lystn

Teaching: This practice shines a bright light on feelings by attending to feelings internally (our own), externally (someone else’s), and both internally and externally (in ourself and others in interaction). Alan introduces an alternative translation for a key line in the Sattipathana sutta. Instead of the common translation “One views the body in the body,” Alan proposes the following based on the Tibetan “One views the body as the body. One views feelings as feelings. One views the mind as the mind.” 
Mental consciousness is unique because in addition to its own domain, it can also piggyback on each of the 5 sense consciousnesses. We must learn that mental feelings are not enslaved by physical sensations. During the practice, we should know that we know feelings as feelings until the insight shifts our view of reality. Meditation: mindfulness of feelings. Let the light of awareness permeate the body. Keeping in touch with the breath as baseline, closely apply mindfulness to the feelings associated with tactile sensations. Introspection monitors the flow of mindfulness, posture, and flow of the breath. 1) Observe feelings as feelings. 2) Focus on the origination and dissolution. 3) Observe the 3 marks of existence. Settle back into mindfulness of breathing as needed. Q1-2. Are there two kinds of direct realization of emptiness: 1) the direct realization of emptiness through the 4 applications of mindfulness and 2) the wisdom teachings on the Middle Way by Nagarjuna? 
Q3. According to the Sautantrika view, we can see glasses directly, so they are real. Their ownership is a social convention, so it is unreal. According to social science, items have their own history (e.g., people made the glasses), and things also have a relational aspect. What does the Sautantrika view say about this? 
Q4. Is it possible to have non-conceptual loving-kindness without the verse, “May you find happiness and its causes”? I don’t have words for that feeling, and I find that words can get in the way. Do we need the words or even the term itself?
Q5. When meditating on the domain of the mind, how can we be certain that we focusing on the right place, especially when there is no mental object? 
Q6. A lucid dream is happening in the substrate just as settling the mind leads us to the substrate. If we change something consciously during the practice, are we lost? How can we maintain clarity? Meditation starts: 15:15