Mahasiddha Saraha : 3 Aspects of the Path of Mahamudra

Forum for discussion of Tibetan Buddhism. Questions specific to one school are best posted in the appropriate sub-forum.
Post Reply
Posts: 1486
Joined: Wed Oct 21, 2009 7:30 am

Mahasiddha Saraha : 3 Aspects of the Path of Mahamudra

Post by phantom59 » Fri Jun 29, 2012 1:57 pm

Holding the View

Kye Ho! Do not fear distraction, trying to keep attention on the mind. If you realize the nature of your own mind, then even the wandering mind will be seen as the Mahamudra. In the state of Great Bliss all dualistic features become auto-liberated.

Like awakening from a dream, pleasure and pain then seem to have had no reality whatsoever. So, abandon hope and fear. Let go of trying to accomplish something or exhibiting anything. Since all the phenomena of both Samsara and Nirvana are devoid of "self-nature," any clinging to hopeful or doubtful thoughts is simply meaningless. What is the point of striving to accept or reject anything? Even visible form and sound vibration are like a magical illusion, a hologram or a reflection in a mirror — they possess no substantiality. That which realizes this, the magician, is the sky-like mind itself. This one true nature is without centre or circumference, nor is there anyone separate therefrom who can comprehend this. Just as all the great rivers, the Ganga, etc., equally flow into the one Great Ocean, so mind and mental content have only one taste in the Dharmadhatu.

If a person observes the whole sky, they will realize that space has neither locality nor boundary. Thus they will dispense with such concepts. So when mind and all phenomena are investigated, not so much as an atom of objective substantiality will be found. The observer making this search, likewise will not be found. Observing this, realization shall be acquired!

Just as the crow that has flown from the ship, after seeking but finding no land, must return, and settle on the ship again, so the mind sent questing by our desires must eventually return, and settle in the unchanging nature of mind itself. Unmoved by stimuli, free of hope and fear, the hidden motivations destroyed and the root cut—this is the sky-like Vajra-mind itself.

Practicing the Meditation

Kye Ho! The real meditation is a non-meditation. Just keeping ordinary mind in its natural original state, unaffected by contrived efforts, is to abide in mind itself. This naturally clear mind is all that is required—effort is unnecessary. Without holding tight, without letting go, just rest in one's own nature. When there is nothing to be attained, then the consciousness needs nothing to meditate on. The one who understands this transcends both object-of-meditation and meditator. Just as the sky cannot be an "object" for the sky, so emptiness cannot meditate on emptiness. This ultimate nondual realization is like cream mixed into milk, and thus everything becomes the single flavour of immutable ceaseless Bliss.

In this way, throughout the three times, abide effortlessly in the infinite original state of mind, just as it is. This is what is meant by the "practice of meditation." Neither controlling the breath nor restraining the mind, rest in uncontrived awareness with the delighted innocence of a child. If thoughts and memories arise, stay in the presence of one's true nature. Recognize that the waves are not different from the ocean itself.

In Mahamudra the mind is not controlled and there is not so much as an atom upon which to fix the practice—hence there is no meditation. The supreme meditation is to merely remain in non-meditation. The flavour of Nondual, spontaneous, innate Great Bliss has One Taste, like water mixed with water. Thus when one is merged in the natural state, the functions of seeking mind and the arising of conceptualization become completely pacified.

Following the Yogic Conduct

Behold! Yogis who abide in the immutable nature of nonduality possess not the least desire for accepting or rejecting. Since I neither hold nor discard anything, there is nothing I would tell you, my sons, to do. Just as the "holy grail" (mani) of the mind has no objective substantiality, so the conduct of a yogi is a life devoid of external trappings. Even though we talk of various ways of behaviour, the yogi acts directly out of his perception. And since that is not determined [by external rules or conditions], the yogis conduct is completely free and unconditioned. Like an innocent child, or a crazy person without premeditation, so one should act.

Wonderful! Mind is like a lotus, growing up out of the mud of Samsara! How ever many are the defilements, it remains unstained. Let food and drink, sensual pleasures, or the afflictions of mind and body, be just as they are. Whatever occurs, there is nothing to do or liberate.

In the State of Realization's spontaneous display of conduct, upon witnessing the suffering of worldly beings, tears of overwhelming compassion naturally flow forth. Taking on their suffering and giving in return one's own well-being, thus one engages in healing others for their sake. Examining what is, one finds that reality is free from the three constructs of subject, object and medium. Worldly existence is unreal; it is like a dream or a magical illusion. Free of attachment and aversion, the yogi experiences a pure joy devoid of sorrow, and acts like a master of illusion putting on a performance.

Read more at : ... amudra.htm" onclick=";return false;

Posts: 1302
Joined: Sat Aug 13, 2011 2:05 am
Location: San Francisco, CA

Re: Mahasiddha Saraha : 3 Aspects of the Path of Mahamudra

Post by deepbluehum » Fri Jun 29, 2012 2:51 pm

Kye Ho! Do not fear distraction, trying to keep attention on the mind. If you realize the nature of your own mind, then even the wandering mind will be seen as the Mahamudra.
This is the most wonderful aspect of sahaja mahamudra. There is no worry about distraction or mindfulness. There is no effort to guard or remind. One can never go wrong. It is like the Christian idea of grace. This quality of liberation destroys the egos of practitioners and teachers who think they have achieved something by practicing something better than someone else. "What cannot be shown?" Is the showing. "What cannot be pointed out?" Is the pointing to Vajradhara. I'm sorry, Saraha always inspires me. His few dohas really cut down all facades like no other siddhas' teachings have. It is no wonder he does not take center stage in anyone's lineage. Hard to amass mounds of followers and monasteries if there's nothing to point to, nothing to do, and no danger in distractions.

Post Reply

Who is online

Users browsing this forum: an_user, Terma, tiagolps and 53 guests