Wow

[Singh123456777]

http://siberiantimes.com/other/others/news/n0105-mummified-monk-is-not-dead-and-in-rare-meditative-state-says-expert/

Wow

[Singh123456777]

This is how one does bhagti

[Guest]

Awesome but he seems to be in this final stage before realization looks like:

http://www.chinabuddhismencyclopedia.com/en/index.php?title=Ground_luminosity

Fascinating stuff not sure what we call his state in Sikhi may be right at the death- looks like everyone goes through this portal (looks like in the subtle energy point in the body as it sustaining the body) but rare who fall into this portal state- catches it and are able to recognize it. It's rare thing- as at the time of death- whatever person attachment is thats what person is drawn to automatically.

[BhagatSingh]

N30 that page is empty

[Koi]

N30 that page is empty

Yup

Bump

[SAadmin]

Link is back up now:

Here is its contents:

Ground luminosity

More Sharing Services Share Share on facebookShare on twitter

Share on linkedinShare on tumblrShare on stumbleuponShare on redditShare on email

Ground luminosity (Tib. གཞིའི་འོད་གསལ་, Wyl. gzhi'i 'od gsal) —

Sogyal Rinpoche writes:

In Dzogchen the fundamental, inherent nature of everything is called the "Ground Luminosity" or the "Mother Luminosity." This pervades our whole experience, and is therefore the inherent nature of the thoughts andemotions that arise in our minds as well, although we do not recognize it.[...] What happens at the moment of death, for everyone, is this: The Ground Luminosity dawns in vast splendor, and with it brings an opportunity for total liberation—if, and only if, you have learned how to recognize it.^[1]Footnotes

1. Jump up↑ The Tibetan Book of Living and Dying, pages 165-166.

Alternative Translations

• basic luminosity
• clear light of the ground

Further Reading

• Sogyal Rinpoche, The Tibetan Book of Living and Dying, revised and updated edition (Harper San Francisco, 2002), Ch. 16 'The Ground'.

See Also

• Two luminosities

Source

RigpaWiki:Ground luminosity

[PAL 07]

http://en.wikipedia.org/wiki/Four_stages_of_enlightenment

The four stages of enlightenment in Buddhism are the four progressive stages culminating in full enlightenment as an Arahat.

These four stages are Sotapanna, Sakadagami, Anāgāmi, and Arahat. The Buddha referred to people who are at one of these four stages as noble people (ariya-puggala) and the community of such persons as the noble sangha (ariya-sangha).^[1][2][3]

The teaching of the four stages of enlightenment is a central element of the early Buddhist schools, including the Theravada school of Buddhism, which still survives.

In the Sutta Pitaka several types of Buddhist practitioners are described, according to their level of attainment. The standard is four, but there are also longer descriptions with more types. The four are the Stream-enterer, Once-returner, Non-returner and the Arahat.

In the Visuddhimagga the four stages are the culmination of the seven purifications. The descriptions are elaborated and harmonized, giving the same sequence of purifications before attaining each of the four paths and fruits.

The Visuddhimagga stresses the importance of prajna, insight into anatta and the Buddhist teachings, as the main means to liberation. Vipassana has a central role in this. Insight is emphasized by the contemporary Vipassana movement.

Path and Fruit

A Stream-enterer is free from:
1. Identity view
2. Attachment to rites and rituals
3. Doubt about the teachings
A Once-returner has greatly attenuated:
4. Sensual desire
5. Ill will
A Non-returner is free from:
4. Sensual desire
5. Ill will
An Arahant is free from all of the five lower fetters and the five higher fetters, which are:
6. Craving for fine material existence
7. Craving for existence on the level of formlessness
8. Conceit
9. Restlessness
10. Ignorance

The Sutta Pitaka classifies the four levels according to the levels' attainments. The Sthaviravada/Theravada tradition, which believes that progress in understanding comes all at once, 'insight' (abhisamaya) does not come 'gradually' (successively - anapurva),"^[4] has elaborated on this classification, describing each of the four levels as a path to be attained suddenly, followed by the realisation of the fruit of the path.

The process of becoming an Arahat is therefore characterized by four distinct and sudden changes, although in the sutras it says that the path has a gradual development, with gnosis only after a long stretch, just as the ocean has a gradual shelf, a gradual inclination with a sudden drop only after a long stretch. The Mahasanghika had the doctrine of ekaksana-citt, "according to which a Buddha knows everything in a single thought-instant" (Gomez 1991, p. 69). The same stance is taken in Chán, although the Chán school harmonized this point of view with the need for gradual training after the initial insight. This "gradual training" is expressed in teachings as the Five ranks of enlightenment, Ten Ox-Herding Pictures which detail the steps on the Path, The Three mysterious Gates of Linji, and the Four Ways of Knowing of Hakuin. The same stance is taken in the contemporary Vipassana movement, especially the so-called "New Burmese Method".

The ordinary person

An ordinary person or puthujjana (Pali; Sanskrit: pṛthagjanai.e. pritha : without, and jnana : knowledge) is trapped in the endless cycling of samsara. One is reborn, lives, and dies in endless rebirths, either as a deva, human, animal, male, female, neuter, ghost, asura, hell being, or various other entities on different categories of existence.

An ordinary entity has never seen and experienced the ultimate truth of Dharma and therefore has no way of finding an end to the predicament. It is only when suffering becomes acute, or seemingly unending, that an entity looks for a "solution" to and, if fortunate, finds the Dharma.

The four stages of attainment

The Sangha of the Tathagata's disciples (Ariya Sangha) can be described as including four or eight kinds of individuals. There are four [groups of noble disciples] when path and fruit are taken as pairs, and eight groups of individuals, when each path and fruit are taken separately:

1. (1) the path to stream-entry; (2) the fruition of stream-entry;
2. (3) the path to once-returning; (4) the fruition of once-returning;
3. (5) the path to non-returning; (6) the fruition of non-returning;
4. (7) the path to arahantship; (8) the fruition of arahantship.

Stream-enterer

Main article: Sotāpanna

The first stage is that of Sotāpanna (Pali; Sanskrit: Srotāpanna), literally meaning "one who enters (āpadyate) the stream (sotas)," with the stream being the supermundane Noble Eightfold Path regarded as the highest Dharma. The stream-enterer is also said to have "opened the eye of the Dharma" (dhammacakkhu, Sanskrit: dharmacakṣus).

A stream-enterer reaches arahantship within seven rebirths upon opening the eye of the Dharma.

Due to the fact that the stream-enterer has attained an intuitive grasp of Buddhist doctrine (samyagdṛṣṭi or sammādiṭṭhi, "right view") and has complete confidence or Saddha in the Three Jewels: Buddha, Dharma, and Sangha, that individual will not be reborn in any plane lower than the human (animal, preta, or in hell).

Once-returner

Main article: Sakadagami

The second stage is that of the Sakadāgāmī (Sanskrit: Sakṛdāgāmin), literally meaning "one who once (sakṛt) comes (āgacchati)". The once-returner will at most return to the realm of the senses (the lowest being human and the highest being the devas wielding power over the creations of others) one more time. Both the stream-enterer and the once-returner have abandoned the first three fetters. The stream-enterer and once-returner are distinguished by the fact that the once-returner has weakened lust, hate, and delusion to a greater degree. The once-returner therefore has fewer than seven rebirths. Once-returners do not have only one more rebirth, as the name suggests, for that may not even be said with certainty about the non-returner who can take multiple rebirths in the five "Pure Abodes". They do, however, only have one more rebirth in the realm of the senses, excluding, of course, the planes of hell, animals and hungry ghosts.

Non-returner

Main article: Anāgāmi

The third stage is that of the Anāgāmī (Sanskrit: Anāgāmin), literally meaning "one who does not (an-) come (āgacchati)". The non-returner, having overcome sensuality, does not return to the human world, or any unfortunate world lower than that, after death. Instead, non-returners are reborn in one of the five special worlds in Rūpadhātu called the Śuddhāvāsa worlds, or "Pure Abodes", and there attain Nirvāṇa; Pāli: Nibbana; some of them are reborn a second time in a higher world of the Pure Abodes.

An Anāgāmī has abandoned the five lower fetters, out of ten total fetters, that bind beings to the cycle of rebirth. An Anāgāmī is well-advanced.

Arahant

Main article: Arahant

The fourth stage is that of Arahant, a fully awakened person. He has abandoned all ten fetters and, upon death (Sanskrit: Parinirvāṇa, Pāli: Parinibbāna) will never be reborn in any plane or world, having wholly escaped saṃsāra.^[5] An Arahant had attained awakening by following the path given by the Buddha. In Theravada the term Buddha is reserved for Siddartha Gautama Buddha, as being the one who discovered the path by himself.

[PAL 07]

http://en.wikipedia.org/wiki/Buddhist_cosmology#Form_Realm_.28R.C5.ABpadh.C4.81tu.29

http://en.wikipedia.org/wiki/Buddhist_cosmology#Sahasra_cosmology

http://en.wikipedia.org/wiki/Dhy%C4%81na_in_Buddhism

[sarabatam]

I understand gurbani emphasises die before you die ( death of ego/mind-manonasa) , many sages also came with similiar conclusion  as well in their expereince. This is good read, people who expreience NDE can relate to this

 

Quote

 

Eckhart Tolle 
Enlightenment at Death

Apart from dreamless sleep, which I mentioned already, there is one other involuntary portal. It opens up briefly at the time of physical death. Even if you have missed all the other opportunities for spiritual realization during your lifetime, one last portal will open up for you immediately after the body has died.

There are countless accounts by people who had a visual impression of this portal as radiant light and then returned from what is commonly known as a near-death experience. Many of them also spoke of a sense of blissful serenity and deep peace. In the Tibetan Book of the Dead, it is described as "the luminous splendor of the colorless light of Emptiness," which it says is "your own true self." This portal opens up only very briefly, and unless you have already encountered the dimension of the Unmanifested in your lifetime, you will likely miss it. Most people carry too much residual resistance, too much fear, too much attachment to sensory experience, too much identification with the manifested world. So they see the portal, turn away in fear, and then lose consciousness. Most of what happens after that is involuntary and automatic. Eventually, there will be another round of birth and death. Their presence wasn't strong enough yet for conscious immortality.

So going through this portal does not mean annihilation?

As with all the other portals, your radiant true nature remains, but not the personality. In any case, whatever is real or of true value in your personality is your true nature shining through. This is never lost. Nothing that is of value, nothing that is real, is ever lost.

Approaching death and death itself, the dissolution of the physical form, is always a great opportunity for spiritual realization. This opportunity is tragically missed most of the time, since we live in a culture that is almost totally ignorant of death, as it is almost totally ignorant of anything that truly matters.

Every portal is a portal of death, the death of the false self. When you go through it, you cease to derive your identity from your psychological, mind-made form. You then realize that death is an illusion, just as your identification with form was an illusion. The end of illusion - that's all that death is. It is painful only as long as you cling to illusion.I recently saw people I hadn't seen in 15 or 20 years. It's a little shocking what time does to the human form. On that level yes it seems to exist. And I almost felt inclined to say "My God what did time do to you?" (laughter)

Yes, on the level of form, you , as this form, you are subject to time. And subject to the impermanence which implies time. Short lived, fleeting, all forms. Everything, every form is quite fleeting.

When you're totally identified with the form, you don't really know that. You only exist in a state of fear and desire because you're so identified, you don't know. And it's an amazing realization when you realize how fleeting all forms are...that knowing... is already the beginning of liberation. Not as an intellectual fact or belief, but to see how short lived all forms are. And when you grow older you see it very clearly, when you reach the age of 60, 65, 70, 75, people around you begin to die. (he scrunches up his face in a look of fear) One after another. My mother says "there's nobody left now that I know". "They're all gone".

And of course, you see it everywhere in every natural form. Now the seeing of that, when you see it, realize it, that is already liberating. Because that seeing arises from that which is beyond form.

If the entire world were green, the colour green would not exist because there would be nothing to differentiate it from. If everything were fleeting you wouldn't even know it. But the fact that you know means that there is something that is not fleeting.

And that is why to contemplate the short lived impermanent nature of all forms is already liberating. And when it's contemplated and allowed to be and this may mean at this moment a form in front of you is showing signs of the passing of time. It's become wrinkled, it could be a mango, it could be an apple or it could be the human form, it doesn't matter. It's very similar what time does to an apple and what time does to a human. A fresh apple and a fresh young 20 year old, all shiny and then time does it's work. And 50 years later which isn't very much, it's old and wrinkled and .... ( he makes an old sad face)

But with humans, there's the potential in that of the flowering of consciousness through the fading form. Now I don't know about the apple...the apple can only speak for itself. But I know that for humans that there is great potential here and there is another portal here into the liberated state and that portal is this form that is moving toward dissolution. Of course all forms are. And suddenly you see it, not only here (pointing to his own body) but you see it everywhere. And when there's no reaction, you allow that, there's something incredibly peaceful in watching the form arise and dissolve. And that which knows that is beyond form.

So what one could say is what we are talking about is death. A form dissolves. Now there's a saying in a famous scripture that says "Die before you die". And there's deep truth in that and in another way this is another perpective on why we are here, what this gathering is about. One could put it like this, death will find you, it's found you already because we are all slowly dying (he giggles). And eventually it will catch up with you. Now find death before it finds you. And that's the essence of spiritual practice, is finding death, embracing death...which is the end of identification with form.

The end of deriving your sense of self, identity, from form. Because that is the normal state of consciousness. And the identification with form is twofold, the physical form identifying with the appearance of the body and some people have that very strongly. A large part of their sense of self has to do with identification with their physical form and then you have the psychological form that you identify with, as thought structures and emotions that accompany those thought structures, accumulated content of the mind, images of who I am, what the world has taught me about who I am , the surrounding culture has taught me about who I am. Or I may have reacted to what the surrounding culture taught me about who I am but I'm still not free in that because the reaction is a conditioned reaction.

So there is the psychological form of me which is me and my story which may be a personal story or may be mixed up with a collective story of us. Me and my tribe, my nation, my religion. It's the story of me. That is the psychological form of me. And everybody has their story that is the me. And everyone knows that the me lives in a state of dissatisfaction with it's story. (he giggles) It is a characteristic of the story not to be fulfilled or at ease for very long. It is not in the nature of that story based identity to be at peace, fulfilled or free. The very structure of it goes against that. The very structure of that kind of identity doesn't allow it. It's based on fighting something or someone. Being at odds with something or someone. It's based on a sense of separateness, it needs that.