The Collected Works of Chogyam Trungpa: Volume Three: 3 (49 page)

To transmute aggression, passion, and ignorance one must be able to communicate with energy directly and completely, without strategizing. Someone who is involved with a completely open attitude to the universe does not have to try to work these things out intellectually or even intuitively by effort, but the orders of the universe are obvious to him. Whatever he perceives speaks to him. Often it is said in the scriptures that all sight is the visual mandala, all sound is the mantra mandala, all thought is chitta mandala, and the essence of consciousness is space. A person who perceives these mandalas does not see deities dancing around with strange mantras echoing, nor does he see space with all sorts of psychic flashes occurring in his mind. Such notions are a kindergarten view of heaven. If we literally see colors and shapes and hear mantras echoing in space and take note of them, we are actually confirming our ego. Quite likely we could get tired of hearing them and seeing them. Sooner or later we would want to run away from them, they would become too much, too constant. One might prefer to go to hell rather than remain in heaven. Hell might seem more exciting, more rugged.

In the ultimate experience of mandala the simple colors and shapes are metaphors. Of course if you see very vivid passion, you could paint a picture of it with all sorts of flames and ornaments. It is very interesting that tantric practitioners in India created an iconographic structure with divinities clothed in classical Indian royal costumes with turbans and crowns and jewels and rainbow-colored clothing. While in China, the tantric practitioners depicted deities wearing Chinese imperial dress, long brocade robes with big sleeves; they are seen with big moustaches and holding Chinese scepters. One might ask which depiction is more accurate. The Indians would say, “Ours is more accurate because we perceive it that way, we imagined it that way,” and the Chinese would claim the same. We could say that both are accurate, and both are also inaccurate.

On the whole, understanding the vividness of the energy of the universe in terms of symbolism, in terms of patterns, colors, and shapes, is not a matter of imagination or hallucination for the real tantric practitioner. It is real. It is similar to a person hearing music that is very moving to him and feeling that he could almost carve statues out of it, that he could almost hold it, handle it. Sound becomes almost a solid object, almost a color or a shape. If a person is able to see the energies of the universe as they are, then shapes and colors and patterns suggest themselves; symbolism happens. That is the meaning of
mahamudra,
which means “great symbol.” The whole world is symbol—not symbol in the sense of a sign representing something other than itself, but symbol in the sense of the highlights of the vivid qualities of things as they are.

M
AHAMUDRA
U
PADESA

O
RAL
I
NSTRUCTIONS ON
M
AHAMUDRA
G
IVEN BY
S
RI
T
ILOPA TO
N
AROPA AT THE
B
ANKS OF THE
G
ANGES
R
IVER

Translated from the Sanskrit into Tibetan by Chökyi Lodrö (Chos kyi bLo gros), Marpa the Translator

Homage to the Coemergent Wisdom!
¹

Mahamudra cannot be shown;

But for you who are devoted to the guru, who have mastered the ascetic practices

And are forbearant in suffering, intelligent Naropa,

Take this to heart, my fortunate student.

Kye-ho!
²

Look at the nature of the world,

Impermanent like a mirage or dream;

Even the mirage or dream does not exist.

Therefore, develop renunciation and abandon worldly activities.

Renounce servants and kin, causes of passion and aggression.

Meditate alone in the forest, in retreats, in solitary places.

Remain in the state of nonmeditation.

If you attain nonattainment, then you have attained mahamudra.

The dharma
³
of samsara is petty, causing passion and aggression.

The things we have created have no substance; therefore, seek the substance of the ultimate.

The dharma of mind cannot see the meaning of transcendent mind.

The dharma of action cannot discover the meaning of nonaction.

If you would attain the realization of transcendent mind and nonaction,

Then cut the root of mind and let consciousness remain naked.

Let the polluted waters of mental activities clear.

Do not seek to stop projections, but let them come to rest of themselves.

If there is no rejecting or accepting, then you are liberated in the mahamudra.

When trees grow leaves and branches,

If you cut the roots, the many leaves and branches wither.

Likewise, if you cut the root of mind,

The various mental activities will subside.

The darkness that has collected in thousands of kalpas
⁴

One torch will dispel.

Likewise, one moment’s experience of luminous mind

Will dissolve the veil of karmic impurities.

Men of lesser intelligence who cannot grasp this,

Concentrate your awareness and focus on the breath.

Through different eye-gazes and concentration practices,

Discipline your mind until it rests naturally.

If you perceive space,

The fixed ideas of center and boundary dissolve.

Likewise, if mind perceives mind,

All mental activities will cease, you will remain in a state of nonthought,

And you will realize the supreme bodhichitta.
⁵

Vapors arising from the earth become clouds and then vanish into the sky;

It is not known where the clouds go when they have dissolved.

Likewise, the waves of thoughts derived from mind

Dissolve when mind perceives mind.

Space has neither color nor shape;

It is changeless, it is not tinged by black or white.

Likewise, luminous mind has neither color nor shape;

It is not tinged by black or white, virtue or vice.

The sun’s pure and brilliant essence

Cannot be dimmed by the darkness that endures for a thousand kalpas.

Likewise, the luminous essence of mind

Cannot be dimmed by the long kalpas of samsara.

Though it may be said that space is empty,

Space cannot be described.

Likewise, though it may be said that mind is luminous,

Naming it does not prove that it exists.

Space is completely without locality.

Likewise, mahamudra mind dwells nowhere.

Without change, rest loose in the primordial state;

There is no doubt that your bonds will loosen.

The essence of mind is like space;

Therefore, there is nothing which it does not encompass.

Let the movements of the body ease into genuineness,

Cease your idle chatter, let your speech become an echo,

Have no mind, but see the dharma of the leap.

The body, like a hollow bamboo, has no substance.

Mind is like the essence of space, having no place for thoughts.

Rest loose your mind; neither hold it nor permit it to wander.

If mind has no aim, it is mahamudra.

Accomplishing this is the attainment of supreme enlightenment.

The nature of mind is luminous, without object of perception.

You will discover the path of Buddha when there is no path of meditation.

By meditating on nonmeditation you will attain the supreme bodhi.
⁶

This is the king of views—it transcends fixing and holding.
⁷

This is the king of meditations—without wandering mind.

This is the king of actions—without effort.

When there is no hope and fear, you have realized the goal.

The unborn alaya
⁸
is without habits and veils.

Rest mind in the unborn essence; make no distinctions between meditation and postmeditation.

When projections exhaust the dharma of mind,

One attains the king of views, free from all limitations.

Boundless and deep is the supreme king of meditations.

Effortless self-existence is the supreme king of actions.

Hopeless self-existence is the supreme king of the fruition.

In the beginning mind is like a turbulent river.

In the middle it is like the River Ganges, flowing slowly.

In the end it is like the confluence of all rivers, like the meeting of son and mother.

The followers of tantra, the
Prajnaparamita,

The Vinaya,
⁹
the sutras, and other religions—

All these, by their texts and philosophical dogmas,

Will not see the luminous mahamudra.

Having no mind, without desires,

Self-quieted, self-existing,

It is like a wave of water.

Luminosity is veiled only by the rising of desire.

The real vow of samaya
¹⁰
is broken by thinking in terms of precepts.

If you neither dwell, perceive, nor stray from the ultimate,

Then you are the holy practitioner, the torch which illumines darkness.

If you are without desire, if you do not dwell in extremes,

You will see the dharmas of all the teachings.

If you strive in this endeavor, you will free yourself from samsaric imprisonment.

If you meditate in this way, you will burn the veil of karmic impurities.

Therefore, you are known as “The Torch of the Doctrine.”

Even ignorant people who are not devoted to this teaching

Could be saved by you from constantly drowning in the river of samsara.

It is a pity that beings endure such suffering in the lower realms.

Those who would free themselves from suffering should seek a wise guru.

Being possessed by the adhishthana,
¹¹
one’s mind will be freed.

If you seek a karmamudra,
¹²
then the wisdom of the union of joy and emptiness will arise.

The union of skillful means and knowledge brings blessings.

Bring it down and give rise to the mandala.

Deliver it to the places and distribute it throughout the body.

If there is no desire involved, then the union of joy and emptiness will arise.

Gain long life, without white hairs, and you will wax like the moon.

Become radiant, and your strength will be perfect.

Having speedily achieved the relative siddhis,
¹³
one should seek the absolute siddhis.

May this pointed instruction in mahamudra remain in the hearts of fortunate beings.

N
OTES TO
M
AHAMUDRA
U
PADESA

1
.
Coemergent wisdom:
the primordial wisdom, born simultaneously with ignorance, just as nirvana and samsara must come simultaneously into being.

2
.
Kye-ho!:
Hark! or Listen!

3
.
Dharma:
here taken as law, pattern, path.

4
.
Kalpas:
eons.

5
.
Bodhichitta:
awakened mind.

6
.
Bodhi:
the awakened state.

7
.
Fixing and holding
—fixing: believing in the existence of a projector; holding: holding on to projections.

8
.
Unborn alaya:
The dharmadhatu, the primordial state beyond being and nonbeing.

9
.
Vinaya:
the scriptures containing the hinayana rules of discipline.

10
.
Samaya:
the tantric vows of discipline.

11
.
Adhishthana:
blessings, the atmosphere created by the guru.

12
.
Karmamudra:
one’s consort in the practice of the third abhisheka, the third initiation.

13
.
Siddhis:
miraculous powers.