Tilopa's 6 words of Mahamudra

[konchog uma]

This really resonates with me, and although my Mahamudra practice is in its infant stage, i thought i would share it since its been helpful to me. The most profound experiences i have had with mahamudra meditation have been preceded by reminding myself of the six words.

 

the following is from wikipedia (http://en.wikipedia.org/wiki/Tilopa#Six_Words_of_Advice)

-----

Six Words of Advice

 

Tilopa gave Naropa a teaching called the Six Words of Advice, the original Sanskrit or Bengali of which is not extant; the text has reached us in Tibetan translation. In Tibetan, the teaching is called gnad kyi gzer drug[4] – literally, “six nails of key points” – the aptness of which title becomes clear if one considers the meaning of the English idiomatic expression, “to hit the nail on the head.”

-----

 

there is also a good explanation given at wikipedia's mahamudra page, but these are the six words

 

Don’t recall ------ Don't dwell in the past

Don’t imagine ----- Don't dwell in the future

Don’t think ------- Don't dwell in the present

Don’t examine ----- Don’t try to figure anything out

Don’t control ----- Don’t try to make anything happen

Rest -------------- Relax, right now, and rest in the self-liberating nature of ordinary mind

 

Edited June 14, 2012 by anamatva

[Informer]

Mahāmudrā vipaśyanā

 

The detailed instructions for the insight practices are what make mahāmudrā (and dzogchen) unique in Tibetan Buddhism. In Mahāmudrā vipaśyanā, Wangchuck Dorje gives ten separate contemplations that are used to disclose the essential mind within; five practices of "looking at" and five of "pointing out" the nature of mind. They all presume some level of stillness cultivated by mahāmudrā shamatha. In retreat, each contemplation would typically be assigned specific time periods.[16]

 

The five practices for "looking at" the nature of the mind are as follows:[17]

 

Looking at the settled mind. One repeatedly looks at the mind's still state, possibly posing questions to arouse awareness, such as "what is its nature? It is perfectly still?"

Looking at the moving or thinking mind. One tries to closely examine the arising, existence, and ceasing of thoughts, possibly posing oneself questions so as to better understand this process, such as "how does it arise? What is its nature?"

Looking at the mind reflecting appearances. One looks at the way in which phenomena of the external senses occur in experience. Usually, a visual object is taken as the subject. One repeatedly looks at the object, trying to see just how that appearance arises in the mind, and understand the nature of this process. One possibly asks questions such as "what is their nature? How do they arise, dwell, and disappear? Is their initial appearance different from how they eventually understood?"

Looking at the mind in relation to the body. One investigates questions such as "what is the mind? What is the body? Is the body our sensations? What is the relation of our sensations to our mental image of our body?"

Looking at the settled and moving minds together. When the mind is still, one looks at that, and when the mind is in motion, one looks at that. One investigates whether these two stages are the same or different, asking questions such as "if they are the same, what is the commonality? If different, what is the difference?"

 

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?" In these practices, one attempts to recognize and realize the exact nature of, respectively:

 

The settled mind,

The moving or thinking mind,

The mind reflecting appearances,

The relation of mind and body,

The settled and thinking mind together.

 

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.[18]

http://en.wikipedia.org/wiki/Mahamudra

 

Thanks!

[C T]

exacto mundo!

 

 

 

many thanks for posting... _()_

[C T]

*

Edited June 14, 2012 by C T

[idiot_stimpy]

Just bought this book.

 

http://www.amazon.com/gp/product/3940269042/ref=oh_details_o00_s00_i01

 

Looks very nice.

[konchog uma]

informer and ct: youre welcome! i love pith instructions! that is about as pith as it gets lol

 

jconnor: book looks great, 30 years in retreat! wow

 

i am reading:

The Practice of Mahamudra by H.H. Drikung Kyabgon Chetsang Rinpoche (the present head of the drikung kagyu lineage)

and two books which Dzogchen Ponlop Rinpoche recommended, Lamp of Mahamudra by Tsele Natsok Rangdrol, which is a short book about practice of mahamudra, and Mahamudra: The Moonlight by Dakpo Tashi Namgyal, which is a great big book about the philosophy of mahamudra.

 

I am also in the process of ngondro (preliminaries) under the auspices of a drikung kagyu lama, and he is really qualified to teach mahamudra and to give empowerments and transmission. So i am pretty excited about that. But the mahamudra teachings aren't given until a student has completed their ngondro. He kind of gives transmission just by being in his presence tho, its awesome to sit and chant with him. Last night there was tantric deity practice (green tara) and at one point his voice got really weird and powerful and i felt a blast of energy from him which completely eradicated a knot deep in my heart!! I have been after that painful knot for so long i really can't remember, and today i feel totally better in the heart! lol i wasn't grumpy at people driving poorly on the way home from practice, i felt so happy to be free of that stupid knot. I hope that freedom stays with me lol

[C T]

Good to hear an unknotting took place, Anamatva. Its quite the norm when one is open to receiving.

 

In line with your present developing interest, i'd humbly recommend this read :

http://www.keithdowman.net/books/fg.htm

[konchog uma]

In line with your present developing interest, i'd humbly recommend this read :

http://www.keithdowman.net/books/fg.htm

 

thanks for the recommendation . I looked at it and read some of the verses and prayers, but it didn't really call to me to purchase it. What do you like about it?

[C T]

thanks for the recommendation . I looked at it and read some of the verses and prayers, but it didn't really call to me to purchase it. What do you like about it?

 

I find it a worthy companion due to its exactness. Its written in such a way where jargon is kept to a minimum, as compared to, say, Longchenpa's 'The Practice of Dzogchen', which i find to be also very good as a practice manual but somehow does not flow and resonate as well (for me, at least).

 

Its ok if you do not find that it calls to you. Perhaps some day... or maybe not. Ultimately, these 'secret' manuals could be quite the 2-edged sword... it either cuts thru and reveals, or completely keeps one mired in delusion, as with anything else, really.

 

Ngondro -- brilliant. Keep the faith and practice well, my friend.

Edited June 15, 2012 by C T

[idiot_stimpy]

[konchog uma]

I find it a worthy companion due to its exactness. Its written in such a way where jargon is kept to a minimum, as compared to, say, Longchenpa's 'The Practice of Dzogchen', which i find to be also very good as a practice manual but somehow does not flow and resonate as well (for me, at least).

 

Its ok if you do not find that it calls to you. Perhaps some day... or maybe not. Ultimately, these 'secret' manuals could be quite the 2-edged sword... it either cuts thru and reveals, or completely keeps one mired in delusion, as with anything else, really.

 

Ngondro -- brilliant. Keep the faith and practice well, my friend.

 

in your experience, does knowing more about dzogchen help with mahamudra and vice versa? i have heard teachers say they are the same thing with a different name... ??

 

i hear you about the double edged sword. "muahahaha now i know the secrets of the universe..." only leads to trouble but i am intrigued by the teachings and texts that the teachers are choosing to reveal now that tibetan culture is declining and the practices are spreading out in the west and beyond. that is, assuming that those factors have anything to do with why the texts in Flight of the Garuda are now openly published.

 

I saw a demonstration of secret tibetan yoga (wow!) in a movie called "Yogis of Tibet", the full length version of which is available to watch on youtube. The filmmaker was saying that to show outsiders this yoga was unthinkable for centuries but now its on the interwebz for the world to see... weird

 

thanks for the ngondro encouragement

[idiot_stimpy]

I really have no idea, but I have always wondered why all the secret teachings were kept so secret.

 

Is it because:

 

-knowledge is power

-the teachings would be diluted and twisted if given

-the power could get into the wrong hands and cause much destruction

[C T]

in your experience, does knowing more about dzogchen help with mahamudra and vice versa? i have heard teachers say they are the same thing with a different name... ??

 

Yes, i am inclined to think that for the mature practitioner knowing each would definitely assist in the overall progression that one aims for.

 

These two 'paths' are not the same, nor are they distinctly different. Within the stages of Mahamudra, namely Sutra, Tantra and Essence Mahamudra, only Essence Mahamudra bears semblance to Dzogchen. Sutra Mahamudra is similar to the general Mahayana system where the practitioner is led thru the various stages, namely the 5 Paths and 10 Bhumis. (see here for a clear explanation: http://www.nalandabodhi.org/media/120878/5%20paths%20and%20bhumis.pdf ). According to teachers like Tulku Urgyen, Tantra Mahamudra corresponds to Maha and Anu Yoga, and Essence Mahamudra emphasizes the same fruition as Dzogchen but in terms of practice it does not incorporate Togal.

 

Even within Dzogchen there are different levels, but this is not relevant topic-wise, which is about Mahamudra. Maybe another day. What is important to bear in mind is that all these seemingly different paths possess one common goal, which is to point one to ever-deepening levels of recognizing mind nature, or sugata-garbha. As one moves thru the different Yanas, bringing to light subtler and subtler mindfulness, then one can progress and gain confidence in seeing that one's ultimate nature and a buddha's ultimate nature is not the same, nor is it different in any way. If one says its the same, one becomes caught in a fixated view, conversely, to say its different is to be also caught in another view. So, as practitioners on the secret paths, we are reminded to be constantly aware not to fixate on any view, to leave the mind vast, the view expansive... this is done thru familiarizing oneself with View, Meditation and Action, also sometimes some like to refer to as Ground, Path and Fruition.

 

Related articles for your perusal:

 

http://www.dharmafellowship.org/library/essays/mahamudra-dzogchen.htm

http://multimedia.getresponse.com/725/68725/documents/6834.pdf

 

This book can be of interest to you -- GAMPOPA TEACHES ESSENCE MAHAMUDRA

http://www.amazon.com/Gampopa-Teaches-Essence-Mahamudra-Tony/dp/9937572088

 

I havent read it, but have been told its very good.

 

 

 

Good day!

Edited June 17, 2012 by C T

[konchog uma]

Yes, i am inclined to think that for the mature practitioner knowing each would definitely assist in the overall progression that one aims for.

 

...

 

Good day!

 

thank you C T, thats helpful i will check all those links out

 

also feel free to talk about dzogchen. I am not attached to this thread staying on topic of mahamudra.

 

i am just at the section of Lamp of Mahamudra that deals with essence or fruition mahamudra, as of yesterday. So when i have a firmer foundation in my understanding of mahamudra, i think i will also read some dzogchen material. There is a dzogchen group in my area, i would like to check them out too.

[Creation]

I am particularly attracted to combination Kagyu-Nyingma teachings like those of Tsele Natsok Rangdrol, Karma Chagme, Tulku Urgyen Rinpoche and his sons, and Dzogchen Ponlop Rinpoche.

 

anamatva, it sounds like you are already studying the works of some of these masters, but just the mahamudra side of the coin at this point?

Edited June 17, 2012 by Creation

[konchog uma]

I am particularly attracted to combination Kagyu-Nyingma teachings like those of Tsele Natsok Rangdrol, Karma Chagme, Tulku Urgyen Rinpoche and his sons, and Dzogchen Ponlop Rinpoche.

 

anamatva, it sounds like you are already studying the works of some of these masters, but just the mahamudra side of the coin at this point?

 

right. I'm reading tsele natsok rangdrol and i watched a series of dvd lectures by dzogchen ponlop rinpoche. I have looked at a book by surya das (natural radiance or natural perfection or something) but i haven't been studying dzogchen just to take things in order and not confuse myself. one thing at a time

 

I am looking forward to learning about dzogchen though. Just hasnt happened yet lol

 

The style of mahamudra also reminds me of (and this is what got me interested in it) lakshman joo's teaching in his vijnana bhairava about the upayas of meditation, the sambhavopaya, the highest means, which is basically formless and without technique or focus, be it breath or mind or otherwise. He says if you can't do that, then focus on a mantra or a point or your breathing, but only to try to move beyond it into formless sitting. Sambhavopaya is kind of like the "sitting and forgetting" of daoist zaowong.

 

to quote swami lakshman joo

"in kashmir shaivism, though the means may be many, the goal is only one - mystical absorption in the sambhava state, the same reality found in sambhavopaya. What is the sambhava state? The sambhava state is where the yogi becomes instantly established inn supreme consciousness. For the kashmir shaiva, all absorption in the reality of god consciousness is, in the end, the absorption of of the sambhava state, because in sambhavopaya, unlike saktopaya and anavopaya (medium and lesser degrees of technique), the yogi has nowhere to go. Instead, he only has to be in his own nature. This is real mystical absorption."

 

So i started to study mahamudra since my foundation is in buddhism primarily and i can grasp all that pretty easily, but it seems to be that no matter what tradition you look to, the highest techniques of meditation are formless and without object of concentration to reinforce the subject/object duality... which i find awesome, because i love finding overlaps and shared techniques among systems that i love.