Milarepa's Mahamudra

An Eternal Now SG

Found this article very good... and Thusness did an explanation for me too Razz

A hint... this yogi has a sincere mind but was deluded by dogmatism.. (having ideas of preconceived ideas of 'purity' and 'impurity') and did not understand non-duality and emptiness. Thus Milarapa is pointing out what is the essence of emptiness is form. For a true yogi, he remains fully engaged in the myriad of activities and experiences of daily lives -- thoughts still flow, still there is engagement of pleasure, he sees with clarity pleasure, but also knows it is empty.

Thusness says: this is like what i told jonls, the transients are the buddha nature
AEN says: icic..
Thusness says: so what is the difference?
Thusness says: thoughts still flow
Thusness says: still there is engagement of pleasure
Thusness says: but what is the difference?
AEN says: its true nature is comprehended? like u said transience is buddha nature
Thusness says: what is it?
AEN says: luminous emptiness?
Thusness says: u only see in terms of definition
Thusness says: but milarepa see the actuality of experience
Thusness says: that is he will not see emptiness only
Thusness says: he sees thoughts
Thusness says: not emptiness
AEN says: oic..
Thusness says: but know it is empty
Thusness says: he sees with clarity pleasure
Thusness says: but know it is empty
AEN says: icic..
Thusness says: that is emptiness is form
AEN says: oic
Thusness says: non-duality the last part
AEN says: which one
Thusness says: The Buddhas own hands couldnt block the appearance of objects to the consciousness;
A great yogi knows there is no object behind the appearance.

Next are the insights that a practitioner has to experience/realise (the four yogas)... spontaneity.. non-conceptuality/blissfulness free from constructs... non-duality/one-taste... non-meditation.. Thusness too did indepth explanation for me.

Here's the article I'm talking about:

http://www.likeanillusion.com/milarepa-mahamudra.shtml

Milarepa's Mahamudra

Namo guru! After a stay at White Rock Vajra Fortress Cave, the Jetsun Milarepa settled at Horse Saddle Cave to enhance his practice. A tantric yogi from Gutang, feeling a tremendous faith for the Jetsun, went to see him.

Lama, said the yogi, Ive meditated for some years, but I dont think I got the point. Ive hardly developed any qualities. So would you please give me an oral instruction?

Heres everything you need to know replied Milarepa. And he sang the Song of Six Essential Points:

Mental projections way outnumber the dust motes you see in the sunlight;
A great yogi knows what appears for what it is.

At bottom, the nature of things isnt a product of causes, nor of conditions
A great yogi cuts to the core of the issue.

Even a hundred men with spears couldnt stop the thought-bubbles of consciousness;
A great yogi knows not to get hung up on them.

You cant lock up the flow of mind in an iron box;
A great yogi knows mind to be intrinsically empty.

Wisdom gods and goddesses dont say no to sensory pleasures;
A great yogi knows this full well.

The Buddhas own hands couldnt block the appearance of objects to the consciousness;
A great yogi knows there is no object behind the appearance.

Do such experiences come about step by step? asked the yogi. Or is it all at once? Skilled individuals get it at once, answered Milarepa. It comes more gradually for those of average and mediocre abilities. Some develop definitive realization, others dont, and others still get signs that look like realization, but arent really. And he sang the song of distinguishing the four yogas:

I bow down at the feet of the supreme lama!

Its the mind fixated on objects that causes samsara.
If you recognize as spontaneous
The luminous self-awareness, free of fixation,
Youll taste the fruit of the first yoga, one-pointedness.

Some talk and talk about union, yet their meditation is all conceptual,
They talk and talk about cause and effect, yet their actions are flawed,
Such petty, deluded meditations
Have no place in the yoga of one-pointedness.

Luminous mind itself, free of fixation,
Is naturally blissful, without constructs.
If you recognize your very essence to be as clear as space,
Youll taste the fruit of the second yoga, simplicity.

Some talk and talk about no elaboration, but they elaborate plenty,
They talk and talk about the inexpressible, but theyve got plenty of terminology.
Such self-obsessed meditations
Have no place in the yoga of simplicity.

In the dharma body, appearance and emptiness are not two,
Samsara and nirvana are experienced as one.
If you know the Buddha and sentient beings to have the same identity,
As many have said: thats definitely the third yoga, one-taste.

Some talk and talk about oneness, but they still want to make a point.
Such hazy confusion
Has no place in the yoga of one-taste.

Conceptual thoughts are in nature great awareness;
Cause and effect are non-dual, spontaneous.
Theyre the three bodies,
And knowing this is the fruit of the fourth yoga, non-meditation.

Some talk and talk about non-meditation, but how active their mind is!
They talk and talk about clear light, but how thick their meditation is!
Such platitudes
Have no place in the yoga of non-meditation.

Oh, what wonderful advice! exclaimed the yogi from Gutang.

An Eternal Now SG

Just posted something regarding the non-duality of cause and effect as dependent origination in E-Sangha:

What is the meaning of the word "conditioned" in "All conditioned things are impermanent." My uncle asked me and I said "Those that arise from a cause." Is that correct?

That is right, but more accurately, it should be said as 'All that arise, arise dependently', or 'cause is INSEPERABLE from effect'... you cannot separate them at all. Cause and effect arises spontaneously. Take one out, and the other goes with it.. this arises, that arises too. Take electricity (i.e cause) out, the scene in the cinema screen (i.e effect) goes with it. Inseperable.

The Buddha taught the principle of Dependent Origination as such:

When this exists, that comes to be;
With the arising of this, that arises.
When this does not exist, that does not come to be;
With the cessation of this, that ceases.

Since everything is dependent arising, inseperable from conditions, nothing has an independent, persisting existence (i.e inherent existence), lacking any permanent substance, and hence is Empty. Whatever arise are momentary, spontaneously arising appearances inseperable from conditions, without any persisting objective reality.