From the Foreword and Introduction
Any observation of the outer and inner worlds refers to mind. Only mind is constantly and truly present, although not as a substantial “something.” Consciousness or that which perceives is like space, unchanging and timeless, while what is perceived—the outer phenomena as well as the inner states—are constantly changing. Only the experiencer is present always and everywhere, i.e., the mind.
The Great Seal, Maha-Mudra in Sanskrit or Chag Chen in Tibetan, was taught by Buddha in order to fully awaken mind’s potential and to seal its enlightened nature. Maha translates into “great,” and mudra means “sign” or “seal” and is derived from a promise that the historical Buddha gave his closest students 2,550 years ago: “Seek no higher teachings than these, for they do not exist.”
Whoever rests in the radiance of the mirror behind the images and recognizes the indestructibility of the ocean beneath the play of the waves has reached this goal.
The Buddhist path is a continually increasing experience of richness and bliss, which enlightenment makes permanent. Delight manifests its charm in those moments when no habits or expectations distract mind. Non-meditators may also taste some of this power during the free fall before the parachute opens or on a fast motorcycle, and everyone (hopefully) knows this power from the merging experience of making love. It appears in a flash when sneezing, as the joyful “a-ha” at a new and striking insight, or when one shares the joy of others.
Whoever works with one of the various ways of Tibetan Buddhism in its contemporary vibrant transmissions can make such moments of delight and bliss constant and lasting in one lifetime. Already after a brief encounter with a teacher of the Great Seal, along with the friendly connection with him and the cooperation of his groups, a broad growth of mind begins. In meditation as in the rest of life, we will always experience a growing and joyful oneness with phenomena, until in the end we are amazed that there ever was suffering and frustration.
Avoiding exaggerated intellectual and emotional pitfalls, the Great Seal confirms both what is relative (the way) and what is absolute (the goal) as being in essence joyful. In the midst of the often moralistic or superficial offers presented on today’s spiritual market, such teachings exert a growing attraction for many.
Enlightenment is the full unfolding of all the qualities and abilities of beings, including the indispensable faculty of reason. The steps towards this state cannot be lightweight or exotic. The 3rd Karmapa knew this. For, although he composed this text so oratorically smooth and artistically, simply resonating with them is not enough. Only a critical analysis can decode his words. Thus my explanations here are geared to the contemporary world.
Once we have become a Buddha, we no longer experience a separation of time and space. Now we experience the power of ten thousand volts of joy in every cell of the body. Beyond the usual senses, we now experience the world through the vibration of every atom. We act from mind’s omniscience, and benefit beings in a lasting way, here and now. Thus all things become meaningful. Everything is mind’s free play. Every being is recognized as a Buddha who only needs to discover it. The whole world is radiant and is a pure land. This is the Buddha-state, the state of the Great Seal.
The following twenty-five verses dealing with this experience were composed by the 3rd Karmapa Rangjung Dorje over seven hundred years ago. They show perfectly and clearly the nature of mind and are as fresh as if they had been written yesterday. My interpretation of the 3rd Karmapa’s wishes is dedicated to the growing numbers of educated and independent people who wish to incorporate their multi-faceted lives and experiences into an approach towards enlightenment.
Mahamudra Wishes of the 3rd Karmapa
1
Lamas and buddhas of the yidam powerfields, buddhas and bodhisattvas of the three times and ten directions, think lovingly of us. Please give your blessing that our wishes may be fulfilled the way that they are made.
2
Sprung from the snowy mountain of our perfectly pure intentions and actions and those of all beings, may the stream of all good deeds empty into the ocean of the four buddha states, without the mud of the three concepts.
3
As long as this has not yet been accomplished, during this and in all future lives, may we not even hear words like evil and pain, but instead experience oceans of goodness and bliss.
4
Having obtained excellent freedoms and endowments, as well as confidence, diligence, and insight—as a result of having been sustained by a spiritual teacher and receiving his essential instructions—may we correctly follow them without hindrance, realize them, and practice the noble teachings in all future lives.
5
Absorbing Buddha’s teachings and their logic frees one from the veil of non-comprehension. Examining these essential instructions conquers the darkness of doubt. Through the light experienced in meditation, the essence of phenomena is recognized the way it is. May the radiance of these three wisdoms increase.
6
The nature of the ground is the dual truth, free of the extreme views of a permanent reality and of nihilism. The excellent way consists of the two accumulations, free of the restraining habits of mistaken affirmation or denial. In this way the fruit of dual benefits is reached, free of the extremes of both conditioned existence and inert peace. May we meet with this faultless teaching.
7
The basis of purification is mind itself, its union of clarity, and emptiness. The method of purification is the Great Seal, the diamond-like practice. The object of purification is the fleeting illusory impurities. May we accomplish the fruit of purification, the perfectly pure state of truth.
8
Conviction of view results from cutting out doubts concerning the ground. The crux of one’s meditation is holding this view without distraction. Excellent action consists of mastering all meditations. May we obtain certainty of view, meditation, and action.
9
All phenomena are manifestations of mind. Mind is not “a” mind; it is empty in essence. Although empty, all things arise in every way without hindrance. May precise observation sever mistaken views about the ground.
10
Mind’s self-expression, which has never existed as such, is mistaken for an object. Due to ignorance, awareness is mistaken for an “I.” Clinging to this duality causes one to wander within the conditioned world. May ignorance, the root of illusion, be cut away.
11
May we recognize mind’s essence, which is free of any extremes. It is not existent, for even the buddhas do not see it. It is not non-existent, for it is the basis of everything, of conditioned existence and of the state beyond suffering. This is no contradiction. It is the middle way of unity.
12
May we find certainty in the ultimate true meaning. One cannot prove it by saying “it is this.” One cannot deny it by saying “it is not that.” Truth-nature, beyond concepts, is non-composite.
13
As long as this is not realized, one drifts in the ocean of conditioned existence. When it is recognized, buddhahood is nothing else. Then there is no “it is this, it is not that.” May we reveal the truth-nature, the hidden basis of everything.
14
Appearance is mind and so is emptiness. Realization is mind and so is delusion. All phenomena arising and ceasing are mind. May we cut through all affirmations and doubts concerning mind.
15
Unpolluted by deliberate and intellectual meditation, and not driven by the winds of ordinary life, may we learn to rest mind in its non-artificial and natural state and be skilled in sustaining this practice of mind’s nature.
16
The waves of subtle and coarse thoughts are naturally calmed, and the waters of unshakable mind are settled. May we rest in the smooth ocean of calm abiding, free of the blemish of inertia, dullness, and cloudiness.
17
If we recurrently watch non-visible mind, its non-visible essence is known clearly and exactly as it is. This severs all doubts about mind’s being or non-being. May its undeluded essence recognize itself.
18
Observing phenomena, none is found. One sees mind. Looking at mind, no mind is seen, it is empty in essence. Through looking at both, one’s clinging to duality naturally dissolves. May we realize mind’s nature, which is clear light.
19
Free from mental fabrication, it is the state of the Great Seal (Maha-mudra). Free of extremes, it is the Great Middle Way (Maha-madhyamaka). All encompassing, it is also called the Great Perfection (Maha-ati). By knowing one, may we attain conviction in the realization of all.
20
Unceasing great bliss, free of attachment. Unobscured clarity, free of clinging to characteristics. Spontaneous non-conceptuality, beyond the intellect. May these effortless experiences be continuous.
21
The clinging to the “good” experiences, to which we have become attached, dissolves on its own. The illusion of “bad” thoughts is purified in the expanse of mind. Simple consciousness is free of giving up or adopting, of avoiding or obtaining. May we realize the truth-nature of phenomena free from all limiting constructs.
22
The nature of beings is always Buddha. Yet, not realizing this, they wander in the endless cycle of conditioned existence. May the limitless pain of all beings awaken an overwhelming compassion in our minds. The nature of beings is always the state of Buddha.
23
When overwhelming compassion expresses itself without being obstructed, its empty nature shines forth in the moment of love. May we never deviate from this supreme and faultless way of unity, but practice it day and night.
24
Through the powers and insights arising from meditation, may we mature beings, train in the buddhas´ pure lands and perfect the aspiration to attain the buddha qualities. After accomplishing the steps of maturing others, training, and perfection, may we reach buddhahood.
25
May these pure wishes of ourselves and all beings, through the compassion of the buddhas and bodhisattvas of the ten directions and the power of all actions that are beneficial and meaningful, be fulfilled exactly as they are made.
