Awareness in Buddhist Meditation

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direct opposition to awareness in which the mind is at rest. It is
living in the future, rather than living in the present.
Ignorance (avijja) is not a lack of knowledge, but of understanding,
which is due to a conditioned way of thinking. It is not the
absence of knowledge, but the presence of delusion. How can a
deluded mind find the truth? The transition from ignorance to understanding,
which is comprehensive insight, is as the opening of a
curtain, which allows one to see from within his darkness. Thus the
overcoming of delusion is a revelation, an emancipation, an enlightenment.
Here is no logical deduction, no mathematical equation, no
acquisition of information, but here is a direct seeing that which is,
even if that is a delusion. For when a delusion is seen as such, it
ceases to be a delusion. To see the false as false, that is truth. How
to see and learn to see the truth, is a foolish question, which is the
outcome from a desire to acquire knowledge. And that shows the
foolishness of a search in the darkness of ignorance. Understanding
through insight (vipassanā) arises from direct perception and ‘bare
attention’, which we have called here ‘awareness’ (sati). It is in
awareness of whatever is or happens, that the light of insight can
dispel the ignorance of delusion, and therewith open the mind to
see and understand things as they are (yathā-bhūta-ñāṇa-dassana)
without attachment and prejudice, without repulsion of traditional
objection.
The seven Facets of Insight
The next group spoken of in the Satipaṭṭhāna Sutta as objects of
the mind (dhamma) with reference to awareness of mental reactions
(dhammānupassanā) is the group of seven factors of wisdom (satta
sambojjhaṅga) or the ‘seven facets of insight’ (see the present author’s
monograph of this title (1979)).
Concerning the mind-objects or awareness of mental reactions
(dhammānupassanā), the disciple who practices this way of awareness
(Satipaṭṭhāna) is aware not only of the harmful states of