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A Song for the King: Saraha on Mahamudra Meditation by Thrangu Rinpoche, Michele Martin, Peter O\'Hearn

By Thrangu Rinpoche, Michele Martin, Peter O\'Hearn

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Extra resources for A Song for the King: Saraha on Mahamudra Meditation

Example text

Furthermo re:, when we think of the name, we have not acrually heard the sound of the name. A linguistic abstraction is like: an image: of a sound. We did not actually hc=ar that sound because: someone: did not actually say that name, and yet the: image of that sound arose in our mind and brought with it all of the associations with the object or person we habitually refer to by using that word. These are all examples of how something can arise vividly in (he mind-a dear image or a recollected sound) a name o r a word- and yet it is empty of physical c=xistence and is therefore an empty manifestation.

This ignorance in nor recognizing our own nature is the source of all our problems and our suffering. To realize our own nature is the fruition of the path, the aHainment of buddhabood. To make clear what this result is, it might be helpful to look at the Tibetan word for the Buddha, which is sang gye. e. What is meant hy the removal of ignorance? Imagine that you ate dreaming and in your dream you drive somewhere, get into a bad accident, and are seriously injured. What do you really need to get rid of this pain and suffering?

0 through the practice of looking at the mind within the occurrence of thought, we transform the mind's apparem poison into healing nectar, which is its true nature. DESPITE FEAR, REALIZATION TURNS INTO BLISS 12. When you realize the ineffable, it is neither suffering nor bliss. When there is nothing to meditate upon, wisdom itself is bliss. Likewise, though thunder may evoke fear, The falling of rain makes harvests ripen. This twelfth verse is concerned with the benefit of realizing the inexpressible or ineffable, which here refers co emptiness.

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