The Sutra
Full Awareness
Again, bhikkhus (a bhikkhu is any one on a spiritual path), a bhikkhu is one who acts in full awareness when going forward and returning; who acts in full awareness when looking ahead and looking away; who acts in full awareness when flexing and extending ones limbs; who acts in full awareness when wearing robes (clothes) and carrying eating bowl and outer robes (various objects); who acts in full awareness when eating, drinking, consuming food, and tasting; who acts in full awareness when defecating and urinating; who acts in full awareness when walking, standing, sitting, falling asleep, waking up; talking, and keeping silent.
In this way, in regard to the body one abides contemplating the body internally, or abides contemplating the body externally, or abides contemplating the body both internally and externally. Or else one abides contemplating the nature of arising in the body, or abides contemplating the nature of passing away in the body, or abides contemplating the nature of both arising and passing away in the body. Or else mindfulness that “there is a body” is simply established in one to the extent necessary for bare knowledge and continuous awareness. And one abides independent, not clinging to anything in the world. That is how a bhikkhu in regard to the body abides contemplating the body.
Commentary
Please look at the list of occasions at which the Buddha is asking for complete presence. Is anything left out? Are there any actions or activities such as a haircut, engaging in sexual behaviors, going food shopping, eating and so on that cannot be included?
“…acts in full awareness when going forward and returning… when looking ahead and looking away… when flexing and extending his limbs… when wearing his/her robes (clothes) and carrying eating bowl and outer robes (various objects)… when eating, drinking, consuming food, and tasting… when defecating and urinating… when walking, standing, sitting, falling asleep, waking up; talking, and keeping silent.”
With this meditation, the Buddha continues to bring our minds to an even deeper level of awareness. In addition to being present while in each of our postures, we need to be present with all our activities, no matter how insignificant they may appear to be.
Generally, acting with full awareness refers to acting with precise, complete and balanced knowing of what is occurring during each moment of our experience.
Precise knowing is recognizing the separate but interdependent aspects of the body and mind as we are engaged with each of our activities. It is seeing that there are only objects and the knowing of objects, both of which arise interdependently.
Complete knowing is realizing the more profound characteristics of the sense experiences that we encounter – that these experiences are impermanent, unsatisfactory, and selfless (not owned by a self).
Balanced knowing is observing each of our activities with mindfulness so that our mental factors work in harmony and provide a true picture of what is taking place.
Specifically, it is clearly comprehending the purpose of our activities, clearly comprehending the suitability of our activities, clearly comprehending the scope of our meditation practice, and clearly comprehending the true nature of our experiences.
Please practice this month all the instructions which follow:
Clear Comprehension of Purpose
This refers to the conscious recognition of our intention or motivation for engaging in any activity. We need to be certain that our motivations support our spiritual development and do not detract from it.
To practice clear comprehension of purpose, we pause before we begin any new activity to determine whether our intended words, thoughts, or deeds will bring us closer to or further away from our spiritual goal (peace, clarity, and letting go).
Most importantly, if we discover that our intention to think, speak, or act is motivated by any form of greed, hatred, or delusion, we allow the intention to rise and fall without acting upon it. If, on the other hand, we discover that our intention is motivated by any form of generosity, loving-kindness, compassion, or wisdom, we are free to pursue that particular activity.
Please do not just read these prior three paragraphs. Do you truly recognize the enormous challenge involved in following this clear comprehension of purpose? Can you see that this practice alone could create the causes and conditions for freedom? This practice of honestly comprehending the purpose of our speech and actions prior to performing them is a monumental task! But you have everything it takes to accomplish it. You lack nothing!
This includes being clear of the purpose for ALL the activities listed above such as eating, dressing, urinating and remaining silent. It also includes ALL the other activities of our life that are indirectly implied such as looking in any particular direction, engaging in a conversation, driving a car, and so forth.
The purpose of our actions is sometimes quite subtle and difficult to see. We may have conflicting motivations such as acting with generosity but expecting some kind of acknowledgement for what we have offered. We may believe we are hearing the voice of wisdom when we think that this isn’t the right time to practice, when it can be motivated by aversion or doubt. We may even find that our actions may be suitable and appropriate but they arise from an unskillful intention. It takes great honesty and keen mindfulness to recognize the purpose/intention of our actions.
This contemplation is quite eye-opening and directly affects how we live our lives. We cannot have happiness and the release from suffering unless the appropriate causes and conditions are put into place.
In addition, the Buddha relates five questions we can ask ourselves before engaging in various activities:
- Will this activity help purify my mind by avoiding unskillful thoughts and by cultivating skillful ones?
- Will this activity help to overcome my sorrow and lamentation (our suffering and suffering of others) through ethical living?
- Will this activity help to overcome my suffering and disappointment through accepting things as they are?
- Will this activity help me to tread the path leading to liberation by keeping my mind calm and receptive to insights?
- Will this activity help me (let go of the self attachment) by seeing things as they really are?
It is the process of paying bare attention that gives us the “psychological space,” so to speak, to consider the intentions behind our proposed behaviors at a stage prior to the arising of justifications and rationalizations. Without paying bare attention (please review the meaning of bare attention) to our intentions, these types of secondary considerations might convince us to engage in activities that would lead us spiritually astray.
If we do go astray from time to time (as anyone will do who is not completely “realized”), it is essential not to judge ourselves. Our “self talk” can be so negative (as you probably has already realized). It is just that the conditioning (our habit energy) was stronger than our capacity to mindfully observe the unskillful intention and allow it to fall away without acting upon it or judging our selves.
Intention leads to action. Action leads to habit. Habit leads to character. Character leads us to be further embroiled in delusion or in the experience of freedom.
“…one abides contemplating the body internally, or he abides contemplating the body externally, or abides contemplating the body both internally and externally”
For this contemplation, ask yourself whether the intention behind your activities will benefit you, will benefit others, and will benefit both you and others.
“…Or else one abides contemplating the nature of arising in the body, or he abides contemplating the nature of passing away in the body, or abides contemplating the nature of both arising and passing away in the body.”
Recognize how all activities are preceded by an intention. Without intention, there would be no activities. When intention ceases, all activities that were based upon that intention will also cease. We are not trying to get rid of intentions- only those that arise from ignorance, hatred and greed
“… Or else mindfulness that “there is a body” is simply established to the extent necessary for bare knowledge and continuous awareness.”
There is just a body (a physical object) and intentions (mental objects)which rise and fall according to various causes and conditions. It is not “my” body and not “my” intentions. We “create” the self that “owns” these actions and intentions.
“… And one abides independent, not clinging to anything in the world”.
The result of the meditation on the Full Awareness of Purpose is that the body and mind are not clung to as self. Activities occur through various causes and conditions with no permanent self behind, as part of, or in control of the body or mind.
We will review the other three Clear Comprehensions in future meditation exercises. But fro this month we will concentrate on our intentions.
Although these teachings seem to be pointed toward a monastic life, they are meant for all of us householders. They are meant to guide us in our daily activities and interactions with others. If we look at our daily activities we can easily see how suffering arises from our interactions with friends, family, co workers and strangers. This is where we create our suffering and it is where we end it as well.
Please be mindful this month especially when we consider how fortunate we are and offer gratitude for our blessings. May you all be well, happy and peaceful.
