|
The Object, Essence And Support Of Mindfulness
The Dzogchen Ponlop Rinpoche
Excerpted from the transcript of "The Four Foundations Of Mindfulness" (Vermont 1996)
Originally published in Bodhi
Issue 3
2 of 6 | 1
, 2, 3, 4, 5, 6 The first point is the object of intention, or the object of our meditation. In the path of the Four Mindfulnesses,
there are four objects of intention or meditation. The first of the four objects is the body. Feeling is the second, and the mind is the third. The fourth object is called phenomena or dharmas in Sanskrit. When we
relate with these four objects in a samsaric way, we are clinging to them, each in a different style. We have different samsaric relationships with each of these four objects. Because of clinging onto these four objects
and because of the persistence of our basic tendencies to relate with these four objects in a most neurotic way, the whole universe, the whole world of samsara, is created. For that reason, in the practice of
mindfulness we use these four objects as the objects of our meditation, as the objects of our intention, and by using them we develop a sane, a more profound relationship with these objects. We develop a more profound
understanding of these four objects and more profound ways of dealing with them. Through the development of this deeper understanding and more skillful methods, we are trying to transcend our relationship with these
four objects. The four objects are referred to, in the ordinary samsaric sense, as body, feeling, mind, and phenomena. The object of body is related to as the basis of clinging to oneself as an entity, as an
existent, permanent ego. The body serves as the basis of that clinging, to which we add feeling, which is seen as something to be experienced, something to be enjoyed by this self in the most basic sense. Then we have
mind in the third stage, which we relate to as the real self. When we try to point to the self, the ego, we usually point to our consciousness, our basic stream of mind or basic sense of mind. That becomes the actual
object of self-clinging, the actual object of ego-clinging, which cannot exist without body and feeling. Mind cannot really express itself without the existence of body (body here is referring to form), and the object
of feeling. Therefore mind, as the third object, the third stage of mindfulness, is the basic notion of consciousness. It is the basic notion of awareness. Then we have the fourth object, the object of phenomena.
Ordinarily, we relate to that object as the basis of all confusion. However, from this perspective, all confusion arises from these phenomena, and all aspects of liberation also arise in these phenomena as well. So
phenomena is seen as the basis of confusion and liberation, or samsara and nirvana. Samsara or nirvana appears or is experienced on the basis of the fundamental phenomena, the basic sense of dharmas or existence.
These four unhealthy relationships, or misunderstandings of these four objects, lead us in a vicious circle of samsara. We are involved in a continual game of illusion. The game of illusion arises from
a lack of prajna in our relationships with these four objects. Therefore, we're trying to develop the understanding of prajna in order to realize how we can relate with these four objects more profoundly, as well as
more basically. The main point presented in the first stage of mindfulness practice is to recognize these four objects.
Point Two: Understanding the Essence The second point of mindfulness practice is understanding the essence, understanding the true essence or true nature of
mindfulness. What is mindfulness? What does it mean? This practice of mindfulness is actually the nature of prajna, as we discussed earlier. The essence or the nature of mindfulness here is the prajna of seeing, the
prajna of understanding, the prajna of experiencing the true nature of form or the body, the true nature of feeling, the true nature of mind, and the true nature of phenomena. That prajna is the nature of mindfulness.
This mindfulness is known as dran pa in Tibetan. It's called dran pa nye bar zhak pa (dren pa nye war bzhag pa). It's very simple. Dran pa literally means "recollection" or "mindful" or "being
watchful." And that dran pa is the wisdom, the prajna of seeing, the prajna of simply experiencing without any labels. Zhak pa means "placing" and nye bar means "utterly or closely." And so it means closely
placing your mind, closely focusing your mind, closely relating your mind with these situations and objects more directly. Dran pa nye bar zhak pa is basically the wisdom or the prajna of seeing and relating with these
four objects closely. Relating with these four objects most directly with our prajna, with our mind, is what we call the practice of mindfulness. It is simply seeing what form is, simply experiencing what form is,
simply being there with the form, simply going through these experiences with all of the four objects. If you look at the nature or the essence of these mindfulness practices, you will see that their essence is
simply the prajna of relating with these four objects very directly. It is the prajna of understanding or experiencing these four objects without any barrier between you as a knower, you as the experiencer, and the
experienced object. The absence of any barrier is what prajna is here. The actual prajna is also without coloring. Therefore, we see the objects' most basic, fundamental state and relate with that. The
fundamental state of simplicity of the object is the essence or nature of mindfulness. Point Three: Assistant or Support
This leads us into the third stage, which is called the assistant or support. Mindfulness of the four objects of intention, body, feeling, mind, and dharmas, is practiced
through the two supports of mindfulness and awareness. We must maintain these two supports, these two assistants. Without having these two disciplines developed in our practice, in our mundane experiences, there's no
way we can really truly be mindful. There's no way we can really truly relate to the four objects with prajna. Therefore, the real tool or support, so to speak, is the development of the discipline of mindfulness and
the discipline of awareness. These two disciplines are known as the assistants or the support for our practice of mindfulness and for the development of our relationship with the four objects. 2 of 6 | 1, 2, 3, 4, 5, 6 | Talk Index |
