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Mipham - Pith Mahamudra - Stillness Movement Awareness

Mipham - Pith Mahamudra - Stillness Movement Awareness

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Hence, cast away the many analyses through reasoning here. Rather, as
taught in the pith instructions of those with realization, turn inward and
look at your own mind. At that time, if it abides without straying anywhere,
it is called “stillness.”
The proliferation of all kinds of thoughts is called “movement.”
No matter which one of these two occurs, while mind
itself is being aware of itself, it is called “awareness.”
Hence, cast away the many analyses through reasoning here. Rather, as
taught in the pith instructions of those with realization, turn inward and
look at your own mind. At that time, if it abides without straying anywhere,
it is called “stillness.”
The proliferation of all kinds of thoughts is called “movement.”
No matter which one of these two occurs, while mind
itself is being aware of itself, it is called “awareness.”

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Published by: Zdzislaw Richard Zmijewski on Mar 11, 2012
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12/03/2012

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SHAKYAMUNI BUDDHA
 
Pith Instructions on Mah›mudr› 
by Ju Mipham Rinpoché
Stillness, Movement, and Awareness 
1192
f you are able
to make the very triad of Mah›mudr›’s still-ness, movement, and awareness a living experience, theessential point of gradually seeing the reality of the nature of phenomena relies on the existence of the nature of the mind,the [Buddha-]Heart, and on striking its core through the pith instruc-tions. Thus, since the true nature of all phenomena comes down to being the mind, when you search for the pith of your own mind, you will under-stand mind’s secret and thus become an expert in all dharmas and realizethe actuality of identitylessness.Hence, cast away the many analyses through reasoning here. Rather, astaught in the pith instructions of those with realization, turn inward andlook at your own mind. At that time, if it abides without straying any-where, it is called “stillness.” The proliferation of all kinds of thoughts iscalled “movement.” No matter which one of these two occurs, while minditself is being aware of itself, it is called “awareness.”By continuously sustaining it in this way, you will realize for yourself the essential point that all the various appearances of happiness and suf-fering emerge from your mind and dissolve back into it. Once you real-ize that, the recognition of all phenomena being mind’s own appearanceswill come to you. Then, through directly looking at the nature of thatmind which is still or moves, you will realize that it is empty in that any possible essence of whatever appears in whatever ways is not established. You will further realize that this “being empty” is not being empty in thesense of extinction, as in [empty] space, but that it is the emptinessendowed with the supreme of all aspects: while its aspect of luminosity that knows everything and is aware of everything is unimpeded, it is not
T
I
 
established as any nature whatsoever. When you realize this secret pith of the mind, despite there being no looker that is different from something to be looked at, the fundamental state of naturally luminous mind as suchis experienced. This is called “recognizing awareness.”It is also what is to be pointed out in Mah›mudr› and Dzogchen. If you are able to sustain it, the [basic nature] will dawn. This is the mean-ing of the following statements by Saraha [in his
Treasury of Doh› 
]: While you keep looking and looking at the nature of spaceThat is primordially pure, seeing will cease.
1193
and the Mother:The mind is no-mind. The nature of the mind is luminosity.
1194
There is nothing easier than this. It is crucial to make it a living experience.
[This was written] by Mipham.
452straight from the heart

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