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.
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Seeing objects as external is just noetic projection. The whole of "appearance" is as empty as a dream. The mind as such is merely a flow of awareness, without self-nature, moving where it will like the wind. Empty of an identity, it is like space.
All phenomena, like space, are the same. That which is termed Mahamudra, Is not a "thing" that can be pointed to. It is not something to be perfected or transformed. Thus, to realize this, is to realize that the whole world of appearance is Mahamudra. This is the absolute all-inclusive Dharmakaya [i. Uncontrived and just as it is, the inconceivable Dharmakaya, Trying to attain something is not meditation.
All virtuous and evil actions Become liberated through this knowledge. Where then is going or staying? Who then needs to run to a Monastery to meditate? If one does not understand this point, liberation will be but a temporary event. When the true nature is realized, one abides in the unwavering state.
Whether or not one is in the state of Integration or not, There is nothing to be corrected by antidote or meditation. Whatever arises is devoid of self-nature. Appearances are auto-liberated into the Sphere of Reality Dharmadhatu.
Conceptual creation is auto-liberated into Absolute Gnosis Mahajnana. The non-duality [of these two] is the Dharmakaya. Like the flow of a great river, Whatever occurs is meaningful and true.
All phenomena are empty of self-identity, Wherein even the concept of emptiness is eliminated. Free of concepts, clinging not to mental projections, is the Path of all the Enlightened Ones.
For those fortunate to connect with this teaching, I have uttered these words of heartfelt instruction. Thus, may all sentient beings become established in Mahamudra. Colophon: This exposition of Mahamudra in thirteen four-lined stanzas was given orally by the Master Maitripa to Marpa Chos-kyi-lodro, who translated it into Tibetan.
Just as when the wind blows And still water is turned into moving waves, So the appearing Saraha is just one, Yet the king creates diverse aspects. The ignorant press their eyes And see one lamp as two. The mind appears as two things. Though many lamps are lit throughout the house, Those with eyes to see remain in darkness.
Like this, though spontaneous wisdom is all-pervasive and nearby, For the ignorant it is far, far away. Though diverse, rivers are one in the ocean. Though myriad, lies are overcome by a single truth. Though darkness is manifold, The rising of a single sun clears it away. Though cloud banks take up water from the ocean And fill the earth again with descending rains, The ocean does not decrease; filling the whole sky, it remains full: There is no increase or decrease.
The Victorious Ones are filled with perfect qualities, Which all have the very same nature -- spontaneous presence.
From the natural display of the great sphere, living beings take birth and therein cease. In relation to this, there is not thing and no nonthing. Giving up genuine bliss, you take another path And place your hopes in conditioned bliss. Taking nectar in their mouth, bees come close, But not drinking, they are far from enjoyment. Having gone astray, the animals do not create suffering; On the basis of this human life, experts create suffering.
On one hand, practitioners come to drink the nectar of space; On the other, experts remain very attached to objects. Bugs on excrement are attached to its smell And think the pure fragrance of sandalwood foul. Likewise, attached to dense ignorance, the source of samsara, Individuals toss away the transcendence of suffering.
Likewise, those who take their passing experiences to be enlightenment Will not see the perfect qualities. By developing a stable and perfect mind, The mind clinging to passing experience as perfect will evaporate. When you realize the ineffable, it is neither suffering nor bliss. When there is nothing to meditate upon, wisdom itself is bliss. Likewise, though thunder make evoke fear, The falling of rain makes harvests ripen.
First a thing and in the end a nonthing -- neither is established; likewise, there is nothing other than these two. There is no place to abide in the beginning, middle, or end. For those whose minds are obscured by continual concepts, Emptiness and compassion are expressed in words. Just as the nectar dwelling within a flower Is known by the bumblebee, The fortunate toss away neither existence nor nirvana. Like them, the ignorant should fully understand. Though the fragrance of a flower has no form, It clearly pervades everywhere.
Likewise, through the formless nature The circles of the mandalas will be known. When a wintry wind strikes and stirs up water, Though soft, it takes the form of stone. The true nature of any state of mind is free of flaws And unaffected by the mire of existence and nirvana.
Even so, if a supreme gem is placed in a swamp, Its radiance will not be clear. When stupidity is clear, wisdom is unclear. When stupidity is clear, wisdom is clear. Like this, from a seed, a seedling arises; With this seedling as a cause, offshoots appear. How could one have anything but compassion for this?
Once totally attached to kissing and the bliss of what follows, The ignorant say that this is indeed the ultimate. Having left his house, he stands in front of the gate, Soliciting tales of sensual pleasure. For the sake of the winds, you meditate on your body as an empty house, Practicing artificial means in great variety and number.
From space it falls along with faults. Overwhelmed, the yogi faints away. Some make the firelight burn and bring it to their fontanel; With their tongue they enjoy union with the smaller one.
This bonds them up and makes them thoroughly disturbed. Swayed by pride, they call themselves yogis. An experience of self-awareness, a mere name, they display with a proud intellect.
Not knowing how to appraise a gem, the ignorant Single out the color green to say that some trinket is an emerald. This is bringing brass to mind as gold. You think carrying this experience onto the path will accomplish the ultimate. That is like being attached to the bliss of a dream. You claim that aggregates are impermanent and bliss is permanent?
By classifying four moments, the four seals are set out. Some claim that through experiences, spontaneous presence appears. Likewise, the ignorant cannot evade thirst, and die. Claiming it is ultimate, some take up bliss. The relative truth refers to mindfulness; nonminding Points to those mental states when the mind is released from mindfulness. When completely transformed, this is the supreme of the supreme.
The result is the genuine supreme. Friends, you should know these. The mind released from mindfulness engages in samadhi. It is completely purified of the afflictions.
As the utpala born from a swamp is not stained by it, So the mind itself is not affected by the faults arising from samsara nor by the qualities found in the Victorious One. Mindfulness also sees with certainty that all things are like an illusion. Transcending the world, take this moment into your mind and rest evenly in meditation. Those whose minds recognize the teaching bind up ignorance.
Self-arising and inconceivable, wisdom naturally abodes within. These appearances have the nature of clarity; from the very first they are unborn. Abide continually within the mind itself and practice only deep meditation.
Without thought, rest in this meditation free of mental activity and free of flaws. Intellect, mind, and mental appearances have this very nature.
All the worlds appearing in their diversity have this very nature. All the varieties of the seen and the seer have this very nature. Attachment, desire, aversion, and bodhicitta, too, have this very nature.
The Gelug/Kagyu Tradition of Mahamudra: Bibliography
Lamp of Mahamudra [ Tsele Natsok Rangdrol ]