2 Thar Lam DECEMBER 2006

Vajra

dhar

a &

84 m

ahas

iddh

as

Mahamudra

Thar Lam DECEMBER 2006 3

PERHAPS THE BEST WAY TO DESCRIBE MAHAMUDRA

is to say that every religion or ideology of every ancient ormodern society comes from people’s minds. They arenothing more or less than this. As a Buddhist, of course Irespect Buddha more than anyone else, but Buddhahoodwas realized or discovered by Prince Siddhartha, who wasa human being. I cannot think of any other religion thatwas not realized, heard or inspired by a human being either.Even if a religion started when something fell down fromthe sky, that thing still had to be discovered by a human.This means that all of these religions and ideologies haveeverything to do with our minds. Everything outside ofus also has everything to do with our minds, with what isinside of us. I can only see what is in front of me. I cannotsee what is not. I know that I can see the same things thatother people around me can see, but my perception ofthese things still comes from within. Our eyes are thebinoculars of our mind and our ears are its headphones.Everything we experience is totally centered around ourmind. The moment that our mind leaves our body it isnot our body any more. It used to be our body, but it isnot our body any more. Our relatives and friends maythink it looks like us and feel emotionally attached to ourold body. They may even wrap it up, make a mummy outof it or something like that, but it is not us. We havegone. We may have become an amoeba, a mosquito,another human being or maybe even a monkey in theHimalayas. We could have taken birth as anything, becauseit is the mind that makes us who we are. In this wayeverything is centered around, and based on, the mind.

Mind is a very complicated subject for philosophersand intellectuals. For scientists it is even more difficult.Scientists will never find out about mind. No matter howhard they try they will never find it. I can guarantee youthis. I will put money on it and my bet will be valid forthe next 10,000 years. They will never find anything outabout the mind because there is nothing to find. Tryingto find out about the mind is like to trying to find thecenter of space. You can never find the center of space.You could travel for countless light years east and youwould not find it. Then you could travel for that long

west and you would still not find it. You could go up,down and in every direction forever but you would notfind the center of space. Eventually you would have nochoice but to give up and in that minute you would findthe center. It is where you are. There is no other center.The center of space from my perspective is right here.Our center of space is planet Earth. This is not the casefor other beings in other places but it is our reality.

From a New Age, popular, politically correct point ofview the Mahamudra transcends religion. I respectfullycall this view “eccentricism”: when you add “ism” toeccentric it becomes “eccentricism.” There is some truthto this assertion of theirs, but “eccentricism” does not suitme. Or maybe it suits me so much that I do not think itsuits me. The reason they can say Mahamudra transcendsreligion is that from Mahamudra’s ultimate point of viewthere is no good and bad. Relatively, however, there arereasons for things to be good or bad. There is room forthis. If it was the other way around – if ultimately therewas good and bad but relatively there was not – we wouldbe in trouble. If this were the case, what kind of societywould we have to live in? It would perhaps be like thekind of society that we are moving towards today. Thesedays it is as if there is ultimate good and bad but relativeindifference – the survival of the fittest. The fastest, fittestand most aggressive win. It would be better if we couldstart looking at things the other way around.

VIEW

In order to explain the basic philosophical view of theMahamudra, I would like to share with you some poetryI was inspired by my guru’s teachings to write a long,long time ago. I was very inspired when I was learningfrom my guru. This poem is related to the lineage of course,but these are my words not the words of a great,enlightened master. When I wrote them I was quite youngand freshly blessed by my guru’s wisdom and compassion.

What moves and what does not move, what is visible and what is not visible,

12th Kenting Tai Situpa

4 Thar Lam DECEMBER 2006

All interrelate with spaceSpace neither moves, nor stays still,Is neither visible nor invisible.

This is how I understood the external view of Mahamudraphilosophy. The next verse tells how I understood its internalview.

Knowing or not knowing, realizing or not realizingInterdependent space and mind are never separated,Mind is light in space – never bound never released,Beyond obscuration and clarification – beyond all limits.

This is the base Mahamudra, the netsul, “the way it is.” Thereare internal and external netsuls. From this point of view, anythingwe look at is not separate from the things we can and cannotsee. Anything we think is not separate from that which isunderstandable and that which is not understandable. There isnothing that is not primordially connected. Everything isprimordially united beyond the concepts of far and near. Thingscan be billions of miles away but they are still united. This is, letus say, a simplistic way to describe the internal and externalview of the Mahamudra.

Eternalists and nihilists, who are habitually at each other’sthroats, often misunderstand this view. Not understanding, theeternalists look at the Mahamudra view and call it nihilism.

Not understanding, the nihilists look at theMahamudra view and call it eternalism. TheMahamudra view does not say we want to realizenothingness, that Buddhahood is the realizationof nothingness. We understand emptiness as beingbeyond everything. Actually, it is quite the oppositeof nothingness. It is everything-ness.

Nor is the primordial essence permanent orimpermanent. If someone held me up at gunpointand ordered me to say whether it was impermanentor permanent. I would rather say it was permanent,but this is not necessarily correct. I would only saythis under duress. What I would comfortably sayis that understanding Mahamudra philosophymeans understanding the unity of the universal,transcendent and relative truths.

MEDITATION

After the view the next step is to look at the processof Mahamudra practice. For me Mahamudrapractice is not exactly like joining a religion,fulfilling its rituals and duties and making sure youare part of the group. After all, the BuddhaShakyamuni was able to become the best Buddhist– a Buddha – without any of these institutions.For me what he did was Mahamudra practice.Before him three other great beings also attainedBuddhahood in this way, on this Earth, in this age.They were able to do this because of the principlesthat are clearly described in the Mahamudra view.I have no problem calling myself a Buddhist. I haveno problem calling myself a Tibetan Buddhist. Asdifficult as they are, as complicated as they are, Iam more than honored to shoulder my Buddhistresponsibilities. Every day they become more andmore confusing, more and more complicated. It islike swimming in the Pacific Ocean; I don’t knowwhere I am and I don’t know where I am going,but I know I am surrounded by water and that Iam still alive, so I have to keep kicking for as longas I can. I do not think it is just me who has thisexperience these days though. I think most religiouspeople experience this sensation to some degree.Of course I am honored to live like this and happyabout it, but at the same time I cannot take it moreseriously than it is. Buddhism is Buddhism and that’sall. Nothing more, nothing less. It is what it is.

I understand this, I think, through theMahamudra lineage that was transmitted to me bymy gurus. Otherwise I would be a proud, pacifist,revolutionary Buddhist. Not a fundamentalist butsomeone who counted every new member in their

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group and worried about losing any of them. I could belike this, but I am not, because I do not think this isimportant. What I do consider important are theaspirations I try to fulfill. To me there is nothing morethan this in our lineage, and nothing less. I am part of aliving tradition, a living lineage, so I have to do what Ihave to do in order to keep it alive. If I was not part ofthis lineage I could do whatever I wanted. My father passedaway a long time ago, and after he passed away it wasokay to bury him: while he was alive, though, I had to doeverything in my capacity to keep him alive. I have thesame approach to our lineage: while it is alive we must dowhatever it takes to protect it from things that could killit. So that is what I think we are doing, keeping the livinglineage alive by protecting it from all that can cause itsdeath and providing whatever it takes to keep it alive.

When I say, “whatever it takes” I am only talkingabout that which accords with its purpose. The dharma isfor the freedom, happiness and liberation of all sentientbeings. Whatever you do for the sake of the dharma hasto come within this boundary. It must be beneficial, helpfuland make sentient beings’ lives better. Within thisboundary we need to do whatever it takes to keep thelineage alive. A dead lineage is a topic for archeologicalresearch institutes to study. They can research what theBuddha said, compare books from different places, tell uswhat they thought he meant and receive a PhD –wonderful – but that is it. Fortunately things are not thisbad yet. We have not reached this stage and therefore wehave an important duty to keep the lineage alive. Fromthe Mahamudra point of view, however, this duty is notmore than what it is and not less than what it is.

Practicing Mahamudra is dealing with ourselves. Abasic tool for dealing with ourselves is to be mindful andaware. This is a basic Buddhist tool but I think it is alsopart of every religion. In Christianity, for example, theyhave the Ten Commandments. Having TenCommandments makes this teaching easy to remember;you remember the first commandment then the second,third and so on, this keeps you mindful of them. InMahamudra this awareness is key. It is the foundation ofall these practices, and because of this I wrote a versedescribing it. The first line is:

The wandering mind looks at the still mind.

It seems very strange to me now that when my teachertaught me this as a teenager I was able to understand it. Iused to fly kites, I was a very good kite flyer in those days,but I never liked kites with tails. When kites do not havea tale they just go. Kites with tales are not exactly square,and as they are a bit crooked they fly crazily, wildly andyou have to control them. When my guru explained the

idea I describe in this line to me, I understood it becauseit was just like flying a kite; standing still on the ground Iwas like the mind that did not wander, and the kite waslike the wandering mind. When I flew the kite I pulledthis way, that way, up and down, but I made sure I didnot fall off the roof I was standing on to fly my kite. Thekite responded to me; if I wanted it to go right it wentright, if I wanted it to go left it went left, if I wanted it tomake a loop it made a loop, and if I wanted it to cut otherpeople’s kites it did. If you make a loop around otherpeople’s kites you can actually hijack them you know.

This is similar to observing the nature of your mind.You observe the nature of the wandering mind, which isthought, unstable thinking. Through doing this you cometo observe the nature of the mind that is beyond movingand not moving. This is the definition of awareness. Aftermany years of practice, when we are able to achieve this,we move on to the practice described in the next line.

The still mind looks at the still mind.

This looking is similar to somebody cutting our kite’sstring; it is as if we have lost our kite and 2000 meters ofour best string. They have got us, there is no kite left.

Padm

asam

bhav

a

6 Thar Lam DECEMBER 2006

There is only the still mind looking at itself. When this happensthe practitioner experiences the next two lines.

Realizing your primordial nature,Wandering transforms into wisdom.

This describes a state in which you do not have to meditate. Itis like being fifty and no longer needing to fly kites. In thebeginning we establish our awareness. At this stage our referenceis within and our method is without. External methods takeexternal objects as focuses for meditation – the breath, Buddhaimages, prayers, visualizations – and they are used to look at theinternal essence. Once this has been achieved and we see, hearand feel the internal essence, we will be able to maintainawareness of it naturally. At this stage whatever happens, eventhe arousal of thoughts and emotions, will be the embodimentof wisdom. This has not happened to me yet, and it will takemany more years or lifetimes of effort for it to happen, but Iunderstand how this process works, I have felt it, through theinstructions and presence of my guru.

I was with my guru, His Holiness the 16th Gyalwa Karmapa,for nine years solid. You would think that after nine years ofseeing somebody every day they would become like your buddy.He never did. Because my previous incarnation was his guru healways treated me well, with honor and respect. He never beatme, or shouted at me, he was not ten feet tall, so there was really

no reason to be afraid of him. But interacting withhim was like being in the presence of a lion. I thinkthis was because of his ever-present awareness. Hewas like a big, healthy, strong lion that understoodme, took care of me and taught me with kindnessand compassion. Everything was also very quietaround him even though he had an aviary full ofbirds, ten little dogs, a huge white dog, Siamesecats and a green peacock from Java. It was just likebeing in the depths of the ocean. I think thisquietness also came from his ever-present,primordial wisdom. It had to have.

I think I was describing my guru in the fourthline of this verse. I think I was describing how thewandering mind becomes transformed into ever-present, primordial wisdom. The next verse’s firsttwo sentences are:

Criticism and suspicion are caused by hope and fear.Greed comes from fear, hope and criticism.

This describes criticism and suspicion. It describesthinking things sound too good to be true. It islike when people tell me I am their guru and I amwonderful. I may say, “Okay, okay,” but somethinginside does not feel right. This disturbance comesabout because of hopes and fears. Hope is alwaysconnected to fear; we will have as much fear as wehave hope. This also happens in reverse. Hopecomes about through greed, fear, doubt, suspicionand criticism. When we are critical we might becriticized. When we find out about this connection,once we realize that these two things only comeabout because of each other, then they cease to be.They are not there by themselves. Therefore, thethird and the fourth sentences say,

They only manifest interdependently,There is nothing to fear, there is nothing to long for.

Hope and fear only exist because of each other,they only exist interdependently. Personally I findthis very, very comforting. When I remember this,again and again, it is like being tired, going to bed,resting and recovering. Having this practice,knowing this, means we can relax, rejuvenate andthen hopefully be able to follow the footsteps ofour guru. Before we become a lion maybe we canbecome a nice puppy.

The next four sentences describe meditationitself. I meant them for everybody. Here I was not

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only describing my guru or myself, just meditation as Iunderstood it.

Wherever you are right now, is both the end and center of space.

You have to find the end of space. You have to find themiddle of space. But you don’t have to build a rocket oruse sophisticated equipment to get there. You do not haveto spend time and energy to get there. You can sit righthere and know you are at the end and in the middle ofspace simultaneously.

Whatever you look at, listen to, taste, smell or think is Mahamudra.

It cannot be anything else. We cannot find anything thathas nothing to do with ultimate truth. Everything haseverything to do with ultimate truth.

The third sentence is:

Don’t hold it, don’t release it, leave it as it is.

Don’t restrain it. Don’t restrict it. Don’t free it, open it orrelease it. Leave it as it is. Now the last sentence of thisverse says:

All varieties have one taste – free from arising perceptions.

That is to say that if we are able to practice the first threesentences, then everything has the same taste. Tibetans,for example value butter and tea. These days most peoplevalue certain pieces of paper that have numbers ending inzeroes on them – the more zeroes the better. Dogs valuebones. Cats value rotten fish. Kite flyers value good stringand paper – not plastic – kites. All of this happens becausewe decide to make something out of these things, weperceive them as something special. One person may becrazy about diamonds, but another person will be crazyabout emeralds, and yet another person will love crystals.One person will try to defend and another will try toconquer. All of these are just ideas that we have decidedto make a big deal of. Perceiving everything with one tastemeans we see beyond this. It means we perceiveeverything’s equal-ness. Ten kilograms of gold and tenkilograms of mud ultimately have the same value, but weonly consider the ten kilograms of gold to be precious.Nobody would make the effort to carry around tenkilograms of mud. This is our reality, but a dog wouldquite happily choose a bone over a three-kilogramdiamond; it would not even sniff at the diamond.

When we recognize this truth everything will fall into

place. Everything will manifest exactly as it is, which atthat stage will be paradise. When this perception manifestswe are the Buddha and this is our paradise. If you believein God you can think of this as becoming God in his orher paradise. Until we develop this perception, we live onthe ground floor, God lives on the top floor and there isno ascending staircase. There are people wearing niceclothes who have permission to go upstairs and talk toGod on our behalf, but if we do not have this speciallytailored outfit – the special cut, the certain design andcolor – we will not be allowed past the first gate. For theTibetans this means wearing yellow, for the Christianswhite – the Pontiff wears white – and for Hindus saffron.

ACTION

The next few sentences move on from meditation to action,to our regular activities.

Naturally pure and clean, the lotus grows in the mud.

You can be in the middle of samsara’s ocean of suffering,but if you have no attachment to it you are like a beautifullotus glowing in a pond of mud. The lotus is not just

Aval

okite

shva

ra

8 Thar Lam DECEMBER 2006

pure despite its environment, it is also externally clean. It is notlike, for example, a faultless, pure diamond that is covered indust and dirt. This metaphor refers to renunciation, which isthe most important thing in Buddhism. When I wrote this poemI was about to become a Bhikshu, so I was trying very hard tounderstand renunciation. It was the sixties. I happened to be inIndia at the time and not in the west, but because of the influenceof the time I had some trouble understanding renunciationproperly. The feeling of the time was to view renunciation asabandonment. Prince Siddhartha looked in on his wife and sonin their chamber in the middle of the night, saw them sleeping,closed the door and ran away. This view was not only present inthe sixties; even the other day somebody asked me if Milarepawas a good son. After all, this person said, he left his motherand sister. I was influenced by this way of thinking, but throughmy guru’s teachings deep in my heart I understood whatrenunciation was.

Renunciation does not mean that you turn against people.It means you renounce your clinging and attachment to them.You become just like a pure, beautiful lotus in a smelly, muddypond, a lotus that by its presence also makes the muddy pondbeautiful. Prince Siddhartha renounced his kingdom, herenounced everything, but he did not turn against his queen orhis son. Instead he renounced everything for his queen, his son,his kingdom, humanity and all sentient beings. After his faithfulchariot driver showed him what happened in the world – how

people got sick, old and died – he renounced hisattachment to the worldly glory he had enjoyedfor so many years. Until this time his father andhis father’s court had protected him from seeing oreven hearing about suffering. This meant that whenhe saw them he wanted to do something aboutthem and it was because of this that he left thepalace. It was because of this that he renouncedattachment. He did not renounce his queen, sonand kingdom. He renounced his attachment to hisqueen, son and kingdom. This is how I understoodrenunciation and what I expressed in these foursentences.

Another important part of Mahamudrapractice is doing things for others, even before webecome Buddhas. This means doing however muchwe can for others right now, but from theMahamudra point of view it does not mean doingthings for others in a dualistic way. It does not meanthat when we see injustice we should grab theperson perpetrating it, shake him or her up, knockthem out and then put them in a safe place or arguewith others. We should try to work for others in adifferent way.

Serve others out of respect for their potential,

When we see an unfortunate being suffering, trueMahamudra compassion should arise. We shouldrecognize that he or she is a Buddha who does notknow that he or she is a Buddha, and is thereforesuffering. If we recognize this, it means thatwhatever we do for him or her we will do out ofservice to an unenlightened Buddha. In this waywe will have great respect for the subject of ourcompassion, and our compassion will be nourishedby and derived from devotion. The more devotionwe have for the Buddha, the more compassion wewill have for sentient beings. We will know theultimate essence of Buddhas and sentient beings.In the same way that this is both the center of spaceand the end of it, this sentient being is anunenlightened Buddha.

Provide what you can for the benefit of the recipient,

For me, this is an important idea. Many times wegive to people because we want to feel good aboutgiving. I feel good when I can help others, sotherefore I want to help them. There is nothingwrong with feeling good about helping people, but

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it should not be the reason we do it. If it so happens thatwe feel good by helping others, that is okay, but it shouldnot be our primary motivation.

We often talk about “merit.” I grew up in a societywhere people always talk about merit, so I have no problemwith this idea. It is not even something I got confusedabout in the sixties, even though a lot of other people did.They thought it sounded like boarding school, thatsomehow your merit was going to be counted, tallied in abook or kept on file, and it would affect your graduationmarks, or which college you went to. It is not like that. Itis better to perform good deeds for the betterment of otherswithout any vested interest, even the expectation of a giftof merit. It is better to give without expecting somethingto happen as a result of that giving. You will accrue merit,it will happen; it just should not be your main reason foracting. If you sit in the sun long enough you will gettanned, if you sit in the sun too long you will get burned.The last sentence in this verse says,

We reach the ultimate service when the server and the recipient become one.

This is the paramita of giving, when the giver and therecipient become one. In a paramita there is no dualism.How I understand this is that after practicing Mahamudra,after doing the meditations and the day-to-day activities,eventually everything comes together. This state is theparamita. There are many levels of paramita but inMahamudra we talk about a “one pointed level.” On theone pointed level you have truly recognized your Buddha-nature, it is similar to the first level of a bodhisattva.1

This is the activity of the Mahamudra.

FRUITION

The last stage of the Mahamudra is the result, the fruition.This verse that I wrote about the fruition of Mahamudrawas definitely influenced by the sixties. It is very “deep”but I would like to share it with you anyway.

The great, primordial dharma spaceIs filled with limitless wisdomLike the always pure spaceFilled with countless galaxies of stars.

Although they are not really very deep, for me these foursentences describe the sambhogakaya and thenirmanakaya. Space is part of the mandala and so are we.

When we realize the dharmakaya, the space around usbecomes the sambhogakaya and the nirmanakaya; thesambhogakaya manifests for highly realized beings andthe nirmanakaya manifests for ordinary beings. A dogliving 2500 years ago in Bodhgaya would have seen thenirmanakaya of the Buddha walking around, not thedharmakaya. When Buddha’s first five disciples sat on theirknees and received his first teaching on the Four NobleTruths what they saw was the nirmanakaya, but when thebodhisattvas Manjushri and Avalokiteshvara receivedteachings on bodhichitta they saw him in hissambhogakaya form. When the King of Shambhala sawPrince Siddhartha in the form of three mandalas – withthe Kalachakra mandala in the middle – he also saw thesambhogakaya of the Buddha. Nobody saw thedharmakaya because this level is beyond seeing and notseeing.

I hope these words that I wrote long ago are beneficialfor you. I think they contain the fresh blessings of myguru.

1. There are four yogas of Mahamudra; these are the stages of realization within fruition Mahamudra, each representing thefruition of a certain level of meditation practice. These are the yoga of one-pointedness, the yoga of non-conceptuality (simplicity),the yoga of one-flavor (taste) and the yoga of non-meditation.

Budd

ha A

mita

bha