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Co-Emergent Mindfulness-Wisdom

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Indian Maha-pandita and Maha-siddha Naropa

CO-EMERGENT MINDFULNESS-WISDOM

By Lama Jigme LhawangBuddhist Meditation and Rituals, Research Paper

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Kathmandu University, Center for Buddhist Studies

April 9, 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.)

 

The entire path of Buddhism can be understood through the framework of what is called the three trainings the training in discipline, concentration and wisdom. It is said that wisdom does not arise withoutconcentration, and concentration in turn is not achieved in the absence of discipline. In the Buddhist path twmental qualities are essential in order undertake those trainings – mindfulness and wisdom. Without wisdomone does not discern what to avoid and what to adopt in the spiritual path. In the absence of mindfulness ondoes not have the necessary awareness and vigilance to watch one’s mind and cultivate what is virtuous andabandon non-virtue. However, even though considered as mental qualities of a gradual path – mindfulnessand wisdom – are as well a result of the path when they are taken as the natural qualities in which a Buddhaabide described in the three applications of mindfulness of the Buddha.[i] Once the mind of a Buddha does

not abide in duality and ‘sees’ reality as it is through mindfulness and wisdom, those original qualities,ultimately, are inseparable. Relatively, through the conventional lens, they are grasped as possessing differeaspects. However, ultimately, they are co-emergent. When there is wisdom there is mindfulness. Oncemindfulness is present, the essential quality of wisdom is inseparably there. The relationship of mindfulnessand wisdom is what will be investigated in this paper.

The Buddhist path presents different approaches in accordance with the different capacities and pre-dispositions of sentient beings. According to these different capacities two distinct spiritual paths were taug– the gradual (tib. rim bzhin pa) and the sudden (tib. cig car ba). For the gradualist “the path involveseliminating obstructions, but it also requires carefully acquiring or constructing the qualities that eventuallyresult in Buddhahood.”[ii] For the suddennist, “progress along the path mostly involves eliminating the

obscurations that prevent our innate Buddhahood from emerging.”[iii] Here, Mindfulness and wisdom will presented mainly by the gradual Abhidharma tradition and by the sudden Mahāmudrā tradition together wittheir inter-connections.

In the Abhiddharma context, the English word mindfulness is generally a translation of the Sanskrit sm ṛtiḥ(tib. dran pa). It is considered as a mental event and defined as the aspect of mind that functions to hold themind to its object, not letting the mind forget it or getting away from it by engaging in distraction.[iv] Inaddition to that, George Dreyfus points out that in the Abhidharma tradition “mindfulness must distinguishwholesome from unwholesome mental states.”[v] Thus, it is cognitive and evaluative meaning that it involv“retention of information and also a prospection with regard to future spiritual goals.”[vi]As for wisdom, ithas two sides – its dual and non-dual aspects. The dual aspect of wisdom is a translation of the Sanskrit worprajñā (tib. shes rab). It is considered to be a mental event and defined as the “perfect and full discriminatioof all phenomena.”[vii] Thus, as a mental discriminative event it is pervaded by the duality of subject-objecThe non-dual aspect of wisdom is a translation of the Sanskrit term jñāna (tib. ye shes). It is the non-dualnatural abiding mode of the mind and is defined as a knowing quality that is present in the origin free from mental elaborations.[viii]

Conventionally speaking, within the framework of the gradual tradition, mindfulness and wisdom can becultivated in apparent distinct ways though ultimately they are inter-related. One well-known meditation

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where Buddha used the cultivation of mindfulness is presented in ‘Anapanasati Sutta’ (The Discourse on thMindfulness of breathing).[ix] When one calmly directs one’s attention to the breath, more and morefamiliarity with the present movement of the breath arises. One starts to become familiar with the stability oone’s mind where distractions and discursiveness are no longer so attractive. This is the mindfulness aspectof ‘familiarity’. By cultivating mindfulness of the breath one becomes steady and one is constantly aware owhat one is doing in the present moment, remembering to hold one’s mind to the breath. This is themindfulness aspect of ‘remembering’. By becoming familiar with the breath, remembering to return to it on

distracted, one finally reaches a continuous state of not forgetting. As one stabilizes it a continuum of mindfulness becomes the foundation for developing an uninterrupted non-distraction of the mind. One placethe mind on the breath and it naturally and effortlessly stays there. This is ‘strength’, the third aspect of mindfulness. Once the natural even and immovable quality of the mind is present mental clarity arises. Thisclarity perceives and discerns each and every phenomenon that it is aware of thoroughly and directly.[x] This the ‘dual discerning wisdom’ (skt. prajñā) aspect of mindfulness. “When we have developed the elementof familiarity, remembering, and no-distraction, we can say we are truly mindful.”[xi] Vasubandhu, in hisAbhidharmakoṣa explains that “mindfulness of breathing is prajñā,”[xii] a knowledge bearing on in-breathing and out-breathing. This prajñā is called mindfulness (skt. sm ṛtiḥ), because this knowledge of in-breathing and out-breathing (skt. ānā pānaprajñā) arises co-emergently with the force of mindfulness.[xiii]Therefore, dual mindfulness (skt. sm ṛtiḥ) arises inseparably with dual discriminative wisdom (skt. prajñā).

In the Mahāmudrā tradition, the great Indian siddha Maitripa radically proposed that proper meditationinvolves non-mindfulness (skt. asm ṛtiḥ). Here, Maitripa was directing his critic towards the Abhidharmaaccount of mindfulness, whereby, from the non-dual suddenist perspective, if one is cultivating abhidharmimindfulness one is strengthening the subject-object duality, the very basic structure of ignorance itself.[xiv]this sudden tradition, from the dual focus on the breath proposed in the Abhidharma tradition one proceeds a state without focus. Non-dual mindfulness should move beyond the mere ethical judgment, recollection othe past and prospection.[xv]At this stage the sense of separation between the mind and the breath is naturaldissipated. Instead of knowing the breath, one experiences being the breath. As the dualistic mind dissolvesone transcends every referential point where there is nothing more to hold on to. One does not need anymoran object to place the mind, to be mindful of. The natural quality of this mindful continuum rests into non-dual boundless, unimpeded clarity and space.[xvi] This is the ‘non-dual primordial wisdom’ (skt. jñāna)aspect of mindfulness. At this state, one does not pursue the past nor anticipate the future. The past hasceased. Hence, there is nothing to think about. The future has not yet come. Therefore, it cannot exist as anobject. In the non-dual nowness the mind is released in its natural state of clear, non-conceptualmindfulness.[xvii]

However, for a beginner, at the early phases of the practice, until one stabilizes this non-fabricatedmindfulness, one needs a capacity of examining one’s meditation, as it is occurring, and to recall theinstructions and signs of achievement in order to progress on such a practice. This capacity of monitoringone’s mental state at this stage is called the ‘Spy of Mindfulness’ (tib. dran pa’i so pa).[xviii] “At one such

phase, for example, one turns to focusing on the breath as an object, following the principle that ‘independence on [practicing with] a focal object, the objectless [practice] emerges’.”[xix] Here, this ‘Spy of Mindfulness’ is usually referred to in the gradual approaches as ‘vigilant alertness’ (skt. samprajanya; tib.shes bzhin). However, it does not occur when the mind is released in its clear, nonconceptual nature by thereason that it requires dual mental effort.[xx] “Yet, since it draws on the capacity of awareness to be aware itself, it is appropriate to use the same term as the mindfulness present in the mind’s natural state, namely, th‘mindfulness of mere non-distraction (tib. ma yengs tsam gyi dran pa).”[xxi] This mindfulness of mere nondistraction is a feature that is always present in the clear, non-conceptual, natural state of one’s mind.

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Therefore, even when one invokes a dual kind of mindfulness as proposed in the gradual path, one is drawinon the fundamental, innate capacity of awareness to know itself that manifests in its uncontrived form asmere non-distraction. This two kinds of mindfulness, dual and non-dual, are named ‘Effortful Mindfulness’(tib. rtsol bcas kyi dran pa) and ‘Effortless Mindfulness’ (tib. rtsol med kyi dran pa).[xxii] Here, the non-dual, naturally clear mindfulness is equivalent to non-dual and non-fabricated wisdom (skt. jñāna; tib. yeshes). Thus, in this context, both non-dual mindfulness and non-dual wisdom are established to existinseparably. 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, accept and practice histeaching, or not listen, not accept nor practice his teachings or when some do it and others do not do it, theBuddha remains always indifferent, in full mindfulness (skt. sm ṛtiḥ) and wisdom (skt. prajñā).[xxiii]

In conclusion, in both approaches – gradual and sudden – mindfulness (skt. sm ṛtiḥ) and wisdom (skt.prajñā /jñāna) though conventionally presenting distinct aspects and qualities, ultimately, they are establishas inseparable, co-emergent, and innate aspects of one’s mind. In their gradual abhidharmic context they areunderstood as a co-emergent dual mindfulness-wisdom (skt. sm ṛtiḥ-prajñā) aware of its object of meditatioIn a similar way, from the sudden Mahāmudrā perspective it is seen as the unity of effortless non-dualmindfulness-wisdom in the absence of any object of meditation (skt. sm ṛtiḥ-jñāna).

 

Bibliography

 

Buddhism in the National Capital of Canada. “Anapanasati Sutta.” Acessed April 8, 2012.http://dharma.ncf.ca/introduction/sutras/breathing.html

Dunne, John. “Toward an Understanding of Non-dual Mindfulness.” Contemporary Buddhism (2011) 12:071-88. Accessed April 8, 2012. http://dx.doi.org/10.1080/14639947.2011.564820

Gampopa. The Jewel Ornamento of Liberation: The Wish-fulfilling Gem of the Noble Teachings. Transl. bKhenpo Konchog Gyaltsen Rinpoche. New York: Snow Lion Publications, 1998.

Mipham, Sakyong. Turning the Mind into an Ally. New York: The Berkley Publishing Group, 2003.

Ngawang Pelzang, Khenpo. A Guide to the Words of My Perfect Teacher. Transl. under the auspices of Dipamkara in collaboration with the Padmaka Translation Group. Boston: Shambhala Publications, 2004.

Vasubandhu. Abhidharma Kosa Bhasyam. Transl. by Leo M. Pruden. Berkeley: Asian Humanities Press,1990.

[i] Vasubandhu. Abhidharma Kosa Bhasyam. Transl. by Leo M. Pruden.

(Berkeley: Asian Humanities Press, 1990), 1142-1143.

[ii] Dunne, John. “Toward an Understanding of Non-dual Mindfulness,” Contemporary Buddhism (2011)

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12:01: 76, accessed April 8, 2012. http://dx.doi.org/10.1080/14639947.2011.564820

[iii] Dunne, John. “Toward an Understanding of Non-dual Mindfulness,” Contemporary Buddhism (2011)12:01: 76, accessed April 8, 2012. http://dx.doi.org/10.1080/14639947.2011.564820

[iv] Sakyong Mipham, Turning the Mind into an Ally (New York: The Berkley Publishing Group, 2003).

[v] Dreyfus in Dunne, “Toward an Understanding of Non-dual Mindfulness,” 79.

[vi] Dunne, “Toward an Understanding of Non-dual Mindfulness,” 79.

[vii] Gampopa, The Jewel Ornamento of Liberation: The Wish-fulfilling Gem of the Noble Teachings.Transl. by Khenpo Konchog Gyaltsen Rinpoche (New York: Snow Lion Publications, 1998).

[viii] Khenpo Ngawang Pelzang, A Guide to the Words of My Perfect Teacher. Transl. under the auspices oDipamkara in collaboration with the Padmaka Translation Group (Boston: Shambhala Publications, 2004).

[ix] “Anapanasati Sutta,” Buddhism in the National Capital of Canada, acessed April 8, 2012.http://dharma.ncf.ca/introduction/sutras/breathing.html

[x] Mipham, Turning the Mind into an Ally, 54.

[xi] Mipham, Turning the Mind into an Ally, 54.

[xii] Vasubandhu, Abhidharma Kosa Bhasyam, 921. Vol. III.

[xiii] Vasubandhu, Abhidharma Kosa Bhasyam, 921. Vol. III.

[xiv] Dunne, “Toward an Understanding of Non-dual Mindfulness,” 77.

[xv] Dunne, “Toward an Understanding of Non-dual Mindfulness,” 77.

[xvi] Mipham, Turning the Mind into an Ally, 57.

[xvii] Dunne, “Toward an Understanding of Non-dual Mindfulness,” 80.

[xviii] Dunne, “Toward an Understanding of Non-dual Mindfulness,” 83.

[xix] Dunne, “Toward an Understanding of Non-dual Mindfulness,” 83.

[xx] Dunne, “Toward an Understanding of Non-dual Mindfulness,” 83.

[xxi] Dunne, “Toward an Understanding of Non-dual Mindfulness,” 83.

[xxii] Dunne, “Toward an Understanding of Non-dual Mindfulness,” 84.

[xxiii] Vasubandhu, Abhidharma Kosa Bhasyam, 1142. Vol. IV.

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