Mahamudra Teaching - Dharma Media

investigate in this way, then we see that it is true. No matter how much we grasp at outer objects, we
never come to a final solution, a final happiness. It is like an illusion, like a delusion. It just appears
and disappears, one after the other. So through that one sees the power of the mind.
We may utilize the power of the mind in various ways, for example, to explore the inside of the mind
or to explore the outside. When we explore the mind’s projections to the outside, we can create all
these technologies, like nuclear bombs, which can destroy the whole world. A lot of this country does
this, exploring the mind as it projects to the outside. Now if you could bring the mind’s power back
inside and directly explore mind and meditate, then, like all the Buddhas and Milarepas, that kind of
mental wisdom, nuclear wisdom bomb, will destroy all the delusion of samsara. It will reveal all the
“pureland” of enlightenment. It will destroy all the six realms of samsara and transform them into the
pureland.
Milarepa is not just an example for the Kagyü lineage but for all the lineages of Tibet. Everyone
admires Milarepa’s exploration of that mental “wisdom bomb” or “nuclear wisdom bomb.” Because
of his example, 100,000’s of great teachers were produced and everyone quotes Milarepa’s life story
and Milarepa’s songs. There is some benefit. That’s why great explorer teachers do these things. And
by utilizing such mental power, Buddha made great aspiration prayers and created Buddha fields.
That becomes such a special place for many sentient beings to be reborn, and where they experience
comfort and ease, physically, mentally. So we can see this and joyfully explore this limitless inner
space, wisdom, and compassion and establish this rather than exploring outer space so much.
The Many Ways and Bodhicitta
So when we now meditate in this way, applying today’s instructions on how to meditate, the
importance of meditation, etc., during these times there may arise a lot of questions or even some
doubt or hesitation. Doubt or hesitations, and then perhaps over joy, over attachment to these
Dharma teachings. It is good to having feeling of joy and feeling fortunate, but if you attach to that
and have hesitation, then you have what are called Mara. [Khenpo: How does one say Mara in
English? “Mara” is something like obstacles, demons, devils] These are hindrances to progress
Dharma practice and, in particular, realization. You have to dispel these obstacles.
When we study and practice these Dharma teachings, and especially when you act to uphold the
Dharma, sustain it, spread it, make it available to others, generally speaking, there are three things.
Because of the many different systems, individual lamas will present different explanations on how
to do these things. Some put so much emphasis on study. They say you have to study this, this, this,
this, and this. They believe that without doing investigations comprehensively and becoming “well
studied,” through studying this, this, and this, there is no way one can uphold the teachings. There
are others who put so much emphasis on the practice. Of course, we have to know what to practice,
and after knowing a particular subject, practice itself is very important. Through the practice one can
experience realization and through that realization one can start helping others. So there are many
different ways to help sustain these teachings, the precious teachings of the Buddha. So we should
not have any kind of doubt about these things, feeling “this is right,” or “this is wrong.” All of these
are wonderful ways of practice. But of all of these the most important one that we should all be aware
of and which is the essence of the Buddha’s teachings is Bodhicitta. Bodhicitta is the base for love and
compassion. And then we should also consider cause and effect.