Mahamudra Teaching - Dharma Media

throat, and a blue HUM at the heart. From this you let light radiate in all of the ten directions and you
invite all the Buddhas and Bodhisattvas into that particular deity’s form and receive all the
blessings.” There is no contradiction between all the different types of Buddhas, deities, and yidams.
It is as if there were thousands of cows and their milk is put together and churned and we get one
butter. There are thousands of cows, but all the milk and all of the butter have one nature. They are
not different.
So when you study, there are a lot of different attributes, signs, signals, faces, wrathful forms,
peaceful forms, different colors, white, black, yellow, red, blue, but their nature is one nature. That is
called the “wisdom mind” or the Dharmakaya, which is Mahamudra. When one realizes the
Mahamudra, then you’ll see free from all the boundaries, free from all the fixation, free from all the
rigidness. Mind is so clear; it has a kind of discriminating wisdom that is so clear and precise. There is
the Mahamudra. When you realize the Mahamudra these great qualities arise. They are just there.
You just reveal them.
Inseparable Emptiness and Compassion
At some point, after receiving the teachings and studying and practicing them, one comes to the
inseparable nature of emptiness and compassion or the inseparability of emptiness and compassion.
This is also the nature of Mahamudra. Realization of Mahamudra is the inseparability of wisdom and
compassion or compassion and emptiness. To actualize that state, first we need to practice
compassion with effort.
Consider all the sentient beings in the six realms. They are suffering so intensely. In particular, the
cause of their suffering, the delusion, is so deep. In feeling such unbearable compassion and
developing that further through effort we practice by using the six realms as an object. Through this
we enhance our compassion. We project the six realms in the mind and then we practice this. And
then we get the Mahamudra understanding. So practice this more and more.
Through the preceding practice you see that all sentient beings have Buddha nature. This Buddha
nature is the total nature of Mahamudra. Even though all the sentient beings have this yet they have
not actualized this. They are deluded. When we see this clearly then a greater compassion arises.
“Oh, how they are so deluded. They have the jewel in their heart within them but have not
recognized it, have not uncovered it”. So they are kind of suffering helplessly. And so you see the
kind of illusory nature of all phenomena and sentient beings in the Emptiness State. And when that
develops greater and greater that is called “effortlessly arising compassion.”
The nature of the sentient beings is also empty. It is not that we are “making them empty,” but their
very nature is empty. In other words, the whole nature of samsara and nirvana is constituted within
the institution of the all-pervading emptiness. So, as earlier mentioned, there is no object to project
and there is no projector. Become free from that. That compassion is so powerful, this effortless
compassion. And that is called “sustaining the Mahamudra practice.” So as far as that great
compassion and emptiness goes, there is no separation. They cannot be separated. We cannot say, “So
this compassion over there, this is emptiness over here.” It cannot be separated in your own
realization, in your own experience. When you intellectually investigate them, then yes you can treat
them as two things but in actuality you cannot make them two things.