By Somdet Phra Nyanasamvara
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Additional resources for A Guide to Awareness
This arising of self-knowledge is accompanied by an even firmer mindfulness, with the mind itself now fully capable of investigating and distinguishing its own condition. It will know the components of the mind and the entry of all the admixtures. This steady centring of the mind until it is able to investigate the phenomena within oneself displays the minds ability to distinguish, the truth inside, and it is this which is the Factor of Enlightenment. Now, consider the source teaching of the Lord Buddha which is the Truth of Suffering.
This condition of the mind inclining-out is nàma and when it inclines-out to know outside sounds then it is nàma-inexternal-sounds. Each person therefore, exists only together with nàma-råpa. If this is transcended, then person does not appear. It is here in this nàmaråpa that this I, me-and-mine appears and is grasped hold of. E. (1961) 40 ble. Sorrow, heartache, bodily pain, mental-distress and depression must all inevitably exist according to the state of things. To wish them away, forbidding their appearance, goes against the ways of nature.
You must practise to comprehend suffering and its way of operating within this nàma-råpa. This is the only way to remedy the suffering of your mind. Consciousness is much the same. The mind inclines-out to receive an object and initially consciousness arises. If it inclines-out to see a form then it is eye-consciousness (cakkhu-vi¤¤àõa); to hear a sound is ear-consciousness (sota-vi¤¤àõa). However, for the mind to see or hear, it must always depend on the visual and auditory organs, even though those eyes and ears are variable and mutable.