Co-Emergent Mindfulness-Wisdom | Drukpa Brasil

2013-08-22 4:50 PM

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not letting the mind forget it or getting away from it by engaging in distraction.”[v] Thus. For the gradualist “the path involves eliminating obstructions. ye shes). they are grasped as possessing different aspects. When there is wisdom there is mindfulness. even though considered as mental qualities of a gradual path – mindfulness and wisdom – are as well a result of the path when they are taken as the natural qualities in which a Buddha abide described in the three applications of mindfulness of the Buddha. mindfulness and wisdom can be cultivated in apparent distinct ways though ultimately they are inter-related. are inseparable.[i] Once the mind of a Buddha does not abide in duality and ‘sees’ reality as it is through mindfulness and wisdom. It is considered to be a mental event and defined as the “perfect and full discrimination of all Page 6 of 12 . “progress along the path mostly involves eliminating the obscurations that prevent our innate Buddhahood from emerging. However. they are co-emergent. cig car ba). it has two sides – its dual and non-dual aspects. rim bzhin pa) and the sudden (tib. In the absence of mindfulness one does not have the necessary awareness and vigilance to watch one’s mind and cultivate what is virtuous and abandon non-virtue.[iv] In addition to that. but it also requires carefully acquiring or constructing the qualities that eventually result in Buddhahood. concentration and wisdom. One well-known meditation http://www.”[vi]As for wisdom. In the Abhiddharma context. It is the non-dual natural abiding mode of the mind and is defined as a knowing quality that is present in the origin free from all mental elaborations. It is considered as a mental event and defined as the aspect of mind that functions to hold the mind to its object. In the Buddhist path two mental qualities are essential in order undertake those trainings – mindfulness and wisdom. through the conventional lens. as a mental discriminative event it is pervaded by the duality of subject-object. Center for Buddhist Studies April 9. The Buddhist path presents different approaches in accordance with the different capacities and predispositions of sentient beings. However. Mindfulness and wisdom will be presented mainly by the gradual Abhidharma tradition and by the sudden Mahāmudrā tradition together with their inter-connections. it is cognitive and evaluative meaning that it involves “retention of information and also a prospection with regard to future spiritual goals.”[iii] Here. and concentration in turn is not achieved in the absence of discipline. Without wisdom. The non-dual aspect of wisdom is a translation of the Sanskrit term jñāna (tib.”[ii] For the suddennist. one does not discern what to avoid and what to adopt in the spiritual path. 2012 (The research presented here is not a definitive conclusion on the subject but a mere ‘inner exploration’ through the buddhist texts and possible thoughts that can come up when reflecting about the matter.[viii] Conventionally speaking.drukpabrasil. shes rab). ultimately. Relatively. Once mindfulness is present. within the framework of the gradual tradition. The dual aspect of wisdom is a translation of the Sanskrit word prajñā (tib.) The entire path of Buddhism can be understood through the framework of what is called the three trainings – the training in discipline. It is said that wisdom does not arise without concentration. those original qualities. According to these different capacities two distinct spiritual paths were taught – the gradual (tib. dran pa). the essential quality of wisdom is inseparably there. the English word mindfulness is generally a translation of the Sanskrit smṛtiḥ (tib.”[vii] Thus. ultimately. George Dreyfus points out that in the Abhidharma tradition “mindfulness must distinguish wholesome from unwholesome mental states. The relationship of mindfulness and wisdom is what will be investigated in this paper.Co-Emergent Mindfulness-Wisdom | Drukpa Brasil 2013-08-22 4:50 PM Kathmandu University.

tib. namely.[x] This is the ‘dual discerning wisdom’ (skt. http://www.”[xix] Here. to be mindful of. from the dual focus on the breath proposed in the Abhidharma tradition one proceeds to a state without focus. from the non-dual suddenist perspective. dran pa’i so pa).org/2013/02/co-emergent-mindfulness-wisdom/ Page 7 of 12 . “When we have developed the elements of familiarity. This is the mindfulness aspect of ‘remembering’. ānāpānaprajñā) arises co-emergently with the force of mindfulness. natural state of one’s mind. the third aspect of mindfulness. remembering to return to it once distracted. for example. As the dualistic mind dissolves one transcends every referential point where there is nothing more to hold on to. ma yengs tsam gyi dran pa).Co-Emergent Mindfulness-Wisdom | Drukpa Brasil 2013-08-22 4:50 PM where Buddha used the cultivation of mindfulness is presented in ‘Anapanasati Sutta’ (The Discourse on the Mindfulness of breathing). The past has ceased.[xviii] “At one such phase. more and more familiarity with the present movement of the breath arises. samprajanya.[xiii] Therefore. At this state. one finally reaches a continuous state of not forgetting. non-conceptual.[ix] When one calmly directs one’s attention to the breath. remembering. nonconceptual nature by the reason that it requires dual mental effort.[xvii] However. smṛtiḥ). In the non-dual nowness the mind is released in its natural state of clear. one needs a capacity of examining one’s meditation. we can say we are truly mindful. remembering to hold one’s mind to the breath. By becoming familiar with the breath. One places the mind on the breath and it naturally and effortlessly stays there. following the principle that ‘in dependence on [practicing with] a focal object. whereby. As one stabilizes it a continuum of mindfulness becomes the foundation for developing an uninterrupted non-distraction of the mind.[xx] “Yet. This clarity perceives and discerns each and every phenomenon that it is aware of thoroughly and directly. in his Abhidharmakoṣa explains that “mindfulness of breathing is prajñā. Non-dual mindfulness should move beyond the mere ethical judgment. Hence. smṛtiḥ) arises inseparably with dual discriminative wisdom (skt. dual mindfulness (skt. In the Mahāmudrā tradition. and to recall the instructions and signs of achievement in order to progress on such a practice. shes bzhin). prajñā). it does not occur when the mind is released in its clear. The natural quality of this mindful continuum rests into nondual boundless. one experiences being the breath. This is the mindfulness aspect of ‘familiarity’. prajñā) aspect of mindfulness. asmṛtiḥ). there is nothing to think about. one turns to focusing on the breath as an object. Here. the objectless [practice] emerges’. and no-distraction. Instead of knowing the breath. for a beginner. By cultivating mindfulness of the breath one becomes steady and one is constantly aware of what one is doing in the present moment. One does not need anymore an object to place the mind. it is appropriate to use the same term as the mindfulness present in the mind’s natural state. The future has not yet come. jñāna) aspect of mindfulness. since it draws on the capacity of awareness to be aware of itself. until one stabilizes this non-fabricated mindfulness.”[xi] Vasubandhu.[xv]At this stage the sense of separation between the mind and the breath is naturally dissipated. This prajñā is called mindfulness (skt.”[xxi] This mindfulness of mere nondistraction is a feature that is always present in the clear. unimpeded clarity and space. However.[xiv]In this sudden tradition. one does not pursue the past nor anticipate the future. non-conceptual mindfulness. the very basic structure of ignorance itself. Once the natural even and immovable quality of the mind is present mental clarity arises.drukpabrasil. This is ‘strength’. if one is cultivating abhidharmic mindfulness one is strengthening the subject-object duality. the great Indian siddha Maitripa radically proposed that proper meditation involves non-mindfulness (skt.”[xii] a knowledge bearing on inbreathing and out-breathing. it cannot exist as an object. One starts to become familiar with the stability of one’s mind where distractions and discursiveness are no longer so attractive. at the early phases of the practice. because this knowledge of inbreathing and out-breathing (skt. this ‘Spy of Mindfulness’ is usually referred to in the gradual approaches as ‘vigilant alertness’ (skt. Maitripa was directing his critic towards the Abhidharma account of mindfulness. the ‘mindfulness of mere non-distraction (tib.[xvi] This is the ‘non-dual primordial wisdom’ (skt. Therefore. as it is occurring. This capacity of monitoring one’s mental state at this stage is called the ‘Spy of Mindfulness’ (tib. recollection of the past and prospection.

doi. by Leo M. are named ‘Effortful Mindfulness’ (tib. “Toward an Understanding of Non-dual Mindfulness. In a similar way. Mipham. ye shes).ncf. in both approaches – gradual and sudden – mindfulness (skt.” Contemporary Buddhism (2011) 12:01: 71-88. 1990). (Berkeley: Asian Humanities Press. Interesting to note that the Abhidharma tradition points out this level of co-emergent non-dual mindfulness-wisdom stating that when the disciples of the Buddha either listen.564820 Gampopa. tib. Abhidharma Kosa Bhasyam.drukpabrasil. New York: The Berkley Publishing 1142-1143. Page 8 of 12 . smṛtiḥ) and wisdom (skt. Transl. http://dharma. by Khenpo Konchog Gyaltsen Rinpoche. not accept nor practice his teachings or when some do it and others do not do it. Thus. This two kinds of mindfulness. dual and non-dual. in full mindfulness (skt. ultimately.[xxii] Here. 1990. 1998. Sakyong. the nondual. Khenpo. http://dx. [ii] Dunne. Accessed April 8.” Acessed April 8. Pruden.1080/14639947. jñāna. smṛtiḥ) and wisdom (skt. A Guide to the Words of My Perfect Teacher. from the sudden Mahāmudrā perspective it is seen as the unity of effortless non-dual mindfulness-wisdom in the absence of any object of meditation (skt. Vasubandhu. 2004. they are established as inseparable. Transl. even when one invokes a dual kind of mindfulness as proposed in the gradual path.2011. Transl. co-emergent. under the auspices of Dipamkara in collaboration with the Padmaka Translation Group. Bibliography Buddhism in the National Capital of Canada. John. The Jewel Ornamento of Liberation: The Wish-fulfilling Gem of the Noble Teachings. 2012. Berkeley: Asian Humanities Press. the Buddha remains always indifferent. Abhidharma Kosa Bhasyam. Ngawang Pelzang. “Toward an Understanding of Non-dual Mindfulness. prajñā/jñāna) though conventionally presenting distinct aspects and qualities.[xxiii] In conclusion. both non-dual mindfulness and non-dual wisdom are established to exist inseparably. accept and practice his teaching. naturally clear mindfulness is equivalent to non-dual and non-fabricated wisdom (skt.Co-Emergent Mindfulness-Wisdom | Drukpa Brasil 2013-08-22 4:50 PM Therefore. rtsol bcas kyi dran pa) and ‘Effortless Mindfulness’ (tib. and innate aspects of one’s mind. In their gradual abhidharmic context they are understood as a co-emergent dual mindfulness-wisdom (skt. by Leo M. rtsol med kyi dran pa).org/10. John. 2012. one is drawing on the fundamental. Pruden. Turning the Mind into an Ally. or not listen. New York: Snow Lion Publications. [i] Vasubandhu.” Contemporary Buddhism (2011) http://www. innate capacity of awareness to know itself that manifests in its uncontrived form as mere non-distraction.html Dunne. smṛtiḥ-jñāna). “Anapanasati Sutta. 2003. Boston: Shambhala Publications. smṛtiḥ-prajñā) aware of its object of meditation. in this context. prajñā).

drukpabrasil.” 80. [xviii] Dunne. http://dx. 921.Co-Emergent Mindfulness-Wisdom | Drukpa Brasil 2013-08-22 4:50 PM 12:01: 76. [xxii] Dunne. 57. 54. [viii] Khenpo Ngawang Pelzang. “Toward an Understanding of Non-dual Mindfulness. Vol. [xi] Mipham. Vol. A Guide to the Words of My Perfect Teacher.2011. [xvi] Mipham. 1998). 2004). III. “Toward an Understanding of Non-dual Mindfulness. “Toward an Understanding of Non-dual Mindfulness. Vol. 2003). [xv] Dunne.” Contemporary Buddhism (2011) 12:01: 76. [xxi] Dunne. http://dx. John. [xix] Dunne. “Toward an Understanding of Non-dual Mindfulness. by Khenpo Konchog Gyaltsen Rinpoche (New York: Snow Lion Publications. “Toward an Understanding of Non-dual Page 9 of 12 .” 83.” 77. 2012. Abhidharma Kosa Bhasyam. 2012. Turning the Mind into an Ally. “Toward an Understanding of Non-dual Mindfulness.doi. 1142. 54. “Toward an Understanding of Non-dual Mindfulness.2011.” 83. “Toward an Understanding of Non-dual Mindfulness. acessed April 8.” 84. Abhidharma Kosa Bhasyam.ncf. [xxiii] Vasubandhu. Turning the Mind into an Ally.1080/14639947. [ix] “Anapanasati Sutta. “Toward an Understanding of Non-dual Mindfulness. [vi] Dunne.” [x] Mipham.564820 [iii] Dunne. [xiii] Vasubandhu. Abhidharma Kosa Bhasyam. [xiv] Dunne.1080/14639947. Transl. [vii]” 79. [v] Dreyfus in “Toward an Understanding of Non-dual Mindfulness. [xvii] Dunne. Turning the Mind into an Ally (New York: The Berkley Publishing Group. under the auspices of Dipamkara in collaboration with the Padmaka Translation Group (Boston: Shambhala Publications. http://dharma.” Buddhism in the National Capital of Canada. 921. III. accessed April 8. Transl.doi.” 83. 2012.” 77. IV. Turning the Mind into an Ally. accessed April 8.564820 [iv] Sakyong Mipham.” 83. The Jewel Ornamento of Liberation: The Wish-fulfilling Gem of the Noble Teachings. “Toward an Understanding of Non-dual Mindfulness. [xx] Dunne. Recomende no Facebook http://www. [xii] Vasubandhu.

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