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Introduction to Mahamudra
H.E. the 12th Tai Situpa Sherabling, India, October 2000
As I was requested, I am going to give teachings on mahamudra. Mahamudra, as a teaching, is presented in an enormous amount of texts, some of which might take a very long time: some as much as a year, with daily teaching sessions. Then, mahamudra introducing the nature of mind might not even take one hour. So there is so much variety in the mahamudra teachings. Therefore, I am not going to teach from just one particular mahamudra text. This will be very much like an introduction for those who don‟t know anything about mahamudra, or for those who know very little about mahamudra. For those who know a lot about mahamudra, it will be a reminder, because when you know a lot you might get a little bit mixed up. So this might sort out some of the over lapping and some of the confusion, or what is unclear about the mahamudra teachings in general. So for that purpose, I am teaching mahamudra here as an introduction or clarification or general teaching.
First of all we have to define the terminology. Mahamudra is Sanskrit terminology, and it is translated into Tibetan as chagya chenpo. So the terminology itself, or we can call it a title, even though it‟s not really appropriate to give a title to something that doesn‟t have anything to do with a title. It‟s a little confusing, but we have to “play dumb”. We know mahamudra cannot be boxed into anything or packaged, but we have to play dumb and package it, and then put the title
„mahamudra‟ on it. We have to do that, otherwise we might get very confused, and even worse we might get lost. It could be like a 1000 story building with 10,000 rooms which have no floor numbers and no room numbers: it would be very complicated to find anything. So we have to conventionalise the ultimate, and give a title to something that cannot be restricted or limited by a title. Now the mahamudra word itself, chagya chenpo, somehow has to describe what the teaching is. So here, the simplest way to define the mahamudra terminology is to say that everything which is relative, from heaven to hell, is part and parcel of the most sacred, most ultimate and most profound essence. So let‟s put it this way: the most undefiled and pure environment of a Buddha, or pure land of a Buddha, and the most painful, negative environment of hell are connected. They are not un-connected. As long as something is there, it has to be connected with everything else. For example, there is the most profound and pure being, a bodhisattva, and there is the most neurotic and evil being, whoever it is. As long as they are in the universe, they have to move in the same space, they have to breathe the same air, they have to influence the short wave, medium wave and all kind of waves of the universe. So they are all interconnected. You cannot separate anybody from anybody, and you cannot separate anything from anything. Everything is connected. So that is the relative understanding of mahamudra. Now the ultimate potential of that is that the worst being has the possibility and the potential to be the best person, and the chance and potential to become Buddha. So when we see a bad person I don‟t know what it could be that your definition of a bad person is, but I am sure that each one of us has a definition of a bad person, the worst person in mahamudra understanding that is a Buddha who does not know that they are Buddha. They misused their time and opportunity and got it wrong. So temporarily they appear and manifest as a result of their own doing. Here, temporarily doesn‟t mean one week: temporarily might mean ten billion centuries or ten centuries or three life times It depends. But temporarily, as long as it is not forever, is temporary. So in that way, the definition of mahamudra terminology is most comprehensive, and is the most ultimate aspect of description of the teaching of Buddha. Then we have the mahamudra lineage, and the practitioners of the mahamudra lineage. This means the teachings of mahamudra, which are bestowed by the Buddha Shakyamuni, who in this case we call Buddha Vajradhara. The Buddha Vajradhara‟s teaching, which is the essence of all the teachings, has continued from there until today, in an unbroken lineage of transmission. So how does the lineage get broken? The lineage means the Buddha‟s wisdom. Buddha is the embodiment of wisdom, and Buddha is the embodiment of compassion. That compassion and wisdom are received by the disciple, who is the embodiment of devotion. The devotion of the disciple and the compassion of the Buddha connect, and then wisdom is transmitted. That is the blessing; that is the transmission. If that connection is broken then the lineage is broken. But that will never happen from the Buddha‟s side; that will happen from us, the followers side. So that connection, unbroken from Buddha up till now, is the mahamudra lineage. Anybody who comprehends the mahamudra teaching, who implements the mahamudra teaching and who lives according to the mahamudra view, practice and action, then that is a mahamudra practitioner. Whoever manages that pretty well, then that is a mahamudra yogi. Whoever does not manage that very well, but tries, is a mahamudra follower. Whoever supports that is a mahamudra patron, and whoever admires that is a mahamudra devotee. So there are devotees, patrons, practitioners, yogis and so on and so forth. So that is mahamudra: the lineage.
and the title of the book is „Buddhist Sutra Printing Press‟. the abhidharma and the vinaya you will not find the teaching of tantra. It‟s like when we catch cold or hepatitis: we have to put on eye glasses and so on. but at other times we can‟t. Kalachakra etc. but now here is the mahamudra lineage. and the mahamudra principle and teachings are the essence of that tantra. and the highest of these is anuttarayoga tantra. In the tantra you find the teaching of sutra. Or a person who has lost one eye and cannot see three dimensionally. how do you say. Our mahamudra idea of Buddha is never like that.. there are so many levels. that‟s what it is. So I think this much might give a very basic. The tantric teachings of Lord Buddha cover everything. the abhidharma and the sutra is the mahamudra. These are the teachings of the Buddha. their level of . But it‟s like when a person has very clear. For example. vinaya and abhidharma. but not everybody. and he was in his room thinking about what to tell them. Anyway. Buddha will manifest to them. How come? Well that is quite easy to understand and comprehend. So the mahamudra teaching is the essence of the anuttarayoga tantra: the highest of all the tantra‟s that manifest from Lord Buddha.Now there is a little. sought through his mind. good eyes and can see everything clearly. but another person doesn‟t have clear eyes and can‟t see everything clearly. Because it is so popular it becomes a household language. According to the capacity of the being. So the tantric teachings of the Lord Buddha are the essence of everything. because these days Buddhism has become so popular. Then he did some homework. and the next minute it is somebody. with mahamudra view.” I even saw one book about a Buddhist printing press. but in the sutra . very simple definition of the terminology and the title mahamudra itself. In that way the vision and the perception is limited. In the tantra itself. but we can‟t claim that we do that all the time. and everybody knows a little piece of Buddhism. these days. they always say “Oh he‟s reading a sutra. abhidharma. So that means that in that printing press there will be only sutra. the vinaya. because mahamudra means everything. the Buddha‟s teaching manifests. practice and meditation is about everything. but then it can become not so clear and sometimes even confused. Buddha manifested as a result of what made him Buddha: his compassion manifested. a person who practices mahamudra is supposed to be able to see everything clearly. In this way we are not perfect. are from the anuttarayoga tantra. In this way. and said “This is what I am going to say. Sometimes we might. If a person is sick with hepatitis they see everything yellow. If a person has bronchitis they see everything as white and grey. the essence of the tantra. There will be no abhidharma. no vinaya and no tantra: only sutra. to anybody who has devotion.” and then came out and talked about this particular thing and taught it. Chakrasamvara. Now out of all of these. if somebody sees a Buddhist person reading a book. So. These tantric teachings. „unfinished business‟ here. Hevajra. They hear him say things according to their own capacity: their level of maturity. which particular teaching of Buddha says this? It is the tantra. One minute it is everything. This means that the mahamudra teaching is the principle and the path that is given in the teaching of the tantra. But it is very interesting. but we try our best. such as Guhyasamaja. The source of the mahamudra teachings is the Buddha. but as a mahamudra practitioner we never think that Buddha was there and some crowd gathered. These days people use these words “Lord Buddha‟s words” or “Lord Buddha‟s teachings” and that‟s fine. vinaya and tantra.‟ it means sutra. The Source of Mahamudra When we say „teaching of Buddha. The mahamudra practitioner‟s view.
and according to their level of compassion for all sentient beings. their poems and their songs. every year at the Frankfurt book-fare in Germany there are tens of thousands of newly published books. which includes the philosophy. Buddha is limitless. a little bit like a song. or ancient. Mengak means something like sacred instruction. Buddha once said “I did not say anything. is called mengak. I think. That‟s what those particular beings heard and that‟s it.” and “this is what Buddha meant. Doha is like inspirational sacred poetry. the Buddha‟s teaching manifests. songs. The transmission of sacred instructions from the great masters of India and Tibet. Then there are other texts like Naropa‟s condensed text of view. so that‟s what manifested. It manifests in the sound. poems and so forth. It is not secret instruction. it is the embodiment or manifestation of the Buddha. a very intelligent person and a very clear minded person. This is mahamudra gyazhung. So that is sacred. translations. and beings saw Buddha speak. the teachings of the 30 great enlightened women the dakinis their teachings. It is not the thought of the Buddha. Most mengak are written . So you can‟t say that that was the only thing he spoke: he didn‟t even say that. Buddha is beyond all of that. There are specific teachings. For example. Those teachings were translated from Sanskrit to Tibetan and are called gyazhung.” we have to say these things. Buddha is not limited by anything. written or spoken by great enlightened masters of the lineage of mahamudra in India. the view and the perception. Actually. such as the mahamudra doha. They are old. That is one source. these tantras and Buddha are inseparable. Buddha is beyond dualism. All of these kinds of teachings that are translated into Tibetan are called gyazhung. in the sutra. He is a very wise person. So surely. That‟s not Buddha. or the words of the Buddha. Buddha didn‟t even say that [laughter]. because sacred. So gyazhung means the teachings about mahamudra. For example. such as the anuttarayoga tantra texts that I have mentioned. So they are not recent translations. According to that. They are the embodiment of the Buddha. but sacred always becomes secret. Buddha is not within the perimeter of dualism. So in this way the tantric teachings. The teaching of Buddha is the embodiment of the Buddha. What defines a teaching rather than just a book is that it is the teaching of the lineage. is the actual teachings of the Buddha. The third source is mengak. So although we have to say the words such as “Buddha spoke. by definition.” “Buddha said that. Gyazhung actually means those texts which were written by the great masters of India: the mahapanditas and mahasiddhas of India. and not somebody‟s research and thesis or somebody‟s interest. It is only available to those who can comprehend it. There was a need for that. In this way the gyu. The second source of the mahamudra teachings is called gyazhung. So that is another text.” “Buddha taught. Also. so mahamudra gyazhung is the teachings about mahamudra. but all sentient beings heard it”. from the mahamudra point of view. more than a thousand years ago. the Mahamudra Upadesha or Ganges Mahamudra. Because if Prince Siddhartha was like that then he is not the kind of Buddha that we believe in.devotion. means that if somebody cannot comprehend it then it is not available. They are another source. but we can never mean that. Gyazhung can be about anything. or the tantra. so named because he wrote it at the bank of the river Ganges. there are so many. by Tilopa. in which the mahamudra aspect of teaching is taught. and all of them we would not consider this kind of text (but some of them might be). which we should call their motivation. All of these texts were translated. These teachings are numerous. there are enormous numbers of teachings that are individual teachings: the 84 mahasiddhas‟ teachings. as far as the lineage is concerned. but that‟s it.
since we have a basic understanding of the terminology of mahamudra and the source of the mahamudra teachings. Ground. How to go about it that is path. there are tremendous numbers of other instruction texts. the essence of everything. and in our lineage there are three texts that somehow combine as one group of teachings. purify or develop our potential. You can buy for just a few dollars. Path means how to materialise. how do you say. “lets find out”: sort of temporary entertainment. gyazhung and mengak are the physical sources of the mahamudra teachings. with each step having many steps of instruction within it. What am I? What is Buddha? What are all sentient beings? When I say “may I become Buddha” and “For the benefit of all sentient beings” what am I actually saying? What does it all really mean? We can understand this through the very basic way of teaching dharma.down on paper. Ground means potential. you know? It doesn‟t go further than that. So those are three particular texts written by the Gyalwa Karmapa. That‟s an elaborate text which has 97 steps of instruction. because then it is not sacred anymore. which is Marig Munsel or „Dispelling the Darkness of Ignorance‟ I think that is how it is translated. So therefore. I think it is extremely important. But then. because potential and fruition . The first is Ngedon Gyamtso or “Mahamudra Ocean of Certainty”. so even the sacred mengak texts. That‟s where mahamudra comes from. That is the secondary text. otherwise it becomes some kind of curiosity or hobby. Fruition is exactly the same as potential. which is through three things: ground. The shortest text in this particular group of texts is Choku Dzuptsuk. to understand why we are practicing dharma. not only for mahamudra practitioners but any practitioner of dharma. and a tremendous amount of person to person transmission lineage of mahamudra instruction. What for? You know? When we say “May I become Buddha for the benefit of all sentient beings” then we have to know: why would becoming Buddha be beneficial for all other sentient beings? Why should all sentient beings become Buddha? For what? What is the connection between Buddha and all sentient beings? What are they trying to become when they say “May I become Buddha”? We have to understand all of these things. So gyu. and many of them are printed. These are available. It is not written down. but also a tremendous amount of mengak is from person to person: from lips to ear. Anyway. “accelerated” or “short circuit. which means „Pointing Out the Dharmakaya‟: you use your finger to point out the dharmakaya. Then there is a secondary or medium size text. That is a tremendously detailed teaching about mahamudra practice. which are the essence of all the teachings of the Buddha.” and so it will be spoiled that way. but an old fashioned and backward person like me doesn‟t like it. Through these three simple principles we can comprehend and have some idea of what we are saying and what we are doing. Very cheap. The lineage can be destroyed very easily if mengaks do not remain as mengaks. of course. That means the direct introduction to the nature of mind: the essence of our self. there are a tremendous amount of all of these kinds of teachings. It becomes. But these days we have a tremendous amount of liberation. So that is ear transmission. So this is maybe a little bit off: a sign of this time of degeneration. we have to know as clearly as possible what all these things mean. Path and Fruition Now. but of course not hopeless. some of these are even translated. path and fruition.
but in the mahamudra prayer. It‟s interesting. especially those people who call themselves teachers.” [laughter] Yes. which was female. with our own effort. But even by doing all of that sort of thing. with our own decision. it still took quite a bit of time and effort to make us normal [laughter]. Anyway. something like a ghost or a demon. I have been teaching you about the general definition of mahamudra. but you should never mistake that for thinking you are equal to Buddha right now (but I don‟t know. how can that be possible? But some other times I am convinced [laughter]. So those four were prophesied Buddhas. If Buddha said before his enlightenment “May I appear as an ordinary person so that I can benefit all the sentient beings. which is created by ourself: with our own will. So I think maybe there is some truth in this combination or . When you say “I want to be Buddha.” you must have a ground for saying that. very profound connection. then that is fruition. because of our own cause and condition.” Every sentient being has the same potential as Buddha Shakyamuni. maybe there is some Buddha manifest here as an ordinary person. why not? That is a very. you know? He turned mountains upside down and boiled an enormous lake: he boiled it with his spiritual power. It took somebody like Guru Rinpoche. and lead all sentient beings to the realisation of mahamudra. Undeveloped potential is ground. we Tibetans believe that we are evolved from monkeys and ghosts. with Buddha Shakyamuni as the fourth. fully developed potential is fruition. From the beginning of the human evolution on this planet. and what we are saying in the mahamudra dedication when we say “Because of this merit may I attain the full realisation of mahamudra. but ground. You cannot achieve something that has nothing to do with you. came together with a male monkey. and that is part of the Buddha‟s aspiration. So that is a sort of general outline which is very simple. In that case I don‟t have to confess. and the source of mahamudra teachings. sometimes we say that. but it can somehow unfold. because I sometimes think how come? [laughter] We are not like demons or monkeys.” It‟s the same thing as “Because of this merit may I attain buddhahood and lead all sentient beings to the realisation of buddhahood”. Sometimes it is a little bit misunderstood. and give them the privilege and opportunity to teach me. That is a very great honour. in this galaxy and in this solar system. we would be impossible [laughter]. On what ground are you saying that? Your ground is that “I am an unenlightened Buddha. In that case. because I have the same potential as Buddha Shakyamuni equal. so that could be. path and fruition. So the potential and the fruition are the same thing. Once. path and fruition. and is equal to Buddha Shakyamuni in essence or in potential. and the offspring of that combination were Tibetans [laughter]. who did not just teach and bless. so. because if you look at Tibetan history: if Guru Rinpoche did not come to Tibet and tame us. Buddha Shakyamuni and three other Buddhas have already become Buddha on this planet. When the potential is fully developed. and somehow clarifies so many things. because Buddha purposely manifested like that. Then I introduced to you the principle of ground. Otherwise you might call it complicated or a deep subject. path and fruition is easy to remember. How many unprophesied Buddhas were there? It would be countless. we are not enlightened. and how to develop undeveloped potential into fully developed potential is path. but when you define it clearly then it is so simple. but he performed miracles. I don‟t even have to apologise because I am just following the Buddha‟s will). What you will achieve at the end will be exactly what you are: what is in you or what is about you. That is why we are not Buddha. So ground. Through this we will then understand what mahamudra practice is.are the same thing. So four individuals have already become Buddha.
Therefore infinite beings have to be enlightened in every moment. So from the time when we began this session until now. by the blessing of the Buddha. Buddha describes this when he says “If there is one sentient being who attains enlightenment. by definition. long time. the sentient beings who attain buddhahood are countless. It has to be that way. Why did that happen? Because that‟s their potential. That is not imagination. Therefore. (yuga means a very long time. and doing so many things to make us what we are. but those who made it in the whole universe are countless. So what I am talking about here is: that since the beginning of the human evolution on this planet which is relative of course until now. but we don‟t know. un-prophesied Buddhas… who knows? So many. you cannot count the universes.this genetic engineering. in the entire universe. every moment countless sentient beings have attained buddhahood. and some yugas are described as the cycles within that period. is that all sentient beings have Buddha potential. we are privileged. That‟s their destiny. that‟s the facts. Because space has no end. Why have so many beings attained buddhahood. Those who made it are few. countless sentient beings have already attained enlightenment. If you wanted to be free with no limitation just for yourself. Okay. The destination of every single sentient being is absolute freedom with no limitation. it is relative truth and absolute truth in union. without limitation. otherwise nothing will make sense. So that is the reality. That is countless. Now the path mahamudra. Now. By definition. The outcome of that is that relative truth and absolute truth will be in unity. every moment countless numbers of sentient beings have attained buddhahood. and that can only be for the purpose of no limitation. in a period of time which is a period of yuga then the equivalent amount to the grains of sand in the river Ganges attain buddhahood. or buddhahood. But there is no end. So with all the Buddhas and bodhisattvas working so hard. It can be countable. It is so infinite that. it is impossible. and it has to come from the foundation or the ground: the base of the limitless potential. Otherwise you end up with space having an end. still.” Buddhahood means you are free with no limitation whatsoever. on our planet. it has to be for the limitless outcome. So there are different kinds of yugas) Buddha said that even though it is that rare. Anyway. which means the unity of relative truth and absolute truth. in this couple of minutes. Now. and with the universes having a number. the “extremes of eternalism and nihilism” is what has to be overcome to understand and define the ground mahamudra. and absolute freedom with no limitation is described by the word “buddhahood. because that is the biggest limitation. So that is ground mahamudra. It has to be for the limitless purpose. so that is ground mahamudra. the prophesied Buddhas are four. Some yugas are described as from the creation of a universe until its destruction. who manifested in Tibet in so many ways: great masters like His Holiness Dalai Lama and His Holiness Gyalwa Karmapa are all manifestations of Avalokiteshvara. So if you wish to be free. then it has to be for the purpose of freedom without limitation for all sentient beings. and this is described as free from the extremes of eternalism and nihilism.” That means that if one person attains enlightenment on one planet after such a long. but it cannot be countless. by the blessing of Guru Rinpoche and especially by the blessing of the bodhisattva Avalokiteshvara. even though buddhahood is so rare. the ground. It is infinite. and why have so many of us still not yet attained buddhahood? Why? It‟s not because somebody made some kind .
Sometimes my circle is a little bigger. You can walk very hard. Then by learning those things you think you understand everything. doing bad is emptiness. or that we lost our plane ticket. is the accumulation of merit and wisdom in union: the unity of the accumulation of merit and the accumulation of wisdom. but it happened. How do you accumulate merit? By doing good things and by avoiding bad actions. and that is something we have to overcome. By learning. Denial is like you stepped on a cockroach. but I think it could be. as far as being an end. by doing prayers. So these ways of assertion and denial are both the obstacles one has to. because as a beginner practitioner we should be attached to our good practice. but actually. overcome. the path which is free of assertion and denial is the union of the accumulation of merit and wisdom. and all of us are going in circles. That is denial. or in the practice. doing good is emptiness. Once that happens then the practice. the potential of good and bad is the same. and you act on it. It is our own unfair play and our own corruption that made us stay behind and be left behind. But sometimes it could even be vice versa. but you say you did not step on anything. That . It is not the fault of somebody‟s unfair play. the end of the whole thing about samsara is that no matter how big or small the circle you walk. Anyway. but you don‟t. of course. because we are in samsara: you are in samsara. or you can be carrying things. but it means peace or the passive end. it‟s like you saw a mouse. so that I might not notice that I am going in a circle. but that doesn‟t deserve blame). because your good understanding becomes the obstacle for your progress. So free of assertion and denial. mental and verbal activity. abandon. So what does that mean? If we go on with worldly activities as a worldly person with a worldly motivation then we will end up in the samsaric end just as usual. the fruition should be free from. otherwise we will never practise. and between samsaric end and nirvana end we should chose the nirvana end. So you have to be free of asserting. when others have already got there. Of course samsaric end is something we should be free of. non-duality. samsaric end or passive end. and it is not because of some kind of corruption somewhere. We are still here. you can be running. but you say you saw a tiger. That is accumulation of merit. We cannot. and we are attached to our good practice then that is assertion. (everyone is interconnected. Many times the word nirvana is used here. So. by being generous and so on. or free of. That is meditation. at the end of the day you did not get anywhere. The accumulation of wisdom you cannot gain like that. very skilfully. and we have to do our best to overcome that. The accumulation of wisdom occurs as a result of letting your inner potential or inner Buddha manifest. rather than increase it. It is not something we have to. then you have denial. Then. It is because of our own doing. and the accumulation of wisdom is through meditation. So that is assertion. That is assertion. Now. and sometimes your circle is a little smaller.of mistake somewhere. In the path. so you might feel you are going in a circle sometimes. That is the path. the path is described as free of assertion and free of denial. You can‟t blame anybody. it‟s the same. all of us are in samsara. That‟s very easy to understand. You are a little bit like the devil. Denial is when you learn lots of things such as emptiness. primordial wisdom and so on and so forth. We should be upset when our practice is not doing well. The accumulation of merit is through activity: physical. but you end up in the same place. I am in samsara.” If you have too much of that kind of perception. and you say “I don‟t have to practice. how do you say. It‟s not supposed to be. For example. when we do good things. but it cannot go further than that. you know? So that is there. or the path.
Kaya means body. which is the fully maturing and fully matured potential. Then the path itself is the ways through which that potential will be fully developed. how they perceive the Buddha. The unity of dharmakaya and the form kaya means that Buddha is limitless: he accomplished the dharmakaya and is the embodiment of the dharmakaya. How they perceive Buddha is called sambhogakaya. So sambhogakaya has less limitations than the nirmanakaya. Then I start something again. in something like paradise. perceive Buddha. and a step beyond. he spontaneously manifests as the sambhogakaya and the nirmanakaya. Sambhogakaya has lesser limitations than nirmanakaya. Sambhogakaya means how Buddha will be perceived by those who are highly enlightened: those above the first bodhisattva level. you know? People worked very hard to build those things. Many times. because sambhogakaya is not the dharmakaya. and they are called the sambhogakaya and the nirmanakaya. and mahamudra fruition is enlightenment itself. general. who do not have the realisation up to the first level bodhisattva. path and fruition I will try to get this right the ground is free from the extremes of eternalism and nihilism. but it‟s not buddhahood. absolutely? Any king. very happy and very peaceful. you will find some bricks there: some ruins of a house there. scholar or artist. that is how it is described. in the entire human realm you can also include animals. ultimately”. That is good. There are kayas that have some limitation. But anyway. you know? Anybody who said “I achieved exactly what I wished to achieve. any president. soldier. path and fruition very personal. It is the unity of the absolute truth and the relative truth. which is the mind of the Buddha. how they hear the Buddha. but let‟s say humans do you know anybody who achieved exactly what he or she wished to achieve. That is the fruition. I also do that a lot. and the kaya that doesn‟t have any limitation. When they are in the presence of the Buddha. that is the nirmanakaya. If you go to a high mountain not too high but manageable for human beings and you dig long enough. but the form kayas are limited. there isn‟t anybody. I have done enough. What are the two kayas? One is the dharmakaya. Of course people make decisions like “Oh. or are below the first level bodhisattva. which is free from. For example. but some parts are missing so I want to add those. but. for the benefit of sentient beings. but we don‟t have the primordial wisdom awakened. That is nirvana: the passive peace. poor man. and related to each one of us individually. and that will be the unity of the merit and wisdom accumulation. Now with this we have a little bit of elaboration of the ground. They brought all those stones all the . So that somehow makes the ground. now alright” you know? There is a lot of that. not only one time. In that way the fruition is the unity of the two kayas. rich man. The nirvana end means that if we overcome all of that then we have no pain. So we will be very comfortable. Okay. The fruition is free from the extremes of samsaric end and nirvana end. The ground mahamudra is the basis of the mahamudra path.is samsara. Nirmanakaya is how ordinary beings. The limitless kaya is called dharmakaya. suffering or defilements. both of those ends of samsara and nirvana. The path is free from assertion and denial. It is the union of the two kayas. how they see the Buddha. but the sambhogakaya still has limitations. and the total liberation of the potential. and the other is the form kayas. The fruition means the result of this path or the final fruition of the path. So that is some detail about this. The idea of paradise is that everything is positive and nothing is negative. and that will be the unity of the dharmakaya and the form kayas. prime minister. but it still has limitations. really! If you travel all over the world: any place in the world.
there is no end. and that is the ground mahamudra. impossible greed? When we become free. and so forth. They may have said “Oh yes. path. Why is that? Because our potential has no limitations. You have to say to yourself “enough is enough. So enlightenment is our destination. It will get worse. helping all our friends. you know? You might even become the king of the world (I personally don‟t think I want to have that. from there. as if there were an end? In this world. then. It will never be fulfilled. In that way. That is the fruition. That ground mahamudra. It can only be fulfilled if we become free for the sake of all sentient beings freedom. I guarantee it.” but then what happened? Most of the time we don‟t even know who built those things. because that will be lots of trouble. And what makes them think that they want to achieve something? Because it is in them. Really: there is no end. with no limitation then it is fulfilled. I will build what I want to build. lots of problems: you have to take care of everybody). but there must be a reason why it is there. that is compassion. you know? Everyone does not have any limitation in their potential. and then. it cannot be fulfilled.. with no limitation. Defeating all our enemies. and they built there. the most powerful person in the neighbourhood. I want to be free. and fruition clearly clear enough that we can believe in it then we have mahamudra view. What I am explaining here is that once we understand the ground. if nurtured and cultivated properly on the path. or mars. It cannot be a “bad” accident. I want to be happy. Instead of everybody else. sometimes using slaves. for the benefit of all sentient beings to be free with no limitation”: that is bodhichitta. In this way there is no end to the efforts and the desire of samsara. has no limitation. Some people are doing something physically. Our impossible greed can never be fulfilled by eating everything that we like to eat. That will never be fulfilled if we don‟t stop somewhere. our desire. so it doesn‟t mean anything.” It‟s very true. Next you might become the most healthy person in the neighbourhood. mahamudra . so it proves it. it is a guaranteed thing that within one week you will want to have something else. So. That greed cannot be fulfilled by saying “Instead of everybody else. Anyway. and then in the whole world. From there you want to achieve the same thing in the whole country. which is the light or the manifestation of our potential. It is impossible. We have tried to conquer those things already. you know? Greed is negative. everybody is busy doing something.” “I want to be free. will be the fruition mahamudra. maybe. and our impossible greed proves it. You have to stop somewhere. So this is the fruition mahamudra: one attains the dharmakaya so that the sambhogakaya and the nirmanakaya will manifest for the benefit of all sentient beings. They do not have any limitation. That is the destination. Therefore. some people are talking I think I am included there right now and why do they do all of that? Because they want to achieve something. Then it is fulfilled. The minute you own the whole world then you are looking for owning the moon. You might become the richest person in the neighbourhood. if you become the king of the whole world.way up there.” because if you don‟t you will go on forever. But why does everybody think there is an end? Why does everybody work so hard. and so on. of course it is bad. un-fulfilable. When will our limitless desire be fulfilled? Let‟s put it this way for a minute make the negative think positive…. or doing everything that we like to do. So we say “Attachment is so much so that it can never be fulfilled. how do we fulfil our limitless.
mahamudra view.attitude and mahamudra perception. for that reason. but the other people don‟t know. so two and two doesn‟t make four anymore Two and two is maybe five or three or six. So that is view. nothing new appears. I am not a negative person. They can see themselves getting crazy. You don‟t have to know ground. so they follow and get themselves killed. all separate. and sometimes they get lucky. I could be wrong. but they just go on. So in that way. For example. with taking drugs. but lots of the ways that people make money are really other people‟s plans. don‟t even know what they are doing. but as long as we have one we can‟t help then we must have a good one. the world would be in chaos. I think. Then also with politics: many of the politicians. nothing is disappearing. Without having clear understanding of ground. Why? Because this is a degenerating time. path and fruition. I don‟t consider myself a pessimistic person. you know? One part of the brain doesn‟t function with another part. We shouldn‟t have a perception. meditation and action. many of them are very good. and other people‟s ideas that they just follow. and when you don‟t know. and they make some money. Of course all politicians are not bad. But it is those things that make us worse that are getting better. Then we meditate according to the mahamudra meditation instructions. Not only once. anything that is sacred and divine needs a lot of explanation. and all these kind of things: even if somebody explains so hard they still don‟t believe that person. and those things that make us better that are getting worse. Also. One thing that really proves this to me is that. but two. one loss after another. it is quite important to understand. and most of the people that are fighting there don‟t know why. everybody wants all the detailed explanations. many things are getting worse. Once we have mahamudra view. Actually I consider myself having some weakness of optimism [laughter]. if we conduct ourselves according to the mahamudra view then that is mahamudra action. and everybody believes it. generally speaking. then of course. they really don‟t need a lot of explanation. we cannot have the action and meditation. and many things are getting better. it is there. and if you have faith in the practice of dharma then you don‟t have to know anything. Then think about making money: it‟s good that people make money. Whether you know it or not. and people don‟t believe it. but I think that‟s true. They see themselves dying. but anything that is not sacred and not divine doesn‟t need any explanation. If you practice with faith then everything works. so. all over the world. if you have faith in the Buddha‟s teaching. So when it comes to dharma. I think. not connected anymore. They don‟t need explanation. But there is another side: if you have faith in the Buddha. Only the ones who instigated the wars know. it‟s getting better for worse. but many people are actually just donating a lot of money to those people who plan those things. So. and they see their brain becoming like a scrambled egg: it‟s not working anymore. we cannot have the view. these days. They lose money. That‟s true. But the fact of the matter is that this is a degenerating time. So you really don‟t have to know. but what I am saying is that nothing requires more explanation than dharma. So that‟s mahamudra perception. They just believe. and they don‟t need clarification. In that way. Without having the view. and that is mahamudra meditation. not pessimism. They just believe. and they go for it. They see that they are confused. three or . but still they go for it. path and fruition. but these days it is important to know. many wars are being fought right now. Many people just follow. or they kill other people and destroy so many things. I have the right to be wrong (right?). If there was no policy. you know? So maybe my problem is optimism. When you know.
Why do people have all these . and we are able to explain to them. you know? But everything else doesn‟t need explanation. whatever we are learning here. I think when people understand the ground. It‟s always there. and I hope my limited knowledge is beneficial for you. that potential for seeing things clearly the primordial wisdom awakens. after all. So in this way. It will make a big difference. Even in an ordinary. but tomorrow so many people are buying it and going crazy for it. the ground. what is really happening to us is that our primordial wisdom is awakening. all the difference that you can think of. which I think is a terrible hat. there are many ways. in a simple way. This is the foundation of all the highest teaching of Lord Buddha. path and fruition then it will help them. You can feel your problem from the tip of your hair into the middle of your bones. When you meditate with sacred methods of meditation then. People would find it very difficult to accept and very hard to participate. Otherwise. I guarantee you. Because. I think explaining these simple things is very important. everybody believes in things without having to know. The answer is in the question. So that way. So in that way. and the purpose of mahayana is to help sentient beings. and even harmful. what we are doing is allowing our primordial wisdom to awaken. Now. an enormous difference. the basis of the mahamudra is Mahayana. path and fruition. such as war. but the easiest way is to make people understand something that is important and beneficial for them. So in this degenerating time. You will have a perspective over your problem. Because you all have primordial wisdom. through the blessing of the lineage and so forth. but it‟s very hard to see especially if it is your problem. you know? The solution is in the problem. so that the things that are less meaningful. would be easy for people to follow and easy to believe.” If you do that for half an hour. and therefore you cannot have the perspective easily. and will also equip us to help others. like when you are in a terrible dilemma. and I can guarantee you one thing (this is my little experience through the blessing of the dharma): the solution for the problem is in the problem. That‟s what it is. the clear understanding of ground. If we want to benefit others. If it was not a degenerating time it would be the other way around. with fashion: today you see a funny hat. whatever information or teaching you receive here might help you. Something that is divine and profound. Maybe it is exactly what you need to get. should need more explanation. we are learning so that we can benefit others. and you might even find out. but if you can relax then you are able to see more clearly. Even temporarily. like dharma. for what you want to achieve. If that happens then it shows that it is not a degenerating time but a generating time or a good time. For example. to your surprise. if that person breaks down that question for themselves then that is the answer. but there is more solution than problem itself. you will see the situation very clearly. path and fruition will help us all. That‟s the principle of meditation. it might be something that is a problem indeed. It‟s just like a question: when somebody asks a question. if you are able to ask your friends to leave the room. This proves that this is a degenerating time. and people just follow. it makes all the difference on earth. day to day situation. and then you say to yourself “I am going to sit down and be quiet. Maybe what you were calling a problem half an hour ago is actually a very good thing. when we meditate and practice.four times. then no matter what kind of terrible dilemma that you are in. that there is no problem at all. It will change their life. except when it comes to something that is sacred and divine. so that your primordial wisdom can start to work. it will help. If people come to us wanting to understand something about dharma. When we meditate. So.
problems. Out of this. So in this way. we get benefits. with lots of very good eating tools (eating weapons I call them). forks and all kind of things: no matter whether we eat with gold. Even if. you can be verbally saying good things. You may call it an introduction or summary of mahamudra. the practice. For example. our speech and our mind has to be functioning according to the teaching of the dharma. or a summary of. because mind is the most important essence. I thought perhaps it will be beneficial for all of us to learn about mahamudra practice. You can pray with mind and body together through your speech. Then we get the benefit. externally. If we have a vested interest in our mind. So. on a very good plate. but we are trying. or diamonds. spoons. we might say all the good things and never say anything wrong. not just a general introduction but about practice. and why do they think that they want to be something? All of these things come from the ground or the potential. So this way. because if your mind is purely aware and purely dedicated. the most important thing is mind. and associating with the right thing is much better than associating with the wrong things. verbal and mental activity. But with mind it cannot happen. Then the bird goes for another one. but we only achieve the total benefit if we practice. knowing something is much better that not knowing. Without practice. silver. We have to put effort into implementing the dharma that we learn. like OM MANI PEME HUNG for example. For example. If we are not able to do that well then we are not a mature dharma practitioner. if the food is poison then we are going to die right after the meal is completed. and this bird will say OM MANI PEME HUNG. like chopsticks. but mentally you are totally disconnected with what you are saying. So it will be like that if we have a negative motivation in our mind. Now. The definition of practice is that our body. all the teachings of Buddha are for practice. So far. in our physical. we speak according to dharma and we act according to dharma. and knowing correctly is much better than knowing incorrectly. So I hope this is beneficial for you all. we might physically do all the good things. If we manage to do that well then we are a mature practitioner. the practice of meditation is actually directly involving the mind. If there is a worm crawling in front of him. So we think according to dharma. we have so many kinds of wildlife here. never doing anything wrong. of course. So in this way. all the teachings of Buddha only give us the final or complete result if we practice them. That can happen. I have been teaching about mahamudra in a very general sort of way. and the bird enjoys it. You can pray. but in our mind. Just associating with dharma is also very. In principle. he may say OM MANI PEME HUNG. in that way. and engaged with . knowing dharma is very. we have to try our best. for our positive physical and verbal activity. It is like eating very good food. and verbally. but still your mind can be negative. You can teach this bird a very special and sacred mantra. we think of all the negative things. it is like poisoned food. knives. at least. For example. It will also be very much an introduction to. very beneficial. and then eat the worm: the worm is moving and gets chopped into pieces. verbal and mental activity. Associating with good things is much better than associating with bad things. Now. So association with the dharma and understanding of the dharma is all beneficial. OK. we act positively. It will be our last meal. very beneficial. the most important is mind. and one of them is the parrot: the green bird that speaks human language if they are taught. then it is no good. We have to integrate the dharma into our physical.
in principle. and what we have always been. everything that we see. So anybody who knows how to drink a glass of water 100% perfectly and ultimately. organised method that goes one after another. it is its reflection. because the last one is final. for example. This text starts with the contemplation of precious human life and ends with the recognition of the nature of mind. and then it became a systematic. the most complete. some people like blue hats. Out of all the aspects of practice then. step by step. very. Some reflections are very serious. the most important is meditation. I can‟t say we have the method. in our lineage. mahamudra practice has a tremendous amount of methods. In this way the mind is the most important. We don‟t have that method. some people like big hats. ultimately. and our mind has the perfect essence in it. However. then that is mahamudra practice. This is because what has to be enlightened is our mind. In this way. mahamudra is about everything. then that wouldn‟t happen. through the centuries. everything is the interdependent and interconnected manifestation of everything that has to do with our mind. as far as the mahamudra practice is concerned. So there is no difference between our mind and everything else. . some people like small hats. Its like the heart or core of everything. in principle. I will give you a very. because without meditating one cannot attain buddhahood. In essence. so it‟s solid. very serious.the practice of dharma. It‟s like a king. that person is Buddha. what we really are. For example. and very much in common with everybody else. or we drink water or some form of liquid every day.‟ by the Gyalwa Karmapa. the mind is the most important. These methods were compiled by many of our great masters. to the realisation of who we really are. but it is our principle.500 years. hear and interact with: nature and the universe. Our method. so that doesn‟t count). is those teachings that are transmitted by our masters. according to the mahamudra teaching. then. as far as our lineage is concerned. as the embodiment of it. In itself. so they are not that solid. These are the methods that we have. At the same time. It is impossible without meditating. So this is the most comprehensive text. continued from master to disciple for over 2. some people like purple hats and most people like white hats. Some reflections are not that serious. if you are able to do anything correctly and ultimately then you will become Buddha. but I can‟t instruct you how to drink a glass of water properly. It has teaching chapters and practice chapters: a total of 98 (or you can say 97. but. and in this way. and we have to let it manifest. you know? But some things are very. And how can it manifest if we don‟t let it manifest? So meditation is letting it manifest. with a good motivation such as devotion and compassion. meditation is the most important aspect of practice. So there are different perceptions. and so practice with the mind is actually the most important. we don‟t have the methods for all of those things so I can‟t teach you. so everything is mahamudra. I can only talk about it. These 97 chapters lead us from appreciating what we are: the precious human life. so that you become Buddha. Out of all of them. If we know or if we do anything perfectly. you will attain realisation of mahamudra. most sacred and most implemented text is „Mahamudra Ocean of Certainty. They lead us to the recognition or the realisation of the nature of mind. very simple example: we eat rice or bread every day. At the same time.
and the second category is the main practice. You have to take drugs not only from smoking or eating. but it‟s very difficult. the second four are purification and accumulation practices. That can happen only from inside. because you need more. less confusion and so forth. you can be alone on the whole planet but very much crowded inside. but you even have to inject them into your blood system. you have to take your drink right after you get up. Eventually. However. For instance. shinay or shamatha [tranquillity meditation]. and it doesn‟t help for that long. So twelve foundations: four and four and four. the means to make you externally calm does not help us in the long term. called the four foundations. and that‟s very bad. music. where there are no people. So. So. The deeper or more profound the foundation then the more your practice will be effective later. but it will not work. If you have good shinay you can be in the middle of a festival with singing. So the foundation is very important. the actual practice involved is: first. then thirty and so on. but then after that you need to take heavier drugs. first you take the lightest form of drugs. Internal means are the solution. lots of people take drugs and lots and lots of people smoke to make themselves calm. the smell of food. Preliminary means preliminary for the main practice. You are already doomed almost. you have to have all the conditions for it. Then you become a chain smoker. external means of calmness are not the solution. effectively and deeply. uplifting examples. for that. food. is first. If you take alcohol you can become an alcoholic. and the last four are the four conditions. it does not help us deeply. but you can still be calm. After that. and you have to make the foundations. you have to prepare the ground. if you put up a building. that is external calm. and not trying to make yourself calm from outside. Then. dancing. First you smoke three cigarettes a day. You can still put up a very big building if you don‟t do this. inside. and that is bad. First you cannot go to sleep so you take a little before you go to bed. and there you can become externally calm. you can come off it. shinay is the best method. You have to go somewhere where nothing is happening.In this teaching there are two categories: the first is known as the preliminary practice. then after that ten. In that way. For example. Lots of people take alcohol. when we are angry we are deluded in such a way that we see everything as ugly and everything as bad. When . To be calm from outside you have to isolate yourself. and there will also be less obstacles. I will give you some not very. and you can get worse. not from outside. So the foundation. and that means shamatha or shinay meditation. people. then introducing the nature of mind. and then lhaktong or vipashyana [insight meditation]. The preliminary practices that are taught in the Mahamudra Ocean of Certainty are twelve: the first four are the four contemplations. how do you say. or the preliminary practice. and then dealing with every aspect of the mental and emotional states which delude the mind. in this way. not negatively at least. Pure and calm in a sense that it is not influenced by all the things that occur in day-to-day life: the things outside and inside ourselves. So next is the lhaktong practice. four conditions because in order for your dharma practice to go well and to progress smoothly. physically and mentally. We shouldn‟t be affected by those things. So those four are about the conditions. because you might not get to live in it. If you are very strong. The reason for this is that first our mind has to be as pure as possible and as calm as possible. and all kinds of things can be happening around you. because shinay is letting yourself be calm from inside. you are already an alcoholic. some quite sad examples. After that you have to increase it. With drugs.
In Tibetan we call them chi gom. I am not 100% sure. the first four I call contemplations.we are deluded by attachment we are so deluded that everything becomes totally shining and all of that sort of thing: romanticising about everything. The first contemplation is “precious human life. This is how the defilements delude us. When we are jealous. but I am not sure. or we are becoming. It can be a baby step. it can be an elephant step. but contemplation means you have something to think about or to analyse. Lo duk means your mind. So I am using this terminology as if that were true. again and again.” Precious human life we all have. by asking lots of questions of English speaking individuals. Sometimes practitioners may misunderstand this and think that it means we have to become. you cannot see it clearly. and that‟s what I understood is the difference. We are absolutely for samsara. We are not saying samsara is bad or terrible. which is not going in a circle. But in meditation you are not analysing anything. but you are not analysing anything or trying to confirm anything. These first four are very important. in a circle. Anyway. We are saying that samsara is samsara: it is going in a circle. you know? We try to attain buddhahood for the benefit of everybody in samsara. step by step. or a meditation. go to the other side of the mountain. your wish or aspiration which is not towards worldly things but towards enlightenment. forever. Still. if we didn‟t have it. So every single practice and every single activity will take us one step further. The Four Contemplations The first four preliminary practices are the four contemplations. We are not against samsara. So that is the definition of lo duk.It‟s a gom. This makes the Mahamudra Ocean of Certainty a complete practice instruction for mahamudra. but it is a step towards enlightenment. or you are following a particular text. If you go over there and turn around this way then you will see this place . I am not 100% sure in English language what is the difference between contemplation and meditation. Definitely not. or it can be a magnum step. We go. The practice of mahamudra. is dealing with each one of those: going to the heart of each one of those and transforming them one by one. which is a journey with goal. We are deciding to take the journey towards enlightenment. For that reason. but. so we are not against samsara. and samsaric activity will not get anywhere. Therefore we decide not to do that. or that we are against samsara. we want to journey towards enlightenment. your perception. but it‟s a chi gom: chipa means thinking or analysing. I came to a conclusion for myself. Instead. or as bad as.” If you are here and you try to see what this really looks like. That is contemplation. because it is described as lo duk. because I am not a linguist. That is meditation. again and again. and that we are against it. your motivation. these first four contemplations are extremely important. but if we don‟t know it then we can‟t appreciate it. You are visualising. everybody‟s happiness becomes our suffering what a terrible thing and when we are proud everybody‟s suffering becomes our happiness what a terrible thing. or you are just sitting. anti-social. One of the Gyalwa Karmapas says in a teaching I think it is the first Karmapa. but I am not 100% sure “If you want to see this side of the mountain clearly. If we can‟t appreciate it then it is as good as. So we decide to do that. We will keep on doing the same thing. which is a journey without goal. or it can be a tortoise step. They influence us and change everything. instead of continuing to journey in samsara.
means that. or maybe a couple of things to complain about. After knowing death/impermanence. It will be. the contemplation on precious human life is extremely important. and four of that will be 100 years. this is the proof that we will go somewhere. and even this project [the construction of Sherab Ling] is not finished. So we have the precious human life. but they are very happy. If there is no karma then everybody will be equal. but if we don‟t look at it. 100%. Also. I also know people who are poor. If we don‟t have the understanding of death/impermanence then the understanding of precious human life doesn‟t really help. I know people who are healthy. state of power and state of economy will be precisely the same. sound the same and think the same. there‟s another proof for that. I came here for the first time 25 years ago. some people are rich. it‟s not like that. That‟s number one. It‟s not like a glass dropped on the floor and broke. and achieving the equal opportunity and the equal rights is absolutely a different thing. I know all kinds of people: some people are very educated. and then we cannot appreciate it. equal opportunities and equal rights are one thing. Human life is so short. which is that when you become Buddha. So in that way. you know? But if I don‟t think about it then I have ten thousand things to complain and worry about. How can today exist without yesterday? How can today exist without tomorrow? So it is a very simple thing. we have to understand karma or cause and condition. everything. after learning to appreciate our precious human life. We are here. So many different things. and this is proof that we came from somewhere. who is 100 years old here? Nobody. And the newborn of today will also not be here after 100 years. very. Until then nobody‟s going to be equal. So that is karma. The state of education. you know? All of us. we will know how fortunate and meritorious we are. our existence. So if we don‟t use this life meaningfully then we will lose this for sure. they are sick and have no power. Also. in this way. because we are here. why? Because each and every one has their own cause and condition: that‟s karma. and some people are uneducated. it‟s not like that either. For example. with bad health. If we look around. Therefore all the Buddhas are equal. it‟s really nothing. conditions. some are poor. and some are unhealthy. we cannot see what we have. We have to know that after we die . Everybody will look the same. When we die it is not just like a candle ran out and the flame goes off. If we don‟t appreciate ourself then all the problems happen. I consider myself very. that is almost guaranteed almost. As long as this is not so then it is the karma that makes everything so different. and it doesn‟t take a genius to discover this. very fortunate. some are healthy. we will not last very long. by putting ourself over there. Really! So. or cause and result. We have a couple of things to moan about and a couple of things to worry about. one way or another. Once we are able to have that appreciation then death/impermanence is very important. and vice versa also. Three times that will be 75 years. There are so many variations. Therefore. but exercising the equal opportunity and equal rights is another thing. you are above and beyond karma. Death/impermanence we know very well. you are liberated and purified of all karma: cause. When you become Buddha and are beyond karma. This makes us aware that we are the result of our past. So all the Buddhas are equal. and our future will be the result of now. How can we be here without coming from somewhere? Impossible. Of course. but if we are able to see ourself clearly.very clearly. we have to realise impermanence or death/impermanence. So karma. rich and powerful but very unhappy. It‟s nothing. We don‟t have to use any special effort. have something to complain about.
a very religious person.” or “I am not Buddhist. if we steal in this life. but let‟s use it as a working terminology. They were clean. It has to be. You cannot say that this is purification only. a form or purification and accumulation. and accumulating. as meaningfully as possible. or I might be born as somebody who cannot speak.” or “I am Buddhist but they are not Buddhist. This is very interesting. The last contemplation is the suffering of samsara. Of course. even if I tell the truth.” Why? “Because in my future life nobody is going to believe me. recitation and also physical practice. If we don‟t understand that then we might be a very virtuous person. what you are doing is purifying or cleaning the dirt. Therefore. are actually the same thing. In the next life you want to be respected by everybody for what you say. So maybe this terminology of accumulation is not 100% correct. Purification and accumulation. It continues. Anyway. very important reason for that step. So that‟s exactly how dharma practice is: we are Buddha in our essence. Okay. which is known as the four foundations. they are dirty clean clothes. It is the same thing. if you have dirty clothes. so in this life you don‟t tell lies. Purification. but what is positive has to be accumulated or developed. in one way or another. when we live we have to live. whether you say you are Buddhist or not is one thing. so that when you wash out the dirt. is the correct terminology. and after that the mandala offering and guru yoga. You don‟t want to be sick next life. because the clothes have to be clean first. have their own very. This begins with the refuge and prostration practice. So actually. the suffering of samsara is a very important thing to understand. because lots of people say “I want to become Buddhist. so in this life you don‟t cause any injury to anybody. they can become clean again. because it also really means that what is negative has to be purified. the four contemplations: precious human life. You don‟t want to be poor in the next life. For example. We have to use each moment as positively as possible. These things are very good.” So for that purpose you speak the truth. So that is the third contemplation. in essence. not for buddhahood.” Well. but we also have to appreciate our life. everybody is more than Buddhist: everybody is the embodiment of Buddha. After knowing the first three. Then we want to be generous and don‟t want to steal anything. but we still end up in samsara. Those four stages have to be practiced as they are. developing or revealing the cleanness which is there when it is still dirty. and then something happened so that they became dirty: paint or dust or whatever. How? If we don‟t understand the suffering of samsara then we may say “Oh. but in essence everybody is Buddha. all of these four contemplations. In this way. Therefore. one has to understand the shortcomings of samsara. I think. so this life you don‟t steal anything. Purification & Accumulation Now the second foundation. is actually a practice which includes meditation. and that is accumulation only. or cause and result and the suffering of samsara. because of the fear that in the next life we will become poor: that we will have nothing. karma. but accumulation I have some problem with. that is what is clean or what is perfect. death/impermanence. I better not lie.it‟s not just finished. but that‟s still samsaric dharma: not for enlightenment. officially and intentionally. When you wash the clothes to make them clean again. those kinds of attitudes are good. In principle. Through our countless lifetimes of wrong doings or right . then Vajrasattva visualisation and recitation practice. all of the practice of dharma is.
Of course. it is also an enormous obstacle. The descriptions of vajrayana teaching are so many. and these varieties are for a specific purpose. Some people communicate with themselves through their speech. are part of this variety. but. we do not think like a Buddha. you know you are prostrating. mind has so many levels. The first two are purification. what are we purifying? This body is nothing more and nothing less than the fruit of our karma. and Vajrasattva is second as a mental and. we communicate through our speech. and even at night you have problems sleeping. It is communication and expression of ourself. it is a very good practice for someone who starts. your practice doesn‟t cause you stress. accumulation oriented practice. So purification and accumulation are the same thing. then you have a problem with your practice. never short of methods. because if you are doing well then you will fall asleep. Of course there is much more. but one of them is that there are plenty of methods. So here. you know? If you fall asleep as soon as you do the meditation and prayer that means you are doing well. We call ourselves „I‟ and everybody else „others. but these particular practices of the foundations are divided into two. certain things affect us in a certain way. when we say mind (we have so many Buddhist scholars and masters here so I have to be very careful). when I say mind I mean the dualistic aspect of our mind. or whether you are visualising or not. You are able to relax. We clean then cleanness appears. specifically. and the practice causes you stress. but physically. we became obscured. for a meditator or practitioner to sit down for hours and say mantras is very difficult. That is what we have to purify. Our speech is expression. There‟s no such thing as just purifying without the pureness being revealed. If it happens that after you do the practice you cannot sleep. all translated and communicated through our speech. So that is karmic fruit as well. and you have to visualise. Now what are we purifying? We are purifying our body. but most of us speak to other people. You have to recite the Vajrasattva mantra. However. all of these practices. It‟s not two efforts. So. and that is actually the translation of our karmic cause and conditions. Second is our speech. and the reason is very.doings and all of those things. so prostration practice comes first and Vajrasattva practice comes second. and the second two. when you are prostrating. you will never have that problem. When we say “purification” then as we are purifying the pureness has to be revealed. In this way. and we definitely do not manifest like a Buddha. So. When you are doing Vajrasattva it can be unnoticed by you: whether you are reciting or not. We think in a certain way. at the same time. with the first two being purification oriented practice. You‟re not able to relax. you know. you‟re not able to calm down. definitely for beginners. But when you do the prostrations. vajrayana methods are such that when you are doing prostrations it‟s very difficult to fall asleep [laughter]. Now. and that‟s a very good sign. we are purifying our speech and we are purifying our mind. even for seasoned practitioners this can be a problem. So although falling asleep is a good sign. and then you have to visualise the purification. very clear: prostration is first as a physically oriented practice. the main part of the effort here is the physical prostration. However. verbally oriented practice. we do not sound like a Buddha. with the body. That is not right. All of our karma is physically manifest as however we manifest physically. because you are not doing it right. It‟s not unnoticeable. so now we do not look like a Buddha. such as the four foundations. you have to recite the text. it is one effort. with prostrations. Something is wrong. Next is our mind. this is what it is. Of course. In that way it is very good practice for the beginner. This mind is the fruit of our karma as well. and we react to certain things in a certain .‟ so this is the kind of mind I am talking about.
It still comes out as ink. but it also involves visualisation. Then we have the five Buddha families. it is physically oriented purification practice.000 prostrations we add 10. Buddha Shakyamuni. I wouldn‟t say it is hard practice. In that way. how do you say. 10. and the lineage of dharma comes from him. wash. and the king of all five Buddha families is represented by Buddha Vajrasattva or Dorje Sempa. Buddha is two things: there is the historical Buddha of our time. because when you look at the workers at the construction sites or in a coal mine then that is hard work. is Buddha Vajradhara.000 times. In this way. and the cleanness inside is revealed. or in Sanskrit (which I am not very good at because I did not study) it will be something like Vajrasattva. and recitation. next we do the Dorje Sempa practice. All of this is the result of our karma. Then we say the purification mantra of that deity 110. wash. So we purify all of the temporary defilements. you cannot purify a bowl of ink. less is not good. and all of the habits that are created through the defilements. so it is always pure. In the tradition of our lineage we do 110. Therefore the purification terminology becomes justified. It can never be contaminated by anything. The Buddha that represents that. and both go with the mind. which is mind. You sit quietly and meditate first. but more is no problem. and the causes of all the karmic conditions: the defilements themselves. and you are finished with it. It‟s impossible. so the Dorje Sempa or Benza Sato recitation. physically. We recite the hundred-syllable mantra of Dorje Sempa and visualise the purification. otherwise you cannot purify. but if it is a diamond that is covered with dirt then you can purify it. There‟s nothing in there that you can clean. you are in a nice room. You have a little pad for your knees. which includes karma. when we say purification. you can call it a deity). with prostrations. it is the highest kind of purification deity (if you like. and you have a beautiful Buddha image up there. After completing the prostration practice. the dirt is gone. and in this way we purify all aspects of our karmic conditions. For example. So. You wash. Another Buddha is all the Buddhas: not just Prince Siddhartha but all the Buddhas. Tibetans will pronounce it Benza Sato. So that‟s first. and Dorje Sempa represents all of it. Out of all the other practices that is. because both physically and verbally oriented purification practices involve your . if you wash them then the cleanness is revealed. all of the temporary outcomes of our defilements. and then do your prostrations and counting. it‟s still black.000. In this way.000 prostrations. Prostrations are physical purification. and that is our mind: the essence of our mind. because it‟s all ink.way. there has got to be something pure in there. and Dorje Sempa is verbally oriented purification. you have a clean floor and you are appropriately dressed. the most noticeable physical activity. So when we say purify then there has got to be something pure in there. These things are what we purify. When you do something good and set a certain number. a little pad for your hands. That‟s not such hard work. No matter how much you wash it. the essence of our mind is incorruptible. But. Earlier I said that all the Buddhas are equal. prostrations are physically oriented purification. and that‟s a very important part of it. like the clean clothes that became dirty. This recitation involves visualisation of a particular deity. one by one. because they are above and beyond anything that is dualistic. When you clean it. As you see very clearly.000 is to make up for any mistakes we make in the counting. Now. the Buddha which represents all aspects of Buddha. The five Buddha families represent the transformed aspects of the five defilements. So to make sure we do 100. or you can clean it. which is speech.
and we are offering the universe. but even for that one has to have merit. helpful and good things. they are able to do good things with it.. In order to develop wisdom we need merit. so that after some time it becomes natural for you to do good things. or are taught. which means a time of degeneration. its human nature. They cannot be counted. as we perceive it. disadvantaged or needy. we are offering the whole universe represented by one solar system each time. in the practice of mandala offering. mentally and verbally good things. or for a good cause are all giving. and for spiritual things. So. That‟s what many people experience. With these two practices the purification oriented practices are complete. In this way. Here we are following the path of devotion to all the Buddhas. we belong to it. because wisdom can only be contained if we have merit. If a person who does not have much merit is given a big amount of money. Instead. everybody knows that everyone wants to be rich not everyone but most people. but if that person has merit then they are able to use it and enjoy it. because the whole universe is the manifestation of our karma. is the manifestation of our own karma. Then we start the accumulation oriented practice. or one billion solar systems functioning together. The Buddha taught that our solar system is part of a “third thousand” universe system. we are part of it. and we are part of it. Of course Buddha also says that this third thousand universe system is just like one grain of sand in the river Ganges. that person will get into so much trouble. That means 1000 times 1000 times 1000. so here. it means when we are accumulating merit and when we are accumulating wisdom.mind. I will give you a very stupid example: not a wise one. when somebody is doing something not so good. So we are envisioning the offering of all of the universe. It is kind of a natural concept. Merit accumulation means doing good things: physically. of course. In this way. but then that is followed by an aspiration of the whole universe. or that we are not so meritorious. not a divine one and not a spiritual one but a worldly one. and for that we practise the accumulation of merit. as I mentioned earlier. and so it belongs to us. The whole universe belongs to us. if that is the case. they will say “Oh. Rich means you have a lot of money. When it becomes un-natural for you to do bad things. Accumulation means you do lots of good things or lots of positive things. These days I have sensed (but I could be wrong) that many people think. bodhisattvas and deities. that is a sign of merit. offering to Buddha or bodhisattvas. is the offering of the universe. Giving to the poor. Through doing good things we accumulate merit. So we cannot contain wisdom if we don‟t have merit. then that means you have developed some merit. Of course our real offering here represents one solar system: the sun. The universe. the moon and the continent etc. we are truly offering one solar system representing the . When we are offering this. Mind is the key. and that money will destroy them. Wisdom cannot be contained if we don‟t have merit. When we say accumulate. beneficial things that are meritorious. Merit is necessary. When it becomes easier for you to do positive.” It is a widespread popular concept that it is easier to do bad things than good things. rather than to be negative and harmful and all of that. If we believe in it. and that there are countless third thousand universes in endless space. even for worldly things we need merit. of course. the means of accumulating merit that we are using. what will that person do? That person will not be able to handle it. and if we mean it then we are really offering the whole universe.
has continued. you know? So that‟s why. but when we are doing a little bit bigger things then we are very dualistic about it. when you give 5 rupees to a beggar. Guru yoga means the practice of the guru. Giving one apple to a beggar is meritorious. That primordial wisdom has to shine forth. That‟s fine. One mandala offering. rich or poor. wisdom actually means the awakening of primordial wisdom. but offering the whole universe has to be meritorious. the meaning of guru yoga is that from Buddha until now. because it is the blessing of the lineage. But really. and you will think of it for several days “Oh my goodness. In the same way. once you are really practicing it. to the disciple. It is not my blessing. In that way. and after that we do the guru yoga. Of course. helping somebody sick is meritorious. In this way. and what all of these things mean. we will also remember what we have done before. So that is what blessing is. and will. be meritorious. we can be quite nondualistic about it. we all have primordial wisdom right now. Another thing is that when we are doing some small things. As an example. the transmission has taken place from the guru. However. Terminology wise. many of you know. that may happen because we don‟t believe that we are offering a universe [laughter]. We think that we are just offering a few grains of rice on a plate. and it slowly starts to grow. or master. of course. you know? That kind of fear was there. so that we can receive it. you know that I am a guru. So. So each 20 or 30 seconds you are offering one whole solar system representing all the universe. for most of us. and how everybody should worship me. takes maybe 20 or 30 seconds. I didn‟t understand then as much as I understand now about what guru yoga and guru devotion are. that really gives the opportunity for everybody. if we offer something to a Buddha image or something then whenever we see the Buddha. It‟s the same thing as purification: we have wisdom. truly mean to offer the whole universe each time then it is meritorious. because it will be so much of what we consider meritorious. we do the guru yoga. the living blessing. we are all Buddha in our essence right now. but that primordial wisdom has to manifest. it comes into your mind. you will not think about it. The guru yoga is the accumulation of wisdom. So that is one thing.whole universe each time we make one mandala offering. sometime back. But that happened because I really didn‟t understand 100% (then I would be Buddha). donating money to a good charitable organisation is meritorious. that is what guru yoga is. and I‟m a good person”: that sort of self gratification. For example. the living presence of Buddha‟s primordial wisdom. but if you do a little bit more than that. but when I talked about guru yoga I used to feel a little bit paranoid. it‟s a tremendous way of accumulating merit. for over 2500 years of the lineage. It sounded like I was telling others how important I am. I gave such and such to that fellow. We practice this 110. but it doesn‟t even occur to us that we have done it. alright? It is the blessing . for that. fortunate or unfortunate. but if you truly. but I will try to make it more clear. if we don‟t believe in it then that‟s another thing. Here we are offering such an enormous amount. it is a tremendous vajrayana sacred method. and we hold onto it.000 times. It is like if you have a seed: you put water on it. Then our primordial wisdom can start to manifest. So there‟s no reason for me to get paranoid. but that‟s not exactly what it‟s meant for. or everybody thinks that I am a guru. Of course. Anybody can afford to do the mandala offering. Wisdom. Here. If you just follow the ritual and are not really feeling it or believing in it then it will be meritorious. That can. and I think I also mentioned something about it earlier. if we really mean it. and you will be quite non-dualistic about it.
Similarly. beyond time or any limitation. From this mandala you are receiving the blessing. or a feeling. Sometimes they did the Vajrasattva first and prostration second. if the lineage is not broken somewhere. So if you just do prostrations as your main practice. If you do Dorje Sempa only. deity. but the light won‟t be here. speech empowerment and mind empowerment. Buddha. First should be prostrations then Dorje Sempa. and then you eat the main course. the wire is not giving the light and the switch is not giving the light. It is like this light: the bulb is not giving the light. They think that foundation practice is almost like a punishment. because of the broken samaya. the mahamudra lineage guru yoga of the four foundations is such that you receive abhisheka or empowerment. In this way. if the bulb is burned. and so then you will have a blessing: you will have my blessing. of course. you know. but the powerhouse which gives the current is way over there. the blessing of the lineage. If I said that I am very ambitious. Otherwise. then we accumulate merit so that we can contain the wisdom. I think these are now somewhat addressed. Many times I have met with individuals who say that they have done this practice and that practice. we do the first two practices as the purification. We do the guru yoga so that we receive the transmission of the blessing of the Buddha. if you do it as a main practice. about doing foundation practice. So it is the Buddha‟s enlightenment. as to whether you can really make it or not. The powerhouse can be a very big one. or a test for the practitioner. So that is how the four foundation practices are taught: with that particular purpose. It sounds like the person is somewhat immature and something like at kindergarten or a beginner somewhere. maybe 100 lifetimes. Nothing‟s wrong with that. can lead you all the way to enlightenment. dharma. and then we receive the abhisheka. but it‟s over there. and you don‟t hear it. and with all the general things about mahamudra.of the lineage. you are receiving the abhisheka. no light will come. It‟s very clear. Now one last thing: with many new practitioners there is a sense of a little bit of a complex. it can lead you to buddhahood. it is little bit like eating dessert first. then the blessing continues from Buddha to the guru. it can lead you to buddhahood. But it is not like that. but that is not really how it should be done. Nothing wrong with that it won‟t explode but that‟s not the purpose of each thing. Then it is in order. mandala offering and then guru yoga. Each one is a complete practice in itself. in the form of absorption of the mandala of the refuge: the mandala of the guru. but they haven‟t done that one or that one. If it is my blessing that I have to give you then you would have to wait for quite some time [laughter]. I will be Buddha after 100 lifetimes. sangha and protector. because if I improve by 1% each lifetime. This is really wrong. It is the blessing of the Buddha that you are getting through the guru. but it can only continue if the samaya is not broken. You receive the body empowerment. If the wire is broken the light won‟t come. So that is briefly about Ngondro or preliminary practice. because it was more convenient or less convenient. So that‟s how it works. Sometimes it appears that people did mandala offering but not Vajrasattva and not prostrations. that continues through the gurus of the lineage. I think. Also. which is ever present. For each thing the purpose has to be served. Meditation . because each one of these practices. and from the guru to the disciple. You don‟t see it. Now. and so on like that.
pure. It can only happen when it happens. If there is something that I like very much. There are a tremendous number of methods in that. Shinay practice is to overcome the influence of those defilements. the lineage of the masters of mahamudra and our guru. I am presuming that everybody is not Buddha yet). and our true clearness is somehow allowed to function. anger. That‟s shinay. we will be just like everybody else (when I say everybody else. and if somebody else has achieved that. without having attachment. calm but clear. In this way the most sincere. Definitely not [laughter]. If I achieve what I like very quickly. the bodhisattvas. but clarity is another thing. pride and all these things. but this I definitely don‟t like. I like this quite okay. It cannot be done by force or wanting. not doing anything and not saying anything. in peace. shinay meditation is taught. these dualistic concepts. then I will be jealous. and that is lhaktong. ignorance. It‟s impossible. because it is allowing us to rest. You cannot have „I‟ and „other‟.” So these things are a production of one another. but others have to work very hard. I must be better than everybody else. that is not clear. the sign of whether your shinay is doing well or not is very simple: if your defilements become less then it is a good sign that your shinay is going well. after the ngondro.‟ there will be attachment. and maintain the state of mind which we achieved through good shinay and lhaktong. If we don‟t have the unity of shinay and lhaktong. It is due to our ignorance that we develop dualistic perception. anger. then the unity of shinay and lhaktong is emphasised. then we try to generate pure devotion: devotion to the Buddhas. and a very good practitioner on the meditation cushion. Another way is to generate compassion for all sentient beings. Introduction to the nature of mind is something that happens as the result of our own inner progress. “I must be good. So shinay is the calmness. When you practice shinay. As long as there is „I‟ and „other. state of mind manifests. Once we generate that then we do the same thing: . Lhaktong is clarity. perceptions and those things. They are suffering.Then. and we are calm and stable. So in order to have true maturity. It cannot be done just because we want it to happen. in mahamudra practice. the union of shinay and lhaktong is addressed. so that our true essence can manifest and function. So. then introduction to the nature of mind is addressed. and we have sincere and pure compassion towards them all. After good shinay and good lhaktong. jealousy. Calmness is one thing. The calmness that one achieves through shinay is maintained with awareness. as result of our pure devotion. our own awakening of primordial wisdom. Shinay is extremely important.” you know? So if there is something that I don‟t like (this happens to me a lot) then I will be angry. by overcoming the hindrances of thoughts. and through that we reinforce our defilements. When I see some person who has drunk lots of whiskey and is just lying there looking very calm. Once we have good shinay. As long as there is „I‟ there will be some choice: “I like this very much. I will think. but I don‟t. jealousy and pride: naturally. but lhaktong is clarity. but as soon as we are off the cushion and out of the shrine. Once we are able to develop a good state of meditation there. Once that is achieved. All sentient beings are suffering in samsara. then I will be proud. we maintain the awareness of that pure devotion. That is one way to have a glimpse of the nature of mind. and all sentient beings are our mother sentient beings. we might be very a good practitioner in the shrine. So then we become calm.
They can‟t help . Then he heard his master sing a song. both of these are not 100% pure and naked recognition of the nature of mind. and beyond that is the realisation of mahamudra. is not playing tricks or playing games. Each one of them has three steps.” and there is very little duality. That‟s why he can fly. that pure compassionate state of mind. and then Milarepa said “If you are as good as me then come inside” [laughter]. For example. but the good thing is that they see a conch shell which is whiter than everything else. but Milarepa hadn‟t become smaller. as the practice progresses. but he couldn‟t find him. can manifest miracles. and heard his masters voice coming from the horn. that is one example of the particular steps of mahamudra practice. people somehow try to pretend that they are not interested in miracles. They say that because they are interested. Those are the particulars of the step by step practice of mahamudra. and they will see it as yellow. and Milarepa was inside the horn. A miracle. and there was a big storm coming. to begin with. we will be able to truly realise the nature of mind. So as long as we are dualistic. but still they see it.we maintain the awareness of that compassion. that is known as one-taste. As you develop. and the horn had not got bigger. but it doesn‟t mean Milarepa knows only those two things. From that state. but out of that. It has to be that way. there are four stages of mahamudra progress. Then comes the twelfth stage. and that way we have the chance to have glimpses of the nature of mind. It means “mind and matter. Then the disciple looked outside. So. Milarepa disappeared. So anyway. One time Milarepa was with one of his disciples. As a result of that. we have to go through such methods as devotion and compassion. Through that we recognise the nature of mind. Anyway. So he went there. it is impossible. why do miracles happen? What is the difference between miracles and magic? Magic is a dualistic outcome. which is not influenced by any dualistic perception whatsoever. The first is one-pointedness. Then. whereas miracles are the manifestation of non-dualism. Therefore. There is no difference. it‟s not true. But of course. by definition. Why? Not because he learned how to fly. the second is simplicity. because both of them are tainted by devotion and compassion. Finally he listened to where the sound came from. It is not the real conch shell that they see. Then of course. the third is one-taste and the fourth is non-meditation. so he was looking around in the pouring rain and storm. and he saw a horn on the ground: the horn of a dead animal. when you reach the third step of the fourth level of maturity. so altogether there are twelve stages of mahamudra progress. Everything is yellow. we don‟t have any choice. walking on the ground or flying in the sky is the same thing. as long as we are dualistic. I think he was a little bit puzzled. the great masters. That‟s the realisation . So that is another one of his miracles. when I am in the east everybody is thrilled by miracles. When I go to the west. I don‟t believe it. For us. because they have hepatitis. but because. We may say perform miracles. we cannot force ourself to be nondualistic. but I think that‟s very misleading. He looked inside. but it means that one has reached the state of realisation where mind and matter are non-dual. just like birds. and so the disciple was in big trouble. for him. like Milarepa. a practitioner may manifest miracles. Milarepa could fly in the sky. or mahamudra realisation. It is like somebody who has hepatitis: they look at a conch shell which is white. the conch shell is more white.
Lots of the time. especially my Vajradhara. and decide not to have anything to do with planning and all of these things for this one hour of our meditation. which you create purposely. Now I am saying all of this and teaching this according to the Mahamudra Ocean of Certainty. So it tells us. then. we will not have a totally thoughtless mind. without movement come spontaneously to rest. in his Mahamudra Prayer. and we will have a quite calm state of mind. He says: Let the waves of subtle and coarse thoughts subside into their own place And the waters of mind. as a result. and. you are actually creating more thoughts. Free from the contaminations of discursiveness and sloth. His Holiness the Sixteenth Gyalwa Karmapa. but I have received lots of blessing from many. May I establish a still ocean of shamatha He gives the example of mind as an ocean. The first is about shinay. and a stable calm ocean as a calm mind. So therefore I would like to share some of these verses with you. So if anybody says “I have a thoughtless . of mahamudra. very clearly. A thoughtless mind is impossible. first there will be lots of thought.of buddhahood. Very. and they are caused by defilements. he did not say that we should stop thinking. So that is the final part of the mahamudra teaching and practice. because everybody has thoughts. or as a trying practitioner. which is absolute freedom and liberation. you should not be thinking. So if we just sit there quietly. That is howMahamudra Ocean of Certainty is introduced by the Gyalwa Karmapa. for the sake of all sentient beings: for their liberation and realisation. you know. many great masters. that the biggest obstacle to shinay is thoughts. is a few words which have been very. As a practitioner. Now. very far away from it. Of course. That‟s very important. So you are not overcoming thought. which is still alive and functioning. to say the least. Through their blessings I received a tremendous amount of transmission. of course. and vice versa. A final thing for our mahamudra teaching here that I would like to share with you. That is very strange actually. If we have a thoughtless mind we will not even notice it. but when you say “I should stop thinking” then that thought. people think that when you meditate. I think I have some blessing in me from them. How to remedy this is very simple: don‟t try to recollect the past. There are four sentences that Gyalwa Karmapa writes about shinay. the particular terminology or the particular words written by the Third Gyalwa Karmapa Rangjung Dorje. but if we don‟t do anything then it will be less and less. I am not a great practitioner I think everybody knows that and I am not a Buddha for sure. have been a tremendous help for me. with no limitation whatsoever. Everything is perfect as it is. has to be stronger than the thought that is already there naturally. just let things come and let things go. without any limitation. Thoughts are caused by emotions. very beneficial for me. especially in shinay meditation. but he said subside: the waves subside in the ocean. if we don‟t do anything. don‟t try to generate thoughts of the future.
then what you feel for that person is compassion. the meaning which cannot be seen. True compassion is really true respect for all sentient beings. desperately. Even the worst person. It‟s guaranteed. Of course lhaktong has many levels. the most evil being. When you see somebody doing terrible things and suffering terrible consequences. and maintain it with awareness. Unbearable compassion does not mean you have to become desperate. that we can comprehend. itself. just as it is. If you do all sorts of things because you have unbearable compassion. For the boundless suffering of sentient beings May unbearable compassion be conceived in my being. Then I said (and I really mean this). So noticing. One of my very good friends asked me a very interesting question. So the purpose and definition of compassion are very clearly stated here. but doing lots of things for people. we wander in endless samsara. “It will do exactly what Buddha Shakyamuni did . May the ‘yes’ and ‘no’ of doubt be cut And the genuine self-nature understood. they do not have to do all of that. and that is not what they want to do. Not realizing that. I was talking about enlightenment. so that you will be able to awaken each one of those sentient being‟s Buddha essence. not looking for anything. but that person is Buddha. Once we have a good state of shinay then. is a thought. That is lhaktong. and so they do not deserve to suffer. Just maintain the awareness. Seeing vividly. and that‟s not what it means. Now the Karmapa‟s words about compassion. definitely doesn‟t want to be evil. and here he says: Looking again and again at the mind which cannot be looked at. then you might make things worse. once you know all of that clearly. and this person asked me “What is the benefit of enlightenment? What is the benefit of becoming Buddha? What it will do for society?” That person is a very hard working and very good person: interested in helping people. Not only interested. It means that you will do everything that you can to awaken your Buddha essence. That‟s called compassion. Next the Gyalwa Karmapa writes about lhaktong. just maintain the awareness of that state of calmness. and will do all sorts of things. This is about lhaktong. you are not feeling compassionate towards that person just out of pity. He says: The nature of all beings is buddha. Just maintain it. not looking at anything. you know? That‟s not correct. So therefore.mind” then that is already a thought [laughter].
We know that all sentient beings are not suffering ultimately. This unity is the supreme unerring path. Then your compassion will never go wrong. All sentient beings appear to be ignorant and suffering because of all of the karma. We are as non-dualistic as possible. It says: Self-appearance. it will bring benefit to all sentient beings. So that is idiot compassion. Therefore. So it is emptiness: it‟s all interdependent. That‟s how it will benefit. Spontaneous intelligence. and so you hate that other person. because somebody is causing that person suffering. Otherwise your compassion might turn into “idiot compassion. There is a very old Tibetan saying: „kill the fish and feed the dog‟ [laughter]. what does this mean? When we practice compassion for all sentient beings. He said: Although such compassion be skilful and unceasing. you know? We should be able to have impartial compassion. may I meditate day and night So the Gyalwa Karmapa describes the unity of compassion and emptiness this way. In the moment of compassion. which never existed. So everything is interdependent. Inseparable from it. as you generate your compassion. just as Buddha Shakyamuni brings benefits to all of us. may the truth of its essential emptiness be nakedly clear. That‟s nothing more or nothing less than going around in samsara. just as Buddha Shakyamuni brings benefit to all of us. for the benefit of all sentient beings. or you hurt one to help another. All sentient beings are suffering relatively. That‟s back to square one. or the union of. it will bring benefit to all sentient beings. If you become Buddha. That is idiot compassion. has confused itself into a self.” So unbearable compassion means this. has confused itself into projections. you know? You help one to hurt another. Now. There is one last verse from the Gyalwa Karmapa that I would like to share with you. For that Gyalwa Karmapa wrote four sentences. and all sentient beings are ignorant relatively. compassion and emptiness. By the power of dualistic fixation one wanders in the realm of existence— May ignorance and confusion be resolved. limitless compassion.” That means having compassion for one person. and that is because of… and so on and so forth. because of ignorance. the non-attachment or non-grasping in your compassion is constant. the unity of compassion and emptiness is extremely important. and all sentient beings are not ignorant ultimately. we don‟t get dualistic about it. nothing is ultimate. That will happen with the unity.for all of us. . Nothing is independent. Then. and that is because of the ignorance. If I become Buddha.
We might have the same mind. those we like and those we hate.‟ we cannot hear these particular sounds. everything is our own manifestation. If we don‟t have this particular „body.‟ we cannot touch and feel these particular things. Dedication One last thing (I always like to say this. but that wouldn‟t have anything to do with this. If we don‟t have this particular „ear. When we call ourself „I‟ like I notice I am here. that‟s something else. you notice what you want that is constantly recognising yourself. you notice you are there. I sincerely pray that you. So. so that object and subject are maintained. and the outcome of that is samsara. and then I will have the privilege to be your first disciple. and I really mean it): in our lineage there is the saying that “Just like the Garudas. In this way. all attain buddhahood before I do. If we don‟t have this particular „eye. the seed of dualism is planted constantly. but that is mistaken as „I‟. It helped me so much. the offspring is better than the parents”.This means that all the objects. So in that way. constantly mistaken as an object. I sincerely pray and dedicate for that. and we can be equally neurotic. okay? Alright .‟ we will not see this particular colour and this particular shape. Gyalwa Karmapa says “may I recognise everything as my own manifestation. and may I recognise „I‟ as the non-dualistic recognition of my essence. Okay.” So these words are a tremendous blessing for me. as the offspring of mahamudra lineage. and I hope it will do the same thing for you. and just like the snow lion. and may that transformation take place. you notice how you feel. are our own our own karmic manifestation. all of them. In that way the dualism is further established.
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