The Wisdom Flame Experiential Commentary on the Ganges MahamudraBy H.E. Garchen Triptrul Rinpoche

(Priority: most impt is people in the future know what yeye is talking about.)

Pg 35:

The Buddha said, All sentient beings have Buddha Nature. It is only obscured by adventitious stains. These adventitious stains are our grasping at mental arisings.

Pg 36

When you meditate, just rest and watch the nature of your mind. There will be a moment when past thought has ceased and future thought has not arisen, and that moment is completely empty of any thought. If you recognize that present moment gap between two thoughts, simply continue to rest and remain within it.

Pg 45:

Whenever anger arises we should think, There is not a single sentient being who has not been my parent in one or another lifetime, and although that person may currently arise as a harm-doer, in a previous lifetime I have a strong connection to him or her. Through pondering in this way, you can liberate the afflictive emotion. This is another approach for becoming free of the afflictive emotions.

Rephrase to: Whenever anger arises, we should think, There is not a single sentient being who has not been my parent in one or another lifetime, and although that person may currently arise as a harm-doer, I have a strong connection with him or her in a previous lifetime. Through pondering in this way, you can liberate the afflictive emotion. This is another approach to become free from the afflictive emotions.

Pg 45:

If you practice Mahamudra, you can recognize that, in reality, there are no afflictive emotions, as their true nature is primordial wisdom. Therefore, no separate antidote is necessary, other than abiding within the view, with mindfulness holding its own. As long as mindfulness holds its own, there is no need to see afflictive emotions as something negative, and there is no need to strive for virtuous thoughts. There is no acceptance and no rejection, and nothing to be abandoned.

Rephrase to:If you practice Mahamudra, you will be able to recognize that in reality, there are no mental afflictions. This is because the true nature of mental afflictions is primordial wisdom. Therefore, other than abiding within the view of emptiness abiding like space, with mindfulness holding its own, no separate antidote is necessary. As long as mindfulness abides, there is no need to see mental afflictions as something negative and no need to strive for virtuous thoughts. There is no acceptance and no rejection, and nothing to be abandoned.

Note: According to the dharma we have 82 individual thoughts per second. For the average person the majority of those thoughts are made up of Kleshas, or Mental Afflictions. A Klesha is anything that disturbs your peace of mind and there are trillions of them. If we could eliminate the major Kleshas such as Ignorance and Anger we would be much happier people.

Pg 47:

The essence of mind is emptiness abiding like space. But this is not just emptiness like a mere nothingness, for it possesses the aspect of clarity. Its nature is clear awareness.

Pg 48:

These two, clarity and emptiness, are an inseparable union.

I think somewhere Sis Ina did said the following which seems more complete to be presented as a complete quote:The true nature of our mind is an inseparable union of emptiness and clarity.

Pg 48:

In the beginning, when we first begin to practice, we gives rise to a compassion that is concept-bound, through contemplating again and again. Then, when we realize the meaning of emptiness, this compassion becomes effortless; it arises naturally as compassion for all sentient beings who have not realized this state.

Rephrased to:In the beginning, when we first begin to practice, we repeatedly contemplate on compassion. This gives rise to a compassion that is concept-bound. Then, when we realized the true nature of mind emptiness, compassion becomes effortless and transcends all conceptual thoughts and mental deliberation. It naturally arises for all sentient beings who have not realized this state.

Pg 49:

In Dzogchen, it is taught that you must never allow your awareness to stray. Even when strong afflictive emotions or conceptual thoughts arise, awareness should still hold itself. In this way, the afflictive emotions and thoughts will settle back into their natural place.

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OM AH HUNG Vajra Recitation, Part 2:Sometimes people ask, Are we one or the same? Well, we are neither. Is there one space, or are different spaces the same? Space is neither one nor the same, and so is the nature of mind. Trying to figure it out by labeling it one or the same is just another mental fixation. Likewise, there are neither one nor many Buddhas. You cant say there is only one, as there are limitless Buddhas, yet you cant say there are many, as their essence is a single groundemptiness and compassion abiding like space. Thus, do not grasp at singularity or multiplicity. Whatever appear are empty of self nature, like a rainbow in the sky. They lack inherent existence, as they are compounds and thus impermanent. The nature of mind of all beings always remains like space; it is uncompounded. While their bodies appear diversely, the mind of all beings has the same essence. There is only one such thing called mind, just as there is only one such thing called water, although water manifests in different waysas oceans, rivers, rain, drops, etc. If everyone were to practice OM AH HUNG, their mindfulness would have the same essence without the slightest difference in quality or size.