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
nought. Without making an effort, but remaining
loose and natural, one can break the yoke - thus gaining liberation.

If one sees nought when staring into space;
if with the mind one then observes the mind,
one destroys distinctions and reaches
buddhahood.

The clouds that wander through the sky have no
roots, no home; nor do the distinctive thoughts
floating through the mind. Once the self-mind is seen, discrimination stops.

In space shapes and colors form, but neither by black nor white is space
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 mind's brilliant light.

Though words are spoken to explain the 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 nought with the body but relax; shut firm
the mouth and silent remain; empty your mind
and think of nought. Like a hollow bamboo
rest at ease with your body.
Giving not or taking, put your mind at rest.
Mahamudra is like a mind that clings to nought.
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 ocean 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,
preceives 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 your mind receives his blessing emancipation is at hand.

Alas, all teachings in this world are meaningless,
they are but sorrow's seeds.
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 the path reaches buddhahood.

Transient is the world, like phantoms and
dreams, substance it has none. Renounce it and forsake your kin,
cut the strings of lust and hatred, and meditate in woods and mountains.

If without effort you reamin loosely in the natural state,
soon Mahamudra you will win and attain the nonattainment.

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 the 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 brak away
from all distinctions and remain at ease.

One should not give or 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 dharma, and self-
will and pride will vanish into nought.

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