True Buddha Dharma-character Treasury - Milarepa
|On Saturday, Aug. 24, 2019, 2:00 PM, at Maydenbauer Center, True Buddha School Dharma King Living Buddha Lian-sheng Sheng-yen Lu will preside over a Grand Fall Ceremony, debut transmission of Milarepa Personal Deity Practice, discourse the key cultivation formula for raising inner fire after attainment of spiritual union with the personal deity, and bestow empowerment for Milarepa Uncommon Principal Deity Practice. (Live Webcast Link: https://www.youtube.com/channel/UCLl20r-KQlapX_5fT-N3cOw)
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【Milarepa Mudra:】Mudra in the shape of inner fire
Interlace the fingers with palms facing upwards. The thumbs bend slightly and point up. Together with the remaining interlaced fingers, the mudra resembles inner fire.
【Milarepa Seed Syllable:】
Ah in white color
「 Om。 ban-za。mi-la-re-pa。 kun-da-li-ni。 so-ha。」
【Milarepa Dharmalakṣaṇa Introduction:】
【Living Buddha Lian-sheng Sheng-yen Lu Dharma Discourse - Milarepa Background and Key Cultivation Formula:】
Milarepa is the most important patriarch of the Kagyu Sect when practicing inner fire samadhi. Milarepa himself cultivated the Vajravarahi Inner Fire Samadhi. The Vajravarahi Inner Fire Samadhi which Living Buddha Lian-sheng learned and cultivates is identical to that cultivated by Guru Milarepa.
Living Buddha Lian-sheng states in the Chapter Naropa's Cave of Book 121 Pilgrimage to India that the lineage transmission of the Kagyu Sect is as follows:
Vajradhara-Tilopa-Naropa-Marpa-Milarepa-Gampopa. The dharma transmission system of the Kagy Sect was later divided in the Four Major and Eight Minor sects. The unique feature of the Kagyu Sect transmission is the cultivation of Mahamudra, the Six Yogas of Naropa, and so forth. The emphasis of the Kagyu Sect is on oral transmission. The True Buddha School holds the lineage transmission of the Kagyu Sect because Living Buddha Lian-sheng received the transmission directly from the 16th Karmapa.
In deep meditation, Living Buddha Lian-sheng paid homage to Guru Milarepa, and received empowerment and guidance from him. In his corpus of written works, Living Buddha Lian-sheng has often praised Milarepa's strict adherence to his vows, his diligent cultivation through extreme hardship, and his perfect attainment in the cultivation of inner fire.
Milarepa is quite famous In Tibetan Buddhism, and is the Patriarch of the Kagyu Sect of Tibetan Buddhism. Milarepa's lineage transmission goes from Tilopa, to Naropa, Marpa, Milarepa, Gampopa, and then passes to the 1st Karmapa. The transmission then carries on all the way down to the 16th Karmapa. It is presently held by two 17th Karmapas. In 1980, Living Buddha Lian-sheng paid a visit to the 16th Karmapa at the Karma Triyana Dharmachakra located in upstate New York.
Living Buddha Lian-sheng mentioned that Milarepa is famous for having achieved the greatest attainment in cultivation in the entire history of Tibetan Vajrayana, and is the Tibetan with the greatest attainment of all time. Even those who are not believers in Tibetan Vajrayana have heard the name of Milarepa. His fame is extraordinary. Caucasians, Buddhist disciples, and even non-Buddhists, have all heard the name of Milarepa.
Milarepa's process of cultivation was extraordinarily difficult and full of hardship. Shakyamuni Buddha cultivated through extreme hardship in snowy mountains and was so famished that he became nothing but skin and bones. Like the Buddha, Milarepa also starved himself to skin and bones. He cultivated in a lonely cave deep in a mountainous wilderness. Milarepa attained total realization and complete mastery of supernatural powers. The Song of Realization written by Milarepa contains nothing but important key cultivation formulas. Grandmaster praised Milarepa as truly extraordinary.
Excerpted from the Glossary of Sanskrit and Tibetan Mahamudra Terminology in Living Buddha Lian-sheng Book 55, The Essence of Mahamudra.
Kagyu refers to '' Oral Lineage'', the White Sect of Tibetan Buddhism, also called the ''Kagyu Sect''. The lineage of the White Sect or ''Kagyu'', was founded in Tibet by Marpa during the late 11th century CE. Marpa lived on the Tibetan Plateau. He made a long journey to India where he learned the Mahamudra from Naropa. Therefore, the lineage transmission is from Vajradhara to Tilopa-Naropa-Marpa-Milarepa, and so forth. This lineage has a history of more than 2,000 years. Mahamudra is the highest Dharma teaching of the Kagyu Sect, which is a school of yoga emphasizing actual practice.
Excerpted from the Homage to the Lineage Holders of Mahamudra in Living Buddha Lian-sheng Book 51, Highest Yoga Tantra and Mahamudra
In ancient India, during the Song dynasty (988-1069 CE), Vajradhara transmitted Mahamudra to Tilopa. Tilopa then passed the lineage to Naropa. From Naropa, the lineage was passed down to Marpa, Milarepa, Gampopa, Karmapa, and so forth. The supreme pith teachings of Mahamudra meditation were transmitted by these lineage holders.
In modern times, HH the 16th Gyalwa Karmapa (1924-1981 CE) transmitted the Mahamudra meditation teaching to the Holy Red Crown Vajra Guru, Master Sheng-yen Lu. Now that Vajrayana has reached from the East to the West, the secret pith teachings have finally taken root in the West. As a result, Western students of Master Lian-sheng Sheng-yen Lu can now receive the true lineage of Vajrayana in the West and gain the wonderful wisdom for attaining Buddhahood. Hence, westerners are given the opportunity to reach the realm of liberation and be freed from samsara.
Excerpted from the Clear Light Yoga of Mahamudra in Living Buddha Lian-sheng Book 51 Highest Yoga Tantra and Mahamudra
It was only after I attained accomplishment with the Practice of the Clear Light Yoga that I was able to appreciate what Milarepa had said. Guru Milarepa once told me that any Vajrayana practitioner who gains inner attainment by meditative absorption and whose effort focuses on self-cultivation, will be considered as one who has attained the Buddhadharma and gained realization. (p.117)
Excerpted from the True Buddha Esoteric Teachings in Living Buddha Lian-sheng Book 92, The Record of Concentrated Meditation
Dream Yoga of the Six Yogas of Naropa
The Six Yogas of Naropa contain the Practice of Dream Yoga. In my books, I call this yoga Sleep Mahamudra. In the Kagyu Sect, few practice this dharma.
At the very beginning of his practice, Milarepa had two dreams which have become very famous. In one dream, he saw a blue dakini. In his dream, the dakini told him, ''Although you have received the Mahamudra transmission, you have not yet truly mastered 'Instantaneous Attainment of Buddhahood'.'' Milarepa told his guru, Marpa, about this dream. Marpa said that even he, Marpa, had not learned this dharma. Marpa then gathered sufficient provisions and offerings and went to India where he found his guru and learned the ''Instantaneous Attainment of Buddhahood'' Practice.
Instantaneous Attainment of Buddhahood
''Instantaneous Attainment of Buddhahood'' Practice is the ''Ganges Mahamudra.'' Most people cultivate gradually, meaning achieving attainment gradually, which is ''authentic abiding Mahamudra.'' ''Instantaneous Attainment of Buddhahood'' Practice and ''Ganges Mahamudra'' are one and the same practice.
Milarepa had a second attainment which had its origin in a well-known dream. He dreamed that his mother was already dead, fields and gardens had become barren. He returned home to see about her, and it turned out his mother had, indeed, passed away. Also, the fields and gardens had indeed become barren. Milarepa's dream was very accurate, proving his success in cultivating Dream Yoga.
Excerpted from the Supreme Transcending in Living Buddha Lian-sheng Book 107, A Collection of Treasure Remarks
The Vajrayana guru Milarepa had an experience where he encountered five maras in his meditation cave.
Milarepa showed fear, but the Mara did not withdraw.
Milarepa gave praise, but the Mara did not withdraw.
Milarepa recited mantras, but the Mara did not withdraw.
Milarepa became wrathful, but the Mara still did not withdraw.
Milarepa became instantaneously enlightened that Buddhadharma is ''all dharmas are empty.'' That is, all phenomena are empty. Since all phenomena are ''empty'', the five maras were also inherently empty. Therefore, what was there to fear? With the arising of this realization, the five maras naturally disappeared.
Debut Transmission of Milarepa Uncommon Practice
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2019 Fall Ceremony
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