Heart Nectar of the Saints

last SG · 2012-06-04T10:25:36+00:00

I really, really like what is being said…

Dharmadhatu SG

Effortless compassion by Nyoshul Khen Rinpoche

An effortless compassion can arise for all beings

who have not realized their true nature.

So limitless is it that if tears could express it,

you would cry without end.

Not only compassion, but tremendous skillful means

can be born when you realize the nature of mind.

Also you are naturally liberated from all suffering and fear,

such as the fear of birth, death and the intermediate state.

Then if you were to speak of the joy and bliss that arise

from this realization, it is said by the buddhas that

if you were to gather all the glory, enjoyment, pleasure

and happiness of the world and put it all together,

it would not approach one tiny fraction of the bliss

that you experience upon realizing the nature of mind.

Dharmadhatu SG

The Attainment of Non-Attainment

By Drikung Kyabgon Chetsang Rinpoche
Once, Tilopa advised his disciple to go off to an isolated retreat and avoid any meditation. Now, this may seem a little unusual for a meditation retreat. He explains, however, that when you go to meditate, you normally take up something to meditate on, some thing. That thing, and therefore that meditation, is necessarily artificial. The practice of Mahamudra is not like that at all. It is not taking up a thing called Mahamudra and meditating on it. Ultimately, Ma-hamudra practice is meditation directly on reality itself.

Reality itself is not something devised or made up. What you have to do here is accustom yourself to that, practice that. You are not taking up a meditation, but rather are practicing something. Like any activity, when you practice and become accustomed to it, it becomes easier and easier. So, acquaint yourself with this lack of anything whatsoever to be taken up as a discrete object. Focus on reality itself and become accustomed to that. Tilopa's advice, then, is that if you attain something by this Mahamudra practice, then you have not attained Mahamudra. Attaining Mahamudra is attaining non-attainment. If you are not getting anything, then you're getting Mahamudra. If you get some thing, then necessarily it is not Mahamudra.

What is the meaning of this? If, when we strive for Buddhahood, we think that Buddhahood is something that we are going to get, we will be making a great mistake. We would be like hunters going after an animal. Buddhahood would be reduced to just another worldly activity in which we engage to get some pleasure for ourselves. Mahamudra is not like that, it is not some thing to be obtained. It is attaining the state of non-attainment. Understanding that, we do not focus on obtaining something but on transcending. We have to get beyond that search for something to grasp onto.

Now the nature of reality is beyond the illusion of the phenomenal world, the world as it appears. What appears is illusory; reality is something else. So, when engaging in this meditation on Mahamudra, one seeks to realize Mahamudra. As long as it is something that is an object of mind, something that is conceived by mind, then is it necessarily something other than Mahamudra. Mahamudra is not a conception, not something which is of the nature of appearances or of the nature of objects of the conventional mind.

Therefore, whatever we look for, whatever we try to hold on to in terms of objects of mind, is not going to be Mahamudra. It is something other than that. It is not of the nature of the phenomenal world in any sense. As long as we conceive of it as something, we are making a mistake and will not attain the realization of Mahamudra in that way. Tilopa's advice is that if the disciple wishes to see Mahamudra, the disciple must go beyond conventional mind and abandon worldly involvement, because the conventional mind and worldly activities are what obscure the realization of Mahamudra and can never lead to it.

Excerpted from the book The Practice of Mahamudra - Drikung Kyabgon Chetsang Rinpoche

Dharmadhatu SG

All phenomenon are like a reflection,

Clear, pure and lucid,

Beyond definition and explanations,

But always arise from causes and from karma.

The essence is non-dual and is never established,

This is the condition of all phenomena, know this.

~Buddha

Dharmadhatu SG

Instruction on Meditation By Dudjom Rinpoche

Since everything originates in the mind, this being the root cause of all experience, whether “good” or “bad”, it is first of all necessary to work with your own mind, not to let it stray and lose yourself in its wandering. Cut the unnecessary build-up of complexity and fabrications which invite confusion in the mind. Nip the problem in the bud, so to speak.

Allow yourself to relax and feel some spaciousness, letting mind be to settle naturally. Your body should be still, speech silent, and breathing as it is, freely flowing. Here, there is a sense of letting go, unfolding, letting be.

What does this state of relaxation feel like? You should be like someone after a really hard day’s work, exhausted and peacefully satisfied, mind contented to rest. Something settles at gut level, and feeling it resting in your gut you begin to experience a lightness. It is as if you’re melting.

The mind is so unpredictable – there’s no limit to the fantastic and subtle creation which arise, its moods, and where it will lead you. But you might also experience a muddy, semi-conscious drifting state, like having a hood over your head – a kind of dreamy dullness.

This is a manner of stillness, namely stagnation, a blurred, mindless blindness. And how do you get out of this state? Alert yourself, straighten your back, breathe the stale air out of your lungs, and direct your awareness into clear space in order to bring about freshness. If you remain in this stagnant state you will not evolve, so when this setback arises clear it again and again. It is important to develop watchfulness, to stay sensitively alert.

So, the lucid awareness of meditation is the recognition of both stillness and change, and the quiet clarity of peacefully remaining in our basic intelligence. Practice this, for only by actually doing it does one experience the fruition or begin to change.

View in Action

During meditation one’s mind, being evenly settled in its own natural way, is like still water, unruffled by ripple or breeze, and as any thought or change arises in that stillness it forms, like a wave in the ocean, and disappears back into it again. Left naturally, it dissolves; naturally.

Whatever turbulence of mind erupts- if you let it be – it will of its own course play itself out, liberate itself; and thus the view arrived at through meditation is that whatever appears is none other than the self display or projection of the mind.

In continuing the perspective of this view into the activities and events of everyday life, the grasp of dualistic perception of the world as solid, fixed and tangible reality (which is the root cause of our problems) begins to loosen and dissolves. Mind is like the wind. It comes and goes; and through increasing certainty in this view one begins to appreciate the humor of the situation.

Things start to feel somewhat unreal, and the attachment and importance which one signifies to events begin to seem ridiculous, or at any rate lighthearted.

Thus one develops the ability to dissolve perception by continuing the flowing awareness of meditation into everyday life, seeing everything as the self-manifest play of the mind. And immediately after sitting meditation, the continuation of this awareness is helped by doing what

you have to do calmly and quietly, with simplicity and without agitation. So in a sense everything is like a dream, illusory, but even so humorously one goes on doing things. If you are walking, for instance, without unnecessary solemnity or self-consciousness, but lightheartedly walk towards the open space of suchness, truth. When you eat, be the stronghold of truth, what is. As you eat, feed the negativities and illusions into the belly of emptiness, dissolving them into space; and when you are pissing consider all your obscurations and blockages are being cleansed and washed away.

So far I have told you the essence of the practice in a nutshell, but you must realize that as long as we continue to see the world in a dualistic way, until we are really free of attachment and negativity, and have dissolved all our outer perceptions into the purity of the empty nature of mind, we are still stuck in the relative world of “good” and “bad”, “positive” and “negative”actions, and we must respect these laws and be mindful and responsible for our actions.

Post Meditation

After formal sitting meditation, in everyday activities continue this light spacious awareness throughout and gradually awareness will be strengthened and inner confidence will grow.

Rise calmly from meditation; don’t immediately jump up or rush about, but whatever your activity, preserve a light sense of dignity and poise and do what you have to do with ease and relaxation of mind and body. Keep your awareness lightly centered and don’t allow your attention to be distracted. Maintain this find thread of mindfulness and awareness, just flow.

Whether walking, sitting, eating or going to sleep, have a sense of ease and presence of mind. With respect to other people, be honest, gentle and straightforward; generally be pleasant in your manner, and avoid getting carried away with talk and gossip. Whatever you do, in fact, do it according to the Dharma which is the way of quieting the mind and subjugating negativities.

(Source : http://dudjom.blogspot.sg/2009/12/instructions-on-meditation-by-dudjom.html)

Dharmadhatu SG

How Padmakara came to the Snowy Land of Tibet.

It all started with Samye! The Great Lopon, Padmasambhava came to Tibet on the invitation of the Great King, Trisong Detsen under the guidance of the Great Abbot, Shantarakshita to built the first ever Buddhist monastery of the country.

When King Trisong Detsen, the thirty-eighth king of Tibet, was twenty-one years of age he formed a strong aspiration to spread the sacred teachings of the Dharma. He invited the Great Abbot; Shantarakshita from India who helped laid the foundation of the great temple. Whatever was build during the day was dismantled at night by the local spirits creating much obstacle which eventually lead the Abbot to make the prediction to invite the great master Padmasambhava to come to Tibet.

At the Tamarisk Forest at Red Rock, Padmakara met the king of Tibet and then proceeded to the top of Mount Hepori to bring the gods and demons of the country under his command. He laid the foundation for Samye and saw it through to completion, employing also the gods and demons who had earlier hindered the building. In five years the work was completed for the temple complex of Glorious Samye, the Unchanging and Spontaneously Accomplished Temple.

After the completion Samye, the King requested empowerment and instruction from Padmakara. At Chimphu, the hermitage above Samye, the great master gave profound teachings to many destined students headed by the king and his sons and the twenty-five disciples.

Guru Rinpoche remained in Tibet for 55 years and six months; 48 years while the king was alive and seven years and six months afterwards. He arrived when the king was 21 (810 A.D.). The king passed away at the age of 69. Padmakara stayed for a few years after that before leaving for Ngayab Ling by liberating the king of the Rakshasas and assuming his form at the Glorious Copper Colored Mountain of Glory.

Below is an excerpt of the extraordinary teachings given by the Master to the King.

Guru Rinpoche said this to Trisong Detsen:

To condense all into a single sentence: the view is to be free from convictions, meditation is to not place the mind on anything, experience is to be free from savoring the taste and fruition is beyond attainment. The Buddhas of the three times have not taught, are not teaching, and will not teach it to be any other than this!

(Advice from the Lotus Born pg. 38)

Guru Rinpoche to the King:

The awakened mind of bodhichitta is not created through causes nor destroyed through circumstances. It is not made by ingenious Buddhas nor manufactured by clever sentient beings. It is originally present in you as your natural possession. When you recognize it through your master's oral instructions, since mind is the forefather of the Buddhas, it is like the analogy of recognizing someone you already know.

(Advice from the Lotus Born pg. 38)

King: What does it mean to 'clear away the faults of conviction'?

Guru Rinpoche: Even though you have realized that your mind is the Buddha, don't forsake your master! Even though you have realized appearances to be mind, don't interrupt conditioned roots of virtue! Even though you don't hope for Buddhahood, honor the sublime Three Jewels! Even though you don't fear samsara, avoid even the minutest misdeed! Even though you have gained the unchanging confidence of your innate nature, don't belittle any spiritual teaching! Even though you experience the qualities of samadhi, higher perceptions and the like, give up conceit and pretentiousness! Even though you have realized that samsara and nirvana are nondual, don't cease to have compassion for sentient beings!

(Advice from the Lotus Born pg. 39)

King: What does it mean to 'gain certainty'?

Guru Rinpoche: Gain certainty in the fact that since the very beginning your own mind is the awakened state of Buddhahood. Gain certainty in the fact that all phenomena are the magical display of your mind. Gain certainty in the fact that the fruition is present in yourself and is not to be sought elsewhere. Gain certainty in the fact that your master is the Buddha is person. Gain certainty in the fact that the nature of view and meditation is the realization of the Buddhas. Practice by means of such confidence.

(Advice from the Lotus Born pg. 39)

Dharmadhatu SG

Namo! – Gracious Lord of all the Buddha Families,

The nature and embodiment of every refuge,

To you, the Lotus-Born, my jeweled crown, I bow in homage!

If I were to instruct others in the excellent way, who on earth would listen? For I am wholly without discrimination and cannot be a guide even for myself! Still, you see me with pure vision and you did ask. So rather than being a disappointment, I will say a few things as they come to mind.

All success, great and small, whether in spiritual or temporal affairs, derives from your stock of merit. So never neglect even the slightest positive deed. Just do it. In the same way, don’t dismiss your little faults as unimportant; just restrain yourself! Make an effort to accumulate merit: make offerings and give in charity. Strive with a good heart to do everything that benefits others. Follow in the footsteps of the wise and examine finely everything you do. Do not be the slave of unexamined fashions. Be sparing with your words. Be thoughtful rather, and examine situations carefully. For the roots of discrimination must be nourished: the desire to do all that should be done and to abandon all that should be abandoned.

Do not criticize the wise or be sarcastic about them. Rid yourself completely of every feeling of jealous rivalry. Do not despise the ignorant, turning away from them with haughty arrogance. Give up your pride. Give up your self-importance. All this is essential. Understand that you owe your life to the kindness of your parents. Therefore do not grieve them but fulfill their wishes. Show courtesy and consideration to all who depend on you. Instill in them a sense of goodness and instruct them in the practice of virtue and the avoidance of evil. Be patient with their little shortcomings and restrain your bad temper, remembering that it only takes the tiniest thing to ruin a good situation.

Do not consort with narrow-minded people, nor place your trust in new and untried companions. Make friends with honest people who are intelligent and prudent and have a sense of propriety and courtesy. Don’t keep company with bad people, who care nothing about karma, who lie and cheat and steal. Distance yourself, but do it skillfully. Do not rely on people who say sweet things to your face and do the reverse behind your back.

As for yourself, be constant amid the ebb and flow of happiness and suffering. Be friendly and even with others. Unguarded, intemperate chatter will put you in their power; excessive silence may leave them unclear as to what you mean. So keep a middle course: don’t swagger with self-confidence, but don’t be a doormat either. Don’t run after gossip without examining the truth of it. People who know how to keep their mouths shut are rare. So don’t chatter about your wishes and intentions; keep them to yourself. And whether you are speaking to an enemy, an acquaintance or a friend, never break a confidence.

Be welcoming with people, and smile and talk pleasantly. And keep to your position. Be respectful towards your superiors, even when things do not go well for them. Don’t scorn them. At the same time, don’t bow and scrape before the vulgar, even when they are proud and full of themselves.

Be skillful in not making promises that you know you cannot keep. By the same token, honor the promises you have made, and never dismiss them as unimportant. Do not be depressed by misfortune and the failure to get what you want. Instead be careful to see where your real profit and loss lie.

All such worldly conduct, adopted with proper discrimination, will result in this life’s fortune and prosperity and, so it is said, a speedy passage to the divine realms.

If, however, you want to get out of samsara completely, here is some advice that should help you on your way to liberation.

If you have no contentment, you are poor no matter how much money you have. So decide that you have enough, and rid yourself of yearning and attachment. It’s a rare person indeed who knows that wealth is passing and unstable and who can therefore practice perfect generosity. For even those who do practice it, generosity is often soiled by the three impurities and is wasted, like good food mixed with poison.

Apart from the beings agonizing in hell, there is no one in samsara who does not cherish life. Now, of the seven excellencies of the higher realms, longevity is a karmic effect similar to its cause. Therefore, if you want to live long protect the lives of others; concentrate on doing this!

Cultivate faith and devotion to the Three Jewels and to your teacher! Strive in the ten virtues and combine clear intelligence with extensive learning. And nurture a sense of personal integrity and propriety with regard to others. With these seven sublime riches you will always be happy!

To gain peace and happiness for oneself is the hinayana approach of the Shravakas and Pratyekabuddhas. The altruism of bodhichitta is the path of beings of great potential. Therefore train yourself in the deeds of bodhisattvas, and do this on a grand scale! Shoulder the responsibility of freeing all beings from samsara. Of all the eighty-four thousand sections of the Buddha’s teachings, there is nothing more profound than bodhichitta. Therefore make every effort on the path, uniting absolute and relative bodhichitta, which distills the essence of all the sutras and the tantras. The subduing of one’s own mind is the root of dharma. When the mind is controlled, defilements naturally subside.

Do not allow yourself to become impervious and blasé with regard to the dharma; do not lead yourself astray. Let the profound dharma sink into your mind. Now that you have obtained this excellent life, so hard to find, now that you have the freedom to practice the teachings, don’t waste your time. Strive to accomplish the supreme, unchanging goal. For life is passing, and there is no certainty about the time of death. Even if you are to die tomorrow, you should have confidence and be without regret.

Therefore, cultivate a real devotion for your root teacher, and love your vajra kindred, cultivating pure perception in their regard. Fortunate are those disciples who at all times keep their samaya and vows as dearly as their lives. They gain accomplishment quickly.

Ignorance, the five poisons, doubt and dualistic clinging are the roots of samsara, and the sufferings of the three realms. To this there is one antidote that removes or “liberates” everything in a single stroke. It is spontaneous wisdom, the primal wisdom of awareness. Be confident, therefore, in the generation stage: appearances, sounds and thoughts are but the primordial display of deity, mantra and primal wisdom. Then settle in the “subsequent” (anuyoga) path of the three specific perceptions, the perfection stage, the state of bliss and emptiness.

Take your stand on the ultimate practice of the Heart Essence—samsara and nirvana are the display of awareness. Without distraction, without meditation, in a state of natural relaxation, constantly remain in the pure, all-penetrating nakedness of ultimate reality.

“Counsels from My Heart” by Dudjom Rinpoche Shambhala: Boston, 2001

Weychin SG

Good advice! Thanks!

Dharmadhatu SG

Spoken by Guru Rinpoche, Padmasambhava:

“Master, although I have served you for a long time, I am now an old woman with no confidence at all about the moment of death. So I beseech you to hold me with compassion and give me a single instruction – concise and easy to practice – that condenses all the oral teachings into one.”

The great master replied, “Devoted woman with a faithful and virtuous mind, listen to me. Although the profound key points of body are many, rest freely and relaxed, in whatever way you feel comfortable. Everything is included in simply that.

Although there are many key points of speech, such as controlling the breath and reciting mantras, stop speaking and rest like a mute. Everything is included in simply that.

Although the many key points of mind involve concentrating, relaxing, projecting, absorbing, focusing inward and so on, everything is included in resting in genuine simplicity, free and easy, in your own nature.

“The mind won’t remain serenely in that state. Like a cool breeze in the heat of the sun, if you ask, ‘Is it nothing?’ it vanishes swiftly like mist. If you ask, ‘Is it something?’ it has no shape, color or any identifying characteristic whatsoever but is utterly empty and completely awake. Vividly awake – this is the fundamental nature of your mind.

“Since this is how it is, the view is to recognize and resolve on that point.

The meditation is to remain undistracted in a state of tranquility, steadfast, without fabrication or fixation.

In that state, to be free from clinging or attachment, accepting or rejecting, hope or fear, towards any of the experiences of the six senses – that is the conduct.

“Whatever doubt or divided mind occurs, supplicate to your master. Don’t remain among a crowd of people; practice in seclusion. You must give up whatever great desire and yearning you have for this life, completely cut your attachment toward those with whom you have ties of attachment, and practice. In that way, although your form is human, your thinking will be equal to that of an enlightened one.

“To continue, at the time of dying, practice as follows:

“As the earth element dissolves into the water element, the body becomes heavy and cannot support itself. As the water element dissolves into the fire element, the mouth and nose dry up. As the fire element dissolves into the wind element, the body heat slips away. As the wind element dissolves into consciousness, one cannot but exhale with a rattle and inhale with a gasp.

“At that time, it feels like you have been pressed down by a huge mountain, are trapped within darkness, and hurled into space. All these appearances are accompanied by roaring and ringing sounds. The entire sky will appear as vividly bright as silk brocade flung open.

“Furthermore, within a dome of rainbow lights the natural forms of your awareness will materialize as peaceful, wrathful, and semi-wrathful deities with various heads. Brandishing many kinds of weapons and filling the sky with fierce sounds. The light, moreover, will be like a hundred thousand suns shining simultaneously.

“At this time, your innate deity will remind you of awareness, saying: ‘Don’t be distracted! Don’t be distracted!’ Your innate demon will disturb the appearances and sweep them away, uttering many sharp and fierce sounds and leading you into confusion.

“When this occurs, know that the sensation of being pressed down is not a mountain pressing down but is your own elements dissolving. Do not fear that! The feeling of being trapped within darkness is not darkness, but are your five sense faculties dissolving. The feeling of being hurled into the expanse of space is not being hurled. It is that your mind and body have separated and your breathing has stopped so that your mind is without support.

“All experiences of rainbow lights are the natural radiance of your awareness. All the peaceful and wrathful bodies are the natural forms of your awareness. All sounds are your own sounds. All lights are your own lights. Have no doubt about this! If doubt arises, you will be thrown into samsara. Having resolved this to be self-display, if you rest wide awake in the luminosity inseparable from emptiness, by simply that you will attain the three kayas and become enlightened. Even if cast into samsara, you won’t go.

“The innate deity is the present taking hold of your mind with undistracted mindfulness. From now on, it is most important to have no fascination, happiness or sorrow, and to be without hope and fear or clinging and fixation towards any of the objects of your six sense faculties. If from this time onward you attain stability, you will become enlightened by taking hold of your natural state in the bardo. Therefore, the most vital point is to sustain your practice undistractedly right now.

“The innate demon is your present habitual ignorance, your uncertain mind, and your doubt. Whatever fearful phenomena appear at that time – such as the triad of sounds, colors and lights – do not become fascinated, do not create doubts and do not panic. Since you will wander in samsara if you fall back into doubt for even a single moment, gain complete stability.

“At this time, all womb entrances will appear as celestial palaces, and you must not be captivated by them. Be sure of that! Separate yourself from hope and fear! Without taking another rebirth, you will become enlightened. I swear this without a doubt. During this period, you are not benefited by a Buddha; it is your own awareness that has been enlightened from the very beginning. You are not harmed by the hells. Fixation is purified by itself so that all hope and fear concerning samsara and nirvana are severed at the root.

“Examples for becoming enlightened at such a time are like murky water becoming clear and limpid, like gold being purged of impurities, or clouds vanishing from the sky. Having attained the space-like Dharmakaya for your own benefit, you will accomplish the benefit of sentient beings pervading space. Having attained Sambhogakaya and Nirmanakaya for the welfare of others, you will benefit sentient beings as much as your awareness pervades phenomena.

“If this instruction is given three times to a very evil person, such as someone who has killed his own father and mother, he will not fall into samsara even if thrown there. Thus, enlightenment is without a doubt. Lacking an instruction like this, regardless of however many other profound teachings you may have, you can only speak the words. Hence, since you do not know where you may wander, practice this teaching with perseverance.

“Concerning the disciples to whom this type of teaching should be given, they should be those with great faith, great diligence and great intelligence, who always remember their teacher, have confidence in the oral instructions, and exert themselves vigorously in the practice. Their understanding should be stable and they should have the capacity to give up worldly concerns. To them you should be generous. In addition bestow the master’s seal of entrustment, the yidam’s seal of secrecy, and the dakini’s seal of entrustment.

“Although I, Padmakara, have followed many masters for three thousand, six hundred years, have requested oral instructions and detailed explanations, and have taught, meditated and carried out sadhana practice, I have not found any teaching more profound than this. Now I am going to tame the rakshas, and you should practice exactly in this way. Mother, you will become enlightened in the Buddhafield of Vajra Varahi. Therefore, persevere in this instruction.”

After he spoke, the guru mounted the rays of the sun and departed to the land of the rakshas. The lady attained liberation at this time and put the teaching in writing, hiding it as a profound treasure. She made this aspiration: “In the future, may this be passed on to Guru Dorje Lingpa. May it then benefit many beings.”

This completes the extremely sacred instruction, The Most Refined Essence: the reply to questions on self-liberation in the bardo of dying. Samaya, seal, seal, seal.

Dharmadhatu SG

HH 16th Karmapa - Heart of Mahamudra

Manifestation and sound arise from the subtle mental imprints created from thoughts.
As a picture in water disappears of its own accord, so false appearances automatically fade away when their lack of reality is understood.
Beyond essential reality there is nothing - Such is the insight of the Mahamudra.

When the door of the mind, through which appearances are created, remains unobstructed, unwarped by concepts, then there is no solid reality, just bright light, and we let everything that appears just arrive naturally.
Such a practice is the meditation of Mahamudra.

Illusory appearances are born of the belief in a reality. Relying on a constant understanding of their non-reality, we dwell at rest in original spontaneous nature and the space where there is nothing to accomplish is thus reached effortlessly.
Such is the practice of Mahamudra.

These three points are the treasure of my heart.

Since the yogis who go to the heart of everything are like my own heart, for them I have pronounced these heart-felt words, which cannot be communicated to others.

Dharmadhatu SG

The Very Essence of Mind, Mahamudra, the One Sufficient Path

Homage to the genuine gurus.

The Mahamudra of Gampopa, the One Sufficient Path, has three sections:

1) To Have a Decisive Understanding About the True Nature,

2) The Introduction to the Fundamental Character, and

3) Training on the Path of Suchness.

To Have a Decisive Understanding About the True Nature

Mahamudra has no causes.

Mahamudra has no conditions.

Mahamudra has no methods.

Mahamudra has no path.

Mahamudra has no result.

The Introduction to the Fundamental Character

"Mahamudra has no causes," and yet faith and devotion are the causes of mahamudra.

"Mahamudra has no conditions," and yet genuine gurus are the conditions for mahamudra.

"Mahamudra has no methods," and yet uncontrived mind is the method of mahamudra.

"Mahamudra has no path," and yet undistracted mind is the path of mahamudra.

"Mahamudra has no result," and yet the mind liberated into dharmata is the result of mahamudra.

Training on the Path of Suchness

As the preliminary practice, meditate on guru yoga with faith, devotion, and respect, three times during the day and three times at night.

As the main practice, rest within the state of uncontrived mind with undistracted recognition.

As the conclusion, recognize whatever appears as your own mind and train your awareness with skill.

Relying upon the sequential arising of experiences, exert yourself in meditation until conceptual mind is exhausted.

There are two ways in which experiences arise: as unfavorable experiences and as favorable experiences.

As for the first: All unfavorable experiences—whatever they are, such as dullness, agitation, illness, fear, fright, or doubt—arise from your meditation. Therefore, recognize them to be experiences. Without abandoning them, meditate, taking those very things as the object of your view and meditation.

As for favorable experiences:

First, the experience of the mind’s abiding arises.

Based on that, the experience of the essence, emptiness, arises.

Based upon that, the experience of attaining realization arises.

Based upon that, the experience of turning away from attachment arises.

With that sequential arising of experiences, you should exert yourself in practice without any complacency.

The mind’s merely abiding at first is not sufficient—you must meditate in order to see the essence.

Merely seeing the essence is not sufficient—you must meditate in order to attain realization.

Merely attaining realization is not sufficient—you must meditate in order to turn away from attachment.

Merely turning away from attachment is not sufficient—you must meditate so that, through the liberation of conceptual mind into dharmata, conceptual mind is exhausted, phenomena are exhausted, and you awaken.

This completes The Very Essence of Mind, Mahamudra, the One Sufficient Path by Gampopa. Translated orally into English during a teaching by Tenga Rinpoche at the Kalachakra for World Peace program at Madison Square Garden in 1991, and later revised, by Elizabeth Callahan. Tenga Rinpoche’s commentary was published in Shenpen Osel, Vol 4, No 1, June 2000.

Dharmadhatu SG

Root Verses of Illuminating Wisdom

I prostrate to the holy siddha gurus!

The lineage of gurus

From the great master Tilopa to the great scholar Naropa and the translator Marpa from Lhodrak.

I the yogin of Gung-thang

With an attitude of faith

Served the Lhodrak Jetsun.

With compassion he bestowed his thought upon me.

Having obtained his spiritual instructions

I meditated diligently upon them.

When blessing arose

My body blazed with heat.

So I was warm in only a cotton robe.

Luminosity arose in my mind.

Of all the many tantras and transmissions nothing is equal to this.

You should know this difference.

When one practises this, the basis path and fruit arise in succession.

Mahamudra is the true nature of mind.

Here its characteristics will be shown in three parts

Mahamudra as basis, mahamudra as path, mahamudra as fruit.

Mahamudra as basis

It is the thought of buddhas and the mind of sentient beings.

It is without colour, form, centre or periphery.

It is free from bias in any direction.

It cannot be experienced as existent or as non-existent.

It is not deluded and cannot be liberated.

It does not arise from any cause and is not affected by any condition.

Wise buddhas cannot contrive it, foolish beings cannot damage it.

It cannot be improved by realization nor impaired by error.

In this way mahamudra is the basis.

Mahamudra as path

It is the practice which rests upon the basis.

When settling one settles without objectification.

When resting in stillness one rests without any wavering.

When moving, one moves without holding.

Whatever arises, arises as reality itself.

This is the one practice.

In this way mahamudra is the path.

Mahamudra as fruit

It is freedom from the liberated

Freedom from the liberator

Freedom from hope and fear.

As mind and dharmas are exhausted it is ungraspable.

It transcends mind and expression

In this way mahamudra is the fruit.

(In such a way the basis, path and fruit of mahamudra are explained by Jetsun Milarepa. These instructions were translated into English by the layman Jampa Thaye).

Dharmadhatu SG

The Single Word of Heart-Advice

by Third Karmapa, Rangjung Dorje

Homage to all the sacred masters.

The heart-mind of all the Buddhas of the past, the present, and the future, widely renowned as Dharmakaya, as Mahamudra, as enlightened mind, is precisely your own mind, which thinks of this and that.

Simply allow this unique awareness to rest vividly awake and present in its natural way.

You don't need to worry or think, "Is this really it? Could this be Mahamudra?" Don't bother yourself with these doubts and questions. Don't hope for improvement or be afraid of degeneration.

By practicing in this extraordinarily simple way, again and again, you will definitely recognize the groundless, rootless open essence of all thoughts, appearances, and phenomena. When that happens, realization blooms naturally. All attachments, all habitual patterns, all conditioning is spontaneously liberated and released in this blossoming of realization.

I swear there is not a more profound and ultimate instruction from all the holy and realized masters of the enlightened lineage that is more profound and more vital than this single word of my heart-advice. Please don't waste this. Don't squander it. Remember this teaching always. There is no mistake in it. Rely on the blessings of such a teaching, rather than on the blessings of others.

This was written by Karmapa Rangjung Dorje in the Yangon Hermitage. May all beings be happy. Sarva mangalam.

Dharmadhatu SG

The Summary of Mahamudra by Naropa

Sanskrit: Mahamudra Padametha
Tibetan: phyag rgya chen po tshig bsdus pa (Chagya Chenpo Tsig Dupa)

Homage to the great state of bliss!

First, stating the nature of the Mahamudra of perception:

Concerning what is called Mahamudra:
All things are your own mind.
Seeing objects as external is a mistaken concept;
Like a dream, they are empty of concreteness.

Second, stating the nature of the Mahamudra of awareness:

This mind, as well, is a mere movement of attention
That has no self-nature, being merely like a gust of wind.
Empty of identity, like space,
All things, like space, are equal.

Third, stating the nature of the Mahamudra of union:

When speaking of 'Mahamudra,'
It is not an identity that can be shown.
Therefore the mind's suchness
Is itself the state of Mahamudra.

Thus he taught the Mahamudra of the view through the threefold perception, awareness and union. Next, among the three points on the Mahamudra of meditation, first stating the nature of the Mahamudra of the basic state:

It is neither something to be corrected nor transformed,
But when anyone sees and realizes its nature
All that appears and exists is Mahamudra,
The great and all-encompassing dharmakaya.

Second, stating the nature of the Mahamudra of realization:

Naturally and without contriving, allowed to simply be,
This unimagined dharmakaya,
Letting it be without seeking is the meditation training,
But to meditate while seeking is deluded mind.

Third, stating the nature of the Mahamudra of indivisibility:

Just as with space, just as with a magical display,
While neither cultivating nor not cultivating
How can you be separate or not separate!
This is a yogi's understanding.

Once more, for the three points about the Mahamudra of conduct, first, stating the nature of the Mahamudra of self-liberation:

All the good deeds of harmful actions
Dissolve by simply knowing this nature.
The emotions are the great wisdom;
Like a jungle fire, they are the yogi's helpers.

Second, stating the nature of the Mahamudra of equal taste:

How can there be staying or going?
What meditation is there by fleeing to a hermitage?
Without understanding this, all possible means
Never bring more than temporary liberation.

Third, stating the nature of the Mahamudra of indivisibility:

When understanding this nature, what is there to bind you?
While being undistracted from its continuity,
There is neither a composed nor an uncomposed state
To be cultivated or corrected with a remedy.

Once more, for the three points about the Mahamudra of fruition, first, stating the nature of the Mahamudra of what appears and exists:

It is not made out of anything.
Experience self-liberated is dharmadhatu.
Thinking self-liberated is great wisdom.
Nondual equality is dharmakaya.

Second, stating the nature of the Mahamudra of samsara and nirvana:

Like the continuous flow of a great river,
Whatever you do is meaningful.
This is the eternal awakened state,
The great bliss, leaving no place for samsara.

Third, stating the nature of Mahamudra of ultimate perfection:

All things are empty of their own identities.
The concept fixed on emptiness has dissolved in itself.
Free of concept, holding nothing in mind;
Is in itself the path of all buddhas.

To conclude, instructing and stating the dedication:

For the most fortunate ones,
I have made these concise words of heartfelt advice.
Through this, may every single sentient being
Be established in Mahamudra.

This was given orally by the great pandita Naropa, to Marpa Chokyi Lodro at Pullahari.

These thirteen verses that concisely show Mahamudra in completeness were divided up in accordance with their meaning. The details should be known from oral teachings. Do not fix your mind on other variations; since this is copied from the old manuscript, I feel it should not be changed.

(This note was added by Shamar Kacho Wangpo. There is a saying that "The pith instructions in Mahamudra should be known from an instruction in concise words." It is the opinion of all past sublime masters who upheld the Practice Lineage that this teaching summarizes all the key points of Mahamudra instruction).

Translated by Erik Pema Kunsang. Published in Songs of Naropa: Commentaries on Songs of Realization, by Thrangu Rinpoche (Rangjung Yeshe Publications, 1997).

Dharmadhatu SG

View and Meditation of the Great Perfection

from Dzogchen Master Jamgon Kontrul Rinpoche

Homage to the Guru, the teacher.

The View and Meditation of Dzogchen can be explained in many, many ways, but simply sustaining the essence of present awareness includes them all.

Your mind won't be found elsewhere.

It is the very nature of this moment-to-moment thinking.

Regard nakedly the essence of this thinking and you find present awareness, right where you are.

Why chase after thoughts, which are superficial ripples of present awareness?

Rather look directly into the naked, empty nature of thoughts; then there is no duality, no observer, and nothing observed.

Simply rest in this transparent, nondual present awareness.

Make yourself at home in the natural state of pure presence, just being, not doing anything in particular.

Present awareness is empty, open, and luminous; not a concrete substance, yet not nothing.

Empty, yet it is perfectly cognizant, lucid, aware.

As if magically, not by causing it to be aware, but innately aware, awareness continuously functions.

These two sides of present awareness or Rigpa-its emptiness and its cognizance (lucidity)-are inseparable.

Emptiness and luminosity (knowing) are inseparable.

They are formless, as if nothing whatsoever, ungraspable, unborn, undying; yet spacious, vivid, buoyant.

Nothing whatsoever, yet Emaho!, everything is magically experienced.

Simply recognize this.

Look into the magical mirror of mind and appreciate this infinite magical display.

With constant, vigilant mindfulness, sustain this recognition of empty, open, brilliant awareness.

Cultivate nothing else.

There is nothing else to do, or to undo.

Let it remain naturally.

Don't spoil it by manipulating, by controlling, by tampering with it, and worrying about whether you are right or wrong, or having a good meditation or a bad meditation.

Leave it as it is, and rest your weary heart and mind.

The ultimate luminosity of Dharmakaya, absolute truth, is nothing other than the very nature of this uncontrived, ordinary mind.

Don't look elsewhere for the Buddha.

It is nothing other than the nature of this present awareness.

This is the Buddha within.

There are innumerable Dharma teachings.

There are many antidotes to many different kinds of spiritual diseases.

There are many words in the Mahamudra and Dzogchen nondual teachings.

But the root, the heart of all practices is included here, in simply sustaining the luminous nature of this present awareness.

If you search elsewhere for something better, a Buddha superior to this present awareness, you are deluding yourself.

You are chained, entangled in the barbed wire of hope and fear.

So give it up! Simply sustain present wakefulness, moment after moment.

Devotion, compassion, and perfecting virtue and wisdom are the most important supportive methods for completely fulfilling this naked, nondual teaching about present awareness, the innate Dharmakaya.

So always devote yourself to spiritual practice for the benefit of others and apply yourself in body, speech, and mind to what is wholesome and virtuous.

Sarva mangalam.

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