The Buddha - Vipassana - J. Krishnamurti

K’S TEACHINGS:

So what is the correct action in which there is no will, no choice, no desire – Now is it possible to see, to observe, to be aware of the beautiful and the ugly things of life and not say “I must have” or “I must not have”?. Have you ever just observed anything? Is there an action in which there is no motive no cause-the self does not enter into it at all? Of course there is. There is when the self is not which means no identifying process takes place…. Effortless observation….choiceless observation…. There is the perceiving of a beautiful lake with all the colour and the glory and the beauty of it, that’s enough. Not the cultivating of memory, which is developed through the identification process. Right ?

You want more and more and more and more, and “the more” means that the past sensation has not been sufficient…A mind which is seeking the ‘more’ is never conscious of ‘what is’ because it is always living in the ‘more’-in what it would like to be, never in ‘what is’. … meditation is actually seeing ‘what is’… when no identification…. not identified by thought….There are only sensation.

So we are asking is there a holistic awareness of all the senses, therefore there is never asking for the ‘more’. I wonder if you follow all this ?. Are we together in this even partially?. and where there is this total-fully aware-of all the senses, awareness of it-not you are aware of it…. the awareness of the senses in themselves-then there is no centre – in which there is awareness of the wholeness. If you consider it, you will see that to suppress the senses…is contradictory, conflicting, sorrowful…. To understand the truth you must have complete sensitivity. Do you understand Sirs? Reality demands your whole being; you must come to it with your body, mind, and heart as a total human being….Insight is complete total attention…
I wonder if you know what it means to be aware of something? Most of us are not aware because we have become so accustomed to condemning, judging, evaluating, identifying, choosing. Choice obviously prevents awareness because choice is always made as a result of conflict. To be aware….just to see it, to be aware of it all without any sense of judgement….
Just be aware, that is all what you have to do, without condemning, without forcing, without trying to change what you are aware of…..if you are aware choicelessly, the whole field of consciousness beings to unfold….. So you begin with the outer and more inwardly. Then you will find, when you move inwardly that the inward and the outward are not two different things, that the outward awareness is not different from the inward awareness, and that they are both the same.

– Collection of K teachings from the KFT CDROM which contains all the published works of K from 1933-1986.

Be alert to all your thoughts and feelings, don’t let one feeling or thought slip by without being aware of it and absorbing all its content. Absorbing is not the word, but seeing the whole content of the thought-feeling. It is like entering a room and seeing the whole content of the room at once, its atmosphere and its spaces. To see and be aware of one’s thoughts makes one intensively sensitive, pliable, and alert. Don’t condemn or judge, but be very alert. To see “what is,” is really quite arduous.

-”happy is the man who is nothing” : Letters to a young friend (Nandini Mehta, Bombay)

”the need to observe thought, see it arise, see it disappear, to pursue it till it ends.”

– (this expressions was commonly used by K in his public talks in the late 1940’s and 1950’s. Ref. KFT CDROM-1933-1986)

To observe ‘what is’, the mind must be free of all comparison of the ideal, of the opposite. Then you will see that what actually ‘is’, is far more important than what ‘should be’….

What we call living is conflict and we see what that conflict is. When we understand that conflict- ‘what is’ is the truth and it is the observation of the truth that frees the mind. There is also much sorrow in our life and we do not know how to end it. The ending of sorrow is the beginning of wisdom. Without knowing what sorrow is and understanding its nature and structure, we shall not know what love is, because for us love is sorrow, pain, pleasure, jealousy. When a husband says to his wife that he loves her and at the same time is ambitious, has that love any meaning? Can an ambitious man love? Can a competitive man love? And yet we talk about love, about tenderness, about ending war, when we are competitive, ambitious, seeking our own personal position, advancement and so on. All this brings sorrow. Can sorrow end? It can only come to an end when you understand yourself, which is actually ‘what is’. Then you understand why you have sorrow, whether that sorrow is self-pity, or the fear of being alone, or the emptiness of your own life, or the sorrow that comes about when you depend on another. And all this is part of our living. When we understand all this we come to a much greater problem, which is death. Please bear in mind that we are nor talking about reincarnation, about what happens after death. We are not talking about that, or giving hope to those people who are afraid of death.

– You Are the World

So meditation is a mind seeing actually ‘what is’…….

– Talks and dialogues, Saanen 1968 Pg. 93

…let us keep in mind that we want to examine ‘what is’, to observe and be aware of exactly ‘what is’ the actual, without giving it any slant, without giving it an interpretation. It needs an extraordinarily astute mind, an extraordinarily pliable heart, to be aware of and to follow ‘what is’; …

– First and last Freedom, p. 21.

…’what is’ is not static, it is a movement. And to keep with the movement of ‘what is’ you need to have a very clear mind, you need to have an unprejudiced (not a distorted) mind…

-The Impossible question Pg 179.

So we are asking is there a holistic awareness of all the senses, therefore there is never asking for the ‘more’. I wonder if you follow all this ?. Are we together in this even partially? And where there is this total – fully aware – of all the senses, awareness of it – not you are aware of it…. the awareness of the senses in themselves – then there is no centre – in which there is awareness of the wholeness. If you consider it, you will see that to suppress the senses… is contradictory, conflicting, sorrowful…. To understand the truth you must have complete sensitivity. Do you understand Sirs? Reality demands your whole being; you must come to it with your body, mind, and heart as a total human being….. Insight is complete total attention….
When this is a fact not an idea, then dualism and division between observer and observed comes to an end. The observer is the observed – they are not separate states. The observer and the observed are a joint phenomenon and when you experience that directly then you will find that the thing which you have dreaded as emptiness which makes you seek escape into various forms of sensation including religion – ceases and you are able to face it and be it.

– Collection of K teachings from the KFT CDROM

Watch what is happening inside you, do not think, but just watch, do not move your eye-balls, just keep them very, very quiet, because there is nothing to see now, you have seen all the things around you, now you are seeing what is happening inside your mind, and to see what is happening inside your mind, you have to be very quiet inside. And when you do this, do you know what happens to you? You become very sensitive, you become very alert to things outside and inside. Then you find out that the outside is the inside, then you find out that the observer is the observed.

– Pg 36, K on education

As long as there is the thinker and the thought, there must be duality. As long as there is a seeker who is seeking, there must be duality. As long as there is an experiencer and the thing to be experienced, there must be duality. So duality exists when there is the observer and the observed. That is, as long as there is a centre, the censor, the observer, the thinker, the seeker, the experiencer as the centre, there must be the opposite.

– Talks by Krishnamurty in India 1966 p.72

Liberation is not an end. Liberation is from moment to moment in the understanding of ‘what is’-when the mind is free, not made free.

– Krishnamurti’s Talks 1949-1950 (Verbatim Report)
…India p.22

Are not the thinker and his thought an inseparable phenomenon? Why do we separate the thought from the thinker? Is it not one of the cunning tricks of the mind so that the thinker can change his garb according to circumstances, yet remain the same? Outwardly there is the appearance of change but inwardly the thinker continues to be as he is. The craving for continuity, for permanency, creates this division between the thinker and his thoughts. When the thinker and his thought become inseparable then only is duality transcended. Only then is there the true religious experience. Only when the thinker ceases is there Reality. This inseparable unity of the thinker and his thought is to be experienced but not to be speculated upon. This experience is liberation; in it there is inexpressible joy.

– Authentic Report of Sixteen Talks given in 1945 & 1946 …p.14.

(Please refer to the teachings of K as quoted under ”meditation from moment to moment”/”meditation is a part of life” in this study)

DHAMMA:

(Please refer to the Dhamma teachings as quoted under ”meditation-from moment to moment”/”total-complete-holistic meditation” in this study)

Ditte ditthamattam bhavissati,
sute sutamattam bhavissati,
mute mutamattam bhavissati,
vinnate vinnatamattam bhavissati.

– Malukyaputta-sutta, Samyutta-nikaya, Salayatana-vagga

In the seen there will be merely the seen; in the heard, merely the heard; in the smelled, the tasted and touched, merely the smelled, tasted, touched; in the cognized, there will be merely the cognized.

Cittanupassana

Katham ca pana, bhikkhave, bhikkhu citte cittanupassi viharati?

Idha, bhikkhave, bhikkhu saragam va cittam ‘saragam cittam’ ti pajanati, vitaragam va cittam ‘vitaragam cittam’ ti pajanati, sadosam va cittam ‘sadosam cittam’ ti pajanati, vitadosam va cittam ‘vitadosam cittam’ ti pajanati, samoham va cittam ‘samoham cittam’ ti pajanati, vitamoham va cittam ‘vitamoham cittam’ ti pajanati, sankhittam va cittam ‘sankhittam cittam’ ti pajanati, vikkhittam va cittam ‘vikkhittam cittam’ ti pajanati, mahaggatam va cittam ‘mahaggatam cittam’ ti pajanati, amahaggatam va cittam ‘amahaggatam cittam’ ti pajanati, sauttaram va cittam ‘sauttaram cittam’ ti pajanati, anuttaram va cittam ‘anuttaram cittam’ ti pajanati, samahitam va cittam ‘samahitam cittam’ ti pajanati, asamahitam va cittam ‘asamahitam cittam’ ti pajanati, vimuttam va cittam ‘vimuttam cittam’ ti pajanati, avimuttam va cittam ‘avimuttam cittam’ ti pajanati.

– Mahasatipatthana Sutta (cittanupassana)

The Observation of Mind

Again, O monks, how does a monk abide, observing mind within mind? (‘mind’ as ‘mind – as it is – staying with ‘what is’)
Here, a monk, O monks, knows properly – mind with attachment as mind with attachment, he knows properly – mind free from attachment as mind free from attachment, he knows properly – mind with hatred as mind with hatred, he knows properly – mind free from hatred as mind free from hatred, he knows properly – mind with delusion as mind with delusion, he knows properly – mind free from delusion as mind free from delusion, he knows properly – collected mind as collected mind, he knows properly – a distracted mind as distracted mind; he knows properly – expanded mind as expanded mind, he knows properly – unexpanded mind as unexpanded mind, he knows properly – surpassable mind as surpassable mind, he knows properly – unsurpassable mind as unsurpassable mind, he knows properly – concentrated mind as concentrated mind, he knows properly – unconcentrated mind as unconcentrated mind, he knows properly – reed mind as freed mind, he knows properly -not freed mind as not freed mind.

Etadanuttariyam, ananda, nananam yadidam
tattha tattha yathabhuta nanam.
Etasma Caham, ananda, nana annam nanam
uttaritaram va panittaram va natthiti vadami.

– Anguttara Nikaya, adhivuttipadasutta

O Ananda, incomparable is the knowledge if that is, that is the knowledge of ‘what is’. O Ananda, I say there is no knowledge higher or greater than this knowledge (of ‘what is’).

…Sati paccupatthita hoti. Yavadeva nanamattaya patisatimattaya anissito ca viharati, na ca kinci loke upadiyati.

– Mahasatipatthana Sutta

…his awareness is established. Matta means ”mere.” There is mere understanding, mere awareness – mere observation. This is to the extent (yavadeva) that there is no wise person, no-one to know or experience. There is only knowing – only seeing. The observer is observed. In this way he abides detached, without clinging or craving towards anything in this world of mind-matter.

-(Translation and explanation based on ”mahasatipatthana suttam” by VRI and the ”discourses on mahasatipatthana sutta” by S N Goenka VRI)

Yathabhuta-nana-dassanam

– Anguttara Nikaya (Pancakanipata, Sattakanipata, Attakanipata)

(Vipassana is) experiential knowledge of the reality ‘as it is’ , ‘ what is ‘ .