If thou dost not — then art thou lost.

For know, that the ETERNAL knows no change.

True meditation upon emptiness depends upon a fullness of preparation through a series of stages of moral practice. Without proper preparation, authentic insight into the nature of voidness (shunyata) is impossible. It matters not how long this preparation takes; it must be honest and genuine, devised by each human being according to his or her own individual karmic agenda. Otherwise it is impossible to launch seriously into meditation, to enter into it with an inward assurance that one will never abandon it. Even after one has entered the Path leading to dhyana one will, inevitably, experience difficulties. Yet one’s very presence upon that Path must be based upon an immutable resolve. One’s preparation for deep meditation upon emptiness must be rooted in a commitment that is irreversible, inalienable and irrevocable.

According to a contemporary commentary upon this teaching delivered by Geshe Rabten, a religious counsellor to the present Dalai Lama, a mahamudra may be understood as a great seal symbolizing an immutable realization of voidness. When one enters into a formal agreement, as in signing a contract, one puts down one’s name or seals a document. Everyone knows what this means in statutory law. It is sacred and irrevocable. It is firm and binding. So, too, in a deeper and spiritual sense, one may seal one’s entire consciousness irreversibly upon the Path of dhyana — meditation. Ultimately, this is a direct subjective experience of voidness. Yet as Geshe Rabten’s commentary points out, this fundamental transformation of consciousness cannot come about except as the sequel to a long and difficult period of preparation through moral practice, mental development and preliminary exercises in meditation. Even these, as set forth in the Sutra Yana teachings of Tibetan Buddhism, require resolves, vows and the development of an unshakeable determination that once one has begun upon this Path, no matter what the difficulties, one will seek to become increasingly honest with oneself and strive ever harder to overcome them.

The primary means of preparation for the mahamudra meditation is taking refuge in the Buddha, the Dhamma and the Sangha. As soon as one directs one’s mind towards the supreme compassion and enormous sacrifice of Gautama Buddha and the entire Host of Bodhisattvas, one is filled with a tremendous purifying strength. By thinking of these beings, who have attained to the state of supreme enlightenment solely for the sake of humanity, one can gain the energy and strength to form an irreversible resolve. Thus all efforts at meditation should begin with an adoration of predecessors, a rejoicing in their very existence and in the reality of their deeds and their living presence. To this joyous practice each individual may bring devotion and an undivided seriousness entirely of his or her own choice. Thinking of the meaning of one’s own life in relationship to the meaning of the lives of all, and in relation to the world’s pain and need, one may contemplate the great work of the Bodhisattvas, inserting one’s own resolve into the broader mission of building a rainbow bridge between the Host of Dhyanis and the world of Myalba. Taking refuge in the triple gem, one can find the courage in oneself to try to aid the earth with all its plight and pain, caused ultimately by a fundamental alienation from the true Self, an ignorance of the true destiny of humanity.

The Tibetan texts lay down for monks a series of mantrams to be chanted. As Geshe Rabten explains, the set of recitations and visualizations revolving around vajrasattva is intended to assist in the elimination of negative tendencies. This aspect of the mahamudra preparation is of particular significance to individuals who have yet to master the discipline and momentum of a mendicant. Vajrasattva represents the embodiment of the power of purification of all the Buddhas. Whilst Tibetan tradition lays down for monks specific modes for visualizing vajrasattva and specific mantrams to be chanted, these details are inappropriate and unnecessary for lay individuals outside the tradition. What is of crucial importance is to bring to bear from within oneself the purifying power of the Buddha-nature upon the whole assemblage of one’s unholy modes of thought, feeling and will. There are, in every human being, a myriad such elements in a state of interconnection. These negative tendencies no doubt arose in former lives, and if they are not extinguished in this life, they will have their fruition in future lives of pain and suffering. The entire assemblage should be acknowledged so as to create a mental posture of total honesty.

Raghavan Iyer
The Gupta Vidya II