Showing posts with label Mahamudra. Show all posts
Showing posts with label Mahamudra. Show all posts

Shared by Kyle Dixon/Krodha on Reddit:

An Exposition on Selflessness According to Mahāyāna and Vajrayāna by Dakpo Tashi Namgyal

An exposition on selflessness (anātman) by Dakpo Tashi Namgyal (1511-1587) from his text *Mahāmudrā: The Moonlight* with relevant citations from Mahāyāna scripture:

To identify the self and the mind’s clinging to it, it is said that although duality is devoid of essence, it is misconceived as possessing substantiality, due to inbred delusion. The mind develops attachments and clings to the two self-entities of subject and object. Conversely, the nonexistence of the two innate selves is nonduality.

Candrakīrti in his commentary to the *Catuḥśataka* says:

>*What is described as the self (ātman) is the essence or the inborn entity, the existence of which does not depend on external conditions. Selflessness (anātman) is without such a self. Selflessness of material and mental phenomena are so designated because the two distinctions are made in the form of material elements and personality (dharma and pudgala).*

Dharmakīrti says:

>*The dual realities categorized according to their inherent characteristics are designated as “dharmas” (the elements of material phenomena) while personality is stated to consist of man’s stream-consciousness (mindstream) that coalesces with the physical constituents.*

The *Dho Silbu* summarizes:

>*All [the realities of] the elements bearing inherent characteristics are designated as “dharmas.” The stream-consciousness is designated as personality (pudgala).*

The self of personality (pudgala-ātman) consists of the innate consciousness that assigns to itself, as its own nature, an eternal, independent entity and thereby clings to the notion of “I” or “self.” The self of material elements (dharma-ātman) is the product of the mind grasping at realities, such as the physical constituents of life, as being objective realities composed of innate substance and clinging to them as such. These two “selves” engender karma, defilement, affliction and harm.

Śrī Dharmakīrti comments:  

>*By conceiving of the self, one perceives the existence of others. Differentiating between self and others causes attachment and hatred. Entanglement with these causes afflictions.*

The *Ratnāvalī* elucidates:  

>*As long as clinging to the aggregates [of life] exists, so long does clinging to the self persist. Where there is clinging to the self, there is karma. Karma causes rebirth.*  

In order to eliminate the stream of existence caused by clinging to the self, it is essential to meditate upon the meaning of selflessness.  

Dharmakīrti states:  

>*Without subduing the subjective base of this [self], one cannot eliminate it.*

The *Catuḥśataka* comments:  

>*When one perceives nonselfhood in the perceptive base, the seed of cyclic existence will cease to exist.*

The *Madhyamakāvatāra* says:  

>*All defilements and afflictions originate from conceiving as real the transient aggregates of being. Only by perceiving this and investigating the realms of this self, can a yogin eliminate it [the self].*

Only by meditating upon the truth of nonselfhood can one eliminate the deluded view and the clinging to the “I” and “mine.” Such an elimination terminates rebirth caused by clinging, sensuality, and the rest. In this way liberation is fully achieved.  

The *Mūlamadhyamakakārikā* says:  

>*Upon the elimination of “I’ and “mine,” internal and external realities, the psychophysical aggregates will cease. With this, rebirth, karma and defilements will cease, and thus liberation will be achieved.*

The *Ratnāvalī* states:  

>*Assertion of the reality of “I” and “mine” is a distortion of the dharma.*  

The self of the personality is thus stated to be nonexistent. The logic concerning the nonexistent self states that, if it exists, it must emerge either in oneself, in others, in both or in the three periods of time. Since this self has not emerged in these, it is nonexistent. The same text states:  

>*Since the self has not emerged out of oneself, others, or both, nor been born in the three periods of time, clinging to the self can therefore be eliminated.*  

Furthermore, if the self of personality exists, it must necessarily be either identical to the psychophysical aggregates or distinct from them. Both of these hypotheses are untenable.  

The *Mūlamadhyamakakārikā* comments:  

>*When one says that no self exists except for the rebirth-seeking aggregates, it means that these aggregates are identical with the self. Then the self is indeed nonexistent.*

The same text states:  

>*If the aggregates are the self, then it too will be subject to birth and death.*  

Thus the contention that the self is identical with the psychophysical aggregates has been refuted. If one assumes that the [independent] self is subject to the cycle of birth and death, this [self-contradiction] will be refuted through the following inferences. [The self that lost its enduring nature would make the possibility of] recollecting untenable. Memory of a past life would not be possible, committed karma would not product results, and one would experience effects without karmic causes.  

The separate realities of the self and the aggregates are also refuted in the same text:  

>*If the self is a separate entity from the psychophysical aggregates, the characteristics of these aggregates become invalid.*

The same text continues:  

>*The self is an entity separate from the rebirth-seeking aggregates - this is untenable. For if objective reality without the aggregates were possible, then cognition would not be possible.*

In the *Madhyamakāvatāra,* it is said:  

>*For all these reasons the self does not exist apart from the aggregates; except for the aggregates, no perceiver exists.*

Eliminating the self of personality by implication negates the existence [of the substantive nature] of its parts such as the eyes, nose and the rest. 

The *Mūlamadhyamakakārikā* states:  

>*If the “I” does not exist, how can there be the “mine?”*

The *Madhyamakāvatāra* states:  

>*Because there is no actor, there is no action, for there can be no self of a person who is nonexistent. Therefore, the seeker of truth who conceives the emptiness of “I” and “mine” will achieve perfect liberation.*

The following is a summary of the meditation upon nonselfhood of personality, as stated in the first *Bhāvanākrama:*

>*There is no personality to be perceived apart from the aggregates, elements and sense faculties. The self is not the essence of the aggregates, etc., because they are essentially transient and composite, whereas personality has been defined by others [such as those of the Brahmanic tradition] as an eternal and independent essence. This self or another undefinable self cannot possibly exist as substantial entities, since there is no reality of substance. Establish all that is conceived as “I” and “mine” in the transient world as a total delusion!*

 Interesting that Thrangu Rinpoche attained rainbow body/Buddhahood. I enjoy reading his teachings very much.

From an email I received:



Thrangu Rinpoche's Passing


Namo Buddha Publications

The Miracle of Thrangu Rinpoche's Passing

Thrangu Rinpoche was in the hospital in June, 2023 and being quite ill, he asked to return to his Namo Buddha Monastery. There he went into meditation posture and passed away on June 4th doing the Rainbow Body (jalung) which is done only by advanced practitioners. His heart and breathing stopped and he remained in this position for four days. His skin was fresh and there were no signs of deterioration. There are two kinds of Rainbow Body: one in which the lama vanishes into thin air leaving behind only hair and fingernails, and the other is for the body to shrink. Thrangu Rinpoche's body began to shrink in perfect proportion, which included his bones, to less than his half size. These are pictures that I took at Thrangu Rinpoche's cremation on November 4, 2023.

1VRL  Entrance to Namo Buddha complex Photo 1&2. Namo Buddha is about 20 miles from Kathmandu, the capital of Nepal. Thrangu Rinpoche had his attendant, Lekshe buy the land from a Nepali farmer. Namo Buddha is the third most sacred Buddhist spot in all of Nepal where a previous Buddha gave his flesh to a starving tigress.


2VR. Namo Buddha  Thrangu Rinpoche's monastery is very large with a large shrine room quarters of over 100 monks. This dining hall is to the left. There were 2,000 persons from all over the world attending the cremation

3VR. Front of Shrine Room Photo 3: This is the large shrine room at Namo Buddha where practitioners went up and made offerings and bowed their head on the edge of the shrine. The kundun with yellow curtains is where Rinpoche’s body is the square box on the shrine which is about two feet square and three feet high.

4VR. Closeup of Kundun Photo 4: This is a close up of the kundun and the yellow brocade was lifted a little on the last day when I took this picture.


5VR. Cremation ground Outside Photo 5 This is the outside of the area where the cremation took place. The white coverings were to protect the audience and the four Rinpoche’s from the four lineages who sat in each of the four directions of the crematorium. This stadium had over a 1,000 chairs. This area specially prepared held 2,000 people and was just a short walk from the monastery. You can see trees covering the whole mountain that Vajra Vidya is on.


6VR.  Cremation Ground inside Photo 6 I did my knowledgeable estimation of the number who attended and came up with 2,000 people. A staff member who said that is what they also estimated.


7VR. Crematorum Photo 7and 8. This is the crematorium which had four opening in each direction. There was a procession of high lamas and monks carrying the kundun in and then placing Rinpoche’s body in the crematorium.


8VR. Placing Body in creamatorum Here we can see one of the lamas helping place the body in the crematorium.

9VR. Burning of body Photo 9. At 10:30 the fire was lit and sacred grass, oils, and precious substances were added to the burning body. It burned for about an hour. 3 days later the ashes will be recovered to see if there are any relics among them.


10. Body in Crematorium Photo 10: Through one of the four holes in the crematorium, you can see Thrangu Rinpoche’s body. My camera is not that good, but it looks to me like he is facing (north) toward us and has an elaborate headdress on.


11VR. Mahkala Rock decorated hoto 11: I almost forgot. There was a large black rock that Thrangu Rinpoche identified as being Mahakala or representing Mahakala (I am not sure) but they dug it up and turned it over and displayed it very prominently at the cremation.


It is important that we Buddhist share what we know. If you are really interested, you can email me and I will send you 43 pictures that are 20 inches long and 13 inches wide and of high quality for printing (300DPI) along with 4 short videos (total of 1.6 gigs).


Clark Johnson


Compose your email here.

Click to view this email in a browser

If you no longer wish to receive these emails, please reply to this message with "Unsubscribe" in the subject line or simply click on the following link: Unsubscribe

Namo Buddha Publications

1390 Kalmia Avenue

Boulder, Colorado 80304-1813


Read the VerticalResponse marketing policy.

 Try Email Marketing with VerticalResponse!


John Tan/Thusness talked positively about Thrangu Rinpoche's teachings since the very first year I talked with him, back in 2004. He also recommended me to read his books.


(10:39 PM) Thusness: there are so many good articles and clarity in writings and explanations by some tibetan guru.

(10:39 PM) AEN: icic like who

(10:39 PM) Thusness: thrangu rinpoche

(10:40 PM) Thusness: there are quite a few but i forgotten who..

(10:40 PM) Thusness: read them b4 on the web.

    Soh Wei Yu
    All Thrangu Rinpoche 58 Books at $35 (only 60 cents per book!)
    Tan Jui Horng shared a link.
    · tg6678a8063oshlu ·
    Can't remember if this deal was already around when the website was mentioned sometime back. But you can get all of Thrangu Rinpoche's books for $35 now in pdf. Incredible
    ALL 58 OF THRANGU RINPOCHE'S BOOKS (ON SPECIAL DOWNLOAD) [PDF02] - $35.00 : Namo Buddha Publications
    Namo Buddha Publications ALL 58 OF THRANGU RINPOCHE'S BOOKS (ON SPECIAL DOWNLOAD) [PDF02] - Thrangu Rinpoche is author of 60 books on Buddhism. You need only to peruse this book section to see all the different topics Thrangu Rinpoche has taught on. We have made PDFs of each of these books and made...
    Soh Wei Yu
    Thrangu Rinpoche materials are all highly recommended.
    See also Kyle Dixon’s recommendation:
    User avatar
    level 1
    · 2 mo. ago
    Thrangu Rinpoche’s Pointing out the dharmakāya is good.
    Also Dakpo Tashi Namgyal’s Clarifying the natural state and the associated commentary Crystal clear.
    May be an image of text
    (Soh's comments: I highly recommend reading the three books recommended by Krodha at least - "
    Thrangu Rinpoche’s Pointing out the dharmakāya is good.
    Also Dakpo Tashi Namgyal’s Clarifying the natural state and the associated commentary Crystal clear.")
    · 7h
    Kyoshu Okan Özaydin
    Soh Wei Yu pointing out the Dharmakaya is really great.
    · 48m
    Labels: Books and Websites Recommendations, Mahamudra, Thrangu Rinpoche |
    Namo Buddha Publications , Namo Buddha Publications Source of Thrangu Rinpoche's teachings
    Namo Buddha Publications , Namo Buddha Publications Source of Thrangu Rinpoche's teachings
    Namo Buddha Publications , Namo Buddha Publications Source of Thrangu Rinpoche's teachings

    • Reply
    • Remove Preview

    Love Koh
    Soh Wei Yu Hi Mr Soh 🙏 , Thankyou very much for sharing 👍💎👑✨💟🙏

  • Ugi Müller
    Wow, great to hear! Thanks for sharing. Just checked my mails and found it as well 🙂

    • Reply
    • Edited

  • Norge Leone
    Interesting that there was no real rainbow body witnessed in this century?

    Soh Wei Yu
    Norge Leone Thrangu Rinpoche attained real rainbow body, and several others this century and the last.

  • Love Koh
    Norge Leone There is , in the early 90's , during Dilgo Khyentse Rinpoche's parinirvana , he manifested the sign of the rainbow body in which his body shrink in size , due to his Compassionate Bodhicitta to save & benefit sentient being , he has return to his world as the young Khyentse Yangsi Rinpoche 🙏

    • Reply
    • Edited

  • Norge Leone
    Soh Wei Yu no, you obviously don't know what is rainbow body, read the text again. This one is a 'small' rainbow body like all others in this century.

  • Soh Wei Yu
    Norge Leone Dzogchen teacher Acarya Malcolm Smith said before, "Rainbow body where the body shrinks and disappears is a sign of incompletely finishing the fourth vision in this life." " A body disappearing does not equal rainbow body. Often, when people realize rainbow body, their bodies just shrink."
    But as far as I know, all are still rainbow body, regardless of the type. They are all Buddhahood.

  • Soh Wei Yu
    Acarya Malcolm Smith:
    “ Most people who achieve realization from Dzogchen do so in the bardo of dharmatā. Only the best of best obtain rainbow body in this life or have small rainbow body.”
    “The body of light aka rainbow body is simply the body reverting back to the five lights of wisdom. The sign of this is that at death the body shrinks to a very small size."
    " Rainbow body is buddhahood. So any standard description of a Buddha's experience of the inexhaustible ornamental wheel of the body, speech, mind, qualities, and activities of the Buddha would apply. "
    " "Rainbow body" is a name for what happens when the elements of body reverts back to their original nature as pristine consciousness as a result of the process of Dzogchen practice or completion stage practice. A key point of Vajrayāna is that there is no buddhahood that is not grounded in the body. Hence, the attainment of rainbow body, or the body of light, is regarded as proof that a practitioner has attained buddhahood. This is never mentioned in sūtra because sūtra has no methods of practice that involve the body as a vehicle for awakening."
    As for the type of Buddhahood that is the rainbow body where body shrinks vs disappear entirely:
    Someone asked, "I have read of two kinds of rainbow bodies: the one where the body shrinks and the second where the body disappears entirely."
    Acarya Malcolm said, "The first is partial rainbow body."
    Tomamundsen: "Is partial rainbow body the 16th bhumi, buddhahood without remainder?"
    Acarya Malcolm said, "No. It is Buddhahood with signs."

  • William Lim
    Are there photos... as mentioned in the text?

    Soh Wei Yu
    William Lim pass me your email and i will forward you




There's another book by Thrangu Rinpoche recommended by John Tan around 2009 - 

Essentials of Mahamudra: Looking Directly at Mind

Shared with my atr blog admin group, john tan commented “I really like mahamudra!” “ This mahamudra poem by Naropa is so beautiful.  I have read it so many times, yet everytime I read it, my heart dances in joy.”



IN SANSKRIT: Mahāmudrāsaṃjñāsaṃhitā

IN TIBETAN: Phyag rgya chen po’i tshig bsdus pa

I pay homage to the continuity of great bliss!

The Mahamudra view of appearances, awareness, and unity are taught:

1. The Meaning of the Mahamudra of Appearances

As for the expression of mahamudra,

All phenomena are your own mind.

Seeing outer things as real is confusion;

Like a dream, they are empty of essence.

2. The Mahamudra of Awareness

The mind, moreover, is merely the movement of thoughts and memories;

It has no nature; it is the dynamism of wind energy.

Empty of essence, it is like space;

All phenomena are like space, abiding as great equality.

Naropa (1016–1100)

The mahapandita Naropa was a great scholar from Kashmir. He mastered Buddhist studies at Nalanda University, but then left to seek a master who could teach him how to tame his mind. Naropa underwent twelve years of intense hardships under Tilopa’s guidance, and finally attained complete mahamudra realization.

3. The Mahamudra of Unity

As for expressing mahamudra,

Its essence cannot be taught.

Therefore, the suchness of mind

Is the very continuity of mahamudra.

There are also three types of Mahamudra meditation:

1. Mahamudra’s Natural Way of Abiding

The nature of mahamudra is uncontrived and unchanging.

Whoever sees and realizes this

Experiences all that appears as mahamudra,

For the great dharmakaya is all-pervasive.

2. The Way of Realizing Mahamudra

Rest loosely in the uncontrived nature;

The dharmakaya cannot be fathomed.

When you rest without searching, this is meditation;

To search while meditating is confusion.

3. The Mahamudra of Indivisibility

Because it is free of meditating and not meditating,

How could there be separation or non-separation from that state?

A yogi realizes everything to be like space and magical displays.

The conduct of Mahamudra again has three aspects:

1. The Mahamudra of Self-Liberation

All virtuous and negative karma will be liberated

By knowing their suchness.

Afflictions are great wisdom

And, like a fire that benefits a forest,

Are a yogi’s boon.

2. The Mahamudra of One Taste

How could there truly be going or remaining?

What kind of meditation

Results from traveling to solitary places?

Whoever does not realize suchness,

Aside from having temporary experiences, will not be liberated.

3. The Mahamudra of Inseparability

If you realize suchness, what can bind you?

Except for remaining undistracted in that state,

There is nothing to meditate on:

There is neither a resting nor a nonresting in equipoise.

This practice cannot be created or improved by an antidote.

Once again, the fruition of Mahamudra has three sections:

1. The Mahamudra of All That Appears and Exists

In this, nothing whatsoever is accomplished—

Appearances self-liberated are the basic space of phenomena.

Thoughts self-liberated are great wisdom,

The nondual equality of dharmakaya.

2. The Mahamudra beyond Samsara

Like the continuous flow of a mighty river,

Whatever you do is meaningful.

This is the great bliss of Buddhahood,

Where samsara has no place.

3. The Ultimate Mahamudra

All phenomena are empty of their own essence.

The mind that grasps the notion of “empty”

Is self-purified.

Free from concepts, without mental fabrication—

This is the path of all the buddhas.

Final Advice and Dedication

For those most fortunate beings,

My heart advice is here collected into words.

Through this, may all beings without exception

Reside in mahamudra!

This instruction was given orally from the great master Naropa to Marpa Chökyi Lodro at Pushpahari.

Śubham astu sarvajagatām!

These thirteen verses summarize all aspects of Mahamudra without exception. The purpose and divisions of this teaching should be understood from a detailed oral explanation, in accordance with its essential meaning.

Do not put your confidence in mixed-up versions. This was written according to the authentic ancient manuscripts, so do not think it has been distorted.