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Luminous Clarity: A Commentary on Karma Chagme's Union of Mahamudra and Dzogchen
An accessible commentary by a popular and respected Tibetan Buddhist master opens the door for Westerners to Karma Chagme's classic text that integrates two of the great meditation systems of Mahamudra and Dzogchen.
This book grows out of an oral teaching that Khenchen Thrangu gave in Crestone, Colorado, on Karma Chagme's text Meaningful to The Essential Instructions of the Compassionate One on the Union of Mahamudra and Dzogchen . Thrangu Rinpoche explains in lucid detail the advanced meditation practices of Mahamudra and Dzogchen and also their similarities and differences, including advice on how to safely perform some of the more advanced Dzogchen practices. Many chapters include his answers to questions from the audience, which give the book an intimate feeling.
This book grows out of an oral teaching that Khenchen Thrangu gave in Crestone, Colorado, on Karma Chagme's text Meaningful to The Essential Instructions of the Compassionate One on the Union of Mahamudra and Dzogchen . Thrangu Rinpoche explains in lucid detail the advanced meditation practices of Mahamudra and Dzogchen and also their similarities and differences, including advice on how to safely perform some of the more advanced Dzogchen practices. Many chapters include his answers to questions from the audience, which give the book an intimate feeling.
208 pages, Paperback
First published January 19, 2016
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About the author
Khenchen Thrangu
80 books43 followersVery Venerable Ninth Khenchen Thrangu Tulku, Karma Lodrö Lungrik Maway Senge (Tibetan: ཁྲ་འགུ་, Wylie: khra 'gu) is a prominent tulku (reincarnate lama) in the Kagyu school of Tibetan Buddhism.
At the age of four he was formally recognized by His Holiness the Sixteenth Karmapa and Eleventh Tai Situpa as the ninth incarnation of the great Thrangu tulku, the abbot of Thrangu Monastery, whose root incarnation was Shüpu Palgyi Sengé, one of the twenty-five disciples of Guru Rinpoche. Forced to flee to India in 1959, he went to Rumtek Monastery in Sikkim, where the Karmapa had his seat in exile. Thrangu Rinpoche then served as the main teacher of the four principal Karma Kagyü tulkus of that time—the four regents of the Karmapa (Shamar Rinpoche, Tai Situ Rinpoche, Jamgon Kongtrul Rinpoche, and Gyaltsab Rinpoche). In 1976 he began to teach in the West and became the abbot of Gampo Abbey—a Buddhist monastery in Nova Scotia, Canada—as well as to take charge of the three-year retreat centre at Samyé Ling in Scotland.
He is also the author of the widely studied The Practice of Tranquility and Insight, a commentary on the eighth chapter of Jamgön Kongtrul's Treasury of Knowledge, on shamatha and vipashyana.
At the age of four he was formally recognized by His Holiness the Sixteenth Karmapa and Eleventh Tai Situpa as the ninth incarnation of the great Thrangu tulku, the abbot of Thrangu Monastery, whose root incarnation was Shüpu Palgyi Sengé, one of the twenty-five disciples of Guru Rinpoche. Forced to flee to India in 1959, he went to Rumtek Monastery in Sikkim, where the Karmapa had his seat in exile. Thrangu Rinpoche then served as the main teacher of the four principal Karma Kagyü tulkus of that time—the four regents of the Karmapa (Shamar Rinpoche, Tai Situ Rinpoche, Jamgon Kongtrul Rinpoche, and Gyaltsab Rinpoche). In 1976 he began to teach in the West and became the abbot of Gampo Abbey—a Buddhist monastery in Nova Scotia, Canada—as well as to take charge of the three-year retreat centre at Samyé Ling in Scotland.
He is also the author of the widely studied The Practice of Tranquility and Insight, a commentary on the eighth chapter of Jamgön Kongtrul's Treasury of Knowledge, on shamatha and vipashyana.
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July 17, 2021
Well explained
My core take away from this book was the instructions that said the knowing aspect of mind and the emptiness (that is underlying everything we experience) are not different but one. If you recognized the nothingness or emptiness beneath your superficial or visible existence, who recognizes it? Is it a third party, really?
My core take away from this book was the instructions that said the knowing aspect of mind and the emptiness (that is underlying everything we experience) are not different but one. If you recognized the nothingness or emptiness beneath your superficial or visible existence, who recognizes it? Is it a third party, really?
Displaying 1 of 1 review