Let go and rest naturally. Let what binds you let go and freedom is not in doubt. Likewise, when mind looks at mind, The flow of thinking stops and you come to the deepest awakening. They go nowhere, nor do they stay. Likewise, though thoughts arise, Whenever you see your mind, the clouds of thinking clear. Likewise, your mind, in essence, is beyond color or shape.
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The earliest figure is the tenth century poet yogi Saraha , and his student Nagarjuna not to be confused with the earlier philosopher. Niguma is an important source for the Shangpa Kagyu lineage. Its aspect of great compassion is apparent yet devoid of any nature. Manifesting clearly like the moon in water; It is beyond all terms, boundaries or center.
Polluted by nothing, it is stainless and beyond hope and fear. It cannot be described, like the dream of a mute. This classification existed since the time of Bu ston Rin chen grub This compilation includes the above three collections, along with the Anavilatantra and texts that teach a non-tantric "instantaneous"approach to the practice by an Indian master named Sakyasribhadra.
He is responsible for much of the development of Kagyu monastic institutions and for recording the teachings of the lineage in writing. Gampopa also states that mahamudra is "the paramita of wisdom , beyond thought and expression. The current 14th Dalai Lama and Lama Yeshe are some of the modern Gelug figures which have written commentaries on this key Gelug Mahamudra text.
Some parts of the transmission are done verbally and through empowerments and "reading transmissions. 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. The ordinary practices are samatha calming and vipasyana special insight. The tradition also culminates with certain special enlightenment and post-enlightenment practices.
They are as follows:  one-pointedness S. Wangchuk Dorje mentions that one can use a wide variety of supports, visual objects like a candle flame, but also sounds, a smell, etc.
Mindfulness of breathing practice is considered to be a profound means of calming the mind to prepare it for the stages that follow. 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. In retreat, each contemplation would typically be assigned specific time periods.
It is perfectly still? 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? 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? 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? 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?
One now looks again at each of the five, but this time repeatedly asks oneself "What is it? 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. According to Roger Jackson: In an actual meditation session, this involves, first of all, analyzing whether the meditator who has achieved tranquil equipoise actually can be found in an ultimate sense. Seeking the meditator both within and apart from the various elements, one encounters the meditator nowhere; seeking ultimacy in phenomena dharmas , one encounters it nowhere.
Thus, one comes to abide in a space-like awareness of the void nature of both the person and dharmas. Next or, alternatively one examines more carefully whether the mind itself can be found in an ultimate sense: it is discovered to have the conventional nature of a flow of awareness and clarity, but no ultimacy, no true existence.
In the period between meditation sessions rjes thob , one should see all appearances as deceptive sgyu ma , as existing differently than they appear, but one must at the same time recognize that their ultimate voidness does not preclude their conventional functioning, any more than conventional functioning gives them true existence.
The diversity of appearances and nonappearances, mind and emptiness, emptiness and non-emptiness, Are all of one taste, undifferentiable in their intrinsic emptiness. Understanding and lack of understanding are of one taste; Meditation and nonmeditation are nondifferentiable; Meditation and absence of meditation are unified into one taste; Discrimination and lack of discrimination are one taste In the expanse of reality.
This nondiscriminatory awareness is the meditation! By transcending the duality of meditation and meditator, external and internal realities, the meditating awareness dissolves itself into its luminous clarity.
Transcending the intellect, it is without the duality of meditation and post-meditation. Such is the quintessence of mind.
Tilopa's Mahamudra Teaching to Naropa
Homage to Mahamudra! Homage to the Vajra Dakini! Mahamudra cannot be taught. But most intelligent Naropa, Since you have undergone rigorous austerity, With forbearance in suffering and with devotion to your Guru, Blessed One, take this secret instruction to heart. Is space anywhere supported? Upon what does it rest? Like space, Mahamudra is dependant upon nothing; Relax and settle in the continuum of unalloyed purity, And, your bonds loosening, release is certain.
Ganges Mahamudra by Mahasiddha Tilopa
A little bit details on this Pith Instruction and the history of its origin. In the days of internet we refer to Google as our Guru since we get all the information from it. Does it means, reading the instructions off the internet have the same weight? Absolutely not!!! And it is even said, not to read any of the instructions without getting the transmission first. But I wonder how many actually does it when all these are so readily available in the internet.