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Lit. "The Great Seal", a meditation system that was propagated in India, mainly by the [[Mahasiddha]] [[Saraha]], from whom it was handed down in various lineages. Two of these lineages were introduced into Tibet by the great translator [[Marpa]], the founder of the [[Kagyu]] lineage in Tibet. One of these lineages originated with the buddha [[Vajradhara]] and continued through [[Nagarjuna]], [[Charyapa]], [[Lavapa]] and [[Sukhasiddhi]] to [[Tilopa]], and then via [[Naropa]] to [[Marpa]]. The other lineage also originated with Vajradhara. It then continued via [[Ratnamati]], [[Saraha]], [[Nagarjuna]], [[Shavaripa]] and [[Maitripa]] to [[Marpa]].<br>
*Jigmey Lingpa (1729-1798) A Great Vidyadhara and Knowledge-holder. The great master of the Nyingtig tradition who had three visions of Longchenpa and received his direct lineage renowned as the Longchen Nyingtig. He collected and organized the tantras known as Nyingma Gyubum and made a catalogue with a full explanation of the lineal history. Among his immediate reincarnations are counted Jamyang Khyentse Wangpo, Paltrul Rinpoche and Do Khyentse Yeshe Dorje [RY]
Mahamudra is one of the most direct practices for realising one's own buddha nature and forms the basis of the Vajrayana view of the Kagyu schools. Students are introduced to their fundamental nature without any philosophical argumentation and are encouraged to train in that experience. Mahamudra practice begins with the preliminaries and continues with training in [[Shamata]] and [[Vipashyana]], progressing into what is called the "[[Four Yogas of Mahamudra]]" ([[phyag rgya chen po'i rnal 'byor bzhi]]) which are one-pointedness ([[rtse gcig]]), simplicity ([[spros bral]]), one taste ([[ro gcig]]), and non-meditation ([[sgom med]]).<br><br>


'''A definition of Mahamudra''' as given by the [[9th Karmapa]] Wangchuk Dorje (1556-1603), translated by [[Elizabeth Callahan]]:<br><br>
*1729-1798 - Jigmey Lingpa, a terton whose rediscovered spiritual treasures are widely practiced in the Nyingma tradition [RY]
*Author, 1729-1798, 1730-1798 [JV]


An Excerpt from Mahamudra: The Ocean of Definitive Meaning (p. 254)<br>
*Jigme Lingpa (1729-(1792) [gsang sngags snga 'gyur snying thig gi master 'di nyid in the 12th earth bird year born in 'phyongs rgyas in U, yon tan mdzod root text and commentary and, rnying ma rgyud 'bum gyi rtogs brjod, dgongs 'dus rnam bshad, klong chen snying thig gi gter chos etc. comprising 9 volumes of dharma texts. died in the earth horse year of the 13th [IW]


by the 9th Karmapa, dbang phyug rdo rje [1556-1603]<br>
See also [[Jigme Lingpa]]
 
[[Category:Tibetan Dictionary]] [[Category:rydic2003]] [[Category:ja]]
SUPPLEMENTARY TOPICS ([145.6])<br>
 
THE CLASSIFICATIONS OF MAHAMUDRA<br>
 
Teaching Session 92<br>
 
[145.6] Although no descriptions can completely cover all the modes of classification, in brief there are three: ground mahamudra, path mahamudra, and fruition mahamudra.<br>
 
 
GROUND MAHAMUDRA<br>
 
[Ground mahamudra] is what is realized and actualized by the nondual mind of the buddhas (which was explained above) [145b] and noble individuals. It is the basic state ([[gshis kyi babs]]) of the three realms of samsara and the true nature of all phenomena from the beginning. It is connate wisdom ([[lhan gcig skyes pa'i ye shes]]), which pervades the entire ground. It is present within the mind-stream of all of us sentient beings, from the insects that live inside grass stems up to the buddhas. It is the natural purity ([[rang bzhin rnam bdag]]), which is neither positive nor negative, large nor small, and so forth.<br>
 
Samsara and nirvana manifest according to whether the mode of being ([[bzhugs tshul]]) of the true nature, the dharmakaya, is realized or not. Even when there is realization, dharmata (present as the ground and free from elaborations) is the creator ([[byed pa po]]) of all that exists, samsara and nirvana. Because nothing transcends this, it is [known as] mudra ([[phyag rgya]], seal). Since there is nothing to be sought that is higher than this--no superior "dharmakaya"--it is fit to be referred to as "maha" ([[chen po]], great).<br>
 
[Ground mahamudra] is present within the mind-stream of all sentient beings. It is the inseparability of appearances and emptiness, awareness and emptiness, and bliss and emptiness. It is spontaneously present as the nature of the three kayas and the five wisdoms. It is free from arising, abiding, and cessation, and from the extremes of the conceptual elaborations of existence and nonexistence.<br>
 
Nevertheless, [146] through the force of one's own connate ignorance ([[lhan gcig skyes pa'i ma rig pa]]), one does not recognize this, as when one is shown an object in a dark room. This true nature transcends verbal or mental descriptions and cannot be conceptually identified, just as a drawing cannot be created in fire or space. It is not known, just as the eyes cannot see themselves, because it is beyond involving an objective and subjective aspect ([[yul yul can]]), or an object of awareness and one who is aware. It is not recognized because there is no guru who can show it, like a prince wandering [incognito] among the masses. It is not known because it is the single expanse ([[dbyings gcig]]), like medicinal camphor become poison. It is not recognized because its nature, which abides as awareness, is immediately and incorrectly aware, and imputes mistakenly, as when a rope is mistaken for a snake.<br>
 
Therefore, because imputational ignorance ([[kun brtags pa'i ma rig pa]]) does not recognize reflexive awareness ([[rang rig]]), there [develops the idea of] an "I" where there is no "I," a self where there is no self, and conceptual elaborations where there are no elaborations. One is motivated by desire, aversion, and delusion; karma accumulates and matures; one wanders in samsara.<br>
 
Because [ground mahamudra] is too close ([[nye drags pa]]), it is not recognized. Due to this mistake, despite it being present within oneself and always accompanying one, one lacks conviction about this. [Although] it is just like one's own face, [146b] one wanders in samsara through ignorance.<br>
 
Because it is too easy ([[sla drags pa]]), it is not trusted. The small-minded think, given that buddhahood is endowed with the major and minor marks or with the dharmakaya, it cannot be the same as ordinary mind; that this does not make sense. Since they do not trust in this, they do not recognize it.<br>
 
Because it is too profound ([[zab drags pa]]), it is not recognized. Beings are distracted by the net of thoughts and lack unwavering mindfulness. Therefore, due to the fault of not identifying it, they do not recognize this.<br>
 
Because it is too excellent ([[bzang drags pa]]), it is not recognized. Mind relaxed in its own state--mind that does not identify that state, reflexive awareness that is vivid ([[sa le ba]]) yet without any object--is the dharmakaya. But since this dharmakaya seems incomprehensible, it is not recognized.<br>
 
These types of ignorance must be abandoned. The methods for doing so are to exert oneself [following] the oral instructions ([[gdams ngag]]) of a guru, path mahamudra, and the stages of practice, which will remove [this ignorance].<br>
 
-----
 
This excerpt is from the section on supplementary topics, covering the  classification of mahamudra, and the definition of ground mahamudra ([145.6], Teaching Session 92, pp. 255-56 in Mahamudra: The Ocean of Definitive Certainty).<br><br>
 
From [http://www.nitartha.org/mahamudra_excerpt.html Nitartha.org]
 
 
==further suggested reading==
*Everyday Consciousness and Buddha-Awakening, Khenchen Thrangu Rinpoche.
*Clarifying the Natural State, Dakpo Tashi Namgyal, Rangjung Yeshe Publications, ISBN 9627341452
*Crystal Clear, Khenchen Thrangu Rinpoche, Rangjung Yeshe Publications, ISBN 9627341517
*Garland of Mahamudra Practices, Khenchen Konchog Gyaltshen Rinpoche
*King of Samadhi, Khenchen Thrangu Rinpoche, Rangjung Yeshe Publications, ISBN 9627341193
*Lamp of Mahamudra, Tsele Natsok Rangdröl, Rangjung Yeshe Publications, ISBN 9627341312
*Mahamudra Teachings of the Supreme Siddhas, the Eighth Situpa Tenpai Nyinchay, H.H. the Third Gyalwa Karmapa Rangjung Dorje, intro. by Thrangu Rinpoche, trans. & ed. by Lama Sherab Dorje.
*Mahamudra: The Ocean of Definitive Meaning, the 9th Karmapa, Wangchuk Dorje
*Mahamudra: The Quintessence of Mind and Meditation, Takpo Tashi Namgyal, trans.& annotated by Lobsang Lhalungpa, Shambhala Publ.
*Present Fresh Wakefulness, Chökyi Nyima Rinpoche, Rangjung Yeshe Publications, ISBN 962734147
*Rain of Wisdom, the Ocean of the Songs of the Kagyü Gurus, translated and published by Nalanda Translation Committee, Shambhala Publ, ISBN 1570624917
*Songs of Naropa, Khenchen Thrangu Rinpoche, Rangjung Yeshe Publications, ISBN 9627341282
*An Ocean of the Ultimate Meaning, Teachings on Mahamudra, Khenchen Thrangu Rinpoche, Shambala Publ., ISBN 1590300556
*Mahamudra: The Ocean of Definitive Meaning, by the 9th Karmapa, Wangchuk Dorje, Nitartha Publications
 
[[category:Key Terms]]

Revision as of 23:48, 26 April 2006

  • Jigmey Lingpa (1729-1798) A Great Vidyadhara and Knowledge-holder. The great master of the Nyingtig tradition who had three visions of Longchenpa and received his direct lineage renowned as the Longchen Nyingtig. He collected and organized the tantras known as Nyingma Gyubum and made a catalogue with a full explanation of the lineal history. Among his immediate reincarnations are counted Jamyang Khyentse Wangpo, Paltrul Rinpoche and Do Khyentse Yeshe Dorje [RY]
  • 1729-1798 - Jigmey Lingpa, a terton whose rediscovered spiritual treasures are widely practiced in the Nyingma tradition [RY]
  • Author, 1729-1798, 1730-1798 [JV]
  • Jigme Lingpa (1729-(1792) [gsang sngags snga 'gyur snying thig gi master 'di nyid in the 12th earth bird year born in 'phyongs rgyas in U, yon tan mdzod root text and commentary and, rnying ma rgyud 'bum gyi rtogs brjod, dgongs 'dus rnam bshad, klong chen snying thig gi gter chos etc. comprising 9 volumes of dharma texts. died in the earth horse year of the 13th [IW]

See also Jigme Lingpa

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