K unifies the categories of modern practice by featurizing them with the bhakti yoga of devotion (first firmly articulated in the Bhagavad Gita) and thence directing them toward the Highest. Consistent with his promotion of the householder path throughout his career, K explains that you can adjust yoga to whatever stage of life you find yourself in and still get the fruit of an ultimate sadhana (spiritual method).
Saraha's Dohas (songs or poems in rhyming couplets) are the earliest mahamudra literature extant, and promote some of the unique features of mahamudra such as the importance of Pointing-out instruction by a guru, the non-dual nature of mind, and the negation of conventional means of achieving enlightenment such as samatha-vipasyana meditation, monasticism, rituals, tantric practices and doctrinal study in favor of mahamudra 'non-meditation' and 'non-action'.[10] Later Indian and Tibetan masters such as Padmavajra, Tilopa, and Gampopa incorporated mahamudra into tantric, monastic and traditional meditative frameworks.[11]
Sadhana Of Mahamudra Pdf 16
Mahamudra is defined by Gampopa as "the realization of the natural state as awareness-emptiness, absolutely clear and transparent, without root". Gampopa also states that mahamudra is "the paramita of wisdom, beyond thought and expression."[26] Gampopa taught mahamudra in a five part system to his disciples, one of his most well known disciples, Phagmo Drupa (1110-1170) became a very successful teacher who continued to teach this five part system and eight "junior" kagyu lineages are traced to him.[24] This "Five-Part Mahāmudrā" system became one of the main ways that Mahāmudrā was transmitted in Kagyu lineages after Gampopa.[24]
Following the great Sakya exegete and philosopher Sakya pandita (1182-1251), mahāmudrā in the Sakya school is seen as the highest tantric realization, which means that mahāmudrā practice is only taken on after having been initiated into tantric practice and practicing the creation and completion stages of deity yoga.[35][26] In his "A Clear Differentiation of the Three Codes" (Sdom gsum rab dbye), Sakya Pandita criticized the non-tantric "sutra" mahamudra approaches of the Kagyu teachers such as Gampopa who taught mahāmudrā to those who had not received tantric initiations and based themselves on the Uttaratantrasastra.[26] He argued that the term mahāmudrā does not occur in the sutras, only in the highest class of tantras and that only through tantric initiation does mahāmudrā arise: "Our own Great Seal consists of Gnosis risen from initiation."[26] According to Sakya Pandita, through the four empowerments or initiations given by a qualified guru, most practitioners will experience a likeness of true mahāmudrā, though a few rare individuals experience true mahāmudrā.[26] Through the practice of the creation and completion stages of tantra, the tantrika develops this partial understanding of bliss and emptiness into a completely non-dual gnosis, the real Mahamudra, which corresponds to the attainment of the Path of Seeing, the first Bodhisattva bhumi.[26]
The Gelug school's mahamudra tradition is traditionally traced back to the school's founder Je Tsongkhapa (1357- 1419), who was said to have received oral transmission from Manjushri, and it is also traced to the Indian masters like Saraha through the Drikung Kagyu master Chennga Chokyi Gyalpo who transmitted Kagyu Mahamudra teachings (probably the five-fold Mahamudra) to Tsongkhapa.[36] Jagchen Jampa Pal (1310-1391), a prominent holder of the 'jag pa tradition of the Shangpa teachings, was also one of the teachers of Tsongkhapa.
Another way to divide the practice of mahāmudrā is between the tantric mahāmudrā practices and the sutra practices. Tantric mahāmudrā practices involves practicing deity yoga with a yidam as well as subtle body practices like the six yogas of Naropa and can only be done after empowerment.[51] After the preliminary practices, the Kagyu school's sutra mahāmudrā practice is often divided into the ordinary or essential meditation practices and the extraordinary meditation practices. The ordinary practices are samatha (calming) and vipasyana (special insight). The extraordinary practices include "formless" practices like 'one taste yoga' and 'non-meditation'. The tradition also culminates with certain special enlightenment and post-enlightenment practices.[52] According to Reginald Ray, the "formless" practices, also called "Essence mahamudra," is when "one engages directly in practices of abandoning discursive thinking and resting the mind in the clear, luminous awareness that is mahamudra."[53] The reason that preparatory practices and "form" practices like deity yoga and vipasyana are needed is because formless practices are quite difficult and subtle, and most practitioners are not able to enter into the simple essence of mind successfully without considerable mental preparation.[53]
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The Chariot that Travels the Noble Path is the standard practice text for the mahamudra preliminaries in the Karma Kamtsang tradition, composed by the Ninth Gyalwang Karmapa, Wangchuk Dorje. Presented here is a new edition prepared by the Seventeenth Gyalwang Karmapa, Ogyen Trinley Dorje, who wrote a new lineage supplication and made other edits in the guru yoga practice to bring it closer to the original sources. The commentary for the ngondro practices featured in this ebook is published seperately as The Torch of True Meaning. Ngondro for Our Current Day also gives instructions on the short ngondro practice by the Seventeenth Gyalwang Karmapa. Though the visualizations are slightly different, the general principals are the same as for this practice.
Guru yoga is essential for the realization of mahamudra, and in the Karma Kagyu lineage, the primary guru yoga practiced is the Four-Session Guru Yoga by the Eighth Karmapa Mikyö Dorje. This volume presents newly rediscovered instructions for this practice by the Fifth Shamar Könchok Yenlak and the Ninth Karmapa Wangchuk Dorje along with the more well-known commentaries by Karma Chakme, Karmay Khenchen Rinchen Dargye, and the Fifteenth Karmapa Khakhyap Dorje. These texts give clear guidance that, when accompanied by instruction from a qualified master, will help practitioners develop the profound realization of devotion mahamudra.
The glorious Naropa was an eminent scholar who had consummated his understanding of the oceans of inner and outer philosophical tenets. Still, with no concern for his body or life, he endured intense hardships in order to receive introduction to the naked nature of mind, free of obscurations, which is the basis for all of samsara and nirvana. This pleased his master, Jetsun Tilopa, who sang him a song of mahamudra, an introduction to the essence of mind itself. This song became known as The Ganges Mahamudra (ཕྱགཆེནགངྒཱམ) and should be cherished by all beings who wish to avoid suffering and obtain happiness. This is the version of the root text referenced by Shamar Konchok Yenlak in his commentary on the text. 2ff7e9595c
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