Q&ABangkok Retreat9 Nov 2015
Dhamma discussion group A2 — Observing the Mind, Working with Greed and Fear
Sayadaw U Tejaniya · 1 hr 57 min
Original audio: Burmese · English interpretation
0:00−1:57:57
Uses compressed audio.
AI-written summary
In this group interview, the teacher clarifies observing the mind rather than identifying with thoughts or external objects. He explains that wisdom and complete conditions, not greed, bring results, while encouraging yogis to watch feelings and irritation with continuous, natural awareness.
Topics
Talks in this retreat
Bangkok Retreat · 22 talks
- 41 hr 23 minDhamma discussion group B1 — Facing Emotions, Dropping Methods, and Knowing Without Labelling8 Nov 2015
- 52 hr 3 minDhamma discussion group C1 — Can We Really Make a Decision? / Resting in Awareness8 Nov 2015
- 612 minDay 3 instructions — Reality and Concepts in Meditation9 Nov 2015
- 71 hr 55 minDhamma discussion group D1 — Knowing with Right View and Observing Reactions9 Nov 2015
- Viewing81 hr 58 minDhamma discussion group A2 — Observing the Mind, Working with Greed and Fear9 Nov 2015
- 915 minDay 4 instructions — Knowing the Mind and Continuity of Awareness10 Nov 2015
- 101 hr 33 minDhamma discussion group B2 — Mind as Reality and Working with Pain and Attitude10 Nov 2015
- 111 hr 45 minDhamma discussion group C2 — Cause and Effect Process and Being Aware in Life10 Nov 2015
- 1221 minDay 5 guided 20 min meditation — Continuity of Awareness and Being Aware in the Present Moment11 Nov 2015
- 131 hr 18 minDhamma discussion group D2 — Concept and Nature, and Watching the Mind11 Nov 2015
Transcript
English
Just now, while we were waiting for the teacher to come, I saw the impatient mind coming up. Um, um, but after. After that I realized that whenever it comes, it will come. So it's not necessarily the impatience. Right. Yeah. See, when we— when we know what is happening, um, there's a chance that the wisdom will arise, you know?
English
So that's why there's no loss if we are aware. Then, you know, sometimes you just realize something. clear comprehension This is nature, you know? If there is awareness, clear comprehension, sampajjana, the understanding of whether something is appropriate or not, necessary or not, comes. Because, um, it's when there is awareness that wisdom is allowed to arise.
English
Yeah, that wisdom is able to arise. That's why it's important to be aware, to have awareness. Yeah. So that the wisdom can arise. When doing the meditations, um, either the mind is everywhere or the mind is nowhere, just waiting for the objects to arise.
English
So when there's a sound, I know that the sound is from which direction the door opens. So the directions, is it a concept or is it a reality that
English
people are coming from here, or from here, or from there? Direction. Direction. If we're thinking about the direction, it's a concept. Just knowing the sound is reality.
English
Initially it's like that, you know? When we hear sound, the mind automatically— this is the nature of the mind, right? It also automatically thinks about where the sound is coming from. And, um, as we continue practicing and the mind is more settled and becomes more comfortable with knowing sound and all that, um, you come to the point where you start to realize that you hear sound here, you know, near your ear or in your ear.
English
And then, um, when the mindfulness gets even better, it can feel, when you know the mind, that you hear the sound in the mind. It can feel like that. Will it be dangerous if I know the sound is from there, the car coming, then it might knock me? No, no. Concept is a concept. We need to use concepts.
English
Concepts are not a problem. He's not saying that you cannot have concepts. You just need to know what is concept. Oh. You just need to know what is concept and what is reality. But you don't— you don't need to remove them. The mind is expert at knowing concepts, right? reality But— but our normal mind is not so, um, familiar with reality.
English
Because we're so lost in concepts. But actually both of them coexist. They are there together. Yeah. The speed of the mind is so that, you know, when— when the sound is heard, it's already heard. You don't even know yet, you know, the sound is heard, and then the mind thinks about, you know, where the sound is coming from.
English
All that happens one after the other. But we— we don't see the, like, the progression of it. Yeah. nature. Right. So it's not to get rid of concepts. You must know what is concept, what is reality. That's all. Okay? Yeah. We need to use concepts. Otherwise we can't live.
English
You can't eat if you don't know where to put your foot. You won't be able to walk. You'll fall. Because you don't know where to put your foot. Yeah. Okay. The therapist says, um, when we practice, you know, it's useful to see how mindfulness is beneficial.
English
So, like, you notice that when you were aware of impatience, it— it allowed you to then reflect a little. You know, you realize that when he comes, he will come. The impatience is— is useless in the equation. It doesn't make him come faster. Right? And then— that is because you were aware. So it gives the mind the opportunity, the chance, to have some understanding arise so that it becomes free of that unwholesome, um, thought or feeling.
English
We will change. So you don't have to suffer. Right? space Right? You— the mind has a choice. It has space. Right? Whereas if you had not been mindful, you would have continued to be impatient. And impatience makes this mind and body suffer. Should or not need or necessary or do but do.
English
When the mind— when the unwholesome tendencies in the mind become very strong— greed, or anger, uh, or even delusion— when they are very strong, Sayadaw says, um, there is a chance for these, um, mental qualities to go out of control. Then we might do something that we shouldn't do.
English
Right? And at that time we don't have a choice because
English
the— that unwholesome quality is the one that is— is strongly in control of the mind. Yeah. So when there's a lot of unwholesome in the mind, uh, when it's very strong in the mind, it's as though we don't have a choice. We are at the mercy of that unwholesome quality. Yeah.
English
All these unwholesome qualities, all— greed, aversion, delusion— they don't— they don't understand reason. They don't understand logic. It doesn't matter whether it's fair or reasonable or— or necessary. They— they don't understand all that. They just have their job, you know? Greed is want-want-want. Anger is get rid of, you know, go away. Delusion is, hmm, I don't care, you know?
English
Yeah. If you notice— In our lives, very often we get into trouble when, you know, we speak impulsively.
English
When there's some strong— like, most— mostly it's anger, right? We say— say things suddenly, without thinking. We have no time to think because the anger is so strong. It just— it's out there. And after that, then— then you have to solve the problems that come with having said that. Right? Yeah. Sometimes the things we say can cause problems in our lives, uh, for days.
English
Sometimes for a long, long time. It depends. Yeah. space So awareness gives us a chance. It gives us an opportunity. It gives us space to— to choose to do the right thing. I know. And to have wisdom be present. So when we know what's happening in the mind— even if it's, you know, greed, aversion, anger, wanting to say something angrily— if we know that mind, there is a possibility for us to choose whether to do or not to do.
English
You know? There is some restraint. Just from being aware. Not from controlling. Because you have space, you can start— even when you notice you want to say something and how you want to say it— you can start thinking about how to better say it. You know? What is more appropriate? Should you say it? Should you not say it? You know? It gives you that time and space. Yeah.
English
So— So as we practice awareness, Sayadaw says, we're changing our old habits of, um, you know, of being with the world, of speaking and acting. Mental issue, no? You know, through— through, um, or thinking, you know, through our, uh, delusion and greed and— and aversion.
English
That's our usual way. Right? And— and changing that to— to speaking and thinking and doing with more awareness. And therefore wisdom. And then hopefully also loving-kindness, compassion. Right? Joy and— a sympathetic joy and even equanimity. Yeah.
English
So Sayadaw just wants to tell us how important awareness can be, even though it seems so— like, in the moment, it doesn't seem to be. Yeah. Because our delusion is such a strong, a huge, um, part of our mind. Yeah. He says, imagine, you know, we see all the time, and we don't even know that we see.
English
That's how big our delusion is. Yeah. We live in kind of like a dream. Yeah.
English
Yeah. We see, we hear, but we don't recognize that— that function that's at work. This— this mind is at work. Sayadaw says, one time, uh, one yogi asked him, uh, they were in a car, and— and then another car passed by, and the yogi said, "Sayadaw, I notice that a car passed by.
English
Is that being aware?" Meditation, awareness, lah. Is that the awareness we talk about in meditation? What do you think? I know the answer because I heard his recording. OK, OK Yogi So— so the meditation awareness is— is knowing that seeing has happened, hearing has happened, and also knowing that a car has passed.
English
You know? That— that the mind has also done this interpretation of what it has seen and heard. Yeah. awareness sense awareness So when we know the function of the sense door, that the sense door is functioning, that's what we call awareness. Yeah. He says, "Car passes by, dog also knows." Yeah. OK. Today I feel my mind really distracted.
English
So, uh, it was funny, and sometimes I was frustrated because, um, I feel that I was aware— aware of it. Um, but when I am— when I was in something,
English
and I sometimes enjoy about this thing, the— another object appeared, like sound, or another thing, or— I don't know— or an animal, or something. And it was impossible to
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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.…