In his song of Mahamudra, Tilopa says:
Mahamudra is beyond all words and symbols,
but for you, Naropa, earnest and loyal,
must this be said:
The void needs no reliance;
Mahamudra rests on naught.
Without making an effort
but remaining loose and natural,
one can break the yoke –
thus gaining liberation.
If one sees naught when staring into space,
if with the mind one observes the mind,
one destroys distinctions and reaches Buddhahood.
The clouds that wander through the sky
have no roots, no home; neither do the distinctive thought floating
through the mind.
One the self-mind is seen, discrimination stops.
In space, shapes and colors form,
but neither by black nor white space is tinged.
From the self-mind all things emerge.
The mind by virtues and by vices is not stained.
The darkness of ages cannot shroud the glowing sun;
the long kalpas of samsara ne’er can hide
the minds brilliant light.
Though words are spoken to explain void,
the void as such can never be expressed.
Though we say, “The mind is bright as light,”
It is beyond all words and symbols.
Although the mind is void in essence,
all things it embraces and contains.
Do naught with the body but relax.
Shut firm the mouth and silent remain;
empty your mind and think of naught.
Like a hollow bamboo, rest at ease with your body.
Giving not nor taking, put your mind at rest.
Mahamudra is like a mind that clings to naught.
Thus practicing, in time you will reach Buddhahood.
The practice of mantra and paramita;
instruction in the sutras and precepts,
and teaching from the schools and scriptures,
will not bring realization of the innate truth,
for if the mind when filled with some desire
should seek a goal, it only hides the light.
He who keeps tantric precepts yet discriminates,
betrays the spirit of samaya. Cease all activity,
abandon all desire, let thoughts rise and fall
as they will, like oceans waves.
He who never harms the non-abiding nor the principle
of non-distinction, upholds the tantric precepts.
He who abandons craving, and clings not to
this and that, perceives the real meaning given
in the scriptures.
In Mahamudra all one’s sins are burned;
in Mahamudra one is released from the prison
of this world. This is the Dharma’s supreme torch.
Those who disbelieve it are fools,
who ever wallow in misery and sorrow.
To strive for liberation one should rely on a guru.
When you mind receives his blessing,
emancipation is at hand.
Alas, all things in this world are meaningsless;
they are but sorrow’s seed.
Small teachings lead to acts.
One should only follow teachings that are great.
To transcend duality is the kingly view.
To conquer distractions is the royal practice.
The path of no-practice is the way of all buddhas.
He who treads that path reaches Buddhahood.
Transient is this world,
like phantoms and dreams,
substance it has none.
Renounce it and forsake you kin;
cut the strings of lust and hatred,
and meditate in woods and mountains.
If without effort
you remain loosely in the natural state,
soon Mahamudra you will win,
and attain the non-attainment.
Cut the root of a tree and the leaves will wither;
cut the root of your mind and samsara falls.
The light of any lamp dispels in a moment
the darkness of long kalpas.
The strong light of Mind in but a flash
will burn the veil of ignorance.
Whoever clings to mind,
sees not the truth of what’s beyond the mind.
Whoever strives to practice dharma,
finds not the truth of beyond-practice.
To know what is beyond both mind and practice
one should cut cleanly through the root of mind,
and stare naked.
One should thus break away from all distinctions,
and remain at ease.
One should not give nor take, but remain natural,
For Mahamudra is beyond all acceptance and rejection.
Since alaya is not born,
no one can obstruct or soil it.
Staying in the unborn realm,
all appearance will dissolve into dharmata,
and self-will and pride will vanish into naught.
The supreme understanding
transcends all this and that.
The supreme action
embraces great resourcefulness without attachment.
The supreme accomplishment
is to realize immanence without hope.
At first a yogi feels his mind
is tumbling like a waterfall;
in mid-course, like the Ganges,
it flows on slow and gentle.
In the end it is a great vast ocean
where the lights of son and mother merge in one.