Mind teachings of Tibet
[6] The mind teachings of Tibet are generally believed to have originated with Shakyamuni Buddha,[7] although the recorded lineages only trace back to adepts from various regions of the Pala Empire within the Medieval India era between the 7th and 11th century (CE.
"[11] In addition to texts published by, or in cooperation, with LTWA, Kagyu and Nyingma leaders independently pursued other avenues to further the preservation of their most important works.
"[16] It was based on his advice and request[17] that the scholar-monk of the Karma Kagyu tradition, Khenchen Thrangu Rinpoche (1933–2023), followed up on the English publication of "Moonbeams of Mahamudra" by presenting a comprehensive series of instructions on it over a period of six years.
In addition, for more than four decades, he provided oral instructions and transmissions on several other mahamudra meditation manuals, and their ancillary texts, all with the intent of allowing the teachings to benefit as many as possible.
This work is historically important since it was the first meditation manual on mahamudra written by a Tibetan and is most representative of the extant oral instructions of its time.
[22] The text was translated by Khenpo Konchog Tamphel and published in 2004 under the title, Introduction to Mahamudra the Co-emergent Unification: An Ornament which is the Luminosity of the Primordial Awareness that Dispels the Darkness of Ignorance.
The oral instructions on this work had previously been presented in North America, in 1997, by Garchen Rinpoche, after his release from two decades of internment within a People's Republic of China (PRC) labor camp.
"[29] Lion's Gaze was preceded by earlier efforts, in the 1980s, including those by Namkhai Norbu (1938–2018) who had elected to extend his teachings on dzogchen beyond a small group of students in Italy to a broader audience, by publishing them and excerpts from Longchenpa, and by ensuring their translation into English.
Some of Namkhai Norbu Rinpoche's early instructions were preserved in books, including The Cycle of Day and Night, a text written by him based primarily on his experiences with dzogchen in relation to its Space Series (Wylie: klong sde) and dealing with achieving an all-around uninterrupted presence of awareness.
[31] It was with the publication of high-quality translations of the most authoritative sacred texts of mahamudra and dzogchen and their corresponding oral instructions – the latter often presented by one or more of the most highly qualified scholar-monks or great khenpos (Wylie: mkhan chen) within the Kagyu or Nyingma lineages – that a reliable means of the study and practice of the mind teachings first became widely available beyond the borders of Tibet.
In scriptural support of these points, Dakpo Tashi Namgyal quotes Shantideva from the Bodhisattvacaryāvatāra: If one does not know the secret nature of the mind Which is the essence of all Dharma One might wander aimlessly, Though one wished to be happy and eliminate misery.
Collectively (Samatha-vipassana), their unity "causes one to perceive the true nature of reality and enables one to set spiritual trainees on the path to enlightenment and to achieve other virtues.
The prayer "Aspiration of Mahamudra" was written by Rangjung Dorje, 3rd Karmapa Lama (1284–1339), who held both Kagyu and Nyingma lineages of his time and who had studied dzogchen under the same teacher as Longchenpa, Rigdzin Kumaraja (1266–1343).
Rangjung Dorje presents the roles of the three different types of wisdom on the path of mahamudra as follows: Hearing the scriptures and logic brings freedom from the clouds of ignorance.
In the Nyingma traditions, most students begin their studies with the Words of My Perfect Teacher[38][39] or The Nectar of Manjushri's Speech: A Detailed Commentary on Shantideva's Way of the Bodhisattva.
[40] Students wishing to explore the philosophical frameworks associated with this tradition may elect to read and study a more extensive work such as, The Adornment of the Middle Way: Shantarakshita's Madhyamakalankara with commentary by Jamgön Mipham.
So Nyoshul Lungtok then provided further clarification instruction and encouragement and, after awhile, Khenpo Ngakchung reports back, describing it as follows:After that I studied Choying Dzod again and again and arrived at an awareness that wasn't the same as what I had earlier.
In introducing dzogchen view and practice in the West in London in 1984, the 14th Dalai Lama based his instructions on the Patrul Rinpoche and Garab Dorje texts later included in Lion's Gaze.
In this manner, a reader would benefit from receiving an introduction to dzogchen along the lines of Lion's Gaze, before going on to read and consider his teachings on the "Chöying Dzöd."
In addition, Tulku Thondup Rinpoche writes: For centuries, it has remained one of the most sacred meditation manuals and has inspired thousands to attain the ultimate realization of Dzogpa Chenpo.
[47]In the Kagyu tradition, Lhalungpa notes that lay students often begin their studies with The Jewel Ornament of Liberation[48][49] by Gampopa or the Bodhisattvacaryāvatāra by Shantideva.
At the outset, emphasis is placed on the cultivation of bodhicitta and engendering the motivation to study and practice the mind teachings of mahamudra for the benefit of all beings, including oneself.
It then presents aspects of the Buddha's transcendental wisdom (prajñāpāramitā) and various approaches to achieving insight into the emptiness of self and all phenomena or realities (Skt.
An additional support, prior to or concurrent to studying the main text itself, are the oral instructions provided on one or more of the historical Dohas composed by one of the great adepts associated with the tradition, such as those of Sarāha or Naropa.
How realization of the four stages of yoga takes place and the specific elucidation of each of the four yoga stages of Mahāmudrā[66] The text finishes with a detailed presentation of the four yogas of mahamudra, 1) one-pointedness, 2) freedom from elaborations, 3) one-taste and 4) non-meditation, which were skillfully introduced earlier in the text, when Dakpo Tashi Namgyal provides detailed instructions on the blending of meditative absorption with postabsorption, and thereby begins to open up mahamudra practice to meaningfully embrace even the distracted states of mind, a special feature of advanced mahamudra practice.
Dakpo Tashi Namgyal also authored a condensed meditation guide focused exclusively on mahamudra practice, which was translated by Erik Pema Kunsang and published in 2001.
In its introduction, Thrangu Rinpoche reiterates the view that, "it is important that the profound and ultimate instructions of Mahamudra and Dzogchen are made available," and then adds: In particular the words of Dakpo Tashi Namgyal are unique in that they are adorned with plenty of pithy advice out of his personal experience.
Even things that we might normally regard as bad and undesirable can be interpreted in a more uplifting way due to the expansiveness of the Mahamudra vision, allowing us to benefit from it spiritually.
Although the rise of Rimé is often associated with Jamyang Khyentse Wangpo and Jamgon Kongtrul – both born in the early 19th century, notable nonsectarian and universal compassion was already voiced by The Third Khamtrul Rinpoche, the author of an important mahamudra guide and a Drukpa lineage leader born in 1680, whose final words were:I will rest in the nature of mind, within the inner mandala of Padmasambhava.
[71][72]The legacy of the wishes of Tibetan Buddhist religious leaders and their adherents, after being forced to leave their homelands, is visibly apparent in the second half of the 20th century and in the dawn of the 21st, through the collective presentations and publications of the quality translations of these most important sacred texts,[73] along with their associated oral instructions.
