HKIMS 香港慧觀禪修會

15/08/2026

🌿 *Helpful Information: Online Guidance with Sayadaw U Tejaniya*

Dear all,

A 10-day meditation retreat with Vietnamese yogis is currently taking place at Shwe Oo Min Dhammasukha Tawya, Yangon, Myanmar, from _12–21 August 2026_, with guidance from Sayadaw U Tejaniya.

For those who would like to follow Sayadaw’s teachings online:

🎥 *Sayadaw’s recording — 12 August 2026*
https://www.youtube.com/watch?v=XR4KJmKyod4&si=MFA0zzZjcehtld-Y

📺 *Facebook livestream*
https://www.facebook.com/share/1BhNAmrVJn/?mibextid=wwXIfr

🌿 *Upcoming Online Sessions*

*I. Q&A with Sayadaw*
📅 13–21 August 2026
🇲🇾 10:00–11:30 AM Malaysia Time (MYT, UTC+8)

*II. Meditation with Sayadaw’s Guidance*
📅 13–20 August 2026
🇲🇾 8:30–9:30 PM Malaysia Time (MYT, UTC+8)

May this be helpful for those who would like to listen to Sayadaw’s guidance or practise together with the yogis. 🙏🌿

Tu Tập Đúng Chánh Pháp

10/07/2026

德加尼亞禪師（Sayadaw U Tejaniya）：「事情從不會如你所願」 2026年7月5日

如果你真正明白「事情並不總是如你所願地發生」，你在生活中就會活得更自在。問題在於，人們並不真正理解「事情不會僅僅因為你想要就發生；它們是因為各種因緣和合而發生的」。禪修者可能在理智上明白這一點，但因為他們還沒有深刻且徹底地領悟它，他們的欲望和渴愛依然很強烈。

如果你真的明白「事情並不總是如你所願」，那麼當你做事時，就不會帶著強烈的渴愛或對結果的強烈渴望去做。一旦你明白「沒有什麼東西是單憑你想要就能得到的」，那種「一定會發生」和「我一定要得到」的想法就會消失。如果你明白「來到你身邊的事物都是因為因緣具足而來的」，那麼無論你做什麼，你的心態都會是正確的。當你的心態正確時，你就會去做該做的事；去圓滿必要的因緣。但你不會抱著「一定要得到好結果」的心態。既然從一開始就沒有對特定結果的渴望，那麼如果好結果沒有出現，或者你沒有成功，心也就不會受苦。因為渴愛不強烈，也就不會產生什麼大問題。

如果「我一定要得到」和「一定會發生」的心態很強烈，而好結果又沒有實現，你就會非常痛苦，情緒反應也會變得很激烈。人們在所有事情上都是如此，從小事開始就是這樣。看看人際關係就知道了——朋友之間、家庭內部、同事之間。當人們互動時，只有對方照著他們說的去做，他們才會高興。如果對方不順從，瞋心（生氣）就會生起，氣氛就會變得不愉快；最終他們會互相大吼大叫。如果你的心態是錯誤的，這類問題就會不斷發生。

至於我，當我和禪修者討論並指導他們的修行時，我會說該說的話。但我不會認為他們必須遵從我所說的，或者事情必須那樣發展。在我這邊，我只能提供指導——要讓某件事真正發生，只有單方面採取行動是不夠的。只有當另一個人也理解並付諸實踐時，它才會發生。如果我認為我說了什麼之後就必須得到結果，那我只會讓自己精疲力竭。如果我一開始的心態就是正確的，即使沒有成功，也沒有問題。根本沒有「對方必須接受我所說的話」這回事。儘管如此，我還是會說該說的話，做該做的事，講必須講的道理。

因此，每當你因為事情沒有如願而感到心煩意亂時，如果你把它當作一個學習的教訓，它就會成為幫助你培養正確心態的修行。你必須訓練自己，讓貪欲不生起或不增長。當貪欲和瞋心減少時，你的禪修也會進步。當煩惱減少，心變得更加清明時，你的修行自然會變得更強大。你的修行之所以沒有進展，是因為貪欲和瞋心太強，阻擋了道路。這就是為什麼智慧是必要的——僅僅有覺知（正念）是不夠的。有很多人有覺知，也知道正在發生什麼，但心裡依然在受苦。為了讓智慧生起，貪欲和瞋心必須減少。只有當水面變得清澈時，水面上的景象才會清晰可見。

10/07/2026

Sayadaw U Tejaniya: “Things never go your way” 5th July 2026

If you truly understand that "things don't always happen the way you want them to," you will live more at ease in life. The problem is that people don't really understand that "things don't happen just because you want them to; they happen because of a combination of causes and conditions." Yogis may understand this intellectually, but because they haven't deeply and thoroughly comprehended it, their desires and cravings remain strong.

If you really get that "things don't always happen the way you want," then when you work on tasks, you won't do them with intense craving or a strong desire to get results. Once you understand that "nothing is obtained simply because you want it," the idea of "it must happen" and "I must get it" will disappear. If you understand that "what comes to you comes because of the right causes and conditions," then whatever you do, your attitude will be right. When your attitude is right, you do what needs to be done; you fulfill the necessary causes and conditions. But you won't have the mindset that you must get a good result. Since there's no desire for a particular outcome from the very start, if good results don't come, or if you don't succeed, mind won't suffer. Because craving isn't strong, no major problems arise.

If the mindset of "I must get it" and "it must happen" is strong, and good results don't materialize, you'll suffer so bad, and emotional reactions will become intense. People do this in everything, from the smallest matters onward. Just look at interpersonal relationships — among friends, within families, between colleagues. When people interact, they like it only if the other person does what they say. If the other doesn't comply, anger arises and things become uncomfortable; they end up shouting at each other. If your attitude is wrong, these kinds of problems will keep happening.

As for me, when I discuss and advise yogis on their practice, I say what needs to be said. But I don't think that they must follow what I say or that it must happen that way. On my side, I can only offer guidance — for something to actually happen, it's not enough for just one person to act. It will only happen if the other person understands and follows through. If I think that after I say something I must get results, then I'll only end up exhausted myself. If my attitude is right from the start, even if it doesn't work out, there's no problem. There's no such thing as the other person having to accept what I say. Nevertheless, I say what should be said, do what should be done, and speak what needs to be spoken.

So, whenever you feel upset because things didn't happen as you wished, if you take it as a lesson to learn from, it will become a practice that helps you develop the right attitude. You must train yourself so that greed doesn't arise or increase. When greed and anger diminish, your meditation practice will also progress. When defilements decrease and the mind becomes clearer, your practice will naturally grow stronger. The reason your practice doesn't advance is because greed and anger are too strong, blocking the path. That's why wisdom is necessary — being merely mindful isn't enough. There are many people who are aware and know what's happening, yet still suffer mentally. For wisdom to arise, greed and anger must diminish. Only when the surface of the water becomes clear will the view above it become visible.

08/05/2026

**德加尼亞禪師：“不要與貪心妥協” – 2026年5月5日**

在雪烏敏老禪師（Shwe Oo Min Sayadawgyi）在世時，有一位比丘的禪修練習培養出了強大的動力。他的正念與覺知變得能夠認出每一次貪心（lobha）的生起。

隨著他持續不斷地帶著覺知去觀察，煩惱（kilesa）逐漸減弱。貪心變得越來越弱。當這種情況發生時，出現了什麼現象呢？整個世界開始讓人感覺有些平淡乏味、毫無樂趣。

他覺得這種體驗很難忍受，於是減少了禪修的練習。他一這樣做，全身就起了雞皮疙瘩，再次感到了愉悅和舒適。然而，他意識到這種起雞皮疙瘩的體驗是不正確的，而那種平淡乏味的狀態實際上才是正確的方向。

因為他能夠將這種體驗與他以前讀過的知識聯繫起來並進行反思，他知道什麼是正確的，什麼是不正確的。

大多數人傾向於將喜（pīti —— 愉悅的興趣、熱情、狂喜）和輕安（passaddhi）的出現視為好事。因此，當心感到平淡乏味時，他們就認為出了什麼問題。

事實上，根據禪修者的不同，禪修練習有不同的層次。隨著練習的加深，當貪心生起的機會減少時，就不再有任何特別令人愉悅的事物了。那種狀態——在那個時刻——是非常難以忍受的。

為什麼呢？因為貪心依然存在。只要貪心的潛在傾向（隨眠）還在，當它找不到滿足感時，它就會掙扎和抗拒。貪（Lobha）不希望這種狀態持續下去。

這就是為什麼，當這位比丘一減少精進力，雞皮疙瘩立刻生起，愉悅的感覺也隨之而來。如果一個人喜歡那種舒適的感覺，那麼貪心就得到了它想要的，並且感到高興。如果這種平淡乏味的狀態持續很長時間，貪心會非常討厭它，就好像在想：“我會逐漸在這裡失去我的地盤。”

這位比丘認出了正在發生的事情，並去請教雪烏敏老禪師以獲得更多的確認。老禪師指示他：一點也不要減少精進力——絕對不要——而是要繼續穩定地練習。

如果在練習方面減少了精進力，貪心就會重新獲得主導權。人們一生都與貪心共處，所以當貪心減弱時，這種體驗會變得難以忍受。經歷過這些的人會很清楚這一點。

有兩種狀態：
• 平淡乏味的狀態，以及
• 愉悅、充滿雞皮疙瘩的狀態

你會選擇哪一個？

與此相關，今天早上我想到了一件事。在開始時，禪修者不斷地將貪心作為苦——作為不善法——來觀察，以便了解它的本質。漸漸地，當他們不再給貪心生起的機會時，苦就會減少。隨著貪心的減少，嗔心（dosa）也會減少。

然而，貪心還沒有被完全根除。在這一點上，貪心開始與禪修者“談判（妥協）”。

就好像貪心在說：
“不要與我作對，我也不會找你麻煩。”

禪修者沒有繼續用正見去面對貪心直至將其斷除。相反，形成了一種默契的契約。

這就解釋了為什麼有些禪修者可以生活得相對舒適，沒有太多明顯的痛苦。這不是因為貪心消失了，而是因為達成了一種妥協。

因為強烈的貪心不再生起，他們沒有受太多苦——因為他們與貪心簽訂了契約。但他們也沒有徹底擊倒貪心。這就像一場總是以平局告終的假球比賽。

他們仍然知道貪心是不善的。在開始時，每當貪心生起，他們就會觀察它，通過這種觀察，貪心逐漸減弱。但因為他們沒有堅持到底，貪心找到了微妙的方式捲土重來。

它開始通過微小的享受和微妙的滿足感悄悄地重新進入。禪修者不再清晰地將其視為一個所緣（觀察對象）。以前，他們始終如一地將貪心作為所緣來觀察。因為被持續觀察，貪心意識到它無法再佔據主導地位，所以它從背後潛入了。

這就是“從背後潛入”的意思——貪心甚至可能通過對定力（samādhi）和輕安的享受而重新進入。禪修者對從禪修練習中獲得的平靜狀態感到滿足。

在這個階段，貪心不再表現為粗重的煩惱。它不再強烈地干擾心——但它也阻礙了進一步的進步。

禪修者不再經歷強烈的貪心，他感到穩定、平靜和安寧，只是在那個層面上隨波逐流。

這就是為什麼許多禪修者不繼續精進練習的原因。他們對平靜和穩定感到滿足。只有當更強的煩惱生起並干擾他們時，他們才開始再次觀察貪心，說：“你休想冒出來。”

在日常生活中，許多微小的煩惱在不知不覺中溜走。這些微小的傾向沒有被仔細觀察或認真對待。因為它們在微細的層面上沒有被認出，人們就不會在整天中帶著強烈的信心（saddhā）去練習。他們已經與貪心妥協，不再打算將其徹底斷除——歸零。

結果，無法到達終點。輪迴（saṃsāra）繼續。因為沒有持續地用正見去面對貪心，生活依然舒適自在——但終點並未到達。

只有持續地用正見去面對貪心直至將其斷除，這一切才會結束。

貪心非常聰明。當它感覺到危險時，它會提供愉悅的體驗，表現得好像在幫助你。起初，它顯然是一個敵人。後來，它隱藏在你的背後。

這就是煩惱的本質。

如果你要斷除它們，就要用正見果斷地斷除它們——直到它們歸零。

就像這樣：
“租客變成了房東。”

當租客該離開的時候，就會產生巨大的衝突。我年輕的時候，看到過房東和拒絕搬走的租客之間發生巨大的糾紛。即使他們的財物已經被扔到了外面，他們仍然拒絕離開。只有當警察介入並強行將他們拖出時，事情才算結束。

如果房東缺乏足夠的力量或能力，他們最終不得不放棄。

禪修者也是一樣。如果沒有足夠的力量，他們就無法完全斷除煩惱。相反，他們會談判和妥協，就這樣得過且過。

因為他們的練習還不夠連貫和穩定，煩惱沒有被完全斷除。

他們必須繼續練習，直到煩惱被完全根除。否則，即使你是合法的主人，你也無法在自己的房子裡自由生活——你只能眼睜睜地看著一個客人佔據它。

隨著時間的推移，那個客人開始認為自己就是主人——並且拒絕離開。

更多德加尼亞禪師的開示文字記錄（僅限英文）：

Vipassana, or Insight Meditation, begins and ends with wisdom, for “insight” itself implies it. The path starts with right information—an intellectual wisdom of realities—that, when wisely cultivated, matures into realizational wisdom. Thus, right information is essential, and mindfulness is...

15/04/2026

Sayadaw U Tejaniya: “Know how to take the nature of seeing as an object” 11th April 2026

People have habits that have become strong and are always present. Meditators think that because they close their eyes to meditate, they don’t need to meditate when their eyes are open. Why not try the opposite? Try practicing with your eyes open.

If a yogi can practice with eyes open, then every moment the eyes are open will become a habit of practice. Then the awareness will arise that whenever the eyes are open, whenever seeing occurs, one must practice. Right now, what happens to meditators is that as soon as they finish sitting meditation and open their eyes, mindfulness disappears. You must practice with every instance of seeing. Even after sitting meditation, when you open your eyes, you must continue mindfulness. Only then will mindfulness carry over into daily life.

Only by maintaining the awareness that you must practice whenever the eyes are open and whenever seeing occurs will it be possible. You have to change your attitude to practice even with your eyes open. Only by holding such awareness and changing your attitude will you be able to practice with open eyes. If there’s nothing to look at, then close them. Throughout the day, most of the time we live with our eyes open. You must hold the understanding that as soon as you open your eyes, you need to be mindful.

Don’t liking and disliking arise as soon as you open your eyes? They start right with seeing. Therefore, practice with every seeing, be mindful with every seeing. As soon as you open your eyes, mindfulness must come in. Otherwise, as soon as you open your eyes, the mind just chases after external objects. One Sayadaw has taught: “Without knowing that seeing is happening, without recognizing the nature of seeing, you attend to concepts of persons and beings—‘this is a man, this is a woman’—and this is covered by delusion.”

If you can aware to the nature of seeing, it will be simple. If you can take “seeing, seeing” or “knowing that you are seeing” as the object, you won’t immediately go toward concepts. If you don’t know how to take seeing as an object, you will immediately go toward concepts.

When just keeping eyes open. Do you know what the mind is doing? It is looking at something. If you don’t aware the seeing, it is focusing on something. There is a habit that as soon as you open your eyes, you have to look at something. It is focusing on some conceptual object. The habit of attending to concepts through the eyes is very strong. That is why it is not easy to know seeing as just seeing. Only by practicing with every single instance of seeing will it be possible.

15/04/2026

德加尼亞禪師：「懂得如何將『看』的自然現象作為所緣」 2026年4月11日

人們有著已經變得強烈且總是存在的習慣。禪修者認為，因為他們閉著眼睛禪修，所以當他們睜開眼睛時就不需要禪修了。為什麼不嘗試相反的做法呢？試著睜開眼睛練習。

如果禪修者能睜開眼睛練習，那麼睜開眼睛的每一刻都會成為練習的習慣。然後就會生起一種覺知：每當睜開眼睛時，每當「看」發生時，就必須練習。現在，發生在禪修者身上的情況是，他們一結束坐禪並睜開眼睛，正念就消失了。你必須在每一次「看」發生的當下練習。即使在坐禪之後，當你睜開眼睛時，你也必須繼續保持正念。只有這樣，正念才能延續到日常生活中。

只有保持著「只要睜開眼睛、只要有『看』發生就必須練習」的覺知，這才有可能實現。你必須改變心態，即使睜開眼睛也要練習。只有保持這樣的覺知並改變心態，你才能夠睜著眼睛練習。如果沒有什麼可看的，那就閉上眼睛。在一整天當中，我們大部分時間都是睜著眼睛生活的。你必須保持這樣的理解：一睜開眼睛，就需要保持正念。

難道喜歡和討厭不是一睜開眼睛就生起了嗎？它們正是從「看」開始的。因此，在每一次「看」時練習，在每一次「看」時保持正念。一睜開眼睛，正念就必須介入。否則，一睜開眼睛，心就會去追逐外在的目標。一位禪師曾教導：「如果不知道『看』正在發生，沒有認清『看』的自然現象，你就會去關注人與眾生的概念——『這是一個男人，這是一個女人』——這就被無明（愚痴）所蒙蔽了。」

如果你能覺知到「看」的自然現象，事情就會變得很簡單。如果你能將「看，看」或「知道你正在看」作為所緣（觀察對象），你就不會立刻落入概念之中。如果你不知道如何將「看」作為所緣，你就會立刻落入概念之中。

當僅僅是睜著眼睛時，你知道心在做什麼嗎？它在看某個東西。如果你沒有覺知到「看」，它就會聚焦在某個東西上。有一種習慣是，你一睜開眼睛，就必須看點什麼。它會聚焦在某個概念性的目標上。透過眼睛去關注概念的習慣是非常強烈的。這就是為什麼要把「看」僅僅當作「看」來認知並不容易。只有在每一次「看」發生的當下去練習，這才有可能做到。

08/04/2026

德加尼亞禪師（Sayadaw U Tejaniya）：「50/50」（各占一半） 2026年3月28日**

工作時、說話時、做生意時——在日常生活中工作的時候，保持正念（mindfulness）是很重要的。即使在做日常瑣事時，也要保持正念。無論你做什麼，都要在做的同時保持正念。現在的人們，如果試圖保持正念，就會覺得無法再工作；如果去工作，就又失去了正念。有些人先建立起正念，然後再去做需要做的事。但在做事的過程中，正念又漸漸消失了。

我們如何在工作時保持正念呢？在生活中，工作的時候，我們不能像在禪修中心那樣——對每一個動作都保持正念標記並維持那種狀態。當我在日常生活中練習時，我經常問自己：「心在知道什麼？（What is the mind knowing?）」帶著這個問題，我不斷地向內探究。那時，無論外面發生什麼，我都不試圖去阻止它；相反，我只是一遍又一遍地問自己：「心在知道什麼？」日復一日，我做著該做的事，去該去的地方，說該說的話，但在我的心裡，我經常問：「心在知道什麼？」並一次又一次地提醒自己。我就是這樣練習的。僅僅通過這樣做和練習，正念就一直緊密相連、持續存在。無論我做什麼，我都始終把「雷達」對準自己。

把正念轉向你自己，然後去做需要做的事。不要忘記保持這樣的方向。在生活中要不斷地提醒自己這一點。這非常有用。否則，正念就會不斷流失。如果沒有那種 50/50 的平衡，如果你過於偏向另一邊（日常事務），正念這一邊就會減弱。如果你過於偏向正念這一邊，那麼另一邊就會減弱，你就會不知道該做什麼。假設你正在參加一個商務會議——你同樣需要把注意力集中在需要說什麼、需要聽什麼以及討論中需要思考什麼上。如果相反，你把太多的重點放在保持覺知這一邊，你就會不知道會議上發生了什麼，從而變得困惑。

如果你坐在你的店裡，只專注於覺知，當顧客來時，你就會不知道該如何回答。如果你在保持練習覺知的同時，也覺知外在正在發生的事情，那麼從顧客到來的那一刻起，你就會覺知到一切——視覺、聽覺、情緒以及心的運作。然後，如果顧客提出問題，你就已經準備好了答案。如果你的正念非常敏銳，你甚至可以猜到顧客想買什麼。生活將會變得越來越輕鬆。

08/04/2026

Sayadaw U Tejaniya: “50/50” 28th March 2026

While working, while talking, while doing business—during times when we are working in daily life, it is important to be mindful. Even while doing general tasks, be mindful. Whatever you do, be mindful while doing it. Nowadays, people, if they try to be mindful, they feel they can no longer work; if they work, they are no longer mindful. Some people first establish mindfulness and then go do what needs to be done. But while doing it, mindfulness fades away again.

How can we remain mindful while working? In life, when working, we cannot be like we are in a meditation center—mindfully noting everything movement and staying that way. When I was practicing in daily life, I used to keep asking myself, "What is the mind knowing?" With this question, I repeatedly inquired into myself. At that time, whatever happened outside, I didn't try to stop it; instead, I kept asking myself, "What is the mind knowing?" over and over again. Day by day, I did what needed to be done, went where I needed to go, said what needed to be said, but in my mind, I frequently asked, "What is the mind knowing?" and kept reminding myself again and again. This is how I practiced. By doing just this and practicing, mindfulness remained constantly attached, constantly present. Whatever I did, I kept the radar always turned toward myself.

Keep mindfulness turned toward yourself, then do what needs to be done. Don't forget to keep it turned this way. Constantly remind yourself of this in life. It is very useful. Otherwise, mindfulness will keep fading away. Without that 50/50 balance, if you lean too much toward the other side, the mindfulness side weakens. If you lean too much toward the mindfulness side, then the other side weakens, and you won't know what to do. Suppose you are in a business meeting—you also need to direct your attention to what needs to be said, what needs to be listened to, and what needs to be thought about in the discussion. If instead you put too much emphasis on the side of maintaining awareness, you won't know what's happening in the meeting and will become confused.

If you sit at your shop and just focus on awareness, when a customer comes, you won't know what to reply. If you keep aware on the practicing side while also being aware of what's happening, then from the moment the customer arrives, you will be aware of everything—the sights, sounds, emotions, and the workings of the mind. Then, if the customer asks a question, you will already have the answer ready. If your mindfulness is very sharp, you can even guess what the customer wants to buy. Life will become increasingly easier.