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Snow Desert: The culture of Mahamudra that keeps pace with the times - the present care and the ultimate transcendence

Getting started 2023-08-11

Snow Desert: The culture of Mahamudra that keeps pace with the times - the present care and the ultimate transcendence

Mahamudra Culture that Keeps Pace with the Times: Present Care and Ultimate Transcendence (1)

Date: 2010/11/28

Location: Sunshine Hall on the fifth floor of Shulan Hotel, Chengdu, Sichuan

First, the culture of big mudras that keeps pace with the times

Today, I would like to focus on the culture of Mahamudra. Why is Mahamudra culture recognized in so many places without being bound and restricted? First of all, I will talk about my definition of Mahamudra culture, which is a transcendent culture of Western culture, and we must understand this, if we do not understand this, and simply classify it as Buddhist culture and religious culture, there will be many limitations. Because, no matter what culture it is, it belongs to human culture. The reason why I classify the Mahamudra culture as a western culture is that Tibetan culture, Tibetan Buddhism, Gansu culture, Sichuan culture, and so on all occupy an important position in western culture. When we divide it in this way, the label of religion naturally disappears, and its essence is revealed—the ultimate transcendence.

There are two kinds of western culture, one is the worldly law culture, such as Tibetan studies, Liangzhou virtuous and filial piety, Tibetan opera, etc.; In addition, there is the transcendent culture: the Mahamudra culture, the Dzogchen culture, and so on. Western culture is very complex, it is like a labyrinth, composed of countless circles, like magic circles, such as Tibetan culture, Qinghai culture, Sichuan culture there are many components. For another example, Zhangzhung culture includes the religious and cultural circles of Bon, Nyingma, Kagyu, and Kyawnang, as well as regional cultures, which are too rich. So, why can't we subsume the culture of Mahamudra into a larger culture in this day and age? For example, Western culture. Why do you have to put the water of the sea in a small cup with a religious label? That's why I'm successful. For example, I can talk about transcending culture in the Standing Committee of the Communist Party of China, because I use the discourse system they need to talk about religious spirituality. Later, the article was published in full in the "Literature and Art Daily", which shows that the mainstream media and the government are recognized. For example, some of the articles I wrote about loneliness and transcendence can be published in the People's Daily and other media, and one of the articles "Transcendence" in "From Loneliness to Transcendence" is about the culture of Mahamudra. For another example, my explanation of loneliness is that when a lotus seed becomes a lotus flower in the silt of a pond, it is suddenly found that there are countless lotus seeds in the pond that can grow into lotus flowers, but they cannot grow due to various reasons, such as attachment, ignorance, hatred, etc. Therefore, when this lotus flower has the idea of making these lotus seeds become lotus flowers, or to purify sentient beings and make a wish, loneliness arises. If we replace the purity of sentient beings with loneliness, then it will spread more widely, society will recognize us, and the public will recognize us. Why don't we put it another way? Today, I spread this idea, and I hope that the great virtues, experts, and scholars here can sometimes take off that label, face the world with language that is directly aimed at people's hearts, inherit a civilization, promote a spirit, achieve a transcendence, and obtain a freedom, and to obtain freedom is liberation. When we talk about liberation and nirvana, people will be disgusted, and when we talk about freedom and transcendence, everyone will approve it, and it can be published directly in the People's Daily. Although it is possible to speak of transcendence with the language system of Dzogchen and Mahamudra, what is not published by the People's Daily is as simple as that.

So, there are very good platforms in this era, and the country has very huge resources, how do you make use of this resource? How to spread the light? How to use a kind of wisdom that complies with laws and regulations to achieve your communication? Achieve your transcendence? To rescue culture? Promoting the spirit of religion? This is a question that everyone must face, think, and practice.

Today, I would like to give a brief introduction to the culture of Shamba Kagyu Mahamudra. I usually try to avoid the name of Mahamudra culture when I talk to the mainstream media, but they ask me over and over again what is Mahamudra culture? They care very much about this culture, and there are countless readers and audiences in Shanghai who are very fond of this culture, and many college students want to understand this culture, as well as Dzogchen and other western cultures. The question is, how do you turn culture into nourishment rather than a shackle? How can the water of wisdom of Buddhism be provided to them? When we can provide it to them, the pond of Tibetan Buddhist culture is filled with "living water". Sometimes a culture is like a pond cut off from the sea. Yesterday a student said very well that this pond has become stinky due to the lack of communication with the outside world, and the dust, garbage, and stones of history are deposited in this pond. There are two fates for this pond, the first is to let it continue to be closed, let it continue to stink, be evaporated by the sun, and finally disappear; The second is to introduce the water of the sea into the pond and make it a part of the sea. Then, there will be a situation: when the sea rushes in, a lot of dust and garbage deposited will rise up, making the whole pond look very turbid, and the fish and shrimp in the pond will also feel difficult to breathe. However, such is fate. Either maintain the status quo, let the fish and shrimp in this pond survive, and finally die, disappear with this pond, and many cultures in the world disappear in this way; The other is to bring in living water and temporarily endure the huge impact of the outside current, even if it is uncomfortable, because soon you will become one with the water of the sea. No matter how much garbage there is in the pond, it will be purified by the sea, such as Buddhist culture, when Theravada Buddhism became a pond and could not adapt to the new era, Mahayana Buddhism appeared; When Hinduism and Brahmanism formed a great force to storm them, Esoteric Buddhism was revitalized; When the butcher's knife of the foreign way was drawn towards India, Buddhism went to the snowy region and formed Tibetan Buddhism. Buddhism has come to this day in the face of countless historical impacts. Without keeping up with the times, there would be no Buddhism; Without keeping up with the times, there are no denominations. Lama Tsongkhapa was confronted with Tibetan Buddhism at that time, and he was like a living water that connected the sea with the pond, and countless people opposed him and even slandered him, and there are still people who slander him today. Because he is the water of the sea, he washes up a lot of dust and garbage in the old pond, which makes many people feel suffocated.

I have read a source that when Protestantism arose, that is, the Gelug sect, or the new Kadam sect, many people chopped off their hands and gouged out the eyes of people who believed in Tsongkhapa, and at that time the Kagyu people were also some fish and shrimp in the old pond, I was a Kagyu sect, I was a so-and-so sect, they couldn't stand suffocation, they wanted to be persecuted, they were like that.

Therefore, when the tide of every history hits, there will inevitably be labor pains, face it or avoid it? Either you die, or you keep up with the times. The disappearance of a culture is due to the fact that the small pond is cut off from the sea and no new vitality is injected. More than 2,500 years ago, India was the world of Brahmanism, and after the rise of Buddhism, Brahmanism carried out many damage and attacks on Buddhist believers, and even attacked the Buddha with despicable and obscene means, but the wisdom and light of the Buddha slowly changed from a candle to a torch, then to a fire, and finally filled the entire Dharma realm. When Brahmanism was closed to a certain stage, a great philosopher named Shangkara appeared, who introduced the essence of Buddhism into Brahmanism, and combined Buddhism with the scriptures of Brahmanism to promote the new development of Brahmanism. He began to debate, traveled to various Buddhist universities and monasteries in India at that time, and won a complete victory, and Buddhism declined from then on. Shankara became a very great figure in Brahmanism. He absorbed the nourishment of Buddhism, and some people in the church even thought that he was a Buddhist, but he ignored these and introduced a very good system in Hinduism, which soon made Brahmanism accepted by the Indian masses and became the faith of the Indians, and Buddhism disappeared. Many now attribute the decline of Buddhism in India to the offensive of the Islamic army. However, this is not the case. When the Islamic army entered India, it did destroy some monasteries, but not only Buddhist monasteries, but also a large number of Hindu monasteries and Brahmanical monasteries. Why did Hinduism and Brahmanism survive while Buddhism died in India? The reason is that Buddhism in India at that time became a pond, which was cut off from the world culture and became cumbersome. Some people have never been able to understand the terminology of Buddhism for the rest of their lives, and the peasants, merchants, many craftsmen, and ordinary people at the bottom of the world do not understand Buddhism, and even cannot understand it after studying it all their lives. So, they accepted the Hindu Brahma, accepted this eternity, and Buddhism declined.

At that time, there were many religions in India that were under attack by the Islamic army, such as Jainism, but it still had a large number of adherents in India. Therefore, we must look for reasons from within ourselves, don't look for reasons, don't make excuses, there are excuses in any era, anyone can find reasons, and this kind of reasons and excuses cannot change our own destiny. The only way to change your fate is to bring in living water and connect yourself with the sea, and it doesn't matter if you are uncomfortable, as long as you can turn yourself into the sea.

Isn't it the same with personal revision? When we cling to a cup and close our wisdom, we are like a fly spinning around in the cup, which is called the "six realms of reincarnation." When the Dharma light appears, the child light appears, this attachment is broken, and the water in the bottle merges with the sea of the Dharma realm—the Illuminati of the Son and Mother, and then transcendence and liberation will be achieved.

Then, in order for Buddhism to be revitalized, it must transcend, it must break the cup of bondage, and at the same time absorb the wisdom and nourishment of Buddhism to forge the mind, and at the same time break those constraints. What I mean by "smashing" is a form of development that keeps pace with the times after inheriting the tradition, rather than denying it entirely, just like having just given birth to a child to be cleaned first, and we have to splash the dirty water instead of throwing the child away. The purpose of our introduction of living water is to wash the child, wash away the blood and garbage on his body, and then splash the dirty water, leaving a very clean and lovely child, and he will grow into a master.

The Mahamudra culture in the west is the new thing that comes out of the Indian civilization and connects the sea of Chinese civilization, out of the small pond of India, and merges into the Han culture and Tibetan culture. Is there a big mudra in India now? Except for some great masters in modern times, Mahamudra has been brought to the past, and there is no Mahamudra in India itself. After the demise of Buddhism in India, the great masters of Tibet in China brought back Buddhist culture. Therefore, "take it back" is another step out of a small world, out of the pond, and combined with the sea outside. Today, Tibetan Buddhism is being revitalized in the West because of this, and it is oriented to the big world.

Let me tell you that to this day, there are many people who do not know why the Gelugpa school has matured all of a sudden. Because Lama Tsongkhapa had a disciple who was well versed in the construction of the Catholic organization at that time, he injected this nourishment into the Gelug tradition. On the one hand, it has its own system in terms of religious philosophy, unique in ancient and modern times, absorbing the essence of major sects, and converging in the sea of Gelugpa, including the "Stages of the Lamrim" and so on. On the other hand, in the construction of religious organizations, it is very systematic, and it is still a tradition with great influence. If the Gelug sect had not absorbed all kinds of nutrients, had not absorbed the nourishment of the world's religions, and had not been broad and inclusive, it would not have been possible to develop so strongly. These materials on the development of the Gelug school are the Tibetologist friend of mine, and he talked about it when I was chatting with him, and he was Ji Tiancai. He once translated the "Annals of Master Gongtangcang". He once said that one of Tsongkhapa's disciples was a Catholic who later converted to Buddhism and took refuge in him. Therefore, Lama Tsongkhapa's tolerance of various cultures and the absorption of world cultures has made Gelugpa very broad and profound.

Mahamudra Spiritual Yoga - Present Care and Ultimate Transcendence (2)

Mahamudra culture is actually a culture about the cultivation of the mind and mind, a culture of cultivating the body and mind. What is its purpose? The purpose is to train the subjective mind of man, who is his own subject, not the object of the world. When a person becomes his own subject, that is, his heart belongs to himself, and he is the master of his heart, the world is a landscape in his eyes, a prop for cultivating the soul, and his heart will not be led by the world.

Everything will soon become a memory, it is all illusion in nature, don't cling to it. What we need to do is to settle down in the present moment, to settle the attitude of the heart, that sincerity, that commitment, that unfeigned sincerity. So we don't care what the world is. I show my best self on any small platform, out of respect for this platform. Why did I become the torchbearer of the Asian Games in Dongguan? The reason is that there is a media platform called 139 Lobbyist, and many writers are not interested in it and feel that it is a waste of time. When my friend introduced it to me, he said, Xue Mo, I know you have a big influence, can you help me? Let me give them an account. Because he had a joint venture with a mobile company, he hired a lot of writers after signing the contract, but he found that when the mobile company respected and valued writers so much, the writers didn't care at all. Because I didn't have time, I arranged for the students to do it well. Those students did a very good job, and then I became the most influential writer among the lobbyists, and then a large number of readers pushed me to the position of torchbearer. I mean, it doesn't matter what the platform is, it's the size that matters, it's the attitude. Am I the master of the heart? It has nothing to do with the size of the platform, what I show is sincerity and sincerity, and my heart belongs to myself, not to the world.

That's what Mahamudra is, and so is Dzogchen. When the various illusions of the six realms of samsara appear, it doesn't care at all, and it opposes the religion of deification, against superstition, and Mahamudra and Dzogchen are both religions of wisdom. Perhaps before the completion of the training of the Path of Food, Mahamudra or Dzogchen will use the deified names such as Buddha-figures and Buddha-states to strengthen the believer's faith and accumulate resources, but as soon as the transcendent wisdom is attained, this deified duality will be swept away immediately. That's why, after attaining the stages of generation, we have to follow up with the stages of consummation. At the same time, it is emptiness, don't cling to anything, everything is just an illusion, everything is just a memory, everything is like a dream, there is no way to keep it, Mahamudra is like that. Therefore, no matter what religious name or what bondage, it must be swept away from the heart. When our hearts belong to us, when the disturbing illusions of the world cannot affect our hearts, when we are alive, when we enter the bardo body, we cannot affect our hearts. Then, you will achieve transcendence.

Mahamudra culture is essentially a natural human right, and the same is true of Dzogchen, where it is possible for anyone to transcend it. In Buddhist parlance, everyone has Buddha nature, and everyone has Buddha-nature. But if we use religious names such as "Nyolai Tibet" and "Buddha nature", the media will not publish them. When we say that Mahamudra is a natural human right, a worldview, a methodology, an attitude and a way of life, the media will publish it. Isn't it the same, in fact? Be. Worldview is how do we live? The methodology is how do we achieve transcendence? Many cultivations, such as the Buddha-figure Dharma and the stages of generation, are also aimed at achieving transcendence, and the purpose is the same. The attitude of life is that when you achieve transcendence, let your heart belong to you in walking, living, sitting and lying, and it is so simple.

However, it is difficult to achieve this purpose. Although it is very simple after letting go, it is difficult to reach the sky when you are persistent; The understanding of the truth is very simple, and it is not simple to ignite the flame of wisdom in the heart and illuminate the entire life time and space. You need to taste, you need to practice, you need to take it one step at a time. Understand that you just find the goal, and you have to approach it step by step in order to achieve that goal. In the meantime, if you take one wrong step, you won't be able to reach that goal, and that's the meaning of Tsongkhapa's lamrim.

For those who practice Mahamudra and Dzogchen, their minds and the outside world are two countries, just like China and Russia, and Russia and the United States. For example, every time Yang Feifei told me that she was sick, I told her, "The essence of your memory Mahamudra is not to change the world, but that the world can't change you." Mahamudra is not to intervene in the world and save the world, but no matter what the world does, it will not change your unmoving sincerity. In the same way, the purpose of our practice is not to change the world, but to change ourselves, and when everyone changes themselves, the world changes. Cultivation is internal, not external, to ignite the light of the mind, not to rely on something outside the mind. When this light illuminates yourself, you are an arhat, and when you illuminate sentient beings, you are a bodhisattva and a Buddha. In the world, when all phenomena appear, it is a test of whether your heart is a burning torch or a torch drawn on paper. Some scholars also talk about the Mahamudra in the first place, and he paints a torch very well, especially like a torch, and he can paint it in different ways, oil painting, Chinese painting, watercolor painting, and even use a computer to make it, and understand the nature and function of fire, but this torch just can't light up himself, and he can't light up the world.

What everyone wants to light is the torch of the heart. So, I tell a lot of friends who are destined for me that the world is a prop for tuning. Also, when the world changes, does your heart follow it? Are you really free and autonomous? When you don't follow it, if you don't move, your mind will be like a mirror that reflects the world, but the mirror itself is like not moving, and that's transcendence.

So, when she was feeling great fear, I said, "What a good cultivation this is, what a great opportunity to cultivate." Then, I wrote a verse: "Fear is like thoughts, so it is empty", when fear strikes, you put all your thoughts into your fear, and then you feel a great emptiness, because all thoughts are gone, everything is gone. At this time, "there is no self and there is no self, empty and clear", everything is "detached and unwilling, like a dream is more like an illusion", like a dream, and then in the enlightenment, "alert and forgiving". When that great fear struck, I revealed her mind in this way, "Pray and listen, let go of all the dust," let go of the past, and "recognize your own mind, and the Dharmakaya is already splendid." Enlightenment saw the Dharma, and gradually entered the temple. Cultivate the Tao and keep it, remember the bright face", and with a click like this, her great fear disappeared, and her life changed. Because the essence of enlightenment is not the understanding of the truth, but the appearance of the light of your mind. At the same time, many obstacles in the body disappear. This is the theory of genes that I talked about yesterday, that positive genes repair negative genes, and that this happens to everyone, and every time is an opportunity for cultivation. The key is how to grasp it? After understanding, when the prop of the world is performed in front of you, are you still cool and free? If this is still the case, then it means that the light in your heart has really dispelled the darkness of ignorance. If that's not the case, then you need to continue to practice, and you need to really light up your mind.

Therefore, Mahamudra is more of a way of life and an attitude towards life, and after having the concept I just mentioned, we apply it to our daily life, to walking, living, sitting, and lying, which is what Zen Buddhism calls to keep the responsibility, and at the same time the light arises and dispels ignorance, greed, and hatred, so as to eliminate the dirt and obstacles of the mind, to eliminate duality, to break attachments, which is the most important thing.

In essence, Mahamudra culture was not only introduced from Tibet to Han China, there are two Mahamudra cultural inheritances in India: one was introduced to Tibet and the other was introduced to Han China. The Zen Buddhism that was introduced to the Han land, including the Zen Buddhism of the Bodhidharma Patriarch, we call it the "Mahamudra of Reality". Of course, there are very few people who have received the true transmission of Zen Buddhism, and it is not clear whether some people have really attained emptiness and entered into the Dharma. Because, understanding emptiness is not the same as realizing emptiness. Therefore, the confirmation of the Guru is very much needed. In fact, one thing that the Chinese religious community overlooked was that when the Eastern Jin Dynasty, that is, when Kumarosh entered the Han land of Liangzhou, Mahamudra also entered. At that time, it was not called Mahamudra, it was called Phaseless. Later, Kumarosh specially preached "Mahamudra" in Liangzhou, and it was passed down. Therefore, the mudra did not exist in the Tang Dynasty, but in the Eastern Jin Dynasty, but in a different name. Recently, I have seen a lot of debates about the Han monk Mahayan and the Lotus Ring, in fact, there is no right or wrong argument between them, they just present two sides of the same thing, just like the front and back of a tapestry, or a certain organ of an elephant, they are all right. What's wrong? What is wrong is that I am wrong to you, a binary opposite.

When a person has a fever and uses cold medicine, and when a person has a cold disease, he uses a hot medicine, so which is the right one between this hot medicine and cold medicine? The hot medicine says that the cold medicine is wrong, and the cold medicine says that the hot medicine is wrong. There are two schools of Chinese medicine, one is the "Fuyang School" and the "Vulcan School", and the other is called the "Yin School", which is right? That's right! Those who need to nourish the yang will be supported by the yang, and the disease will be cured, and those who need to nourish the yin must nourish the yin. So which is the right pair between Western medicine and Chinese medicine? One day, someone asked me, and he said that Western medicine does not have a medicine to clear heat, and I said that there is no concept of "hot" or "cold" in Western medicine theory. When we say that it is hot, Western medicine says that bacterial infections should be treated with antibiotics, such as swollen and sore gums, which can be cured by Chinese medicine to clear heat and Western medicine to reduce inflammation. Western medicine thinks that feeling the pulse is very funny, and it does not think that feeling the pulse can cure the disease. However, traditional Chinese medicine says that deficiency, reality, cold, and heat can be felt, as well as diseases of the heart, liver, kidneys, spleen, and lungs. Western medicine may also find Tibetan medicine more funny, but everyone can cure diseases. And some diseases have to be cured in some way. Which pair? All right!

Different discourse systems have different orders, and different worldviews have different methodologies. Yes, the purpose is to cure the disease. What diseases are cured? Secret trouble. What heart disease? Trouble is heart disease. Freedom from suffering, happiness and freedom from afflictions is the religious meaning of the worldly law, and the ultimate transcendence is the meaning of the worldly law. So, what to do in order to achieve this purpose? There are many ways to do it, and they are all right. Both the Mahayan and the Lotus Ring are very good, and I think Master Lungchenpa, Unsullied Light, etc., are also very remarkable. Especially Master Lungchenpa, he is really a sun of Tibetan Buddhism. Many of his writings are not below Nagarjuna in the history of Buddhist culture and in the history of world culture. It's just that some of his views are not necessarily liked by some people. But all right.

For example, if we want to get from here to Shanghai, those who choose to walk need a "Guide to Action", which is equivalent to the classics and religious philosophy of a certain sect; For those who go by donkey, or by car, the route changes again, and the stops are different; When you're on a plane, just go straight from this airport to that airport. Everyone's destination is the same, the only difference is the journey. Why scold someone else's line? We do not condemn each other, but draw nourishment from each other. Therefore, the strife between sects is essentially caused by not understanding this truth, and once it is understood, it will naturally be tolerated.

I hope that my words today can bring you some inspiration, and I also hope to get your criticism and guidance. Actually, there is a lot of content about Shamba Kagyu culture, but because of time, I can only talk about a little bit. After that, I would write a lot of books and tell them systematically. Thank you!

On-site Communication: Present Care and Ultimate Transcendence (3)

Dzogchen: There are two questions, first, where does the "west" of the Western Mahamudra mean? Second, can you explain the term "Mahamudra"?

Xue Mo: His Holiness Dzogchen is the seventh generation of the reincarnation of the Living Buddha of Dzogchen, the director of the Dzogchen Dzogchen Monastery Management Committee, the president of the Dzogchen Xirisen Wuming Buddhist Institute, the vice president of the Sichuan Buddhist Association of China, the vice president of the Buddhist Association of Ganzi Prefecture of China, and the member of the Standing Committee of the Chinese People's Political Consultative Conference of Ganzi Prefecture, Sichuan. His Holiness Dzogchen's visit to the Shamba Kagyu Cultural Forum is a recognition and support for us.

Let me start by answering where does "west" mean? The "west" must be the same as the contemporary official view of the west, and when we talk about any regional division, we should not leave the worldly Dharma, and Buddhism is in line with the world. Therefore, the "western region" in the large-scale development of the western region refers to the western region of western culture, including Sichuan, Tibet, Gansu, Xinjiang, Qinghai, and so on. The "west" in the large-scale development of the western region is what I mean by the western region. I have always taken the rules set by the state and the discourse system of the country as my criterion, and this is the first one.

Second, there are two interpretations of Mahamudra, which is very important, the essence of Mahamudra is maha wood slag, "maha" is "big", "wood dregs" is "seal", and the meaning of the seal is like the king's seal. In addition, there is a translation as a symbol, a symbol of true wisdom experience, a symbol of unshakable legitimacy, which is the "heart seal" that has been passed down from generation to generation from the Buddha.

And what I think of as "Mahamudra" is different, why? I believe that the "seal" of Mahamudra is the unmistakable and unshakable experience of life, which represents the transcendent wisdom of the traditional Mahamudra. In addition, there is a new interpretation, because what was said in the past is not necessarily entirely true, and this era needs an interpretation that keeps pace with the times. Yesterday I said that the traditional Mahamudra only refers to transcendent wisdom, mind seals, clear emptiness, rigpa, so what is the difference between the attainments of an arhat who has attained clear emptiness and the attainments of a bodhisattva or a Buddha? The difference is between "big" and "hand", "big" and "hand" is my new interpretation of Mahamudra, which also stems from Buddhist scriptures. "Big" is a big mind, a big realm, a great tolerance, no cause for great compassion, it is not based on which group, sect, nation, country as the standard, but to all living beings as a reference system, inclusive of everything; Then after all, there needs to be behavior, that is, "hands". The traditional Mahamudra culture includes the manifestation of all minds and objects in the world, so I interpret "hand" as the act of joining the WTO, actively benefiting the people and contributing to society, and there is no Mahamudra without behavior. If you are still hiding in a cave like a hibernating animal and enjoying your happiness after attaining the clear void, that is not Mahamudra or Dzogchen. What is Mahamudra, Dzogchen? It is to shine with his own light like Lung Chenpa, like the sun, to illuminate the world. Without deeds, it is not Mahamudra and Dzogchen.

Mr. Zhang Weiming: I have two questions, the first one is Dzogchen Rinpoche, do you have any comments on Xue Mo's answer?

Dzogchen: I think that Mr. Xue Mo is more open-minded and lively, and his words are relatively fresh. He answered my question in a relatively new way. I think that can be explained in the same way.

Mr. Zhang Weiming: His Holiness Dzogchen is very young, he is not only very knowledgeable in Dzogchen religious culture, but also proficient in traditional Tibetan Buddhist culture, and what is even more rare is that he has an open mind, which is very valuable.

The second question is, I would like to ask Mr. Xue Mo, Mahamudra culture has always emphasized light, so what is the meaning of "light"?

Xue Mo: This light is mentioned in many sects, and in Shamba Kagyu, light appears in two situations, the first is the true "light" of the Mahamudra of light, which is the attainment of fruition, which is very much like the emptiness, rigpa, emptiness in Dzogchen. But there are many kinds of light, and one kind of light is the light of clear mind, which is what we call the light of enlightenment, the light of enlightenment, and the light of enlightenment. I'll give you a very vivid example, light is the state of wisdom after breaking a certain attachment. Reincarnation is like a dark room, where many people are in a dark room, with no lights, no windows, and their eyes are covered with cloths, and they go around the room. When someone desires for light, they yearn for it, which I call longing for light, which is equivalent to making a heart and a wish. While yearning for the light, we begin to look for the light, that is, to take refuge, to start the heart, and so on to accumulate the path of food, to find good knowledge, to kowtow, and to hope for liberation. One day, after the completion of the Grain Path, he found the light, found the original heart, took off the karmic cloth that was blindfolded on his eyes, and suddenly knew where the light was. There are two situations of seeing the Tao, one is when the Guru meets the disciple of the land of the Buddha and directly blesses the disciple with his own evidence, the disciple is very much like a hard disk, the guru is the computer, and the faith is the data line, and at the moment when the opportunity is ripe, the Guru transmits the evidence to the disciple, so that the disciple can taste the enlightenment of the fruition. This is called enlightenment at the same time. Lama Tsongkhapa acknowledges this when he says that the person who has attained the root has qi into the central channel in his previous life or before he practiced. For example, when the Shamba Kagyu missionary patriarch Ngema saw Vajradhara, he was enlightened at the same time. This is the true Mahamudra of Light; The second is that by generating the stages, clumsy fires, and phantom bodies, the light that comes out of the light after the qi does not destroy the bright spots. This is the light of gradual cultivation, the state of wisdom after breaking through attachment, the double fortune of light and illusory body, entering the path of monasticism, and then entering the path of non-cultivation. The enlightenment I just mentioned is the state of wisdom that breaks all attachments and has three bodies and five wisdoms, which is also called undifferentiated wisdom, and then enters the path of monasticism, approaches the light, ...... one place and two places, and when you reach the eight places, you may jump out of the room and become one with the light outside, which is also called the "Illuminati of the Mother and Son." The light outside is actually called the original light, the mother light, and the Dharma realm light, and the light that has been cultivated is called the child light, just like a drop of water entering the sea. What we call liberation is the realization of the Illuminati.

Mr. Zhang Weiming: I would like to elaborate a little more, because the meaning of "bright" in Chinese is more general, it is physical light? Or is there any color of light? For example, when I was seated, I saw some light. Is it the light on the face? Or something else?

Xue Mo: Many people think that the light is the light of the phase, but in fact it is not. What is light? There is another translation of light called emptiness wisdom, which is also called indiscriminate wisdom. The intrinsic awareness, true heart, primordial mind, rigpa of all living beings is like a mirror, and the top of the mirror is full of dirt and cannot shine on the outside world. Dirt is karma, obstacles caused by karma, obstacles formed by the reaction of karma. Light is the manifestation of the original wisdom, when there is no discriminating mind, the elimination of duality, but there is wisdom, there is no appearance, formlessness, non-existence, non-emptiness, no coming and going, no increase or decrease, no impurity and impurity. Lao Tzu said: For the increase of learning, for the Tao of the day of loss, loss and loss, so that there is no action, nothing but nothing to do. For example, people start to be full of greed, desire, hatred, and then they keep wiping it, slowly wiping away the dirt, and finally the original one, which in Zen Buddhism calls the true heart, self-nature, truthfulness, light mind, and original mind, has no attachment, no duality, no name. Light is not visualized, nor is it visualized, nor is it given by others, it is a discovery rather than an invention. The light after the cleansing of dirt is what we call light.

There are many kinds of light, and there is a pinhole in a room with a pinhole, which is also light, but this is a small enlightenment; One is the relative great light, where you see the window; One is to go out and see the huge sky in the yard; One is not only seeing, but also becoming a part of the sky, and not even having the name of the sky, which is what I call light. What I mean, His Holiness Dzogchen understands, Teacher Zhang understands, some people here understand, some people don't, it's like the taste of tea, you can only taste it, and it's not right to say it, and you can't say it.

In fact, the realization of many people in the past was to wipe a certain point of the mirror clean and reveal a little light. As you keep rubbing, the light is revealing more and more. But whether you wipe it or not, the inherent light of this mirror has always existed. And the process of cultivation, the process of enlightenment, and the process of verification is the process of rubbing.

Some people think that light is reading at night without electric lights, but it is not. Light is the realm of wisdom and vigilance, not the light of appearance. Dzogchen is called rigpa, and Zen Buddhism is called ordinary mind. For example, there are many people who misunderstand the ordinary mind. The ordinary mind of Zen Buddhism refers to the ordinary mind after attaining undifferentiated wisdom and attaining emptiness without attachment. When a blind man says that I am not attached to the light, it is very different from what the person who opens his eyes says is not attached to the light. The ordinary mind is to preach the Tao without clinging to the Tao, and it is to break the ego and the Dharma. In the same way, the elimination of self-grasping and dharma-grasping is the true ordinary mind.

Audience question: Hello Mr. Xuemo, is Shamba Kagyu the same as Shambhala?

Xue Mo: It's different, Shamba Kagyu is a major branch of the Kagyu school, and Shambhala is more about yearning for the Pure Land, similar to the yearning for the Pure Land. They are not the same. Shambhala is a type of Pure Land that resembles Elysium in Buddhism. Shamba Kagyu is a cultural school, and we now call it a religious school, but in fact it is no longer established, that is, Shamba Kagyu is no longer a sect now, she is a school, she is no longer a sect in the religious sense, but a certain school in the cultural sense.

Question from the audience: Yesterday you talked about Chinese history and culture, and everyone in the world should ask the ancestor "from the West". Why do you have to ask this question? Have we really taken out the meaning of the patriarch from the west? Why do you repeatedly talk about "Western Italy"? What exactly does this "west" mean? What you just mentioned emphasizes transcendence: a transcendent issue. Yesterday we also asked about the source of human civilization and the cultural source of human civilization as a whole. Because this is a question that involves the west, and it involves the transcendence issue that you are talking about, now we have to ask the patriarch "the meaning of the west". Patriarch Bodhidharma is one of the greatest sages in Chinese and Indian culture and even in world culture, and he symbolizes the exchange and exchange between the two cultures. What is the real purpose of his coming? The second is that when I heard these great masters and experts talk about their own Mahamudra, Dzogchen or Zen, I seem to think that it is the wisdom of no difference. This is generally fine. But if we look at it from the perspective of the true understanding of the cosmic mind, its real internal causes, these are three different things. Therefore, I also hope that you are engaged in this Mahamudra inheritance, and it is really in the Mahamudra, because it is a vast ocean, and does it really give us the wisdom of the overall civilization of mankind, in a certain aspect, what things are given? What part of the wisdom system that we are talking about when we talk about the Huayan One True Dharma Realm, when you talk about the Huayan One True Dharma Realm, our big mudra on the wisdom system of the One True Dharma Realm? It's easy to misunderstand that the view of Dzogchen is also the insight of Zen, which is an expression of the essence of culture or wisdom that has not yet been truly involved. We can only say this, with the bright question asked by Mr. Zhang just now, everyone is expressing it in this way, and I think the "Huayan Sutra" is still relatively clear.

This is a question, and there is another question, Teacher Xue Mo, there is a public case Please answer Teacher Xue Mo: There is a heaven and a net below, there is a copper wall on the left, an iron wall on the right, a big river in front, and a chasing soldier in the back, how to survive from the big mudra?

Xue Mo: Let me first answer the first question, about the patriarch's "Western Enlightenment" is a Zen public case. So what is "Western Origin"? "Meaning" is understood by everyone. This "meaning" is actually very, very much like a tinder, a torchbearer. Why did we talk about torchbearers yesterday? The torchbearer is very good, every generation of us is a torchbearer, the twenty-eighth generation of the torchbearer is in India, and finally Bodhidharma passed the torch to the Han land, and passed the flame on the torch to the second ancestor.

"Western meaning" is the fire on the torch, which is the first. It is a transcendent wisdom, a metaphor of the primordial mind, a discovery of rigpa, an excavation of treasures, the excavation of treasures of one's own nature. Let's put it another way, this is the "meaning", as long as you get that "meaning", you know what the "meaning" is. If you don't get this "meaning", I say this "meaning" and you still don't know this "meaning".

The second question is, what is Dzogchen, Mahamudra, Zen? They are a transcendent water of wisdom different cups, different cups, this cup may be made differently, we call it a convenient method, there may be different manifestations, we call it Nyingma, Kagyu, Zen. But this cup of wisdom is the nectar of wisdom that cools our souls, frees our hearts, and enables us to achieve transcendence, which we call liberation and the realization of silent nirvana. The nectar of this essence is the same, and if it is not the same, it is wrong. This is the One True Dharma Realm, and if it weren't for this, it would be wrong.

But we should be careful not to use the Huayan Sutra, the discourse system of the Huayan sect, to the Tibetan system, different systems, different discourse systems, just as we can't use the theory of Chinese medicine to measure Western medicine. The discourse system of Western medicine cannot be used to judge Chinese medicine. You can't use "looking, hearing, asking, and cutting", ask this Western doctor, a doctor who manages B-ultrasound and CT, do you know "looking, hearing, asking, and cutting"? What does it mean by "looking, hearing, asking"? You don't even know how to "see, hear, ask, and cut", what kind of doctor are you still doing? However, this expert can still see clearly which part of your tumor and where there is a stone without "looking, smelling, asking, and cutting", and it is even more accurate than your "looking, smelling, asking, and cutting". The discourse system is different.

Therefore, when the One True Dharma Realm talks about our Dzogchen, Mahamudra, and the discourse system of the Huayan Sutra together, it is better not to be equal at this time, because it is different.

What is the third one? There are pursuers in front and pursuers behind, how can there be pursuers? How can there be an iron wall? Yesterday I had a student who said Teacher Xue Mo, I am full of karma. I said, "What kind of karma is there?" There is no karma for nonsense. He was in pain all over, he was in pain these days, full of anxiety, and he couldn't sleep, he said that he had offended Xue Mo, and he said that I had said the wrong thing? Where did you say the wrong thing, I didn't know you said the wrong thing. It is you who feel that you are saying the wrong thing about yourself and tormenting yourself. Chasers, you think there are chasers, iron walls, you feel that there are iron walls, messy things are just phantoms caused by your own attachment! There is nothing without attachment, what is there? Only Lang Lang's sincerity. For example, if I give you an example, do you think that your friend said something viciously cursing you, and did say it, it was just a little emotional outburst after one of his thoughts arose, and this emotion evaporated quickly like a frost flower under the sun, and people were full of love for you at this time, thinking that I was wrong, how much I loved you, full of love for you, but you are still attached to that sentence, and feel that he is full of hatred for you, and you are also full of hatred for him, in essence, what kind of hatred is there? People have loved you for a long time, and all your hatred and attachment are caused by your own attachment, without which everything becomes a memory. What is memory like? Memory is like a yellow dog running away in the wind, you can't chase it. Noun, what is it? It's a concept. What is the concept? Concepts are people's discriminating minds, and if there is a discriminating mind, there is a concept, and without a discriminating mind, there is no concept. When we are attached to the Han nation, the Han nation is the concept. How good it is to feel that you are a Han nation, in essence these concepts can be called Tang people, Americans call Chinese Tang people, they have no Han people. It's just that Tang or Han is a concept that's all, the same Englishman says this, the American says that, different languages have different concepts. This concept is a concept, a concept is just a concept, there is no concept in essence, it is just a label, a different label.

So don't be limited by concepts, don't be confused by concepts, don't be led away by concepts and labels, let it be, that's all.

Western Cultural Love Project - Present Care and Ultimate Transcendence (4)

Moderator Yang Feifei: The first cultural forum launched a western love project, the first person of the western love project is Mr. Xue Mo, before we go to distribute the proposal, let's ask Mr. Xue Mo to say a few words, okay?

Xue Mo: Actually, Shamba Kagyu as a sect does not exist at present, and can only exist as an academic and spiritual school.

In this, everyone is a cultural volunteer, and not only a volunteer of Shamba Kagyu culture, but also a volunteer of western culture. Regarding the content of the "Western Cultural Love Project", let's ask a friend to read it and tell you what this project is doing. These are no longer religious topics, but cultural topics, Buddhism of life, Buddhism of the world, and an intervention in the times. I hope that more people will be able to rescue the western culture that is about to be submerged by the tide of globalization, including the Shamba Kagyu culture, the Yugur culture, the Liangzhou virtuous and filial piety, as well as the many cultures in the western region that carry the good culture and good spirit. I would like to invite Zhong Wenbin to read out the "Proposal for the Western Cultural Love Project." The Western Cultural Love Project, which we have discovered before, is emphasized again today.

Proposal of "Western Cultural Love Project".

People from all walks of life:

Western culture is an important part of traditional Chinese culture, and its people's standpoint, consciousness of suffering, spiritual character, spirit of benefiting the people, and many other aspects have always nourished people's souls and enlightened many fields of contemporary civilization. It has a long history, a wide variety of forms, and a wide variety of forms; It has both immediate care and ultimate transcendence; It emphasizes both the cultivation of personality and the recasting of the soul. It mostly embodies great beauty with great goodness, and has been passed down for thousands of years with eternal universality.

At present, under the impact of the wave of globalization, some excellent western culture is on the verge of being annihilated. On the one hand, many contemporary people are trapped in heat and anxiety, and they are in great need of spiritual nourishment. On the other hand, those beneficial cultures have long been dusted down and no one cares about them. There is a clear break between the supply and the demand for spiritual nourishment.

Because many areas in the west are relatively remote, coupled with the influence of many factors, our excavation and research of western culture have not yet formed a climate. Most of the people's understanding of western culture in all walks of life remains at a superficial level, and there is no lack of misunderstanding and prejudice. Although there are people of insight who are silently dedicated, most of them are weak and cannot form a big pattern. With the death of the older generation of cultural heirs, these cultures will be submerged in the dark night of eternity.

Therefore, we have issued an initiative to the whole society, hoping that more people of insight will participate in the "Western Cultural Love Project" in the form of volunteers, and we will explore, collect, promote, or research, and strive to contribute our own efforts to the best of our ability. We will organize volunteers to carry out a series of activities, and use books, CDs, videos, newspapers, the Internet and many other forms to preserve a fire of wisdom for western culture.

We believe that with the efforts of you and me, more western culture will be discovered and promoted, and then add light, coolness, peace and fraternity to the world.

Xue Mo: I would like to explain the "Western Cultural Charity Project", which was initiated by me a long time ago, and has done a lot of things, including donating 16,000 books to children in Tibetan areas, and doing many such things in places like Kuolang and Kangzhong districts. Now, our focus is on cultural rescue, because many of the cultural elders have disappeared very quickly. So, I used to do a lot of things with all kinds of strength, and then a lot of volunteers came along with me. At this time, very good volunteers appeared, and I expressed a kind of recognition to them in my own name, regardless of the organization or the government, Xue Mo presented them with awards in the name of the initiators.

This time, there were two volunteers, which was very good. We have produced a very beautiful certificate, which can be said to be much more beautiful than the certificate of the Asian Games torchbearer, with a personal photo of the volunteer, an award in Chinese and English, and my signature, all in my personal name, not in the official name. At the same time, in addition to this certificate, I give them a bonus, not much. This is all recognized by me in my personal name, and I will give it to anyone when they do a good job. So, this time there are two excellent volunteers, the first is Furunokusa, and the second is Akiko. What kind of person is Furuno Kusa? In the past few years, Furunokusa has put down everything and completely promoted the western culture. A lot of things have been done. She devoted her life to the excavation, research, and propaganda of western culture, and put everything down. In addition to writing thousands of essays, she also did a lot of work, burning herself like a torch and influencing a large number of people. So, my message to her is: with the enthusiasm and perseverance of the elite, I have created a fairy tale to pursue her dreams. That's my word for her award. I'll read it, Gu Zhicao, she called you by her nickname, and participated in the "Western Cultural Love Project" initiated by the Snow Desert Culture Network and the Snow Desert Network as a volunteer, and contributed her own heart to excavation, research, and promotion of the western culture. Won the 2010 Outstanding Volunteer Award. This outstanding volunteer has been recognized by many media outlets, and I will give me a bonus in my own name. Mingzi has done a lot of work and put down a lot of things, and I will read out the content: Mingzi, as a volunteer, participated in the "Western Cultural Love Project" initiated by the Snow Desert Network and the Snow Desert Culture Network, and contributed to the excavation, research, and promotion of the western culture. The winning words of the 2010 Outstanding Volunteer Award are that they practice their own value on the scale of perseverance and letting go. She can stick to one thing, and she can let go of one thing - let go of desires, let go of temptation, stick to her ideals and dreams, and realize her own value. So, we awarded her the certificate of this outstanding volunteer. In addition, I will give her a bonus in my personal honor. Any volunteer, anyone willing to do this, can be awarded the title of Outstanding Volunteer.

Host Yang Feifei: Can you say two words about your thoughts?

Akiko: I didn't know this when I heard this, but I was a staff member, so I was surprised. I feel ashamed, really, because I have a lot of things that I didn't do and didn't do well. Although it seems that I am busy on the surface, I have a scale in my own mind to measure myself, and I feel that many things have not been done, and I am a little ashamed to receive this award. I know that this is a kind of encouragement from Mr. Xue Mo to me, I hope I will do better, and thank you for your encouragement.

Gu Zhicao: Thank you all in advance, thank you Xue Mo! I was a little excited and didn't know what to say. I will just say a few words briefly, about the "Western Cultural Love Project", for so many years, I have been researching, or reading some books and works related to Mr. Xue Mo, it is difficult to say that it is research. Because from my own point of view, I feel that in today's era, whether it is in the literary world, or in the religious world and other cultural fields, there are not too many people who really devote their lives and souls to the study of his works.

In October 2006, I came into contact with Xue Mo's first academic work "My Soul Dependent", and wrote a total of 500 reading essays, 200 reading essays on "Mahamudra's Practical Cultivation of the Heart", and 100 books such as "White Tiger Pass" and "Xixia Mantra", but they were posted relatively little on my blog. In fact, I have already written a lot of essays, some of which have been posted on the Internet, and some of which have not. Because in the process of writing, I felt more and more that at the beginning, because I had something to say, I wrote an article. Later, as everyone liked to read it, I felt that there were some things that I wanted to express but couldn't express, so I simply wrote it secretly and wrote it to myself. In fact, all the reading essays I write are ultimately written about myself, and I am ultimately interpreting Mr. Xue Mo's works, and in the end, I am also interpreting myself, because a person, he is first and foremost a human being. That is, when you are familiar with Mr. Xue Mo's works, you will slowly and slowly know that Mr. Xue Mo's works are essentially soul works, if you don't invest in life and soul, you can't interpret the things behind the words in his works, and this kind of thing is difficult to explain clearly, if you want to interpret yourself and the world, it's best to invest in the whole life. If you put your life into it, you will find a very magical and very rich world. That's all I have to say, thank you!

Host Yang Feifei: Because of time constraints, this part is here. This was followed by the exchange of cultural and academic achievements of Shamba Kagyu, and a number of scholars prepared speeches, starting with Ji Tiancai. Ji Tiancai is the former editor-in-chief of Gansu "Gannan Daily", a Tibetologist, and the compiler of the annals of Master Gongcang Tang, who has compiled many treatises. Because Mr. Ji is old and inconvenient to attend, we invited Chen Yixin, Dean of Liangzhou Academy of Literature, to read his paper on his behalf.

Chen Yixin: Distinguished monks, experts and scholars, hello everyone! The title of Mr. Ji's dissertation is "Opening the Window Lattice of Wisdom".

After Buddhism was introduced to the snowy plateau, it absorbed the nutrients of local religions and folk beliefs, and formed Tibetan Buddhism (now known as "Tibetan Buddhism", commonly known as "Lamaism"). In the process of localizing Buddhism in Tibet, many sects were founded, which are known as "many sects" in history. Each sect has an orderly inheritance and has its own scenery, which has become a major feature of Tibetan Buddhism. Tibetan Buddhism has a fine tradition, that is, while paying attention to the cultivation of teachings, it also attaches importance to lectures, debates, and writings, which are regarded as the "three things" that sages should prepare, so they have left a speculative style of study and vast classics for later generations.

In the Tibetan Buddhist classics, there is a category called "Qu Yuan", which literally means "Dharma source", that is, the history of religion and the source of religion, which are of many kinds and are magnificent, such as "History of Buddhism Dading Tibetan" (History of Buddhism in Buton), "Qing History", "History of Songpa Buddhism", "Origin of Tuguan Sect", "History of Amdo Politics and Religion", etc. Because Tibet's history and culture, literature and art, language and customs, and religion are blended into one, these works are not only the history of Buddhism, but also historical works. Among the vast literature on the history of religion, only Shamba Kagyu is very scarce. This may be related to the school's tantric emphasis on "oral transmission" and "single transmission". Turning over the works of the sages and sages on the history of teaching, we can still see the historical materials of Milk Gema, Milarepa, Qiong Bo Langjue, and the founder of Tibetan opera, Tang Dong Gyalpo, but in addition, it is rare to find systematic documents about the Kagyu school of Shamba and Kagyu. The Buddhist master Tuguan who was originally from Liangzhou in the Qing Dynasty? There is a small section in Chokyi Nyima's "Mirror History of the Tuguan Religious School", which is the most detailed discussion of Shampa Kagyu that has been seen, and it only describes that Lama Tsongkhapa learned the teachings of the incense school, and later sects have more inherited this theory.

Some writings have only their names; Most of the writings follow Chen's commentary, saying, "Tsongkhapa and his disciples learned the Dharma from the Kagyu monks of Shampa, but then the school gradually declined and disappeared." (The Origins and Social Influence of Tibetan Buddhism) reflects the latest research results, and the authoritative history of the Kagyu history of Tibetan Buddhism only briefly introduces the origins, rules and stages of the path of the Shamba Kagyu school in the fourth chapter at the end of the book, "Supplementary Provisions".

On the surface, the Shamba Kagyu special dharma of the manifestation and tantric unity has been interrupted, and the lineage has declined and disappeared. Mr. Xue Mo's "Mahamudra Practical Cultivation of the Heart" has conveyed a kind of Dharma sound for us: the Dharma system of Shamba Kagyu has not been broken, and there are great monks and great masters who have attained enlightenment and profoundness.

"Mahamudra Cultivating the Essence of the Heart" traces the origin of this lineage, outlining the entire process of this lineage from the Indian patriarch Ngama, the Tibetan patriarch Qiong Langjue, to the contemporary descendants (including the author and his teacher). With his own practical and empirical insights, Xue Mo introduced the secrets of the cultivation passed down by various generations of masters, showing the unique scenery of Shamba Kagyu Mahamudra culture.

In addition to citing literature, a large part of the materials used in the Mahamudra Practical Meditation are passed down by the guru by word of mouth, and they are all displayed for the first time in the world, which is extremely precious. This work fills the gap in the history of Tibetan Buddhism, and can be called "the history of the Shamba Kagyu teachings".

Every religion has its own unique language system, and the Tibetan Buddhism missionary expression system is more complex and subtle, and it is difficult for anyone who is not familiar with it to understand its meaning even if it knows its words, which is a layer of obstacles that are difficult to break through easily. The term used in Tibetan Buddhism is Tibetan. Through the inexhaustible efforts of successive generations of Tibetan cultural masters, a Tibetan translation system comparable to the Chinese translation of Buddhist scriptures has been created, which is called "quga" (French) in Tibetan. For those who don't know Tibetan, learning its teachings is the second obstacle. Although the author majored in Tibetan and has lived and worked in Tibetan areas for decades, he has been deeply influenced by Tibetan culture and Tibetan Buddhism, but he still seems to understand the essence of Tibetan Buddhism. It was only when I first read "My Soul Attachment", the predecessor of "Mahamudra's Practical Cultivation of the Heart", that I suddenly felt a sense of enlightenment. The writer Xue Mo used his wisdom and perception to tell the world the profound legal principles and the simple and fluent language, which was simple and clear. Don't underestimate the four words "go deep and simple", those who do not have discernment, who have attained enlightenment without practical cultivation, have not reached their realm, how can they talk about "entering", and how can they talk about "exiting"? Mahamudra is the most well-known scholarly work of the sect that I have ever read, and if you compare it with the Tibetan Buddhist books translated into Chinese or written in Chinese, you will know that I am not lying nonsense.

Xue Mo's wisdom and diligence enabled him to gain profound learning and great wisdom. Since his youth, Xue Mo has devoted himself to the study of the world's three major religions and local Taoism and Confucianism. After that, he set his sights on Tibetan Buddhism, worshiped many masters, studied diligently, and cultivated faithfully to obtain its essence. Although Mahamudra is an introduction to the wisdom of the Kagyu Mahamudra, there is no sectarian view in it, but in the context of human wisdom, he made an interpretation of wisdom, Kagyu's special teachings and practices, and compared them with the teachings of other religions, lifting the veil of mystery and becoming a common spiritual nourishment. This is a major feature of this book, and it also reflects its unique sense of innovation.

As a writer, Xue Mo's novels are full of religious passion and deep Buddhist implications; As a scholar and traveler, Xue Mo's cultural monographs are full of literary charm. In terms of the expression in Chinese only, the style of "Mahamudra Cultivating the Essence of the Heart" is beautiful and smooth, full of poetry, and reading it is like drinking sweet milk and bathing in the breeze, which will give you great joy in reading. The author uses a warm religious spirit and passion to create literary novels, and his achievements are outstanding; He also used literary language to dedicate such exquisite cultural and artistic monographs, which is rare and valuable. For him, all the purpose of his creation is to bring coolness to the world.

When I read Mahamudra, I can't help but think of Cangyang Gyatso's poems and Milarepa songs.

"Mahamudra" is the great wisdom handed down by the Buddha, some are called "Mahamudra Wisdom", some are called "Mahamudra Truth", it is the method of "anti-obstinence and cultivation and detachment", and it is the core of Buddhist belief.

The content of Mahamudra is composed of two parts: the practice of the Dharma (called "pillar pagoda" in Tibetan) and the history of the teachings. It is a remarkable tome with profound content and high artistic and cultural value. It expounds profound teachings in simple language, opening a window of wisdom for the reader. I firmly believe that in the time and space of culture and art, it is by no means a fleeting star, but a new star that has not been discovered. Over time, its value will be recognized by more scholars.

"Mahamudra Practical Cultivation of the Essence of the Heart" reveals many mysteries that have not been revealed in Buddhism for thousands of years, and is the product of Buddhist culture advancing with the times, and will surely leave a heavy mark in the history of Buddhist culture.

2024-02-05 18:02
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