In the term ‘Mahamudra’, ‘Maha’ means ‘great’ and refers to great bliss, and ‘mudra’ means ‘non-deceptive’ and refers to emptiness. The actual Mahamudra, therefore, is the union of our own great bliss and emptiness.
The instructions of Mahamudra presented in this book are based on Je Tsongkhapa’s oral instructions of Mahamudra, his uncommon instructions of Mahamudra that he extracted from the Ganden Emanation Scripture.
Until the first Panchen Lama, Losang Chokyi Gyaltsen, these instructions were not written in normal human language. The first Panchen Lama wrote the root text of the Mahamudra The Main Path of the Conquerors, and its autocommentary, based on the Ganden Emanation Scripture. From then on the Ganden Oral Lineage instructions of Mahamudra were gradually taught publicly.
These instructions are very blessed. Je Tsongkhapa received them from Wisdom Buddha Manjushri. He passed the lineage blessings and instructions to his disciple Togden Jampel Gyatso, and they were then transmitted through a continuous unbroken lineage until they reached Vajradhara Trijang Rinpoche, who is a manifestation of Buddha Heruka. Through the great kindness of this precious Lama we now have the opportunity to listen to and practise these precious instructions. We should rejoice in our good fortune.
The Ganden Emanation Scripture is a holy scripture emanated by Wisdom Buddha Manjushri that reveals the uncommon instructions of the Ganden doctrine. There are emanation scriptures, just as there are emanation Teachers and so forth. In the Sutras Buddha says, ‘In the future you will meet Spiritual Guides in the aspect of ordinary beings. You should know that they are my emanations.’ In fact, there are countless emanation scriptures, emanation Teachers and so forth. Emanations of Buddha can be anything, animate or inanimate. There is not a single place that is without emanations of Buddha. The fact that Buddha has countless emanations is one of the main reasons proving that Buddha has the ability to benefit each and every living being every day.
Through the oral instructions of Mahamudra presented in this book we should know the special characteristics of Je Tsongkhapa’s doctrine. In Prayer for the Flourishing of the Doctrine of Je Tsongkhapa the great scholar Gungtang says:
The emptiness that is explained in Buddha’s Sutra teachings
And the great bliss that is explained in Buddha’s Tantric teachings –
The union of these two is the very essence of Buddha’s eighty-four thousand teachings.
May the doctrine of Conqueror Losang Dragpa flourish for evermore.
In Je Tsongkhapa’s teachings we find a clear, unmistaken and complete explanation of emptiness, and also a clear, unmistaken and complete explanation of great bliss. This is the special characteristic of Je Tsongkhapa’s doctrine. Understanding this, we should rejoice from the depths of our heart in our good fortune at having met Je Tsongkhapa’s doctrine.
It is said that the unmistaken Dharma is Mahamudra, Lamrim, or stages of the path, and Lojong, or training the mind. Therefore, we should put great effort into practising these instructions ourself and teaching them to others, as they are the very essence of Buddhadharma. If we do this we will accomplish the real purpose of having met Je Tsongkhapa’s doctrine.
In the root text it says ‘Geden Kagyu’. This means ‘Ganden Oral Lineage’. In this context ‘Ganden’ – which means ‘Joyful One’ – refers to the doctrine of Je Tsongkhapa, and practitioners who follow this doctrine are called ‘Gandenpas’.
Some texts explain that emptiness is the ‘great seal’ or ‘Mahamudra’, but ‘Mahamudra’ is simply a name given to emptiness. The real Mahamudra is the union of great bliss and emptiness.
Mahamudra, or the union of great bliss and emptiness, has two parts: great bliss and emptiness. In Highest Yoga Tantra great bliss is necessarily a bliss that arises through the melting of the drops inside the central channel due to the inner winds of the right and left channels entering, abiding and dissolving into the central channel through the force of meditation. Only Highest Yoga Tantra practitioners and Buddhas experience such bliss.
The second part of this union, emptiness, was explained by Buddha in the Perfection of Wisdom Sutras and, following Nagarjuna’s commentaries to the Perfection of Wisdom Sutras, Je Tsongkhapa explained clearly and in detail the meaning of emptiness.
The meaning of the union of great bliss and emptiness is that through the force of meditation one’s own mind of great bliss and emptiness become non-dual, just one, like two spaces mixed with each other. This is extremely profound and subtle, and these days those who understand the meaning of this union through experience are as rare as stars appearing during the day.
Great bliss is appearance and emptiness is empty. The union of these two is the union of appearance and emptiness. Conventional truth is appearance and ultimate truth is empty, and the union of these two is also the union of appearance and emptiness. Ourself generated as the supported Deity and the entire supporting mandala are appearance, and emptiness is empty; and the union of these two is also the union of appearance and emptiness. We should know that there are many levels to this union of appearance and emptiness. Normally we perceive appearance and emptiness as two, not one. This perception is dualistic appearance, which is the main obstacle to attaining enlightenment. Dualistic appearance and dualistic grasping that are commonly known refer to appearance and emptiness appearing as two and to the mind grasping at this.
Je Tsongkhapa said in a prayer:
Through identifying the meaning of union correctly,
May I be permanently free from mistaken appearance.
The meaning of union in this context is that appearances and emptinesses are non-dual, of one nature. If we realize this union directly we will be permanently free from all mistaken appearance. Through training, when we realize that appearances and emptinesses are non-dual, of one nature, like two spaces mixed with each other, we should hold this profound knowledge or experience day and night without ever forgetting it. By doing this we will finally be able to abide forever in the vast space of the union of appearance and emptiness as a Heruka. This is the Union of Heruka. Thus we will have attained enlightenment.
In short, when through the force of meditation our mind transforms into the mind of great bliss as mentioned above and this mind realizes emptiness directly, this is the union of great bliss and emptiness, the actual realization of Mahamudra. Then we will definitely become enlightened in this life.
Many of Je Tsongkhapa’s disciples and their disciples in turn became enlightened Buddhas in their lifetime by attaining the realization of the union of great bliss and emptiness through practising the instructions of the Ganden Oral Lineage. However, it is difficult for people to believe that this is true because their minds are obstructed by ordinary appearance.
HOW TO PRACTISE MAHAMUDRA
The root text of the Mahamudra says:
With respect to this there are three – the preliminaries, the actual practice and the concluding practice . . .
This means that to gain the realization of Mahamudra we need to practise these three. How to practise Mahamudra, therefore, will now be explained under three headings:
1. The practice of the preliminaries
2. The actual practice of Mahamudra
3. The practice of subsequent attainment
Buddha Shakyamuni
THE PRACTICE OF THE PRELIMINARIES
It is well known that there are four great preliminary