Open Preview See a Problem? Thanks for telling us about the problem. Return to Book Page. The Practice Of Mahamudra 4. Mahamudra, the highest level of teaching within Tibetan Buddhism, rewards study and practice with the realization of the very nature of mind itself.
How to Do Mahamudra Meditation
There is not a single experience which is not subsumed within the realizations of Mahamudra. He carefully Mahamudra, the highest level of teaching within Tibetan Buddhism, rewards study and practice with the realization of the very nature of mind itself. He carefully explained each of the five stages of Mahamudra and taught its main meditational practices. He also gave precise instructions on posture and breathing for meditation, and answered many common questions using the teachings of Tilopa and Gampopa to illustrate his various points.
How to Do Mahamudra Meditation - Lion's Roar
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Five-fold Profound Path of Mahamudra
Aug 30, Barnaby Thieme rated it it was amazing Shelves: This book is a brief and incredibly useful overview of the main body of Mahamudra meditation, and I would enthusiastically recommend it to any practitioner of Mahamudra, with any degree of experience. It contains the kind of direct, practical advice that can be rather difficult to tease out of traditional presentations that rely heavily on scriptural citations. The author is obviously a lama of considerable experience and his suggestions gave me insight even into foundational practices I've been This book is a brief and incredibly useful overview of the main body of Mahamudra meditation, and I would enthusiastically recommend it to any practitioner of Mahamudra, with any degree of experience.
The author is obviously a lama of considerable experience and his suggestions gave me insight even into foundational practices I've been engaged with for many years. I would also highly recommend this book to anyone in the Soto Zen lineage practicing shikantaza, or any Zen practitioner engaged in a form of silent illumination. The similarities between Mahamudra and these approaches are both obvious and pervasive, and if you've ever been frustrated by the lack of detail in instructions like "think not-thinking", this book will probably have a lot to say to you.
I never stop reading this book. Short but every time I read it I find something new to explore. Mahamudra rated it it was amazing Mar 20, John rated it really liked it Apr 13, Darwid Halim rated it it was amazing Apr 21, Anand Yogendra rated it it was amazing Jul 12, Maha Mudra rated it it was amazing Sep 29, Padri Veum rated it it was amazing Jun 09, Choying rated it really liked it Feb 26, Fred Rogers rated it really liked it Feb 23, Angela rated it it was amazing Jun 08, Jairo rated it it was amazing Jun 22, Cindy rated it it was amazing Mar 23, Marcia rated it it was amazing Jan 04, Bruce Fogg rated it really liked it Jan 20, Paul rated it really liked it Oct 30, Patrick is currently reading it Mar 30, Sailor Pig marked it as to-read Mar 04, The traditional recommendation in the lineage of meditators that developed in the Kagyu-Nyingma tradition is based on the idea of mixing mind and breath.
Shamatha without support or objectless meditation refers to resting the mind without the use of a specific focal point or object of concentration. According to Reginald Ray, in this practice "the eyes are open and one gazes straight ahead into space, directing one's mind to nothing at all.
In retreat, each contemplation would typically be assigned specific time periods. The five practices for "looking at" the nature of the mind are as follows: The practices for "pointing out the nature of mind" build on these. One now looks again at each of the five, but this time repeatedly asks oneself "What is it?
The above practices do not have specific "answers"; they serve to provoke one to scrutinize experience more and more closely over time, seeking to understand what is really there. According to Roger Jackson:.
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In an actual meditation session, this involves, first of all, analyzing whether the meditator who has achieved tranquil equipoise actually can be found in an ultimate sense. Seeking the meditator both within and apart from the various elements, one encounters the meditator nowhere; seeking ultimacy in phenomena dharmas , one encounters it nowhere.
Thus, one comes to abide in a space-like awareness of the void nature of both the person and dharmas. Next or, alternatively one examines more carefully whether the mind itself can be found in an ultimate sense: Dalai Lama and Berzin: In the period between meditation sessions rjes thob , one should see all appearances as deceptive sgyu ma , as existing differently than they appear, but one must at the same time recognize that their ultimate voidness does not preclude their conventional functioning, any more than conventional functioning gives them true existence.
The practice of ordinary meditation eventually leads one to the yoga of simplicity, which according to Gampopa, is "understanding the essential state of that awareness [of one-pointedness] as nonarising [emptiness], which transcends conceptual modes of reality and unreality. According to Gampopa the yoga of one taste is "understanding diverse appearances as being one, from the standpoint of their intrinsic nature. By meditating on the one taste of all things, the meditator will cognize the one taste of all these things.
The diversity of appearances and nonappearances, mind and emptiness, emptiness and non-emptiness, Are all of one taste, undifferentiable in their intrinsic emptiness.
Understanding and lack of understanding are of one taste; Meditation and nonmeditation are nondifferentiable; Meditation and absence of meditation are unified into one taste; Discrimination and lack of discrimination are one taste In the expanse of reality.
Gampopa states that non-meditation is "an unceasing realization of the union of appearance and its intrinsic emptiness. By perfecting this [nonmeditation] stage the meditator attains naked, unsupported awareness. This nondiscriminatory awareness is the meditation! By transcending the duality of meditation and meditator, external and internal realities, the meditating awareness dissolves itself into its luminous clarity.
Transcending the intellect, it is without the duality of meditation and post-meditation. Such is the quintessence of mind. The major source texts for the Indo-Tibetan Mahamudra tradition include: In the following chart a translation is given of the Tilopa's Six Words of Advice. From Wikipedia, the free encyclopedia.
History Timeline Outline Culture Index of articles. Encyclopedia of Religion 2 ed.
Shambhala , page Self-liberation Through Mahamudra Meditation, pp The Stages of Meditation in the Mahamudra Tradition, , p 7. The Stages of Meditation in the Mahamudra Tradition, , p Becoming the Compassion Buddha: Tantric Mahamudra for Everyday Life.
A commentary on the Ganges Mahamudra. The named reference Mathes2 was invoked but never defined see the help page.
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Archived from the original on Life Stories from the Ganden Oral Tradition, p Alan, Balancing the Mind: Check date values in: Shambhala , pages Shambhala , p