natural awareness

relaxed presence, unfabricated, flowing, just as it is may all be healthy, happy, at ease in their body, at home in the world

Tilopas Pith Instructions on Mahamudra (The Ganges Mahamudra)

Pith Instructions on Mahamudra

(translated by Ken McLeod)
I bow to Vajra Dakini. 1Mahamudra cannot be taught !aro"a #ut your de$otion to your teacher and the hardshi"s you%$e met&a$e made you "atient in su''ering and also wise()ake this to heart my worthy student. *+or instance consider s"ace( what de"ends on what, Likewise mahamudra( it doesn%t de"end on anything. Don%t control. Let go and rest naturally.Let what binds you let go and 'reedom is not in doubt. -.hen you look into s"ace seeing sto"s.Likewise when mind looks at mind )he 'low o' thinking sto"s and you come to the dee"est awakening.

/Mists rise 'rom the earth and $anish into s"ace.)hey go nowhere nor do they stay.Likewise though thoughts arise .hene$er you see your mind the clouds o' thinking clear. 01"ace is beyond color or sha"e. It doesn%t take on color black or white( it doesn%t change.Likewise your mind in essence is beyond color or sha"e.It does not change because you do good or e$il. 2)he darkness o' a thousand eons cannot dim)he brilliant radiance that is the essence o' the sun. Likewise eons o' samsara cannot dim)he sheer clarity that is the essence o' your mind. 34lthough you say s"ace is em"ty 5ou can%t say that s"ace is 6like this6.Likewise although mind is said to be sheer clarity )here is nothing there( you can%t say 6it%s like this6. 7)hus the nature o' mind is inherently like s"ace(It includes e$erything you e8"erience. 91to" all "hysical acti$ity( sit naturally at ease. Do not talk or s"eak( let sound be em"ty like an echo.Do not think about anything( look at e8"erience beyond thought. 1:5our body has no core hollow like bamboo. 5our mind goes beyond thought o"en like s"ace.Let go o' control and rest right there. 11Mind without "rojection is mahamudra.)rain and de$elo" this and you will come to the dee"est awakening. 1*5ou don%t see mahamudra%s sheer clarity#y means o' classical te8ts or "hiloso"hical systems .hether o' the mantras "aramitas Vinaya sutras or other collections. 1-4mbition clouds sheer clarity and you don%t see it. )hinking about "rece"ts undermines the "oint o' commitment. Do not think about anything; let all ambition dro".Let what arises settle by itsel' like "atterns in water.

!o "lace no 'ocus no missing the "oint < Do not break this commitment( it is the light in the dark. 1/.hen you are 'ree 'rom ambition and don%t hold any "osition 5ou will see all that the scri"tures teach..hen you o"en to this you are 'ree 'rom samsara%s "rison..hen you settle in this all e$il and distortion burn u".)his is called 6)he Light o' the )eaching6. 10)he 'oolish are not interested in this.)he currents o' samsara constantly carry them away.=h how "itiable the 'oolish < their struggles ne$er end.Don%t acce"t these struggles long 'or 'reedom and rely on a skilled teacher. .hen his (her) energy enters your heart your mind is 'reed. 12.hat joy>1amsaric ways are senseless( they are the seeds o' su''ering.?on$entional ways are "ointless. +ocus on what is sound and true. Majestic outlook is beyond all 'i8ation.Majestic "ractice is no distraction.Majestic beha$ior is no action or e''ort.)he 'ruition is there when you are 'ree 'rom ho"e and 'ear. 13#eyond any 'rame o' re'erence mind is naturally clear. .here there is no "ath you begin the "ath o' awakening. .here there is nothing to work on you come to the dee"est awakening. 174las> Look care'ully at this e8"erience o' the world. !othing lasts. It%s like a dream like magic.)he dream the magic makes no sense.@8"erience this grie' and 'orget the a''airs o' the world. 19?ut all ties o' in$ol$ement with country or kin Aractice alone in 'orest or mountain retreats.Best not "racticing anything..hen you come to nothing to come to you come to mahamudra. *:4 tree s"reads its branches and lea$es.?ut the root and ten thousand branches wither.Likewise cut the root o' mind

and the lea$es o' samsara wither. *1)hough darkness gathers 'or a thousand eons.4 single light dis"els it all.Likewise one moment o' sheer clarity Dis"els the ignorance e$il and con'usion o' a thousand eons. **.hat joy>.ith the ways o' the intellect you won%t see beyond intellect..ith the ways o' action you won%t know nonCaction.I' you want to know what is beyond intellect and action ?ut your mind at its root and rest in naked awareness. *-Let the cloudy waters o' thinking settle and clear.Let a""earances come and go on their own. .ith nothing to change the world you e8"erience becomes mahamudra. #ecause the basis o' e8"erience has no beginning "atterns and distortions 'all away.Best in no beginning with no sel'C interest or e8"ectation.Let what a""ears a""ear on its own and let conce"tual ways subside. */)he most majestic o' outlooks is 'ree o' all re'erence.)he most majestic o' "ractices is $ast and dee" without limit. )he most majestic o' beha$iors is o"enCminded and im"artial.)he most majestic o' 'ruitions is natural being 'ree o' concern. *04t 'irst "ractice is a ri$er rushing through a gorge.In the middle it%s the ri$er Danges smooth and 'lowing.In the end it%s where all ri$ers meet mother and child. *2.hen your mind is less acute and does not truly rest .ork the essentials o' energy and bring out the $itality o' awareness.Esing gaFes and techniGues to take hold o' mind )rain awareness until it does truly rest. *3.hen you "ractice with a se8ual "artner em"ty bliss awareness arises.)he balancing o' method and wisdom trans'orms energy.Let it descend gently collect it draw it back u" Beturn it to its "lace and let it saturate your body.

.hen you are 'ree 'rom longing and desire em"ty bliss awareness arises. *75ou will ha$e a long li'e you will not gray and you will shine like the moon.5ou will radiate health and wellCbeing and be as strong as a lion.5ou will Guickly attain the ordinary abilities and o"en to the su"reme one. May these "ith instructions the essentials o' mahamudra 4bide in the hearts o' all worthy beings. These are the great Tilopas oral instructions. On the completion of the twelve hardships, Tilopa taught these on the banks of the river Ganges to the Kashmiri pandit, the wise and learned Naropa. Naropa taught The Twenty !ight "a#ra "erses to the great interpreter, the king of translators, $arpa %h&kyi 'odr&. $arpa finali(ed his translation at )ulahari in the north of *ndia. Ken $c'eod translated this into !nglish in 'os +ngeles in the southwest of the ,nited -tates, working from the efforts of previous translators and various commentaries.

The Ganges: Essential Instructions on Mahmudra (translated by Ari ie!)

1anskrit( $ah.mudra ,padesha H )ibetan( %haggya %henp& $enngag &omage to glorious coemergence> Intelligent !Iro"a 'orbearing o' su''ering you ha$e endured hardshi"s and are de$oted to the guru.

)hus though mahImudra cannot be shown take this to heart you 'ortunate one> => Look well at worldly "henomena> DreamClike and illusory they cannot last> J#utK they are not dreams or illusions in actuality. )here'ore when gi$ing rise to disenchantment you ha$e insight into worldly acti$ities. ?om"letely se$ering the connections o' attachment and a$ersion L the domain o' samsara L meditate alone in mountain and 'orest hermitages> .hen through remaining in an ongoing state o' nonC meditation nonCattainment is attained mahImudra is attained. )hese worldly a''airs are the useless causes o' su''ering. Look at the ultimate essential meaning Jthat realiFesK the 'utility o' deliberate action> )he truth that transcends the intellect will not be seen by means o' the intellect. )he "oint o' nonC action will not be reached by means o' deliberate action. I' you want to achie$e the "oint o' nonCaction transcending thought se$er the root o' mind itsel' and rest in naked awareness> Lea$e the "olluted water o' conce"tual thoughts in its JnaturalK clarity. .ithout a''irming or denying a""earances lea$e them as they are. .hen there is neither acce"tance nor rejection JmindK is liberated into mahImudra. +or e8am"le Ji'K the root o' a tree with 'lourishing branches and 'oliage is cut its ten thousand branches and hundred thousand lea$es wither. +or e8am"le e$en the accumulated darkness o' a thousand aeons is cleared away by a single lam" 'lame. 1imilarly an instant o' the luminosity o' mind itsel' dis"els aeons o' accumulated negati$ity and

obscuration without e8ce"tion. I' "eo"le o' in'erior intelligence JcanK not abide in the ultimate meaning they JshouldK hold the $ital "oint o' wind energies and gi$e u" e8erting Jthemsel$esK in awareness. Entil you abide in the ongoing state o' awareness by means o' myriad gaFes and Jmodes o'K 'ocused attention make e''ort> +or e8am"le i' you e8amine the center o' s"ace the one who 'i8ates on the boundary and center ceases to be. Likewise when you in$estigate the mind with the mind the multitude o' thoughts ceases and you see the nature o' mind. +or e8am"le JwhenK $a"ors 'rom the earth or clouds dis"erse into s"ace they ha$e gone nowhere and yet do not remain anywhere. 1o it is with the multitude o' thoughts that arise 'rom the mind( by seeing the mind itsel' the wa$es o' thoughts dissi"ate. +or e8am"le s"ace transcends color and 'orm. It is immutable and without a tinge o' black or white. 1imilarly the mind itsel' beyond color and 'orm is untainted by the white and black "henomena o' $irtue and e$il. +or e8am"le the clear and "ure orb o' the sun is not ecli"sed by the darkness o' a thousand aeons. Likewise aeons in cyclic e8istence cannot obscure the luminous essence o' mind itsel'. +or e8am"le although s"ace is labeled Mem"ty % s"ace itsel' is indescribable by such JtermsK. 1imilarly though the mind itsel' is described as Mclear light % there is no basis 'or designating it as

such through $erbal e8"ressions. +or e8am"le in s"ace what is su""orted by what, Like Js"aceK the mahImudra that is mind itsel' has no su""orting ground. Best at ease in the uncontri$ed innate continuity. .hen the bonds are loosened there is no doubt o' release. In that way the nature o' mind is like s"ace. )here is no "henomenon not included in that. ?om"letely gi$e u" "hysical acti$ity and remain at ease. .ithout much s"eech JsoundK is like an echo. .ithout thinking look at decisi$elyCresol$ed reality. )he body is insubstantial like the hollow stalk o' a reed; and the mind like the center o' s"ace transcends the realm o' thought. Best at ease in that state without releasing or "lacing. .hen the mind is without a 'ocal "oint that is mahImudra. #y habituating yoursel' to that unsur"assable awakening is attained. .hen there is no object o' 'ocus the mind is naturally clear. .hen there is no "ath the "ath o' the buddhas is entered. #y habituating nonC meditation unsur"assable awakening is attained. )ranscendence o' all subject and object JdualityK is the king o' $iews. .hen there is no distraction that is the king o' meditations. .hen there is no deliberate e''ort that is the king o' conduct. .hen there is neither e8"ectation nor doubt the 'ruition is made mani'est. )he uncreated ground o' all is clear o' the obscuring $eil o' "ro"ensities. Do not engage meditation and

"ostCmeditation JbutK rest in the uncreated essence. J)hus outerK a""earances JinnerK "erce"tions and intellectual 'aculties are e8hausted. )he com"lete release o' limits is the su"reme king o' $iews. #oundlessness dee" and $ast is the su"reme king o' meditations. +reedom 'rom action abiding in its own state is the su"reme king o' conduct. +reedom 'rom e8"ectation abiding in its own state is the su"reme king o' 'ruitions. )o a beginner JmindK is like a water'all. In the middle it 'lows gently JlikeK the Bi$er Danges. 4t the end it is like the con'luence o' a stream Jwith the oceanK L like the meeting o' mother and child. )he luminosity that is mahImudra will not be seen through e8"ounding the JsecretK mantra and "arImita J$ehiclesK the scri"ture collections including the $inaya or e$en through indi$idual "hiloso"hical scri"tures and tenet systems. .hen you 'abricate nothing in the mind and are de$oid o' any wish JthoughtsK are like sel'Carising sel'Csubsiding ri""les in water. .hen a wish arises luminosity is obscured and not "ercei$ed. Areser$ing the $ows conce"tually you $iolate the samaya on the le$el o' ultimate meaning. I' JmindK does not stray 'rom the nonCabiding unobjecti'ied ultimate meaning the unim"aired samaya is a lam" in the darkness. .hen de$oid o' any wish you are not con'ined to a "osition all the teachings o' the scri"ture collections without e8ce"tion will be realiFed. I' you e8ert yoursel' in this truth you will be 'reed 'rom the "rison o' samsara. I' you Jculti$ateK e$en meditation u"on this truth all

unawareness negati$ities and obscurations will be burnt away. J)husK it is known as the lam" o' the teachings. )hose 'oolish "eo"le who are disinterested in this truth are continually carried o'' and wasted by the great ri$er o' cyclic e8istence. &ow sad that they JendureK the unbearable su''ering o' e$il rebirths> I' you want release 'rom su''ering 'ollow a master'ul guru> #ecoming in'used with Jthe guru%sK blessing your mind will be liberated> I' you rely on the action mudra the wisdom o' bliss and em"tiness will arise. J)husK unite the blessings o' method and wisdom> )he Jseed essenceK should slowly descend sto" re$erse and s"read. It should be brought to its innate abode and "er$ade the body. .hen there is no 'i8ation to that the wisdom o' em"ty bliss arises and 'lourishing like the wa8ing moon one JattainsK longe$ity without greying hair. =ne becomes lustrous and radiant with "ower like that o' a lion. )he common attainments will be swi'tly accom"lished leading to the su"reme JattainmentK. May 'ortunate way'aring beings take to heart this essential ad$ice on mahImudra. On the banks of the /iver Ganges, this was taught to N.ropa by 'ord Tilopa. $ay it be virtuous0 Translation by +ri Kiev. %opyright 1 The Gar %h&ding Trust, 2334.

The Mahamudra "padesa o# Tilopa (translated by ?hogyam )rung"a Bin"oche)

&omage to the ?oCemergent .isdom> Mahamudra cannot be shown;#ut 'or you who are de$oted to the guru who ha$e mastered the ascetic "ractices4nd are 'orbearant in su''ering intelligent !aro"a )ake this to heart my 'ortunate student. KyeCho> Look at the nature o' the world Im"ermanent like a mirage or dream;@$en the mirage or dream does not e8ist. )here'ore de$elo" renunciation and abandon worldly acti$ities. Benounce ser$ants and kin causes o' "assion and aggression.Meditate alone in the 'orest in retreats in solitary "laces.Bemain in the state o' nonCmeditation.I' you attain nonCattainment then you ha$e attained mahamudra. )he dharma o' samsara is "etty causing "assion and aggression.)he things we ha$e created ha$e no substance; there'ore seek the substance o' the ultimate.)he dharma o' mind cannot see the meaning o' transcendent mind.)he dharma o' action cannot disco$er the meaning o' nonC action. I' you would attain the realiFation o' transcendent mind and nonCaction )hen cut the root o' mind and let consciousness remain naked.Let the "olluted waters o' mental acti$ities clear.Do not seek to sto" "rojections but let them come to rest o' themsel$es.I' there is no rejection or acce"ting then you are liberated in the mahamudra.

.hen trees grow lea$es and branches I' you cut the roots the many lea$es and branches wither.Likewise i' you cut the root o' mind )he $arious mental acti$ities will subside. )he darkness that has collected in thousands o' kal"as=ne torch will dis"el.Likewise one moment%s e8"erience o' luminous mind.ill dissol$e the $eil o' karmic im"urities. Men o' lesser intelligence who cannot gras" this ?oncentrate your awareness and 'ocus on the breath. )hrough di''erent eyeCgaFes and concentration "ractices Disci"line your mind until it rests naturally. I' you "ercei$e s"ace )he 'i8ed ideas o' center and boundary dissol$e.Likewise i' mind "ercei$es mind 4ll mental acti$ities will cease you will remain in a state o' nonCthought 4nd you will realiFe the su"reme bodhiCcitta. Va"ors arising 'rom the earth become clouds and then $anish into the sky;It is not known where the clouds go when they ha$e dissol$ed.Likewise the wa$es o' thoughts deri$ed 'rom the mindDissol$e when mind "ercei$es mind. 1"ace has neither color nor sha"e;It is changeless it is not tinged by black or white.Likewise luminous mind has neither color nor sha"e;It is not tinged by black or white $irtue or $ice. )he sun%s "ure and brilliant essence?annot be dimmed by the darkness that endures 'or a thousand kal"as.Likewise the luminous essence o' mind?annot be dimmed by the long kal"as o' samsara. )hough it may be said that s"ace is em"ty 1"ace cannot be described.Likewise though it may be said that mind is luminous !aming it does not "ro$e that is e8ists.1"ace is com"letely without locality.Likewise mahamudra mind dwells nowhere. .ithout change rest loose in the "rimordial state;)here is

no doubt that your bonds will loosen.)he essence o' mind is like s"ace;)here'ore there is nothing which it does not encom"ass. Let the mo$ements o' the body ease into genuineness ?ease your idle chatter let your s"eech become an echo &a$e no mind but see the dharma o' the lea". )he body like a hollow bamboo has no substance.Mind is like the essence o' s"ace ha$ing no "lace 'or thoughts. Best loose your mind; neither hold it nor "ermit it to wander.I' mind has no aim it is mahamudra.4ccom"lishing this is the attainment o' su"reme enlightenment. )he nature o' mind is luminous without object o' "erce"tion.5ou will disco$er the "ath o' #uddha when there is no "ath o' meditation.#y meditating on nonCmeditation you will attain the su"reme bodhi. )his is the king o' $iewsCit transcends 'i8ing and holding. )his is the king o' meditationsCwithout wandering mind.)his is the king o' actionsCwithout e''ort..hen there is no ho"e or 'ear you ha$e realiFed the goal. )he unborn alaya is without habits and $eils.Best mind in the unborn essence; make no distinctions between meditation and "ostCmeditation..hen "rojections e8haust the dharma o' mind =ne attains the king o' $iews 'ree 'rom all limitations. #oundless and dee" is the su"reme king o' meditations. @''ortless sel'Ce8istence is the su"reme king o' actions. &o"eless sel'Ce8istence is the su"reme king o' the 'ruition. In the beginning mind is like a turbulent ri$er.In the middle it is like the Bi$er Danges 'lowing slowly.In the end it is like the con'luence o' all ri$ers like the meeting o' mother and son. )he 'ollowers o' )antra the )ra#naparamita )he Vinaya the

1utras and other religionsC4ll these by their te8ts and "hiloso"hical dogmas .ill not see the luminous mahamudra. &a$ing no mind without desires 1el'CGuieted sel'Ce8isting It is like a wa$e o' water.Luminosity is $eiled only by the rising o' desire. )he real $ow o' samaya is broken by thinking in terms o' "rece"ts.I' you neither dwell "ercei$e nor stray 'rom the ultimate )hen you are a holy "ractitioner the torch which illuminates darkness. I' you are without desire i' you do not dwell in e8tremes 5ou will see the dharmas o' all the teachings. I' you stri$e in this endea$or you will 'ree yoursel' 'rom samsaric im"risonment.I' you meditate in this way you will burn the $eil o' karmic im"urities.)here'ore you are known as 6)he )orch o' the Doctrine.6 @$en ignorant "eo"le who are not de$oted to this teaching ?ould be sa$ed by you 'rom constantly drowning in the ri$er o' samsara. It is a "ity that beings endure such su''ering in the lower realms.)hose who would 'ree themsel$es 'rom su''ering should seek a wise guru.#eing "ossessed by the adhishthana JblessingK one%s mind will be 'reed. I' you seek a karma mudra then the wisdom o' the joy o' union and em"tiness will arise.)he union o' skill'ul means and knowledge brings blessings.#ring it down and gi$e rise to the mandala.Deli$er it to the "laces and distribute it throughout the body.I' there is no desire in$ol$ed then the union o' joy and em"tiness will arise. Dain long li'e without white hairs and you will wa8 like the moon.#ecome radiant and your strength will be "er'ect. &a$ing s"eedily achie$ed the relati$e siddhis one should

seek the absolute siddhis.May this "ointed instruction in mahamudra remain in the hearts o' 'ortunate beings.
Oral instructions on mahamudra given by -ri Tilopa to Naropa at the banks of the Ganges /iver. Translated from the -anskrit into Tibetan by %hokyi 'odro $arpa the Translator. !nglish translation by %hogyam Trungpa /inpoche in )he Myth o' +reedom.

Tilopas Mahamudra Instruction to $aropa in T%enty Eight &erses (translated by Keith Dowman)
&omage to the @ighty +our Mahasiddhas>&omage to Mahamudra> &omage to the Vajra Dakini> Mahamudra cannot be taught. #ut most intelligent !aro"a 1ince you ha$e undergone rigorous austerity .ith 'orbearance in su''ering and with de$otion to your Duru #lessed =ne take this secret instruction to heart. Is s"ace anywhere su""orted, E"on what does it rest,Like s"ace Mahamudra is de"endant u"on nothing;Bela8 and settle in the continuum o' unalloyed "urity 4nd your bonds loosening release is certain. DaFing intently into the em"ty sky $ision ceases;Likewise when mind gaFes into mind itsel' )he train o' discursi$e and conce"tual thought ends4nd su"reme enlightenment is gained. Like the morning mist that dissol$es into thin air Doing nowhere but ceasing to be .a$es o' conce"tualiFation all the mind%s creation dissol$e .hen you behold your mind%s

true nature. Aure s"ace has neither colour nor sha"e4nd it cannot be stained either black or white;1o also mind%s essence is beyond both colour and sha"e4nd it cannot be sullied by black or white deeds. )he darkness o' a thousand aeons is "owerless)o dim the crystal clarity o' the sun%s heart;4nd likewise aeons o' samsara ha$e no "ower)o $eil the clear light o' the mind%s essence. 4lthough s"ace has been designated 6em"ty6 In reality it is ine8"ressible;4lthough the nature o' mind is called 6clear light6 Its e$ery ascri"tion is baseless $erbal 'iction. )he mind%s original nature is like s"ace;It "er$ades and embraces all things under the sun. #e still and stay rela8ed in genuine ease #e Guiet and let sound re$erberate as an echo Kee" your mind silent and watch the ending o' all worlds. )he body is essentially em"ty like the stem o' a reed 4nd the mind like "ure s"ace utterly transcends the world o' thought(Bela8 into your intrinsic nature with neither abandon nor control C Mind with no objecti$e is Mahamudra C4nd with "ractice "er'ected su"reme enlightenment is gained. )he clear light o' Mahamudra cannot be re$ealed#y the canonical scri"tures or meta"hysical treatises=' the Mantra$ada the Aaramitas or the )ri"itaka;)he clear light is $eiled by conce"ts and ideals. #y harbouring rigid "rece"ts the true samaya is im"aired #ut with cessation o' mental acti$ity all 'i8ed notions subside;.hen the swell o' the ocean is at one with its "eace'ul de"ths .hen mind ne$er strays 'rom indeterminate nonCconce"tual truth )he unbroken samaya

is a lam" lit in s"iritual darkness. +ree o' intellectual conceits disa$owing dogmatic "rinci"les )he truth o' e$ery school and scri"ture is re$ealed. 4bsorbed in Mahamudra you are 'ree 'rom the "rison o' samsara;Aoised in Mahamudra guilt and negati$ity are consumed;4nd as master o' Mahamudra you are the light o' the Doctrine. )he 'ool in his ignorance disdaining Mahamudra Knows nothing but struggle in the 'lood o' samsara.&a$e com"assion 'or those who su''er constant an8iety>1ick o' unrelenting "ain and desiring release adhere to a master +or when his blessing touches your heart the mind is liberated. K5@ &=> Listen with joy>In$estment in samsara is 'utile; it is the cause o' e$ery an8iety.1ince worldly in$ol$ement is "ointless seek the heart o' reality> In the transcending o' mind%s dualities is 1u"reme $ision;In a still and silent mind is 1u"reme Meditation;In s"ontaneity is 1u"reme 4cti$ity;4nd when all ho"es and 'ears ha$e died the Doal is reached. #eyond all mental images the mind is naturally clear(+ollow no "ath to 'ollow the "ath o' the #uddhas;@m"loy no techniGue to gain su"reme enlightenment. K5@ M4> Listen with sym"athy>.ith insight into your sorry worldly "redicament Bealising that nothing can last that all is as dreamlike illusion Meaningless illusion "ro$oking 'rustration and boredom )urn around and abandon your mundane "ursuits. ?ut away in$ol$ement with your homeland and 'riends4nd meditate alone in a 'orest or mountain retreat;@8ist there in a state o' nonCmeditation4nd attaining noCattainment you

attain Mahamudra. 4 tree s"reads its branches and "uts 'orth lea$es #ut when its root is cut its 'oliage withers;1o too when the root o' the mind is se$ered )he branches o' the tree o' samsara die. 4 single lam" dis"els the darkness o' a thousand aeons; Likewise a single 'lash o' the mind%s clear light@rases aeons o' karmic conditioning and s"iritual blindness. K5@ &=> Listen with joy>)he truth beyond mind cannot be gras"ed by any 'aculty o' mind;)he meaning o' nonCaction cannot be understood in com"ulsi$e acti$ity;)o realise the meaning o' nonCaction and beyond mind ?ut the mind at its root and rest in naked awareness. 4llow the muddy waters o' mental acti$ity to clear;Be'rain 'rom both "ositi$e and negati$e "rojection C lea$e a""earances alone()he "henomenal world without addition or subtraction is Mahamudra. )he unborn omni"resent base dissol$es your im"ulsions and delusions(Do not be conceited or calculating but rest in the unborn essence4nd let all conce"tions o' yoursel' and the uni$erse melt away. )he highest $ision o"ens e$ery gate;)he highest meditation "lumbs the in'inite de"ths;)he highest acti$ity is ungo$erned yet decisi$e;4nd the highest goal is ordinary being de$oid o' ho"e and 'ear. 4t 'irst your karma is like a ri$er 'alling through a gorge;In midCcourse it 'lows like a gently meandering Bi$er Danga; 4nd 'inally as a ri$er becomes one with the ocean It ends in consummation like the meeting o' mother and son. I' the mind is dull and you are unable to "ractice these instructions Betaining essential breath and e8"elling the sa" o' awareness Aractising 'i8ed gaFes C methods o' 'ocussing the mind Disci"line yoursel' until the state o'

total awareness abides. .hen ser$ing a karmamudra the "ure awareness o' bliss and em"tiness will arise(?om"osed in a blessed union o' insight and means 1lowly send down retain and draw back u" the bodhichitta 4nd conducting it to the source saturate the entire body.#ut only i' lust and attachment are absent will that awareness arise. )hen gaining longCli'e and eternal youth wa8ing like the moon Badiant and clear with the strength o' a lion 5ou will Guickly gain mundane "ower and su"reme enlightenment. May this "ith instruction in MahamudraBemain in the hearts o' 'ortunate beings.
Tilopas Mahamudra Instruction to !aro"a in )wenty @ight Verses was transmitted by the Great Guru and $ahasiddha Tilopa to the Kashmiri )andit, -age and -iddha, Naropa, near the banks of the /iver Ganga upon the completion of his Twelve +usterities. Naropa transmitted the teaching in -anskrit in the form of twenty eight verses to the great Tibetan translator $ar pa %hos kyi blos gros, who made a free translation of it at his village of )ulahari on the Tibet 5hutan border. This te6t is contained in the collection of $ahamudra instruction called the Do ha mdFod brgyad ces bya ba Ahyag rgya chen "o%i man ngag gsal bar ston "a%i gFhung, which is printed at the Gyalwa Karmapas monastery at /umtek, -ikkim. The Tibetan title is Ahyag rgya chen "o%i man ngag, or Ahyag rgya chen "o rdo rje%i tsig rkang nyi shu rtsa brgyad "a.This translation into !nglish has been done by Kun(ang Ten(in 7Keith 8owman9 in :;<<, after transmission of the oral teaching by Khamtrul /inpoche in Tashi =ong, Kangra "alley, *ndia.

htt"(NNkeithdowman.netNmahamudraNtilo"a.htm

The 'ong o# Mahamudra by Tilopa (translated by

Darma ?.?. ?hang)

Mahamudra is beyond all words 4nd symbols but 'or you !aro"a @arnest and loyal must this be said.)he Void needs no reliance Mahamudra rests on nought. .ithout making an e''ort #ut remaining loose and natural =ne can break the yoke )hus gaining Liberation. I' one sees nought when staring into s"ace I' with the mind one then obser$es the mind =ne destroys distinctions 4nd reaches #uddhahood. )he clouds that wander through the sky &a$e no roots no home; nor do the distincti$e )houghts 'loating through the mind. =nce the 1el'Cmind is seen Discrimination sto"s. In s"ace sha"es and colors 'orm #ut neither by black nor white is s"ace tinged. +rom the 1el'Cmind all things emerge the mind #y $irtues and by $ices is not stained. )he darkness o' ages cannot shroud )he glowing sun; the long kal"as =' 1amsara ne%er can hide )he Mind%s brilliant light. )hough words are s"oken to e8"lain the Void )he Void as such can ne$er be e8"ressed. )hough we say 6the mind is a bright light 6 It is beyond all words and symbols. 4lthough the mind is $oid in essence 4ll things it embraces and contains. Do nought with the body but rela8 1hut 'irm the mouth and silent remain @m"ty your mind and think o' nought. Like a hollow bamboo Best at ease your body. Di$ing not nor taking Aut your mind at rest. Mahamudra is like a mind that clings to nought. )hus "racticing in time you will reach #uddhahood. )he "ractice o' Mantra and Aaramita Instruction in the 1utras and Arece"ts 4nd teaching 'rom the 1chools and

1cri"tures will not bring BealiFation o' the Innate )ruth. +or i' the mind when 'illed with some desire 1hould seek a goal it only hides the Light. &e who kee"s )antric Arece"ts 5et discriminates betrays )he s"irit o' 1amaya. ?ease all acti$ity abandon 4ll desire let thoughts rise and 'all 4s they will like the ocean wa$es. &e who ne$er harms the !onCabiding !or the Arinci"le o' !onCdistinction E"holds the )antric Arece"ts. &e who abandons cra$ing 4nd clings not to this or that Aercei$es the real meaning Di$en in the 1cri"tures. In Mahamudra all one%s sins are burned; In Mahamudra one is released +rom the "rison o' this world. )his is the Dharma%s su"reme torch. )hose who disbelie$e it 4re 'ools who e$er wallow In misery and sorrow. )o stri$e 'or Liberation =ne should rely on a Duru. .hen your mind recei$es his blessing @manci"ation is at hand. 4las all things in this world are meaningless )hey are but sorrow%s seeds. 1mall teachings lead to acts; =ne should only 'ollow )eachings that are great. )o transcend duality Is the Kingly View; )o conGuer distractions is )he Boyal Aractice; )he Aath o' !oC"ractice Is the .ay o' #uddhas; &e who treads that Aath Beaches #uddhahood. )ransient is this world; Like "hantoms and dreams 1ubstance it has none. Benounce it and 'orsake your kin ?ut the strings o' lust and hatred Meditate in woods and mountains. I' without e''ort you remain Loosely in the 6natural state 6 1oon Mahamudra you will win 4nd attain the !onCattainment. ?ut the root o' a tree 4nd the lea$es will wither; ?ut the root o' your mind 4nd 1amsara 'alls.

)he light o' any lam" Dis"els in a moment )he darkness o' long kal"as; )he strong light o' the mind In but a 'lash will burn )he $eil o' ignorance. .hoe$er clings to mind sees not )he truth o' what%s #eyond the mind. .hoe$er stri$es to "ractice Dharma +inds not the truth o' #eyondC"ractice. )o know what is #eyond both mind and "ractice =ne should cut cleanly through the root o' mind 4nd stare naked. =ne should thus break away +rom all distinctions and remain at ease. =ne should not gi$e or take #ut remain natural +or Mahamudra is beyond 4ll acce"tance and rejection. 1ince the 4laya is not born !o one can obstruct or soil it; 1taying in the 6Enborn6 realm 4ll a""earance will dissol$e Into the Dharmata all sel'Cwill 4nd "ride will $anish into nought. )he su"reme Enderstanding transcends 4ll this and that. )he su"reme 4ction @mbraces great resource'ulness .ithout attachment. )he su"reme 4ccom"lishment is to realiFe Immanence without ho"e. 4t 'irst a yogi 'eels his mind Is tumbling like a water'all; In midCcourse like the Danges It 'lows on slow and gentle; In the end it is a great Vast ocean where the Lights =' 1on and Mother merge in one.
Translation by Garma %.%. %hang published in )eachings o' )ibetan 5oga >republished as 1i8 5ogas o' !aro"a and )eachings on Mahamudra?.

Ganges Mahamudra by Tilopa (translated by Lama 5eshe Dyamtso)

&omage to the Vajradakini 4lthough Mahamudra cannot be taught intelligent and "atient !aro"a tolerant o' su''ering who is engaged in austerity and is de$oted to the guru 'ortunate one do this with your mind. +or e8am"le in s"ace what is resting on what, In =ne%s mind Mahamudra there is nothing to be shown . Best rela8ed in the natural state without attem"ting to alter anything. I' this 'etter or bondage o' thought is loosened there is no doubt that you will be liberated. +or e8am"le it is like looking in the middle o' the sky and not seeing anything. In the same way when your mind looks at your mind thoughts sto" and you attain unsur"assable awakening. +or e8am"le just as the $a"or that arising 'rom the earth becomes clouds and dissol$es into the e8"anse o' s"ace not going anywhere else and yet not continuing to abide anywhere in the same way the agitation o' the thoughts that arise 'rom the mind and within the mind is calmed the instant you see the mind%s nature. +oe e8am"le just as the nature o' s"ace transcends color and sha"e and just as s"ace is there'ore una''ected or unchanged and unobscured by the $arious colors and sha"es that occur within it in the same way the essence o' your mind transcends color and sha"e and there'ore is ne$er obscured or a''ected by the $arious colors and sha"es o' $irtue and wrongdoing. +or e8am"le it is like the luminous heart o' the sun which could ne$er be obscured e$en by the darkness o' a thousand eons. In that way that

luminous clarity that is the essence o' the mind is ne$er obscured by the samsara o' innumerable kal"as. +or e8am"le just as we a""ly the term em"ty to s"ace in 'act there is nothing within s"ace that we are accurately describing by that term. In the same way although we call the mind clear light or luminosity sim"ly calling it so does not make it true that there is actually any thing within the mind that is a true basis 'or that designation. In that way the nature o' the mind has 'rom the beginning been like s"ace and there are no dharmas that are not included within that. 4bandoning all "hysical actions the "ractitioner should rest at ease. .ithout any $erbal utterance your s"eech becomes like an echo sound inse"arable 'rom em"tiness. )hink o' nothing whatsoe$er with the mind and look at the dharmas o' the lea". )he body is without meaning em"ty like a bamboo stalk. )he mind is like the midst o' s"ace. It is inconcei$able. Best rela8ed within that without letting it go or "lacing it. Best rela8ed in that state without sending it out or "lacing it in letting it go or attem"ting to "lace it. I' mind has no direction it is Mahamudra. .ith this you will attain unsur"assable awakening. )hose who 'ollow tantra and the $ehicle o' the "aramitas the Vinaya the 1utras and the $arious teachings o' the #uddha with an attachment 'or their indi$idual te8tual traditions and their indi$idual "hiloso"hy will not come to see luminous Mahamudra because the seeing o' that luminosity or clear light is obscured by their intention and

attitude. )he conce"tualiFed maintenance o' $ows actually causes you to im"air the meaning o' samaya. .ithout mental directedness or mental acti$ity be 'ree o' all intentionality. )houghts are sel'Carisen and sel'C"aci'ied like designs on the sur'ace o' water. I' you do not "ass beyond the meaning which is not abiding and not conce"tualiFing or 'ocusing then through not "assing beyond that you do not "ass beyond or transgress samaya. )his is the torch which dis"els all obscurity or darkness. I' 'ree o' all intention you do not abide in e8tremes you will see without e8ce"tion the meaning o' all the #uddha%s teachings or o' all the sections o' the #uddha%s teachings. I' you rest in this you will be liberated 'rom the "rison o' samsara. I' you rest e$enly within this all o' your wrongdoing and obscurations will be burned. )his is called 'or those reasons the torch o' the doctrine. +oolish "eo"le who ha$e no interest in this will only be continually carried o'' by the ri$er o' samsara. )hose 'oolish "eo"le e8"eriencing intolerable su''erings in lower states o' e8istence are worthy o' com"assion. .ishing to attain liberation 'rom intolerable su''ering rely u"on a wise guru. .hen the guru%s blessings enter your heart your mind will be liberated. )hese things o' samsara are meaningless or "ointless the causes o' su''ering. 4nd since all o' these things that ha$e been done or made are "ointless look at that which is meaning'ul. I' you are beyond all gras"ing at an object and

gras"ing at a subject that is the monarch o' all $iews. I' there is no distraction that is the monarch among all meditations. I' there is no e''ort that is the monarch among all conducts. .hen there is no ho"e and no 'ear that is the 'inal result and the 'ruition has been attained or re$ealed. It is beyond being an object o' conce"tual 'ocus and the mind%s nature is lucidity. )here is no "ath to be tra$ersed and yet in that way you enter the "ath to buddhahood. )here is no object o' meditation but i' you become accustomed to this you will attain unsur"assable awakening. )horoughly e8amine mundane things or the things o' the world. I' you do you will see that none o' them "ersist none o' them are ca"able o' "ermanence and in that sense they are all like dreams and magical illusions. Dreams and magical illusions are meaningless. )here'ore generate renunciation and abandon mundane concerns. ?ut through the bonds o' attachment and a$ersion toward those around you and your surroundings. Meditate in isolated retreats 'orests and so 'orth li$ing alone. Bemain in that state without meditation. .hen you attain that which is without attainment you ha$e attained Mahamudra. +or e8am"le i' the single root o' a tree with a trunk and many branches lea$es 'lowers and 'ruit is cut the ten thousand or one hundred thousand branches will automatically die. In the same way i' the root o' mind is cut through the branches and lea$es o' samsara will dry u". +or e8am"le just as the darkness that has accumulated o$er a thousand eons is dis"elled by the illumination o' one lam" or one torch in the

same way one instant o' the wisdom o' the clear light o' one%s mind dis"els all o' the ignorance wrongdoing and obscurations accumulated throughout numerous eons. Kye ho )he intellect cannot see that which is beyond conce"tual mind. 5ou will ne$er realiFe that which is uncreated through created dharmas. I' you wish to attain or realiFe that which is beyond the intellect and is uncreated then scrutiniFe your mind and stri" awareness naked. 4llow the cloudy water o' thought to clari'y itsel' or to clear itsel'. Do not attem"t to sto" or create a""earances. Lea$e them as they are. I' you are without acce"tance and rejection o' e8ternal a""earances all that a""ears and e8ists will be liberated as mudra. )he allCbasis is unborn and within that unborn allC basis abandon or relinGuish habits wrongdoing and obscurations. )here'ore do not 'i8ate or reckon. Best in the essence o' the unborn or in the unborn nature. In that state a""earances are 'ully a""arent; but within that e8"erience o' $i$id a""earances allow conce"ts to be e8hausted or to dissol$e. ?om"lete liberation 'rom all conce"tual e8tremes is the su"reme monarch o' $iews. #oundless $astness is the su"reme monarch o' meditations. #eing directionless and utterly im"artial is the su"reme monarch o' conduct( 1el'Cliberation beyond e8"ectation or ho"e is the su"reme result or 'ruition. +or a beginner it is like a ri$er with a 'ast current running through a narrow bed or a narrow de'ile. In

the middle or a'ter that it becomes like the gentle current o' the Bi$er Danges. In the end it is like the 'lowing o' all ri$ers into the mother ocean or it is like the meeting o' mother and child o' all the ri$ers. )hose o' little intelligence i' they 'ind they cannot remain in that state may a""ly or hold the techniGue o' the breathing and em"hasiFe the essence o' awareness. )hrough many techniGues or branches such as gaFe and holding the mind tighten awareness until it stays "ut e8erting tension or e''ort until awareness comes to rest in that state or in its nature. I' you rely u"on karmamudra the wisdom o' bliss and em"tiness will arise. @nter into the union ha$ing consecrated the u"aya or method and the "rajna or knowledge. 1lowly let it 'all or send it down coil it turn it back and lead it to its "ro"er "lace. +inally s"read it or cause it to "er$ade your whole body. I' there is no attachment or cra$ing the wisdom o' bliss and em"tiness will a""ear. 5ou will "ossess longe$ity without white hair and you will be as healthy as the wa8ing moon. 5our com"le8ion will be lustrous and you will be as "ower'ul as a lion. 5ou will Guickly attain the common siddhis or attainments and you will come to alight in or attain the su"reme siddhi as well. )hese instructions o' the essential "oint o' mahamudra may they abide in the hearts o' worthy or 'ortunate beings.
%olophon@ This was bestowed on the banks of the /iver Ganges by the great and Glorious -iddha Tilopa, who had reali(ed $ahamudra, upon the Kashmiri pandit who was both learned and reali(ed, Naropa, after Naropa had engaged in twelve hardships or austerities. This was translated and written down at )ullahari in the north by the great Naropa and the great Tibetan

translator, the king among translators, $arpa %hokyi 'odro. This is a translation of the root te6t by 'ama Aeshe Gyamtso during the course of teaching by Thrangu /inpoche, published in )he Li'e o' )ilo"a O )he Danges Mahamudra >Namo 5uddha )ublications B Chyisil %hokyi Ghatsal )ublications, 2332?. )hrangu Bin"oche%s teachings on the Danges Mahamudra in Vancou$er #? in Pune 1997 were "ublished in 1hen"en =sel Vol - !o - (Dec 1999)

Pith Instructions on Mahamudra (translated by Karl #runnholFl)

I "rostrate to glorious Vajradakini. 5ou work with hardshi"s are dedicated to the guru ?an endure su''ering and are 'ull o' insight !aro"a. 5ou 'ortunate one deal like this with your mind> )hough Mahamudra cannot be taught Pust as in the e8am"le o' which J"art o'K s"ace is su""orting which 5our own mind Mahamudra lacks any su""orting ground. Let go and rest in the uncontri$ed 'undamental state. i' you loosen u" your tightness there is no doubt that you are liberated. +or e8am"le when you look at the center o' the sky seeing will cease. Likewise when mind looks at mind )he swarms o' thoughts cease and unsur"assable enlightenment is attained. +or e8am"le clouds J'ormed byK $a"or on earth $anish in the sky%s e8"anse. )hey neither go anywhere nor do they dwell any "lace. )he same is true 'or the swarms o'

thoughts s"rung 'rom the mind( )hrough seeing your own mind the wa$es o' thoughts clear u". +or e8am"le the nature o' s"ace is beyond color and sha"e Entainted and unchanged by black or white. Likewise the essence o' your own mind transcends color and sha"e !ot tainted by the black and white "henomena o' good and e$il. Pust as the bright and clear heart o' the sun ?annot Je$enK be obscured by the darkness o' a thousand eons )he luminous heart o' your own mind ?annot be obscured by this cyclic e8istence o' Jin'initeK eons. +or e8am"le though s"ace is con$entionally labeled as em"ty 1"ace cannot be described as being like this. Likewise though your own mind may be called luminosity )hrough this e8"ression it is not established in this way nor is there a basis 'or con$entional labeling. )hus the nature o' the mind is "rimordially like s"ace. )here is not a single "henomena that is not included within it. ?ast away all bodily acti$ities rest at ease in naturalness. Let your s"eech be without utterance resounding yet em"ty like an echo. Don%t think o' anything in your mind behold the dharma o' the 'inal lea". )he body is without "ith just like a bamboo cane. Mind is like the center o' s"ace beyond being an object o' thinking. .ithout discarding or "lacing rela8 and lea$e it in its own state. I' mind lacks any "oint o' re'erence this is Mahamudra. I' you become 'amiliar and acGuainted with this you attain unsur"assable enlightenment. .hether it be what the mantraJyanaK or the "aramitaJyanaK say )he collections o' the $inaya the sutras and so on =r your own indi$idual scri"tures and "hiloso"hical systems )hrough none o' these will you see luminous Mahamudra. )hrough what s"rings 'rom wanting you do not see luminosity but it obscures. )hrough

conce"tions "rece"ts and samayas 'all away 'rom the actual. !ot engaging mentally 'ree 'rom all wanting 1el'Carisen and sel'Csettling just like "atterns on waterCCI' you do not go beyond the actuality o' nondwelling and being nonre'erential 5ou do not go beyond samaya which is the lam" in the darkness. I' you are 'ree 'rom all wanting and do not dwell in e8tremes 5ou will see all dharmas o' the scri"tural collections without e8ce"tion. I' you merge into this actuality you are released 'rom the dungeon o' cyclic e8istence. Besting in eGui"oise in this actuality all wrongdoing and obscurations are consumed. )his is e8"lained as 6the lam" o' the teachings.6 +oolish beings who are not interested in this actuality 4re always just carried o'' by the stream o' cyclic e8istence. &ow "iti'ul are these 'ools who undergo unbearable su''erings in the lower realms> I' you wish to be liberated 'rom such unbearable su''erings rely on skill'ul gurus. =nce their blessings enter your heart your own mind will be released. =h> )he "henomena o' cyclic e8istence are meaningless and the causes o' su''ering. 1ince "roduced "henomena lack any essence behold the essence that is meaning'ul. #eing beyond all that a""rehends and is a""rehended is the king o' $iews. I' there is no distraction this is the king o' meditations. I' there is no acti$ity with e''ort this is the king o' conduct. I' there is no ho"e and 'ear the 'ruition is re$ealed. #eyond an object o' 'ocus the nature o' the mind is luminous. .ithout a "ath on which to tra$el the beginning o' the "ath o' the #uddha is seiFed. I' you become 'amiliar with there being no object with which to become 'amiliar unsur"assable enlightenment is attained. =h> .orldly "henomena well seen through 4re unable to

"ersist just like dreams and illusions. Dreams and illusions do not e8ist in actuality. )here'ore gi$e rise to weariness and cast away worldly acti$ities. ?ut through all bonds o' attachment and a$ersion toward your retinue and country 4nd meditate alone in 'orests and mountain retreats. Dwell in the s"here o' there being nothing on which to meditate. I' you attain the unattainable you ha$e attained Mahamudra. +or e8am"le on a tree with a trunk branches and 'oliage so $ast =nce its single root is cut its millions o' branches will whither. Likewise i' mind%s root is se$ered the 'oliage o' cyclic e8istence will wither. )ake 'or e8am"le the darkness that has accumulated o$er thousands o' eons( 4 single lam" dis"els the immensity o' this blackness. Likewise a single moment o' mind%s luminosity @liminates the ignorance wrongdoing and obscurations that ha$e amassed 'or eons. =h> )hrough the "henomena o' the mind the actuality beyond mind is not seen. )hrough the "henomena o' doing the actuality o' nothing to be done is not realiFed. I' you wish to attain the actuality beyond mind in which nothing is to be done Besol$e mind to its de"ths and lea$e awareness nakedly. 4llow the "olluted waters o' thoughts to become clear. Do not sto" or make u" a""earances lea$e them in their own "lace. I' there is no rejecting and ado"ting whate$er can a""ear is liberated as Mahamudra. 1ince the allCground is unborn its being co$ered by the obscurations o' latent tendencies is cleared away. Do not be sel'Cin'lated or e$aluate rest within the unborn essence. 4""earances are sel'C a""earances so let mental "henomena e8haust themsel$es. ?om"lete release 'rom e8tremes is the su"reme king o' $iews. #oundless s"acious de"th is the su"reme king o' meditation. +reedom 'rom the bias o' decision making is

the su"reme king o' conduct. 1el'Cabiding with no ho"es is the su"reme 'ruition. In beginners this is similar to water Jgushing downK a gorge. In between it is the gentle 'low to the ri$er Danga. +inally all waters meet like a mother and her child. I' "ersons with in'erior minds cannot dwell in the natural state )hey should seiFe the essential "oints o' "rajna and stri" awareness bare. )hrough many branches o' gaFing techniGues and holding the mind )hey should be disci"lined until awareness dwells in its natural state. I' you rely on a karmamudra bliss'ulCem"ty wisdom dawns. #y blessing means and "rajna enter into union. Let it descend slowly retain it "ull it back u" Duide it to its "lace and let it "er$ade the body. I' there is no attachment bliss'ulCem"ty wisdom dawns. 5ou will be o' long li'e without white hairs and 'lourish like the moon. 5our com"le8ion will be radiant and you will be "ower'ul like a lion. 5ou will swi'tly attain the common siddhis and blend with the most su"reme. May this "ith instruction on the essential "oints o' Mahamudra Dwell in the hearts o' 'ortunate beings>
%olophon@ This completes the twenty va#ra verses on $ahamudra that glorious Tilopa, who was accomplished in $ahamudra, spoke to the Kashmiri pandita Naropa on the banks of the Gangea after having put him trhough the twelve kinds of hardship.*t was translated and finally edited in this form by this pandita himself and the great Tibetan translator $arpa %hokyi at )ushpahari in the north 7of *ndia9. !nglish translation by Karl 5runnhol(l, along with a commentary by the Difth -hamarpa Goncho Aenla >:424 :4EF?, both published in@ )he 1traight 'rom the &eart( #uddhist Aith Instructions >-now 'ion )ublications, 233<?.

Ganga)Mahamudra)"padesa o# 'ri Tilopa (translated by Bodney De$enish)

&omage to the Innate Dnosis> Mahamudra is beyond all words and conce"ts.#ut 'or your sake = !aro"a my de$oted disci"le who is diligent in ascetic "ractice and e8ertion this shall be said(4las> Im"ermanent is this world.It is like a mirage or a dream. @$en the illusion o' its e8istenceis not something that e8ists. )here'ore abandon worldly "reCoccu"ations renounce distinctions o' caste and race the cause o' attachment and a$ersion and meditate alone in 'orest mountains and solitary "laces. 4bide without seeking;loosely remaining in the natural state.#y attaining nonCattainment you will Guickly reach the stage o' Mahamudra. Know all the "henomena o' 1amsara as worthless;just the causes o' attachment and a$ersion.4ll created "henomena are without real substance there'ore seek instead the substance o' the Eltimate. )hat which "ertains to consciousness is unableto "ercei$e the transcendent Dnosis (jnana).)hat which "ertains to action is unableto "ercei$e the truth beyond action. I' you would attain the transcendent that which is beyond consciousness and action;then cut the root o' consciousness and let the mind re$ert to nakedness. )he "olluted "ool o' mental acti$ity will cleari' sim"ly le't to

settle undisturbed.Do not try to sto" a""earances as they arise 'or Mahamudra is beyond acce"tance and rejection. I' you se$er the root o' a li$ing tree the branches will Guickly wither and die.?ut o'' the $ery root o' consciousness and all mental "rojections will immediately cease. )he darkness o' long ages is dis"elled at onceby the light o' a single lam".=ne moment%s e8"erience o' the mind o' uncreate clear Lightwill immediately rend the $eil o' ignorance. =ne who wishes to attain this le$el o' meditationshould 'irst begin by "racticing remembrance on the breath. )hrough control o' the gaFe and such e8ercises the mind will be disci"lined until it abides in its own state. Pust as when looking into the o"en sky 'i8ed conce"ts o' centre and circum'erence dissol$e 1o i' with mind one "ercei$es the mind then mental acti$ity ceases; @nlightenedCmind is realiFed. ?louds that arise and take 'orm in the sky"ass away Guite automatically according to natural law.Likewise the 'low o' thoughts arising in the mindnaturally "ass away when mind "ercei$es mind. 1"ace has neither colour nor sha"e;changeless it is not tinged by either white or black.Likewise mind has neither colour nor sha"e nor can it be stained by $irtue or $ice. )he burning stellar radiance o' the suncannot be co$ered by the eternal darkness o' s"ace.)he luminous essence o' mindcannot be shrouded by 1amsara%s endless duration. )hough we say that s"ace is em"ty the actual nature o' this $acuity de'ies descri"tion.)hough we say that mind is ?lear Lightit is actually beyond all words and conce"ts.

1"ace lacks any locality at all.Likewise Mahamudra rests on naught..ithout making e''ort remain loose and natural in the "rimordial state and the 'etters that bind you will sim"ly dro" away. 1ince mind is em"ty like s"ace there is nothing which mind does not encom"ass.?ease with bodily mo$ement and sit rela8ed;close your mouth and remain in silence;em"ty your mind and lea" beyond the "henomenal> Let the body rest at ease insubstantial like a hollow tube o' bamboo.Let the mind rest in itsel' s"acious and unC "reoccu"ied with thought. .hen the mind is not "ossessed by aims that is Mahamudra.4ccom"lishing this that is Dreat @nlightenment> =nce you let go o' all objectsCo'C"erce"tionthe nature o' the mind shines 'orth.!ot trying to meditate is the su"reme "ath o' the #uddha.#y the meditation o' nonCmeditation @nlightenment is won. !onCduality is the King o' Views.Besting the mind without 'lu8 is the King o' Meditations.!ot choosing this or that is the King o' ?onduct..hen there is neither ho"e nor 'ear this is the King o' Besults. 1ince the 'undamental ground (alaya) is unborn it can neither be obscured nor de'iled.1im"ly rest in that original unborn state andwithout meditating or notCmeditating let a""earances resol$e back into Eltimate Beality (dharmata). In being 'ree o' the e8tremes one attains the King o' Views.@ntering the $ast and dee" one attains the King o' Meditations.!ot making an e''ort one attains the King o' ?onduct..ith nonCseeking awareness one attains the King o' Besults. 4t 'irst the yogi 'eels his mind to be turbulent like the u""er

course o' a rushing ri$er.In the middle stage it becomes smooth like the broad Danges.In the end it is like the Danges entering the ocean meeting o' son and mother. 4dherents o' shamanic ritual and o' the Mahayanao' the 1utra and Vinaya and 'ollowers o' )he Beligionswith all their $arious scholastic theologies and de$otionsha$e no idea o' the mar$elous innate Mahamudra. !ot caught u" in "erce"tions nor caught in desire seeking nothing abiding in the sel' alone one sim"ly lets consciousness 'low like a wa$e in the great ocean.)he light is hidden only by seeking to know it. 4s to kee"ing the co$enant (samaya) it is brokenby the $ery act o' trying to adhere to rules.?ease with rules and ritual abandon $olition stray not 'rom the Eltimate and then a true Arece"tCkee"er will you be a lam" illuminating the darkness. I' you sli" not into conation i' you hold to neither this nor that the real meaning behind all the 1cri"tures will make itsel' clear. In Mahamudra one is released 'rom the "rison o' 1amsara. In Mahamudra all one%s karmic im"urities are burned away. It is then that you shall be known as a MLam"% o' the Dharma. @$en the ignorant who understand not the )eaching and 'ools who are lost 'or a time in 1amsara can be sa$ed i' they but rely on a holy Lord (guru).)hrough grace (adhisthana) they may be sure o' deli$erance. !ow concerning the "ractice o' Karmamudra o' causing #lissC@m"tiness to arisethrough union o' .isdom ("rajna) and Means (u"aya)(drow down and blend thoroughly and you shall mani'est the actual Di$ine Aleroma (mandala) in your own body.

+ollowing this "ath 'ree o' desire the e8"erience o' #lissC @m"tiness will carry you along.Dlowing inwardly blessed with renewed $igour with immortality your "ower will e8"and like the wa8ing moon.)hus sur"assing all worldly accom"lishments (siddhi) the su"reme goal the 1u"ramundane 4ccom"lishment shall you attain>
%olophon@ 5y virtue of entering this practice, may all obstacles to the reali(ation of $ahamudra dissolve away. $ay the %lear 'ight of $ahamudra dawn in the minds of the practitioners. $ay this )ith *nstruction on $ahamudra come to abide in the hearts of those disciples fortunate to connect with it. This pith instruction on $ahamudra was given by -ri Tilopa to $ahapandita Nadapada on the banks o f the Ganges /iver. Translated into Tibetan from the -anskrit by $arpa %ho kyi lodro. Now presented in !nglish by the 8harma Dellowship 7'ama Karma Kun(an /odney 8evenish, 8enman island 5ritish %olumbia9

htt"(NNwww.dharma'ellowshi".orgNgangaQma.htm

'ong o# the Mahamudra ($ersion by Le8 &i8on)

Mahamudra the royal way is 'ree'rom e$ery word and sacred symbol.+or you alone belo$ed !aro"a this wonder'ul song s"rings 'orth 'rom )ilo"aas s"ontaneous 'riendshi" that ne$er ends. )he com"letely o"en natureo' all dimensions and e$entsis a rainbow always occurringyet ne$er gras"ed.)he way o' Mahamudracreates no closure.!o strenuous mental e''ort can encounter this wide o"en way.)he e''ortless 'reedom o' awarenessmo$es naturally along it. 4s s"ace is always 'reshly a""earingand ne$er 'illed so the mind is without limitsand e$er aware.DaFing with sheer

awarenessinto sheer awareness habitual abstract structures meltinto the 'ruit'ul s"ringtime o' #uddhahood. .hite clouds that dri't through blue sky changing sha"e constantly ha$e no root no 'oundation no dwelling;nor do changing "atterns o' thoughtthat 'loat through the sky o' mind..hen the 'ormless e8"anse o' awarenesscomes clearly into $iew obsession with thought 'ormsceases easily and naturally. 4s within the o"enness o' uni$ersal s"acesha"es and colors are s"ontaneously 'orming although s"ace has no color or 'orm so within the e8"anse o' awarenessrealms relations and $alues are arising although awareness "ossessesno "ositi$e or negati$e characteristics. 4s the darkness o' night e$en were it to last a thousand years could not conceal the rising sun so countless ages o' con'lict and su''eringcannot conceal the innate radiance o' Mind. 4lthough "hiloso"hers e8"lainthe trans"arent o"enness o' a""earancesas em"ty o' "ermanent characteristicsand com"letely indeterminable this uni$ersal indeterminacycan itsel' ne$er be determined. 4lthough sages re"ortthe nature o' awareness to be luminosity this limitless radiance cannot be containedwithin any language or sacramental system.4lthough the $ery essence o' Mindis to be $oid o' either subjects or objects it tenderly embraces all li'e within its womb. )o realiFe this ine8"ressible truth do not mani"ulate mind or bodybut sim"ly o"en into trans"arencywith rela8ed natural grace CC intellect at ease in silence limbs at rest in stillnesslike hollow bamboos.!either breathing in nor breathing outwith the breath o' habitual thinking allow the mind to be at "eacein brilliant wake'ulness. )his is the royal wealth o' Mahamudra no common coin o'

any realm.#elo$ed !aro"a this treasure o' #uddhahood belongs to you and to all beings. =bsessi$e use o' meditati$e disci"linesor "erennial study o' scri"ture and "hiloso"hywill ne$er bring 'orth this wonder'ul realiFation this truth which is natural to awareness because the mind that des"erately desiresto reach another realm or le$el o' e8"erienceinad$ertently ignores the basic lightthat constitutes all e8"erience. )he one who 'abricatesany di$ision in consciousness betrays the 'riendshi" o' Mahamudra.?ease all acti$ity that se"arates abandon e$en the desire to be 'ree 'rom desires and allow the thinking "rocess to rise and 'allsmoothly as wa$es on a shoreless ocean. )he one who ne$er dwells in abstractionand whose only "rinci"leis ne$er to di$ide or se"arateu"holds the trust o' Mahamudra. )he one who abandons cra$ing 'or authority and de'inition and ne$er becomes oneCsidedin argument or understanding alone "ercei$es the authentic meaning hidden in the ancient scri"tures. In the bliss'ul embrace o' Mahamudra negati$e $iew"oints and their instinctsare burned without remainder like cam"hor.)hrough the o"en door o' Mahamudra the deluded state o' sel'Cim"risonmentis easily le't behind 'ore$er. Mahamudra is the torch o' su"reme libertyshining 'orth through all conscious beings. )hose beings constituted by awarenesswho try to ignore reject or gras" awarenessin'lict sorrow and con'usion u"on themsel$eslike those who are insane. )o be awakened 'rom this madness culti$ate the gracious 'riendshi"o' a sublime sage o' Mahamudra who may a""ear to the world as mad..hen the limited mindenters blessed com"anionshi"with limitless Mind indescribable

'reedom dawns. 1el'ish or limited moti$ationscreate the illusory sense o' im"risonmentand scatter seeds o' 'urther delusion.@$en genuine religious teachingcan generate narrowness o' $ision.)rust only the a""roachthat is utterly $ast and "ro'ound. )he noble way o' Mahamudrane$er engages in the drama o'im"risonment and release.)he sage o' Mahamudrahas absolutely no distractions because no war against distractions has e$er been declared.)his nobility and gentleness alone this non$iolence o' thought and action is the traceless "ath o' all #uddhas.)o walk this allCembracing wayis the bliss o' #uddhahood. Ahenomena on e$ery "lane o' beingare constantly arising and disa""earing.)hus they are 'ore$er 'resh always new and ine8haustible.Like dreams without solid substance they can ne$er become rigid or binding.)he uni$erse e8ists in a dee" elusi$e waythat can ne$er be gras"ed or 'roFen..hy 'eel obsessi$e desire or hatred 'or it thereby creating illusory bonds, Benounce arbitrary habitual $iews.Do 'orth courageously to meditatein the real mountain wilderness the wide o"en Mahamudra.)ranscend boundaries o' kinshi"by embracing all li$ing beingsas one 'amily o' consciousness.Bemain without any com"ulsionin the landsca"e o' natural 'reedom(s"ontaneous generous joy'ul..hen you recei$e the crown o' Mahamudra all sense o' rank or attainmentwill Guietly disa""ear. ?ut the root o' the $ine that chokes the tree and its clinging tendrils wither away entirely.1e$er the con$entionally gras"ing mind and all bondage and des"eration dissol$e. )he illumination 'rom an oil lam"lights the room instantly e$en i' it has been dark 'or aeons.Mind is boundless

radiance.&ow can the slightest darkness remain in the room o' daily "erce"tion,#ut one who clings to mental "rocessescannot awaken to the radiance o' Mind. 1trenuously seeking truthby in$estigation and concentration one will ne$er a""reciatethe unthinkable sim"licity and blissthat abide at the core.)o unco$er this 'ertile ground cut through the roots o' com"le8itywith the shar" gaFe o' naked awareness remaining entirely at "eace trans"arent and content. 5ou need not e8"end great e''ortnor store u" e8tensi$e s"irtual "ower.Bemain in the 'low o' sheer awareness. Mahamudra neither acce"ts nor rejectsany current o' energy internal or e8ternal. 1ince the ground consciousnessis ne$er born into any realm o' being nothing can add to or subtract 'rom it. !othing can obstruct or stain it..hen awareness rests here the a""earance o' di$ision and con'lictdisa""ears into original reality.)he twin emotions o' an8iety and arrogance $anish into the $oid 'rom which they came. 1u"reme knowing knowsno se"arate subject or object. 1u"reme action acts resource'ullywithout any array o' instruments.1u"reme attainment attains the goalwithout "ast 'uture or "resent. )he dedicated "ractitionere8"eriences the s"iritual wayas a turbulent mountain stream tumbling dangerously among boulders..hen maturity is reached the ri$er 'lows smoothly and "atientlywith the "ower'ul swee" o' the Danges. @m"tying into the ocean o' Mahamudra the water becomes e$erCe8"anding lightthat "ours into great ?lear Light CC without direction destination di$ision distinction or descri"tion.!nglish version published in Mother o' the #uddhas(
Meditation on the Arajna"aramita 1utra by 'e6 Gi6on >Huest 5ooks, :;;F?.