The Collected Works of Chogyam Trungpa: Volume One (66 page)

The upayana could be said to be a transitional yana in that, in terms of application, it is dependent on both the kriyaand yogayanas. Instead of seeing a pure universe, one becomes aware of the creative-destructive aspects of the energies. This is the meditation of the yogayana, while one still applies the yogic practices of the kriya. Here one begins to produce the tantric notion of intellect. This is to say that here one realizes the miraculous quality of the birth of the energies, and so begins to look forward, inferring that there are more miracles to come. Such intellectuality on the vajra scale automatically brings the obstacles of a longing for a higher goal such as the “eight great miracles,” and so on. But no obstacle can stand in the way here, for the tantric knowledge of the kriyaand upayanas is based on the awakened state of mind of mahamudra.
Mahamudra
means the Great Symbol, symbol, or spectacle—vision, in terms of seeing the universe on its absolute level. This perception is so intense that all clingings and longings are only temporary. Since such a thing as this absolute could and does exist in terms of the relativity of the striving toward it, the application of these tantric methods could be described in terms of a river running toward the south—it proves that there is a mighty ocean ahead.

Next is the yogayana. Here the perception of the dakini principle is so precise that the universe is seen in terms of the threefold mandala—the external situation, the physical body, and the state of consciousness. All these elements are equally part of
that
. In this yoga one achieves the four mudras: Whatever you see is the mirrorlike wisdom, whatever you hear is discriminating wisdom, whatever you feel is the wisdom of equanimity, whatever you perceive is the wisdom of automatic fulfillment. This spontaneous fourfold wisdom diffuses the boundary between center and fringe of the mandala; thus, there is less distinctive evaluation of the mandala. Here the mahamudra experience begins to develop toward maha ati. This is the entrance into the dharmakaya.

Here the mahayogayana begins with the union of great joy,
mahasukha
. Such a breakthrough of devaluation of center and projection brings comfort so that the vajra intellect of the yogayana ceases to be a strain. This brings the joy of the union and the ati quality of openness, so that whatever is perceived is the expression of the eightfold primeval mandala, which need not be sought from the point of view of the kriyayana. Having seen that open space, as has been said, when the dawn of Vajrasattva breaks, there is a complete view of the eight sacred mandalas of the eight herukas. The perception of mandala dissolves into complete devaluation of what is. This is the entrance into anuyoga.

With the breakthrough of the physical nadis and chakras one begins to see the union of space and wisdom: that is, the nonsubstantial quality of the wisdom and the nonsubstantial quality of the perceiver. Even the notion of union dissolves and one begins to develop the vajra pride that you are the heruka; that acknowledging self as heruka is irrelevant. One begins to realize the two experiences of unborn and unoriginated, which leads to the next experience of maha ati.

The sharpness of insight and the notion of being wise are united. At this point the iconographic perception of the herukas and dakinis is self-liberated. Even the pulsating quality of the energy is diffused into what is known as the vajra chain. In other words, the notion of freedom itself has been freed so that the true perception of dharmakaya is seen as extremely realistic, so much so that any question has been answered.

This is the end of the journey which need never have been made. This is the seamless web of what is.

The Ox-Herding Pictures

I have decided to include the ten ox-herding pictures, a well-known Zen representation of the training of the mind, so basic that it could be considered fundamental to all schools of Buddhism. A deeper way of looking at it is in terms of spiritual development from shravakayana to maha ati. In the Tibetan tradition there is an analogy of elephant herding but it refers largely only to the practice of shamatha. The symbolism does not go beyond the riding of the elephant. In the ox-herding pictures the evolutionary process of taming the bull is very close to the vajrayana view of the transmutation of energy. Particularly returning to the world as the expression of the compassion of the nirmanakaya shows that the final realization of Zen automatically leads to the wisdom of maha ati.

1. T
HE
S
EARCH FOR THE
B
ULL

The inspiration for this first step, which is searching for the bull, is feeling that things are not wholesome, something is lacking. That feeling of loss produces pain. You are looking for whatever it is that will make the situation right. You discover that ego’s attempt to create an ideal environment is unsatisfactory.

2. D
ISCOVERING THE
F
OOTPRINTS

By understanding the origin you find the possibility of transcending this pain. This is the perception of the four noble truths. You see that the pain results from the conflicts created by ego and discover the footprints of the bull, which are the heavy marks of ego in all play of events. You are inspired by unmistakable and logical conclusions rather than by blind faith. This corresponds to the shravakayana and pratyekabuddhayana paths.

3. P
ERCEIVING THE
B
ULL

You are startled at perceiving the bull and then, because there is no longer any mystery, you wonder if it is really there; you perceive its insubstantial quality. You lose the notion of subjective criteria. When you begin to accept this perception of nonduality, you relax, because you no longer have to defend the existence of your ego. Then you can afford to be open and generous. You begin to see another way of dealing with your projections and that is joy in itself, the first spiritual level of the attainment of the bodhisattva.

4. C
ATCHING THE
B
ULL

Seeing a glimpse of the bull, you find that generosity and discipline are not enough in dealing with your projections, because you have yet to completely transcend aggression. You have to acknowledge the precision of skillful means and the simplicity of seeing things as they are, as connected to fully developed compassion. The subjugation of aggression cannot be exercised in a dualistic framework—complete commitment into the compassionate path of the bodhisattva is required, which is the further development of patience and energy.

5. T
AMING THE
B
ULL

Once caught, the taming of the bull is achieved by the precision of meditative panoramic awareness and the sharp whip of transcendental knowledge. The bodhisattva has accomplished the transcendent acts (paramitas)—not dwelling on anything.

6. R
IDING THE
B
ULL
H
OME

There is no longer any question of search. The bull (mind) finally obeys the master and becomes creative activity. This is the breakthrough to the state of enlightenment—the vajralike samadhi of the eleventh bhumi. With the unfolding of the experience of mahamudra, the luminosity and color of the mandala become the music which leads the bull home.