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The
Mahamudra Dohakosa of Mahasiddha Saraha
Homage to Sri
Vajradakini. Homage to innate union of Gnosis and Great Bliss.
This
exposition is in three parts: The Mahamudra of ground, of path,
and of the result.
Part One: The Ground of Mahamudra
A.
Establishing an understanding of Reality
Being and
non-being, appearance and emptiness, the moving and the abiding,
the substantial and insubstantial embracing the whole of time
and space, never departs from the sky-like original nature.
In referring
to Ultimate Reality (dharmata) as the sky-like original nature,
understand that to be sky-like is to have no intrinsic nature at
all. It is completely beyond objectification and beyond all
concepts such as "is" or "is not;" both "is" or "is not" or
something other that "is" or "is not." Between "sky","mind" and
"Ultimate Reality" no distinction should be made. All these
terms should be taken as mere designations and concepts.
Everything is one's own mind. Not so much as an atom exists
outside of mind. Whoever realizes that from the very beginning
there has been nothing other than mind, has acquired the
realization of all the Buddhas of the three times.
What is shown
as the Source of Phenomena (dharmadhatu) is not a worldly
phenomena itself—rather, from the very beginning it is the
original Innate (sahaja). That original nature cannot be pointed
out. It is inexpressible and it cannot be comprehended in a
dualistic manner
If there is
an "owner" then there is something that can be "owned." But if
from the beginning there never has been a "self," then what
"owned" can there be? If mind has something objective, that one
could "own," then it would be an actual objective thing. But
since mind is not an objective thing, who is it that can claim
"ownership" of it?
Mind and
mental-content are not external objects of perception, nor can
one suppose there to be a person [separate from mind] who is
capable of "seeing" or "owning" mind.
Non-existent
throughout the three times, neither arising nor ceasing to be,
the natural state of Great Bliss never undergoes any changes,
ever. Thus know that the whole of Appearance is the Dharmakaya/Absolute
Being. All sentient beings are the Buddha. All cosmic arisings
and events are from the beginning not other than the Absolute
Source (dharmadhatu). For this reason, everything that one can
identify conceptually is as unreal as are the horns on a rabbit!
B.
Understanding how beings are led astray
Alas! Even
though the rays of the sun when unobscured by clouds shed light
everywhere, nevertheless for the blind there is only darkness.
The uncontrived Innate (sahaja) is omnipresent. Yet for the
deluded it seems so far away. Because beings do not recognize
that mind is not a separate entity, they obscure mind's own
original nature by becoming caught up in discursive and
conceptual apperception. Thus, like someone who becomes mad due
to "possession" by a demon, those possessed by the great demon
of substantiality suffer helplessly and to no purpose at all.
Believing in the reality of discrete phenomena, these
"lost-souls" become bound by the limited views of mentation
wherein they are caught. They are said "to lock the master in
the house and go out seeking him elsewhere." In other words,
they believe their own projections are real. They should cut the
very root, but instead are caught in the trimming the branches
and leaves. Whatever they do, they cannot see that they are
being deceived.
C.
Understanding how the yogis gain self-realization
Kye Ho!
Although un-evolved beings do not recognize their true nature,
they nevertheless never depart from it. Since I have realized
the true nature as without beginning or end, I see only "I-ness,"
my true nature, alone abiding. This does not mean that I see
this as an entity that I am looking at. There is no observer
(ego) and observed (cosmos)—reality ineffable. Since it is
ineffable, who is there to see it?
When the
immutable mind is clarified, then shall you acquire the
realization which I, this yogi-hermit, has gained. The milk of a
lioness may not be held in an inferior pot. And when the lion's
roar echoes in the forest, though the timid deer are terrified,
the lion cubs rejoice. Likewise, when the original uncreate
Great Bliss is experienced, immature beings lost in ignorance
are frightened, but the Fortunate Ones exult and the hairs on
their bodies stand on end with awe.
Part Two: The Three Aspects of the Path of Mahamudra
A. Holding
the View
Kye Ho! Do
not fear distraction, trying to keep attention on the mind. If
you realize the nature of your own mind, then even the wandering
mind will be seen as the Mahamudra. In the state of Great Bliss
all dualistic features become auto-liberated.
Like
awakening from a dream, pleasure and pain then seem to have had
no reality whatsoever. So, abandon hope and fear. Let go of
trying to accomplish something or exhibiting anything. Since all
the phenomena of both Samsara and Nirvana are devoid of
"self-nature," any clinging to hopeful or doubtful thoughts is
simply meaningless. What is the point of striving to accept or
reject anything? Even visible form and sound vibration are like
a magical illusion, a hologram or a reflection in a mirror —
they possess no substantiality. That which realizes this, the
magician, is the sky-like mind itself. This one true nature is
without centre or circumference, nor is there anyone separate
therefrom who can comprehend this. Just as all the great rivers,
the Ganga, etc., equally flow into the one Great Ocean, so mind
and mental content have only one taste in the Dharmadhatu.
If a person
observes the whole sky, they will realize that space has neither
locality nor boundary. Thus they will dispense with such
concepts. So when mind and all phenomena are investigated, not
so much as an atom of objective substantiality will be found.
The observer making this search, likewise will not be found.
Observing this, realization shall be acquired!
Just as the
crow that has flown from the ship, after seeking but finding no
land, must return, and settle on the ship again, so the mind
sent questing by our desires must eventually return, and settle
in the unchanging nature of mind itself. Unmoved by stimuli,
free of hope and fear, the hidden motivations destroyed and the
root cut—this is the sky-like Vajra-mind itself.
B. Practicing
the Meditation
Kye Ho! The
real meditation is a non-meditation. Just keeping ordinary mind
in its natural original state, unaffected by contrived efforts,
is to abide in mind itself. This naturally clear mind is all
that is required—effort is unnecessary. Without holding tight,
without letting go, just rest in one's own nature. When there is
nothing to be attained, then the consciousness needs nothing to
meditate on. The one who understands this transcends both
object-of-meditation and meditator. Just as the sky cannot be an
"object" for the sky, so emptiness cannot meditate on emptiness.
This ultimate nondual realization is like cream mixed into milk,
and thus everything becomes the single flavour of immutable
ceaseless Bliss.
In this way,
throughout the three times, abide effortlessly in the infinite
original state of mind, just as it is. This is what is meant by
the "practice of meditation." Neither controlling the breath nor
restraining the mind, rest in uncontrived awareness with the
delighted innocence of a child. If thoughts and memories arise,
stay in the presence of one's true nature. Recognize that the
waves are not different from the ocean itself.
In Mahamudra
the mind is not controlled and there is not so much as an atom
upon which to fix the practice—hence there is no meditation. The
supreme meditation is to merely remain in non-meditation. The
flavour of Nondual, spontaneous, innate Great Bliss has One
Taste, like water mixed with water. Thus when one is merged in
the natural state, the functions of seeking mind and the arising
of conceptualization become completely pacified.
C. Following
the Yogic Conduct
Behold! Yogis
who abide in the immutable nature of nonduality possess not the
least desire for accepting or rejecting. Since I neither hold
nor discard anything, there is nothing I would tell you, my
sons, to do. Just as the "holy grail" (mani) of the mind has no
objective substantiality, so the conduct of a yogi is a life
devoid of external trappings. Even though we talk of various
ways of behaviour, the yogi acts directly out of his perception.
And since that is not determined [by external rules or
conditions], the yogis conduct is completely free and
unconditioned. Like an innocent child, or a crazy person without
premeditation, so one should act.
Wonderful!
Mind is like a lotus, growing up out of the mud of Samsara! How
ever many are the defilements, it remains unstained. Let food
and drink, sensual pleasures, or the afflictions of mind and
body, be just as they are. Whatever occurs, there is nothing to
do or liberate.
In the State
of Realization's spontaneous display of conduct, upon witnessing
the suffering of worldly beings, tears of overwhelming
compassion naturally flow forth. Taking on their suffering and
giving in return one's own well-being, thus one engages in
healing others for their sake. Examining what is, one finds that
reality is free from the three constructs of subject, object and
medium. Worldly existence is unreal; it is like a dream or a
magical illusion. Free of attachment and aversion, the yogi
experiences a pure joy devoid of sorrow, and acts like a master
of illusion putting on a performance.
Part Three: The Result of Mahamudra Kye Ho!
In the
primordially clear sky-like nature there is nothing whatsoever
to abandon or attain. This is Mahamudra free of a mental
activity that aims for results. This very mind that aspires for
a result is really uncreate from the beginning. Thus there is
nothing to be gained or discarded at all.
If there was
something to be attained, then what would become of the doctrine
of the four Mudras? Just as a deer when confused by thirst might
run in haste towards a mirage, so with the foolish driven by
desire, whatever they seek is ever just beyond reach.
The original
uncreate is pure from the beginning. When the conceptualizing
mind that creates distinction is purified, then it automatically
arises as Vajradhara ("the absolute-nature") in the ground of
reality.
Just as a
mirage in the desert suggests water where none is, so the mind
that constructs what is not real must be purified through its
original nature. Like a wish-granting Stone (cintamani) of
legend, this satisfies whatever is required through pure intent.
For although in terms of ultimate truth nothing relative exists,
nevertheless in terms of relative truth the conventional
experience of the world is quite real. So understand it; so it
is!
●
Colophon
Thus is
completed the "Treasury of Song" (Dohakosa) revealing the secret
instruction of Mahamudra, which has arisen from the speech of
the glorious yogi-hermit, Saraha. This was translated into
Tibetan by the Indian pandit Vairocanaraksita.
It has been
translated into English through the auspices of the Dharma
Fellowship of His Holiness the Gyalwa Karmapa.
