Awareness in Buddhist Meditation

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62 And that is the noble path which leads to the ending of conflict, a conflict which exists only in a deluded mind. It is path of understanding (sammā-diṭṭhi) and of seeing things in the right perspective (sammā-saṅkappa). It is a path of action (sammā-kammanta) which does not want results, but which has truth for speech (sammā-vāca), and love for living (sammā-ājīva), and effort without desire (sammāvāyāma). With right awareness (sammā-sati) and right meditation (sammā-samādhi) the path, the walker, action and actor are all one. Just as ‘I’ am the conflict, so ‘I’ am the path, and with the cessation of that ‘I’ there is the end of the path. It is a lonely road of living in the world and yet not of the world. It is in relationship with others that the ‘I’ can find and discover its reactions. Right action (sammā-kammanta) is that action which must act because it understands the need of action at the moment. Such action is as the bursting of the seed in fertile soil, when all conditions call for a response to a challenge, when there is no greed but only understanding of a need. That is the time when understanding becomes action, when understanding is insight, when the path (magga) becomes the fruit (phala), not in progress but from inner necessity. Then, right speech (sammā-vāca), the right word at the right time, is the opening up, not of the mouth, but of right thinking (sammā-diṭṭhi) and right perspective (sammā-saṅkappa), when right living (sammā-ājīva) is right association and right relationship, when there is no ‘I’ to exploit the other, the ‘non-I’. Then, with right effort (sammā-vāyāma) there is a perfect balance in living together. All this cannot be brought about through purposeful striving with desire for success, but when thought is silent in tranquillity and contemplation (sammā-samādhi) without conflict. Only a silent mind can be aware of action and reaction, of thought and volition, of purpose and aiming. In that silent reflection of awareness (sammāsati) there is the whole path revealed, and there is no walker on that path. Such is the negation of all that clings to existence, of all
that craves for continuance, of all that clings to existence, of all that craves for continuance, of all that must resist in order to exist, the supreme negation of becoming (bhava nirodha) which is Nibbāna. It is the negation of conflict (dukkha), of individuality (sakkāya), of the round of rebirth (saṁsāra), which is the revelation of emancipation, when action is free from purpose, when need is free from greed, when thought is free from the word, when the mind is free from thought. It is the silence of awareness which is intuition, insight, contemplation. And in that silent freedom there is deliverance. That is when the road ends, and the burden is laid low, the burden which was a delusion, and is now no more. 63
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Copyright Notice This work is licen
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4 Awareness of Perceptions . . . .
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From the publisher Henry Van Zeyst,
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10 the ‘ego’, for the maintenan
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12 insubstantiality (anatta). The l
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Awareness, the Beginning of Enlight
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3 more important than the understan
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5 continuance in impermanence, conf
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7 Awareness is not Consciousness Aw
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9 When there is no Awareness We are
Page 27 and 28: 11 not come through exertion, does
Page 29 and 30: Mindfulness as Recollection However
Page 31 and 32: 15 the Buddha is seen as the perfec
Page 33 and 34: 17 with good conduct, for they are
Page 35 and 36: 19 understanding of the degree of d
Page 37 and 38: 21 as change in evolution. And to s
Page 39 and 40: 23 our craving for continuity, this
Page 41 and 42: 25 observation leads to a feeling o
Page 43 and 44: 27 of the eye, the flexibility of t
Page 45 and 46: 29 awareness. When consciousness ce
Page 47 and 48: 31 thing to be talked about as an a
Page 49 and 50: 33 an escape is only more conflict.
Page 51 and 52: Applications of Awareness Awareness
Page 53 and 54: 37 Here is a sensation which is con
Page 55 and 56: 39 as a soul to carry and to carry-
Page 57 and 58: 41 (saññā) ideations or mental f
Page 59 and 60: 43 an entity, free from the opposit
Page 61 and 62: 45 Attachment to rules and rites (s
Page 63 and 64: 47 is thus made an object for striv
Page 65 and 66: 49 mind, such as the five hindrance
Page 67 and 68: 51 cur, a revelation not through di
Page 69 and 70: 53 of achieving, but just melts awa
Page 71 and 72: 55 which prevent the mind to be at
Page 73 and 74: 57 bare attention, not with the int
Page 75 and 76: 59 of a search for happiness contai
Page 77: 61 ery experience is fresh, in whic
Page 82 and 83: 66 Originally, in the early suttas,
Page 84 and 85: 68 the conflict, and conflict is mi
Page 86 and 87: 70 mind again. ‘What is felt is p
Page 88 and 89: 72 counter-balance to delusion (moh
Page 90 and 91: 74 be able to get rid of the deprav
Page 93 and 94: Awareness in Reaction Methods How c
Page 95 and 96: 79 of, will be there. But that is n
Page 97 and 98: 81 past. Clinging to the past has f
Page 99 and 100: 83 denial or to a spiritual ideal,
Page 101 and 102: 85 When the mind is totally open an
Page 103 and 104: 87 happens to a watcher who is foun
Page 105 and 106: 89 now projected into the future as
Page 107 and 108: 91 property, who set fire to my hou
Page 109 and 110: 93 experience. When no answer is so
Page 111 and 112: 95 there is freedom to see, to unde
Page 113 and 114: 97 what it is, and not where it com
Page 115 and 116: Awareness in Meditation Stillness o
Page 117 and 118: 101 future, based on a dead memory.
Page 119 and 120: 103 neither the ‘self’, nor the
Page 121 and 122: 105 truth; becoming as ‘self’,
Page 123: 107 to become perfect. Awareness do
Page 126 and 127: 110 is the wide vista for all to se
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112 truth in spheres where sense-pl
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114 has no entity, no conflict can
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116 all know what is right; and yet
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118 true relationship, as all conta
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120 is in loving, the thought of lo
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122 loving; and that moment is alwa
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124 Compassion is frequently seen a
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126 should not be a barrier of dist
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128 is the food on which the ‘I
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130 Sympathy Sympathetic joy (mudit
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132 no preoccupation, no pettiness,
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134 not ‘mine’, but which is al
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136 through mind-control or substit
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138 am that projection, that ideal,
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About the Author Henri van Zeyst wa
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Awareness in Buddhist Meditation

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