Vidhyadhara is the ultimate wisdom of enlightened mind. When you meditate on your body as Mahamudra -sublime bodily form of the Yidam, by means of self-cognizant intelligence, the Vidhyadhara is attained. At Mahamudra, your body remains as an ordinary human being, but your mind is transformed into a Yidam deity.
The meditative practice associated with Kagyu tradition is Mahamudra
-the Great Seal, and the meditative practice associated with Nyingma tradition
is Dzogchen -the Great Perfection.
Tilopa received full Mahamudra and Vajra teaching -the Tantric teaching
directly from Dorje Chang. In Kagyu lineage, Dorje Chang is revered as Buddha
Vajradhara, the primordial Buddha, the Dharmakaya Buddha; the embodiment of
ultimate mind.
On Mahamudra, Tilopa wrote Mahamudra Upadesa -understanding of mind and
reality. The Mahamudra Upadesa is the prominent teaching of Tilopa. Tilopa transmitted
his teachings to his disciple Naropa (1016-1100). Marpha (1012-1123), the
lineal disciple of Naropa, brought the teachings of Tilopa and Naropa to Tibet.
Milarepa (1052-1135) was the disciple of Marpha.
Milarepa passed on the tradition to his disciple Gampopa (1084-1161). Milarepa
wrote Mahamudra Kanakamala in which Milarepa says; "Mahamudra is the bliss
at the highest state of mind at which the great awareness is attained."
Gampopa compiled the essential teachings on Mahamudra including the teachings
from Samadhi-Raj-Sutra. Gampopa blended Mahamudra teachings of Tilopa (Mahamudra
Upadesa), Naropa (Acintya Mahamudra), and Milarepa (Mahamudra Kanakamala), and wrote
the Jewel Ornament of Liberation, showing the progressive path of liberation.
In Jewel Ornament of Liberation, Gampopa reproduced Lord Buddha’s
teaching on Noble Eightfold Path as it is which otherwise subsumed in six
Paramita in almost all Tibetan text.
Gampopa presented Mahamudra as the path of knowledge.
The three characters of Mahamudra specified by Gampopa are: (i) enlightened
attitude, (ii) untainted faith on teacher, and (iii) realization of the essence
of mind.
The difference between Dzogchen teaching of Nyingma and Mahamudra of
Kagyu is thin and they complement and supplement each other. They differ in
words but not in meaning.
Both Dzogchen and Mahamudra are Tantric teaching on Absolute Reality.
Both Dzogchen and Mahamudra, in practice, say that Dharma Dhatu -the
Absolute Reality can be known, but only through experiencing the fundamental
nature of one's mind.
Gampopa valued Mahamudra as supreme but he said it is good only to those
who have highest level of faith and utmost devotion.
For practicing Mahamudra, Gampopa emphasized faith in Karma, acquisition
of merit, cultivation of enlightened attitude, renunciation, inference, and
self-liberation, which are specific to Theravada.
To begin with Mahamudra, the Abhisek -the initiation, was made pre-requisite.
Mahamudra is an esoteric way for having spiritual knowledge of absolute
reality.
In Sanskrit Maha means great, and mudra means state of being or state of
mind at bliss.
Mahamudra is the true nature of mind inherent in everyone.
Mahamudra cannot be taught. One has to realize Mahamudra and experience
it.
To know Mahamudra is to know Buddha Nature and one who actualizes it
becomes one with Buddha qualities.
Mahamudra enables to dissolve one’s individual existence and see the
entire universe as one.
Mahamudra teaching says it is within the continuum of infinity everything
manifests.
Through Mahamudra, ultimate truth is seen wherever we look. Everything
is stamped by the great seal of ultimate truth.
On Mahamudra, the 3rd Karmapa, Drakpa Sengye (1284-1339)
writes:
“When
looking again and again at the mind, there is nothing to look at.
Nothing to
be seen is seen vividly as it is.
This cuts
through all doubt of being or not being.
May I
recognize myself un-mistakenly?
When
looking at objects – they are seen as mind.
When looking
at mind – it is devoid.
Looking at
both, the dualistic belief is dispelled.
May the
natural state of mind be understood!”
Mahamudra is a path of renunciation. But it does not imply abandoning
one’s duties and escaping from mundane life.
According to Mahamudra teaching; renunciation means to do what one ought
to do, and fulfil one’s duties and responsibilities fully and ethically without
attachment to the fruit of one’s action.
In
practicing Mahamudra, renunciation means two things: (1) renunciation of the
causes of suffering, and (2) renunciation of the fruits of one’s action.
Teaching and practice of Mahamudra has been categorised into three: (i) Sutra
Mahamudra, (ii) Mantra Mahamudra and (iii) Essence Mahamudra.
1...Sutra Mahamudra: The Secret Sutra Path
Prajna Paramita Sutra contains the discourse on transcendental knowledge.
The shortest version of Prajna Paramita Sutra is Hredaya Sutra, the Heart
Sutra.
Prajna Paramita Sutra and Hredaya Sutra provide the basis for Sutra
Mahamudra.
The primary teaching of Prajna Paramita Sutra is on Sunyata -void of Ego
and negative emotions.
When one realises Sunyata in one’s mind and heart, one attains attaints perfect
harmony within, with others and nature.
Hredaya Sutra emphasises inseparability of Rupa -form, the phenomenal
existence, and Sunyata, just as matter and energy.
Next to Sunyata, the emphasis of Prajna Paramita Sutra is on Buddha
Swabhav -Buddha Nature.
The teaching points out that awareness exist behind every thought and
emotion, and that awareness is wakeful. That is the essence of the nature of
our mind.
When the awareness that exist behind every thought and emotion is
awakened, we are in harmony with others, in equanimity with others, and we
become enlightened. That wakeful awareness is the essence of Buddha Nature.
Sutra Mahamudra practice involves study of Sutras, and Samatha and Vipassana
Bhavana.
In Sutra Mahamudra, the object of practicing Bhavana is our own mind
resting at its pure state of Sunyata, free of any projection, the true nature
of mind.
"The knot of ignorance in the heart is finally removed,
When one comes to see one’s own true non-duel nature,
By means of formless and imageless Samadhi."
Adi-Shankara
Practitioners perceive and engage mind at its pure state of Sunyata and attain
a state of mind which is free of mental engagement.
In practicing Sutra Mahamudra, practitioners rest their mind in the
state of non-conceptual wisdom, free of mental activity.
The fundamental of Sutra Mahamudra is that mind naturally rests on
Dharma Dhatu -Sunyata; the undifferentiated and non-substantial state of being.
It is same in all beings which affirm universal oneness across all beings.
When mind is rested on non-conceptual wisdom, the state of being is Sunyata
and there is oneness with Dharma-Dhatu.
Sunyata and oneness are two sides of same coin.
Meditating on true nature of mind one discover that enlightenment is not
something external.
Enlightenment exists not elsewhere but in our thought, perception and
emotion.
Sutra Mahamudra meditation does not involve visualisation of deities and
chanting of Mantras.
Sutra Mahamudra meditation also does not require tantric rituals and
Samaya –commitment, the vow.
Maha Siddha Maitripa and Sahaja-Vajra have provided extensive elaboration
on practicing Sutra Mahamudra.
Sutra Mahamudra provide a direct passage to natural awakening. The
process does not go around and does not go outside the boundary of own mind.
Sutra Mahamudra directly embraces the awakened state of mind.
Sutra Mahamudra is the main teaching of Gampopa.
It is Gampopa who developed Sutra Mahamudra to its fullest form.
Sutra Mahamudra is the core of Kagyu tradition.
Sutra Mahamudra has five paths:
1...Path of accumulating merit -Sambhara Marga
Merit accumulates with learning.
Learning occurs with the desire to learn, desire to reflect on others’
merits and the desire to evolve.
It is motivation that triggers learning to overcome suffering and
renounce attachment to sensual objects.
Merit accumulates with progressive purification of obscuration.
Sambhara Marga emphasises accumulation of merit through right and
ethical action.
2...Path of preparation -Prayoga Marga
Life is journey by itself. Everyone is in one or another path, which may
or may not be right path.
Knowledge and skill are needed for walking on right path and for
knowledge and skill, proper training is needed.
With knowledge, we deepen our understanding on ultimate truth.
With proper training, analytical knowledge is gained with which one would
be able to define right path for one’s life.
Profound understanding of Dharma is gained with proper training which
enables to cut the roots of suffering.
To define one’s own path of life, one should look at the state of life
at current moment as what is being done and decide what ought to be done for
harmony and happiness of all.
Prayoga Marga emphasises proper training for having right knowledge and
skill.
3...Path of insight, seeing or illumination -Darshan Marga
Insight is gained with right understanding of others. We should
understand others with same view we now have for ourselves.
To understand others, we must feel and think what others think.
What may offend one person may amuse another person. Therefore, for
insight and Illumination one should think the way others think.
To influence or change others, one should understand the perspective of
others first, find a common view point and start building bridge of
understanding between each other.
Appreciate others’ perspective and treat others the way you want to be
treated.
We gain wisdom by understanding others.
With right understanding of others, one develops greater insight and
enters Bodhisattva path.
With non-dualism or oneness, one is able to directly grasp Sunyata, the
selfless luminous nature of mind, which is the ultimate truth, and do not let
negative emotions or feeling of sadness and suffering arise.
4...Path of concentration and contemplation -Bhavana Marga
Practicing Bhavana endows with wisdom to realize Buddha Nature ceaselessly
generating Bodhi Citta.
Practicing Samatha and Vipassana Bhavana enables to advance physical,
mental and spiritual state of being.
As we practice spirituality, mind becomes more creative and
versatile.
Practicing Bhavana enables to remove all kinds of obscuration.
5...Path of virtuous action –Asaiksa (no longer a pupil) Marga
By being virtuous in thought, emotion, and action, one attains enlightenment.
Pursuing the Noble Eightfold Paths is the primary action for being
virtuous.
With virtuous action one attains complete Buddhahood.
2...Mantra Mahamudra: The Path of Great Upaya
Negative Karma arises in mundane ordinary mind due to ignorance of being
attached to the falsity of phenomenal world.
Practicing Mantra Mahamudra, the practitioners transform mundane
ordinary mind into divine mind with infinite wisdom and do not let negative
Karma to arise.
With divine mind the ignorance of being attached to falsity of
phenomenal world is eliminated.
Mantra Mahamudra is a path of great Upaya. Upaya means skilful means or
method.
In Mantra Mahamudra, Rupa Dhyana -Dhyana on form, Deity Yoga, is
practiced to realizing the true nature of mind.
Mantra Mahamudra is an esoteric method of realizing one’s nature of mind
with the help of deities.
Mantra Mahamudra practice involves extensive liturgies -praying and
worshiping along with visualisation for deities, which requires high degree of
formalities and discipline.
Deities are the manifestations of positive aspects of our mind which are
inherently within.
The main text of Mantra Mahamudra is found in Anuttara Yoga Tantra.
Anuttara Yoga Tantra is constituted of multiple Tantras including Guhyasamaj
-the secret society, Yamantaka -the Vajrabhairav, Hevajra, and Chakrasamvara
-the wheel of great bliss and Kalachakra -the wheel of time. Essentially of all these Tantra are Deity
Yoga.
On Kalachakra, Maitri Upanishad says; "Time ripens and dissolves
all beings in the great Self. He who knows into what time itself is dissolved;
he is the knower of Veda.”
To practice Anuttara Tantra, Abhisek –initiation and empowerment, is necessarily
required as the primary step in practicing Mantra Mahamudra.
When a practitioner goes through the initiation process, he is empowered
to visualise deities.
With a deity being visualised, the practitioner recognises one’s own
nature of mind as that of deities and see the world with divine eyes.
3...Essence Mahamudra: Simultaneous Realization and Liberation
Essence Mahamudra means resting ordinary mind on ultimate nature of
mind.
Essence Mahamudra practice directly contemplates on the ultimate nature
of mind and hence it is formless, Arupa Dhyana.
Essence Mahamudra is a devotional path. It draws from both Sutra and Mantra Mahamudra.
The origin of Essence Mahamudra is Anuttara Yoga Tantra.
Essence Mahamudra leads to sudden realization of the true nature of
mind.
When a realized Guru bestows transmission to an extremely receptive disciple;
the disciple suddenly awakens on the spot.
It happened with Kondana, one of the five disciples of Lord Buddha in
the first sermon. Such disciple experiences
simultaneous realization and liberation.
Simultaneous realization and liberation occurs when teacher is enlightened
and the disciple has actualised highest level of devotion.
Essentially, Mahamudra
practice involves Samatha and Vipassana Bhavana.
Samatha Bhavana temporarily still
and quiets the bewildered and afflicted mundane mind and establish equanimity.
Samatha Bhavana is coupled
with Vipassana Bhavana, which involves concentration and contemplation on the
subject of Bhavana.
Vipassana Bhavana brings about
long lasting peace, tranquillity, and harmonious co-existence and happiness.
Practicing Samatha and Vipassana Bhavana sequentially enables to
transcend Samsara to have emotional balance.
Gampopa wrote Jewel Ornament of Liberation elucidating the path to
Buddhahood.
Gampopa outlined Lojong –mind training practice for cultivating Bodhi
Citta -loving-kindness and compassion.
Integral to Mahamudra is the Six Yoga of Naropa -a set of Sadhana
practice.
Practicing Six Yoga of Naropa means practicing Mahamudra.
Six Yoga of Naropa and Mahamudra are the quintessence of Kagyu
tradition.
Naropa received the teachings on Six Yoga from his teacher Tilopa.
Naropa expounded the teaching so much so that it came to be known as six
Yoga of Naropa -the Six Dharma of Naropa.
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