Mahamudra Teaching - Dharma Media

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due to the negative thoughts and actions, and the non-virtues. So see that nature, and realize that as a beginner we need to tame our mind by ourselves. Don’t just follow along with the bad habits. Tame your own mind, if anything, because the future, your very next life, depends on this life. Sustaining Mind, Free from Acceptance and Rejection Whether we caste our life into the hell realm or into the higher god-like realms, we have the ability to determine this right in this life’s hand. So look at that nature and remember that “just as I need peace and happiness in this life, definitely I will need peace and happiness in the next life.” So by knowing that, by having this wisdom, as a beginner, we have to make effort, we make such a great effort. Then once we have habitualized or trained in our minds, then in Mahamudra practice it is said, “Free from acceptance and rejections.” Even if a bad thought comes, don’t feel bad about that. Even if a negative thought comes, don’t feel bad about that. Just let it transcend into Mahamudra without aversion. When good thought comes, don’t attach to that either. Let that be transcended into Mahamudra. So that is called “sustaining the mind, free from rejection and acceptance.” So this all depends on the individual and how accomplished you are in your meditation practice. Bringing Suffering and Confusion to the Path So when we come to this kind of practice and when you are well established in this meditation practice, then everything can be carried or used as a meditation practice towards enlightenment. Suffering can also be used as the path towards enlightenment. At that point, suffering is no longer just suffering. There is a joy. At the beginning suffering and happiness are very concrete. They are very solid. Because suffering and happiness are a mental perception, once you learn, once you study, and once you practice, and you keep on doing this, more and more, you see that all phenomena are just a manifestation of the mind. Then suffering no longer has only the nature of suffering; it has the nature of joy. Non-virtue is no longer just non-virtue; it can have the nature of virtue. So all these things that we believe are faults or mistakes can be transformed or can be seen as good qualities. Therefore that’s called all the “confusion, error dawns as wisdom.” This is the quality of Mahamudra. Mahamudra has such a great quality. The nature of everything in samsara can be seen as possessing the perfect qualities of the Buddha. So to do that first establish dedication and confidence and then simply put effort into sustaining that through mindfulness. Mindfulness is the key to carrying all this onto the path. An All-Inclusive Practice When we practice Mahamudra meditation that contains all the other subjects that we have studied and have talked about. All are contained therein. When one has this awareness or the primordial wisdom, which is Mahamudra, then right there is the presence of the Buddha, Dharma, and Sangha. The glory of the Buddha, Dharma, and Sangha is right there. When we have Mahamudra practice, this is the ultimate Bodhicitta. Right then and there one has Bodhicitta and all the peace and bliss. In the Hevajra Tantra it is mentioned, “Mahamudra meditation practice contains the recitation of the mantra.” When we recite or repeat mantra it is in order to transform our ordinary thoughts into the Buddha’s speech. And when we visualize ourselves as the deity it is in order to purify our ordinary
ody. To release attachment to this ordinary body we manifest into the yidam or Buddha’s body. And then to transform our negative thoughts or deluded thoughts we meditate in Mahamudra. So we do this type of meditation with body, speech, and mind to free from the cause of suffering and delusion. So when we recite any of the mantras and visualize our body as the yidam and transform things, it is similar to Mahamudra. Therefore if we have the Mahamudra State all of the time, included right there is the full presence of the enlightened states of the body, speech, and mind. That’s why it is called, “This is the mantra recitation.” It is said, “This is the hardship, this is going through hardship.” Why do we say “going through hardship?” Our negative thoughts, afflictive emotions are so difficult to purify and to get rid of. To do that we have to work hard. That’s called going through hardship. But if we have Mahamudra practice, the Mahamudra meditation, within that no negative thoughts exist, so therefore it is called “This is the hardship practice.” So in fact this does not mean you go through painstaking hardship. Rather it supercedes the hardship practice. When you have Mahamudra practice that substitutes for hardship. So you don’t have to experience hardship when you have Mahamudra practice. But when you don’t have Mahamudra practice, then you have to have hardship. So basically you have to renounce things to attain enlightenment. What is renounced? The negative thoughts. So when you have mindfulness on the meditation of Mahamudra, then that’s the hardship. So to purify everything, the outer, the inner, and the ultimate, and to actualize the ultimate nature, there are the Vajrayana meditation practices. With regards to this outer dimension or this outer world, to transform that, we visualize the outer mandala, the Buddhafield of enlightenment. Then, in order to purify our perception of all sentient beings, including ourselves, we visualize all as the deity. And finally to purify our negative thoughts, we meditate on Bodhicitta and Mahamudra. So when we have the Mahamudra practice, these are all included in that state. Through Mahamudra practice, we accomplish not only the ordinary achievements or ordinary siddhi; we can achieve the ultimate siddhi, Mahamudra Dharmakaya. By reciting mantra we transcend the duality of our experience of sound. Guru Rinpoche mentioned, “The purpose of reciting mantra is to see or understand all sound as emptiness, as non-dual with the emptiness. That is why we recite the mantra of the deities.” Similarly, with our visualizations, we visualize everything as vivid and empty. Everything is there, yet it is insubstantial. So when that kind of understanding and experience is present in the practice, we transcend the duality of the grasping and fixation. And that is called purification. There is also a practice called “fire puja” or fire ceremony. The fire ceremony involves the actual burning of things in a fire during the ceremony. Why does one burn things? The true fire ceremony is the burning of delusions in the fire of wisdom. When we burn our delusions and our negative thoughts in the fire of wisdom then there arise “the four activities.” Through the four activities we can burn all the negative thoughts. First there are the “peaceful activities.” Through the peaceful meditation we calm and pacify the negative thoughts. Next there are “power activities.” When we overpower our negative thoughts by the meditation of Mahamudra that automatically overpowers other beings too. We can exert influence on others through wisdom and compassion. The third category is called “increasing activities.” So when we enhance our Mahamudra practice then we can increase the ability of the meditation to purify, to eliminate, or to realize the nature of the afflictive emotions, and see their nature as wisdom. The fourth category is called the “wrathful activities.” Through the power of
Page 1 and 2: Drikung Kagyu Mahamudra Teachings b
Page 3 and 4: Conclusion Realization of the One M
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: So when we have actualized this sta
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
Page 53 and 54: Mahamudra practice, you can handle
Page 55 and 56: when you go to sleep. With that you
Page 57 and 58: gifts among all giving. So like thi
Page 59: should not feel that this one point

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