Author Topic: Sutra Mahamudra meditation manual  (Read 2352 times)

Offline BlueSky

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Sutra Mahamudra meditation manual
« on: June 06, 2013, 10:29:01 pm »
I found that this sutra Mahamudra meditation manual is very good. The explanation is short and clear.


http://www.mahamudracenter.org/MMCMemberMeditationGuide.htm#_Toc420995650

It divides the topic in a very systematic way and very gradual.

One of the topic regarding meditation of illusory body.

Quote
(2) Illusory Body

Reflect on the eight (in groups of two) analogies:
Like illusions and dreams, everything is non-existent. All appearances are like a magician’s illusions or the displays of a dream. All realities do not exist in the ultimate sense. In our delusion we grasp at them as if they existed.
Like echoes and reflections, everything occurs through a combination of causes and conditions. All sounds are like echoes in a rocky canyon, all images are like very clear reflections in a mirror. All appearances lack inherent existence. They arise in dependence on causes and conditions.
Like dew and bubbles, everything is impermanent and constantly changing. Morning dew disappears as the sun rises and bubbles arise and vanish in an instant. All phenomenal appearances are impermanent. They change moment by moment.
Like mirages and rainbows, everything appears but does not really exist. Floating rivers appear in a hot desert and magnificent rainbows appear in the sky. All phenomenal appearances, although vividly apparent, do not exist. They do not exist for even one moment.

We should rid ourselves of grasping and actually experience the world of appearances as illusions.
In addition, we can meditate as follows:
o   Body: Contemplate your body as a reflection in a mirror. Praise it and insult it. There is no self anywhere from head to toe. Where will the happiness and sadness stick to?
o   Speech: Contemplate your voice as an echo. The echo has no self from beginning to end. How can you react to others’ words?
o   Mind: Contemplate your mind like a sky with clouds. Clouds arise and then vanish, leaving no trace. Likewise, all your positive and negative thoughts are without root and do not leave a trace, so why are you so bothered by them?
Continue practicing until all realities are experienced to be illusory. Realize these teachings. Take them to heart. Do not leave them as dry, intellectual understandings.

Questions/Comments
1.   Illusory does not mean appearances aren’t vivid or clear. Experiences may be very clear in nature and still be illusory. Illusory refers to the fact that we believe (mistakenly) that something exists which does not.
2.   The common view ‘All is like an illusion’ doesn’t come close to the true meaning. See all vividly and clearly as it is, empty of existence.
3.   When we are alive, it is as if our daily life is ‘real’ and our dreams are ‘illusory.’ When we die, then it is as if our whole life is ‘illusory’ and the dream bardo is ‘real’. This is a dualistic view which we have to cut through. Replacing one set of beliefs by another is not the issue, but rather it is Manjushri’s sword which cuts through all delusions that sets us free from these dualities.
4.   Naropa’s famous admonishment to Marpa is as follows: ‘Outer appearances are but an illusion. Inner experiences are inexpressible. Day and night, arising experiences are the Nirmanakaya. This is the instruction on the Illusory Body. Are you free from attachment Translator?’ Your self-attachment and concern with the eight worldy dharmas will diminish commensurate with your realization of the Illusory Body.
5.   Respect the laws of karma and bodhicitta. Realizing the Illusory Body does not mean embracing a nihilistic view. Instead, realizing the Illusory Body is no different then realizing the unity of your compassion and wisdom. Your compassion and respect for cause and effect should increase and become vast.
« Last Edit: June 06, 2013, 10:40:22 pm by BlueSky »
Enlightenment is simply the clearing away of misunderstanding. When mistaken thinking is gone, liberation has happened. (Gampopa)


When we verbally indicate a thing as 'this' or 'that', our words, like rabbits's horns, are hollow names, mere fictive imputation upon what does not exist. (Longchenpa)

 


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