This paper discusses the Buddhist threefold model of wisdom which, on the basis of ethics, progresses from 'study,' to 'reflection,' to 'cultivation,' and argues that mindfulness plays a critical role at each of these steps, forming the common thread joining them together. Beyond opposing statically the mnemonic, conceptual, and attentional dimensions of mindfulness, this threefold paradigm of 'mindful wisdom' can serve to articulate them dynamically within the context of the path. The model is first examined with special consideration of Mahāyāna sources and its relation to the epistemic foundations of tradition, reason, and direct experience. Then, in reference to living Tibetan and Himalayan traditions, each step of wisdom is shown to rely upon a distinct aspect of mindfulness or presence: keeping in mind the teachings present, forming adequate represent -ations, and cultivating a presence of mind. Ultimately, the paper inquires into the emergence of self-knowledge and the integration of personality.

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For Indian Buddhists and their Tibetan successors, the faculty of “mindfulness” (Skt. smṛti, Tib. dran pa) has been interpreted as the foundation of the threefold development of wisdom (study, reflection, cultivation). Such a model was, in Tibet, the hallmark of the gradual approach to awakening, whereas in the simultaneous approach, the state beyond ordinary mindfulness was emphasized. The complementarity of both approaches has been an essential issue, especially for the Nyingma tradition, which holds the direct teaching of Dzogchen to be the penultimate. To elucidate the operations of mindfulness in this context, this paper analyzes two guidance texts on mindfulness by Rigdzin Jigme Lingpa (1730–1798), Ocean of Qualities: Advice on Mindfulness and Cudgel to Discern the Real: Advice that Shines from Mindfulness and Meta-Awareness, the latter translated into English for the first time in this paper. As this study shows, Jigme Lingpa articulates a twofold typology of mindfulness, first a mindfulness that is effortful and conditioned, and secondarily the distinctive mindfulness of Dzogchen that is inseparable from pure awareness or rigpa (rig pa). Jigme Lingpa thus applies mindfulness to integrate Buddhist teachings and make sense of alternative modes of practice along the Dzogchen path.

Feminist action research can instigate community, organizational, and policy changes to address social issues. We describe how we considered inclusion, participation, action, social change, and researcher reflexivity, as well as researcher positionality, in design and implementation of the 2016 Michigan College Campuses Food Pantry Summit. Specifically, in this case study, we describe ways we used these principles to plan this event around concept mapping, an interactive, collaborative research approach. Our event led to the formation of a regional community of practitioners, enabled an exchange of institutional best practices among campus pantries, and informed federal policy on food access for college students.

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