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Awareness alone is not enough! Having a desire to really understand what is going on is much more important than just trying to be aware. We practise mindfulness meditation because we want to understand.
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The first sampajañña, satthaka-sampajañña, is concerned with suitability. What would be the most suitable thing to do right now? The second is concerned with beneficiality. What would be most beneficial to apply right now? What is likely to work best? All this is dhamma-vicaya. You see the mind at work in the present moment and you see the whole picture; the field of awareness, how the mind is putting in energy, how it relates to the objects etc. Then the mind asks itself: “What shall I do right now?” Just staring at things quietly is not enough. This is why I have begun to question the term ‘bare attention’. What do we mean by that?
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Yogi: While I am doing sitting meditation I am aware of different objects. There is often desire in connection to one of the objects. How can I drop such defilements in order to be really meditating?
SUT: Don’t try to drop that desire! Recognize that there is desire, that’s enough. You just want to recognize what’s happening, you don’t want to get involved.
When you experience a desire and become aware of it, does it stay the same or does it become stronger?
Yogi: If it is strong to begin with, it gets stronger. I am often lost in it.
SUT: If desire arises because of a particular object, you should stop observing that object. It is not a Dhamma object; it is an object of desire. The object you need to watch in such a situation is desire itself. Watch the feeling that comes with the desire.
How should you watch desire? From what point of view?
Yogi: I guess I should try not to identify with it.
SUT: Yes. Remind yourself that desire is just a natural phenomenon. It is not
your greed. This will create a little distance to it and allow you to observe it more objectively. Also try to watch the intensity of the desire — does it increase or decrease? If you can observe this, you could ask yourself why it decreases or increases.
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Yogi: I find myself regularly getting lost in thinking. There is some resistance to being aware. The mind finds it pleasurable to get lost in thinking. This keeps happening even though I know that when I let the mind run freely, at the end of it, there is a lot of tension from doing that.
SUT: The mind works from habit patterns. You understand a little bit that this habit causes tension but wisdom is weak and the habit pattern is strong. Therefore it is really important for you to see what is motivating your thinking. You need to really watch out and notice the mind wanting to think, wanting to be lost in thought. Pay attention to the intensity of this desire; notice whether it fades or increases. You will find that when it fades, the thoughts don’t come, and when it grows, the thoughts start coming in. At the same time don’t forget to keep asking yourself whether there is awareness, whether awareness is at work. But don’t
try to be aware. You just need to be the supervisor; you just need to keep checking whether awareness is doing its job.
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Why does a wholesome mind arise? Why does an unwholesome mind arise? What is this wholesome or unwholesome mind? Why does a wholesome mind increase, why does an unwholesome mind grow? Why does a wholesome mind decrease or fade away, why does an unwholesome mind fade away? This is your field of research.
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SUT: Saddha - is faith, confidence, or trust. When we practise meditation, all the spiritual faculties, including faith, should increase. There should be an increase in faith in ourselves, in our ability to do the practice, and in our understanding of the practice.
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SUT: It is not enough to just be calm, and make an effort to remain aware, you should check whether all the five spiritual faculties (indriyas) are present. You can ask yourself the questions: “Do I have confidence in what I am doing? Do I really know what I am doing?” With experience you will be able to always see whether the five indriyas are at work or not, and whether they are balanced or not.
Yogi: How about the seven factors of enlightenment, the bojjhangas, do we also need to check them?
SUT: Yes. The seven bojjhangas are divided into cause and effect. You only need to check the causes: sati (awareness), viriya (effort), and dhamma-vicaya or paññā. You have to pay special attention to effort; that is the difficult one among these three. There is no problem with awareness and wisdom, they are always wholesome (i.e. there are no defilements), but effort is very problematic. Effort that comes with a defilement is wrong effort. Most yogis make an effort with some kind of desire, so they use effort together with a defilement. There are two kinds of desire: lobha which is unwholesome desire, and chanda which is wholesome desire. You need to be very clear whether you are making an effort with lobha or chanda.
When you make an effort with lobha, you will become tense and you will suffer. When you are successful, you will feel very happy, when not, you will become upset, maybe even depressed. But if you make an effort with chanda (which is wise desire, desire for spiritual growth) you will not suffer and the mind will become powerful. When you succeed, you will not feel elated and when you don’t succeed, you will not feel upset. This is the result of right effort. With right effort, you never give up but you try again and again. So it is very important to keep checking your mind to see whether you have the right motivation.
Asking and exploring questions is conducive to dhamma-vicaya. According to the commentaries to the Satipatthana Sutta there are four questions to each of the bojjhangas that a yogi should look into. For example: a yogi must know when sati-sambojjhanga is present, when it is not present, why it is present and, lastly, why it is developing. Each of these questions reflects a different level of understanding; it is not so difficult to recognize whether or not something is present, but the last two questions could yield a large variety of possible answers. Any understanding on these levels can be difficult. Asking yourself such questions, trying to figure things out for yourself and discussing them with others, will all help wisdom to grow. This kind of exploration is considered as one of the causes for dhamma-vicaya.
http://www.dhammatalks.net/Books11/Ashin_Tejaniya_Awareness-Alone-is-Not-Enough.pdf
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Тема: Осознанность (Прочитано 9956 раз)