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Monday, February 29, 2016

Black Students Removed From Trump Rally In Georgia

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Black Students Removed From Trump Rally In Georgia

Huffington Post - ‎2 hours ago‎




Dozens of black college students in Georgia said they were asked to leave a Donald Trump rally on their campus Monday for standing silently on gymnasium bleachers before the business magnate began speaking.
Social Media Captures Apparent Photographer Assault at Donald Trump Rally
Donald Trump speaks at Radford University
Secret Service, media clash at Trump rally
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Black Students Removed From Trump Rally In Georgia

The Valdosta State University students said they had no intention of disrupting Trump.

02/29/2016 09:48 pm ET | Updated 2 hours ago
304
  • Nick Visser Reporter, The Huffington Post
Dozens of black college students in Georgia said they were asked to leave a Donald Trump rally on their campus Monday for standing silently on gymnasium bleachers before the business magnate began speaking.
Valdosta State University students said Secret Service agents were told by Trump to remove them, according to Jennifer Jacobs, a Des Moines Register reporter who was at the event. Representatives for Trump and the Secret Service didn't immediately respond to inquiries.
"I think we got kicked out because we're a group of black people," a tearful student said in a video posted by USA Today. "I guess ... they're afraid we're going to say something or do something. But we just really wanted to watch the rally. To get kicked out because we're a group of black people ... shows you how racist our own school is."
Another student said the group decided to stand quietly in the bleachers wearing black attire to as a statement. The group had no intention to disrupt the candidate, the student said.
The incident happened the same day Black Lives Matter protestors interrupted a Trump speech during a campaign stop in Virginia. At that rally, a Time magazine photographer was thrown to the ground in a chokehold by a Secret Service agent after stepping outside of the press pool.
Trump has drawn widespread condemnation in recent days after being slow to distance himself from white supremacists supporting him, namely KKK leader David Duke.
A video tweeted by a Valdosta student appears to show Snapchat footage of the group as they were ejected.
Editor's Note: Donald Trump is a serial liar, rampant xenophobe, racist,misogynist, birther and bully who has repeatedly pledged to ban all Muslims -- 1.6 billion members of an entire religion -- from entering the U.S.

Also on HuffPost

Celebrities Who Have Endorsed Trump


 
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Possible party split weighs on GOP ahead of Super Tuesday

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Possible party split weighs on GOP ahead of Super Tuesday

USA TODAY - ‎8 hours ago‎




WASHINGTON - Republican voters weigh in on the presidential race in 11 states Tuesday amid toxic rancor among the candidates and an emerging party split over the prospect of a Donald Trump presidential nomination.
2016 contenders put it all on the line for Super Tuesday showdown
GOP candidates on a frantic sprint to slow Trump before fateful Super Tuesday
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Possible party split weighs on GOP ahead of Super Tuesday

David Jackson, USA TODAY 8:07 p.m. EST February 29, 2016
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WASHINGTON — Republican voters weigh in on the presidential race in 11 states Tuesday amid toxic rancor among the candidates and an emerging party split over the prospect of a Donald Trump presidential nomination.
While Trump predicted a series of victories that would all but end the contest, opponents Marco Rubio, Ted Cruz, John Kasich and Ben Carson made their final pitches ahead of Super Tuesday — and most argued that a Trump nomination would destroy the GOP's chances in the fall.
"A vote for Donald Trump tomorrow is a vote for (Democrat) Hillary Clinton in November," Rubio told supporters in Atlanta.
Cruz, campaigning in his home state of Texas, told reporters that a general election between Trump and Clinton would involve "two rich New York liberals" who agree on too many things.
While Trump leads the polls in nearly all of Tuesday's states — Cruz's home base of Texas is the exception — the Texas senator said the real goal is delegate acquisition.
USA TODAY
USA TODAY's 2016 Presidential Poll Tracker
"What's going to matter Wednesday morning is delegate count," Cruz said. "How many delegates do you have?"
The candidates are scrambling for 595 Republican delegates on Tuesday — nearly half of the 1,237 needed to win the presidential nomination. States holding GOP contests include Alaska, Alabama, Arkansas, Georgia, Massachusetts, Minnesota, Oklahoma, Tennessee, Texas, Vermont and Virginia.
Texas Sen. Ted Cruz speaks at a campaign rally in Dallas,Texas Sen. Ted Cruz speaks at a campaign rally in Dallas, Texas on Feb. 29, 2016. (Photo: Laura Buckman, AFP/Getty Images)
Cruz and Rubio have stepped up their attacks on Trump, calling him a divisive figure who is not really a conservative. Trump, during an appearance in Virginia, dismissed the complaints of "Little Marco" and "Lying Ted" as the attacks of candidates who are far behind.
In criticizing Rubio, Trump said the Florida senator "had to come up with something because he's getting creamed in the polls."
The winner of three of the first four Republican contests, Trump is starting to pick up endorsements from current GOP office holders, including New Jersey Gov. Chris Christie, a former rival in the Republican presidential race, and Alabama Sen. Jeff Sessions.
Other Republicans, however, are questioning whether they will ever support Trump if he becomes the nominee.
Sen. Ben Sasse, R-Neb., in a Facebook post, said he would never back the New York billionaire and would look for "a third candidate" if faced with the choice of him and Clinton.
USA TODAY
GOP senator says he'll seek 'third candidate' if Trump is nominee
Citing Trump statements ranging from praise for Russia's Vladimir Putin to pledges to "open up" libel laws in order to sue more journalists, Sasse said that "Mr. Trump’s relentless focus is on dividing Americans, and on tearing down rather than building back up this glorious nation."
USA TODAY
Pro-Rubio PAC launches ad hitting Donald Trump for KKK comments
Rivals continued to hammer Trump on the stump Monday, including his reticence over the weekend to repudiate the support of former Ku Klux Klan official David Duke. Trump, who previously had disavowed Duke, said Monday he had a bad ear piece during a CNN interview and couldn't understand the question.
Kasich, the governor of Ohio, is not expected to garner many delegates on Tuesday, but predicts he will beat Trump when his home state holds its primary March 15.
Citing other upcoming primaries in states like Illinois, Pennsylvania, and Michigan, Kasich told CNN "there is a lot more to go ... But the key is Ohio. Ohio is a reset."
Retired neurosurgeon Ben Carson, also a long shot on Super Tuesday, repeated his vow not to exit the race anytime soon. In an op-ed on the Fox News website, Carson said, "I refuse to play by Washington’s political rule book, or subjugate myself to the whims of the political class."
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Photos: A Year in Space

This is the best I can do  because unless you can click on this button and make it work wherever you re then you cannot click through and watch all the photos one by one of an American Astronaut's one year in Space.

Photos: A Year in Space

Wall Street Journal - ‎2 hours ago‎




NASA astronaut Scott Kelly, left, arriving at the international space station on March 28, 2015. After nearly a year in space, he and Russian cosmonaut Mikhail Kornienko are set to return to Earth on Tuesday.
Scott Kelly's Historic Year in Space
Two Key Things Astronaut Scott Kelly's Body Will Teach Us About Living in Space
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visualizing Diety

Because this is a more common way to refer to God or Gods or Buddha or Buddhas or Sacred Powerful Beings I thought it might be more appropriate to say, "Visualizing Diety or Dieties".

There are three basic ways people visualize dieties in prayer form.

1. The first way is to visualize the diety above you like a tall parent or in the air or sky or above you in your room or something like this.

This is what most Christians do when they think about God or Diety.

2. The Second way is more advanced and potentially powerful than the first.

In the 2nd way you visualize the diety as your friend or compatriot. Someone who helps you
and you help them because you are friends.

3. The third way you don't see people in the Western World doing much simply because it is not necessarily a normal part of their religious or spiritual thought processes.

Basically what happens here is you become embued or "Possessed" by the Diety and supernatural events often start occurring.

So, the third way isn't something I would recommend to most people simply because you can either do this successfully or you can't. If you can't when you do this you will die within 2 weeks.

If you can you might even see people come back to life or people healed in all sorts of ways, lives saved etc.

But either way the 3rd way is always a state of Grace. And often the person that does this has to be spiritually willing to physically die if they don't do this right. So, there is an extreme degree of commitment involved much like a soldier sacrificing their lives willingly on the battlefield to save their comrades in arms.

The 3rd way is always a state of Grace.

By God's Grace
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Six Words of Advice from Mahamudra

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Mahamudra - Wikipedia, the free encyclopedia

 
 
Six Words of Advice

First short, literal translation Later long, explanatory translation Tibetan (Wylie transliteration)
1 Don’t recall Let go of what has passed mi mno
2 Don’t imagine Let go of what may come mi bsam
3 Don’t think Let go of what is happening now mi shes
4 Don’t examine Don’t try to figure anything out mi dpyod
5 Don’t control Don’t try to make anything happen mi sgom
6 Rest Relax, right now, and rest rang sar bzhag

I'm not an empowered Tibetan Lama. However, when I read these things my reaction to this is: "Oh, Perfect Being".

You might not realize just how important perfect being is. However, I have seen even animals who were not in danger right now in this perfect state even though it might not last forever. For example, once on my drive to my CDF fire Lookout around 1985 which was 10 miles from the nearest human being because I had already had to got through at least 3 to 4 locked gates on ranches there so there was no one there. And this Buck deer may have never seen a human being before up close. He never saw me then even. The sun was setting and he was walking with a full set of antlers and I felt "Oh!!!" This was when I saw a being first experience perfect being. At sunset just before he drank the water in the lake. I was amazed and realized then that perfect being is often even realized by wild animals and in people who let it happen.

Watching this animal was an unbelievable "Power moment" for me that I have never forgotten. When a power moment comes it takes your breath away. I realized this was what perfect peace and perfect enlightenment is all about.




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Mahamudra - Wikipedia

 

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Anytime

Mahamudra - Wikipedia, the free encyclopedia

 

Mahamudra

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Mahāmudrā (Sanskrit, Tibetan: Chagchen, Wylie: phyag chen, contraction of Chagya Chenpo, Wylie: phyag rgya chen po) literally means "great seal" or "great symbol." It "is a multivalent term of great importance in later Indian Buddhism and Tibetan Buddhism" which "also occurs occasionally in Hindu and East Asian Buddhist esotericism."[1]
The name refers to a body of teachings representing the culmination of all the practices of the Sarma schools of Tibetan Buddhism, who believe it to be the quintessential message of all of their sacred texts. The mudra portion denotes that in an adept's experience of reality, each phenomenon appears vividly, and the maha portion refers to the fact that it is beyond concept, imagination, and projection.[2]

Contents

  • 1 History and semantic field
    • 1.1 Etymology in the tantras
  • 2 Lineages
    • 2.1 Kagyu tradition
      • 2.1.1 Three types of teaching
      • 2.1.2 Blending of sutra and tantra
      • 2.1.3 Lineages
      • 2.1.4 Prominent practitioners
    • 2.2 Gelug tradition
    • 2.3 Sakya mahāmudrā
  • 3 Meditation
    • 3.1 Approaches
      • 3.1.1 Śamatha
        • 3.1.1.1 With support
        • 3.1.1.2 Without support
      • 3.1.2 Vipaśyanā
    • 3.2 Four yogas
    • 3.3 Six Words of Advice
  • 4 See also
  • 5 Notes
  • 6 References
  • 7 Further reading
  • 8 External links

History and semantic field

The usage and meaning of the term mahāmudrā evolved over the course of hundreds of years of Indian and Tibetan history, and as a result, the term may refer variously to "a ritual hand-gesture, one of a sequence of 'seals' in Tantric practice, the nature of reality as emptiness, a meditation procedure focusing on the nature of Mind, an innate blissful gnosis cognizing emptiness nondually, or the supreme attainment of buddhahood at the culmination of the Tantric path."[1]

Etymology in the tantras

It has been speculated that the first use of the term was in the c. 7th century Mañjuśrīmūlakalpa, in which it refers to a hand gesture.[1] The term is mentioned with increasing frequency as Buddhist tantra developed further, particularly in the Yogatantras, where it appears in Tattvasaṁgraha and the Vajraśekhara-tantra. Here it also denotes a hand gesture, now linked to three other hand mudrās—the action (karma), pledge (samaya), and dharma mudrās—but also involves "mantra recitations and visualizations that symbolize and help to effect one’s complete identification with a deity’s divine form or awakening Mind (bodhicitta)."[1] In Mahāyoga tantras such as the Guhyasamāja tantra, it "has multiple meanings, including a contemplation-recitation conducive to the adamantine body, speech, and Mind of the tathāgatas; and the object-—emptiness-—through realization of which 'all is accomplished,'" and it is also used as a synonym for awakened Mind, which is said to be "primordially unborn, empty, unarisen, nonexistent, devoid of self, naturally luminous, and immaculate like the sky."[1]
In the Yoginī or Anuttarayoga Tantras, mahāmudrā "emerges as a major Buddhist concept."[1]> As scholar Roger Jackson explains,
Though still connected there to creation-stage maṇḍala practice, it is more often related to completion-stage meditations involving the manipulation of mental and physical forces in the subtle body so as to produce a divine form and a luminous, blissful, nonconceptual gnosis. In the completion-stage discussions in such Tantric systems as the Hevajra, Cakrasaṁvara, and Kālacakra, mahāmudrā has three especially important meanings. First, it may refer to a practitioner’s female consort in sexual yoga practices. Second, as before, it is one of a sequence of mudrās corresponding to various Buddhist concepts, experiences, and path-stages. Here, though, it usually is the culmination of the series, a direct realization of the nature of Mind and reality that transcends and perfects other, more conventional seals, including those involving actual or visualized sexual yoga. Third, Mahāmudrā by itself connotes the ultimate truth, realization, or achievement of yoginī Tantra practice: the great seal that marks all phenomena and experiences; a synonym for suchness, sameness, emptiness, space, and the goddess Nairātmyā (no-self); unchanging bliss beyond object and subject, shape, thought, or expression; and the ultimate gnostic attainment, mahāmudrā-siddhī.[1]
Thubten Yeshe explains: "Mahāmudrā means absolute seal, totality, unchangeability. Sealing something implies that you cannot destroy it. Mahāmudrā was not created or invented by anybody; therefore it cannot be destroyed. It is absolute reality".[3]
Aryadeva summarises: "The discussion of how to attain mahāmudrā entails methods for meditating on Mind itself as something having voidness as its nature".[4]

Lineages

Mahāmudrā is most well known as a teaching within the Kagyu school of Tibetan Buddhism. However the Gelug and Sakya schools also practice mahāmudrā, as does the Tangmi tradition of Shingon Buddhism.[citation needed] The Nyingma school and Bon practise Dzogchen, a cognate but distinct method of direct introduction to the principle of śūnyatā. Nyingma students may also receive supplemental training in mahāmudrā, and the Palyul Nyingma lineage preserves a lineage of the "Union of Mahāmudrā and Ati Yoga" originated by Karma Chagme.
All of the various Tibetan mahāmudrā lineages originated with the Mahasiddhas of the Pala Empire of 8-12th century India. The Profound Action lineage originated with Maitreya-nātha and Asanga and was introduced to Tibet by Marpa Lotsawa and Atiśa. Marpa's students comprise the Dagpo Kagyu school and Atiśa's the Kadam school, which later had its teachings incorporated by the other Tibetan Sarma schools. Gampopa later received both the Kagyu and Kadam transmissions of the lineage and passed them through to the present-day Kagyu.
The Profound View lineage of mahāmudrā, which originated with Nagarjuna, was introduced to Tibet by Atiśa.
Marpa introduced to Tibet the Profound Blessing Meditation Experience lineage that is believed to have originated with Vajradhara and was passed to Tilopa and Naropa. Marpa also introduced a mahāmudrā lineage that traced back through Saraha and Maitripada.

Kagyu tradition

Three types of teaching

The Kagyu lineage divides the mahāmudrā teachings into three types, "sutra mahāmudrā," "tantra mahāmudrā," and "essence mahāmudrā," in a formulation that appears to originate with Jamgon Kongtrul.[5] Sutra mahāmudrā, as the name suggests, draws its philosophical view and meditation techniques from the sutrayana tradition. Tantric mahāmudrā employs such tantric techniques as tummo, dream yoga, and ösel, three of the Six Yogas of Naropa. Essence mahāmudrā is based on the direct instruction of a qualified lama, known as pointing-out instruction.

Blending of sutra and tantra

The particular Kagyu propensity to blend sutric and tantric traditions of mahāmudrā was a point of controversy in Tibet, with Sakya Pandita one of the most prominent critics thereof. The possibility of sudden liberating realization was seen as a result of this blending,[6] which was criticised:
Certain aspects of the Bka´ brgyud teachings on mahāmudrā, such as the possibility of a sudden liberating realization or the possibility that a beginner may attain mahāmudrā even without Tantric initiation, became a highly controversial issue in the 13th century. For Sa skya Paṇḍita (1182–1251), such teachings represented a new development stemming from a Sino-Tibetan influence on Sgam po pa Bsod nams rin chen (1079–1153).[7][note 1]
According to Klaus-Dieter Mathes, the Kagyu tradition sought to base their teachings in Indian works:
Later Bka´ brgyud pas defended their not specifically Tantric or sūtra mahāmudrā tradition by adducing Indian sources such as the Tattvadaśakaṭīkā or the Tattvāvatāra. These belong to a genre of literature which the Seventh Karmapa Chos grags rgya mtsho (1454–1506) called “Indian mahāmudrā-Works” (phyag chen rgya gzhung).[7]
Dr. Mathes investigated the practice described in these mahāmudrā works and found that it is not necessarily Tantric. In Saraha's dohās it is simply the realization of Mind's co-emergent nature with the help of a genuine guru. Maitrīpa (ca. 1007– ca. 1085) uses the term mahāmudrā for precisely such an approach, thus employing an originally Tantric term for something that is not a specifically Tantric practice.
It is thus legitimate for later Kagyupas to speak of Saraha's mahāmudrā tradition as being originally independent of the Sūtras and the Tantras. For Maitrīpa, the direct realization of emptiness (or the co-emergent) is the bridging link between the Sūtras and the Tantras, and it is thanks to this bridge that mahāmudrā can be linked to the Sūtras and the Tantras. In the Sūtras it takes the form of the practice of non-abiding and becoming mentally disengaged, while in the Tantras it occupies a special position among the four mudrās.[7]

Lineages

Khedrup Gelek Pelzang, 1st Panchen Lama identified a number of mahāmudrā lineages, according to their main practices for achieving mahāmudrā:
From the point of view of individually ascribed names, there are numerous traditions, such as those of the simultaneously arising as merged, the amulet box, possessing five, the six spheres of equal taste, the four syllables, the pacifier, the object to be cut off, dzogchen, the discursive madhyamaka view, and so on.[4]
In his teachings on the First Panchen Lama's root text and auto-commentary the 14th Dalai Lama delineated the Kagyu practice lineages as follows:[8]
  • The Karma Kagyu "Simultaneously Arising as Merged" tradition - This is the tradition introduced by Gampopa with a main practice of the Six Yogas of Naropa.
  • The Shangpa Kagyu "Amulet Box" tradition - This tradition came from Khyungpo Nenjor and its main practice is the Six Yogas of Niguma.
  • The Drikung Kagyu "Possessing Five" tradition - Jigten Gonpo founded the school and mahāmudrā lineage whose main practice is devotion via Guru Yoga and purification and merit collection practices.
  • The Drukpa Lineage "Six Spheres of Equal Taste" tradition - Tsangpa Gyare founded this tradition which encompasses a range of practices, including the Six Yogas of Naropa.
  • The Dagpo Kagyu "Four Syllables" tradition - This is the tradition that derives from Matripa. The four syllables are a-ma-na-si which comprise the Sanskrit word meaning 'not to take to mind' and passed through the Dagpo Kagyu branches, i.e. any that descend from the teachings of Tilopa rather than those of Niguma, which in practice means all but the Shangpa Kagyu.

Prominent practitioners

There have been many prominent practitioners and scholars of mahāmudrā in the Kagyu tradition. Rangjung Dorje, 3rd Karmapa Lama wrote 'Aspiration Prayer of Mahāmudrā'.[9] Wangchuk Dorje, 9th Karmapa Lama, wrote Pointing Out the Dharmakaya (Wylie: chos sku mdzub tshugs); An Ocean of the Definite Meaning (Wylie: nges don rgya mtsho) and Eliminating the Darkness of Ignorance. Tsele Natsok Rangdröl wrote the Lamp of Mahāmudrā and Dagpo Tashi Namgyal wrote Clarifying the Natural State and Moonlight of Mahāmudrā.

Gelug tradition

The First and Second Panchen Lamas wrote important discourses about mahāmudrā from the Gelug perspective. The main text of Khedrup Gelek Pelzang, 1st Panchen Lama. is A root text for the precious Gelug/Kagyu tradition of mahāmudrā: The Main Road of the Triumphant Ones (Wylie: dge ldan bka' brgyud rin po che'i phyag chen rtsa ba rgyal ba'i gzhung lam zhes bya ba).

Sakya mahāmudrā

According to Alexander Berzin:
The Kagyu and Gelug/Kagyu traditions have both sutra and anuttarayoga tantra levels of the practice, while Sakya only an anuttarayoga one. In other words, Sakya mahāmudrā focuses only on the nature of clear light mental activity, while the other two traditions include focus on the nature of the other levels of mental activity as well.[10]

Meditation

The advice and guidance of a qualified teacher is considered to be very important in learning and practicing mahāmudrā meditation. Most often mahāmudrā (particularly essence mahāmudrā) is preceded by pointing-out instruction.
Before the 1955 invasion of Tibet[citation needed], many of the texts and information that are now available would have been esoteric and restricted. The Dalai Lama has been influential in making public some of these formerly esoteric Tibetan teachings, while still some remain entirely esoteric, available to a student only through a private guru-student relationship.
Some parts of the transmission are done verbally and through empowerments and "reading transmissions." A student typically goes through various tantric practices before undertaking the "formless" practices described below; the latter are classified as part of "essence mahāmudrā."[11] Ngondro is the preliminary practice common to both mahāmudrā and dzogchen traditions. According to one scholar, most people have difficulty beginning directly with formless practices and lose enthusiasm doing so, so the tantric practices work as a complement to the formless ones.[12]

Approaches

As in most Buddhist schools of meditation, the basic meditative practice of mahāmudrā is divided into two approaches: śamatha ("tranquility","calm abiding") and vipaśyanā ("special insight"). This division is contained in the instructions given by Wangchuk Dorje, the ninth Karmapa, in a series of texts he composed; these epitomize teachings given on mahāmudrā practice.[13]

Śamatha

Mahāmudrā śamatha contains instructions on ways to sit with proper posture. The mahāmudrā shamatha teachings also include instructions on how to work with a mind that is beset with various impediments to focusing,[14] such as raising the gaze when one feels dull or sleepy, and lowering it again when one feels overly excited. Two types of mahāmudrā śamatha are generally taught: śamatha with support and śamatha without support.
With support
Mahāmudrā śamatha with support involves the use of an object of attention to which the meditator continually returns his or her attention. One of the main techniques involved in Mahāmudrā śamatha with support is mindfulness of breathing (S. ānāpānasmṛti). Mindfulness of breathing practice is considered to be a profound means of calming the mind to prepare it for the stages that follow. For the Kagyupa, in the context of mahāmudrā, mindfulness of breathing is thought to be the ideal way for the meditator to transition into taking the mind itself as the object of meditation and generating vipaśyanā on that basis.[15] The prominent contemporary Kagyu/Nyingma master Chogyam Trungpa, expressing the Kagyu Mahāmudrā view, wrote, "your breathing is the closest you can come to a picture of your mind. It is the portrait of your mind in some sense... The traditional recommendation in the lineage of meditators that developed in the Kagyu-Nyingma tradition is based on the idea of mixing mind and breath."[16]
Without support
In objectless meditation, one rests the mind without the use of a specific focal point.

Vipaśyanā

The detailed instructions for the insight practices are what make mahāmudrā (and Dzogchen) unique in Tibetan Buddhism. In Mahāmudrā vipaśyanā, Wangchuck Dorje gives ten separate contemplations that are used to disclose the essential mind within; five practices of "looking at" and five of "pointing out" the nature of mind. They all presume some level of stillness cultivated by mahāmudrā shamatha. In retreat, each contemplation would typically be assigned specific time periods.[17]
The five practices for "looking at" the nature of the mind are as follows:[18]
  • Looking at the settled mind. One repeatedly looks at the mind's still state, possibly posing questions to arouse awareness, such as "what is its nature? It is perfectly still?"
  • Looking at the moving or thinking mind. One tries to closely examine the arising, existence, and ceasing of thoughts, possibly posing oneself questions so as to better understand this process, such as "how does it arise? What is its nature?"
  • Looking at the mind reflecting appearances. One looks at the way in which phenomena of the external senses occur in experience. Usually, a visual object is taken as the subject. One repeatedly looks at the object, trying to see just how that appearance arises in the mind, and understand the nature of this process. One possibly asks questions such as "what is their nature? How do they arise, dwell, and disappear? Is their initial appearance different from how they eventually understood?"
  • Looking at the mind in relation to the body. One investigates questions such as "what is the mind? What is the body? Is the body our sensations? What is the relation of our sensations to our mental image of our body?"
  • Looking at the settled and moving minds together. When the mind is still, one looks at that, and when the mind is in motion, one looks at that. One investigates whether these two stages are the same or different, asking questions such as "if they are the same, what is the commonality? If different, what is the difference?"
The practices for "pointing out the nature of mind" build on these. One now looks again at each of the five, but this time repeatedly asks oneself "What is it?" In these practices, one attempts to recognize and realize the exact nature of, respectively:
  • The settled mind,
  • The moving or thinking mind,
  • The mind reflecting appearances,
  • The relation of mind and body,
  • The settled and thinking mind together.
The above practices do not have specific "answers"; they serve to provoke one to scrutinize experience more and more closely over time, seeking to understand what is really there.[19]

Four yogas

Mahāmudrā is sometimes divided into four distinct phases known as the four yogas of mahāmudrā (S. catvāri mahāmudrā yoga, Wylie: phyag rgya chen po'i rnal 'byor bzhi). They are as follows:[20]
  1. one-pointedness (S. ekāgra, T. rtse gcig)
  2. simplicity (S. niṣprapāncha, T. spros bral) "free from complexity" or "not elaborate."
  3. one taste (S. samarasa, T. ro gcig)
  4. non-meditation (S. abhāvanā, sgom med) The state of not holding to either an object of meditation nor to a meditator. Nothing further needs to be 'meditated upon' or 'cultivated at this stage.[note 2]
These stages parallel the four yogas of Dzogchen semde.
The four yogas of mahāmudrā have been correlated with the Mahāyāna five paths (S. pañcamārga) as follows:
According to Tsele Natsok Rangdrol (Lamp of Mahāmudrā):
  • Outer and inner preliminary practices: path of accumulation
  • One-pointedness: path of application
  • Simplicity: paths of seeing and most of the path of meditation (bhūmis one through six)
  • One taste: last part of the path of meditation, most of the path of no-more-learning (bhūmis seven through nine)
  • Nonmeditation: last part of the path of no-more learning (tenth bhūmi) and buddhahood (bhūmis eleven through thirteen)
According to Dakpo Tashi Namgyal (Moonlight of Mahāmudrā):
  • Outer and inner preliminary practices and one-pointedness: path of accumulation
  • Simplicity: path of application
  • One taste: paths of meditation & no-more-learning
  • Nonmeditation: path of no more learning & buddhahood
According to Je Gyare as reported by Dakpo Tashi Namgyal (Moonlight of Mahāmudrā):
  • One-pointedness: paths of accumulation and application
  • Simplicity: path of seeing (first bhūmi)
  • One taste: paths of meditation and part of the path no-more-learning (bhūmis two through eight)
  • Nonmeditation: rest of path of no-more-learning, buddhahood (bhūmis nine through thirteen)
According to Drelpa Dönsal as reported by Dakpo Tashi Namgyal (Moonlight of Mahāmudrā):
  • One-pointedness: paths of accumulation and application
  • Simplicity: path of seeing (first bhūmi)
  • One taste: paths of meditation and no-more-learning (bhūmis two through ten)
  • Nonmeditation: buddhahood (bhūmis eleven through thirteen)

Six Words of Advice

Main article: Tilopa § Six_Words_of_Advice
Tilopa was a Bengali mahasiddha who developed the mahāmudrā method around 1,000 C.E. Tilopa gave Naropa, his successor, a teaching on mahāmudrā meditation called the Six Words of Advice.
In the following chart a translation is given of the Tilopa's Six Words of Advice.[21]
Six Words of Advice

First short, literal translation Later long, explanatory translation Tibetan (Wylie transliteration)
1 Don’t recall Let go of what has passed mi mno
2 Don’t imagine Let go of what may come mi bsam
3 Don’t think Let go of what is happening now mi shes
4 Don’t examine Don’t try to figure anything out mi dpyod
5 Don’t control Don’t try to make anything happen mi sgom
6 Rest Relax, right now, and rest rang sar bzhag

See also

  • Chöd
  • Dhyāna in Buddhism
  • Mysticism

Notes


  • This is a reference to Hwashang and the Council of Lhasa, in which Indian Buddhism and its gradual approach was chosen over the sudden approach of Chan Buddhism. See Dakpo Tashi Namgyal, Bkra-śis-rnam-rgyal (Dwags-po Paṇ-chen) (2006), Mahamudra: The Moonlight - Quintessence of Mind and Meditation, Wisdom Publications, p.104-105.
    1. See also Shikan-taza, Turiya, Sahaja, and choiceless awareness.

    References


    1. According to Ken McLeod, the text contains exactly six words; the two English translations given in the following table are both attributed to him.

    Further reading

    • Chagmé, Karma (2009). a Spacious Path to Freedom: Practical Instructions on Union of Mahamudra and Atiyoga. Commentary by Gyatrul Rinpoche. Translated by A. Wallace. Ithaca: Snow Lion. ISBN 1-55939-340-8
    • Ray, Reginald (2000). Indestructible Truth: The Living Spirituality of Tibetan Buddhism. Boston: Shambhala. ISBN 1-57062-166-7, ISBN 0-399-14218-5
    • Namgyal, Dakpo Tashi (2004). Clarifying the Natural State. North Atlantic Books. ISBN 962-7341-45-2, ISBN 978-962-7341-45-1
    • Dzogchen Ponlop Rinpoche, "Three Classifications of Mahamudra" http://dpr.info/media/www.DPR.info-ThreeClassificationsOfMahamudra.pdf
    • Wangchug Dorje, "Mahamudra: The Ocean of True Meaning", transl. Henrik Havlat. ISBN 978-3-86582-901-6
    • Traleg Kyabgon (2003), Mind at Ease: Self-Liberation through Mahamudra Meditation, Shambhala. ISBN 978-1-59030-156-2

    External links

    • A Guide To Shamatha Meditation
    • Dhagpo Kagyu index of teachings
    • Mahamudra Meditation Guide
    • Mahamudra in The Berzin Archives
    • Diamond Way Articles on Mahamudra
    • Teachings related to the Mahamudra Curriculum (By Kunzig Shamar Rinpoche)
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    • This page was last modified on 21 October 2015, at 01:21.

  • "Mahāmudrā" by Roger R. Jackson. Encyclopedia of Religion, 2nd edition Gacl: 2005 ISBN 0-02-865733-0. pg 5596

  • Reginald Ray, Secret of the Vajra World. Shambhala 2001, page 261.

  • Yeshe, Lama Thubten (2003). Becoming the Compassion Buddha: Tantric Mahamudra for Everyday Life. Wisdom Publications. p. 21. ISBN 0-86171-343-5.

  • quoted in Gyatso, Tenzin; Alexander Berzin (1997). The Gelug/Kagyu Tradition of Mahamudra. New York: Snow Lion Publications. p. 119. ISBN 1-55939-072-7.

  • "Blending the Sūtras with the Tantras: The Influence of Maitrīpa and his Circle on the formation of Sūtra Mahāmudrā in the Kagyu Schools" by Klaus-Dieter Mathes in Tibetan Buddhist Literature and Praxis : Studies in its Formative Period, 900-1400, PIATS 2003: Tibetan Studies: Proceedings of the Tenth seminar of the International Association for Tibetan Studies. Oxford: 2003 pg 201

  • Dakpo Tashi Namgyal, Bkra-śis-rnam-rgyal (Dwags-po Paṇ-chen) (2006), Mahamudra: The Moonlight - Quintessence of Mind and Meditation, Wisdom Publications, p.104

  • "Indian Mahāmudrā-Works” in the Early Bka’ brgyud pa." Centre for Tantric Studies website. [1]

  • Gyatso, Tenzin; Alexander Berzin (1997). The Gelug/Kagyu Tradition of Mahamudra. New York: Snow Lion Publications. pp. 262–271. ISBN 1-55939-072-7.

  • http://www.unfetteredmind.com/translations/mahamudra.php

  • Berzin, Alexander (1995, revised July 2006). "Introduction to Dzogchen". Berzin Archives. Retrieved 2008-07-25. Check date values in: |date= (help)

  • Reginald Ray, Secret of the Vajra World. Shambhala 2001, pages 273-274.

  • Reginald Ray, Secret of the Vajra World. Shambhala 2001, pages 272-274.

  • Reginald Ray, Secret of the Vajra World. Shambhala 2001, page 274.

  • Reginald Ray, Secret of the Vajra World. Shambhala 2001, pages 274-275.

  • Pointing Out the Great Way: The Stages of Meditation in the Mahamudra tradition by Dan Brown. Wisdom Publications: 2006 pg 221-34

  • The Path is the Goal, in The Collected Works of Chogyam Trungpa, Vol Two. Shambhala Publications. pgs 49, 51

  • Reginald Ray, Secret of the Vajra World. Shambhala 2001, page 276.

  • Reginald Ray, Secret of the Vajra World. Shambhala 2001, pages 276-277.

  • Reginald Ray, Secret of the Vajra World. Shambhala 2001, page 277.

  • Mahamudra: The Moonlight: Quintessence of Mind and Meditation by Dakpo Tashi Namgyal Wisdom Publications; 2nd ed: 2006 ISBN 9780861712991 pg 463

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