With Clingings absent, the great bliss continuously arises With no form to cling to, the radiant light outshines the dark hindrances p. The sufferings and miseries of sentient beings are the result of 'tensions' which are originated from the 'fundamental tension'. Buddhism denominates this fundamental tension as 'clinging' Tib. If one can eliminate, or even subdue this Clinging to some extent, a great bliss or Nirvanic ecstasy will arise. Hindrances cannot exist without being embodied in forms; therefore, if the yogi can realize in his Mahamudra meditation that no forms whatsoever exist at all, he automatically overcomes all hindrances.
Any effort, or intentional practice in Mahamudra meditation is redundant, useless, and even harmful since the Mind-Essence is ever-present and has always existed. The closest description one can give of the experience of the enlightenment mind is the feeling of a natural and spontaneous non-discriminating, subject-object-free awareness.
The craving for ecstasy and good experience in meditation naturally dissolves The evil thoughts and blindness rest innately pure in Dharma-dhatu In the "ordinary mind" there is no loss or gain, no claim or disclaim. Away from words, let me realize the truth of Dharma Essence. It is common for the yogi to cling to the rapture, brightness, and pleasant visions and feelings experienced during meditation-practice.
Buddha, however, has warned that those who continue to crave such experiences cannot liberate themselves.
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In practicing Mahamudra rightly, the yogi will find his craving for such ecstasies diminish and finally dissolve. However, it really means the Mind-essence which the enlightened being sees and which is not a new mind or something which is different in essence from the common mind. The enlightened see mind as it is—natural, common, and intrinsic. In this sense, Mahamudra denotes the Mind-essence as "the ordinary mind" wherein one finds no loss or gain, no claim or disclaim, since it excludes all discriminations and includes all differentiations.
Before actually and directly realized the Mind-essence, whatever philosophy or theories one holds "Reality is one," "Reality is two," "Truth is this or that" are nonsense like 'Playwords' of children. When one directly and actually realizes the Mind-essence, he reaches the world -beyond or the state called here "Away From Playwords. Not knowing their natures are identical with Buddha's Sentient beings wander endlessly in Sangsara To those misery-bound who have undergone endless sufferings May I forever pity ["Succour" would be a better translation then the condescending "pity," we feel.
May I forever pity them with the unbearable great compassion! Right in that moment when the Great Compassion arises Emerges nakedly and vividly the Great Voidness. Let me always find this unmistakable Two-in-One Path And practice it day and night. The teaching of Buddhism on Great Voidness and Great Compassion is not rightly understood by most people. These two are, actually, one entity manifested in two aspects. But to the Sangsaric beings, these two are seemingly irreconcilable since in many characteristics they seem opposed, the wisdom seems 'cold' while the compassion is 'warm'; the Voidness has no object while the Compassion demands an object, etc.
Only the Buddha and enlightened beings can merge the two, or, more accurately speaking, realize and unfold the identicalness and simultaneous-existing-nature of the two. Here the author points out that the unmistakable sign of the experience of the enlightened being is that during the moment of enlightenment, when the great Voidness is seen, the Great Compassion automatically arises, or, in some cases, a great and unbearable compassion, should it ever arise, will automatically bring forth the emergence of the Great Voidness.
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Here is the true inner meaning of the profound Yab-Yum symbolism of the phrase "the jewel or diamond, i. With meditation-produced clairvoyance and other miraculous powers May I ripen all the sentient beings and adorn Buddha's Pure Land May I fulfill the compassionate vows of all Buddhas And eventually achieve the highest enlightenment and perfections. The power of the compassion of Buddha The power of the loving Bodhisattvas The power of all virtues and good deeds May I bind these powers into one great force By which the pure vow of mine And the benevolent wishes of others may be readily fulfilled!
Until this is clearly understood, Zen and Mahamudra will remain word-play, only sparkling but unenlightening. The transcendental view is not that "nothing exists," but rather that it is not true to say either "nothing exists" or "everything exists. See note 95 and the text of page The translator, in saying here that mental effort is required in the love-meditation, evinces that he did not apprehend either the editor's meaning p. If they were, and hence if blindness and enlightenment were innately identical, there would be no point in either the translator's translation or comments, nor indeed in the existence of this or any other book.
The expression of the matter by the translator tends to confusion. We would rather see it put that the essential Buddha-nature is the self-nature of all things, and constitutes the ultimate reality stripped of all manifestation, and even the ultimate substance of those manifestations we call evil or defilements. October Aghor Medicine.
University of California Press. Motilal Banarsidass. The Heart of the Yogini. Oxford: Oxford University Press. The Handbook of Tibetan Buddhist Symbols.
Serindia Publications. The caves at Aurangabad: early Buddhist Tantric art in India. Stadtner Buddhist Art of Myanmar. Yale University Press.
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Cambridge University Press. Signless Signification in Ancient India and Beyond. Anthem Press. Kangle The Kautiliya Arthasastra. Brown The Roots of Tantra. State University of New York Press. Grammatical Literature. Otto Harrassowitz Verlag.see url
Dyczkowski University of Chicago Press. Hohm Press. Kindle Edition. Payne Tantric Buddhism in East Asia. Simon and Schuster. Geoffrey Samuel and Jay Johnston ed. Religious Studies.
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The Samnyasa Upanisads. Oxford University Press. Ascetics and Brahmins studies in ideologies and institutions. London New York: Anthem Press. Transformations and Transfer of Tantra in Asia and Beyond. Walter de Gruyter.
Getty Publications. David White ed. Tantra in Practice. Brill Archive. The Great Religions.
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