To Strip Off Wrong Views (With an Open Mind-- Dhamma Talks by Sayadaw Jhaneyya)

Talk One: On Latent Defilements and Sub-moments

The latent defilement operates in the unknowing mind. This unknowing mind does not clearly discern the three sub-moments of phenomena: arising, presence, and dissolution.

The active mind (javāna), however, does have the three sub-moments—this is anicca.

Kamma (here referring to kammic energy) also does not itself possess three sub-moments. Kilesa and kamma exist as accumulated energy, but volition (cetanā) is anicca. Energy itself is not directly known as anicca; however, when conditions are fulfilled, it produces results. These are inconceivable dhammas and cannot be grasped conceptually.

On Pain and Noting Practice

In some modern books it is said that yogis should not contemplate painful feelings unbearably. For someone who has not yet practiced sufficiently, it is not helpful to engage in such contemplation.

In the beginning stage, pain may overwhelm the yogi. Later, pain and noting may appear to proceed in parallel. Eventually, the noting becomes stronger than the pain, so that the yogi can clearly note the pain and it becomes bearable. This has been observed, for example, among Taw-Koo Sayadawgyi and his yogis.

On Distinctness of Objects in Noting

At the beginning of noting, contemplative objects may be distinct or indistinct. For example, during sitting, sensations such as touching may not initially be clear. Even when objects are indistinct, yogis must still note them.

As samādhi develops, objects become clearer. With an increasing number of discernible objects available for noting, insight knowledge develops accordingly.

Talk Two: Anusaya Kilesa and the Unknowing Mind

Anusaya kilesa (latent defilements) reside in the unknowing mind and are latent within living beings throughout the round of existence (saṃsāra).

Defilements that arise through sense objects and sense doors are called ārammaṇika kilesas—defilements conditioned by objects.

Practice in Daily Life and in Retreat

In daily life, it is often not possible to note phenomena continuously. When continuous noting is not feasible, one should at least reflect upon the Three Universal Characteristics or contemplate Dhamma. This point is very important.

In daily activities, such as speaking with others, one can develop goodwill (mettā), compassion (karuṇā), appreciative joy (muditā), and equanimity (upekkhā).

Other activities—such as travelling or waiting for a bus—can also be used for reflection.

However, in a meditation centre, continuous noting can and should be practiced more fully.

Protective Practices and Fearlessness

Monks who practice in forests, mountains, and cemeteries should recollect the qualities of the Buddha and cultivate mettā. These practices serve as protection against danger, disturbances, and fear.

There is no need to fear the unseen world (paraloka). What yogis should truly fear is greed (lobha) arising in the heart and mind.

For a deeper understanding of the mind’s nature, one should study the Mind Chapter (Cittavagga) of the Dhammapada.

On Not Controlling the Mind

Do not attempt to control the mind. If something arises, simply note it—that is, know it.

This is the natural functioning of the mind. For example, when thinking arises, it is simply known as thinking.

On Noting, Samādhi, and Insight

At the beginning, priority should be given to the noting method, which develops good samādhi. When samādhi becomes stable, the yogi should continue to note and observe phenomena.

According to Mogok Sayadaw, Ven. Nāgasena, and the Satipaṭṭhāna method, this practice is described as watching and observing.

In Burmese, the term kyi conveys the meaning of looking at, watching, or observing.

As practice matures, sati (mindfulness) and paññā (wisdom) develop together. Establishing mindfulness (satipaṭṭhāna) allows wisdom to follow behind mindfulness.

Through this process, practice progresses from conceptual understanding (paññatti) toward ultimate reality (paramattha dhammas).

On Samādhi, Insight, and the Noting Method

Pure samatha cannot by itself transform into insight (vipassanā).

This is the crucial distinction between satipaṭṭhāna-samādhi and samatha-samādhi.

When pure samādhi is firmly established and then applied to observation, insight can arise. However, its strength may fluctuate: sometimes it weakens, and then it must be re-established again. This approach is found, for example, in the Thai Forest tradition and the Sayagyi U Ba Khin system.

By contrast, the noting method continuously develops samādhi without decline.

Equanimity and Its Nearest Enemy

The nearest enemy of equanimity (upekkhā) is delusion (moha).

When a person has the potential for enlightenment, various experiences may arise later in practice—such as frightening images, attractive forms, or unusual phenomena. These are disturbances, sometimes caused by unseen beings (paraloka).

They do not affect everyone, but they can disrupt those who are unprepared.

Talk Three: When Samādhi Is Strong, the Body Disappears

When samādhi becomes strong, the body may disappear in the yogi’s mind.

There are three forms of self-view (atta-diṭṭhi):

With continuous mental noting, the body fades from prominence, and the yogi clearly knows phenomena as mind and matter (nāma–rūpa).

At this point, it becomes evident that: knowing consciousness and the existing object (i.e. mind and object) fit together precisely. From this alignment, insight knowledge arises, beginning with understanding of mind, object, and impermanence (anicca). The earlier (lower) insight knowledges follow the same principle.

Noting and Observing Are Not the Same

Mental noting and looking at (observing) are not identical.

In Burmese usage:

• the words translated as noting and looking at (e.g., mart, kyi) may also be rendered as watching and observing.

However, language is limited. Some experiences cannot be fully captured by words. Therefore, one should not become lost in concepts or arguments.

The best way is direct seeing.

Simply do the practice.

On Noting, Centering, and the Balance of Practice

For example, by noting the sitting posture and the touching (contact with the seat), and by centering awareness on it, the yogi comes to know the hardness and softness of the earth element.

If the yogi’s mind is restless, priority must be given to mental noting in order to establish samādhi. At this stage, one should not yet look closely at the object.

Later, as noting is maintained and samādhi develops, the jhāna factors—such as rapture (pīti), happiness (sukha), and tranquility—may arise naturally.

Mahāsi Sayadaw’s Instruction

In Mahāsi Sayadaw’s teaching, the practice consists of:

(The Burmese term for “centering on” is shu-site.)

Mental noting and looking at (observing) must remain in balance.

Both extremes prevent progress.

Therefore, sati (mindfulness) and paññā (wisdom) must develop together—that is, the path factors must function in unison.

Essential Principle

Noting stabilizes the mind. Observing reveals the nature of phenomena.

When they are properly balanced, insight can arise.

Important Note

To gain a clear and correct understanding of Talk Three, reference should be made to Mogok Sayadawgyi’s discourse, Part 6: Two Views on Insight (delivered on 12 September 1961).

Talk Four: Difficulties in Practice and the Right Path

There may be difficulties in practice. If the path is right, even if one does not arrive quickly, one will arrive gradually. Whether contemplation seems good or not good is not the main issue. What matters most is that one is on the right path.

If samādhi develops, the yogi should continue the sitting. If one stops while samādhi is present, the next sitting may not be as good. This highlights the importance of non-reaction, the Middle Way, and letting go.

Latent defilements will inevitably arise and disturb the yogi at any time. This is their nature. The duty of a yogi is not to remove them by force, but to contemplate them with equanimity.

Effort and the Four Bases of Power

In practice, effort is essential. This corresponds to the four bases of spiritual power (iddhipāda):

For example, when greed or anger arises, one must note it by centering on it. If one treats it gently or indulgently, it cannot be overcome. Whether it disappears or not is not the important point. Wanting defilements to go away is itself craving (taṇhā).

The real purpose of practice is the understanding of dhammas, which is discernment (paññā).

Contact, Defilement, and the Puppet Analogy

An important point here is this: Whenever objects and sense doors make contact, they touch the unknowing mind, where defilements such as delusion or ignorance are present. These defilements arise and disturb us.

It is like a puppet show. We do not see what is happening behind the scenes. We do not see lobha–taṇhā (greed and craving) pulling the strings behind our actions.

By contemplating this deeply, one can understand the nature of defilements and the ways human beings react to them. Much can be learned from careful contemplation of these patterns.

The Three Unwholesome Roots

The phenomena of greed, anger, and delusion can overwhelm the knowing mind. Because of this, we often do not truly know or see what is happening.

(If we contemplate thoroughly how human beings relate to these three unwholesome roots, we can understand the sufferings and problems of the world.)

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