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Tilopas Pith Instructions on Mahamudra (The Ganges Mahamudra)

Pith Instructions on Mahamudra (translated

by Ken McLeod)
I bow to Vajra Dakini. 1 Mahamudra cannot be taught, Naropa, But your devotion to your teacher and the hardships you ve met !ave made you patient in su""ering and a#so wise$ %ake this to heart, my worthy student. & 'or instance, consider space$ what depends on what( )ikewise, mahamudra$ it doesn t depend on anything. Don t contro#. )et go and rest natura##y. )et what binds you #et go and "reedom is not in doubt. * +hen you #ook into space, seeing stops. )ikewise, when mind #ooks at mind, %he "#ow o" thinking stops and you come to the deepest awakening. , Mists rise "rom the earth and vanish into space. %hey go nowhere, nor do they stay. )ikewise, though thoughts arise,

+henever you see your mind, the c#ouds o" thinking c#ear. - .pace is beyond co#or or shape. It doesn t take on co#or, b#ack or white$ it doesn t change. )ikewise, your mind, in essence, is beyond co#or or shape. It does not change because you do good or evi#. / %he darkness o" a thousand eons cannot dim %he bri##iant radiance that is the essence o" the sun. )ikewise, eons o" samsara cannot dim %he sheer c#arity that is the essence o" your mind. 0 1#though you say space is empty, 2ou can t say that space is 3#ike this3. )ikewise, a#though mind is said to be sheer c#arity, %here is nothing there$ you can t say 3it s #ike this3. 4 %hus, the nature o" mind is inherent#y #ike space$ It inc#udes everything you e5perience. 6 .top a## physica# activity$ sit natura##y at ease. Do not ta#k or speak$ #et sound be empty, #ike an echo. Do not think about anything$ #ook at e5perience beyond thought. 17 2our body has no core, ho##ow #ike bamboo. 2our mind goes beyond thought, open #ike space. )et go o" contro# and rest right there. 11 Mind without projection is mahamudra. %rain and deve#op this and you wi## come to the deepest awakening. 1& 2ou don t see mahamudra s sheer c#arity By means o" c#assica# te5ts or phi#osophica# systems, +hether o" the mantras, paramitas, Vinaya, sutras or other co##ections. 1* 1mbition c#ouds sheer c#arity and you don t see it. %hinking about precepts undermines the point o" commitment. Do not think about anything8 #et a## ambition drop. )et what arises sett#e by itse#", #ike patterns in water. No p#ace, no "ocus, no missing the point 9 Do not break this commitment$ it is the #ight in the dark. 1, +hen you are "ree "rom ambition and don t ho#d any position,

2ou wi## see a## that the scriptures teach. +hen you open to this, you are "ree "rom samsara s prison. +hen you sett#e in this, a## evi# and distortion burn up. %his is ca##ed 3%he )ight o" the %eaching3. 1- %he "oo#ish are not interested in this. %he currents o" samsara constant#y carry them away. :h, how pitiab#e, the "oo#ish 9 their strugg#es never end. Don t accept these strugg#es, #ong "or "reedom, and re#y on a ski##ed teacher. +hen his ;her< energy enters your heart, your mind is "reed. 1/ +hat joy= .amsaric ways are sense#ess$ they are the seeds o" su""ering. >onventiona# ways are point#ess. 'ocus on what is sound and true. Majestic out#ook is beyond a## "i5ation. Majestic practice is no distraction. Majestic behavior is no action or e""ort. %he "ruition is there when you are "ree "rom hope and "ear. 10 Beyond any "rame o" re"erence mind is natura##y c#ear. +here there is no path you begin the path o" awakening. +here there is nothing to work on you come to the deepest awakening. 14 1#as= )ook care"u##y at this e5perience o" the wor#d. Nothing #asts. It s #ike a dream, #ike magic. %he dream, the magic, makes no sense. ?5perience this grie" and "orget the a""airs o" the wor#d. 16 >ut a## ties o" invo#vement with country or kin, @ractice a#one in "orest or mountain retreats. Aest, not practicing anything. +hen you come to nothing to come to, you come to mahamudra. &7 1 tree spreads its branches and #eaves. >ut the root and ten thousand branches wither. )ikewise, cut the root o" mind and the #eaves o" samsara wither. &1 %hough darkness gathers "or a thousand eons. 1 sing#e #ight dispe#s it a##. )ikewise, one moment o" sheer c#arity Dispe#s the ignorance, evi# and con"usion o" a thousand eons. && +hat joy= +ith the ways o" the inte##ect you won t see beyond inte##ect. +ith the ways o" action you won t know nonBaction. I" you want to know what is

beyond inte##ect and action, >ut your mind at its root and rest in naked awareness. &* )et the c#oudy waters o" thinking sett#e and c#ear. )et appearances come and go on their own. +ith nothing to change, the wor#d you e5perience becomes mahamudra. Because the basis o" e5perience has no beginning, patterns and distortions "a## away. Aest in no beginning, with no se#"Binterest or e5pectation. )et what appears appear on its own and #et conceptua# ways subside. &, %he most majestic o" out#ooks is "ree o" a## re"erence. %he most majestic o" practices is vast and deep without #imit. %he most majestic o" behaviors is openBminded and impartia#. %he most majestic o" "ruitions is natura# being, "ree o" concern. &- 1t "irst, practice is a river rushing through a gorge. In the midd#e, it s the river Canges, smooth and "#owing. In the end, it s where a## rivers meet, mother and chi#d. &/ +hen your mind is #ess acute and does not tru#y rest, +ork the essentia#s o" energy and bring out the vita#ity o" awareness. Dsing gaEes and techniFues to take ho#d o" mind %rain awareness unti# it does tru#y rest. &0 +hen you practice with a se5ua# partner, empty b#iss awareness arises. %he ba#ancing o" method and wisdom trans"orms energy. )et it descend gent#y, co##ect it, draw it back up, Aeturn it to its p#ace, and #et it saturate your body. +hen you are "ree "rom #onging and desire, empty b#iss awareness arises. &4 2ou wi## have a #ong #i"e, you wi## not gray, and you wi## shine #ike the moon. 2ou wi## radiate hea#th and we##Bbeing and be as strong as a #ion. 2ou wi## Fuick#y attain the ordinary abi#ities and open to the supreme one. May these pith instructions, the essentia#s o" mahamudra, 1bide in the hearts o" a## 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!)

.anskrit$ $ah.mudra ,padesha G %ibetan$ %haggya %henp& $enngag !omage to g#orious coemergence= Inte##igent NHropa, "orbearing o" su""ering, you have endured hardships and are devoted to the guru. %hus, though mahHmudra cannot be shown, take this to heart, you "ortunate one= := )ook we## at wor#d#y phenomena= DreamB#ike and i##usory, they cannot #ast= IButJ they are not dreams or i##usions in actua#ity. %here"ore, when giving rise to disenchantment, you have insight into wor#d#y activities. >omp#ete#y severing the connections o" attachment and aversion K the domain o" samsara K meditate a#one in mountain and "orest hermitages= +hen, through remaining in an ongoing state o" nonBmeditation, nonBattainment is attained, mahHmudra is attained. %hese wor#d#y a""airs are the use#ess causes o" su""ering. )ook at the u#timate essentia# meaning Ithat rea#iEesJ the "uti#ity o" de#iberate action= %he truth that transcends the inte##ect wi## not be seen by means o" the inte##ect. %he point o" nonBaction wi## not be reached by means

o" de#iberate action. I" you want to achieve the point o" nonBaction transcending thought, sever the root o" mind itse#" and rest in naked awareness= )eave the po##uted water o" conceptua# thoughts in its Inatura#J c#arity. +ithout a""irming or denying appearances, #eave them as they are. +hen there is neither acceptance nor rejection, ImindJ is #iberated into mahHmudra. 'or e5amp#e, Ii"J the root o" a tree with "#ourishing branches and "o#iage is cut, its ten thousand branches and hundred thousand #eaves wither. 'or e5amp#e, even the accumu#ated darkness o" a thousand aeons is c#eared away by a sing#e #amp "#ame. .imi#ar#y, an instant o" the #uminosity o" mind itse#" dispe#s aeons o" accumu#ated negativity and obscuration without e5ception. I" peop#e o" in"erior inte##igence IcanJ not abide in the u#timate meaning, they Ishou#dJ ho#d the vita# point o" wind energies and give up e5erting Ithemse#vesJ in awareness. Dnti# you abide in the ongoing state o" awareness by means o" myriad gaEes and Imodes o"J "ocused attention, make e""ort= 'or e5amp#e, i" you e5amine the center o" space, the one who "i5ates on the boundary and center ceases to be. )ikewise, when you investigate the mind with the mind, the mu#titude o" thoughts ceases and you see the nature o" mind. 'or e5amp#e, IwhenJ vapors "rom the earth or c#ouds disperse into space, they have gone nowhere and yet do not remain anywhere. .o it is with the mu#titude o" thoughts that arise "rom the mind$ by seeing the mind itse#", the waves o" thoughts dissipate. 'or e5amp#e, space transcends co#or and "orm. It is immutab#e and without a tinge o" b#ack or white. .imi#ar#y, the mind itse#", beyond co#or and "orm, is untainted by the white and b#ack phenomena o" virtue and evi#.

'or e5amp#e, the c#ear and pure orb o" the sun is not ec#ipsed by the darkness o" a thousand aeons. )ikewise, aeons in cyc#ic e5istence cannot obscure the #uminous essence o" mind itse#". 'or e5amp#e, a#though space is #abe#ed Lempty, space itse#" is indescribab#e by such ItermsJ. .imi#ar#y, though the mind itse#" is described as Lc#ear #ight, there is no basis "or designating it as such through verba# e5pressions. 'or e5amp#e, in space, what is supported by what( )ike IspaceJ, the mahHmudra that is mind itse#" has no supporting ground. Aest at ease in the uncontrived, innate continuity. +hen the bonds are #oosened, there is no doubt o" re#ease. In that way, the nature o" mind is #ike space. %here is no phenomenon not inc#uded in that. >omp#ete#y give up physica# activity and remain at ease. +ithout much speech, IsoundJ is #ike an echo. +ithout thinking, #ook at decisive#yBreso#ved rea#ity. %he body is insubstantia#, #ike the ho##ow sta#k o" a reed8 and the mind, #ike the center o" space, transcends the rea#m o" thought. Aest at ease in that state, without re#easing or p#acing. +hen the mind is without a "oca# point, that is mahHmudra. By habituating yourse#" to that, unsurpassab#e awakening is attained. +hen there is no object o" "ocus, the mind is natura##y c#ear. +hen there is no path, the path o" the buddhas is entered. By habituating nonBmeditation, unsurpassab#e awakening is attained. %ranscendence o" a## subject and object Idua#ityJ is the king o" views. +hen there is no distraction, that is the king o" meditations. +hen there is no de#iberate e""ort, that is the king o" conduct. +hen there is neither e5pectation nor doubt, the "ruition is made mani"est.

%he uncreated ground o" a## is c#ear o" the obscuring vei# o" propensities. Do not engage meditation and postBmeditation, IbutJ rest in the uncreated essence. I%hus, outerJ appearances, IinnerJ perceptions and inte##ectua# "acu#ties are e5hausted. %he comp#ete re#ease o" #imits is the supreme king o" views. Bound#essness, deep and vast, is the supreme king o" meditations. 'reedom "rom action, abiding in its own state, is the supreme king o" conduct. 'reedom "rom e5pectation, abiding in its own state, is the supreme king o" "ruitions. %o a beginner, ImindJ is #ike a water"a##. In the midd#e, it "#ows gent#y, I#ikeJ the Aiver Canges. 1t the end, it is #ike the con"#uence o" a stream Iwith the oceanJ K #ike the meeting o" mother and chi#d. %he #uminosity that is mahHmudra wi## not be seen through e5pounding the IsecretJ mantra and parHmita Ivehic#esJ, the scripture co##ections inc#uding the vinaya, or even through individua# phi#osophica# scriptures and tenet systems. +hen you "abricate nothing in the mind and are devoid o" any wish, IthoughtsJ are #ike se#"Barising, se#"Bsubsiding ripp#es in water. +hen a wish arises, #uminosity is obscured and not perceived. @reserving the vows conceptua##y, you vio#ate the samaya on the #eve# o" u#timate meaning. I" ImindJ does not stray "rom the nonB abiding, unobjecti"ied u#timate meaning, the unimpaired samaya is a #amp in the darkness. +hen, devoid o" any wish, you are not con"ined to a position, a## the teachings o" the scripture co##ections without e5ception wi## be rea#iEed. I" you e5ert yourse#" in this truth, you wi## be "reed "rom the prison o" samsara. I" you Icu#tivateJ even meditation upon this truth, a## unawareness, negativities and obscurations wi## be burnt away. I%husJ, it is known as the #amp o" the teachings.

%hose "oo#ish peop#e who are disinterested in this truth are continua##y carried o"" and wasted by the great river o" cyc#ic e5istence. !ow sad that they IendureJ the unbearab#e su""ering o" evi# rebirths= I" you want re#ease "rom su""ering, "o##ow a master"u# guru= Becoming in"used with Ithe guru sJ b#essing, your mind wi## be #iberated= I" you re#y on the action mudra, the wisdom o" b#iss and emptiness wi## arise. I%husJ, unite the b#essings o" method and wisdom= %he Iseed essenceJ shou#d s#ow#y descend, stop, reverse and spread. It shou#d be brought to its innate abode and pervade the body. +hen there is no "i5ation to that, the wisdom o" empty b#iss arises and, "#ourishing #ike the wa5ing moon, one IattainsJ #ongevity without greying hair. :ne becomes #ustrous and radiant, with power #ike that o" a #ion. %he common attainments wi## be swi"t#y accomp#ished, #eading to the supreme IattainmentJ. May "ortunate way"aring beings take to heart this essentia# advice on mahHmudra. 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 Chogyam Trungpa Rinpoche)

!omage to the >oBemergent +isdom= Mahamudra cannot be shown8 But "or you who are devoted to the guru, who have mastered the ascetic practices 1nd are "orbearant in su""ering, inte##igent Naropa, %ake this to heart, my "ortunate student. MyeBho= )ook at the nature o" the wor#d, Impermanent #ike a mirage or dream8 ?ven the mirage or dream does not e5ist. %here"ore, deve#op renunciation and abandon wor#d#y activities. Aenounce servants and kin, causes o" passion and aggression. Meditate a#one in the "orest, in retreats, in so#itary p#aces. Aemain in the state o" nonBmeditation. I" you attain nonBattainment, then you have attained mahamudra. %he dharma o" samsara is petty, causing passion and aggression. %he things we have created have no substance8 there"ore, seek the substance o" the u#timate. %he dharma o" mind cannot see the meaning o" transcendent mind. %he dharma o" action cannot discover the meaning o" nonBaction. I" you wou#d attain the rea#iEation o" transcendent mind and nonBaction, %hen cut the root o" mind and #et consciousness remain naked. )et the po##uted waters o" menta# activities c#ear. Do not seek to stop projections, but #et them come to rest o" themse#ves. I" there is no rejection or accepting, then you are #iberated in the mahamudra. +hen trees grow #eaves and branches, I" you cut the roots, the many #eaves and branches wither. )ikewise, i" you cut the root o" mind, %he various menta# activities wi## subside. %he darkness that has co##ected in thousands o" ka#pas :ne torch wi## dispe#. )ikewise, one moment s e5perience o" #uminous mind +i## disso#ve the vei# o" karmic impurities. Men o" #esser inte##igence who cannot grasp this, >oncentrate your awareness and "ocus on the breath. %hrough di""erent eyeBgaEes and concentration practices, Discip#ine your mind unti# it rests natura##y.

I" you perceive space, %he "i5ed ideas o" center and boundary disso#ve. )ikewise, i" mind perceives mind, 1## menta# activities wi## cease, you wi## remain in a state o" nonBthought, 1nd you wi## rea#iEe the supreme bodhiB citta. Vapors arising "rom the earth become c#ouds and then vanish into the sky8 It is not known where the c#ouds go when they have disso#ved. )ikewise, the waves o" thoughts derived "rom the mind Disso#ve when mind perceives mind. .pace has neither co#or nor shape8 It is change#ess, it is not tinged by b#ack or white. )ikewise, #uminous mind has neither co#or nor shape8 It is not tinged by b#ack or white, virtue or vice. %he sun s pure and bri##iant essence >annot be dimmed by the darkness that endures "or a thousand ka#pas. )ikewise, the #uminous essence o" mind >annot be dimmed by the #ong ka#pas o" samsara. %hough it may be said that space is empty, .pace cannot be described. )ikewise, though it may be said that mind is #uminous, Naming it does not prove that is e5ists. .pace is comp#ete#y without #oca#ity. )ikewise, mahamudra mind dwe##s nowhere. +ithout change, rest #oose in the primordia# state8 %here is no doubt that your bonds wi## #oosen. %he essence o" mind is #ike space8 %here"ore, there is nothing which it does not encompass. )et the movements o" the body ease into genuineness, >ease your id#e chatter, #et your speech become an echo, !ave no mind, but see the dharma o" the #eap. %he body, #ike a ho##ow bamboo, has no substance. Mind is #ike the essence o" space, having no p#ace "or thoughts. Aest #oose your mind8 neither ho#d it nor permit it to wander. I" mind has no aim, it is mahamudra. 1ccomp#ishing this is the attainment o" supreme en#ightenment. %he nature o" mind is #uminous, without object o" perception. 2ou wi## discover the path o" Buddha when there is no path o" meditation. By meditating on nonBmeditation you wi## attain the supreme bodhi.

%his is the king o" viewsBit transcends "i5ing and ho#ding. %his is the king o" meditationsBwithout wandering mind. %his is the king o" actionsB without e""ort. +hen there is no hope or "ear, you have rea#iEed the goa#. %he unborn a#aya is without habits and vei#s. Aest mind in the unborn essence8 make no distinctions between meditation and postBmeditation. +hen projections e5haust the dharma o" mind, :ne attains the king o" views, "ree "rom a## #imitations. Bound#ess and deep is the supreme king o" meditations. ?""ort#ess se#"B e5istence is the supreme king o" actions. !ope#ess se#"Be5istence is the supreme king o" the "ruition. In the beginning mind is #ike a turbu#ent river. In the midd#e it is #ike the Aiver Canges, "#owing s#ow#y. In the end it is #ike the con"#uence o" a## rivers, #ike the meeting o" mother and son. %he "o##owers o" %antra, the )ra#naparamita, %he Vinaya, the .utras, and other re#igionsB 1## these, by their te5ts and phi#osophica# dogmas, +i## not see the #uminous mahamudra. !aving no mind, without desires, .e#"BFuieted, se#"Be5isting, It is #ike a wave o" water. )uminosity is vei#ed on#y by the rising o" desire. %he rea# vow o" samaya is broken by thinking in terms o" precepts. I" you neither dwe##, perceive, nor stray "rom the u#timate, %hen you are a ho#y practitioner, the torch which i##uminates darkness. I" you are without desire, i" you do not dwe## in e5tremes, 2ou wi## see the dharmas o" a## the teachings. I" you strive in this endeavor, you wi## "ree yourse#" "rom samsaric imprisonment. I" you meditate in this way, you wi## burn the vei# o" karmic impurities. %here"ore, you are known as 3%he %orch o" the Doctrine.3 ?ven ignorant peop#e who are not devoted to this teaching >ou#d be saved by you "rom constant#y drowning in the river o" samsara. It is a pity that beings endure such su""ering in the #ower rea#ms. %hose who wou#d "ree themse#ves "rom su""ering shou#d seek a wise guru. Being

possessed by the adhishthana Ib#essingJ, one s mind wi## be "reed. I" you seek a karma mudra, then the wisdom o" the joy o" union and emptiness wi## arise. %he union o" ski##"u# means and know#edge brings b#essings. Bring it down and give rise to the manda#a. De#iver it to the p#aces and distribute it throughout the body. I" there is no desire invo#ved, then the union o" joy and emptiness wi## arise. Cain #ong #i"e, without white hairs, and you wi## wa5 #ike the moon. Become radiant, and your strength wi## be per"ect. !aving speedi#y achieved the re#ative siddhis, one shou#d seek the abso#ute siddhis. May this pointed instruction in mahamudra remain in the hearts o" "ortunate beings.
Oral instructions on mahamudra given by Sri Tilopa to Naropa at the banks of the Ganges River. Translated from the Sanskrit into Tibetan by Chokyi Lodro arpa the Translator. !nglish translation by Chogyam Trungpa Rinpoche in The Myth of Freedom .

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. But most inte##igent Naropa, .ince you have undergone rigorous austerity, +ith "orbearance in su""ering and with devotion to your Curu, B#essed :ne, take this secret instruction to heart. Is space anywhere supported( Dpon what does it rest( )ike space, Mahamudra is dependant upon nothing8 Ae#a5 and sett#e in the continuum o" una##oyed purity, 1nd, your bonds #oosening, re#ease is certain.

CaEing intent#y into the empty sky, vision ceases8 )ikewise, when mind gaEes into mind itse#", %he train o" discursive and conceptua# thought ends 1nd supreme en#ightenment is gained. )ike the morning mist that disso#ves into thin air, Coing nowhere but ceasing to be, +aves o" conceptua#iEation, a## the mind s creation, disso#ve, +hen you beho#d your mind s true nature. @ure space has neither co#our nor shape 1nd it cannot be stained either b#ack or white8 .o a#so, mind s essence is beyond both co#our and shape 1nd it cannot be su##ied by b#ack or white deeds. %he darkness o" a thousand aeons is power#ess %o dim the crysta# c#arity o" the sun s heart8 1nd #ikewise, aeons o" samsara have no power %o vei# the c#ear #ight o" the mind s essence. 1#though space has been designated 3empty3, In rea#ity it is ine5pressib#e8 1#though the nature o" mind is ca##ed 3c#ear #ight3, Its every ascription is base#ess verba# "iction. %he mind s origina# nature is #ike space8 It pervades and embraces a## things under the sun. Be sti## and stay re#a5ed in genuine ease, Be Fuiet and #et sound reverberate as an echo, Meep your mind si#ent and watch the ending o" a## wor#ds. %he body is essentia##y empty #ike the stem o" a reed, 1nd the mind, #ike pure space, utter#y transcends the wor#d o" thought$ Ae#a5 into your intrinsic nature with neither abandon nor contro# B Mind with no objective is Mahamudra B 1nd, with practice per"ected, supreme en#ightenment is gained. %he c#ear #ight o" Mahamudra cannot be revea#ed By the canonica# scriptures or metaphysica# treatises :" the Mantravada, the @aramitas or the %ripitaka8 %he c#ear #ight is vei#ed by concepts and idea#s. By harbouring rigid precepts the true samaya is impaired, But with cessation o" menta# activity a## "i5ed notions subside8 +hen the swe## o" the ocean is at one with its peace"u# depths, +hen mind never strays "rom

indeterminate, nonBconceptua# truth, %he unbroken samaya is a #amp #it in spiritua# darkness. 'ree o" inte##ectua# conceits, disavowing dogmatic princip#es, %he truth o" every schoo# and scripture is revea#ed. 1bsorbed in Mahamudra, you are "ree "rom the prison o" samsara8 @oised in Mahamudra, gui#t and negativity are consumed8 1nd as master o" Mahamudra you are the #ight o" the Doctrine. %he "oo# in his ignorance, disdaining Mahamudra, Mnows nothing but strugg#e in the "#ood o" samsara. !ave compassion "or those who su""er constant an5iety= .ick o" unre#enting pain and desiring re#ease, adhere to a master, 'or when his b#essing touches your heart, the mind is #iberated. M2? !:= )isten with joy= Investment in samsara is "uti#e8 it is the cause o" every an5iety. .ince wor#d#y invo#vement is point#ess, seek the heart o" rea#ity= In the transcending o" mind s dua#ities is .upreme vision8 In a sti## and si#ent mind is .upreme Meditation8 In spontaneity is .upreme 1ctivity8 1nd when a## hopes and "ears have died, the Coa# is reached. Beyond a## menta# images the mind is natura##y c#ear$ 'o##ow no path to "o##ow the path o" the Buddhas8 ?mp#oy no techniFue to gain supreme en#ightenment. M2? M1= )isten with sympathy= +ith insight into your sorry wor#d#y predicament, Aea#ising that nothing can #ast, that a## is as dream#ike i##usion, Meaning#ess i##usion provoking "rustration and boredom, %urn around and abandon your mundane pursuits. >ut away invo#vement with your home#and and "riends 1nd meditate a#one in a "orest or mountain retreat8 ?5ist there in a state o" nonB meditation 1nd attaining noBattainment, you attain Mahamudra. 1 tree spreads its branches and puts "orth #eaves, But when its root is cut its "o#iage withers8 .o too, when the root o" the mind is severed, %he branches o" the tree o" samsara die.

1 sing#e #amp dispe#s the darkness o" a thousand aeons8 )ikewise, a sing#e "#ash o" the mind s c#ear #ight ?rases aeons o" karmic conditioning and spiritua# b#indness. M2? !:= )isten with joy= %he truth beyond mind cannot be grasped by any "acu#ty o" mind8 %he meaning o" nonBaction cannot be understood in compu#sive activity8 %o rea#ise the meaning o" nonBaction and beyond mind, >ut the mind at its root and rest in naked awareness. 1##ow the muddy waters o" menta# activity to c#ear8 Ae"rain "rom both positive and negative projection B #eave appearances a#one$ %he phenomena# wor#d, without addition or subtraction, is Mahamudra. %he unborn omnipresent base disso#ves your impu#sions and de#usions$ Do not be conceited or ca#cu#ating but rest in the unborn essence 1nd #et a## conceptions o" yourse#" and the universe me#t away. %he highest vision opens every gate8 %he highest meditation p#umbs the in"inite depths8 %he highest activity is ungoverned yet decisive8 1nd the highest goa# is ordinary being devoid o" hope and "ear. 1t "irst your karma is #ike a river "a##ing through a gorge8 In midBcourse it "#ows #ike a gent#y meandering Aiver Canga8 1nd "ina##y, as a river becomes one with the ocean, It ends in consummation #ike the meeting o" mother and son. I" the mind is du## and you are unab#e to practice these instructions, Aetaining essentia# breath and e5pe##ing the sap o" awareness, @ractising "i5ed gaEes B methods o" "ocussing the mind, Discip#ine yourse#" unti# the state o" tota# awareness abides. +hen serving a karmamudra, the pure awareness o" b#iss and emptiness wi## arise$ >omposed in a b#essed union o" insight and means, .#ow#y send down, retain and draw back up the bodhichitta, 1nd conducting it to the source, saturate the entire body. But on#y i" #ust and attachment are absent wi## that awareness arise. %hen gaining #ongB#i"e and eterna# youth, wa5ing #ike the moon, Aadiant and c#ear, with the strength o" a #ion, 2ou wi## Fuick#y gain mundane power and supreme en#ightenment.

May this pith instruction in Mahamudra Aemain in the hearts o" "ortunate beings.
Tilopa"s Mahamudra nstruction to !aropa in Twenty "ight #erses #as transmitted by the Great Guru and ahasiddha Tilopa to the $ashmiri %andit& Sage and Siddha& Naropa& near the banks of the River Ganga upon the completion of his T#elve 'usterities. Naropa transmitted the teaching in Sanskrit in the form of t#enty eight verses to the great Tibetan translator ar pa Chos kyi blos gros& #ho made a free translation of it at his village of %ulahari on the Tibet ( )hutan border. This te*t is contained in the collection of ahamudra instruction called the Do ha md$od brgyad ces bya ba %hyag rgya chen po&i man ngag gsal bar ston pa&i g$hung & #hich is printed at the Gyal#a $armapa"s monastery at Rumtek& Sikkim. The Tibetan title is %hyag rgya chen po&i man ngag & or %hyag rgya chen po rdo r'e&i tsig r(ang nyi shu rtsa brgyad pa .This translation into !nglish has been done by $un+ang Ten+in ,$eith -o#man. in /011& after transmission of the oral teaching by $hamtrul Rinpoche in Tashi 2ong& $angra 3alley& 4ndia. http$NNkeithdowman.netNmahamudraNti#opa.htm

The 'ong o# Mahamudra by Tilopa (translated by )arma C*C* Chang)

Mahamudra is beyond a## words 1nd symbo#s, but "or you, Naropa, ?arnest and #oya#, must this be said. %he Void needs no re#iance, Mahamudra rests on nought. +ithout making an e""ort, But remaining #oose and natura#, :ne can break the yoke %hus gaining )iberation. I" one sees nought when staring into space, I" with the mind one then observes the mind, :ne destroys distinctions 1nd reaches Buddhahood. %he c#ouds that wander through the sky !ave no roots, no home8 nor do the distinctive %houghts "#oating through the mind. :nce the .e#"Bmind is seen, Discrimination stops.

In space shapes and co#ors "orm, But neither by b#ack nor white is space tinged. 'rom the .e#"Bmind a## things emerge, the mind By virtues and by vices is not stained. %he darkness o" ages cannot shroud %he g#owing sun8 the #ong ka#pas :" .amsara ne er can hide %he Mind s bri##iant #ight. %hough words are spoken to e5p#ain the Void, %he Void as such can never be e5pressed. %hough we say 3the mind is a bright #ight,3 It is beyond a## words and symbo#s. 1#though the mind is void in essence, 1## things it embraces and contains. Do nought with the body but re#a5, .hut "irm the mouth and si#ent remain, ?mpty your mind and think o" nought. )ike a ho##ow bamboo Aest at ease your body. Civing not nor taking, @ut your mind at rest. Mahamudra is #ike a mind that c#ings to nought. %hus practicing, in time you wi## reach Buddhahood. %he practice o" Mantra and @aramita, Instruction in the .utras and @recepts, 1nd teaching "rom the .choo#s and .criptures wi## not bring Aea#iEation o" the Innate %ruth. 'or i" the mind when "i##ed with some desire .hou#d seek a goa#, it on#y hides the )ight. !e who keeps %antric @recepts 2et discriminates, betrays %he spirit o" .amaya. >ease a## activity, abandon 1## desire, #et thoughts rise and "a## 1s they wi## #ike the ocean waves. !e who never harms the NonBabiding Nor the @rincip#e o" NonB distinction, Dpho#ds the %antric @recepts. !e who abandons craving 1nd c#ings not to this or that, @erceives the rea# meaning Civen in the .criptures. In Mahamudra a## one s sins are burned8 In Mahamudra one is re#eased 'rom the prison o" this wor#d. %his is the Dharma s supreme torch. %hose who disbe#ieve it 1re "oo#s who ever wa##ow In misery and sorrow. %o strive "or )iberation :ne shou#d re#y on a Curu. +hen your mind receives his b#essing ?mancipation is at hand.

1#as, a## things in this wor#d are meaning#ess, %hey are but sorrow s seeds. .ma## teachings #ead to acts8 :ne shou#d on#y "o##ow %eachings that are great. %o transcend dua#ity Is the Ming#y View8 %o conFuer distractions is %he Aoya# @ractice8 %he @ath o" NoBpractice Is the +ay o" Buddhas8 !e who treads that @ath Aeaches Buddhahood. %ransient is this wor#d8 )ike phantoms and dreams, .ubstance it has none. Aenounce it and "orsake your kin, >ut the strings o" #ust and hatred, Meditate in woods and mountains. I" without e""ort you remain )oose#y in the 3natura# state,3 .oon Mahamudra you wi## win 1nd attain the NonBattainment. >ut the root o" a tree 1nd the #eaves wi## wither8 >ut the root o" your mind 1nd .amsara "a##s. %he #ight o" any #amp Dispe#s in a moment %he darkness o" #ong ka#pas8 %he strong #ight o" the mind In but a "#ash wi## burn %he vei# o" ignorance. +hoever c#ings to mind sees not %he truth o" what s Beyond the mind. +hoever strives to practice Dharma 'inds not the truth o" BeyondBpractice. %o know what is Beyond both mind and practice, :ne shou#d cut c#ean#y through the root o" mind 1nd stare naked. :ne shou#d thus break away 'rom a## distinctions and remain at ease. :ne shou#d not give or take But remain natura#, 'or Mahamudra is beyond 1## acceptance and rejection. .ince the 1#aya is not born, No one can obstruct or soi# it8 .taying in the 3Dnborn3 rea#m 1## appearance wi## disso#ve Into the Dharmata, a## se#"Bwi## 1nd pride wi## vanish into nought. %he supreme Dnderstanding transcends 1## this and that. %he supreme 1ction ?mbraces great resource"u#ness +ithout attachment. %he supreme 1ccomp#ishment is to rea#iEe Immanence without hope.

1t "irst a yogi "ee#s his mind Is tumb#ing #ike a water"a##8 In midBcourse, #ike the Canges It "#ows on s#ow and gent#e8 In the end, it is a great Vast ocean, where the )ights :" .on and Mother merge in one.
Translation by Garma C.C. Chang published in Teachings of Tibetan +oga 5republished as ,i- +ogas of !aropa and Teachings on Mahamudra 6.

Ganges Mahamudra by Tilopa (translated by Lama +eshe )yamtso)

!omage to the Vajradakini 1#though Mahamudra cannot be taught, inte##igent and patient Naropa, to#erant o" su""ering, who is engaged in austerity and is devoted to the guru, "ortunate one, do this with your mind. 'or e5amp#e, in space what is resting on what( In :ne s mind, Mahamudra, there is nothing to be shown . Aest re#a5ed in the natura# state without attempting to a#ter anything. I" this "etter or bondage o" thought is #oosened, there is no doubt that you wi## be #iberated. 'or e5amp#e, it is #ike #ooking in the midd#e o" the sky and not seeing anything. In the same way, when your mind #ooks at your mind, thoughts stop and you attain unsurpassab#e awakening. 'or e5amp#e, just as the vapor that, arising "rom the earth, becomes c#ouds and disso#ves into the e5panse o" space, not going anywhere e#se 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 ca#med the instant you see the mind s nature.

'oe e5amp#e, just as the nature o" space transcends co#or and shape, and just as space is there"ore una""ected or unchanged and unobscured by the various co#ors and shapes that occur within it, in the same way the essence o" your mind transcends co#or and shape, and there"ore, is never obscured or a""ected by the various co#ors and shapes o" virtue and wrongdoing. 'or e5amp#e, it is #ike the #uminous heart o" the sun, which cou#d never be obscured even by the darkness o" a thousand eons. In that way, that #uminous c#arity that is the essence o" the mind is never obscured by the samsara o" innumerab#e ka#pas. 'or e5amp#e, just as we app#y the term empty to space, in "act, there is nothing within space that we are accurate#y describing by that term. In the same way, a#though we ca## the mind c#ear #ight or #uminosity, simp#y ca##ing it so does not make it true that there is actua##y 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 #ike space, and there are no dharmas that are not inc#uded within that. 1bandoning a## physica# actions, the practitioner shou#d rest at ease. +ithout any verba# utterance, your speech becomes #ike an echo, sound inseparab#e "rom emptiness. %hink o" nothing whatsoever with the mind and #ook at the dharmas o" the #eap. %he body is without meaning, empty #ike a bamboo sta#k. %he mind is #ike the midst o" space. It is inconceivab#e. Aest re#a5ed within that, without #etting it go or p#acing it. Aest re#a5ed in that state without sending it out or p#acing it in, #etting it go or attempting to p#ace it. I" mind has no direction, it is Mahamudra. +ith this you wi## attain unsurpassab#e awakening. %hose who "o##ow tantra and the vehic#e o" the paramitas, the Vinaya, the .utras, and the various teachings o" the Buddha with an attachment "or their individua# te5tua# traditions and their individua# phi#osophy wi## not come to see #uminous Mahamudra, because the seeing o" that #uminosity or c#ear #ight is obscured by

their intention and attitude. %he conceptua#iEed maintenance o" vows actua##y causes you to impair the meaning o" samaya. +ithout menta# directedness or menta# activity, be "ree o" a## intentiona#ity. %houghts are se#"B arisen and se#"Bpaci"ied #ike designs on the sur"ace o" water. I" you do not pass beyond the meaning which is not abiding and not conceptua#iEing or "ocusing, then through not passing beyond that, you do not pass beyond or transgress samaya. %his is the torch which dispe#s a## obscurity or darkness. I" "ree o" a## intention, you do not abide in e5tremes, you wi## see without e5ception the meaning o" a## the Buddha s teachings or o" a## the sections o" the Buddha s teachings. I" you rest in this, you wi## be #iberated "rom the prison o" samsara. I" you rest even#y within this, a## o" your wrongdoing and obscurations wi## be burned. %his is ca##ed "or those reasons the torch o" the doctrine. 'oo#ish peop#e who have no interest in this wi## on#y be continua##y carried o"" by the river o" samsara. %hose "oo#ish peop#e e5periencing into#erab#e su""erings in #ower states o" e5istence are worthy o" compassion. +ishing to attain #iberation "rom into#erab#e su""ering, re#y upon a wise guru. +hen the guru s b#essings enter your heart, your mind wi## be #iberated. %hese things o" samsara are meaning#ess or point#ess, the causes o" su""ering. 1nd since a## o" these things that have been done or made are point#ess, #ook at that which is meaning"u#. I" you are beyond a## grasping at an object and grasping at a subject, that is the monarch o" a## views. I" there is no distraction, that is the monarch among a## meditations. I" there is no e""ort, that is the monarch among a## conducts. +hen there is no hope and no "ear, that is the "ina# resu#t, and the "ruition has been attained or revea#ed. It is beyond being an object o" conceptua# "ocus, and the mind s

nature is #ucidity. %here is no path to be traversed and yet, in that way you enter the path to buddhahood. %here is no object o" meditation, but i" you become accustomed to this you wi## attain unsurpassab#e awakening. %horough#y e5amine mundane things or the things o" the wor#d. I" you do you wi## see that none o" them persist, none o" them are capab#e o" permanence, and in that sense, they are a## #ike dreams and magica# i##usions. Dreams and magica# i##usions are meaning#ess. %here"ore, generate renunciation and abandon mundane concerns. >ut through the bonds o" attachment and aversion toward those around you and your surroundings. Meditate in iso#ated retreats, "orests, and so "orth, #iving a#one. Aemain in that state without meditation. +hen you attain that which is without attainment you have attained Mahamudra. 'or e5amp#e, i" the sing#e root o" a tree with a trunk and many branches, #eaves, "#owers, and "ruit, is cut, the ten thousand or one hundred thousand branches wi## automatica##y die. In the same way, i" the root o" mind is cut through, the branches and #eaves o" samsara wi## dry up. 'or e5amp#e, just as the darkness that has accumu#ated over a thousand eons is dispe##ed by the i##umination o" one #amp or one torch, in the same way, one instant o" the wisdom o" the c#ear #ight o" one s mind dispe#s a## o" the ignorance, wrongdoing and obscurations accumu#ated throughout numerous eons. Mye ho %he inte##ect cannot see that which is beyond conceptua# mind. 2ou wi## never rea#iEe that which is uncreated through created dharmas. I" you wish to attain or rea#iEe that which is beyond the inte##ect and is uncreated, then scrutiniEe your mind and strip awareness naked. 1##ow the c#oudy water o" thought to c#ari"y itse#" or to c#ear itse#". Do not attempt to stop or create appearances. )eave them as

they are. I" you are without acceptance and rejection o" e5terna# appearances, a## that appears and e5ists wi## be #iberated as mudra. %he a##Bbasis is unborn, and within that unborn a##Bbasis, abandon or re#inFuish habits, wrongdoing, and obscurations. %here"ore, do not "i5ate or reckon. Aest in the essence o" the unborn or in the unborn nature. In that state, appearances are "u##y apparent8 but within that e5perience o" vivid appearances a##ow concepts to be e5hausted or to disso#ve. >omp#ete #iberation "rom a## conceptua# e5tremes is the supreme monarch o" views. Bound#ess vastness is the supreme monarch o" meditations. Being direction#ess and utter#y impartia# is the supreme monarch o" conduct. .e#"B#iberation beyond e5pectation or hope is the supreme resu#t or "ruition. 'or a beginner it is #ike a river with a "ast current running through a narrow bed or a narrow de"i#e. In the midd#e or a"ter that, it becomes #ike the gent#e current o" the Aiver Canges. In the end, it is #ike the "#owing o" a## rivers into the mother ocean, or it is #ike the meeting o" mother and chi#d o" a## the rivers. %hose o" #itt#e inte##igence, i" they "ind they cannot remain in that state, may app#y or ho#d the techniFue o" the breathing and emphasiEe the essence o" awareness. %hrough many techniFues or branches such as gaEe and ho#ding the mind, tighten awareness unti# it stays put, e5erting tension or e""ort unti# awareness comes to rest in that state or in its nature. I" you re#y upon karmamudra, the wisdom o" b#iss and emptiness wi## arise. ?nter into the union having consecrated the upaya or method and the prajna or know#edge. .#ow#y #et it "a## or send it down, coi# it, turn it back, and #ead it to its proper p#ace. 'ina##y spread it or cause it to pervade your who#e body. I" there is no attachment or craving, the wisdom o" b#iss and emptiness wi## appear. 2ou wi## possess #ongevity without white hair and you wi## be as hea#thy as the wa5ing moon. 2our comp#e5ion wi## be #ustrous and you wi## be as power"u# as a #ion. 2ou wi## Fuick#y attain the

common siddhis or attainments, and you wi## come to a#ight in or attain the supreme siddhi as we##. %hese instructions o" the essentia# point o" mahamudra, may they abide in the hearts o" worthy or "ortunate beings.
Colophon7 This #as besto#ed on the banks of the River Ganges by the great and Glorious Siddha Tilopa& #ho had reali+ed ahamudra& upon the $ashmiri pandit #ho #as both learned and reali+ed& Naropa& after Naropa had engaged in t#elve hardships or austerities. This #as translated and #ritten do#n at %ullahari in the north by the great Naropa and the great Tibetan translator& the king among translators& arpa Chokyi Lodro. This is a translation of the root te*t by Lama 8eshe Gyamtso during the course of teaching by Thrangu Rinpoche& published in The Life of Tilopa . The )anges Mahamudra 5Namo )uddha %ublications 9 :hyisil Chokyi Ghatsal %ublications& ;<<;6. Thrangu Rinpoche&s teachings on the )anges Mahamudra in #ancou/er 0C in 1une 2334 were published in ,henpen 5sel6 #ol 76 !o 7 (Dec 2333)

Pith Instructions on Mahamudra (translated by Karl 0runnhol$l)

I prostrate to g#orious Vajradakini. 2ou work with hardships, are dedicated to the guru, >an endure su""ering, and are "u## o" insight, Naropa. 2ou "ortunate one, dea# #ike this with your mind= %hough Mahamudra cannot be taught, Oust as in the e5amp#e o" which Ipart o"J space is supporting which, 2our own mind, Mahamudra, #acks any supporting ground. )et go and rest in the uncontrived, "undamenta# state. i" you #oosen up your tightness, there is no doubt that you are #iberated. 'or e5amp#e, when you #ook at the center o" the sky, seeing wi## cease.

)ikewise, when mind #ooks at mind, %he swarms o" thoughts cease and unsurpassab#e en#ightenment is attained. 'or e5amp#e, c#ouds I"ormed byJ vapor on earth vanish in the sky s e5panse. %hey neither go anywhere, nor do they dwe## any p#ace. %he same is true "or the swarms o" thoughts sprung "rom the mind$ %hrough seeing your own mind, the waves o" thoughts c#ear up. 'or e5amp#e, the nature o" space is beyond co#or and shape, Dntainted and unchanged by b#ack or white. )ikewise, the essence o" your own mind transcends co#or and shape, Not tainted by the b#ack and white phenomena o" good and evi#. Oust as the bright and c#ear heart o" the sun >annot IevenJ be obscured by the darkness o" a thousand eons, %he #uminous heart o" your own mind >annot be obscured by this cyc#ic e5istence o" Iin"initeJ eons. 'or e5amp#e, though space is conventiona##y #abe#ed as empty, .pace cannot be described as being #ike this. )ikewise, though your own mind may be ca##ed #uminosity, %hrough this e5pression, it is not estab#ished in this way nor is there a basis "or conventiona# #abe#ing. %hus, the nature o" the mind is primordia##y #ike space. %here is not a sing#e phenomena that is not inc#uded within it. >ast away a## bodi#y activities, rest at ease in natura#ness. )et your speech be without utterance, resounding yet empty, #ike an echo. Don t think o" anything in your mind, beho#d the dharma o" the "ina# #eap. %he body is without pith, just #ike a bamboo cane. Mind is #ike the center o" space, beyond being an object o" thinking. +ithout discarding or p#acing, re#a5 and #eave it in its own state. I" mind #acks any point o" re"erence, this is Mahamudra. I" you become "ami#iar and acFuainted with this, you attain unsurpassab#e en#ightenment. +hether it be what the mantraIyanaJ or the paramitaIyanaJ say, %he co##ections o" the vinaya, the sutras, and so on, :r your own individua# scriptures and phi#osophica# systems, %hrough none o" these wi## you see #uminous Mahamudra. %hrough what springs "rom wanting, you do not see #uminosity, but it obscures. %hrough conceptions, precepts and samayas "a## away "rom the actua#.

Not engaging menta##y, "ree "rom a## wanting, .e#"Barisen and se#"Bsett#ing, just #ike patterns on waterBB I" you do not go beyond the actua#ity o" nondwe##ing and being nonre"erentia#, 2ou do not go beyond samaya, which is the #amp in the darkness. I" you are "ree "rom a## wanting and do not dwe## in e5tremes, 2ou wi## see a## dharmas o" the scriptura# co##ections without e5ception. I" you merge into this actua#ity, you are re#eased "rom the dungeon o" cyc#ic e5istence. Aesting in eFuipoise in this actua#ity, a## wrongdoing and obscurations are consumed. %his is e5p#ained as 3the #amp o" the teachings.3 'oo#ish beings who are not interested in this actua#ity 1re a#ways just carried o"" by the stream o" cyc#ic e5istence. !ow piti"u# are these "oo#s who undergo unbearab#e su""erings in the #ower rea#ms= I" you wish to be #iberated "rom such unbearab#e su""erings, re#y on ski##"u# gurus. :nce their b#essings enter your heart, your own mind wi## be re#eased. :h= %he phenomena o" cyc#ic e5istence are meaning#ess and the causes o" su""ering. .ince produced phenomena #ack any essence, beho#d the essence that is meaning"u#. Being beyond a## that apprehends and is apprehended is the king o" views. I" there is no distraction, this is the king o" meditations. I" there is no activity with e""ort, this is the king o" conduct. I" there is no hope and "ear, the "ruition is revea#ed. Beyond an object o" "ocus, the nature o" the mind is #uminous. +ithout a path on which to trave#, the beginning o" the path o" the Buddha is seiEed. I" you become "ami#iar with there being no object with which to become "ami#iar, unsurpassab#e en#ightenment is attained. :h= +or#d#y phenomena, we## seen through, 1re unab#e to persist, just #ike dreams and i##usions. Dreams and i##usions do not e5ist in actua#ity. %here"ore, give rise to weariness and cast away wor#d#y activities. >ut through a## bonds o" attachment and aversion toward your retinue and country 1nd meditate a#one in "orests and mountain retreats. Dwe## in the sphere o" there being nothing on which to meditate. I" you attain the unattainab#e, you have attained Mahamudra. 'or e5amp#e, on a tree with a trunk, branches, and "o#iage so vast, :nce its sing#e root is cut, its mi##ions o" branches wi## whither. )ikewise, i" mind s root is severed, the "o#iage o" cyc#ic e5istence wi## wither.

%ake, "or e5amp#e, the darkness that has accumu#ated over thousands o" eons$ 1 sing#e #amp dispe#s the immensity o" this b#ackness. )ikewise, a sing#e moment o" mind s #uminosity ?#iminates the ignorance, wrongdoing, and obscurations that have amassed "or eons. :h= %hrough the phenomena o" the mind, the actua#ity beyond mind is not seen. %hrough the phenomena o" doing, the actua#ity o" nothing to be done is not rea#iEed. I" you wish to attain the actua#ity beyond mind in which nothing is to be done, Aeso#ve mind to its depths and #eave awareness naked#y. 1##ow the po##uted waters o" thoughts to become c#ear. Do not stop or make up appearances, #eave them in their own p#ace. I" there is no rejecting and adopting, whatever can appear is #iberated as Mahamudra. .ince the a##Bground is unborn, its being covered by the obscurations o" #atent tendencies is c#eared away. Do not be se#"Bin"#ated or eva#uate, rest within the unborn essence. 1ppearances are se#"B appearances, so #et menta# phenomena e5haust themse#ves. >omp#ete re#ease "rom e5tremes is the supreme king o" views. Bound#ess spacious depth is the supreme king o" meditation. 'reedom "rom the bias o" decision making is the supreme king o" conduct. .e#"Babiding with no hopes is the supreme "ruition. In beginners, this is simi#ar to water Igushing downJ a gorge. In between, it is the gent#e "#ow to the river Canga. 'ina##y, a## waters meet #ike a mother and her chi#d. I" persons with in"erior minds cannot dwe## in the natura# state, %hey shou#d seiEe the essentia# points o" prajna and strip awareness bare. %hrough many branches o" gaEing techniFues and ho#ding the mind, %hey shou#d be discip#ined unti# awareness dwe##s in its natura# state. I" you re#y on a karmamudra, b#iss"u#Bempty wisdom dawns. By b#essing means and prajna, enter into union. )et it descend s#ow#y, retain it, pu## it back up, Cuide it to its p#ace, and #et it pervade the body. I" there is no attachment, b#iss"u#Bempty wisdom dawns. 2ou wi## be o" #ong #i"e, without white hairs, and "#ourish #ike the moon. 2our comp#e5ion wi## be radiant and you wi## be power"u# #ike a #ion. 2ou

wi## swi"t#y attain the common siddhis and b#end with the most supreme. May this pith instruction on the essentia# points o" Mahamudra Dwe## in the hearts o" "ortunate beings=
Colophon7 This completes the t#enty va=ra(verses on ahamudra that glorious Tilopa& #ho #as accomplished in ahamudra& spoke to the $ashmiri pandita Naropa on the banks of the Gangea after having put him trhough the t#elve kinds of hardship.4t #as translated and finally edited in this form by this pandita himself and the great Tibetan translator arpa Chokyi at %ushpahari in the north ,of 4ndia.. !nglish translation by $arl )runnhol+l& along #ith a commentary by the >ifth Shamarpa Goncho 8enla 5/?;?(/?@A6& both published in7 The ,traight from the 8eart9 0uddhist %ith nstructions 5Sno# Lion %ublications& ;<<16.

Ganga(Mahamudra("padesa o# 'ri Tilopa (translated by Rodney De/enish)

!omage to the Innate Cnosis= Mahamudra is beyond a## words and concepts. But "or your sake, : Naropa, my devoted discip#e, who is di#igent in ascetic practice and e5ertion, this sha## be said$ 1#as= Impermanent is this wor#d. It is #ike a mirage or a dream. ?ven the i##usion o" its e5istence is not something that e5ists. %here"ore, abandon wor#d#y preBoccupations, renounce distinctions o" caste and race, the cause o" attachment and aversion, and meditate a#one in "orest, mountains and so#itary p#aces. 1bide without seeking8 #oose#y remaining in the natura# state. By attaining nonBattainment, you wi## Fuick#y reach the stage o" Mahamudra. Mnow a## the phenomena o" .amsara as worth#ess8 just the causes o"

attachment and aversion. 1## created phenomena are without rea# substance, there"ore seek instead the substance o" the D#timate. %hat which pertains to consciousness is unab#e to perceive the transcendent Cnosis ;jnana<. %hat which pertains to action is unab#e to perceive the truth beyond action. I" you wou#d attain the transcendent, that which is beyond consciousness and action8 then cut the root o" consciousness, and #et the mind revert to nakedness. %he po##uted poo# o" menta# activity wi## c#ear i" simp#y #e"t to sett#e, undisturbed. Do not try to stop appearances as they arise, "or Mahamudra is beyond acceptance and rejection. I" you sever the root o" a #iving tree, the branches wi## Fuick#y wither and die. >ut o"" the very root o" consciousness, and a## menta# projections wi## immediate#y cease. %he darkness o" #ong ages is dispe##ed at once by the #ight o" a sing#e #amp. :ne moment s e5perience o" the mind o" uncreate c#ear )ight wi## immediate#y rend the vei# o" ignorance. :ne who wishes to attain this #eve# o" meditation shou#d "irst begin by practicing remembrance on the breath. %hrough contro# o" the gaEe and such e5ercises, the mind wi## be discip#ined unti# it abides in its own state. Oust as when #ooking into the open sky, "i5ed concepts o" centre and circum"erence disso#ve, .o i" with mind one perceives the mind, then menta# activity ceases8 ?n#ightenedBmind is rea#iEed. >#ouds that arise and take "orm in the sky pass away Fuite automatica##y according to natura# #aw. )ikewise, the "#ow o" thoughts arising in the mind natura##y pass away when mind perceives mind. .pace has neither co#our nor shape8 change#ess, it is not tinged by either white or b#ack. )ikewise, mind has neither co#our nor shape, nor can it be stained by virtue or vice. %he burning ste##ar radiance o" the sun cannot be covered by the eterna#

darkness o" space. %he #uminous essence o" mind cannot be shrouded by .amsara s end#ess duration. %hough we say that space is empty, the actua# nature o" this vacuity de"ies description. %hough we say that mind is >#ear )ight it is actua##y beyond a## words and concepts. .pace #acks any #oca#ity at a##. )ikewise, Mahamudra rests on naught. +ithout making e""ort, remain #oose and natura# in the primordia# state, and the "etters that bind you wi## simp#y drop away. .ince mind is empty #ike space, there is nothing which mind does not encompass. >ease with bodi#y movement and sit re#a5ed8 c#ose your mouth and remain in si#ence8 empty your mind and #eap beyond the phenomena#= )et the body rest at ease, insubstantia# #ike a ho##ow tube o" bamboo. )et the mind rest in itse#", spacious and unBpreoccupied with thought. +hen the mind is not possessed by aims, that is Mahamudra. 1ccomp#ishing this, that is Creat ?n#ightenment= :nce you #et go o" a## objectsBo"Bperception the nature o" the mind shines "orth. Not trying to meditate is the supreme path o" the Buddha. By the meditation o" nonBmeditation ?n#ightenment is won. NonBdua#ity is the Ming o" Views. Aesting the mind without "#u5 is the Ming o" Meditations. Not choosing this or that is the Ming o" >onduct. +hen there is neither hope nor "ear, this is the Ming o" Aesu#ts. .ince the "undamenta# ground ;a#aya< is unborn, it can neither be obscured nor de"i#ed. .imp#y rest in that origina# unborn state and without meditating or notBmeditating, #et appearances reso#ve back into D#timate Aea#ity ;dharmata<. In being "ree o" the e5tremes, one attains the Ming o" Views. ?ntering the vast and deep, one attains the Ming o" Meditations. Not making an e""ort, one attains the Ming o" >onduct. +ith nonBseeking awareness, one attains the Ming o" Aesu#ts.

1t "irst the yogi "ee#s his mind to be turbu#ent #ike the upper course o" a rushing river. In the midd#e stage it becomes smooth #ike the broad Canges. In the end it is #ike the Canges entering the ocean, meeting o" son and mother. 1dherents o" shamanic ritua# and o" the Mahayana o" the .utra and Vinaya, and "o##owers o" %he Ae#igions with a## their various scho#astic theo#ogies and devotions have no idea o" the marve#ous innate Mahamudra. Not caught up in perceptions, nor caught in desire, seeking nothing, abiding in the se#" a#one, one simp#y #ets consciousness "#ow #ike a wave in the great ocean. %he #ight is hidden on#y by seeking to know it. 1s to keeping the covenant ;samaya<, it is broken by the very act o" trying to adhere to ru#es. >ease with ru#es and ritua#, abandon vo#ition, stray not "rom the D#timate, and then a true @receptBkeeper wi## you be, a #amp i##uminating the darkness. I" you s#ip not into conation, i" you ho#d to neither this nor that, the rea# meaning behind a## the .criptures, wi## make itse#" c#ear. In Mahamudra one is re#eased "rom the prison o" .amsara. In Mahamudra a## one s karmic impurities are burned away. It is then that you sha## be known as a L)amp o" the Dharma. ?ven the ignorant who understand not the %eaching, and "oo#s who are #ost "or a time in .amsara, can be saved i" they but re#y on a ho#y )ord ;guru<. %hrough grace ;adhisthana< they may be sure o" de#iverance. Now concerning the practice o" Marmamudra, o" causing B#issB?mptiness to arise through union o" +isdom ;prajna< and Means ;upaya<$ drow down and b#end thorough#y, and you sha## mani"est the actua# Divine @#eroma ;manda#a< in your own body. 'o##owing this path "ree o" desire, the e5perience o" B#issB?mptiness wi## carry you a#ong. C#owing inward#y, b#essed with renewed vigour, with immorta#ity, your power wi## e5pand #ike the wa5ing moon. %hus, surpassing a## wor#d#y accomp#ishments ;siddhi<, the supreme goa#, the .upramundane 1ccomp#ishment, sha## you attain=

Colophon7 )y virtue of entering this practice& may all obstacles to the reali+ation of ahamudra dissolve a#ay. ay the Clear Light of ahamudra da#n in the minds of the practitioners. ay this %ith 4nstruction on ahamudra come to abide in the hearts of those disciples fortunate to connect #ith it. This pith(instruction on ahamudra #as given by Sri Tilopa to ahapandita Nadapada on the banks o f the Ganges River. Translated into Tibetan from the Sanskrit by arpa Cho(kyi(lodro. No# presented in !nglish by the -harma >ello#ship ,Lama $arma $un+an Rodney -evenish& -enman island )ritish Columbia.

http$NNwww.dharma"e##owship.orgNgangaPma.htm

'ong o# the Mahamudra (/ersion by Le- 8i-on)

Mahamudra, the roya# way, is "ree "rom every word and sacred symbo#. 'or you a#one, be#oved Naropa, this wonder"u# song springs "orth "rom %i#opa as spontaneous "riendship that never ends. %he comp#ete#y open nature o" a## dimensions and events is a rainbow a#ways occurring yet never grasped. %he way o" Mahamudra creates no c#osure. No strenuous menta# e""ort can encounter this wide open way. %he e""ort#ess "reedom o" awareness moves natura##y a#ong it. 1s space is a#ways "resh#y appearing and never "i##ed, so the mind is without #imits and ever aware. CaEing with sheer awareness into sheer awareness, habitua#, abstract structures me#t into the "ruit"u# springtime o" Buddhahood. +hite c#ouds that dri"t through b#ue sky, changing shape constant#y, have no root, no "oundation, no dwe##ing8 nor do changing patterns o" thought that "#oat through the sky o" mind. +hen the "orm#ess e5panse o" awareness comes c#ear#y into view, obsession with thought "orms ceases easi#y and natura##y.

1s within the openness o" universa# space shapes and co#ors are spontaneous#y "orming, a#though space has no co#or or "orm, so within the e5panse o" awareness rea#ms, re#ations and va#ues are arising, a#though awareness possesses no positive or negative characteristics. 1s the darkness o" night, even were it to #ast a thousand years, cou#d not concea# the rising sun, so count#ess ages o" con"#ict and su""ering cannot concea# the innate radiance o" Mind. 1#though phi#osophers e5p#ain the transparent openness o" appearances as empty o" permanent characteristics and comp#ete#y indeterminab#e, this universa# indeterminacy can itse#" never be determined. 1#though sages report the nature o" awareness to be #uminosity, this #imit#ess radiance cannot be contained within any #anguage or sacramenta# system. 1#though the very essence o" Mind is to be void o" either subjects or objects, it tender#y embraces a## #i"e within its womb. %o rea#iEe this ine5pressib#e truth, do not manipu#ate mind or body but simp#y open into transparency with re#a5ed, natura# grace BB inte##ect at ease in si#ence, #imbs at rest in sti##ness #ike ho##ow bamboos. Neither breathing in nor breathing out with the breath o" habitua# thinking, a##ow the mind to be at peace in bri##iant wake"u#ness. %his is the roya# wea#th o" Mahamudra, no common coin o" any rea#m. Be#oved Naropa, this treasure o" Buddhahood be#ongs to you and to a## beings. :bsessive use o" meditative discip#ines or perennia# study o" scripture and phi#osophy wi## never bring "orth this wonder"u# rea#iEation, this truth which is natura# to awareness, because the mind that desperate#y desires to reach another rea#m or #eve# o" e5perience inadvertent#y ignores the basic #ight that constitutes a## e5perience. %he one who "abricates any division in consciousness betrays the "riendship o" Mahamudra. >ease a## activity that separates, abandon even the desire to be "ree "rom desires and a##ow the thinking

process to rise and "a## smooth#y as waves on a shore#ess ocean. %he one who never dwe##s in abstraction and whose on#y princip#e is never to divide or separate upho#ds the trust o" Mahamudra. %he one who abandons craving "or authority and de"inition, and never becomes oneBsided in argument or understanding, a#one perceives the authentic meaning hidden in the ancient scriptures. In the b#iss"u# embrace o" Mahamudra, negative viewpoints and their instincts are burned without remainder, #ike camphor. %hrough the open door o" Mahamudra, the de#uded state o" se#"B imprisonment is easi#y #e"t behind "orever. Mahamudra is the torch o" supreme #iberty shining "orth through a## conscious beings. %hose beings constituted by awareness who try to ignore, reject or grasp awareness in"#ict sorrow and con"usion upon themse#ves #ike those who are insane. %o be awakened "rom this madness, cu#tivate the gracious "riendship o" a sub#ime sage o" Mahamudra, who may appear to the wor#d as mad. +hen the #imited mind enters b#essed companionship with #imit#ess Mind, indescribab#e "reedom dawns. .e#"ish or #imited motivations create the i##usory sense o" imprisonment and scatter seeds o" "urther de#usion. ?ven genuine re#igious teaching can generate narrowness o" vision. %rust on#y the approach that is utter#y vast and pro"ound. %he nob#e way o" Mahamudra never engages in the drama o" imprisonment and re#ease. %he sage o" Mahamudra has abso#ute#y no distractions, because no war against distractions has ever been dec#ared. %his nobi#ity and gent#eness a#one, this nonvio#ence o" thought and action, is the trace#ess path o" a## Buddhas. %o wa#k this a##Bembracing way is the b#iss o" Buddhahood. @henomena on every p#ane o" being are constant#y arising and disappearing. %hus they are "orever "resh, a#ways new and ine5haustib#e. )ike dreams without so#id substance,

they can never become rigid or binding. %he universe e5ists in a deep, e#usive way that can never be grasped or "roEen. +hy "ee# obsessive desire or hatred "or it, thereby creating i##usory bonds( Aenounce arbitrary, habitua# views. Co "orth courageous#y to meditate in the rea# mountain wi#derness, the wide open Mahamudra. %ranscend boundaries o" kinship by embracing a## #iving beings as one "ami#y o" consciousness. Aemain without any compu#sion in the #andscape o" natura# "reedom$ spontaneous, generous, joy"u#. +hen you receive the crown o" Mahamudra, a## sense o" rank or attainment wi## Fuiet#y disappear. >ut the root o" the vine that chokes the tree, and its c#inging tendri#s wither away entire#y. .ever the conventiona##y grasping mind, and a## bondage and desperation disso#ve. %he i##umination "rom an oi# #amp #ights the room instant#y, even i" it has been dark "or aeons. Mind is bound#ess radiance. !ow can the s#ightest darkness remain in the room o" dai#y perception( But one who c#ings to menta# processes cannot awaken to the radiance o" Mind. .trenuous#y seeking truth by investigation and concentration, one wi## never appreciate the unthinkab#e simp#icity and b#iss that abide at the core. %o uncover this "erti#e ground, cut through the roots o" comp#e5ity with the sharp gaEe o" naked awareness, remaining entire#y at peace, transparent and content. 2ou need not e5pend great e""ort nor store up e5tensive spirtua# power. Aemain in the "#ow o" sheer awareness. Mahamudra neither accepts nor rejects any current o" energy, interna# or e5terna#. .ince the ground consciousness is never born into any rea#m o" being, nothing can add to or subtract "rom it. Nothing can obstruct or stain it. +hen awareness rests here, the appearance o" division and con"#ict disappears into origina# rea#ity. %he twin emotions o" an5iety and arrogance vanish into the void "rom which they came. .upreme knowing knows no separate subject or object.

.upreme action acts resource"u##y without any array o" instruments. .upreme attainment attains the goa# without past, "uture or present. %he dedicated practitioner e5periences the spiritua# way as a turbu#ent mountain stream, tumb#ing dangerous#y among bou#ders. +hen maturity is reached, the river "#ows smooth#y and patient#y with the power"u# sweep o" the Canges. ?mptying into the ocean o" Mahamudra, the water becomes everBe5panding #ight that pours into great >#ear )ight BB without direction, destination, division, distinction or description. !nglish version published in Mother of the
0uddhas9 Meditation on the %ra'naparamita ,utra by Le* Bi*on 5Cuest )ooks& /00A6.