(Book 51 Highest Yoga Tantra and Mahamudra《無上密與大手印》)
‧Written by Sheng-yen Lu‧
(continued from pg6 , TBN issue # 1075)
Because the wisdom light of the Great Sun Tathagata shines throughout all dharma realms with equal strength.
I shall tell a secret to my readers. When Vairocana was teaching in the Palace of Mahesvara, there was a kumara [child] in the audience whose name was Padmakumara.
Padmakumara placed his palms together in respect and asked the Buddha, “Why is the Tathagata seen sitting, and not standing?”
“To sit is to abide in the great dharma realm of tranquility. I make full use of the seven-point meditation posture to instruct sentient beings.”
“How should they be instructed?” Padmakumara asked.
“By means of Mahamudra, which is constant and indestructible, and harmonizes the body and mind.”
Padmakumara’s questions initiated a series of events where I would deliver sentient beings at a specific time in the distant future as Padmakumara. I accepted the decree of Vairocana and manifested here as Padmakumara to transmit the Mahamudra. This is how it all started. The event was a celestial secret, which was neither mysterious nor improvised. Everything has its cause and effect.
Mahamudra is anything but simple. One begins with the seven-point posture of Vairocana, which balances and controls the functions of the winds and channels. Through the techniques of the full-lotus position, meditation mudra, raising the chest, tucking the chin, pressing the tongue against the upper palate, and gazing at an object, the body and mind are harmonized. Only by mastering these prerequisites and setting a good practice foundation can one begin to cultivate the essential teachings of purity and perfect realization. Before one can arrive at the state of non-meditation and non-attainment, one should start with the preliminaries and attain fruition in meditation.
Mahamudra involves the practice of winds, channels, and light drops. This is the approach for attaining buddhahood in this very body. It is not an empty theory. It requires the individual to put it into vigorous practice, to cultivate, and to gain a real spiritual response. After that the cultivator shall know that I, Sheng-yen Lu, did not make this up and what I have said here is absolutely true.
(The End)
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