the precepts as an example. When you keep the five precepts or the eight precepts, do you find it tiring or relieving? Most people find it tiring. For instance, when a mosquito bites you, which feels easier — to kill it or to refrain from killing it? Of course, killing it feels easier. But holding back and not killing takes effort, and that makes you feel tired.

When unwholesome thoughts and defilements are strong, meditation practice can feel tiring. Why? Because doing what is wholesome (kusala) requires first stopping what is unwholesome (akusala), and that feels difficult.

But in truth, meditation should bring relief. It is not about forcing or struggling, but practising with a relaxed and balanced mind. Only wise people practise meditation because they do not want to live in a way that wears the mind out. If meditation truly brings ease and relief, you will naturally want to continue practising. Without meditation, life is full of stress and agitation.

Meditation cultivates wholesome mind (kusala citta). A wholesome mind is pure and naturally gives rise to happiness. When you practise correctly, these wholesome minds grow, and happiness increases.

If meditation makes you feel tired, then something is wrong—you are not practising correctly. That is why I always tell yogis from the very beginning: you must understand what wrong practice is. Otherwise, even while “meditating,” you may actually be practising in the wrong way.

True meditation brings ease and clarity, not tension or strain.

Transcriber’s Note:

Defilements (kilesa) refer to unwholesome qualities of the mind — any manifestation of greed, anger, or delusion.

Sayadaw: The late Shwe Oo Min Sayadawgyi had extremely sharp mindfulness, even while talking. Once, while we were speaking with him, he said that someone was coming—and even named the person who was approaching. At that moment, I wondered how he knew.

After many conversations, I noticed that although Sayadawgyi was talking, his mind was not fully absorbed in the conversation. He was also aware of other things. Every time a specific car sound was heard, that particular person would arrive. He had noted that. So while talking, he also heard the car. We, however, were so absorbed in the conversation that we didn’t notice it.

The point is: Sayadawgyi was never lost in conversation. He did not focus narrowly on the conversation that he forgot his surroundings. He knew every object of awareness. From what he knew, he gave more attention to what was important, but he did not fixate on any single object. He knew directly with awareness. Because of that, he was aware of all five senses. He knew everything.

So Sayadawgyi's teaching is this: “What is the mind knowing?” The very question itself directs you to the mind. The moment you ask it, attention turns to the mind. The question holds both the "what is known (object)" and the knowing mind. If you know the mind, you also know the object.

Sometimes I ask yogis: “If five enemies surround you, which one will you focus on?” If you focus on just one, it won’t work. If the one you watch does not strike but another one does, you die. You must know all five. Spread your awareness. Which one will strike first? Deal with that one first.

You cannot fix on just one. In that situation, concentration alone is useless. Only mindfulness (sati) works. Since all five are dangerous, you must deal with the one that acts first. And to do that, you must know all five at once.

Yogi: As soon as I returned to my room, closed the door, and heard the ‘click’ of the lock, I didn’t know anything that followed. I kept losing mindfulness.

Sayadaw: That is precisely why I keep asking you to be aware of the details, to know the details. I often ask yogis: “After you close the door and walk away, what do you do next? How do you enter the room? After you enter and close the door, what do you do next?” Like this—step by step—you must keep reminding yourself: “After this is done, what will I do? Do I know what I am doing next? Am I consistently aware of what I am doing?” You have to keep reminding yourself like this. Only then will mindfulness continue consistently.

People tend to be especially unmindful when they are alone. When they are alone, they think, “Now I can relax and do as I like,” so they let their mindfulness slip, and the consistency of mindfulness is completely lost.

Actually, the time when you are alone is the time you must practice more diligently. The time when you are alone is the time you should practice even more. Think in this opposite way. People’s habit is to think, “Now I can relax, I’m free,” and they tend to slacken their effort. But in truth, that is exactly when you must practice more carefully and diligently. Because there are fewer external distractions, that is when you should practice more.

You must keep asking yourself: “Do I know what I am doing? Do I know what I am doing?” and live like that. You have to guide your practice, guide your awareness, in that way. People’s habit is to pretend and control themselves when they are outside—in the Dhamma hall, for example. But as soon as they return to their own room, they just slacken their effort. So in the hall, they are a “good yogi” practicing well, but in private they are not.

A yogi’s habit is often like this: outside, because of the environment, they restrain themselves. But when they are about to be alone, they don’t restrain themselves anymore and let their mindfulness slip. So when that moment comes, you must be especially careful. When you are alone, practice even more diligently. Later, with practice, the opposite can happen—your mindfulness will actually become stronger when you are alone.

That is what I discovered myself. I practiced more diligently when I was alone, and then when I entered my room, the practice became even stronger. Over time, this pattern became established. When I had nothing to do and was free, if I was then mindful, it became a habit.

For example, when I was practicing in the market, sometimes when work became too much, mindfulness was lost. But as soon as I was free, I would immediately be mindful again. Whenever I stopped working, awareness would automatically return. If I had nothing to do outside, awareness was working inside. Over time, this became a habit.

Sometimes, when there was nothing else to do, the mind would simply stay inside, aware and abiding—that is the best. In life, living with awareness is the most meaningful. To live without awareness is truly unfortunate.

Sayadaw: No matter what you know, no matter what you are aware of, you should be glad. You need to understand and internalize this. Don't complain about what is happening. The yogi is mindful, so they know what is happening, but instead of being glad about knowing, they complain about what is happening. The nature of ordinary people is like this: when something happens, they tend to complain and blame the experience.

If you be on the side of the knowing mind for a long time—if you investigate the nature of the knowing mind more—you will appreciate the knowing mind more. The late Shwe Oo Min Sayadawgyi told me when I was young, "No matter how bad the experience is, no matter how bad the mind is, be glad if you know it." Since that time, I just be on the side of knowing. I stopped paying attention to the side of the object; let the object be whatever it wants to be. You can't control what is happening; you can't do anything about it. The only thing you can do, which is related to you, is the side of knowing. Therefore, just appreciate knowing more.

Being able to know is something to be happy about. Knowing with awareness is a wholesome mind (kusala citta); it is wisdom (ñāṇa). Knowing the object as it is, in its true nature, is "Right View" (sammā diṭṭhi). Instead of being happy about what should be appreciated, people cannot be happy because they no longer see the side of awareness. They forget that they are practicing meditation. Instead of becoming aware and learning about what is happening, they get entangled with, "I want this to happen, I want that to happen, I want it to be like this, I want it to be like that."

Someone who stays on the side of the object (the content) a lot has many such desires and aversions. A person who is always investigating the side of knowing understands the benefit of knowing and becomes more and more skilled in how to practice. That is why I say, be on the side of knowing.

Once the object and the knowing mind are distinguished, you just be on the side of knowing. Beginners in practice have to focus on the object because the object and the knowing mind are not yet clearly discerned for them. Once those two are distinguished, you must come to the side of the knowing mind. Until you come to the side of the mind, your meditation practice will not become skilled. When people practice meditation, they look at the object, they look at the sensation, but they don't come to the side of the knowing mind. Because they don't come to the side of the knowing mind, their wisdom does not mature. A complete understanding does not appear. Understanding only comes when there is a complete picture. If you only know the side of the object and don't know the mind that is working, the view is not complete, and so wisdom also does not mature.

Therefore, there is the object and the mind. I ask yogis from the very beginning of their practice if they know these two natures. As the yogi practices, if the knowing mind and the being-known object are distinguished and they can discern it, I redirect them to the side of the knowing mind. Most people are just concentrating on the side of the object and trying to make something happen.

Meditation is the work of the mind, so if you want to become skilled, you will only become skilled by understanding the mind. Therefore, be on the side of knowing. Appreciate knowing. What is the difference between knowing and not knowing? How is it when mindfulness is present? How is it when mindfulness is lost? You will understand more by investigating these little things.