Heart of Mahamudra
by HH16 Karmapa, Rangjung Rigpe Dorje
Manifestation and sound arise from the subtle mental imprints created from thoughts.
As a picture in water disappears of its own accord, so false appearances automatically fade away when their lack of reality is understood.
Beyond essential reality there is nothing - Such is the insight of the Mahamudra.
When the door of the mind, through which appearances are created, remains unobstructed, unworped by concepts, then there is no solid reality, just bright light, and we let everything that appears just arrive naturally.
Such a practice is the meditation of Mahamudra.
Illusory appearances are born of the belief in a reality.
Relying on a constant understanding of their non-reality, we dwell at rest in original spontaneous nature and the space where there is nothing to accomplish is thus reached effortlessly.
Such is the practice of Mahamudra.
These three points are the treasure of my heart.
Since the yogis who go to the heart of everything are like my own heart, for them I have pronounced these heart-felt words, which cannot be communicated to others.
Towards the Supreme Illumination
by HH Rangjung Rigpae Dorje, 16th Gyalwa Karmapa
Remain within this profoundity, undistracted
No need to discipline body or voice,
All will come spontaneously.
There is nothing in This to realise:
Understand that whatever is apparent is
without own-being.
All phenomena are egoless
and Dharmadhatu, the mind realm,
is completely free of thought.
The great transcending knowledge beyond duality
is the Holy Spirit in which all is sameness.
As the Great River flows on
Whatever meditation sitting you do
silently
there is virtue in it.
THIS then is always the Buddha's nature -
Enlightenment.
The word just isn't there
and all us the great Bliss.
All Dharmas, every single thing,
is void in essence,
and being void
cannot be grasped by the mind.
so automatically
we are cleansed of attachment.
Beyond intellect
within the mind nothing arises.
This is the Path of all the Buddhas,
Enlightened ones.
HH 16th Karmapa's Song of Mahamudra
This ordinary mind of nowness is untouched by fixations on birth and liberation.
Its unceasing manifestation is unshaken by projections.
The realm of Samsara and Nirvana appear simultaneously -
This is the effortless path of the marvellous mahamudra.
Seeing the self-existing ground of insight,
The gates of Samsara and Nirvana fall into step,
And the apparent confusion of the three worlds collapses into space.
The three bodies of enlightenment are arrived at in a natural state,
So why look forward to future results?
This is the special teaching of the Kagyupas
Thinking on that, I emulate my forefathers.
Teachings of HH3 Karmapa, Rangjung Dorje
'Aspiration Prayer of Mahamudra'
Namoguru,
Gurus and yidams, deities of the mandala,
Buddhas of the three times in the ten directions
and your sons and daughters,
Please consider us with kindness and understanding, and
Grant your blessing that these aspirations may
be accomplished exactly as we ask.
Sprung from the snow mountain of pure intentions and actions
Of myself and all sentient beings without limit,
May the river of accumulated virtue of the threefold purity
Flow into the ocean of the four bodies of the Victorious Ones.
So long as this is not accomplished,
Through all my lifetimes, birth upon birth,
May not even the words "evil deeds" and "suffering" be heard
And may we enjoy the splendour
and goodness of oceans of happiness and virtue.
Having obtained the supreme freedoms
and conjunctions of the precious human existence,
endowed with faith, energy, and intelligence,
Having attended on a worthy spiritual friend
and received the pith of the holy instructions,
May we practice these properly, just as we have received them,
without obstacle or interruption.
In all our lives, may we practice and enjoy the holy dharma.
Hearing and studying the scriptures and
reasonings free us from the obscuration of not knowing,
Contemplating the oral instructions disperses the darkness of doubt.
In the light born of meditation what is shines forth just as it is.
May the brightness of the three prajnas grow in power.
By understanding the meaning of the ground,
which is the two truths free from the extremes of eternalism and nihilism
And by practising the supreme path of the two accumulations,
free from the extremes of exaggeration and denial,
Is attained the fruit of well-being for oneself and others,
free from the extremes of samsara and nirvana.
May all beings meet the dharma which neither errs nor misleads.
The ground of purification is the mind itself,
indivisible cognitive clarity and emptiness.
That which purifies is the great vajra yoga of mahamudra.
What is to be purified are the adventitious,
temporary contaminations of confusion,
May the fruit of purification, the stainless dharmakaya, be manifest.
Resolving doubts about the ground brings conviction in the view.
Then keeping one's awareness unwavering in accordance
with the view, is the subtle pith of meditation.
Putting all aspects of meditation into practice is the supreme action.
The view, the meditation, the action--may there be confidence in these.
All phenomena are illusory displays of mind.
Mind is no mind--the mind's nature is empty of any entity that is mind
Being empty, it is unceasing and unimpeded,
manifesting as everything whatsoever.
Examining well, may all doubts about the ground be discerned and cut.
Naturally manifesting appearances, that never truly exist,
are confused into objects.
Spontaneous intelligence, under the power of ignorance,
is confused into a self.
By the power of this dualistic fixation,
beings wander in the realms of samsaric existence.
May ignorance, the root of confusion, he discovered and cut.
It is not existent--even the Victorious Ones do not see it.
It is not nonexistent--it is the basis of all samsara and nirvana.
This is not a contradiction, but the middle path of unity.
May the ultimate nature of phenomena,
limitless mind beyond extremes, he realised.
If one says, "This is it," there is nothing to show.
If one says, "This is not it," there is nothing to deny.
The true nature of phenomena,
which transcends conceptual understanding, is unconditioned.
May conviction he gained in the ultimate, perfect truth.
Not realising it, one circles in the ocean of samsara.
If it is realised, buddha is not anything other.
It is completely devoid of any "This is it," or "This is not it."
May this simple secret, this ultimate essence of phenomena,
which is the basis of everything, be realised.
Appearance is mind and emptiness is mind.
Realisation is mind and confusion is mind.
Arising is mind and cessation is mind.
May all doubts about mind be resolved.
Not adulterating meditation with conceptual
striving or mentally created meditation,
Unmoved by the winds of everyday busyness,
Knowing how to rest in the uncontrived, natural spontaneous flow,
May the practice of resting in mind's true nature be skilfully sustained.
The waves of subtle and coarse thoughts calm down
by themselves in their own place,
And the unmoving waters of mind rest naturally.
Free from dullness, torpor, and, murkiness,
May the ocean of shamatha be unmoving and stable.
Looking again and again at the mind which cannot be looked at,
The meaning which cannot be seen is vividly seen, just as it is.
Thus cutting doubts about how it is or is not,
May the unconfused genuine self-nature he known by self-nature itself.
Looking at objects, the mind devoid of objects is seen;
Looking at mind, its empty nature devoid of mind is seen;
Looking at both of these, dualistic clinging is self-liberated.
May the nature of mind, the clear light nature of what is, be realised.
Free from mental fabrication, it is the great seal, mahamudra.
Free from extremes, it is the great middle way, madhyamika.
The consummation of everything, it is also called
the great perfection, dzogchen.
May there be confidence that by understanding one,
the essential meaning of all is realised.
Great bliss free from attachment is unceasing.
Luminosity free from fixation on characteristics is unobscured.
Nonthought transcending conceptual mind is spontaneous presence.
May the effortless enjoyment of these experiences be continuous.
Longing for good and clinging to experiences are self-liberated.
Negative thoughts and confusion purify naturally in ultimate space.
In ordinary mind there is no rejecting and accepting, loss and gain.
May simplicity, the truth of the ultimate essence of everything, be realised.
The true nature of beings is always buddha.
Not realising that, they wander in endless samsara.
For the boundless suffering of sentient beings
May unbearable compassion be conceived in our being.
When the energy of unbearable compassion is unceasing,
In expressions of loving kindness, the truth of its
essential emptiness is nakedly clear.
This unity is the supreme unerring path.
Inseparable from it, may we meditate day and night.
By the power of meditation arise the eyes and supernormal perceptions,
Sentient beings are ripened and buddha fields are perfectly purified,
The aspirations that accomplish the qualities of a buddha are fulfilled.
By bringing these three to utmost fruition-fulfilling, ripening and
purifying-may utmost buddhahood be manifest.
By the power of the compassion of the Victorious Ones of the
ten directions and their sons and daughters,
And by the power of all the pure virtue that exists,
May the pure aspirations of myself and all sentient beings
Be accomplished exactly as we wish.
MAHAMUDRA
4
393
Vastaukset
- HaH
Mielestäni varsinkin nämä kohdat olivat kultaakin kalliimpaa:
Namoguru,
Gurus and yidams, deities of the mandala,
Buddhas of the three times in the ten directions
and your sons and daughters,
Please consider us with kindness and understanding, and
Grant your blessing that these aspirations may
be accomplished exactly as we ask.
Sprung from the snow mountain of pure intentions and actions
Of myself and all sentient beings without limit,
May the river of accumulated virtue of the threefold purity
Flow into the ocean of the four bodies of the Victorious Ones.
Näissä säkeissä tuli kauniisti esille turvautumisen, luottamuksen, oikean aikomuksen ja eettisen toiminnan tarpeellisuus Mahamudran harjoittamisen lähtökohtana. Lisäksi oli myös hienoa nähdä kuinka Kolmas Karmapa, Rangjung Dorje, osoitti lakonisesti sen, että Vajrayana Mahamudran harjoittamisen edellytys on Guru-Buddhan mandalaan saatu vihkimys.
Having obtained the supreme freedoms
and conjunctions of the precious human existence,
endowed with faith, energy, and intelligence,
Having attended on a worthy spiritual friend
and received the pith of the holy instructions,
May we practice these properly, just as we have received them,
without obstacle or interruption.
In all our lives, may we practice and enjoy the holy dharma.
Ja tässä säkeessä han kauniisti ilmaisee, kuinka turvautuminen Guruun on ehdottoman välttämätöntä jos haluaa harjoittaa Mahamudraa. Hienoa!
Kiitos näistä säkeistä. Ne olivat todella kauniita.- Shedrup Tenpel
Niin, mitä olisi vajrayana ilman pätevää opettajaa (muuta kuin oman egon loputtomia harharetkiä).
- Ngawang
Kaikki viisaat turvautuvat omaan luontoonsa, mutta on olemassa erilaisia MARA:n emanaatiota jotka haluavat levittää kaikkea "outoa"
Nirmanakaya Buddha on ehdottomasti tärkein mitä on olemassa, mutta eivät kaikki kaapuissa kulkijat/uskovaiset ole buddhia
Tässä perus buddhalaisesssa sutrassa jo varoitetaaan ja selvitetään mikä on MARA:sta
The Counterfeit Protection of Wisdom
Sakra: Can any one now expound this perfection of wisdom?
The Lord: Yes, anyone thus conversant with this meaning can expound such to someone not understanding it. For in any time a counterfeit of perfection of wisdom may arise. As one hears this counterfeit, a person not understanding it as such needs be wary of making obeisance to it, as this one, though not understanding, may want to realize full enlightenment.
Sakra: How might one recognize in any time if and when the counterfeit perfection of wisdom is expounded?
The Lord: In any time here be monks and nuns whose bodies are undeveloped, whose moral conduct, thought and wisdom are undeveloped, who are stupid, dumb like sheep, without wisdom. As these announce to expound perfection of wisdom, these actually expound its counterfeit. These expound the counterfeit perfection of wisdom by teaching impermanence of form, feeling, perception, impulse and consciousness is to be interpreted as destruction of these just mentioned skandhas. To strive for such insight, according to them, is coursing in perfection of wisdom. But on the contrary, do not view impermanence of these skandhas as destruction of such. For to view things in such a way means to course in the counterfeit perfection of wisdom. For this reason, Kausika, does one with understanding expound effortlessly and correctly the meaning of truth and in perfection of wisdom. By so expounding this, one realizes different and limitless merit.
Causes and Consequences of Disbelief
It is quite possible some Bodhisattvas, although perhaps seeing or having seen many hundreds, many thousands, many hundreds of thousands of Buddhas, and have led and continue to lead the holy life, in any present 'time' may nevertheless have no faith in perfection of wisdom. The reason is now as whenever, some have no respect for this profound perfection of wisdom as it is taught, even in the presence of Buddhas and Lords. Wherever might be a lack of respect for this is also in like measure a lack of desire to learn more about this, a lack of honor recognized in this, and thus a lack in faith and unwillingness to ask questions. Lacking in faith these hereupon walk out of assemblies. It is just because in any past these have produced, accumulated, piled up and collected karma conducive to the ruin of dharma that also at any present these walk out when this deep perfection of wisdom is being taught. From the lack of respect, without faith and firm belief in perfection of wisdom, these lack also in accord either in body or in thought. Lacking in accord these do not know, see, recognize or make known this perfection of wisdom. First any such as these do not believe, and so do not hear, so as to not see, and here these do not recognize this and thus produce, accumulate, pile up and collect karma conducive to the ruin of dharma within these lives, any and ultimately all. This in its turn will bring about karma conducive to weakness in wisdom. This in its turn will make such as these refuse, reject and revile this perfection of wisdom while it is being taught, and so rejecting this will walk out. But by rejecting this perfection of wisdom these reject the all-knowledge of Buddhas and Lords, past, future and present. Not content with having vitiated merely their own continuities, so too these as if all aflame, deter, dissuade, turn away others also, -beings of less intelligence, seemingly less wisdom, merit and wholesome roots, endowed with but a little faith, affection, serenity, and desire-to-do, beginners, essentially unqualified, -trying to take away even what little faith, affection, serenity and desire-to-do may be present. These bid one not to train in this, and finally declare this is not the Buddha's word. These first vitiate and estrange their own communities, and even those of 'others'. Hereby these calumniate perfection of wisdom. To calumniate perfection of wisdom means to calumniate all-knowledge, and hereof the past, future and present Buddhas. These cause themselves removal from the presence of the Buddhas and Lords, self-deprived of Dharma, self-expelled from Sangha. In each and every way these will be, of their own-self's shut out from Triple Jewel. Such activities cut down the welfare and happiness of all-beings, and these will collect karma conducive to the great hells. As these have raised such karma-formations, these will be reborn in great hells, for many hundreds of years, many thousands of years, indeed for many hundreds of thousands of niyutas of kotis of aeons. From one great hell these will pass on to another. After a long time this world of these is consumed by fire. Yet such as these are hurled into the great hells in another world system, and again these pass on from great hell to great hell. When also such as this world is consumed by fire, yet still these are hurled into the great hells in another world system, here still these pass on from great hell to great hell. When also this world is consumed by fire, this karma of ones such as these is still unexhausted, still has some residue of efficacy and, deceasing now here, these are still reborn in great hells and experience great sufferings in these, until the time when yet even this world is once more consumed by fire. These still as even unto our own-selves, as we see, experience a karma which involves many painful feelings. And why? Because their teachings are so misleading.
Sariputra: Does not even the effect of the five deadly sins bear no proportion to this misconduct of mind and speech?
The Lord: It does not. All these ones opposing perfection of wisdom and dissuading others from it are beings like unto ones by and to whom are not granted any vision. How can any become intimate with these, how can any gain wealth, honor, position? As a matter of fact, regard these as defamers of dharma, as mere rubbish, as pitchguards, as mere vipers. These are beings breeding misfortune, these ruin anyone listening. Regard these seeking to defame perfection of wisdom as beings which seek to defame Dharma.
Sariputra: The Lord has not told us about the length of time such a person must spend in the great hells.
The Lord: Leave that alone, Sariputra. If this were announced, anyone hearing it needs to beware lest hot blood spurt from their mouths, lest any incur death or deathly pain, lest harsh oppression weigh any down, lest the dart of grief enter their hearts, lest any drop down with a big fall, lest any shrivel up and wither away, lest any be overpowered by great fright. So...the Lord refused to answer the Venerable Sariputra's question. For a second time, for a third time the Venerable Sariputra spoke thus to the Lord: Tell me, O Lord, the length of such a person's sojourn in hell, as a guidance for future generations.
The Lord: Because one has brought about, accumulated, piled up and collected this karma of mind and speech one must sojourn for a long while in the great hells. Just so much guidance will be given to future generations, so one will, in consequence of the unwholesome karma-formations of this misconduct of speech and mind, experience pain for just so long. The mere announcement of the measureless magnitude of one's pain will be a sufficient anxiety to virtuous sons and daughters of good family. The mere announcement will turn any of these away from activities conducive to the ruin of dharma, so even now these cause formations of merit, and these ones will not reject the good dharma, even to save their lives, for these do not wish to meet with such pains.
Subhuti: Such a person needs become well-restrained in the deeds of one's body, speech or mind. For so great a heap of demerit is begotten by such false teaching. Which, O Lord, is the deed, or are the deeds begeting so great a heap of demerit?
The Lord: Such false teachings do. Just here are deluded beings, persons who, having left the world for the well-taught Dharma-Vinaya, decide to defame, to reject, to oppose this perfection of wisdom. But to oppose the perfection of wisdom is to oppose the enlightenment of Buddhas and Lords. And this means one opposes such all-knowledge of Buddhas and Lords in this past, future and present. To oppose all-knowledge means to oppose Dharma. To oppose Dharma means to oppose the community of Disciples of Tathagatas. And as one opposes also the community of Disciples of Tathagatas, such a one is shut out in each and every way from the Triple Jewel. One is acquiring an unwholesome karma-formation which cannot be equaled, for such is immeasurable and incalculable.
Subhuti: For what reason do these lack faith, and oppose this perfection of wisdom?
The Lord: Such as these are beset by Mara. One's karma is conducive to weakness in wisdom, and so one has no faith or serene confidence in profound Dharma. Endowed with those two evil dharmas one opposes this perfection of wisdom. Moreover, Subhuti, this person will be one who is in the hands of friends which are other than good; or may be one who has not yet practiced; or one who has settled down in the skandhas and determined a basis for things; or one who exalts oneself and deprecates others, looking out for faults. Endowed also with these four attributes is this person believing this perfection of wisdom needs opposition whenever and wherever this is being taught.
Obsatcles to Perfect Wisdom
Subhuti: Deep, O Lord, is one's learning, realizing and understanding as perfection of wisdom is indicated as such. Such is a heap of treasure. Such is a pure heap, as pure as space. It is not surprising many obstacles arise to any reciting, reading, writing, studying, contemplating and/or understanding perfection of wisdom as such.
The Lord: Many obstacles to one's reciting, reading, etc., this perfection of wisdom are always present. For Mara, the Evil One, is seen as making many difficulties, as even here for one of these, one hurries with one's task of copying this out. If one has one month to do it in, or two months, or three months, one need merely carry on with this writing. If one has a year or more, even so one need just carry on with writing perfection of wisdom [since after, or even during this time, one may be slowed or even prevented by any kind of interruptions]. It is a fact, such as in respect of precious things, difficulties are wont to arise.
Subhuti: Here, O Lord, when perfection of wisdom is being studied, Mara, the Evil One, is seen in ways to show zeal, and exert himself to cause difficulties.
The Lord: In spite of this he is powerless to cause really effective obstacles to any Bodhisattva which gives undivided attention to any task.
Mara seen as Dissuading from Perfect Wisdom
Subhuti: What, O Lord, is the reason why Mara is seen to make such great efforts and bestir himself to prevent, by this or that device, people from learning and studying this process of perfection of wisdom?
The Lord: Perfection of wisdom is a beginningless and thus endless source of all-knowledge of Buddhas, the Lords, which in its turn is the source of endless devotion of Tathagatas, which leads immeasurable and incalculable beings to dissolve their defilements and obscurations by this simple revelation. So, to any, having dissolved their defilements, Mara is seen as not being able to gain entry, and this gives him cause for distress and being dispirited, and the dart of sorrow is realized as having vexed him. In consequence, as the process of this perfection of wisdom is being written and studied, he is seen as making in his great tribulation a tremendous effort, bestirring himself, and with this or that device, to attempt to prevent the study of this perfection of wisdom. Mara, the Evil One, is seen moreover, as coming along in a guise of a Sramana, a religious mendicant, and attempting to cause dissent.
In order to dissuade the ones born of good family who have but recently set out in the vehicle he will say: "This is not the great perfection of wisdom which your Honors listen to. As it has been handed down in my Sutras, as it is included in my Sutras, such is the perfection of wisdom. Thus it is seen as some 'him', or an 'other', attempting to sow doubts in the minds of the Bodhisattvas having but recently set out in the vehicle, whose intelligence is usually not too expansive, but rather sluggish and limited, who are usually lacking in vision, and whose enlightenment in any future is not as yet predicted. Seized by doubt these will not learn, study or write this perfection of wisdom. This also is seen as Mara doing this to them. Moreover, Mara may be seen as coming along in guise of a Buddha, with magically created monks around him, and maintain that some Bodhisattva coursing in profound Dharmas is one who realizes the reality-limit, and should be happy to become a Disciple and NOT a Bodhisattva, as this Bodhisattva certainly has. This also is seen as one of Mara's deeds. Subhuti, when this perfection of wisdom is being written and studied, Mara, the Evil One, produces these deeds which I mention, as well as many others. These all may come to be seen, recognized by a Bodhisattva, and avoided, not cultivated. The Bodhisattva may come to reply to these with vigour, mindfulness and self-possession.
Antagonism between Mara and Buddha
Subhuti: So it is, O Lord. Whatever is very precious, this provokes much hostility. Because it is so superior, being hard to get, and of great value. One can herein expect as a rule many obstacles will arise to this perfection of wisdom. When, overawed by these obstacles, someone becomes lazy, one can come to know that those people who decide not to learn, study and write this perfection of wisdom are people who are seen as beset by Mara have but recently set out in the vehicle, their intelligence is small, sluggish, limited and perverted, [251] and their thought refuses to function in these very sublime dharmas.
The Lord: So it is, Subhuti. And while it is true that these deeds of Mara which we see as such are bound to arise, a great many agencies will arise in their turn which oppose the faults of Mara. Those who decide to learn, study and write this perfection of wisdom are swayed by Buddha’s might, by his sustaining power, by his grace. [252] For whereas Mara, the Evil One, will be seen to make great efforts to cause obstacles, the Tathagatas in turn send help.
lähde: http://www.buddhistinformation.com/TPW8000L.htm - sätkynukke
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