DOCSLIB.ORG

Clear Light of Bliss of Heruka

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Clear Light of Bliss of Heruka The Oral Instructions of Mahamudra Second Edition Contents Illustrations ...........................................................................ix PART ONE: THE GENERAL EXPLANATION OF THIS PRACTICE .........................................................................1 Introduction ..........................................................................3 The Practice of the Preliminaries ......................................9 Training in Sincerely Going for Refuge, the Gateway to Entering Buddhism; and Training in the Compassionate Mind of Bodhichitta, the Gateway to Entering the Mahayana, the Main Path to the State of Enlightenment ..............................9 Training in Purification Practice, the Gateway to Purifying Non-virtuous Actions and Obstructions ..................................................................18 Training in the Practice of the Mandala Offering, the Gateway to Accumulating the Collection of Merit and Attaining an Enlightened Pure Land .....19 Training in Guru Yoga, the Gateway to Receiving Blessings ..........................................................................21 The Actual Practice of Mahamudra .................................27 Having Identified Our Own Mind, Meditating on Tranquil Abiding ..........................................................30 Having Realized Emptiness, Meditating on Superior Seeing .............................................................36 v Meditating on the Central Channel, the Yoga of the Central Channel ............................................................50 Meditating on the Indestructible Drop, the Yoga of the Drop .........................................................................51 Meditating on the Indestructible Wind, the Yoga of Wind .........................................................................53 PART TWO: THE HUNDREDS OF DEITIES OF THE JOYFUL LAND ACCORDING TO HIGHEST YOGA TANTRA: THE GURU YOGA OF JE TSONGKHAPA AS A PRELIMINARY PRACTICE FOR MAHAMUDRA ...............................................................63 Visualization .....................................................................65 Taking the Mahayana Refuge Vows ..............................66 Taking the Bodhisattva Vow According to Highest Yoga Tantra ....................................................................66 Inviting the Wisdom Beings ...........................................66 Requesting ........................................................................67 The Seven Limbs ..............................................................67 Reciting the Migtsema Request Prayer According to Highest Yoga Tantra .................................................72 Condensed Lamrim Practice ..........................................72 Transforming Our Own Mind into the Clear Light of Bliss of Heruka .........................................................79 PART THREE: THE NEW ESSENCE OF VAJRAYANA: HERUKA BODY MANDALA SELF-GENERATION PRACTICE, AN INSTRUCTION OF THE GANDEN ORAL LINEAGE ...........................................81 The Practice of the Preliminaries ....................................85 The Actual Practice of Self-Generation .........................94 Bringing Death into the Path to the Truth Body, Buddha’s Very Subtle Body ........................................94 vi Bringing the Intermediate State into the Path to the Enjoyment Body, Buddha’s Subtle Form Body ........97 Bringing Rebirth into the Path to the Emanation Body, Buddha’s Gross Form Body, by Accomplishing the Five Omniscient Wisdoms ........97 Checking Meditation on Basis Heruka Together with Consort ..................................................................98 Checking Meditation on the Body Mandala ................99 Meditation on the Generation Stage of Non-dual Appearance and Emptiness ......................................104 PART FOUR: ESSENCE OF THE FIVE STAGES OF COMPLETION STAGE OF HERUKA........................121 How to Meditate on the Stage of Blessing the Self With Seed .......................................................................124 How to Meditate on the Stage of Blessing the Self Without Seed .................................................................129 How to Meditate on the Stage of the Vajra of Various Qualities With Seed ......................................................135 How to Meditate on the Stage of the Vajra of Various Qualities Without Seed ................................................136 How to Meditate on Relying upon the Commitment Mudra .............................................................................138 How to Meditate on Relying upon the Action Mudra .............................................................................139 How to Meditate on Relying upon the Phenomenon Mudra .............................................................................139 How to Meditate on Relying upon the Mahamudra ...139 How to Meditate on the Stage of Dzöladhara ..............140 How to Meditate on the Stage of Inconceivability .......145 Appendix I – Guidelines for the Practice of the Four Great Preliminary Guides of Mahamudra ................149 vii Appendix II – Liberating Prayer .........................................159 Appendix III – Quick Path to Great Bliss, the Extensive Self-generation Sadhana of Vajrayogini ....................161 Appendix IV – An Essential Commentary to the Eleven Yogas of Vajrayogini ........................................213 Appendix V – The Blissful Path, the Condensed Self- generation Sadhana of Vajrayogini ............................223 Appendix VI – The Uncommon Yoga of Inconceivability ...233 Appendix VII – Keajra Heaven, the Essential Commentary to the Practice of The Uncommon Yoga of Inconceivability ...................................................241 Appendix VIII – Prayers of Request to the Mahamudra Lineage Gurus .................................................................249 Glossary ..............................................................................258 Bibliography ......................................................................272 Study Programmes of Kadampa Buddhism .................277 Tharpa Offices Worldwide ..............................................282 Index ...................................................................................284 viii.
Load more

Recommended publications
  • VT Module6 Lineage Text Major Schools of Tibetan Buddhism
    THE MAJOR SCHOOLS OF TIBETAN BUDDHISM By Pema Khandro A BIRD’S EYE VIEW 1. NYINGMA LINEAGE a. Pema Khandro’s lineage. Literally means: ancient school or old school. Nyingmapas rely on the old tantras or the original interpretation of Tantra as it was given from Padmasambhava. b. Founded in 8th century by Padmasambhava, an Indian Yogi who synthesized the teachings of the Indian MahaSiddhas, the Buddhist Tantras, and Dzogchen. He gave this teaching (known as Vajrayana) in Tibet. c. Systemizes Buddhist philosophy and practice into 9 Yanas. The Inner Tantras (what Pema Khandro Rinpoche teaches primarily) are the last three. d. It is not a centralized hierarchy like the Sarma (new translation schools), which have a figure head similar to the Pope. Instead, the Nyingma tradition is de-centralized, with every Lama is the head of their own sangha. There are many different lineages within the Nyingma. e. A major characteristic of the Nyingma tradition is the emphasis in the Tibetan Yogi tradition – the Ngakpa tradition. However, once the Sarma translations set the tone for monasticism in Tibet, the Nyingmas also developed a monastic and institutionalized segment of the tradition. But many Nyingmas are Ngakpas or non-monastic practitioners. f. A major characteristic of the Nyingma tradition is that it is characterized by treasure revelations (gterma). These are visionary revelations of updated communications of the Vajrayana teachings. Ultimately treasure revelations are the same dharma principles but spoken in new ways, at new times and new places to new people. Because of these each treasure tradition is unique, this is the major reason behind the diversity within the Nyingma.
    [Show full text]
  • The Nine Yanas
    The Nine Yanas By Cortland Dahl In the Nyingma school, the spiritual journey is framed as a progression through nine spiritual approaches, which are typically referred to as "vehicles" or "yanas." The first three yanas include the Buddha’s more accessible teachings, those of the Sutrayana, or Sutra Vehicle. The latter six vehicles contain the teachings of Buddhist tantra and are referred to as the Vajrayana, or Vajra Vehicle. Students of the Nyingma teachings practice these various approaches as a unity. Lower vehicles are not dispensed with in favor of supposedly “higher” teachings, but rather integrated into a more refined and holistic approach to spiritual development. Thus, core teachings like renunciation and compassion are equally important in all nine vehicles, though they may be expressed in more subtle ways. In the Foundational Vehicle, for instance, renunciation involves leaving behind “worldly” activities and taking up the life of a celibate monk or nun, while in the Great Perfection, renunciation means to leave behind all dualistic perception and contrived spiritual effort. Each vehicle contains three distinct components: view, meditation, and conduct. The view refers to a set of philosophical tenets espoused by a particular approach. On a more experiential level, the view prescribes how practitioners of a given vehicle should “see” reality and its relative manifestations. Meditation consists of the practical techniques that allow practitioners to integrate Buddhist principles with their own lives, thus providing a bridge between theory and experience, while conduct spells out the ethical guidelines of each system. The following sections outline the features of each approach. Keep in mind, however, that each vehicle is a world unto itself, with its own unique philosophical views, meditations, and ethical systems.
    [Show full text]
  • Three Classifications of Mahamudra Excerpted from Wild Awakening , Released by Shambhala Publications, 2006
    Three Classifications of Mahamudra Excerpted from Wild Awakening , released by Shambhala Publications, 2006 According to the teachings and tradition of Lord Gampopa’s lineage, the three classifications of Mahamudra are Sutra Mahamudra, Mantra Mahamudra and Essence Mahamudra. Sutra Mahamudra is primarily based on the sutra teachings, and mantra Mahamudra is primarily based on the mantra teachings. Essence Mahamudra draws from both sutra and mantra, but is traditionally distinguished as the devotional path based on blessings. Sutra Mahamudra: The Secret Road in the City The general teachings of Mahamudra were presented by Lord Buddha and his followers in such sutras as the Prajnaparamita Sutras or The Discourses on Transcendental Knowledge. These sutras teach primarily “the great emptiness.” The shortest of the Prajnaparamita sutras is the Heart Sutra, which teaches the inseparability of form and emptiness. That sutra, along with the whole collection of Prajnaparamita teachings, comprises one of the bases for Sutra Mahamudra. The teachings on buddha nature are the other basis for Sutra Mahamudra. The buddha nature teachings point out that the nature of our mind, emotions and thoughts is complete wakefulness. That wakefulness is what we call buddhahood or enlightenment. Furthermore, that enlightenment is the nature of all sentient beings. This essence of enlightenment is what we call “buddha nature” or tathagatagarbha. These two streams of teachings form the basis for the sutra aspect of Mahamudra. The practice of Sutra Mahamudra essentially involves the study and contemplation of these sutras, followed by meditation. We contemplate the teachings on emptiness or shunyata, as well as the teachings on buddha nature, which is our fundamental wakefulness.
    [Show full text]
  • AN Introduction to MUSIC to DELIGHT ALL the SAGES, the MEDICAL HISTORY of DRAKKAR TASO TRULKU CHOKYI WANGCRUK (1775-1837)’
    I AN iNTRODUCTION TO MUSIC TO DELIGHT ALL THE SAGES, THE MEDICAL HISTORY OF DRAKKAR TASO TRULKU CHOKYI WANGCRUK (1775-1837)’ STACEY VAN VLEET, Columbia University On the auspicious occasion of theft 50th anniversary celebration, the Dharamsala Men-tsee-khang published a previously unavailable manuscript entitled A Briefly Stated framework ofInstructions for the Glorious field of Medicine: Music to Delight All the Sages.2 Part of the genre associated with polemics on the origin and development of medicine (khog ‘bubs or khog ‘bugs), this text — hereafter referred to as Music to Delight All the Sages — was written between 1816-17 in Kyirong by Drakkar Taso Truilcu Chokyi Wangchuk (1775-1837). Since available medical history texts are rare, this one represents a new source of great interest documenting the dynamism of Tibetan medicine between the 1 $th and early 19th centuries, a lesser-known period in the history of medicine in Tibet. Music to Delight All the Sages presents a historical argument concerned with reconciling the author’s various received medical lineages and traditions. Some 1 This article is drawn from a more extensive treatment of this and related W” and 1 9th century medical histories in my forthcoming Ph.D. dissertation. I would like to express my deep gratitude to Tashi Tsering of the Amnye Machen Institute for sharing a copy of the handwritten manuscript of Music to Delight All the Sages with me and for his encouragement and assistance of this work over its duration. This publication was made possible by support from the Social Science Research Council’s International Dissertation Research Fellowship, with funds provided by the Andrew W.
    [Show full text]
  • The Main Path of the Victors
    THE MAIN PATH OF THE VICTORS A ROOT TEXT FOR THE PRECIOUS GELUG/KAGYU TRADITION OF MAHAMUDRA PANCHEN LOSANG CHÖKYI GYELTSEN (1567-1662) Gelug/Kagyu Tradition of Mahamudra Here, in explaining the instructions on Mahamudra from the tradition of the holy beings who are scholars and adepts, there are three outlines: 1) activities for entering into the composition, 2) actual explanation of the composed instructions and 3) dedication of virtue arisen through having composed the instructions. 1. Activities for entering into the composition NAMO MAHAMUDRAYA I respectfully bow at the feet of my peerless guru, master of adepts, who directly exposed the great seal of Mahamudra, the all-pervasive nature of everything, the indivisible, inexpressible and indestructible sphere of the mind. I shall now write down instructions on Mahamudra coming from the Gelug/Kagyu tradition of the supreme adept Dharmavajra and his spiritual sons, a tradition of excellent instructions having gathered the essence of the ocean of sutras, tantras and oral instructions. 2. Actual explanation of the composed instructions Regarding this, there are three outlines: 1) preliminaries, 2) actual practice and 3) conclusion. 2A. Preliminaries In order to have a doorway for entering into the Dharma and a central pillar for the Mahayana, sincerely go for refuge and generate bodhicitta, without these being merely words from your mouth. In general, as a preliminary to giving any profound instructions or engaging in meditation, all the holy beings of the different traditions in Tibet concord in doing what is called "The Four Guiding Instructions": 1) Going for refuge and generating bodhicitta, 2) Vajrasattva meditation, 3) Mandala offering and 4) Guru yoga.
    [Show full text]
  • Florida State University Libraries
    Florida State University Libraries Electronic Theses, Treatises and Dissertations The Graduate School 2011 Outward Beauty, Hidden Wrath: An Exploration of the Drikung Kagyü Dharma Protectress Achi Chökyi Drölma Kristen Kail Muldowney Follow this and additional works at the FSU Digital Library. For more information, please contact [email protected] THE FLORIDA STATE UNIVERSITY COLLEGE OF ARTS AND SCIENCES OUTWARD BEAUTY, HIDDEN WRATH: By KRISTEN KAIL MULDOWNEY A Thesis submitted to the Department of Religion in partial fulfillment of the requirements for the degree of Master of Arts Degree Awarded: Spring Semester, 2011 The members of the committee approve the thesis of Kristen Kail Muldowney defended on March 18, 2011. _______________________________________ Bryan Cuevas Professor Directing Thesis _______________________________________ Kathleen Erndl Committee Member _______________________________________ Jimmy Yu Committee Member Approved: _____________________________________ John Corrigan, Chair, Department of Religion The Graduate School has verified and approved the above-named committee members. ii This work is dedicated to my Grandmother, Lois Sobin, who has instilled in me a passion for books and far off places, and to my Grandfather, Alvin Sobin, who has always been patient enough to indulge us both. iii ACKNOWLEDGEMENTS This work and everything that has led up to its completion could not have been accomplished without the help and support of countless individuals. First and foremost, I am indebted to my professors at Florida State University for all of the advice and guidance they have given to me throughout my graduate studies. In particular, I am thankful to Bryan Cuevas for and the academic study of Tibet in general. I am just as grateful to Kathleen Erndl and Jimmy Yu for all of their advice and criticisms; both have helped me to see my research with new and different perspectives and have inspired me academically and personally.
    [Show full text]
  • What Is Mahāmudrā Traleg Rinpoche
    What is Mahāmudrā Traleg Rinpoche The Mahāmudrā tradition encompasses many key Buddhist terms and presents them in a unique light. The Sanskrit word mahāmudrā literally translates as “great seal,’’ or “great symbol,’’ which suggests that all that exists in the conditioned world is stamped with the same seal, the seal of ultimate reality. Ultimate reality is synonymous with the quintessential Buddhist term emptiness (śūnyatā), which describes the insubstantiality of all things—the underlying groundlessness, spaciousness, and indeterminacy that imbues all of our experiences of the subjective and objective world. In the Kagyü tradition of Tibetan Buddhism, the word mahāmudrā is also used to refer to the nature of the mind. The nature of the mind is a pivotal concept in this tradition. The essential quality of the mind is emptiness, but it is described as a luminous emptiness, for the mind has the inherent capacity to know, or to cognize. When spiritual fulfillment is attained, this lumi- nous emptiness is experienced as pervasively and profoundly blissful, and enlightenment is characterized as luminous bliss. The Tibetan term for Mahāmudrā is chag gya chen po. The word chag denotes wisdom; gya implies that this wisdom transcends mental defilement; and chen po verifies that together they express a sense of unity. At a more profound level of interpretation, chag gya suggests that <4> our natural state of being has no origin, because we cannot posit a particular time when it came into being, nor can we say what caused it to conic into existence or what it is dependent upon. Our natural state of being is self-sustaining, self- existing, and not dependent upon anything.
    [Show full text]
  • 1 My Literature My Teachings Have Become Available in Your World As
    My Literature My teachings have become available in your world as my treasure writings have been discovered and translated. Here are a few English works. Autobiographies: Mother of Knowledge,1983 Lady of the Lotus-Born, 1999 The Life and Visions of Yeshe Tsogyal: The Autobiography of the Great Wisdom Queen, 2017 My Treasure Writings: The Life and Liberation of Padmasambhava, 1978 The Lotus-Born: The Life Story of Padmasambhava, 1999 Treasures from Juniper Ridge: The Profound Instructions of Padmasambhava to the Dakini Yeshe Tsogyal, 2008 Dakini Teachings: Padmasambhava’s Advice to Yeshe Tsogyal, 1999 From the Depths of the Heart: Advice from Padmasambhava, 2004 Secondary Literature on the Enlightened Feminine and my Emanations: Women of Wisdom, Tsultrim Allione, 2000 Dakini's Warm Breath: The Feminine Principle in Tibetan Buddhism, Judith Simmer- Brown, 2001 Machik's Complete Explanation: Clarifying the Meaning of Chod, Sarah Harding, 2003 Women in Tibet, Janet Gyatso, 2005 Meeting the Great Bliss Queen: Buddhists, Feminists, and the Art of the Self, Anne Carolyn Klein, 1995 When a Woman Becomes a Religious Dynasty: The Samding Dorje Phagmo of Tibet, Hildegard Diemberger, 2014 Love and Liberation: Autobiographical Writings of the Tibetan Buddhist Visionary Sera Khandro, Sarah Jacoby, 2015 1 Love Letters from Golok: A Tantric Couple in Modern Tibet, Holly Gayley, 2017 Inseparable cross Lifetimes: The Lives and Love Letters of the Tibetan Visionaries Namtrul Rinpoche and Khandro Tare Lhamo, Holly Gayley, 2019 A Few Meditation Liturgies: Yumkha Dechen Gyalmo, Queen of Great Bliss from the Longchen Nyingthik, Heart- Essence of the Infinite Expanse, Jigme Lingpa Khandro Thukthik, Dakini Heart Essence, Collected Works of Dudjom, volume MA, pgs.
    [Show full text]
  • Qt70g9147s.Pdf
    UC Berkeley UC Berkeley Previously Published Works Title Tibetan Buddhist dream yoga and the limits of Western Psychology. Permalink https://escholarship.org/uc/item/70g9147s ISBN 9781440829475 Author ROSCH, E Publication Date 2014 Peer reviewed eScholarship.org Powered by the California Digital Library University of California In R. Hurd & K. Bulkeley (Eds.) Lucid dreaming: New perspectives on consciousness in sleep. Volume 2: Religion, creativity, and culture. Santa Barbara, CA: Praeger, 2014, pp 1-22. Tibetan Buddhist Dream Yoga and the Limits of Western Psychology Eleanor Rosch Department of Psychology University of California, Berkeley “Look to your experience in sleep to discover whether or not you are truly awake.”1 The Buddha has been called both The Awakened One and The Enlightened One, and both of these qualities are evoked by the word lucid in the way that we now use it to refer to lucid dreaming. However, the uses to which lucidity in dreams has been put by the West is limited and relatively superficial compared to lucidity in dreams, dreamless sleep, daily life, and even death in the practices of Tibetan Vajrayana Buddhism. As the Tibetan teacher Tendzin Wangyal puts it, “Dream practice is not just for personal growth or to generate interesting experiences. It is part of the spiritual path and its results should affect all aspects of life by changing the practitioner’s identity, and the relationship between the practitioner and the world.”2 What does that mean? How can it be accomplished? And what implications might these practices have for our psychology and for Western science more generally? In this chapter I will address such questions, first by discussing the Buddhist material, and then by examining the ways in which the effects of lucidity in Tibetan Buddhist practitioners challenge basic assumptions about bodies and minds in Western science.
    [Show full text]
  • Teachings on Mahamudra – by Lama Thubten Yeshe, From,' Becoming the Compassion Buddha; Tantric Mahamudra in Everyday Life'
    1 Teachings on Mahamudra – by Lama Thubten Yeshe, from, ‘Becoming the Compassion Buddha; Tantric Mahamudra in Everyday Life’ Mahamudra: Absolute Reality The Absolute Seal There are many different ways of analyzing and explaining Lord Buddha's marvelous teachings on the absolute reality of emptiness, mahamudra. Here, however, we will not be trying to understand the various philosophical points of view or to develop a merely intellectual understanding of mahamudra. We will try to achieve a direct experience of it. Buddha explained mahamudra from two different perspectives: one according to the Paramitayana, his general Mahayana teachings, the other according to the Vajrayana, his esoteric teachings. Maha means great; mudra means seal; mahamudra means absolute seal, totality, unchangeability. Sealing something implies that you cannot destroy it. Mahamudra was not created or invented by anybody; therefore, it cannot be destroyed. It is absolute reality. I see Western scholars talking in extensive philosophical terms about mahamudra and the rest, but I have a question for them: ‘You talk about these things, but do you meditate?’ Sometimes, our mind is interested only in fantasy, which is like going to the supermarket with empty pockets, saying, ‘This is fantastic. That is good. This is healthy. That is tasty.’ In the end, you have nothing. The intellectual world and the practical, experiential learning process are as different as a supermarket and Mount Everest. If you leave mahamudra at the intellectual level, it will never touch you; it will have nothing to do with you. Even if you write an entire book about mahamudra, nothing can stop your problems; nothing can move your wrong conceptions.
    [Show full text]
  • MM and Kagyu Lineage
    MAHAMUDRA AND THE KAGYU LINEAGE KHENCHEN THRANGU RINPOCHE It has been some years since the Buddhist teachings have spread to the West, and in that time many people have engendered a deep faith and confidence in the teachings of the Buddha. For those with such great faith and confidence, the practice of Mahamudra is very appropriate because Mahamudra is a particularly convenient practice to do, and at the same time it is extremely beneficial. For students following the path of Mahamudra, it will be very helpful to know and understand something about the history of this lineage. Three Lifestyles of Mahamudra Practitioners In terms of the history of Mahamudra practice throughout India and Tibet, and in particular in India, there are the renowned 84 mahasiddhas who were practitioners of Mahamudra. These 84 mahasiddhas, or great accomplished ones, led many types of lifestyles. For example, we can look at Indrabodhi, a great and powerful king of India who had a wealth of enjoyments and pleasures. He was also skilled at cultivating and sustaining his kingdom in a vast way. Even though he exerted himself at cultivating and sustaining his kingdom and enjoyed the many pleasures of a king, along with that, he meditated on Mahamudra. Due to his Mahamudra meditation, he attained great accomplishment. If we look at a second category of practitioner, we can take the example of the great protector Nagarjuna. Nagarjuna was a great scholar and a wise master who was learned in all of the Buddhist reasonings. He had an extremely sharp intellect and a great ability to compose Buddhist texts and treatises.
    [Show full text]
  • Supplication to the Takpo Kagyu Great Vajradhara, Tilo, Naro, Marpa, Mila
    Supplication to the Takpo Kagyu Great Vajradhara, Tilo, Naro, Marpa, Mila, Lord of Dharma Gampopa, Knower of the Three Times, omniscient Karmapa, Holders of the four great and eight lesser lineages— Drikung, Tag-lung, Tsalpa, these three, glorious Drukpa and so on— Masters of the profound path of mahamudra, Incomparable protectors of beings, the Takpo Kagyu, I supplicate you, the Kagyü gurus. I hold your lineage; grant your blessings so that I will follow your example. Revulsion is the foot of meditation, as is taught. To this meditator who is not attached to food and wealth, Who cuts the ties to this life, Grant your blessings so that I have no desire for honor and gain. Devotion is the head of meditation, as is taught. The guru opens the gate to the treasury of oral instructions. To this meditator who continually supplicates him Grant your blessings so that genuine devotion is born in me. Awareness is the body of meditation, as it taught. Whatever arises is fresh—the essence of realization. To this meditator who rests simply without altering it Grant your blessings so that my meditation is free from conception. The essence of thoughts is dharmakaya, as is taught. Nothing whatever but everything arises from it. To this meditator who arises in unceasing play Grant your blessings so that I realize the inseparability of samsara and nirvana. Through all my births may I not be separated from the perfect guru And so enjoy the splendor of dharma. Perfecting the virtues of the paths and bhumis, May I speedily attain the state of Vajradhara.
    [Show full text]