By Khenpo Karthar Rinpoche

The 5 quantity set, Karma Chakme's Mountain Dharma, contains the textual content as taught through Khenpo Karthar Rinpoche at Karma Triyana Dharmachakra (KTD) from 1999 to 2003, with translations through Lama Yeshe Gyamtso and Chojor Radha. quantity examines the entire direction of Mahamudra from preliminary event to complete awareness. there's emphasis on how one can behavior a formal retreat, together with using geomancy in making a choice on the perfect web site, the toughness practices of White Tara and Tseringma, chA perform, and the way to exploit compassion as defense from worry and possibility. This quantity introduces the tantras, and offers anuttara yoga tantra directions for Vairochana purification practices either for oneself and for the deceased.

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Extra info for Karma Chakme's Mountain Dharma, Vol. 2

Example text

Do not abandon your meditation. The first point is that having received the instructions, you need to practice the 5 MOUNTAIN DHARMA instructions until it becomes evident to your teacher that you have fully understood them. Then you can continue further. " The instruction here is to practice in retreat, and much of what follows at this point in the text is about how to practice meditation in retreat. The reason you are instructed to go into retreat is that if you try to practice this type of meditation in the midst of many activities, it is going to be very difficult to generate any experience or realization.

When you maintain this, you will experience an increasing sense of well-being or bliss that is both physical and mental. Because it is a greater experience of well-being than you have ever experienced before you will think, "There is no one happier than I," and you will feel very satisfied. Whereas before you could not wait to leave, you could not wait to find something to do, now you will only want to stay put and you will only want to meditate. You will not have the slightest interest in a lot of getting up and sitting down and doing things.

There is a feeling of intense clarity to the mind. When you experience this, comparing it to your previous experiences of meditation, you develop confidence in it and you think that there could not possibly be anything better than this. This must be the ulti­ mate realization. This must be the discovery of the mind of the Buddha. The problem at this point is that, although you are experiencing the unity of cognitive lucidity and emptiness, there is a conceptual apprehension of this, and that is what causes it to be an experience.

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