Plegaria a Los Ocho Nobles Auspiciosos Que Traen La Dicha

7/27/2019 Plegaria a Los Ocho Nobles Auspiciosos Que Traen La Dicha

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PLEGARIA A LOS OCHO NOBLES AUSPICIOSOS QUE TRAEN LA DICHA.

Si antes de com enzar una act iv idad se recitan estos versos, es seguro que pod remos

real izarla tal como la pensamo s, por esta razn debem os reco rdar esta plegaria.

Rindo homenaje a todos los Budas, al Dharma y a la Noble Sangha, que residen en los reinos auspiciosos

de las diez direcciones, donde toda apariencia y existencia es completamente pura, natural yespontneamente perfecta. Pueda todo sernos auspicioso!

Rindo homenaje a los ocho Sugatas: Drnmei Gyelpo, Tselten Dndrub Gong, Jampei Gyenpel, GuedrakPeldampa, Kunla Gongpa Gyacher Drakpachen, Lhunpo Tarpak Tseldrakpel, Semchen Tamchela GongDrakpei pel y Yitsim Dsepa Tselrab Drakpel. Tan slo escuchar sus nombres hace que se acrecienten losauspicios y xitos!

Rindo homenaje a los ocho Bodhisatvas: el joven Manjusri, el glorioso Vajrapani, el poderoso

Avalokiteshvara, el glorioso protector Maitreya, Kshitigarbha, Nivaranaviskambin, Akashagarbha y elnoble y sublime Samantabhadra.
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Elegantemente sostienen sus emblemas: la flor utpala, el vajra, el loto blanco,el rbol-naga, la joya, laluna, la espada y el sol. Son los sublimes que conceden buenos auspicios y xito!

Rindo homenaje a las ocho Diosas Auspiciosas, -las Diosas de belleza, guirnaldas, msica, danzas, flores, incienso, luz y perfumes-.

Llevan los ocho smbolos preciosos: la sombrilla preciosa, los auspiciosos peces dorados, el nfora quecolma todos los deseos, la exquisita flor kamala, la caracola de fama y gloria, el glorioso nudo de laprosperidad, la bandera de la eterna victoria y la rueda todopoderosa.

Son las creadoras de dicha, que hacen ofrendas a los Budas de todas las direcciones y todos los tiempos.Tan slo recordar sus cualidades esenciales, hace que el xito crezca ms y ms!

Rindo homenaje a los ocho Guardianes del mundo: Maha Brahma, Shambu, Narayana, Sahasrajna, losReyes Dhitirashtra, Virudhaka, Virupaksha el Seor de los Nagas y Vaishravana.
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Cada uno llevando su divino emblema: la rueda, el tridente, el lazo corto, el vajra, la vina, la espada, lastupa y la bandera de la victoria. Ustedes hacen que lo auspicioso y positivo crezca en los tres reinos!

Una vez pacificados todos los obstculos e influencias negativas, pueda la tarea que ahora comenzamosencontrarse con la siempre creciente plenitud y xito, y traer buena fortuna, felicidad y excelencia!

Si lo recitamos al levantarnos, veremos todos nuestros propsitos del da realizarse.Si lo recitamos al acostarnos, tendremos buenos sueos. Si lo recitamos en el momento de entrar encombate, saldremos victoriosos. Si lo recitamos antes de comenzar una actividad, el objetivo deseado serplenamente realizado.

Si recitamos esta plegaria regularmente, tendremos larga vida, gloria, renombre, riquezas, todo lo que esauspicioso, dicha y excelencia, y el sentido de nuestros deseos ser realizado tal como lo pensamos. Todasnuestras negatividades y velos sern purificados y nuestros propsitos cumplidos. Esto fue dicho por elVictorioso.

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His Holiness the XVIIth Gyalwa Karmapa, Ogyen Trinley Dorje

&

Acharya Lama Snam Rabgye in 2008

This article is humbly dedicated to

His Holiness the XVIIth Gyalwa Karmapa,


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His Eminence the IVth Jamgon Kongtrul Rinpoche, Lodr Chkyi Nyima,

to all our eminent spiritual masters,

and to the preservation & propagation of the Buddhadharma,

especially of the Karma Kagy Lineage.

Acharya Lama Snam Rabgye

A Brief Introduction to Milarepa Guru Yoga

A few selected excerpts from teachings presented during the retreat

held at Kamalashila Institute in Langenfeld

over New Years, 2006 to 2007

_____________________________________________________

I want to greet and thank older Dharma friends and new Dharma friends who are here for the first time for

having come to practice the great Guru Yoga of Jetsn Milarepa as we have done at the end of the year for the

last six years, and I want to say how happy this makes me. Being together to engage in this wonderful practice


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is extraordinary rten-brel(the Tibetan term that means interdependence). Tendrel has a very profound

connotation. It means that all things only occur and take place because they are connected and related with eachother. We are establishing an exceptional relationship by being here in order to practice Guru Yoga of Milarepa

together. Jetsn Milarepa composed a song about tendrel. Let us sing this song, entitled A Song of Meaningful

Connection before beginning our retreat.

A Song of Meaningful Connection,

composed by Jetsn Milarepa

At your feet Lord Marpa of Lhodrak I bow down,

Grant your blessings that this beggar will stay in natural retreat.

That you stalwart benefactors are so fondly gathered here

Makes the right connection for fulfilling the two concerns.

When this body, hard to get that so easily decays

Gets the nourishment it needs, it will flourish and be full of health.

When the pollen from the flowers growing in the solid ground

And the honeydew of raindrops falling from the deep blue sky

Come together, their connection is of benefit to beings,

But what gives this link its meaning is when Dharma is included too.

When a body thats illusion by its parents nursed to life

And the guiding instructions from a Lama whos reliable

Come together, this connection brings the practice of Dharma to life,

But what gives this link its meaning is when persevering heart-bone beats.


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When a cave in the rock in a valley with no human being

And someone really practicing without hypocrisy

Come together, this connection can fulfil your every need,

But what gives this link its meaning is whats known as emptiness.

When a Milarepas practice of endurance in meditation

And those from the three realms who have the quality of faith

Come together, this connection brings about the good of beings,

But what gives this link its meaning is compassion in a noble heart.

When a skilful meditator meditating in the wilderness

And a skilful benefactor proving the wherewithal

Come together, this connection leads to both gaining buddhahood,

But what gives this link its meaning is to dedicate the merit.

When an excellent Lama endowed with compassionate heart

And an excellent student with endurance in meditation

Come together, this connection makes the teaching accessible,

But what gives this link its meaning is the samaya it brings about.

When the gift of abhisheka with its blessing that works so fast

And the fervent trusting prayer where youre praying it will come to you

Come together, this connection gets your prayer well-answered soon,

But to give this link its meaning a little bit of luck might help.

Oh Master Vajradhara, the essence of Akshobhya,


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You know my joys and sorrowsand what this beggars going through.

Let me speak a little bit about the great Tibetan yogi and saint Milarepa so that you know who he was. We

belong to the oral transmission lineage of Jetsn Milarepa. When and where did this sacred lineage begin? It

originated with the Primordial Buddha Vajradhara, who had two transmission lineages, a long one and a shortone. Buddha Vajradhara handed down the short transmission lineage to Shri Tilopa. Having realized them, he in

turn gave the entire transmission of the sacred teachings to Mahapandit Naropa, who accomplished the results

and then passed them down to Marpa Lotsawa. The great translator Marpa undertook the long journey from

Tibet to India three times to receive the sutra, Mahamudra, and secret mantrayana teachings from MahapanditNaropa. Marpa brought the entire transmission lineage to his homeland, perfected the practices, and translated

them into the Tibetan language. It is said that Marpa and his great teacher Naropa spent 16 years and 7 months

in all together. That is how the teachings were brought to the wonderful Land of Snow. Lord Marpa had manyeminent disciples, but he chose Milarepa as his heart-son and transmitted the entire teachings to him.

Many great scholars andsiddhas(realized masters) were born in Tibet, and the king of all Tibetan siddhas isJetsn Milarepa, also known as Shepa Dorje, Laughing Vajra. Lord Marpa didnt make it easy for his heart-

son, though. Before giving him any teachings, he had Milarepa build four towers, which each stood for an

aspect of enlightened activity. The first tower that Milarepa had to build represented pacifying activity. The

second tower represented enriching activity. The third stood for magnetizing activity, and the fourth stood forforceful, subjugating activity. Marpa had Milarepa tear down the first three towers after he completed them and

let the fourth stand. It is called Sengar Gutok, which means the 9-story tower. Marpa was extremely happythat Milarepa had persevered and completed building the fourth high tower without giving up.

Milarepa had to go through seven severe hardships before he received any Dharma teachings from Lord Marpa,

who often lost his temper and became quite angry with him. Milarepa never lost hope and never doubted Marpa

Lotsawa. He never became discouraged and, without complaining, he never hesitated to fulfil the immensedemands that the stern translator expected of him. Milarepa followed through and accomplished all feats, which

not only made Marpa very, very happy, but was the reason why Marpa trusted him fully and why their teacher-

disciple relationship, tendrel, was so extraordinary and profound. There are many stories that illustrate their

meaningful connection, which I will only speak about briefly here. Continuing, after his devoted disciple hadpersevered so faithfully, Marpa gave Milarepa the refuge vows, the lay practitioners vows, and the bodhisattva

vows. Later he gave Milarepa all teachings and transmissions of vajrayana, which is also called secret

mantrayana. Following, he gave him the entire empowerments and transmissions that belong to the whisperedtransmission lineage, which is the lineage that is only transmitted to one disciple by a master. Having done so,

Marpa told Milarepa, Now practice that.

Milarepa bade his beloved teacher farewell and went to stay in a cave in Lhodolung, which is situated in South

Tibet, the district where Marpa Lotsawa lived. Milarepa meditated in complete solitude for 11 months in this


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great cave that has the name Damnyl Lungten-ki-phug. Afterwards, he moved from one cave to the next and

practiced. There are six outer caves, six inner caves, six secret caves, and two other caves where he meditatedand that are known to this day - 24 in all, and we can visit them. The term rdzongis a part of the name of each

cave and actually means castle, fortress. This word is well-known in Bhutan, where there are many huge

castles and fortresses. Of course, caves arent big castles, but they were for Milarepa. He meditated in caves for

the rest of his life and in that very body attained fruitionrealization of Buddha Vajradhara, which is perfectand complete buddhahood.

If one only hears Milarepas name and thinks of him, one will have established a very beneficial tendrel, a mostexcellent connection with him, and - through the power of his realization, the wishing prayers he made, and his

blessings that never weaken or wane - one will not be born in lower realms of existence for seven lifetimes.

Therefore it is very good to sing A Song of Meaningful Connectionthat he composed in order to receive hisunfailing and wonderful blessings. Then ones connection with his enlightened body, his enlightened speech,

his enlightened mind, and his enlightened qualities will grow.

The term rten-brel, tendrel, is paramount to Buddhism because this little word denotes and connotes thateverything that occurs and takes place is due to causes and conditions, which means to say that relationships

and connections between causes and conditions create the world. The qualities of the bodhisattva levels andgrounds that vajrayana practitioners aspire to accomplish while practicing the path to buddhahood arise in

dependence upon cultivating very special causes, conditions, and connections. Jetsn Milarepa tells us in whichway beneficial results depend upon exceptional causes, conditions, and connections in A Song of Meaningful

Connection. So, it is important to create, develop, and cultivate them if one hopes to progress and mature

spiritually. Let us meditate this for a short while now.

We will practice Guru Yoga of Milarepa and I will explain the meaning of each step to participants of this

retreat. It is necessary to be prepared and to know the meaning of the Sadhana when engaging in this meditationpractice. Let me say in this brief excerpt that taking refuge and giving rise to bodhicitta are a very important

component of Guru Yoga practice. Taking refuge is like opening the gate to all practices in Buddhism, and

giving rise to bodhicitta opens the gate to mahayana. Therefore, every practice in our Kagy tradition always

commences with the recitation of these two prayers.

Students of every Buddhist tradition take refuge in the Three Jewels - the Buddha who is the teacher, the

Dharma that is all teachings of the Buddha, and the sangha that is the community of practitioners and helpers.Vajrayana disciples also take refuge in the Three Roots - the Lama who is the source of all blessings, the

yidams who are the source of all extraordinary accomplishments, and the protectors who are the source of all

enlightened activities. In The Guru Yoga Ritual Text of Milarepa, the Three Jewels and Three Roots arecombined and referred to as the Three Rare and Precious Ones, which Jetsn Milarepa personifies. What does

this mean? Jetsn Milarepas mind is that of a fully awakened buddha, i.e., he is a buddha. His speech is the


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Dharma, and his body is the sangha. Furthermore, his enlightened mind is the Lama; his enlightened speech is

symbolized by the yidams, and his pure body is the Dharma protectors. Vajrayana disciples connect with theenlightened qualities of the Jetsn by practicing his Guru Yoga Sadhana, until they and all living beings have

attained the same state. As expressed in the bodhicitta prayer, a practitioner promises to help all living beings

attain the pure realm of Milarepa, the pure realm of Kagy.

Another important section of the practice is the recitation ofThe Seven-Branch Prayer. Reciting this prayerwith sincerity helps disciples overcome impediments to realization. The purpose of each branch in short: (1)

Prostrating to the Lama is a skilful means to purify ones pride. (2) Making offerings is a skilful means toovercome ones miserliness. (3) It is only possible to carry out beneficial or harmful actions because one clings

to duality, so one recognizes and confesses, thus purifying ones negativities by reciting the third verse of the

prayer. (4) The fourth branch is a very skilful means to be happy about ones own accomplishments as well asthose of others. Rejoicing in others prosperity counters ones own jealousy. The spiritual accumulation of merit

that one gains by rejoicing in the good of others is just as big as that of the person who actually accumulated the

merit. Beginning practitioners can become jealous when they see or learn that others are more spiritually

advanced than they are. So, reciting this line fervently is worth it, and then jealousy has no chance. (5) The fifthbranch of the prayer is requesting the buddhas to continue turning the Wheel of Dharma. It is the antidote to the

fundamental mind poison, which is ignorance as to the way things are and the way things appear. (6) The sixthline of the prayer is requesting the buddhas not to enter nirvana, but to remain here, which is the antidote to

ones wrong views. (7) The seventh line is the same in all seven-branch prayers and is dedicating the merit ofanything good that one has been able to accomplish through ones practice for the benefit and welfare of all

living beings. Dedicating the merit is the means to prevent the good that one has been able to accomplish never

to be exhausted or to end, but to increase more and more. In the Guru Yoga of Milarepa, The Seven-BranchPrayer is followed by the heart-felt wish that samsara fully empty out.

In order to engage in a vajrayana practice like Guru Yoga of Milarepa, a disciple must have received the

empowerment, the oral reading transmission, and the concise meditation instructions from a qualified andauthentic Lama. Before closing this short excerpt of a few selected teachings presented during the retreat and

before reciting the traditional dedication prayers, let us sing the following short dedication:

All you sentient beings I have a good or bad connection with

As soon as you have left this confusd dimension,

May you be born in the West, in Sukhavati,

And once youre born there, complete the bhumis and the paths.

Dedication


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Through this goodness, may omniscience be attained

And thereby may every enemy (mental defilement) be overcome.

May beings be liberated from the ocean of samsara

That is troubled by waves of birth, old age, sickness, and death.

May bodhichitta, great and precious,

Arise where it has not arisen,

Never weakening where it has arisen.May it grow ever more and more.

May the life of the Glorious Lama remain steadfast and firm.

May peace and happiness fully arise for beings as limitless in number as space is vast in its extent.

Having accumulated merit and purified negativities,

May I and all living beings without exception swiftly establish the levels and grounds of buddhahood.

Photo of His Holiness Gyalwa Karmapa with Lama Snam courtesy of Lama Snam. Translated into English &

edited by Gaby Hollmann in reliance on the excellent simultaneous German rendering offered during the retreat

by Brbel Schmitt. A Song of Meaningful Connection translated by Jim Scott, publ. by Marpa Transl. Com.,

Nepal, 1996, pages 19-24. Lotus flower generously offered by Yeunten, Nguyenthi Mydung. Copyright LamaSnam Rabgye & Kamalashila Institute in Langenfeld, Germany, 2009.

May the truth of the teachings spread throughout the world &

bring peace and happiness to all living beings!


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(3)El Canto de las Siete Verdades

A ti, Marpa el Traductor, mi reverencia;te ruego incrementes en m la mente-bodhi.Sea cual fuere la belleza de un canto,Ser solamente un sonido para aquellosque no captan la verdad.Si una parbola no est acorde con la enseanza del Buda,a pesar de la mucha elocuencia que pueda tener

no pasar de ser slo un simple eco.Si uno no practica el dharma,

aunque

se proclame muy erudito en la doctrina,slo ser un autoengaado.Vivir en soledad es aprisionarse a s mismo,si uno no practica la instruccin de la Transmisin Oral.Trabajar en el campo no es sino un castigo,si uno descuida la enseanza del Buda.Para aquellos que no guardan su moral,

las oraciones son slo deseos.Para quienes no practican lo que predican,la oratoria es una prfida mentira.Evitar las malas acciones amengua en s los pecados;hacer buenas obras es ganar mritos.Permanezcan en soledad y mediten a solas.El mucho hablar no es de ningn provecho.

Sigan mi canto y practiquen el dharma!

Plegaria de aspiracin al Mahamudra

Namo Guru

Lamas, Yidams, deidades de los mandalas,

Vencedores y sus hijos de las diez direcciones y los tres tiempos,

Ruego que volvais hacia mi vuestra mente de amor
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a fin de que mis anhelos se realicen, por vuestra gracia, tal como son.

El practicante genuino Rangjung Dorje, tambien conocido como el tercer Karmapa escribi una plegaria de aspiracion al

Mahamudra que sintetiza de forma magistral todo este potente sistema.

Si sientes una conexion con el, puedes utilizar esta plegaria como base de tu practica, ya que a medida que vayas

progresando iras descubriendo nuevos significados que antes permanecan ocultos debido a tu confusion mental.

La mente de amor es la bodichita, que debe ser nuestra motivacion si queremos poder realizar nuestros anhelos de

ayudar a los seres sintientes a salir de la rueda del sufrimiento.

La gracia es el impulso que se consigue cuando conectamos con el linaje: no estamos solos en esta aventura, sino que

formamos parte de una gran expedicion atemporal de seres que quieren alcanzar la iluminacion para poder ser de

utilidad a los seres.

En el contexto de la practica, es importante renunciar a la confusion y tomar refugio en la mente despierta y en los que

la encarnan en un grado elevado. Esto es lo que hace Rangjung en esta primera estrofa: conectar con el LINAJE

mahamudra.

Tambien est pidiendo que los yidams o deidades de meditacion con los cuales tiene una conexion, re-despierten y le

ayuden a practicar correctamente. Cada yidam simboliza una practica concreta que el practicante ha trabajado a lo

largo de sus vidas, y que de alguna forma se encuentra latente en el subconsciente esperando el momento propicio

para retomar el trabajo ah donde se dej.

Dicho esto, comprendida esta primera estrofa crucial para el exito de nuestra practica, ESTUDIA, REFLEXIONA y MEDITA

sobre ella para que tus pasos sean firmes y seguros en este tramo que te acerca al campamento Madiamaka.

Aprendiz egipcio, tomate en serio tu trabajo si quieres recibir el salario de una mayor comprension y capacidad

operativa.

- This is a very condensed and precious explanation of what Buddhism is all about. So take your time toread this text bit by bit and repeatingly. When you clearly analyze and feel able to accept the meaning,you more or less hold the key to understand most other Buddhist texts and (very important!): the main

purpose or goal of meditation, whatever technique or method is used (e.g. shine, deity yoga, awareness).This teaching by HH. Kalu Rinpoche should be printed in gold letters and illuminated with sparkelingrainbows of enlightenment! So download this text at the bottom of this page and digest at home :-)

The Mahamudra.(1).experience and approach is perhaps the quintessence of all Buddhadharma.(2). Inorder for this quintessential approach to be effective, we must have some understanding of the nature ofthe mind that we are attempting to discover through the Mahamudra techniques.

Mahamudra has three aspects: foundation, path, and fruition. Foundation Mahamudra is theunderstanding which is based on our appreciation of the nature of mind. This must be augmented by the


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process of path Mahamudra which is direct experience and acclimatization to that nature of mindthrough meditation. Finally, there is the fruition or result aspect of Mahamudra, which is theactualization of the potential inherent in the nature of mind. This actual aspect of transcendingawareness includes the Dharmakaya.(3), Sambhogakaya.(4), and Nirmanakaya.(5).as the facets ofcompletely enlightened experience. It is not beneficial to speak of Mahamudra lightly; we must notignore any of these three aspects of the Mahamudra approach.

.Foundation Mahamudra implies a deep appreciation and understanding of the nature of mind. When

we say that this is the correct view, we do not use the phrase in a casual sense. Very often, we say, "Well,in my view, such and such is the case," but this does not necessarily mean that we have understood it atall. We may say, "I believe in previous existences," or, "I don't believe in future existences," but veryoften our talk is not based on experience and appreciation, but merely on an idea to which we give lipservice. What is meant in foundation Mahamudra is a thorough appreciation of the nature of minditself, the mind with which we are working, and the mind which we are attempting to discover.

To get a deeper understanding of the nature of mind itself, we can quotes the authority of enlightenedmasters of the lineage as a guide. The third Karmapa, Rangjung Dorje), wrote a prayer of aspiration forthe realization of Mahamudra in which he said, "It is not existent because even the Buddha could notsee it, but it is not nonexistent because it is the basis or origin of all samsara .(6).and nirvana.(7)." It does

not constitute a contradiction to say that mind neither exists nor does not exist; it is simultaneouslyexistent and nonexistent.

Let us consider the first part of the statement that the mind does not exist. We take into account thatthe mind is intangible. One cannot desscribe it or find it. There is no fixed characteristic that wenormally ascribe to things which we can ascribe to mind. Consciousness does not manifest with anyparticular color, shape, size, form or location. None of these qualities has anything to do with the natureof mind, so we can say that the mind is essentially empty of these limiting characteristics.

Even the fully enlightend Buddha Shakyamuni.(8).could not find any thing that is mind, because themind does not have identifying characteristics, This is what Rangjung Dorje meant when he said, "It

does not exist because even the Buddha could not see it."

So, then, is mind nonexistant? No, not in the sense that there is nothing happening. That whichexperiences confusion, suffering, frustration and all the complexity of samsaric existance is mind itself.This is the origin of all unenlightened experience; it is within the mind that all unenlightened experiencehappens.

On the other hand, if the individual attains enlightenment, it is mind which is the origin of theenlightened experience, giving expression to the transcending awareness of the various kayas.(9).

This is what Rangjung Dorje meant when he said, "One cannot say that is does not exist, because it is

the basis for all samsara and nirvana." Wether we are talking about an enlightened state of being or anunenlightened one, we are speaking about the state of experience that arises from mind and isexperienced by the mind. What remains if mind neither exists nor does not exist? According toRangjung Dorje, this is not a contradiction, but a state of simultaneity. Mind exhibits, at one and thesame time, qualities of nonexistance and qualities of existance. To state naively that mind exists is to fallinto one error; to deny the existance of anything at all is to fall into another error. This gave rise to theconcept of what is called the Middle Way or Madhyamika. Finding a balance between those two beliefs,where there is simultaneous truth to both, is the correct view, according to the Buddha's description ofthe nature of mind.


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When we hear a guru make the statement, "Mind does not exist; mind does not not.exist; but it is at thesame time existent and nonexistent, and this is the middle view," we may say, "Fine, I can accept that,"but that is not enough. It is an idea that may appeal to us, a concept with which we are comfortable, butthat kind of understanding lacks any real spirit or depth. It is like a patch you put on your clothes tohide a hole. One day the patch will fall off. Intellectual knowledge is rather patchy in that way. It willsuffice for the present but it is not ultimately beneficial.

This is not to say that intellectual knowledge is unimportant. It is crucial because it is that which gives

us the ability to begin to develop personal experience of what is being discussed. However, mereunderstanding on a superficial or intellectual level should not be mistaken for the direct experience. Wecan only arrive at that through meditation and the continued analysis of our own experience. The valueof intellectual knowledge is that it is a springboard to deeper, more intuitive experience.

First, then, we say that mind is essentially empty, that is not describable as some thing. Other thanusing the label mind., there is no thing that could be further described in terms of form, shape, size,color or any distinguishing characteristic.

Beyond this essential emptiness, we can make the statement that mind is like space. Just as space is all-pervasive, so is consciousness. The mind has no problem conceiving of any particular place or

experience. While we have attempted to describe the indescribable by saying that mind is essentiallyempty, that is not the complete picture. We are speaking of something that is oviously qualitativelydifferent from simple space. We need to remember that when we are using these terms, we areattempting to describe something that is indescribable. However, that does not mean that it cannot bedirectly experienced. The person who is mute is still able to experience the sweetness of sugar withoutbeing able to describe it to anyone else. Just as the mute person has trouble describing the taste of sugar,we have trouble describing the nature of mind. We search for examples and metaphors that will give ussome idea of what is being experienced.

Another aspect of the nature of mind is its luminosity. Normally we think of this term in a visual sense.We think of a luminous body like the sun or the moon which shines and gives off light. However, this is

merely a metaphor to give us some idea of what is being hinted at. To say that the mind is luminous innature is analogous to saying that space is illuminated. For example, we can have empty space and theremight be no illumination; then the space would be obscured. There is space, but no ability to see clearly;there is no direct experience possible in complete darkness. Just as there is clear vision in illuminatedspace, so in the same way, while mind is essentially empty, it exhibits the potential to know, which is itsluminosity. This is not a visual experience per se, but the ability of mind to know, perceive andexperience.

In our continuing attempt to describe the nature of mind, to describe the indescribable, we next speakof the unimpeded or unobstructed dynamic nature of mind. It will be useful to divide this element ofunimpededness into a subtle and a gross aspect. The most subtle or fundamental level of the unimpeded

quality is an awareness of the emptiness and luminosity of the mind. The mind is essentially empty andhas this illuminating potential to know and experience.

The coarse of gross aspect of the unimpeded dynamic manifestation of mind is conscious experience,which does not depart from emptiness and luminosity, but is the experience of, for example, seeing andrecognizing form as form, hearing and recognizing sound as sound, and so forth. This is the ability ofmind to experience the phenomenal world, to make distinctions, to make value judgments based uponthat discrimination.We may utilize a metaphor here. The Emptiness of mind is the ocean; the luminosity of mind is the

sunlit ocean; and the unimpeded dynamic quality of mind is the waves of the sunlit ocean. When we take


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the waves of the sunlit ocean as an event or situation, it is not as though we are trying to seperate oceanfrom waves from sunlight; they are three aspects of a single experience. The unity of these three aspectsforms the seed or potential for enlightenment. They are the pure nature of mind; the impurity ofobscurations, ignorance and confusion overlays what is inherently the nature of mind itself.

There has always been the pure nature of mind and there has always been fundamental ignorance inthe mind. The essential empty nature of mind has never been recognized for what it is; the luminousnature of mind has ever been experienced for what it is; and the unimpeded or dynamic manifestation of

mind, this consciousness, this awareness, has never been directly experienced for what it is. Because thislevel of ignorance is so subtle and so fundamental, and because it is co-existent with mind itself, it hasbeen valid as long as mind itself has been valid. We speak of it as co-emergent ignorance.

Just as there are subtle and gross aspects to the dynamic awareness of mind that we noted earlier,there are subtler and coarser aspects to the ignorance of mind. We have already spoken of thefundamental level of co-emergent ignorance, the lack of direct experience of the empty, clear andunimpeded nature of mind itself, and this is the subtle aspect of co-emergent ignorance.

There is second level of ignorance that we might distinguish which is termed labelling ignorance; it is amore conventional or relative ignorance. Not only do we lack direct experience of the essential emptiness

of mind, for example, but we substitute the self or ego for that experience. The individual mind assomething ultimately real is a distortion that has taken place, due to a lack of direct experience, and thisis an example of labelling or relative ignorance. Likewise, due to a lack of direct experience of the clarityand luminosity of mind, there is a projection of something other than the mind, an object other than thesubject. This is again a relative level of ignorance. Rather than being a simple lack of direct experience,there has been a distortion into some.thing.

So the second level of obscuration in the mind is the aspect of ignorance which begins to label things asI and other. Lacking direct experience, the distortion takes place on a coarser level of dualistic fixationbetween subject and object.

Once we have this dualistic framework, of coarse, emotionality develops and action takes place.Karmic tendencies are reinforced by actions based on the emotional confusion which springs fromdualistic clinging. All of it is based upon the fundamental ignorance which is the lack of directexperience of the nature of the mind itself.

The nature of mind is like empty space, like the sky, which at present is filled with clouds and fog andmist and periodically has all kinds of activity such as hailstorms, snowstorms, rainstorms and thunderand lightning. This activity does not change the fact that the empty space is still present, the sky is stillthere. However it is temporarily obscured by all these activities. The reason the Buddha presented histeachings, which encourage basic moral choices between virtuous and nonvirtuous actions andencourage the practice of meditation, is to eliminate the obscuring and confusing aspects of our

experience. This permits the inherently pure nature of mind to become more obvious and be discovered,just as the sun becomes more obvious as the clouds begin to dissipate.

As the most effective means to bring about that transformation rappidly and directly, the Mahmudraapproach has no equal. It gives us the most powerful methods to turn the balance, to eliminateobscurations and allow that manifestation to take place. Our present situation as unenlightened beings isdue to the victory of ignorance over intrinsic awareness; Mahamudra speeds the victory of awarenessover ignorance.

When we are concerned with foundation Mahamudra, then, we first and foremost need to be exposed


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to ideas. This should take place in the presence of a teacher who holds the transmission and canaccurately introduce us to the concepts which are the theoretical underpinnings of the Mahamudraapproach. After we receive the teachings and understand what is being said, we take them home with usand begin to apply them to our own experience. We say to ourselves, "Well, mind is empty, clear andunimpeded. What do I experience when I experience mind? Does it exist; does it not exist?" We checkwith our own experience. That is very beneficial for developing a kind of mental construct from whichwe can work, though it is not the ultimate experience. Conceptual understanding is only a springboard,because the theme of Mahamudra is spontaneity and uncontrivedness, and it is still a very contrived

situation to.think.of the mind as being empty. To directly experience the nature of mind itself requiresmeditation.

So on this foundation level of Mahamudra, the analytical approach is followed by, and interwovenwith, the more intuitive approach of relaxing the mind in its own natural state. The particular skillrequired is that it must be a state of total relaxation which is not distracted or dull. It is not an objectiveexperience of looking for the mind or looking at the mind. On the other hand, it is not a blind process;we are not unaware. There is seeing without looking; there is dwelling in the experience without lookingat the experience. This is the keynote of the intuitive approach.

While the mind is poised in the state of bare awareness, there is no directing the mind. One is not

looking within for anything; one is not looking without for anything. One is simply letting the mind restin its own natural state. The empty, clear and unimpeded nature of mind can be experienced if we canrest in an uncontrived state of bare awareness without distraction and without the spark of awarenessbeing lost. The pure nature of mind calls to mind an image such as the sun or the moon, a luminousbody. The unimpeded nature of mind permits the act of thinking of this form in the first place, and wecan rest in the bare perception of that form without any further elaboration; we dwell in the bareawareness of that form.

Thus one's approach in developing the foundation aspect of Mahamudra is, at times, an analytical orconceptual approach of examining the mind from the point of view or trying to locate it, describe it ordefine it, and at other times an intuitive approach of dwelling in the experience of total relaxation of

mind, an uncontrived state of bare awareness which allows the experience of the nature of mind to arise.

The third Karmapa wrote a prayer in which he said that confidence comes of clearly establishing theparameters of practice by defining the nature of mind precisely. Then the confidence of actuallyexperiencing and appreciating it on an intuitive level completes the foundation. The prayer describesmeditation as remaining true to that experience by refining through continual attention to andabsorption in that experience. Path Mahamudra is the refining of and attending to the basic experienceof the nature of mind and refine it, then at a certain point, an automatic quality arises; the experiencehappens without one generating it or discovering it. The mind is subject to very little distraction at all.When this occurs, one has entered into the level of path Mahamudra which is termed .one-pointedness.orfocus on a single thing. In this case, the focus is on a single aspect of experience, the experience of mind

nature. Traditionally there are three degrees of this one-pointed experience: a lesser degree of intensity,an intermediate, and a very intense degree.

As meditation continues, the next clearly definable stage is a certain spontaneity, where the experienceis no longer the result of any particular effort; to think of meditation is to have the experience. Onebegins to discover the incredible simplicity of the nature of mind, absolutely free from any complicationand this, in fact, is the name given to the second phase of experience, .simplicity,.the freedom fromcomplication. Traditionally this phase also has three degrees of intensity; a lesser degree, anintermediate degree, and a very intense degree.


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In the beginning, one is meditating for short and frequent periods of time rather than attempting longperiods of forcing the mind. But as experience accumulates and simplicity arises, one's meditationnaturally begins to be longer and longer duration. Soon the phase termed .one flavor.arises, which is theexperience of the essential quality of all aspects of phenomenal experience. Soon, seeing form, hearingsounds, smelling smells, tasting tastes, feeling textures, thinking thoughts, formless states of awarenessand form states of awareness all have the same flavor. One perceives the underlying essential nature ofthese experiences, rather than being concerned with the superficial content. This is the third phase ofthe experience of path Mahamudra, the unique flavor of all aspects of one's experience, and again, it has

different degrees of intensity forming a spectrum of experience, rather than clearly defined steps.

The spontaneity of the experience will take over completely so that there seems no need to meditate atall. The experience arises without there being any particular thought of meditating. This is a glimpsewhich itensifies further to become the actual experience of the nature of mind without there being anythought of meditation. The most intensive degree of this stage is that meditation and being become one.At that point there is no longer any distinction between meditating and not meditating because one isalways meditating. The full experience of this is the most intense degree of the fourth phase of pathMahamudra which is termed.beyond meditati on..The sustained experience of this phase is the result ofall one's efforts, Mahamudra. It is the quintessential experience, the pinnacle experience in terms of theattainment of enlightenment and realization.

It is important to identify the context of the Mahamudra experience. Tradition assures us that anyapproach, other than one's own efforts at purifying and developing oneself and the blessing that onereceives from an authentic and qualified guru.(10), is stupid. Of course, at a certain point, the practicebecomes spontaneous and the efforts to purify oneself and to develop devotion to receive blessings fromone's guru become second nature. However, this does not become spontaneous until the intense level ofthe simplicity experience, the second phase of Mahamudra practice, when the practice of meditationbecomes one's purification, one's development and the receipt of blessing from one's guru. Thefundamental identity of the guru's mind and one's own mind begins to be directly perceptible; one'sdeepening awareness assures further development of merit and the further purification of obscurationsand negativity; there is no necessity to formally supplicate one's guru, meditate upon one's guru or

generate devotion in order to receive blessing, because the meditation practice carries one along.

Up to that point, however, the efforts that we make to purify ourselves, to develop our devotion andopen ourselves to the guru's blessing are absolutely crucial. Only present exertions will convey us to thetime when they are no longer necessary; the practice of meditation becomes the process of purification,the process of development and the process of receiving blessing.

- This teaching was given by Ven. Kalu Rinpoche at a meditation retreat in Marcola, Oregon, USA, in1982 and edited from tapes by a team of translators. It is part of the book: H. E. Kalu Rinpoche 'TheFoundations of Tibetan Buddhism' (Snow Lion Publications, Ithaca, NY USA).

- Some Annotations(1).Mahamudra = Great Seal (Sanskrit) ~ (2) Buddhadharma = teachings (dharma) of the Buddha ~ (3) Dharmakaya = enlightened

mind of pure light and emptiness (our immament etheric Buddha nature of light and sound; the formless and non-dualistic 'reality')

~ (4) Sambhogakaya = the mind in a various dreamlike form-body's (like during sleep or having visions of e.g. deities, ghosts,

various magical emanations) ~ (5) Nirmanakaya = the mind in a physical body (physical 'reality') ~ (6) Samsara = world of illusion,

ignorance and karmic restrictions (our obvious 'reality'). In the Buddhist view even the worlds of highly realized gods and goddesses

are not free of illusion and karmic restrictions ~ (7) Nirvana = state of emptiness (beyond illusion, ignorance and coarse karmic

restrictions / our hidden 'reality') ~ (8) Buddha Shakyamuni = the historical Buddha ~ (9) kayas = embodyments/states

(Nirmanakaya, Sambhogakaya, Dharmakaya) ~ (10) guru = spiritual friend, experienced practitioner and teacher (p.s. in case you

don't find such a person, try to visualize a radiant golden Buddha in front of you or sitting on top of your head, blessing you with

radiating golden or rainbow-colored light, becoming your personal guru, and by melting into your heart)


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Download ZIP/Text Version (9 kb)../..Print Text Version (A4)

- Other Buddhist Pages on this SiteKalu Rinpoche(small bio),Kalu Rinpoche(Photo)*

Biographical Notes on Ven. Kalu Rinpoche.*Kalu Rinpoche: The 6 Bardos-.*Lama Yeshe: Buddhist Way of ThoughtLama Yeshe, A Milestone in my LifeGeshe Rabten: Buddhist PhilosophyBiographical Notes on Tenga RinpocheGangchen Tulku, The Healing LamaGangchen Tulku(Photo Impressions)Tibetan Art (Thangka Gallery # 1)Shine MeditationMentor (White Manjushri Thangka)Book Recommendations (Tibetan Buddhism)Alex Grey: Nature of Mind

- Some Minor Buddhist SubpagesGeshe Rabten(small bio)Zong Rinpoche,Tenga Tulku(small page)

Gangchen Tulku & Panchen trul R.,Panchen trul RinpocheAmitayus BuddhaLama Yeshe & Lama Zopa(Photo)Vajrapani PaintingGreen Tara Painting(by A. Weber)8-armed Green TaraShakyamuni Buddha(Painting)Heruka-ChakrasamvaraGolden Nagaradja,Nagaradja(detail)Vajrakila HerukaSkyblue Manjushri,Naga GoddessesPsychedelic Buddha(Buddha Families)

Initiation Photo(H. Taeger)Retreat Confirmation(H. Taeger)H. Taeger: Thoughts & Quotes
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