using the arrow buttons.
by clicking on the page.
the page around when zoomed in by dragging it.
the zoom using the slider when zoomed-in.
by clicking on the zoomed-in page.
by entering text in the search field, and select "This Issue" or "All Issues"
by clicking on thumbnails to select pages, and then press the print button.
displays sections with thumbnails and descriptions.
displays a slider of thumbnails. Click on a page to jump.
allows you to browse the full archive.
about your subscription?
Lions Roar : September 2016
AMONG ALL BUDDHIST SCHOOLS, mindfulness is most clearly emphasized and articulated in Theravada Buddhism— old school Buddhism developed in Thailand, Sri Lanka, and Myanmar. In the West, many people practice Insight Medita- tion, a practice coming from this school that includes training in mindfulness and other factors of mind that can help us develop insight into the way things are. In Insight Meditation, we tune into the changing nature of all experience. We see the lack of solidity of everything, and thus the unreliability of things and experiences as places to seek and find lasting well-being. These insights can bring a fundamental shift in the way we relate to life. We no longer seek refuge in experiences that will vanish, and we can live life in greater harmony and peace. Mindfulness is situated within a larger context of ethical trainings. These cover our actions, work, and speech; cultivating wholesome states of mind and heart; and clarifying our view of what is true. All of these are necessary to attain the goal of the path: freedom from suffering, stress, strain, grief, and despair. Mindfulness is essential in developing this kind of wisdom, but it is not the only ingredient. Collectedness of mind (con- centration or focus), balance of mind (equanimity), and inves- tigation of experience are also important. A sense of ardency or passion is considered an essential factor on the path, and we need to develop wise attention, understanding how and to what we should be applying mindfulness. IN THE MAHAYANA TRADITION, mindfulness is regarded as wisdom, transcendental knowledge, which is known in Sanskrit as prajna. Mindfulness is also a method of working with our mind. It is the method of recollection, of watchfulness, which develops into the stage of awareness. But if you look at this mindfulness and awareness, you will see that there is not much difference between them. Once you have developed the discipline of mindfulness, awareness is simply the continuity of that mindfulness. In the Mahayana tradition, there are several stages we prog- ress through in our study and cultivation of prajna. These become the means for integrating our understanding into our experience and progressively developing that experience into the full state of realization. One of the frequent companions of mindfulness in the Bud- dhist teachings is sampajanna, translated as clear comprehension, clear knowing, or full awareness. The pairing of “mindfulness and clear comprehension” is as well-known to students of Theravada Buddhism as salt and pepper and bread and butter. Sampajanna refers to understanding the broader context in which an action or experience is happening, including intention and impact. This contributes to the development of wisdom, which is the real goal of the practice. We need to include this broader awareness so the practice is not one that supports self-absorbed disconnection. We can’t be satisfied with just feeling the bare sensation of our foot on the ground but must also know if we are stepping on somebody’s foot. We can be aware of what our sandwich tastes like but also tune into whether we have taken someone else’s sandwich, if everyone has a sandwich, or if it is even sandwich-eating time. If we do not include a broader awareness in our practice of mindfulness, there can be a sense of separation from the world. Becoming more aware of those around us and our impact on others is essential on the path. The path of mindfulness, when it includes all these factors, is one that can lead to greater align- ment with truth and less suffering for oneself and others. ♦ ANUSHKA FERNANDOPULLE is a San Francisco-based Insight Medita- tion teacher and author of an upcoming book on mindfulness and leadership. More Truth, Less Suffering ANUSHKA FERNANDOPULLE on how mindfulness reduces the suffering caused by our collective sense of separation. Mindfulness and Wisdom in the Mahayana DZOGCHEN PONLOP RINPOCHE looks at the four foundations of mindfulness as tools to develop prajna, the wisdom of egolessness. Four Objects of Mindfulness Practice In the path of the four mindfulnesses, there are four objects of meditation. The first is the body, the second is feeling, and the third is mind. The fourth is phenomena, or dharmas in Sanskrit. Through clinging to these four objects and relating to them in a most neurotic way, the whole universe, the whole world of sam- sara, is created. But by using them as the objects of our meditation, we can develop a sane relationship with them. The object of body serves as the basis of clinging to oneself as an existent, perma- nent ego. To that we add feeling, something to be experienced by this self. Then we have mind, which is what 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 sense of mind. That is the actual object of self-clinging, which cannot exist without body PHOTOBYDAVIDGABRIELFISCHER LION’S ROAR | SEPTEMBER 2016 59