More On The Gaze

From: Shinay (Shamatha) meditation by H.E. the XIIth Tai Situ Rinpoche
from http://www.ncf.net/Shinay.htm
[QUOTE]
Now for example in Mahamudra practice, people usually think when you
talk about Mahamudra it is something which is a sort of concept that
occurs, but in Mahamudra practice there are four steps which were
introduced. Out of the four steps, the first step is titled one point,
one-pointedness, so that is what really shinay stands for. Because
one-pointedness means your well-being your entire well-being is
concentrated directly, one-pointedly. So you will be able to somehow have
maximum effect in anything you attempt.

Now this is in Mahamudra practice. The first step is one-pointedness;
then of course Mahamudra with the one point method will not use
visualisation or breathing or any of that sort of method -- not so much
of them. But just follows through the principle of being aware of one's
own true nature.

In another way we can say Buddha Nature; other people like to say
“Buddha Within”. The Buddha which lives within us, the Buddha Nature,
the potential of the Buddha. In the Mahamudra method the one-pointedness
is, somehow you are able to see the Buddha Nature which is your ultimate
essence in a clear and non-dualistic way. You are able to have an
experience of it; you are able to have a sense of it at the beginning.
But later a deeper experience of it. So that is one-pointedness. The
first step the Mahamudra practise involves. This one of shinay is very
advanced, but still it is shinay.
[END QUOTE]

Okay, so this gets back to previous chats I've posted about eye
fixation, blinking/non-blinking, etc. It seems to me that despite jax's
excellent advice to just jump into Dzogchen (top-down yoga), that
traditionally these advanced practices are not taught to monastics until
they have mastered some earlier practices such as shinay' (shamatha).
If so, then I think it might be a good idea to look at and discuss just
what exactly is taught that leads up to the Dzogchen instructions.
I mean, it's all to the good to say 'just let go and practice
"awarenessing," which is what you're doing all the time already.'
But I think this sort of instruction means a lot more to a monk
who has learned the preliminaries, such as one-pointedness (step 1).


From another site we hear of Kamalashila's (8th C.) Nine Stages
of (shinay-shamatha) Meditation that uses a focus:
(1) inwardly placing the mind on the object
(2) extending the duration of the concentration
(3) replacing the mind on the object when it is distracted
(4) continuously restoring the focus of the mind
(5) achieving a state of inner control
(6) achieving a state of inner pacification
(7) achieving a state of complete inner pacification
(8) achieving single-pointed mind, and
(9) achieving mental equilibrium.
[END QUOTE]
Which begins to sound a lot like Patanjali's Yoga Aphorisms.

And from Peter Barth's "A Meditation Guide for Mahamudra:"

http://www.mahamudracenter.org/MMCMemberMeditationGuide.htm

[QUOTE]
Dawning of Certainty Series
(12) The Four Yogas of Mahamudra

The four yogas are a profound summary of the path of Mahamudra. They
include the yogas of (1) one-pointedness, (2) free-from-elaboration
or simplicity, (3) one-taste, and (4) non-meditation. Through the
practices of this series one advances rapidly through these stages.

Per Gampopa
A lucid, unceasing awareness of the moment is the one-pointed stage of
yoga. Understanding the essential state of the awareness as non-
arising, transcending all conceptual modes, is the free-from-
elaboration stage of yoga.
Understanding the diverse appearances as being one from the standpoint
of their intrinsic nature is the one flavor yoga.
An unceasing realization of the union of appearance and their intrinsic
emptiness is the great equipoise of the non-meditation yoga.

[AND FURTHER ALONG]

1. The following notes paraphrase some of the teachings of Thrangu
Rinpoche on the twelve stages of the four yogas:

One-Pointedness
Recognizing and resting in the essence of mind.

First, characterized by knowing mind is clear and open, we let mind
rest in this way. At this stage, it is not very stable.
Second, this arises more easily, with more stability, one has the
feeling of mastery.
Third, the experience of emptiness and clear light is very strong and
continuous at this point. No distinction between moving and resting mind.
The way one feels: very great respect and appreciation for one’s teacher
and kinship with dharma companions and natural and genuine compassion

Free-From-Elaboration
Free-From Elaboration means realizing the nature of mind, as it is,
without embellishment and denial, without root or basis.
First, generally a stable experience of emptiness dawns, particularly
during meditation. One realizes the emptiness of any event in the mind
and its abiding or ceasing.
Second, one realizes the emptiness of all external objects. One
becomes free from clinging since realize all appearances are empty.
Also one is free from clinging to emptiness.

Third, all extreme views are cut through, in meditation and
post-meditation. Things neither (a) exist nor (b) don’t exist nor (c)
neither exists nor don’t exist nor (d) both exist and don’t exist. Detailed
discussion with teachers and companions is helpful here. Generosity and
virtue are very helpful. Read or sing songs of masters to enhance one’s
understanding.

One-Taste
At this stage, one knows how mind is directly. Knowing this, one knows
how everything else is. Everything has the same flavor. Whereas in the
One-Pointedness and Free-From-Elaboration stages emphasis is on
understanding how mind is, here emphasis is on understanding
appearances and senses. They are of the same flavor.
First, one has slight and infrequent experiences that all phenomena
have one nature and the inseparability of appearances and mind.
Second, the experience of sameness is enhanced. It is like water
pouring into water.
Third, one understands quite directly that all appearances are empty.
This is not a state of stupidity where nothing is taking place in a big
mixture. Rather it manifests as five wisdoms. Discriminating awareness
wisdom, accomplishing wisdom, equanimity wisdom, mirror-like wisdom
and dharama-dhatu wisdom are very specific and vivid. It is an
enhancement of wisdom and insight, rather than a state of stupidity.
Because of considerable attention given to emptiness, here it is
helpful to study karma, seed and result, intensively.

Non-Meditation
This is arrived at through becoming intimately familiar with
meditation. When one obtains direct understanding, there is nothing more
to cultivate or meditate on. One no longer makes a distinction between
meditative composure and post-meditation. Conceptual mind is exhausted.
First, one experiences no difference between meditation and
post-meditation.
Second, one becomes more stable in this. Both emotional and
intellectual obscurations are purified. Even more subtle dualistic
intellectual obscurations are purified at this point.
Third, one realizes that the realization that arises in meditation is
the same as the original nature of all things, which has always been
there. So this is like mixing the original mother luminosity with the
developed child luminosity and recognizing them as the same all along.
Final realization of this feeling is becomes completely all-pervasive,
pervading to all of time and space completely. This is the expanse of
the wisdom of dharma-dhatu.

2. Chapter Nine of Book II of Moonbeams of Mahamudra may be consulted
for more detailed information.
[END QUOTE]

"So, what is Ramon up to with all these quotes?" you may ask. Well,
I'm up to my same old nonsense, and that's basically saying that before
you relax you must 'tense' so that you can REALLY relax. The 'two wings'
of the Bodhisattva are described as 'Compassion' and 'Wisdom'. I think
'Compassion' ultimately implies a total relaxation as one learns to be
compassionate not only to others but also to oneself. Perhaps that's the
final secret teaching of Dzogchen? However 'Wisdom' I think implies some
application of the will, yes? Some application of 'right effort' that
would perhaps refer to the preliminary steps or states outlined above?

Just asking (smile)


Good discussion of Dzogchen via the Third Karmapa's "The Single Word of
Heart-Advice" here by Lama Surya Das.