Alex Wilding

It's set out with great clarity in works such as the Ninth Karmapas Ocean of Definitive Meaning. Leaving aside the initial study of Buddhist scriptures and philosophy, a student would begin their practical training in Mahamudra with the preliminary practices, the gondro, that I said a few words about in episode 31.

It's set out with great clarity in works such as the Ninth Karmapas Ocean of Definitive Meaning. Leaving aside the initial study of Buddhist scriptures and philosophy, a student would begin their practical training in Mahamudra with the preliminary practices, the gondro, that I said a few words about in episode 31.

That is to say, a period of time reflecting on the four withholding thoughts, known as the ordinary preliminaries, and then the special preliminaries, which are the hundred thousand full-length prostrations with refuge and bodhicitta prayers, purification mantras, mandala offerings and guru-yoga prayers.

That is to say, a period of time reflecting on the four withholding thoughts, known as the ordinary preliminaries, and then the special preliminaries, which are the hundred thousand full-length prostrations with refuge and bodhicitta prayers, purification mantras, mandala offerings and guru-yoga prayers.

The next step depends absolutely on the decisions of the supervising teacher, but it would be possible then to go on to the specific Mahamudra teachings. The student spends time cultivating the ability to rest his or her mind stably on an object of meditation and moves forward step by step to examine the mind and thoughts when it is at rest or when moving.

The next step depends absolutely on the decisions of the supervising teacher, but it would be possible then to go on to the specific Mahamudra teachings. The student spends time cultivating the ability to rest his or her mind stably on an object of meditation and moves forward step by step to examine the mind and thoughts when it is at rest or when moving.

In point of fact, a lot of these techniques are standard Buddhist methods found in the sutras and considered by the tradition to be, in a certain sense, lower than the tantric practices. So why is it said that in this case it is higher?

In point of fact, a lot of these techniques are standard Buddhist methods found in the sutras and considered by the tradition to be, in a certain sense, lower than the tantric practices. So why is it said that in this case it is higher?

The key point is whether these apparently straightforward meditations are done in what we might call an ordinary way, or whether they are done on the basis of a recognition, at least a preliminary recognition, of the nature of the mind. This may be expressed by saying that the students have received pointing out instructions,

The key point is whether these apparently straightforward meditations are done in what we might call an ordinary way, or whether they are done on the basis of a recognition, at least a preliminary recognition, of the nature of the mind. This may be expressed by saying that the students have received pointing out instructions,

The practitioner's experience should then unfold according to the four yogas of Mahamudra. You can read about those, but there is not a lot of point in me talking about them here because they are very much a matter of experience and can only usefully be discussed between a qualified teacher and a student. Yeah, I seem to keep saying that, don't I?

The practitioner's experience should then unfold according to the four yogas of Mahamudra. You can read about those, but there is not a lot of point in me talking about them here because they are very much a matter of experience and can only usefully be discussed between a qualified teacher and a student. Yeah, I seem to keep saying that, don't I?

It's particularly telling, it seems to me, that the Mahamudra teaching manual, written in our 16th century by Dagpo Tashi Namjall, the text we know as Moonbeams of Mahamudra, begins by dealing with the two aspects of meditation, the aspect of calm abiding and the aspect of higher insight. All very good, but nothing that is not found in more general parts of Buddhism.

It's particularly telling, it seems to me, that the Mahamudra teaching manual, written in our 16th century by Dagpo Tashi Namjall, the text we know as Moonbeams of Mahamudra, begins by dealing with the two aspects of meditation, the aspect of calm abiding and the aspect of higher insight. All very good, but nothing that is not found in more general parts of Buddhism.

Once the aspect of pointing out instructions, recognizing the nature of the mind, has been dealt with, the author then proceeds with sections on calm abiding and higher insight all over again. But this time, the instructions are subtly different. This is actual Mahamudra, and that's why it's on a whole other level.

Once the aspect of pointing out instructions, recognizing the nature of the mind, has been dealt with, the author then proceeds with sections on calm abiding and higher insight all over again. But this time, the instructions are subtly different. This is actual Mahamudra, and that's why it's on a whole other level.

This might be the place to hand on a tip to any listeners who might be just setting out on this path. My suggestion is that you don't go around saying that you are practicing Mahamudra. That could be seen by some as a claim that you are a highly advanced practitioner, and eggs may be thrown at you.

This might be the place to hand on a tip to any listeners who might be just setting out on this path. My suggestion is that you don't go around saying that you are practicing Mahamudra. That could be seen by some as a claim that you are a highly advanced practitioner, and eggs may be thrown at you.

Say therefore perhaps that you are doing Mahamudra preliminaries, or that you are studying Mahamudra. That will be safer. On the Dzogchen side of the same mistake, I saw again just this morning on an internet forum, someone talking about how their favourite way to practice treacher, which is the calm, abiding and insight part of Dzogchen, is while walking the dog in the woods.

Say therefore perhaps that you are doing Mahamudra preliminaries, or that you are studying Mahamudra. That will be safer. On the Dzogchen side of the same mistake, I saw again just this morning on an internet forum, someone talking about how their favourite way to practice treacher, which is the calm, abiding and insight part of Dzogchen, is while walking the dog in the woods.