Highest Yoga Tantra and Mahamudra By Master
Sheng-yen Lu This was translated from Grandmaster Lu's 51st book, 無上密與大手印. CHAPTER 15 - Clear Light Mahamudra I have been reciting a certain mantra secretly, which is the Dharani of the Great Protectress who is Universally Radiant, Pure, and Incandescent of the Invincible King of Mantras (Dharani of Mahapratisara-vidyarajni), more simply known as the Dharani of Mahapratisara, the Sanskrit name given to the great bodhisattva known as the Great Wish-Granting Bodhisattva. Mahapratisara Bodhisattva is one of the bodhisattvas stationed in the Lotus Division of the Womb Mandala. The form of the bodhisattva is visualized with eight arms, with a body of a rich yellow colour. Her uppermost left hand holds a lotus, which supports a flaming golden wheel. Her second left hand holds a stack of palm-leaf scriptures, followed by a hand holding a banner, then a hand holding a noose. The uppermost right hand holds a five-pronged vajra, followed by hands holding a trident, a sword, and finally a battle axe. Why is this being known as the Great Wish-Granting Bodhisattva? The reason is that this bodhisattva is known to grant the wishes of sentient beings as long as they enshrine her statue, chant her name and recite her secret mantra. Having done this, all wishes shall be fulfilled. Another name of this bodhisattva is Maha-Vidyaraja (Great Ruler of Light), which describes the great luminosity that follows her body. This bodhisattva once taught me secretly that all lights are differentiated to varying degrees. This corresponds with what I have said in the past: The Tathagata Amoghasiddhi radiates an aura of magnificent green light born from a wind of absolute purity, while the realm of asuras emits a dark, greenish, ghostly light. There is a world of difference between the two. The Tathagata Amitabha radiates an aura of magnificent red light born from absolute purity, while the realm of hungry ghosts contains many ghost beings emitting weak rays of red light. There is a world of difference between the two. The Tathagata Ratnasambhava radiates an aura of magnificent yellow light born from wonderfully pure absolute wisdom, while the realm of human beings has many ghostly beings emitting a small light of yellow blended with a tint of blue. There is a world of difference between the two. The Tathagata Aksobhya radiates an aura of magnificent white light born from absolute great mirror-like wisdom, while in the realm of hell there are many ghostly beings emitting a hazy, foggy white light. There is a world of difference between the two. Differentiate it by using your heart. When the light shines on you, and you feel a sense of wonderful comfort and lightness, that is the light of the Buddha. However, when the light shines on you and comes across as chaotic and noisy, making you feel somewhat uneasy, presenting itself as a major hindrance, you should know that it is light from ghostly beings. Here is another thing to take note of: If a light is the buddha light, it always illuminates like a jeweled flame of brilliance, shining like a real diamond. The light of ghostly beings tends to be weak, tempting, and entangling, just like a fake diamond. One must discern these lights carefully and clearly in order to avoid entering into the wrong kind of light and stepping into the wrong spiritual realm. According to the instructions of Mahapratisara Bodhisattva, when one enters into the deepest depths of absorption, light emerges. At this stage, when one engages in the union of absorption and wisdom, their interaction produces light, and the radiance of this great wisdom grows progressively brighter, eventually illuminating and removing all ignorance. Once ignorance is lifted, there are no hindrances. When the light becomes absolutely clear and transparent and the practitioner is able to maintain the light without ever losing it, he or she will be able to interact and merge with the compassionate light and the buddha light of the Dharmakaya Tathagatas of the ten directions. Like two mirrors with light reflecting back and forth from one mirror to the other, the light from the heart of the practitioner interacts and interconnects with the buddha light in such subtle intimacy that no outsider could possible perceive or understand. The union of two forms of light is supremely pure and wonderful, and when one abides in this state of union, this constitutes the Light Mahamudra. I once wrote a book recounting this Light Mahamudra, which became The Illuminated Way of Meditation. It described:
The Mahamudra of Clear Light mainly deals with the doctrine of merging. In my case, for example, I can merge with pure sunlight when the sun is shining bright, and merge with moonlight during the night. I am able to move in and out of the crown chakra as the light within me projects according to the will of my mind and spirit. The Tibetan gurus who transmit the Mahamudra insist that disciples must first recognize the true nature of light, then learn to differentiate the grades and degrees of differences between the types of pure light before finally recognizing the realm of fruition of the clear light. The first part is theoretical. The second part is learning to differentiate the differences between the lights that are being attained by the practitioner. The third part requires that, through cultivation, the individuals light obtain responses with the buddha light, attaining the realm of wisdom and clear light from the merging of the two lights. Now I shall reveal a secret to you: Where does light come from? Light arises from the interval of space between the end of one thought and the arrival of the next thought. Light is produced in this space between thoughts. This is the Mahamudra of Meditative Absorption, the very secret that Noble Tilopa taught: Think of nothing, and pursue nothing. When you practice no contemplation, no thought, and think not of the primal consciousness of the universe or the light of the primal self, the clear light shall reveal itself under these conditions. This light does not arise from the primal consciousness of the universe, nor does it come from oneself. It is an inherent pure light that already exists, which reveals itself completely in the space between two connecting thoughts. The light is of itself spiritually clear and vibrant! Heres a verse:
In the Mahamudra of Meditative Absorption, one who attains the Mahamudra of Clear Light such as the Holy Red Crown Vajra Guru Sheng-yen Lu, Lian Sheng, will know that the guru can pierce through all illusory realms and illusory forms with one glance. Every authentic buddha light has manifested itself within my ground of realization. Illusory lights can no longer delude and ensnarl me. The realized one has long attained the joy of liberation, which is true happiness. The realized individual is thus endowed with pure light; his every act is an expression of a genuine heart that leaves no room for hesitation. He finds all roads to be unhindered and clear. I know that anyone who reaches this spiritual state has arrived at the highest realm of the Mahamudra of Meditative Absorption, which is the ground of buddhahood. Ones body, speech and mind are purified, and all siddhis arising from the fruition of buddhahood manifest in purity. This achievement is indeed remarkable. In principle, neither being active nor being still poses a hindrance, and one is free to move among men or live in seclusion until reaching nirvana. Every gesture and action of the realized individual is most dignified, and he is endowed with the greatest of blessings and merits in heaven as well as on earth. This is the unmatched accomplishment brought about through the Mahamudra of Clear Light. In the spiritual realm of attainment there exists a very unique truth, which I would like to reveal here: The so-called realm of Suchness cannot be experienced through contemplation or observation. Neither can it be described in words. As the arising and ceasing mind does not exist, no words could possibly provide a complete description of this Suchness. There exists no right, nor is there any evil. What is being defined as right by the arising and ceasing mind cannot be placed in the realm of Suchness. This realm of Suchness is transcendental, which places it absolutely beyond explanation, and there is no way a mortal being can understand it. It was only after I attained accomplishment with the practice of the Mahamudra of Clear Light that I was able to appreciate what Milarepa had said. Milarepa once told me that any Tantric practitioner who gains inner attainment of meditative absorption, whose effort focuses on self-cultivation, will be considered as one attaining the buddhadharma and gaining realization. Anyone whose cultivation does not turn inwardly towards the attainment of meditative absorption, and seeks outer verification instead, is seen as practicing a heretical form of meditative absorption. Thus I recognize these truths: A true follower is one who seeks enlightenment by turning inwardly. Many Buddhist masters, monks and nuns love to speak of other religions as heresy, yet the differentiation between the true follower and heretic is not determined by the religious teachings, but by the separation between inward focus and outward focus. This was my discovery upon gaining realization, and it was indeed the most definitive discovery I made. |
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