Q&AShwe Oo Min Dhamma Sukha Retreat3 Sept 2017
Dhamma discussion — Observing Anger and Just Knowing
Sayadaw U Tejaniya · 32 min
Original audio: English
0:00−32:49
Uses compressed audio.
AI-written summary
The interview covers recognizing anger, sleepiness, and the mind's activity during daily tasks. The teacher explains that defilements often arise faster than wisdom, requiring right attitude to see causes rather than getting lost in concepts. Practice means simply knowing naturally and relaxed without excessive energy.
Topics
Talks in this retreat
Shwe Oo Min Dhamma Sukha Retreat · 10 talks
- 11 hr 21 minDhamma discussion — Accepting Defilements as Nature and Watching with Equanimity15 Jul 2017
- 21 hrDhamma discussion — Tuning Effort and Relaxing, Right Attitude Towards Loss20 Jul 2017
- 31 hr 24 minDhamma discussion — Recognizing Thoughts as Objects and Practicing in Daily Life26 Jul 2017
- 446 minDhamma discussion — Cause and Effect, and Maintaining Awareness31 Jul 2017
- 51 hr 20 minDhamma discussion — Using Wisdom to Learn from Defilements11 Aug 2017
- 61 hr 7 minDhamma discussion — Awareness with Wisdom, Middle Way, and Right View17 Aug 2017
- 71 hr 5 minDhamma discussion — Wrong Attitude, Identification and Anger25 Aug 2017
- Viewing833 minDhamma discussion — Observing Anger and Just Knowing3 Sept 2017
- 91 hr 31 minDhamma discussion — Cultivating Awareness and Working with Defilements8 Sept 2017
- 101 hr 49 minDhamma discussion — Right View and the Process of Mind14 Sept 2017
Transcript
EnglishAnd three of us were eating and talking. We were discussing how to eat, talk, and keep awareness, so we were talking a bit. And then the other yogi became upset, and then he— he first, like, doing this, and then I— we didn't notice.
EnglishAnd then he yelled at us. He said, "Stop talking!" I bet three of you now do not have awareness at all. And then— so— and then I talked to him, saying, "How do you know we don't have awareness?" And then— so he is still a bit upset.
EnglishAnd then I stopped talking because I can observe some reaction. So I was observing about 2 minutes, because I have to observe the anger and eating process, so quite busy. And then the right attitude came in and saying that this is a natural process.
EnglishThis is just happening. And then with this right attitude— and then I can feel just like the anger is like a balloon, and then gradually— like, like the air came out, so— and then after the lunch, I can still have this anger feeling, and I was still observing the anger feeling.
EnglishAnd then later, about 10 minutes— and then I came to the first understanding.
EnglishI— I— this is the first time I feel that anger has the same characteristic with craving, because it goes to the object, goes to the story, like, again, thinking about the story. Very interesting. Yeah, go to the object is the same, but characteristic is different. Craving and aversion.
EnglishBut, like, go to the— Yeah, any object, any defilement is an object. Pay attention to the object. Yeah, paying to the object. And then realize this: I— I— the anger
Englishdecreased a lot. And then I— and then I noticed that because he doesn't know that we can talk and have awareness at the same time. So, you know, the anger— because previously the mind always saying, "How can he—" and then I realized, "Oh, he doesn't know."
EnglishAnd then this understanding came. And then I realized that defilement arises far more quicker than the understanding. Like, talking— Yeah. This is the nature: your defilement is more stronger than your wisdom. That's why he arrives first, very first. Your wisdom is followed like this.
EnglishEven the awareness, late. Awareness and wisdom, late and calm. Yeah.
EnglishSo— If your awareness and wisdom is faster than this defilement, then you know defilement anymore. Know angry anymore. So this means— shows that the sign is your defilement is more faster, more quick, more smart, more skilled, more stronger than your whole set mind.
EnglishYeah.
EnglishAnd then
Englishalso observing anger. Today, when I was writing my meditation log, when I was writing— and then I was at the room, and then there's music outside. And then I can feel this anger toward the music. And then because I was busy writing, and I feel this anger. And then— and then I realized, "Why?"
EnglishBecause normally I do not react to the music. So why now? And then I realized, because I'm writing, and then the thinking process is like talking, and then I'm right and listen to the thinking. And the music, I cannot. Cannot know the thought. Know the— know the thought. And then I— I realized, "Why?"
EnglishAt first I have to know the anger is happening, then I can understand why. The— the cause of anger. Yes. Anger arising first. Then you see the anger process. Then you can understand something about this anger. But if I do not see the anger, if I still, like, pay attention on writing, I cannot have this understanding. Yes, right.
EnglishSo we have to notice any defilement. Yeah. Be aware of this process of anger.
EnglishYeah.
EnglishAnd then in the sitting meditation—
Englishso when— The mind is— the mind wants to— the mind
Englishneeds to be right, know the thought, right? Yeah. This is not reason, not for anger reason.
EnglishYou want— the mind wants to be— wants to be— the mind wants to be— know about your thoughts. So the mind don't know. That's why your anger comes. Then your mind judging this sound is— makes the mind— it's stuck. Because of this judgment, then anger comes.
EnglishNot only that, this— the mind needs to know the thoughts, cannot know. It cannot know, no problem. You can pay attention to the thoughts. That's it. Right? Because of one thing, or judging about this, disturbs you. Sound is a problem. Right?
EnglishAnd in the sitting meditation— so when the mind is quiet down, I use some questions to investigate. I just want to see whether the process is right or not. So I have this question: "What's the difference between body and mind?" I ask myself the question. And then— and then the mind starting to observe.
EnglishIt's just like looking around. "What's the difference between mind?" And then the mind says, you know, "Body has a form, and mind is formless. And body is the object to be known, and the mind can be object and can also be the knower." Yeah, body is concept. Yeah, body is.
EnglishThat's why form, here.
EnglishYou should think about that. Nama and rupa, what difference? Body and mind. Body is a concept. Mind is a reality.
EnglishRight? Yeah. We cannot find
Englisha body, right? Body is concept. Body is concept. Yeah. We can only find— You can say the nama and rupa. Rupa is rupa nama. It's nama rupa, right? Rupa is not body. Rupa is reality. Nama also reality. Both are reality. Right?
EnglishRupa is a four element. Right?
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Sayadaw U Tejaniya began his Buddhist training as a young teenager in Burma under the late Shwe Oo Min Sayadaw (1913–2002). After a career in business and life as a householder, he has become a permanent monk since 1996.…