Mahamudra Teaching - Dharma Media

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Progressing From Cascading Stream to Wide River to Vast Ocean Two Methods and the Method of Realization Questions and Answers Intellectual Understanding vs. Actual Realization Of Fame and Fortune Plow and Sky Metaphors Ngondro and Mahamudra The Lama of Many Lifetimes and When One Can’t Find a Teacher Experiencing Difficulties with Rituals Buddha Nature Mahamudra, Buddha Nature Within All Sentient Beings "I Think I Can" The Meaning of Sangye Outer, Inner, and Ultimate Refuge Mind "Free-From-Elaboration" Progressing in Practice The Four Yogas Distinguishing Between Practice and Non-Practice Fanning the Embers of Practice Sustaining Mind, Free From Acceptance and Rejection Bringing Suffering and Confusion to the Path An All-Inclusive Practice The Three Kayas Practice and Establishing the View of Clarity All Within One, One Within All Inseparable Emptiness and Compassion Ending Karma and the Unity of the Two Truths Arising and Completion The Nature of Realization One-Taste and Impermanence Practice in Daily Life and the Highway Toward Enlightenment Inner and Outer Deities and Demons One-Taste and Non-Meditation Introducing Whatever Arises as the Nature of Mind The Essence of Conceptual Thoughts as Dharmakaya Actions Free as the Wind and Meditation Free From Fear or Attachment Mindfulness and Meditation Sessions Confusion Dawning as Wisdom "To Realize or Not to Realize" The Luminosity of Great Bliss The Five Wisdoms Ignorance and Sleep Dawning as Wisdom Hesitation and Complete Confidence
Conclusion Realization of the One Meaning and the Five Wisdoms The King of Old Yogis View, Meditation and Conduct – Advice for Various Level The Practice of Realization Preface The Gar family has been renowned in Tibet for many centuries. In the seventh century, one of Garchen Rinpoche’s ancestors was considered to be a great government minister for the King Songsten Gampo. During the twelfth century, Gar Chödingpa was one of Lord Jigten Sumgon’s foremost disciples. In later years, Gar Tenpay Gyaltshen benefited many sentient beings by serving as the regent of the Drikung Kagyü lineage. Also Gar Chökyi Nyima was known to be a great yogi. The incarnations of Garchen Rinpoche have upheld the Dharma throughout the history of Tibet. His Eminence Gar Könchog Nyidon Nyima Chökyi Senge was born in 1936. His Holiness Zhiwe Lodrö (the prior Chetsang Rinpoche, 1886 – 1943) recognized him to be the incarnation of Garchen Thrinley Yongchap. From the age of seven to twenty-two he stayed at the Drikung monastery called Lho Miyel-gon. At a young age he was given a special ordination during which he recognized Lord Jigten Sumgon in a portrait and said, “This is my lama.” During this period his former disciple, Chime Dorje, taught Rinpoche. When Garchen Rinpoche was thirteen, Chime Dorje gave him the Mahamudra teachings. Thereafter he received all the Drikung Kagyü empowerments and teachings, started ngondro practice, and studied the Six Yogas of Naropa. During the Cultural Revolution there were no Dharma teachings. However, he secretly received instructions from Khenpo Münsel. With great perseverance, he practiced the teachings for twenty years. Khenpo Münsel was very pleased and said; “He is a very special bodhisattva incarnation. Of this there is no doubt.” Garchen Rinpoche is currently establishing a Buddhist College at his monastery Lho Longkar Gön for about one hundred monks. Whatever food or wealth he receives as offerings is always used for the monks and nuns. He keeps nothing for himself. He is very respectful to all persons. With lovingkindness, compassion and bodhicitta he thinks only of how to benefit others. (Background notes are taken from the article “Introducing…His Eminence Garchen Rinpoche” in the Dharma Wheel, the quarterly newsletter of the Tibetan Meditation Center, Vol. 4, Spring, 1997). This text contains Mahamudra teachings given by Garchen Rinpoche during his first visit to the United States in 1997. These teachings are based on the teachings of Lord Jigten Sumgon as clarified by Rinpoche’s own experience and realization and thus represent a unique record of the transmission of Mahamudra in the Drikung Kagyü lineage. In this respect, this is truly a remarkable set of teachings, stemming from the father of the Drikung Kagyü lineage. These teachings were given in San Francisco, California, U.S.A. on July 27 and 28, 1997 and translated “on the fly” by Khenpo Könchog Gyaltshen. Khenpo is unusually qualified to translate these teachings, having authored several books on Mahamudra and the teachings of the Drikung Kagyü
Page 1: Drikung Kagyu Mahamudra Teachings b
Page 5 and 6: we don’t know how to become free
Page 7 and 8: quality of practice was completed.
Page 9 and 10: Impermanence So when we have this p
Page 11 and 12: So this putting emphasis on the con
Page 13 and 14: opportunity to develop great compas
Page 15 and 16: position, with the right leg and fo
Page 17 and 18: This morning’s instruction has be
Page 19 and 20: and this suffering, one sees that t
Page 21 and 22: For example, when you have an impor
Page 23 and 24: One time a guitar player met Buddha
Page 25 and 26: Bodhicitta and cause and effect are
Page 27 and 28: called ordinary achievements. These
Page 29 and 30: Question: “How do you continue to
Page 31 and 32: So do these practices with the base
Page 33 and 34: Buddhahood?” We shouldn’t be di
Page 35 and 36: upon which we have to place emphasi
Page 37 and 38: So when we have actualized this sta
Page 39 and 40: ody. To release attachment to this
Page 41 and 42: When we can do this successfully in
Page 43 and 44: Now in order to actualize that ther
Page 45 and 46: In Chakrasamvara practice there are
Page 47 and 48: In order to do this we need to make
Page 49 and 50: nature, the transitory nature, the
Page 51 and 52: Even though we may have Mahamudra v
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Mahamudra practice, you can handle
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when you go to sleep. With that you
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gifts among all giving. So like thi
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should not feel that this one point
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Mahamudra Teaching - Dharma Media

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