The Ganges:

Essential Instructions on Mahamudra

Sanskrit: Mahamudra Upadesham | Tibetan: Chaggya Chenpo Menngag

Homage to glorious coemergence!

[Mahamudra cannot be shown, …] p.15

Intelligent Naropa, tolerant of suffering, you have endured hardships and are devoted to the guru.

O! Look well at worldly phenomena! Like dreams and illusions that cannot last, they do not exist in actuality.

Therefore, giving rise to disenchantment, abandon worldly activities.

Completely severing the bonds of attachment and aversion, the domain of samsara, meditate alone in forest and mountain hermitages!

Through remaining in an ongoing state of meditation, non-attainment is attained.

When non-attainment is attained, Mahamudra is attained.

These worldly affairs are the useless causes of suffering.

Look at the ultimate essential meaning [that realizes] the futility of deliberate action!

The truth that transcends the intellect will not be seen by means of the intellect.

The point of non-action will not be reached by means of deliberate action.

If you want to achieve the point of non-action transcending thought, sever the root of mind itself and rest in naked awareness!

Leave the polluted water of conceptual thoughts [to settle] into its [natural] clarity.

Without affirming or denying appearances, leave them as they are.

When there is neither acceptance nor rejection, [mind] is liberated into mahamudra.

For example, [if] the root of a tree with flourishing branches and foliage is cut, its ten thousand branches and hundred thousand leaves wither.

Just as the accumulated darkness of even a thousand eons is dispelled by a single lamp flame, similarly, an instant of luminosity of mind itself dispels, without exception, eons of accumulated negativity and obscuration.

Those of inferior intelligence who [can] not abide in ultimate meaning [should] hold the vital point of wind energies and give up exerting [themselves] in awareness.

Until you abide in the ongoing state of awareness, by means of myriad gazes and [modes of] focused attention, make effort!

For example, if you examine the center of space, the one who fixates on the boundary and center ceases to be.

Likewise, when you investigate the mind with the mind, the multitude of thoughts ceases and you see the nature of the mind.

{When] the multitude of thoughts ceases, you see the nature of the mind.

Just as [when] vapors from the earth or clouds disperse into space, they have not gone anywhere, but nether do they remain anywhere, so it is with the multitude of thoughts that arise from the mind: by seeing the mind itself, the waves of thought dissipate.

Just as space transcends color and form, being immutable and without any tinge of black or white, similarly, the mind itself, beyond color and form, is untainted by the white and black phenomena of virtue and evil.

For example, the clear and pure orb of the sun is not eclipsed by the darkness of a thousand eons.

Likewise, eons in cyclic existence cannot obscure the luminous nature of mind itself.

Just as space, although it is labeled ‘empty,’ is indescribable by such [terms], similarly, the mind, although described as ‘clear light,’ has no basis for such designation through verbal expressions.

For example, in space, what is supported by what?

Like [space], the mahamudra that is mind itself has no supporting ground.

Rest at ease in the uncontrived, innate continuity.

When the bonds are loosened, there is no doubt of release.

In that way, the nature of mind is like space.

There is no phenomenon not contained in that.

Completely give up physical activity and remain at ease.

Without much speech, [sound] is like an echo.

Without thinking, look at decisively-resolved reality.

The body is insubstantial, like the hollow stalk of a reed;

and the mind, like the center of space, transcends the realm of thought.

Rest at ease in that state, without releasing or placing.

When the mind is without a focal point, that is mahamudra.

By habituating yourself to it, unsurpassable awakening is attained.

When there is no object of focus, the mind is naturally clear.

When there is no path, the path of the buddhas is entered.

By habituating non-meditation, unsurpassable awakening is attained.

Transcendence of all subject and object [duality] is the king of views.

When there is no distraction, that is the king of meditation.

When there is no deliberate effort, that is the king of conduct.

When there is neither expectation nor doubt, the fruition is made manifest.

The uncreated ground of all is clear of the obscuring veil of propensities.

Do not engage meditation and post-meditation [but] rest in the uncreated essence.

[Thus, outer] appearances, [inner] perceptions, and intellectual faculties are exhausted.

The complete release of limits is the supreme king of views.

Boundlessness, deep and vast, is the supreme king of meditation.

Free from action, abiding in its own state, is the supreme king of conduct.

Freedom from expectation, abiding in its own state, is the supreme king of fruition.

To a beginner, [mind] is like a waterfall.

In the middle, it flows gently [like] the Ganges River.

In the end, it is like the confluence of a river [with the ocean], like the meeting of mother and child.

The luminosity that is mahamudra will not be seen through expounding the Secret Mantra and Paramita Vehicles, or the collections of scripture such as the Vinaya, or even through individual philosophical scriptures and tenet systems.

When you do not fabricate anything in the mind and are devoid of any wish, [thoughts] are like self-arising, self-subsiding ripples in water.

When a wish arises, luminosity is obscured and not perceived.

Preserving the vows conceptually, you violate the samaya on the level of ultimate meaning.

If [mind] does not stray from the non-abiding, objectified ultimate meaning, the unimpaired samaya is a lamp in the darkness.

When, devoid of any wish, you are not confined to any position, all the teachings of the scripture collections, without exception, will be realized.

If you exert yourself in this truth, you will be freed from the prison of samsara.

If you [cultivate] steady meditation upon this truth, all unawareness, negativities and obscurations will be burnt away.

Thus, it is known as the lamp of the teachings.

Those foolish people who are disinterested in this truth are continually swept away and wasted in the great river of cyclic existence.

How sad that they [must endure] the unbearable suffering of evil rebirths!

If you want release from suffering, follow a masterful guru!

If you rely on the karmamudra, the wisdom of bliss and emptiness will arise.

Thus, unite the blessings of method and wisdom!

The seed essence should slowly descend, stop, reverse and spread.

It should be brought to the inner abode and pervade the body.

When there is no fixation to that, the wisdom of empty bliss arises and, flourishing like the waxing moon, one [attains] longevity without graying hair.

One becomes lustrous and radiant with the power of a lion.

The common attainments will be swiftly accomplished, leading one to the supreme attainment.

May this essential advice on makamudra abide in the hearts of fortunate transient beings.

On the banks of the River Ganges, this was taught to Naropa by Lord Tilopa.

May it be virtuous!

Re-transcribed for Bucks County Buddhist Sangha,

on May 30th, 2017, by John Wenz

for continued study after

Yogi Acharya Lama Gursam

offering an oral transmission to the Bucks County Buddhist Sangha on April 22,2017

English Text Source:

The Wisdom Flame Experiential Commentary of the Ganges Mahamudra

By His Eminence Garchen Rinpoche, pp. 9-12

Translated by Ina Bieler

1st-4th April 2009

Tai Pei Buddhist Center, Singapore

By Jim Hild From Reflections Magazine

Our bylaws state our mission– “To Present, Teach and Practice Buddhism: To Provide Meditation Instruction and Community Service in a Manner Consistent with the Teaching of the Buddha.” Since I became a member of the Buddhist Sangha of Bucks County (BSBC) in the year 2001, our Sangha has been purposely non-traditional, exploring many of the Buddhist valuable and wonderful traditions over the years. To a large degree we have followed our mission.

We have over the years presented and taught many subjects, including meditation. It has become clear to me just how important meditation is to Buddhism and me over the last few years. I thought I might share a personal perspective on this subject.

Having personally explored the major Buddhist traditions, I am currently caught between two traditions – Zen and Tibetan. I have found significant value in both of these traditions as well as other traditions Theravadan, Won and others. I have found all of these traditions, numerous schools, and individual approaches exist for the “practice of meditation”, that is to say, meditation is not only common to all, but significant in its meaning and importance. However, in my somewhat limited experience, while I have found remarkable agreement among them as to what is the meaning and value of the meditative process, I have found differences in how to do it or what is involved in the process.

I have learned that a distinctive Buddhist orientation towards meditation can be summed up concisely. It consists of two aspects or components. The first, called shamatha in Sanskrit, is the step by step development of mental and physical calmness. The Zen tradition for example emphasizes this approach. My teacher, Jeff Shore (Rinzai Zen master and professor of Zen in the Modern World at Hanazono University in Kyoto) consistently tells me to meditate by “calming the senses”. The second, vipashyana, Sanskrit,( vipassan ā, Pali) is the step by step heightening of awareness, sensitivity and observation. The latter is currently being elegantly addressed by Jeanne Reis in her “The Four Foundations series”. Thank you Jeanne! I have found that these two components can complement each other and can be practiced separately or simultaneously – one technique develops calming, while the other develops clarity. I have learned (but not mastered) to employ both equally.

I have been told that shamatha, if taken to an extreme, leads to special trance states; these may be of value, but they are not the ultimate intention of Buddhism. Jeff emphasizes “letting go” and just observing what happens. To me this is when awareness or a “one-pointedness” or concentration comes into play. I attempt to establish direct contact with deep processes. One approach is to be given a question which can be readily answered by the deep spontaneous mind but is utterly intractable for the discursive surface. This approach was developed within certain schools of the Chan-Zen tradition, that important East Asian expression of Buddhism. Nowadays, it is particularly associated with Rinzai-shu, one of the two major schools of Japanese Zen. Such a conundrum is called a koan in Japanese; “What is the sound of one hand?” and “Mu” are two famous one’s. The koan question is mercilessly pressed to deeper and deeper levels, and, in the process, great samadhi power is developed. When an answer wells up, it carries with it a valuable insight. In this way, by answering many such koans, the wisdom faculty is gradually exercised. However, if the question is pressed deeply enough, the insight accompanying its solution will be sufficient to crack moha and bring kensho (initial enlightenment). It is important to remember, however, that there are many kinds of koans for specific purposes and that individual teachers use koans in different ways.

The practice of vipashyana or clear observation, on the other hand, if developed with sufficient intensity and consistency leads to a moment of insight into the nature of the self identification process. At that moment, awareness penetrates into the normally unconscious chain of mental events which gives us the rock-solid conviction “I am separate and limited.” This insight brings with it a radical and permanent change in perspective . . . a refreshing sense of freedom which is not dependent upon circumstances. The attainment of this perspective and the full manifestation of its implications in daily life are the intention of Buddhist meditation.

I guess what it comes down to is to be open and clear in one’s intentions during meditation. There are many paths for entering the reality of Nirvana, but in essence they are all most likely contained with two practices: stopping and seeing. It has been said “Stopping is the primary gate for overcoming the bonds of compulsiveness. Seeing is the essential requisite for ending confusion.” May we all benefit from our meditation.