Определения Махамудры

[Пламен]

Существует три вида махамудры: базисная махамудра, методическая махамудра и результативная махамудра. Первая выражает природу "ума", вторая связана с путем правильной медитации, а последняя - с плодом медитации, т.е. с постижением истинной "природы ума". Здесь приводятся объяснения первого вида махамудры.

An Excerpt from Mahamudra: The Ocean of Definitive Meaning (p. 254)

SUPPLEMENTARY TOPICS ([145.6])

THE CLASSIFICATIONS OF MAHAMUDRA

Teaching Session 92

[145.6] Although no descriptions can completely cover all the modes of classification, in brief there are three: ground mahamudra, path mahamudra, and fruition mahamudra.


GROUND MAHAMUDRA

[Ground mahamudra] is what is realized and actualized by the nondual mind of the buddhas (which was explained above) [145b] and noble individuals. It is the basic state (Tib. gshis kyi babs) of the three realms of samsara and the true nature of all phenomena from the beginning. It is connate wisdom (lhan gcig skyes pa'i ye shes), which pervades the entire ground. It is present within the mind-stream of all of us sentient beings, from the insects that live inside grass stems up to the buddhas. It is the natural purity (rang bzhin rnam bdag), which is neither positive nor negative, large nor small, and so forth.

Samsara and nirvana manifest according to whether the mode of being (bzhugs tshul) of the true nature, the dharmakaya, is realized or not. Even when there is realization, dharmata (present as the ground and free from elaborations) is the creator (byed pa po) of all that exists, samsara and nirvana. Because nothing transcends this, it is [known as] mudra (phyag rgya, seal). Since there is nothing to be sought that is higher than this--no superior "dharmakaya"--it is fit to be referred to as "maha" (chen po, great).

[Ground mahamudra] is present within the mind-stream of all sentient beings. It is the inseparability of appearances and emptiness, awareness and emptiness, and bliss and emptiness. It is spontaneously present as the nature of the three kayas and the five wisdoms. It is free from arising, abiding, and cessation, and from the extremes of the conceptual elaborations of existence and nonexistence.

Nevertheless, [146] through the force of one's own connate ignorance (lhan gcig skyes pa'i ma rig pa), one does not recognize this, as when one is shown an object in a dark room. This true nature transcends verbal or mental descriptions and cannot be conceptually identified, just as a drawing cannot be created in fire or space. It is not known, just as the eyes cannot see themselves, because it is beyond involving an objective and subjective aspect (yul yul can), or an object of awareness and one who is aware. It is not recognized because there is no guru who can show it, like a prince wandering [incognito] among the masses. It is not known because it is the single expanse (dbyings gcig), like medicinal camphor become poison. It is not recognized because its nature, which abides as awareness, is immediately and incorrectly aware, and imputes mistakenly, as when a rope is mistaken for a snake.

Therefore, because imputational ignorance (kun brtags pa'i ma rig pa) does not recognize reflexive awareness (rang rig), there [develops the idea of] an "I" where there is no "I," a self where there is no self, and conceptual elaborations where there are no elaborations. One is motivated by desire, aversion, and delusion; karma accumulates and matures; one wanders in samsara.

Because [ground mahamudra] is too close (nye drags pa), it is not recognized. Due to this mistake, despite it being present within oneself and always accompanying one, one lacks conviction about this. [Although] it is just like one's own face, [146b] one wanders in samsara through ignorance.

Because it is too easy (sla drags pa), it is not trusted. The small-minded think, given that buddhahood is endowed with the major and minor marks or with the dharmakaya, it cannot be the same as ordinary mind; that this does not make sense. Since they do not trust in this, they do not recognize it.

Because it is too profound (zab drags pa), it is not recognized. Beings are distracted by the net of thoughts and lack unwavering mindfulness. Therefore, due to the fault of not identifying it, they do not recognize this.

Because it is too excellent (bzang drags), it is not recognized. Mind relaxed in its own state--mind that does not identify that state, reflexive awareness that is vivid (sa le ba) yet without any object--is the dharmakaya. But since this dharmakaya seems incomprehensible, it is not recognized.

These types of ignorance must be abandoned. The methods for doing so are to exert oneself [following] the oral instructions (gdams ngag) of a guru, path mahamudra, and the stages of practice, which will remove [this ignorance].

This excerpt is from the section on supplementary topics, covering the  classification of mahamudra, and the definition of ground mahamudra ([145.6], Teaching Session 92, pp. 255-56 in Mahamudra: The Ocean of Definitive Certainty). The Tibetan text is also available for review.

[Sam]

//Существует три вида махамудры: базисная махамудра, методическая махамудра и результативная махамудра.


Ээ, вообщето обычно пишут махамудра основы, пути и плода.
А чьего авторства текст?

[Пламен]

Книга издана Американским карма-кагью институтом Нитартха.

[ddd]

НЕ ПОНИМАЮ ЗАЧЕМ МОРОЧИТЬ ЛЮДЕЙ?

Самым глубинным из всех устных наставлений по Махамудре является следующее:

Отбрось все привязанности, не цепляйся ни за что — и суть тут же предстанет пред тобою.

Ядро практики Махамудры составляют два положения — несовершение усилия и невнесение корректив. Однако следует четко понимать, что подразумевается под невнесением поправок. Джетсун Миларепа дал ясное объяснение этого принципа: "Следует знать три вещи относительно практики невнесения поправок. Если не вносятся поправки относительно блуждающих мыслей, а также желаний и страстей — человек попадает в низшие царства. Если не делаются поправки относительно Блаженства, Озарения и Недвойственности — человек попадет в Три Царства Самсары *1. Только относительно имманентного Ума не требуется никаких поправок".

Больше читайте здесь http://klein.zen.ru/lotos/raznoje/g-chang.htm#07

Но изучать практиковать Ваджраяну без учителей, это дохлый номер!!!!!
Если же речь идет о "замужестве", тогда надо поинтересоваться приданным!

[Пламен]

Невнесение коррективов это что - положительное или негативное бездействие? Может все-таки надо вносить поправки, а невнесение поправок приводит к обытанию в описанных мирах.

Допустим, я согрешил, но все еще имею возможность внести корректив и все исправить. Что мне делать - стоять сложив руки?

[ddd]

А кто не грешен?
Что бы ты ни сделал, на это есть причины.Эти причины обусловили результат.Но ни причины ни результат не являются чьим-то достоянием, поэтому в отношении их будет правильно поступить как к не имеющим хозяина.

[Sam]

// Книга издана Американским карма-кагью институтом Нитартха.

Всем коллективом писали что ли