Mahamudra in Theravada?
Posted: Wed Nov 18, 2009 6:31 pm
...is there a similarity between Mahamudra and contemplation of Mind in Theravada?
Thanks!
Tony...
Thanks!
Tony...
A Buddhist discussion forum on the Dhamma of Theravāda Buddhism
https://www.dhammawheel.com/
It is called vipassana.ashtanga wrote:Hi,
Mahamudra meditation practice works to directly reveal emptiness to one's own direct experience in one's own mind. This is achieved by meditating directly on one's own mind. This is known as "taking the path of direct valid cognition"—it emphasizes directly experiencing the phenomena of one's own mind and experiencing emptiness. This is done by actually seeking the minds, colour, shape, location, size...etc. This of course leave no option but to realise the Empty nature of the mind.
Regards,
Tony...
CittànupassanàSanghamitta wrote:What in terms of the Theravada is " mind" apart from the functions of the skandhas ? And how could its true nature be other than anicca and anatta ?
'Mind' is defined in Vajrayana and the Sutra teachings (Tibetan) as 'that which has clarity and knows'.Sanghamitta wrote:What in terms of the Theravada is " mind" apart from the functions of the skandhas ? And how could its true nature be other than anicca and anatta ?
And how is that different from what Manapa has already pointed out with regard to the practice of the awareness of mind in satipatthana practice? There may be a different way of expressing it, but the outcome is the same. As a matter of curiosity, where do you think the Tibetan Buddhists (via Nagarjuna) got their ideas about this practice if not from the Pali suttas or the Chinese Agamas?ashtanga wrote:'Mind' is defined in Vajrayana and the Sutra teachings (Tibetan) as 'that which has clarity and knows'....Sanghamitta wrote:What in terms of the Theravada is " mind" apart from the functions of the skandhas ? And how could its true nature be other than anicca and anatta ?
Mahamudra meditation practice works to directly reveal emptiness to one's own direct experience in one's own mind. This is achieved by meditating directly on one's own mind. This is known as "taking the path of direct valid cognition"—it emphasizes directly experiencing the phenomena of one's own mind and experiencing emptiness. This is done by actually seeking the minds, colour, shape, location, size...etc. This of course leave no option but to realise the Empty nature of the mind.
Contemplation on the impermanent nature of these phenomena is of the utmost importance in the practice epitomized by early Buddhism, and thence of the Theravada (and also by implication the Tibetan practice of Mahamudra). As Ven. Analayo points out in his book Satipatthana, The Direct Path to Realization: "Within the framework of early Buddhist philosophy, both impermanence and conditionality are of outstanding importance. In the course of the Buddha's own approach to awakening, recollection of his past lives and the sight of other beings passing away and being reborn vividly brought home to him the truths of impermanence and conditionality on a personal and universal scale. The same two aspects contributed to the realization of the previous Buddha, Vipassi, when after a detailed examination of dependent co-arising (paticca samuppada), satipatthana contemplation of the impermanent nature of the five aggregates led to his awakening."from the Satipatthana Sutta wrote:And how, monks, does a monk dwell contemplating (the nature of) the mind in the mind?
Here, monks, a monk when a mind has passion knows "the mind has passion",
or when a mind is without passion he knows "the mind is without passion"...
or when a mind has delusion he knows "the mind has delusion",
or when a mind is without delusion he knows "the mind is without delusion"...
or when a mind is collected he knows "the mind is collected",
or when a mind is scattered he knows "the mind is scattered"...
Thus he dwells contemplating (the nature of) the mind in the mind in regard to himself,
or he dwells contemplating (the nature of) the mind in the mind in regard to others,
or he dwells contemplating (the nature of) the mind in the mind in regard to himself and in regard to others,
or he dwells contemplating the nature of origination in the mind,
or he dwells contemplating the nature of dissolution in the mind,
or he dwells contemplating the nature of origination and dissolution in the mind,
or else mindfulness that "there is a mind" is established in him
just as far as (is necessary for) a full measure of knowledge and a full measure of mindfulness,
and he dwells independent, and without being attached to anything in the world.
In this way, monks, a monk dwells contemplating the (the nature of) the mind in the mind.