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The Aspiration Prayer of Mahamudra

The Aspiration Prayer of Mahamudra



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Published by: Heruka108 on Mar 08, 2010
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The Aspiration Prayer of Mahamudra,the Definitive Meaning
Composed By The Lord Protector Rangjung DorjeThe Third Gyalwa KarmapaAnalysis of a text from:
Shenpen Ösel
The Clear Light of the Buddha's Teachings WhichBenefits All BeingsPreface
(rangton vs shentong)(madhyamika vs Mahamudra)
Our intention for this third issue of Shenpen Ösel was to present a variety of teachings,including a commentary by The Very Venerable Khenpo Tsultrim Gyamtso Rinpocheon selected verses taken from Nagarjuna’s Sixty Stanzas of Reasonings; a commentaryby His Eminence Jamgon Tai Situ Rinpoche on The Aspiration Prayer of Mahamudra,the Definitive Meaning by Rangjung Dorje, The Third Gyalwa Karmapa; and anintroduction to the generation and completion stages of tantric meditation by The VeryVenerable Khenpo Thrangu Rinpoche. When we completed the editing of thetranscripts of all these fine teachings, however, we discovered that we had much morematerial than a single issue could accommodate. Consequently, we have elected todevote this issue to Situ Rinpoche’s profound teaching on The Aspiration Prayer of Mahamudra and to reserve the other two teachings for the next issue.To introduce the teachings in this issue and to set the stage
for what you will bereading in subsequent issues, I would like to touch on a distinction that is present in themadhyamika (middle way) schools of Mahayana Buddhism. Nagarjuna’s Sixty Stanzasof Reasonings, for instance, were a commentary on the Prajnaparamita teachings of theBuddha’s second major cycle of sutra teachings, in which the Buddha taught that nophenomena "mental or material" has any true, substantial, indivisible, independentexistence, independent of the causes and conditions that give rise to it and independentof the mind that perceives it. All phenomena are, in this sense, empty. Nagarjuna’scommentaries constitute the foundation of the madhyamika
(literally, self-empty) school of Mahayana Buddhism.In the third major cycle of sutra teachings, the Buddha taught
that absolute reality isthe clear light nature of mind and that this clear light nature of mind is the essential
nature "generally called Buddha nature" of all sentient beings. The madhyamika
(literally, other-empty) school of Mahayana Buddhism is based on theseteachings. The shentong school holds that, although the clear light nature of mind isultimately empty of all the cognitive and emotional obscurations of mind thattemporarily prevent one from recognizing this clear light nature of mind as one’s owntrue nature, the clear light nature of mind itself is not empty of its own nature.Those who adhere to the madhyamika
view hold thato the second turning of the wheel of dharma -- the second cycle of the Buddha’s sutrateachings -- constitutes the Buddha’s definitive teachings on the true nature of reality,o and that the teachings of the third turning of the wheel of dharma are provisional, akind of make-up course of slightly less profound teachings designed for those whocouldn’t understand the teachings of the second turning.Those who adhere to the madhyamika
view, on the other hand, hold thato the third turning of the wheel of dharma constitutes the Buddha’s definitive teachingson the nature of realityo and that the teachings of the second turning are the provisional teachings.o They maintain that anyone who succeeds in meditation in freeing themselvescompletely from the attempt to understand one’s reality conceptually will ultimatelyexperience the clear light nature of mind.o They further maintain that those of the rangtong view who fail to recognize thatultimate reality is the clear light nature of mind are still subject to a subtle form of conceptual grasping.When the non-dualistic experience of the mind’s true nature
arises, rather thanallowing it simply to experience itself, those of the
view try to look at it to see if it is permanent, indivisible, etc. This attempt to analyze, or even just observe, theexperience dualistically, however subtle, causes the experience to disappear, therebyconfirming the
view that all phenomenon are impermanent and empty of anytrue existence.The
view maintains, however, that if rangtongpas continue to meditateproperly, they will gradually purify even this subtle tendency and then the true naturewill dawn in them.The Vajrayâna view corresponds to the view of the third turning of the wheel of dharma, the
view, though it is based on the tantric teachings of the Buddhaand is not of the sutra tradition. Thus Situ Rinpoche’s commentary on The AspirationPrayer of Mahamudra, the Definitive Meaning, is based on this view.In the Vajrayâna, there are two paths "
drol lam
thap lam
" that are generallyfollowed simultaneously or alternately by the practitioner.
 Drol lam
, the path of liberation, is what sometimes we refer to as formless meditationand includes Mahamudra. In this approach to meditation one relates to the mind interms of the awareness aspect of mind.o
Thap lam
, the path of means or method, includes all tantric practices Dharmas of Naropa or the Six Dharmas of Niguma, etc. These practices relate to mind in terms of 
the energy aspect of mind 
. By properly integrating the distorted karmic energies of one’smind, one brings about the same enlightened awareness that is reached as the fruition of the formless meditation approach of the path of liberation.o The virtue of the path of liberation is that it tends to be smoother,o while the virtue of the path of means is that it tends to be faster;therefore, they make a good complement to each other. Neither path can be practicedproperly -- and in the case of the path of means it would be dangerous to try to do so --without the guidance of a qualified tantric master.Situ Rinpoche’s teachings touch on these two approaches to meditation. They alsodiscuss the relationship of the Vajrayâna approaches to meditation and the traditionalsutra meditation practices of shamatha and vipashyana (shinay and lhaktong inTibetan; tranquility and insight in English).The study and practice of either of these two systems,
or madhyamika, willlead to Buddhahood, and an understanding of one is thought to be beneficial to thestudy, practice, and understanding of the other.-- Lama Tashi Namgyal
 The Aspiration Prayer of Mahamudra, the DefinitiveMeaning
Composed by The Lord Protector Rangjung Dorje The Third Gyalwang KarmapaNamo guru,1Gurus 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, andGrant your blessing that these aspirations may be accomplished exactly as we ask.2Sprung from the snow mountain of pure intentions and actionsOf myself and all sentient beings without limit,May the river of accumulated virtue of the threefold purityFlow into the ocean of the four bodies of the Victorious Ones.

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