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84 Mindfulness of phenomena (1)
Teaching pt1: Alan gives his and the Dalai Lama’s commentary on the section on mindfulness of phenomena in verses 105-112 of Ch. 9 of Shantideva’s Bodhicaryavatara. Just as the mind does not come into existence, in the same way, we come to certainty that no phenomenon comes into existence. That which we perceive cannot be more real than our perception of it. Two objections are discussed. 1) If conventional truth doesn’t exist, then does nothing exist at all? If phenomena are just apparitions to a confused mind, then wouldn’t whatever anyone says be true? According to the Madhyamaka, entities and non-entities (e.g., a rabbit’s horn) are both conceptual designations—i.e., neither exists from its own side—but entities i) have causal efficacy and ii) can be established by verifiable cognition (incl. both perception and understanding). The mind which conceives and the object conceived are simultaneously interdependent, so neither is inherently real. An action depends on an agent, and an agent depends on an action. 2) Wouldn’t the analysis of that which is analyzed lead to infinite regression? Awareness that apprehends the emptiness of an entity is focused on emptiness, not the entity. Inverting the analysis upon awareness, one establishes that awareness is empty and emptiness is empty. There is nothing more to analyze.
Meditation: Mindfulness of phenomena preceded by mindfulness of the mind.
1) mindfulness of the mind. Let your eyes be open, gaze rested evenly. Simply be present without distraction, without grasping. Withdraw attention from all appearances and rest in the knowing of being aware. Probe into the nature of awareness. What is the thing that performs functions such as being still or following after an object and has these attributes of luminosity and cognizance? Can you find this awareness separated from all appearances? Know that absence and sustain that flow of knowing.
2) mindfulness of phenomena. Return your attention to objects of the 6 sense domains. Focus on one object, and probe its nature. What is really there from its own side? Rest in emptiness and sustain that flow of knowing
Teaching pt2: Alan speaks about William James who understood that introspection was the first and foremost method for the scientific inquiry of the mind. Although his vision has been ignored by much of the modern mind sciences, the contemplative observatory in Bangalore will offer a setting for contemplative knowing to engage with modern scientific knowledge.
Meditation starts at 57:03
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By B. Alan Wallace
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Teaching pt1: Alan gives his and the Dalai Lama’s commentary on the section on mindfulness of phenomena in verses 105-112 of Ch. 9 of Shantideva’s Bodhicaryavatara. Just as the mind does not come into existence, in the same way, we come to certainty that no phenomenon comes into existence. That which we perceive cannot be more real than our perception of it. Two objections are discussed. 1) If conventional truth doesn’t exist, then does nothing exist at all? If phenomena are just apparitions to a confused mind, then wouldn’t whatever anyone says be true? According to the Madhyamaka, entities and non-entities (e.g., a rabbit’s horn) are both conceptual designations—i.e., neither exists from its own side—but entities i) have causal efficacy and ii) can be established by verifiable cognition (incl. both perception and understanding). The mind which conceives and the object conceived are simultaneously interdependent, so neither is inherently real. An action depends on an agent, and an agent depends on an action. 2) Wouldn’t the analysis of that which is analyzed lead to infinite regression? Awareness that apprehends the emptiness of an entity is focused on emptiness, not the entity. Inverting the analysis upon awareness, one establishes that awareness is empty and emptiness is empty. There is nothing more to analyze.
Meditation: Mindfulness of phenomena preceded by mindfulness of the mind.
1) mindfulness of the mind. Let your eyes be open, gaze rested evenly. Simply be present without distraction, without grasping. Withdraw attention from all appearances and rest in the knowing of being aware. Probe into the nature of awareness. What is the thing that performs functions such as being still or following after an object and has these attributes of luminosity and cognizance? Can you find this awareness separated from all appearances? Know that absence and sustain that flow of knowing.
2) mindfulness of phenomena. Return your attention to objects of the 6 sense domains. Focus on one object, and probe its nature. What is really there from its own side? Rest in emptiness and sustain that flow of knowing
Teaching pt2: Alan speaks about William James who understood that introspection was the first and foremost method for the scientific inquiry of the mind. Although his vision has been ignored by much of the modern mind sciences, the contemplative observatory in Bangalore will offer a setting for contemplative knowing to engage with modern scientific knowledge.
Meditation starts at 57:03