Rain of Wisdom

THE RAIN

OF WISDOM THE ESSENCE OF THE OCEAN OF TRUE MEANING

Bringing the Rain of Wisdom The Spontaneous Self-Liberation The Blazing Great Bliss The Quick Path to Realization of the Supreme Siddhi THE VAJRA SONGS OF THE KAGYii GURUS

Translated by the Nalanda Translation Committee under the direction of Chogyam Trungpa

1980

SHAMBHALA BOSTON & LONDON

Shambhala Publications, Inc. 314 Dartmouth Street Boston, Massachusetts 02116 Shambhala Publications at Routledge & Kegan Paul 14 Leicester Square London WC2H 7PH

© 1980 ChOgyam Trungpa All rights reserved.

98 76 54 32 Distn"buted in the l!ntied States by Random House and in CantldtJ by Random House of Canada Ltd. Printed in the· United States of America

Library of Congress Cataloging in Publication Data Main entry under title: The Rain of Wisdom. Translated from Tibetan. Includes index. 1. Spiritual life (Buddhism)-Bka'-rgyud-pa authors. I. Trungpa, ChOgyam, 1939. II. Nalanda Translation Committee. 294.3'443 85-2454 BQ7679.6.R3413 1985 ISBN 0-87773-345-7 (pbk.) ISBN 0-394-74199-4 (Random House : pbk.)

Nalanda Translation Committee

CHOGYAM TRUNGPA, DIRECTOR

LAMA UGYEN SHENPEN LOPPON LODRO DORJE HOLM LARRY MERMELSTEIN, EXECUTIVE DIRECTOR DAVID Cox DANA DUDLEY CHRISTINE KEYSER SHERAP CHODZIN KOHN ROBIN KORNMAN

)UD LEVINSON )OHN ROCKWELL, )R. CATHRYN STEIN

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SCOTI WELLENBACH GERRY WIENER

Dharma Cllakra Centre His Holiness ·lie XV Itil Gya(wa Karmapa

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Chokyi Gyatso, the eleventh in the succession of supreme Trungpa tiilkus, radiates like the sun all the precious teachings of the Kagyii in all the kingdoms of the world. This is evidence of his ability to incarnate according to his wish. Not only has he properly translated into English the realization songs of the great siddhas of the Practice Lineage, but in the western land of America, he has spread the teachings of the· Kagyii in a hundred directions. For the tenth year anniversary celebration, I, the holder of the crown and title of the glorious Karmapa, proclaimed these good wishes of auspiciousness in the Tibetan Iron Monkey year, on the fifth day of the Vaisakha month, in the. year 1980, on the good nineteenth day of the fifth month. SUBHAM

CONTENTS Foreword by Chogyam Trungpa Preface by Osel Tendzin Acknowledgments SUPPUCATIONS AND OFFERINGS TO THE KAGYU GURUS

x-1

xvii xx111

1

THE SONGS OF MIKYO DORJE

16

THE SONG~ OF W ANGCHUK DORJE

27

THE SONGS OF CHOYING DORJE

34

THE SONGS OF KHACHO W ANGPO

45

THE SONG OF KoNCHOK YENLAK

49

THE SONGS OF CHOKYI WANGCHUK

54

THE SONG OF YESHE NYINGPO

58

THE SONG OF CHOKYI TONTRUP

60

THE SONG OF CHANGCHUP DORJE

62

THESONGOFDUDULDORJE

64

THE SONG OF CHOKYI)UNGNE

67

THE SONG OF P ADMA NYINCHE

72

THE SONG OF THEKCHOK DORJE

76

THE SONG OF loDRO THAYE

81

THE SONGS OF TRASH! OSER

91

THE SONGS OF KHAKHYAP DORJE

102

THE SONGS OF KHYENTSE OSER

112

THE SONGS OF RANGJUNG RIKPE DORJE

118

THE SONGS OF PENGAR)AMPAL ZANGPO

123

THE SONG OF TILOPA

126

THE GRAND SONGS OF loRD MARPA

129

THE SONGS OF )ETSUN MILAREPA

165

THE SONG OF RECHUNGPA

215

THE SONGS AND STORIES OF LORD GAMPOPA

217

THE SONG OF RINCHEN PAL

243.:

246 256 259 265 268 272 274

THE SONGS AND STORY OF jETSUN LOREPA THE DHARMA CAIRNS OF KHARAK GoMCHUNG THE SONGS OF SAMTEN PALLE THE SONG OF NGOTRUP GYALTSEN THE SONG OF GOTSANGPA THE SONG OF GURU SHANG THE SONG OF SAMTEN PALLE LORD GAMPOPA'S SONG OF REsPONSE TO THE THREE OFKHAM DEDICATION BY TENPE NYINCHE THE SONGS OF CHOGY AM TRUNGPA COLOPHON BY CHOGY AM TRUNGPA

Afterword by the Nalanda Translation Committee Pronunciation Guide Notes Glossary Index

MEN

275 283 285 290 293 334 336 340 377

FOREWORD by Chogyam Trungpa I am very pleased to present this translation of The Rai'n of Wisdom, the Kagyii Gurtso. I feel highly inspired by the translation work that I and my smdents have done. I am realizing for the first time that the basically theistic English language has now been blessed by the Practice Lineages and is becoming a great medium for expressing the nontheistic, enlightened dharma. I and my translators have worked very hard and feel somewhat proud of what we have produced. When I was eight my tutor recommended that I use the life of Milarepa as part of my reading practice. I remember clearly the illuminated manuscript of Milarepa 's life that I used. Occasionally I would look at the illustrations and try to understand the contents. Reading this text not only improved my literacy, but aroused my feeling for the Kagyii tradition and my admiration of Milarepa's life and his asceticism. I wept and laughed as my reading practice went on. Sometimes my tutor thought that I was weeping because I missed my mother, or because I was trying to get out of the harsh discipline that was part of my training. I used to tell him, "No, I'm crying because of what I am reading." So this reading had a profound effect on me. In fact, reading this book inspired me to compose beginning-level songs myself, which at that point I did by trial and error. The sense of dedication and exertion that is expressed in the life examples and songs of our Kagyii forefathers is something one can never forget. The Practice Lineage of the Kagyii tradition inspires one to become fully involved in a heartfeltconnection with the teachings. From my childhood until the present day, each time I open The Rai'n of Wisdom and read a few passages it makes me appreciate the hardships that our forefathers endured for the sake of future generations such as ourselves. The Kagyii tradition is said to be the most stubborn and honest in Xl

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FOREWORD

following its heritage. We take delight in our heritage. Doubt, challenge, hesitation-in brief, any form of second thoughts-are notregarded as obstacles, but rather as fuel to push us further and cause our devotion and heartfelt longing to blaze, to increase our intense desire to' follow the example of our forefathers. So we, as Kagyus, have thrived on the transmissions of our forefathers, and sustained and nourished ourselves in reading and reciting their vajra songs along with their life stories. As for myself, the older I get, the more of a Kagyu person I become. Aging in this way is wonderful. My thanks and appreciation to the forefathers. Because of the destruction of Tibetan tradition and the disruption of the Kagyu dharma by the recent Communist takeover of Tibet, out of humble duty and with the inspiration of the Practice Lineage, I have accomplished some small deeds to enable the Practice Lineage to be kindled further. Here in North America and the Western world, a group of sincere students has gathered around me-dedicated practitioners who are free from arrogance, students who do not lean on their Kagyii religion in order to glorify their individual egos. I am immensely thankful to my students, particularly my Vajra Regent, Osel Tendzin, and to the guidance of my own teacher. Needless to say, I am thankful to the splendor and magnificence of His Holiness the sixteenth Gyalwa Karmapa. His manifestation and existence are so fortunate and powerful for us in this dark age. The propagation of the Kagyu dharma is always within his empire. The brilliant sunshine of His Holiness's kindness, as well as that of Khyentse Rinpoche and Dudjom Rinpoche, has encouraged me in continuing my teaching in the Western world. Through their kindness they have acknowledged my transformation from a pebble to gold, and they have given me further responsibility as vajracarya and vidyadhara in the modern world, so that I can teach continuously and further the dharma of the Practice Lineages. Nonetheless, even with such encouragement from the present lineage fathers and my devoted students, I have been left out in the cold as full-time garbageman, janitor, diaper service, and babysitter. So finally I alone have ended up as captain of this great vessel. I alone have to liberate its millions of passengers in this dark age. I alone have to sail this degraded s31psaric ocean, which is very turbulent. With the blessings of the· lineage, and because of my unyielding vow, there is obviously no choice.

FOREWORD

X111

The readers of this book should reflect on the value and wisdom which exist in these songs of the lineage in the following ways. First there are the life examples of our forefathers to inspire our devotion. There are songs which help us understand the cause and effect of karma and so illuminate the path to liberation. There are songs which give instruction in relative bodhicitta, so that we can realize the immediacy of our connection to the dharma. Some are songs of mahamudra and transmit how we can actually join together bliss and emptiness through the profound methods of coemergence, melting, and bliss. Other songs show the realization of Buddha in the palm of our hand. Needless to say, these songs should be regarded as the best of the butter which has been churned from the ocean of milk of the Buddha's teachings. Reading these songs or even glancing at a paragraph of this literature always brings timely messages of how to conduct oneself, how to discipline oneself, and how to reach accomplishment. Furthermore, these songs are very pithy and direct. Their wisdom is both old and new. It is old because it is a tradition of twenty~five hundred years; it is new because it directs itself to one's very moment of mind, at this very second. These songs should not be regarded as ordinary poetry, as a purely literary endeavor. They are the insight of our forefathers, conceived, described, and proclaimed. The reason we refer to them as songs is because they are based on the melody of circumstance, and on meditative experience. They are cosmic onomatopoeia, the best expression of sanity. Traditionally they are known as vajra dohas. These vajra dohas of the Kagyii forefathers are read annually in the celebration of the parinirvaQa of Milarepa by a group of students who have accomplished the preliminary discipline of entering into Buddhism, taken the vow of benevolence of the bodhisattva path, and also glimpsed the power of vajrayana, so .that they are not fearful, but further inspired. Students are also advised to read this book for instructions when their life is filled with disruption and uncertainty and neurosis. Even reading only one passage is better than going to a psychiatrist or taking a. dose of aspirin. This is not a myth: from my personal experience these songs do provide a kind of staircase of liberation. They actually enable us to interrupt our perpetual subconscious gossip, awaken ourselves on the path, and energize ourselves so that we can help others. The songs ofTilopa point out the indivisibility of sarp.sara and nir-

XIV

FOREWORD

vaJ)a so that whatever arises is neither rejected nor accepted and we can recognize naked and raw coemergent wisdom on the spot. The songs of Naropa bring realization of one taste, so that pain and pleasure are no longer connected with hope and fear. The songs of Marpa Lotsawa describe how to establish a relationship with sarp.saric society, when to join in and when. to transcend. These songs of the great Lotsawa instruct us in going beyond our body and mind neurosis, so that we can realize the unity of synchronized mind and body and thus become great warriors. The songs of Milarepa tell us how we can free ourselves of both loneliness and claustrophobia through the extraordinary ascetic exertion of joining together nac;II, praJ)a, and hindu. The songs of Gampopa inspire us in the supreme samadhi that quells neurotic tendencies. As it is said in the Samadhi'rajmutra, by achieving ultimate samatha-vipa.Syana and realizing the great bliss, we can follow all the stages of the path. The songs of the Karmapas enable us to transcend hope and fear. Through total devotion, the blessings of auspicious coincidence are realized, so that we become genuine dharmic people. The songs of other lineage holders point out to us the guru in our mind as one taste, and emptiness and compassion as a way to soften ourselves into decent human beings. They arouse in us the realization that the cause and effect of karma is inevitable and bring the revulsion and renunciation that come from seeing that the sarp.saric scheme is futile and impermanent. Many of these songs act to clear obstacles a-nd generate exertion in practice. According to tradition, each lineage holder has composed hundreds of thousands of songs of this nature. Some of these songs that were recorded appear in this particular text. The essence of all the songs can be epitomized by the four dharmas of Gampopa. These are: (1) one's mind becomes dharmic; (2) that dharma practice becomes path; (3) in following that path, confusion is removed; (4) having removed confusion, everything dawns as wisdom. The fust dharma is the ground, where our mind becomes dharmic so that we and the dharma are no longer separate entities. We develop true renunciation and have a sense of revulsion towards sarp.sara. The second dharma is the path. When our mind goes along with the dharma, the dharma becomes path, and any obstacles, whether extreme or ordinary, become a part of our journey. The third dharma is the fruition. As the journey is taking place, the pro-

FOREWORD

XV

cess of the journey liberates us from confusion and anxiety. We are delighted by our journey and we feel it is good. The fourth dharma is the total vision. When we are able to overcome confusion and anxiety, even our anxiety is not regarded as antidharma or antipath. Cosmic wakefulness takes place. So to begin with, the lineage songs are genuine and precise. Then, because of their genuineness, we find them powerful and helpful. And because we can follow them easily, insight does not come as an unusual climax; it is simply the natural and obvious clarity of wakefulness. In this way the Kagyi.i dharma is good and genuine. We are so privileged to be in the world of the Kagyii dharma. I dedicate this book, The Rai'n of Wisdom, and its translation to all sentient beings without exception. May they benefit by it-those who oppose the Kagyi.i dharma of Vajradhatu as well as those who join in. Without exception, anyone who has had the slightest contact with our Kagyii dharma, whether with positive or negative reactions, is bound to become liberated. With my humble duty, I remain a mere speck of dust. Since the forefathers wish to burden me with the responsibilities of a vajrac:irya and vidyadhara, I remain a humble servant of the Practice Lineage.

The Vidyadhara, Vajracarya the Venerable Chokyi Gyatso, the Eleventh Trungpa March 4, 1980

PREFACE by Osel Tendzin The power, beauty, and intimacy of The Rain of Wisdom is based on the tradition of devotion. In the Kagyii lineage, devotion is the proclamation that enlightened mind can be transmitted. This proclamation has resounded from the time of the Buddha to the present. Transmission of enlightened mind depends on the relationship between guru and student. In our time, such a relationship has become suspect, because we see a conflict between freedom and surrender. But in order to be free, we must first surrender to what we are, to our heritage. And the relationship between student and guru is analogous to the relationship we make to our past. This connection is neither imitation nor mimicry. It is the understanding that nothing is lost: everything that has happened in our past is totally real in every moment. This is not purely genetic, not simply memory. It is the continuity of who we are. This continuity is known as buddha nature-intrinsic awakened mind. The way to realize this mind is through relating with the heritage of lineage. And we make this relationship through the guru, who is the living spokesman of the lineage. When we read these lineage songs, it would be reasonable to think we might find them difficult to understand. Because we have grown up in the West, their language may seem strange or mystical or completely nonsensical. In fact, without proper training, any genuine relationship to these teaching-songs is improbable. If approached on an anthropological or cultural level, we end up with an imitation of a foreign philosophy and lifestyle. And an academic viewpoint is equally unreal, because scholarly understanding is totally ghostlike appreciation. Yet simply reading the songs produces a definite spark, not dependent on any reference or approach. The point is that when the truth is uttered, it needs no explanation. It is fearless. But though a first reading may produce intuitive understanding, we need to study further to comprehend clearly. The proper path of

xvu

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PREFACE

study is threefold, involving language, meaning, and training. The language is simple trust. The meaning is faith. The training .is devotion. The journey to awakening begins by listening to the dharma. Simple trust refers to the power of the language of dharma-a language that awakens intelligence on the spot, that shocks us because it is true. And the truth of the teaching inspires trust in the teacher-not because of charisma, but because he communicates directly. This is our first taste of sanity, our first inkling of devotion. This is the first time we meet ourself without preconceptions and glimpse our own intelligence. This is our entrance into the hinayana path, where practicing the dharma is based on simple trust. The teacher tells us how to realize our integrity through the practice of meditation. Following the teacher's instruction means that we trust our mind. And once we trust our mind, we begin to feel wholesome, healthy, and sane. But a question arises-do we really understand what sanity means? At this point we experience doubt. We start to feel that our relationship with the teacher and the teachings is shaky and uncertain. The teacher becomes the embodiment of our doubt. But since he offers no resistance to our uncertainty, the doubt is revealed as an expression of intelligent struggle. And since we already trust our intelligence, we do not have to discard our doubt. In fact, doubt becomes the seed of faith, and at this stage the teacher becomes friend as well as teacher. So doubt is both our teacher and our friend. When doubt meets trust, we begin to give birth to awakened heart. The teacher, who accommodates our hesitation, becomes the spiritual friend, to whom we can expose our fears of being open and tender. Faith, ·at this stage of practice, simply means not panicking when sanity is threatened by emotion. The very emotion we experience could lead us to make friends with ourself. But we need something to reflect on, a mirror without distortion. We look at the teacher as we look in a clear mirror. We doubt whether the image we see is really who we are. On the path of the mahayana, the teacher mirrors our doubt and reflects our intelligence. Real faith is looking in the mirror, perhaps doubting what we see, but not turning away. Practice is relating to whatever we see as an accurate reflection-because we know the mirror is flawless. For doubt to become faith, we have to trust the phenomenal world as much as we trust ourself.

PREFACE

XIX

Because we are willing to expose ourself to the teacher, and because the teacher is willing to reflect our hesitation and doubt without judgment, we begin to realize the meaning of our existence. As we examine ourself, the mirror, and the world between, we discover a new way of seeing; we discover prajiia, discriminating awareness. And with the clear eyes of prajfia, we discover egolessness. All this time, our whole notion of who we are, what the teacher is, and what the world is, has been based on preconceptions. Prajiia, true faith, penetrates the veil of ignorance and uncovers the deception of believing in the teacher as savior, in ourself as confused, and in the world as solid fact. At this moment, free from egocentric perceptions of existence, we experience sonyata. From the openness of sonyata we see that both self and the world are empty. We can surrender, because there is nothing to lose or defend. Neither our sanity, nor the world as it is, need be affirmed or rejected. When freedom and surrender are seen to be the same, compassion arises as the natural expression of enlightened mind. We realize that as long as others suffer, our fulfillment as human beings is incomplete. Generally speaking, our most precious possession is our human body, through which we appreciate the world. Yet our appreciation depends on a consciousness that is fickle and untrustworthy and constantly changing. We cling to existence by allegiance to some particular manifestation of consciousness. This tendency to cling is very subtle. Even the liberation arising from the experience of sonyata and compassion could become subtle clinging, and therefore must be surrendered. At every stage of the path there is always some subtle ignorance, some knot that we feel must be untied. But when we look, we cannot even find it. Realizing this, the only thing we can do is seek a genuine guru who can untie the bonds of ego. Finding such a guru, we can begin to train on the vajrayana path of devotion. The unbreakable commitment between guru and disciple, called samaya bond, is the vehicle for that training. The great lineage holder Naropa had achieved the highest understanding of the sOtras and the tantras. He was considered one of the greatest scholars of Nalanda University, with penetrating insight into the dharma. But he, too, felt this subtle clinging. He realized that the conventional path could not totally fulfill his desire for complete enlightenment. Hearing the name Tilopa, he left behind position and fame to search for him.

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PREFACE

Tilopa lived by a river, eating the fish entrails discarded by local fishermen. Finding him thus, Naropa was shocked, but nevertheless asked for teachings. Tilopa said he had nothing to teach, but if Naropa wanted to follow, it was up to him. Thus began twelve years of intense training, during which Naropa was humiliated, disappointed, rejected, and even beaten. to the point where he nearly died. He was asked to perform actions considered outrageous by conventional standards. His stubborn reluctance to release the final vestiges of ego had to be exposed. Naropa's great desire for enlightenment, his trust in his own intelligence, and his faith in his understanding of the emptiness of phenomena all led to his great devotion to Tilopa. When that devotion became unconditional and self-existing, not even depending on the guru for confirmation, he then achieved the unsurpassable mahamudra, the realization of awakened mind. Through complete devotion he attained buddhahood. Accepting life fully is the same as accepting our teacher as guru. Only a human being who has trained in the path of simple trust can surrender to the faith that the phenomenal world is accurate and true. Only then can he or she offer the apparition of ego to the uncompromising scrutiny of the guru. The guru demands that we manifest our true nature, our buddha nature, our enlightened mind. Anything short of that is unacceptable. In The Rain of Wisdom we see how the great lineage holders dedicated their lives to the three yana path and achieved enlightenment for our benefit. Their songs are spontaneous expressions of luminous mind, a great treasure, and a source of constant inspiration for our pracuce. As a descendant of the victorious ones, I take genuine pride in introducing the glorious Rain of Wisdom. I have written this preface based on the teachings I have received and the practice transmitted to me by my guru, Vajracarya the Venerable Chogyam Trungpa, Rinpoche, the Eleventh Trungpa. On behalf of all his students, I would like to express our immeasurable gratitude for his dedication and loyalty to us over the past ten years. Without his unceasing effort, the precious gem ofthe dharma would not have been discovered. Because of his compassion and insight, the incomparable vajrayana teachings are firmly planted in the Western world.

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XXl

Meeting my guru I heard the dharma. Recognizing the dharma as true I had faith in him. Realizing the path to awakening depended on his instructions I did not hesitate. Vajra Regent Osel Tendzin

ACKNOWLEDGMENTS This translation of The Rain of Wisdom has been prepared under the direct supervision of Vajracarya the Venerable Chogyarn Trungpa, Rinpoche. In accordance with the Buddhist tradition of translation, our work has been a collaborative effon. Over the last several years all members of the Nalanda Translation Committee participated in the many drafts and revisions of the text. The final draft was prepared under the supervision of a central committee consisting of Robin Kornman,John Rockwell, Jr., and Scott Wellenbach in collaboration with Lama Ugyen Shenpen, Loppon Lodro Dorje Holm, and Larry Mermelstein. Each stage of the translation benefited from the overall guidance and meticulous attention ofTrungpa Rinpoche. We are deeply indebted to him for his tireless patience and wisdom. Particular appreciation is due His Holiness the Gyalwa Karmapa, who generously provided original woodblock copies of the Rumtek edition of the text; Professor R. A. Stein, who kindly made available the Palpung edition; the Venerable Dilgo Khyentse, Rinpoche and the Venerable Thrangu Rinpoche, who lent their vast learning to help us resolve questions about technical points of doctrine; Dr. Reginald Ray and Dr. Mark Tatz, both of Naropa Institute, with whom we consulted in our preparation of the Mterword; Carolyn Rose and Olive Col6n, who read through the entire typescript, adding valuable editorial assistance; and lastly to the secretarial staffs of Vajradhatu, Karma Dzong, and Nalanda Foundation, who labored over the seemingly endless preparation and revision of the typescript with devotion, enthusiasm, and humor. With heartfelt devotion we offer this publication in celebration of the tenth anniversary of Trungpa Rinpoche's teaching in North America: 1970-1980.

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THE RAIN OF WISDOM

~~

SUPPLICATIONS AND OFFERINGS TO THE KAGYO GURUS Those who have been niy mothers, all sentient beings, limitless as space, supplicate the guru who is the precious buddha. Those who have been my mothers, all sentient beings, limitless as space, supplicate the guru who is the dharmakaya, the all pervading. Those who have been my mothers, all sentient beings, limitless as space, supplicate the guru who is the sambhogakaya, the great bliss. Those who have been my mothers, all sentient beings, limitless as space, supplicate the guru who is the compassionate nirma1,1akaya. Those who have been my mothers, all sentient beings, limitless as space, request the blessing of attaining the state of the lord of yogins, the great Sanggye Nyenpa. May the supreme siddhi be granted that I am never separate from the great lord of yogins.

May the Kagyiis, the three jewels, stretching from Vajradhara down to the Gyalwang Khakhyap Dorje, please come, appearing in the form of the lord of yogins, Buddha Vajradhara. Please appear in the sky before me surrounded by an assembly of the buddhas of the ten directions of the universe, bodhisattvas, 9akas, 9akinis, dharmapalas, and protectors: VAJRASAMKJAI;I 1

2

THE RAIN OF WISDOM

It is good that the bhagavats have arrived; We are blessed with the merit of mahamudra. In order that our wisdom may expand, I ask never to be separated from these objects. Having given up completely all other offerings, I commence offering to the guru. Whenever the recipients of offering are beyond conception And the offerer and the offering do not exist, This is the unsurpassable offering. In order to grasp this jewel of mind, I properly make offerings to the tathagatas, To the stainless jewel of the holy dharma, And to the buddha-sons, those oceans of virtue.* Whatever flowers and fruits there are And whatever kinds of medicines, Whatever jewels exist in this world, And whatever pure and pleasing waters, Likewise jewel mountains, Forest regions to be enjoyed in solitude, Creepers bright with ornaments of beautiful flowers, And trees whose branches bow down with good fruit, And in the worlds of gods and the like, Fragrances, incense, wish-fulfilling trees, and jewel trees, Lakes adorned with lotuses, And the ever captivating cry of swans, Harvests that grow without cultivation, And other ornaments that are worthy to be offered, All these that are unowned Within the limitless realm of space, Taking these up with my mind, I offer them To the supreme great sages and their sons.

SUPPLICATIONS AND OFFERINGS TO THE KAGYU GURUS

May the compassionate ones, worthy of offerings, Consider me with kindness and accept these of me. Lacking in merit, I am very poor. I have no other wealth to offer. May the protectors, who consider the benefit of others, Accept these for my benefit by their power. To the victorious ones and their sons I offer my whole being completely. Supreme beings, accept me completely. With devotion I enter into your service. Since you have completely accepted me I have no fear of this world and will benefit beings. I completely transcend previous evil deeds; Henceforth, I will do no further evil. In their fragrant bathing houses Ornamented with crystalline pavements, brilliant and clear, Beautiful pillars blazing with jewels, Canopies glowing with pearls, I offer a bath to the tathagatas and their sons With many jewel vases Filled with delightful flowers and perfumed water, And with much song and music. I dry their bodies With unequaled cloth, clean and perfumed. Then I offer to them beautifully colored Sweetly scented choice garments. With various divine and elegant clothes, Soft and fine with excellent ornaments, I will adorn Samantabhadra, Ajita, Mafijugho~a. Lokesvara, and others.

3

4

THE RAIN OF WISDOM

With perfumes that pervade all three thousand worlds, With the finest perfumes, I anoint The bodies of all great sages who shine with the radiance Of well-refined, well-purified, well-polished gold. With all the fragrant and delightful flowers, Blossoms of the coral tree, blue lotus, jasmine, and so on, And with pleasing well-arranged garlands I honor the great sages, supremely worthy of praise. I envelop them with clouds of incense, Plentiful and pervasive, with a pleasing fragrance. I offer them offerings Of food and libations of various kinds. I also offer jewel lamps Placed in rows on golden lotuses. On the inlaid floor, anointed with perfume I strew many flower petals pleasing to the mind. Celestial palaces resounding with delightful songs of praise, Shining with radiant pendants of pearls and jewels, Adorning the quarters of the sky, I offer to those whose nature is maitri. Beautiful jeweled parasols with golden handles, Their shape pleasing to behold, Inlaid with pearls and raised aloft, I place before the great sages. Furthermore, let there abide Pleasing clouds of offerings And clouds of song and music That completely delight all beings. On all the jewels of the holy dharma, The objects of veneration and images,

SUPPLICATIONS AND OFFERINGS TO THE KAGYU GURUS

May a rain of gems, flowers, and so on Continually fall. Just as Mafijugho~a and others Made offerings to the victorious ones, Just so I make offerings To the protector-tathagatas and their sons. I praise these oceans of virtue With hymns and oceans of harmonies. May those clouds of songs of praise Certainly arise before them. Then, offer a mar:u;lala.

Sanggye Nyenpa Supplication* From the tastes of gain, esteem, and fame, the eight worldly dharmas, He fled like a wild animal frightened by enemies. He is unable to be deceived by the triflings of this life. I supplicate at the feet of Sanggye Nyenpa. Karma and klesas, the causes of sarpsara, He quickly dropped like a large poisonous snake. He does not confuse the root of suffering with pleasure. I supplicate at the feet of Sanggye Nyenpa. All the ha,Ppiness and wealth of the three realms of sarpsara, He renounced as the torment of a terminal illness. He is unable to be beguiled by seeming happiness. I supplicate at the feet of Sanggye Nyenpa. The great suffering of birth, old age, sickness, and death, He feared greatly like a wild animal caught in a trap.

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He is not influenced by the fixation on appearance as permanent. I supplicate at the feet of Sanggye Nyenpa. Those masters accomplished in the holy dharma, He properly attended like a thirsty man seeking water. He is not seduced by mundane activities. I supplicate at the feet of Sanggye Nyenpa. The discursive thoughts of selfishness and laziness, He saw as an assassin's attack. He is not influenced by what pretends to be dharma. I supplicate at the 'feet of Sanggye Nyenpa.

Glorious guru, whatever you are: Your retinue, long life, and buddha field, And whatever fame of your supreme good name, May I and others become just like this. Thus, praise with these praises.

Easing the Mind of Worthy Disciples This section expounds the explanation, liturgical procedures, and the general outline of The Ocean of Songs of the Kagyiis.

May there be auspicious goodness! I pay homage to the embodiments of the intellect of all the victorious ones, The protectors, the lords of speech, The supreme Kagyiis who completely teach the wheel of dharma in oceans of worlds By expressing the infinite varieties of song. By the strong power of exertion in practice, Completely supreme realization is obtained. The lord of all masters of siddhas, Shepa Dorje, I prostrate to you.

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7

Whoever enters this lineage in this great land of snow enters into the celestial palace of unsurpassable enlightenment without being consumed by obstacles. Having extensively taught the many profound oral instructions of the vajrayana, the incomparable glorious lineage holders spread the teachings of the essential truth, which are as vast as Lake Manasarovar. The fame of the lineage known as the Precious Kagyii of Lord Marpa is proclaimed in the three worlds by a resounding drum whose sound is all pervasive. All the fetters of artificiality are trampled like marsh reeds by a bull elephant. The Kagyiis point out the great highway by which the buddhas have become enlightened. Their disciples cast to the wind the dust of the eight worldly dharmas, became children of mountains, wore clothes of mist, and reduced their food, clothes, and conversation to bare necessity. In great isolated retreats, they were completely cut off from the bustle of body, meaningless speech, and discursive mind. They sat on a single seat like an oak stake driven in the ground. They kept in their hearts the amrta of oral instructions taught by the guru, and so were free, not obstructed by the wall of sarpsaric existence so difficult to cross. Beyond dispute, they obtained that which is famed by the name ''the unified state of Vajradhara. '' In the past, there have been siddhas as numerous as the sands of the river Ganges. There will be siddhas in the future, and even now they continue in this manner. The past siddha-cakravartins poured forth their experience of complete realization of the wisdom that binds together the union of E and VAM. The vajra songs are passed down from one siddha to another, expanding the uncorrupted oral · lineage. The reason why we sing these melodious songs is as follows. Generally, the lord of teaching, the Bhagavat, proclaimed all the vast and profound wheels of dharma with al) ocean of varieties of song from his glorious throat, the conch of dharma speech. Of the twelve kinds of excellent speech, the very best is known and has proved to be the proclamation in song. It is said in the Gyunchak Sumpa of the Vinayapi'{aka, "All should chant together with a full voice." The Buddha, the Victorious One, also taught his sons the dharma of the Avatarpsaka from the Aryasamantabhadracaryapra1}idhanaraja: To that measureless ocean of praiseworthy ones With a sonorous ocean of diverse harmonies I proclaim the good qualities of all the victorious ones And I praise all the sugatas.

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From the many pi~akas of the great and lesser vehicles, songs praising the three jewels and songs of the many doors of the holy dharma have been and should be recited in full and melodious chant. When you teach, give reading transmission, recite your daily practice, and particularly at the gaQacakra, the feast of the c;lakas and c;lakinis, there are limitless kinds of vajra songs from the vast tantra section of anuttarayoga, the pinnacle of the profound vajrayana. For example, in the fourth chapter of the second section of the Hevajramulatantra, it says: These songs and dances Of the vajra dharma, the buddhas, Yoginis, and mother deities Shquld be practiced fully. From the Heruk.asamajatantra, it says: All the songs, dances, and acts Are no other than the actions of the Victorious One. Thus it has been said in innumerable places. Moreover, in the noble country of India, vajra do has were sung by the eight lords of yogins prophesied by the Victorious One, as well as the eighty-four yogins and yoginis and other inconceivable ones who were gathered together at a gaQacakra. Through their kindness, the excellent lotsawas and paQc;litas of former times translated as many as were known into Tibetan. In particular, these vajra realization songs of the precious Kagyii, on merely being heard, restore awareness of faith and arouse certainty of trust. Experience is tempered, and the confidence of realization is aroused. In short, they are the essence of the ocean of orders of tantra, the ultimate knowledge of ten million learned and accomplished ones, the heart's blood of a hundred thousand c;lakinis, the torch illumining the path of liberation. The very moment fortunate and perceptive disciples hear them, they are completely liberated from all bonds, and only then can become enlightened. There are five aspects as to the general outline of the songs: the need to sing the songs, when the songs are to be sung, how the songs are to be sung, the attitude when singing the songs, and the general and specific classification of songs. First of all, the need to sing the songs is as follows. By singing

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these songs, one is victorious over obstacles of demons in the external world, obstacles of physical disturbance, and obstacles to the mind in samadhi. Through the watchfulness of all worldly and transcendent protectors, all virtues are thoroughly expanded. The temporary virtues are long life, freedom from sickness, accomplishing whatever one desires, obtaining the eight siddhis of the sword and so on, possessing power over phenomena, pervading the ten directions with one's fame, and accomplishing whatever actions one desires. Qakas, c;lakinis, dharmapalas, and protectors all gather around one like swans on a lotus lake. Even though one is free from desire and attachment, prosperity falls like rain. The higher and higher virtues of the path arise effortlessly, and one realizes the meaning of dharmata. Ultimately, one obtains the supreme siddhi of mahamudra in this very life. Secondly, as to when to sing the songs, one should sing them on the holy days of the root and lineage gurus; on the four holy days of the Victorious One and so on; after practicing sadhanas of great mar.tc;lalas, making offerings, and receiving self-abh~eka; when performing abhi~ekas, consecrations, and gaQacakras; during practice breaks or days off; and when practicing yogic discipline and so on. Thirdly, as to how one sings the songs, one assumes a certain manner of body and speech. Concerning the body, one should wear the dignified meditation hat which is the sign of abh~eka of the precious Kagyu family, and the three robes of a monk. As one sings, ·th~ posture of the body should have the seven characteristics of Vairocana. Concerning one's speech, one learns how to chant properly from the learned preceptors in accordance with the uncorrupted oral tradition of guru-siddha-cakravartins of the ultimate blessing lineage. One should be free from the faults of confusion and error so that the minds of the faithful gathering of listeners are transformed into dharma, so that a great splendor of blessings will rain down, and so that experiences and realizations arise effortlessly. One should sing in a manner pleasant to the ear and delightful to the mind. Fourthly, as for the attitude or action of the mind when singing the songs, first, one should uplift oneself a little by recalling the wisdom of abh~eka. Then, by just supplicating, all the goodnesS of satpsara and nirvar.ta arises. Completely aroused by indestructible faith in the Kagyii, the wish-fulfilling gem, and by maitri, compassion, and bodhicitta, one gives the gift of dharma to sentient beings limitless as space, both visible and invisible. One should not be separate from the three mar.t<Jalas of the divine body, the mantra of

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speech, and the dharmata of mind. Especially, one should sing without wavering from the samadhi of mahamudra, the unity of insight and emptiness. Fifthly, the general and specific categories are as follows. The stories and biographies inspire trust and devotion. Cause and effect in their literal meaning reveal the path of liberation. The actual cause of the result of omniscience is relative bodhicitta. The mahamudra of bliss and emptiness transmits the coemergent melting into bliss. Mahamudra as it is points to coemergent insight. In short, all the excellent sayings of the Victorious One are like butter which arises from churning the ocean of milk. Therefore, one should take these old reliable utterances and writings of the forefathers as authoritative, and proclaim them without omission or duplication. Who can criticize this? As for the sayings of the former lineage holders, the lord, great Vajradhara, sang songs of things as they are in primordial dharmata. Cakrasarpvara Tilopa sang the transmission of the coemergent wisdom of unity. Vajrasattva Naropa sang oral instructions of the equal taste of the elements. Hevajra, great lotsawa Marpa, sang the profound meaning of joining together the mixing and ejection of consciousness. Guhyasamaja great Mila sang oral instructions of the inseparability of prar;ta and mind. Vajra speech Gampopa sang the tradition of the supreme peace of samadhi. He who clears away perverted faith, Phagmo Trupa, S~tasirpha, supremely victorious Tiisum Khyenpa, and the other Kagyii forefathers sang many kinds. of songs of experience. There are songs of the way of dharma of emptiness and auspicious coincidence, the equal taste of devotion and realization, the unity of emptiness and compassion, the inseparability of cause and effect, impermanence, revulsion and renunciation, the inseparability of the guru and one's mind, removing obstacles, the further heightening of meditation, and so on. These are just a few of the most important subjects. The greatJetsiin Mila sang sixteen thousand grand songs, of which ten thousand were taken to Akan~tha heaven by the <;lakinis. It is said that six thousand songs remained for the benefit of future lineage disciples. Who can fathom the entire meaning of their words? In each and every tradition of the ultimate lineage, the incomparable Takpo Kagyii, there is an abundance of grand songs. Here are songs of the precious Practice Lineage, the uncorrupted previous tradition of the Karma Karptsang, headed by the songs of the eighth

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lord, Mikyo Dorje Gawe Yangcen, which have been extensively revised and arranged together with a selection of songs by other Kagyii forefathers. The sections of this Ocean of Songs of the Kagyus are as follows. First, the songs are preceded by supplications, offerings, and praises. Secondly, the main body, which is the songs, is accompanied by stories describing the occasion for the song. The clarification of the songs is accomplished by reading the verses attentively. In accordance with the time and situation, the songs may be put together in various ways. Finally, the liturgy is drawn to an end with a gal)acakra and with verses of auspiciousness and aspiration. All this has been said according to the tradition, and we intend to continue in this same manner. Thus, one may do it this way or if one wants to do the abridged version:

0¥

SVASTI

They who clarify the precious teachings of the essential truth of the supreme Victorious One are renowned in the three worlds as the unrivaled precious Kagyii. By means of profound mahamudra, the root of all dharmas, they attain the rainbow body. These leaders of men who completely realized buddha in the dharmakaya of their minds sang an infinite variety of vajra songs, w:hich bring liberation and realization to all fortunate students who hear them. Here, the supplications of devotion, the arousing of confidence in their life examples, and the casting off of attachment to sarpsara are spoken briefly for the sake of increasing the good qualities of experience and realization. Thus, commence chanting. Speak the preface before each song and then chant the song. Finally, having practiced properly each part of the gaQacakra, read expansively the verses of auspiciousness, and finish with the mahayana aspiration. The explanations and liturgical procedures for these vajra songs, which are sung by the Kagyiis possessing. the three powers of much learning, faith, and exertion and that heighten experience and realization, have now been expounded thoroughly. By the virtue of writing this, may the teachings of the Practice Lineage ripen and free all beings in the world.

[Mikyo Dorje wrote:] Chant melodiously starting with the songs of the Kagyii Vajradhara up through my own songs. Furthermore, adding no extra words as you melodiously chant, meditate properly in your mind on

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their meaning. Mix whatever you can of the meaning with your mind. Particularly, on the four holy days, before an image of Sanggye Nyenpa, take the mahayana vow and purification and then sing the songs. Furthermore, on the twenty-ninth day of the month, the great holy day of Sanggye Nyenpa, organize a chanting session. Also, when endangered by epidemics, obstacles, and other adversities, and for the benefit of the dead and such, one should organize properly a chanting session.

Supplication to the Kagyii Gurus NAMO GURAVE

You who bind the secret joy, Sri Heruka, I supplicate you. In the charnel ground of the play of joy and light, Wisdom c;lakini consort, I supplicate you. In the secret bhaga of the land of Uc;lc;liyaQa, Glorious Buddha Tilopa, I supplicate you. In the sphere of activity of the wisdom c;lakini consort, The mahapaQc;lita, great siddha Naropa, I supplicate you. Surrounded by the assembly of Nairatmya Devi, Lord Lhotrakpa, father and son, I supplicate you. Sporting with the queen in the celestial realm, Lord repas, greater and lesser, I supplicate you. Holder of the ultimate lineage, the sacred teaching of mahamudra, Lord physician, uncle and nephews, I supplicate you. Revealing the miracles of luminosity, Lord Tiisum Khyenpa, I supplicate you.

SUPPLICATIONS AND OFFERINGS TO THE KAGYU GURUS

Possessing the buddha activity which subjugates those difficult to tame, Lord Sanggye Rechen, I supplicate you. Possessing the mastery which overpowers the phenomenal world, Lord great Pomtrakpa, I supplicate you. In the east at Karppo Kangra, holder of the Practice Lineage, Lord Karmapa, I supplicate you. You, the lord of mudra messengers, Lord Mah~iddha, I supplicate you. Expanding the stream of blissful wisdom, Lord Rangjung Dorje, I supplicate you. In the clear palace of the luminous vajra, Victorious Yungton Shikpo, I supplicate you. Samaya holder ·of the unified ma~u;lala of the devas, Lord Rolpe Dorje, I supplicate you. The poet who sings songs of great blazing passion, Lord Khacho Wangpo, I supplicate you. You who wear the crown of glorious, invincible yoga, Lord Teshin Shekpa, I supplicate you. Enjoying the great taste of mind, bliss, and praQa, Lord Chopal Yeshe, I supplicate you. Spreading the hindu of the great wrathful one, Lord Ratnabhadra, I supplicate you. You whose roar of bliss pervades the sky, Lord Thongwa Tonden, I supplicate you. Greatly intoxicated by the joy of Mafijusri, Lord Pengar Kiinkhyen, I supplicate you.

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You who promote profound brilliant realization, Great Lord Goshri, I supplicate you. You who achieved the siddhi of taste with the gaze of simplicity, Lord Chotrak Gyatso, I supplicate you. You whose mind has perfected the aspects of supreme umon, Lord Sanggye Nyenpa, I supplicate you. You who fully reveal yourself to your son-disciples, Lord Mikyo Dorje, I supplicate you. Bestowing bliss on sentient beings pervading space, Glorious Konchok Yenlak, I supplicate you. You, the nirmaQ.akaya endowed with a compassionate heart, Lord Wangchuk Dorje, I supplicate you. From the palace of prar:ta purified in the avadhuti, Lord Chokyi Wangchuk, I supplicate you. On the U~Qi~a of the brahmarandhra, Lord Choying Dorje, I supplicate you. In the profound, brilliant, divine palace, Lord Trakpa Chokyang, I supplicate you. In the palace of space and wisdom, Glorious Yeshe Nyingpo, !·supplicate you. In the divine dome of Potala, Lord Yeshe Dorje, I supplicate you. Marvelous with profound and brilliant knowledge, Lord Chokyi Tontrup, I supplicate you. Supreme, fearless, accomplishing the benefit of all, Lord Changchup Dorje, I supplicate you.

SUPPLICATIONS AND OFFERINGS TO THE KAGYU GURUS

Spreading the sunlight of the teachings of the two knowledges, Lord ChokyiJungne, I supplicate you. Perpetually enjoying the ga1;1acakra of great bliss, Lord Dudul Dorje, I supplicate you. You who know the illusory character of the whole phenomenal world, Lord Chotrup Gyatso, I supplicate you. From the palace of the dharmakaya of unchanging truth, Lord Padma Nyinche, I supplicate you. You who establish whoever encounters you in nonreturmng, Lord Thekchok Dorje, I supplicate you. Illusory musician of supreme bliss and emptiness, Lord Lodro Thaye, I supplicate you. Whoever hears your name is led to the path of liberation, Lord Khakhyap Dorje, I supplicate you. Glorious conqueror of the hordes of the four maras, Lord Padma Wangchok, I supplicate you. You who liberate those poisoned with the ignorance of dualistic fixation, LordJamgon Guru, I supplicate you. May I be liberated from the sophistries of the two truths of dharma. In the nakedness of true ordinary mind, Which is the penetrating path of abandoning hope and fear, May I realize buddha in the palm of my hand.

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THE SONGS OF MIKYO DORJE NAMO GURAVE

The great being who surpasses humanity has attained mastery over birth and death and possesses the vast miracles of the higher perceptions. He is free from the impurities of rebirth in lower realms, the klesas and upaklesas. He has attained the fearless confidence to elucidate all the discourses of the Tathagata. In this dark age he has great knowledge and unhindered kindness. Like an unbridled lion soaring in the sky, he is able to transform the outlook of others by his own completely sacred outlook. The holy JetsOn Karmapa, Mikyo Dorje, has uttered many instructions and supplications so that the glorious gurus, the essence of the three jewels, who go from bliss to bliss, may ·be aroused to consider with kindness sentient beings who go from suffering to suffering. A selection of these songs has been recorded here.

[Mikyo Dorje wrote:) When I was thirty-two years old, on the night of the new moon of the seventh month, I had a dream in which I saw the earth and sky swirling together with colors flashing forth: bright red, bright green, pure blue, and bright white. Unsupported in the midst of the pure azure sky, Lord Tusum Khyenpa suddenly appeared. He was wearing the three robes of a bhik~u and the black crown; his hands were in the meditation posture; his appearance was extremely vivid, and his legs were loosely crossed. My mind was utterly overwhelmed, and for a little while there were no thoughts. Then, as thought arose again, Lord Tilsum Khyenpa dissolved into variegated colors. Light rays of inexpressible rainbow colors filled the sky, in the midst of which fell a rain of amrta and a colored array of flowers. Thus, I developed certainty in the ''Guru Ratna'' supplication. The following day I remained enraptured from the time I awoke until noon. I thought I would not proclaim this experience to others; but

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then, because I felt so overwhelmed with joy, I wrote down this account and supplication: I remember the father, I remember the buddha of the three times. I remember the father, I remember Tiisum Khyenpa. I remember the father, I remember the Karma Kagyii. I remember the father, I remember the wonders of the Practice Lineage. I have wandered aimlessly for so long in sa.qtsara. Lord, you have accepted me for so long with your kindness; Despite your acceptance, I am still greatly corrupted with delusion. How can I even hear your name at all, lord? This time, I have barely obtained this human body. I have entered into the gate of your teachings, lord, Into your completely pure teachings, lord. Having entered into your authentic teachings, Not only have I not made any offering of practice, But I possess the bad karma of destroying your teachings. To this savage who flaunts material goods, you have revealed your miraculous form. Once again you have accepted me. When I saw that your kindness is limitless For me who is even stupider than an ox, Overwhelming longing arose from my depths. Since the day my mother gave birth to me until now, There is only one meaningful thing I have done. This did not arise from personal effort, But from your profound buddha activity. Since this is free from sa.qtsara's objectives, I understand this vision is a miracle transcending mind. I understand that from it confidence has arisen.

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If one makes supplication, this alone is enough: You are the true jetsiin who fulfills supplication. Although I cannot bear the burden Of your pure teachings, lord, Just by turning to you, lord, with such longing, And just by not facing the wrong way, I have obtained the transmission of meaningful action. I offer this transmission to the jetsiin guru Whose kindness is as limitless as space. Thus, I supplicated. In my thirty-second year, on the night of the eighteenth day of the eleventh month, I had a dream: in the middle of a clear sky, I saw the precious lord siddha Sanggye Nyenpa sitting on a white silk palanquin carried by many yoginis. Because of his rays of light and unparalleled splendor, I lost consciousness. A little while later, I awoke from my sleep. By the bright light of the moon in the sky, the mountain cast a deep black shadow reminding me of the many sentient beings who suffer in this dark age. I then supplicated: The one lord possesses marvelous wonders; When I think of these days, I realize You, lord, are the supreme three jewels so difficult to find in the world. I have met you before, and whoever encounters you is fulfilled. We without a protector are possessed by the madness of the klesas. So mad, we take our own lives. Having taken our lives, we fall to the three lower realms. Having fallen, there is no occasion for liberation. Contemplating this now, my mind is overwhelmed. Feeling this way, I am completely lost as to what to do. So distraught in this empty valley, Unable to pass the night, I wail and wail.

TiiE SONGS OF MIKYO DORJE

I think, "The time of death comes without warning." So terrified, I resolve not to make meaningless The rest of my life, which is a mere instant. Even though the genuine holy dharma has not arisen mme, I shall not practice nondharmic activities. Since this present human body lasts for a mere instant, How could my tongue through confusion dare to lick Desirable things, which are like honey on a razor blade? Birth and death without end utterly depress me, And I long with all my heart to flee this place of sarpsara. Knowing sa~psara as a slaughter pen, How could I perform the activities of this life? First comes the fruition of the karma of previous evil deeds; Then, this conditioning is inherited in oneself; Finally, it results in limitless suffering. When I see them come together at the same time, I am saddened by these meaningless activities, And I call on the fathers who possess overwhelming compass10n. First are those unfortunate disciples who rarely find the objects of refuge; Second are· their teachers who receive offerings but still intensely suffer; Finally, together they build up love and hate. When they all drown themselves together, Even the king of miCas deeply despairs. I have no power whatsoever. "What should I do? What's best?" swirls in my mind. There is no happiness for men in their kingdoms. Everyone from cattle to insects will die. Seeing and hearing all this is hellish torment; Everything is always lost, destroyed, And all actions are full of hardship and without result.

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Now, endless depression wells up in me. Now, although the divine and holy dharma has not . . ariSen m me, I shall not practice the suicidal activities of this life. Thus, I supplicated. In my thirty-third year, on the fifteenth day of the third month, I had a dream: there was a lush mountainside, overwhelming to the sight, with immeasurable masses of rainbow-hued clouds. In the gaps between the drifting clouds were flowers of different colors the size of chariot wheels. In the midst of the flowers I saw glimpses of sometimes the torso, sometimes the lower body, and sometimes the full face of Milarepa, lord of yogins. Especially, I saw his flowing hair of the nature of light, very black, much more black than that of others. This vision was almost unbearable to look on. At that moment, my devotion became so intense, my mind abruptly stopped. Then I woke up, intensified my devotion further, and made this supplication: Lord, in the completely pure realm of Akan~~ha, As the sixth buddha, dharmakaya Vajradhara, You manifest to the lords of the tenth bhami. To us, the faithless and stupid walking dead, You appear as the Great· Repa, lord of yogins. Lord, with your overwhelming kindness, please accept us now. Because I did not truly enter into devotion, The flickering vision of the jetsiin faded away like a rainbow. Still the overwhelming melodious sound of his speech lingered, And from out of this merest trace Arose a profound brilliance which overwhelmed me. My mind would have been helplessly ravished away, But wondrous confidence did not arise As my devotion was merely lip service.

THE SONGS OF MIKYO DORJE

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By the power of the buddhas of the three times, Father repa, you are the nirm:lQakaya, the protector of beings. In the wondrous deeds of your life, A little trust and faith were born. By the power of that completely pure coincidence, In a vision tainted by sleep's confusion Came a joy and inspiration beyond thought and wordsThe jetsOn whom I had never seen before. Without anyone to interpret this, recognition naturally arose. At that time, I lost my mind to the jetsiin. Precious jewel, my mind is full of you alone. You are skilled in taming me, a savage, And in leading disastrous worldly intentions into the path of dharma. My ordinary worldly doings and so forth, These actions make my life empty and idle. Not only may I not put them into effect, But may such desires not arise even in a dream. JetsOn, this depends on your kindness. May I not insensibly amass obstacles through the eight worldly dharmas, And so eat· my heart raw. May I not be contaminated by evil deeds disastrous to self and others, And may I die poor and humble. Father jetsOn repa, grant your blessings. Thus, I supplicated. In my thirty-founh year, on the day of the full moon in the ninth month, I was in retreat in a valley called Chilphu where I was earnestly meditating on bodhicitta. That night, I had a vision in a dream: on the slope of a very broad and massive mountain, in a grove with many beautiful flowers, there were indescribably many lovely maidens. In the midst of them, the lord of yogins, Jetsiin Lingjerepa, with body outshining the light of a hundred thousand suns, shone

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forth for an instant. At that moment, fervent devotion blazed up like the fire at the end of time. Then, when I awoke, I made this supplication: Yang-ye! When I think and examine, I realize I have obtained the precious human body. When I inquire and investigate, I realize I have met the authentic jetsiin. If I can practice diligently and abandon evil deeds, Then there is no concern other than the holy dharma. Now, the kindness of the refuge object has arisen again. Now, I again supplicate the supreme refuge, Karmapa, Lord Tiisum Khyenpa. Bless me with the wisdom of your mind of non thought. In the lower part of Nyemo valley, Everyone, whether layman or monk, Is tormented by the constant toil of cultivating hard fields And constructing earthen houses and buildings. In the foothills in front of the Lady of Glaciers, All the laymen and monks who live in highland tents, Impoverished and frenzied, herding their calves and sheep. Suffer from the constant fear of losing their means of livelihood. In the middle region live shaven-headed men Wearing yellow-colored square robes. Looking for where they might find food and livelihood, The ultimate and permanent goal does not occur to them. Heedless, they wander in an empty valley. Seeing such circumstances, overwhelming compassion arose m me. When this powerful compassion arose,

THE SONGS OF MIKYO DORJE

I thought of the old mothers, without refuge and protector, Who suffer, being impoverished and uncared for, And overwhelming anguish arose in my mind. At that time, the lord who possesses great kindness, The father, the three jewels, I remembered with longing. Remembering him, I tirelessly made supplication. Having made such intense supplication, I was concerned that I might make too much of this expenence. Therefore, I desire with all my heart to remain in an empty unpeopled valley. All this retinue, this assembly of ten thousand disciples, Take sides in factions, set up their own bureaucracy, And so perpetually increase the ten evil deeds. As these spread, the happiness of the old mothers is destroyed. Overwhelmed, I cut myself off from the attachment of followers and servants. Without followers, servants, and disciples, There is only my body, speech, and mind. Like the happiness of a garu<;la soaring In the midst of the vast, blue, lofty sky, I feel from my heart the joy of great happiness. Those who amass wealth and goods Are never content, but steal, rob, and quarrel. Other than the three lower realms, They have nowhere else to go. Seemingly indispensable and necessary wealth, One should not cling to, saying, "This is mine." Even if precious wish-fulfilling gems As high as excellent Mount Meru Were piled up before one, If one does not cling dearly to these,

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How could the avarice of great desire arise? One should cast out and abandon everything altogether. The vacillating person who does not pay attention to himself And runs after others' fancies Is like a thoughtless child running After a fluttering butterfly On the brink of a rocky precipice. He does not gain abundant happiness, But just the loss of his life. At the slightest pretty figure or face, He loses control of his senses. At pleasant or unpleasant words, Intense passion or aggression arises. People are so small-minded that in dangerous situations, If these madmen can find some enjoyment, They do not even care about their own lives. I fear for what will happen to them. Present experience is joyless, and in the future They must experience constant suffering without liberation. Therefore, overwhelming renunciation truly arises mme. As this has arisen, the actions of those gullible people Do not enslave my body, speech, and mind. These three gates become workable and the roots of virtue increase. As these increase, the kindness of the three jewels is obtained. Now for the rest of my life, however short it may be, I shall not waste my time in futile laziness. The time has come to take responsibility for myself. Even very great fame Does not last a hundred years. I do not hang on to mere tides for even an instant, As in my depths, I am certain of their futility.

THE SONGS OF MIKYO DORJE

In this realm of sarpsara, from the pinnacle of existence Down to the lowest Avici hell, All experience suffering, And I see nothing excellent in them. Myself and others, superior, average, and low, For all these in this lowest state, I feel compassion. With secretive, concealed, and artificial behavior, Taking pride as if performing important deeds, Human life does not rest in leisure. Even though one applies oneself earnestly to these, It is like the play of a thoughtless child. How can one think that these will bear fruit? Having great success in the gathering of incorrigible disciples, The permanent goal of both self and others Is utterly destroyed. How can one confuse this with something valid? Hoping for happiness from another Through requesting favors, flattering, and so forth Is the cause of burning anguish. Making one's way to a high rank Is a great distraction which is of no virtue. If one dwells alone in retreat, Evil deeds naturally cease. Therefore, all the companions whom one likes to talk to And attachment to the desire to be close to themThis longing and desire must be left far behind. In this way, life is led with a peaceful mind. One does not have to give thanks for alms, And hear other people say, ''You are practicing this holy dharma so purely.'' In a land where no people are seen, Like a small bird on top of a bare rock One has neither servants nor permanent home.

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One should abandon activities with all one's heart. Abandoning these, one receives the blessings of the Kagyii. If one supplicates tirelessly, This is no different than siddhi. Whatever strength of devotion I have Is all concentrated into a single force. In the three realms of sarpsara, Conventional view goes according To health, wealth, followers, and fame. Please put an end to this view in the being of myself and others. Thus, I supplicated.

THE SONGS OF W ANGCHUK DORJE NAMO GURAVE

He is able to bring effortless blessings into all the world and its inhabitants and has the power to bless others' minds. Through his unobstructed higher perceptions, and in accordance with others' wishes, he is overwhelmed with compassion in accepting others without falling into bias or partiality. By merely seeing his bodily form, people's outlooks are transformed, and faith, experience, and realization are spontaneously born in them. He can cut, for a while, the flow of ordinary discursive thoughts even of unsuitable common people. The style of those gurus who seek the fame of learning, discipline, goodness, and miraculous power, he regards as vomit. Showing honor and respect for all those of high, low, and middle stations, and through his humility, he naturally and effortlessly tames those who are prideful. He is the kind lord of dharma, Karmapa Wangchuk Dorje. A single aspect of his virtue would be difficult to express, even by all the buddhas. He sang many vajra songs among which are admonitions on impermanence, exhortations to exertion, praises of holy places, and songs on the ways of seeing dharmadhatu. A selection of these song$ is included here.

[Wangchuk Dorje wrote:] In my twenty-seventh year, when I was staying in the upper retreat at the great seat ofTsurphu, a few of my dharma brothers and sisters said, "Please sing a song." At this place blessed by the Kagyu forefathers, the place where they visited and where they gave birth to supreme realization of practice, I became confident, thinking, ''If I practice here, experiences and realizations will certainly arise.'' I remembered with longing the examples of the previous Kagyu forefathers, and I became unhappy at the activities of people these days, like myself, who pretend to be dharma practitioners. I then made this aspiration, ''Even if I am now unable to really follow the examples of the Kagyu forefathers, because I lack the good fortune equal 27

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to theirs, may I be able in the future to follow them." At that time, remembering the good qualities of the guru and this place, I chanted this song of yearning supplication urging myself and others to virtue. Glorious Lokesvara, Karmapa, Lord, your vajra body, speech, and mind Hold the treasury of the secret inexhaustible mar;t<;lalas. I pay homage at the feet of this kind father, the lord of dharma. At a lovely place where auspiciousness spontaneously anses, On theJewel Rock Lofty Green Mountain, The vast assembly of peaceful and wrathful divine yidams resides. This is a good place to practice one-pointedly. In the south, on the magnificent, wooded slopes of the mountain Are a variety of trees, fragrant like incense. There, the bhagavati mother, Tara, dwells in person. She easily bestows the supreme and ordinary siddhis. In the west, before the crystal st\lpa of the white snow mountains Abides the mar;t<;lala of the victorious ones of the five families. Merely seeing this without obstruction Clears away obscurations which arise from karma and kle5as. In the north, on a slope of ruby rock, The mighty king, glorious Hayagriva, Surrounded by an ocean of divine <;lakas Has command over all sarpsara and nirvar;ta. In the east, emanating from Jowo Sakya, the two brothers of Lhasa, On a hard boulder of jewel rock,

THE SONGS OF WANGCHUK DORJE

The figure of the glorious king of the Sakyas naturally appeared. This caused the pure teachings to remain for a long time. In the center is the vajrasana of supreme Akan~tha, Where Lord Tusum Khyenpa and others, The buddhas of the three times, dwell. This miraculous monastery in the valley of Tsurphu Is unrivaled in all ofJambudvipa. Whoever sees it or makes a pilgrimage to it, Or even remembers it just one time Certainly clears away the evil deeds and obscurations of a whole kalpa. Confused and distracted, my mind is agitated. At the Lady of Glaciers, Tsurphu, and elsewhere, The dwelling places of the Kagyu fathers, I long to practice one-pointedly. Though I long for this, the power of my antidote is weak, And I am unable to cut off attachment to this life. I fabricate in name only the temporary benefit of others. Day and night, I skitter about like an insect. When I think of myself now, I become depressed. While planning to practice the dharma, my life slips away. Moreover, my actions are hypocritical. My father guru knows this and knows that it is harmful tome. Those who now desire to become followers of Karmapa Should,arouse themselves because of the immediacy of death and impermanence. They should set aside all the affairs of this life And should make the dharma practice their essence. They are certain to attain the permanent goal of life.

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Generally, much thinking will stir up your mind. With the goals of this doubting mind, one goes nowhere. Rely on alms; obtain your clothes from a rubbish heap, A begging bowl as your eating vessel, and a few necessities. Obtaining your food without evil deeds, rely on the rasayana of an ascetic. Even temporary practice like this would be of great benefit. Generally, keep as your main concern the training of bodhicitta. Selfish goals are despised by holy ones. With compassion for the six realms of beings, our mothers, Meditate on the profound path of emptiness and compassion. From a single sloka of oral instructions Up to the collection of eighty-four thousand dharma instructions, If you do not incorporate this into your being, Even though you are eloquent, it is merely the repetition of a parrot. As for the oral instructions granted by the lord guru, First, when you hear them, you should cut your doubts. Secondly, when you contemplate them, you should put them in order. Finally, you should meditate one-pointedly. When the concepts and klesas of the mind are completely pacified, Then the ·mind becomes firm and unwavering. The egole~sness of all dharmas is supreme prajiia. Meditate in this natural state, the unity of samatha and vipa5yana. To the father guru, the wish-fulfilling gem, You should fervently supplicate day and night.

THE SONGS OF W ANGCHUK DORJE

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Since this confused appearance of dualistic fixation Is hazy and insubstantial, let go completely! On this mind which is free of past and future, It is futile to put artificial patches. In the insight nature of whatever arises, Rest at ease, naturally and continuously. One's mind is primordially buddha. Since this is so, put your finger on that. 0 loppon, this is a real transmission, The supreme pith of oral instructions of the glorious Takpo. By whatever virtue is in these words, May all my students and followers Headed by you, my chief disciple, who made supplication, Quickly attain the state of glorious Vajradhara. Thus, requested by Karma Chole and others, I wrote this down in my cave, Samten Yidong Linggi Wangchuk, at the retreat place of Tsurphu. May the blazing splendor of auspiciousness ornament Jambudvipa.

NAMO GURAVE

The infallible objects of virtue, the three jewels Are inseparable from the kind lord of dharma. I supplicate at the feet of the glorious guru. Please grant your blessings at all times. I, a lazy one, who wanders aimlessly through countries, In order to benefit my mind a little bit, Babble forth whatever occurs in my mind, Wishing that this may be a symphony to urge myself and others to virtue.

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This human body, free and well-favored, is difficult to gain again and again. This life is impermanent and is certain to come rapidly to an end. One's future birth depends on the karma of this life. If I wander in sarpsara without being liberated, what can I do? Gain and esteem in this life are like a flash of lightning in the sky. Whatever virtue I accumulate is provision for the next life. Not committing the merest speck of nonvirtue, Now the time has come to realize the permanent goal. Even if I gather prosperity, power, possessions, and fame, When I die, they will all leave me. Do not make preparations for the future of this life; It is good to rely on less desire, contentment, simplicity, and solitude. Injuring enemies as much as one can, Longing for relatives, great attachment to wealth, Trading southern goo<:ls to the north at exorbitant prices, practicing usury, And binding animals into servitude-all these one should give up. Bragging about one's skill in learning so many texts, Bragging about being a great meditator who dwells in the mountains alone, Bragging about one's hunger from a little asceticismThese are the eight worldly dhartnas and should be given up. Meat procured as food by taking life, Liquor which confuses body and mind, rendering one helpless, Pretty young girls who rob one's vows, Isn't it good to give these up like poison?

TiiE SONGS OF W ANGCHUK DORJE

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Seeing nothing, but falsely claiming higher perceptions, Performing ineffective protections against infant death,* Performing sorcery, black magic, and reciting subjugating mantras against armies, Are these not violations of the dharma? These days, though many boast of being good dharma practmoners, They have difficulty knowing their own faults. Therefore, look up to the examples of the Kagyii forefathers, And practice accordingly. Meditate on the glorious guru as dwelling inseparably on the top of your head. Think of his kindness and supplicate him again and .agam. If you perfect your devotion, mixing your mind with his, By this alone, you will accomplish your goal. My dry understanding has arisen in this way. To the ears of my lord guru and my dharma brothers and sisters, I offer this song of whatever arises in my mind. On account of our affection, rejoice! In response to the request of several singers, I wrote this down at glorious Tsurphu between practice periods.

THE SONGS OF CHOYING DORJE N.AMO GUR.AVE

He who is the unified body of the wisdom, compassion, and power of all the buddhas of the three times plays and dances in the mind lake of disciples with pure intellect. Having considered for immeasurable kalpas the propensities of sentient beings, he is the most skilled and perfected in nonconceptual great compassion. Out of his steadfast great kindness, he undertook a vow of relieving those who are weary in the desert of sarpsara and nicvar;ta. If you call our glorious holy guru by name for the sake of the great liberation by hearing, he is the glorious great Karmapa, theJetsiin Gyalwang Choying Dorje. These are some selections from the manuscripts of his many melodious vajra songs.

The holy jetsiin resided at the auspicious place of the valley ofYarmo, the country where the king of Tibet, Nyatri Tsenpo, first reigned at the foot of the snow mountain range of the great lha of Yarlha Shampo. When the jetsiin saw all the wretched people from the cool region of snow mountains, sadness arose from the depths of his heart. With overwhelming and immeasurable compassion, when the time was right for the protection of these beings, he called on the kindness of the glorious gurus whose nature is the ocean of the three jewels. This great being also composed this vajra song as a vow to exert himself in retreat far away from the bustle of sarpsara, following the example of the Kagyii forefathers. From great Lord Vajradhara Down to father Wangchuk Dorje, These of the unbroken lineage of enlightenment Have displayed miracles for the benefit of sentient beings. These days, sentient beings are full of misfortune.

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Please protect them with buddha activity of overwhelming kindness. I will go to the south, to the border of Mon. I will visit the two kinds of special and authentic shrines. In particular, I will circumambulate the miraculous son's tower. I will go to the snow range of the Lachi highlands. I will visit the temple ofTrowolung in the south. I will dwell at Vulture Nest Rock. I will take up my abode in the six fortresses of Lord Mila. I will settle in.the white glacier mountains. Won't I think of lord Mila himself? Even today, I supplicate him with all my heart. Saddened, I am aroused from my heart to renunciation. These days, I am tormented by hellish sickness. I supplicate with all my heart and am inspired. Constantly supplicating the lord, My sickness vanishes in an instant. I realize his kindness is impossible to repay. These days, what is the situation like? Factions are formed by those who indulge in love and hate, Yet these small-minded people feign politeness. They hustle about with scheming minds, Involved in many useless activities. Whoever takes these people as their holy refuge is robbed of his happiness. Where does one find the means to happiness in this short life? However excellent, life is still impermanent. If I died at this very moment, Unbearable sadness would arise from my depths. My thoughts from last year to this year Have not given me happiness for one instant.

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Tears moisten my face and I wail. Kye mal From now until I attain enlightenment, Numerous followers, servants, or wealth Even if they occur in a dream are caused by King Mara. Spitting them out, just let them go. You who strive for the permanent goal, All you followers who rely on me, If you do not cling to relatives, intimate friends, and the like, You will not be overcome by powerful enemies. To whatever land you may go, that will be your home. The ten nonvirtues and so on, spreading in the ten directions, Recognize these as the obstacles of Mara; Clap your hands and make a cry of exorcism! In general, the authentic Takpo Kagyu, In particular, the supreme Tusum K.hyenpa And the Practice Lineage are rarer than a star in the daytime. This tradition continues barely unbroken. Now this Practice Lineage of the Karma Kagyii Is like sprouting seeds in wintertime. Discovering the barely existing still existing, Now you should have single-minded perseverance. These days, the behavior of the dark age is seen. By offering to the demons as gods, one brings down Mara. Since he descends, various undesirable things happen. Not believing in the command protectors, yidams, and dharmapalas, one despairs. It is not that they have little compassion; Rather, you have no devotion for them. The blame is turned on you. When a kalpa like this arises, Malicious people blame eminent lords. Noble kings stray among commoners.

TiiE SONGS OF CHOYING DORJE

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The insults of malicious people create domestic strife. They are not satisfied even if they eat each other's raw heart. They have all sorts of angry fights. When this happens, sentient beings who are faultless Are in danger of falling downward like a decapitated head. Especially, I contemplate you, Avalokitesvara, Whose body is amrta like the moon, Whose speech pacifies the klesas like the cool rays of the moon, And whose mind is beyond conception like the sky. At this time, I become free from the bias of friend and foe. Remembering unerring karma and its result, I should look to see whether this is really true or not. Remembering the refuge jewels, this song escaped from my mouth. Since this escaped, I wrote it down on paper. Since I have written it down, now my followers, take delight in it! In my eighteenth year, I wrote this m the foothills of Yarlha Shampo.

He whose name is difficult to utter, the glorious great Karmapa, Jetsiin Choying Dorje, is as renowned as the sun and the moon. The holy Jetsiin Chokyi Wangchuk, who performed immeasurable benefit for sentient beings through his wondrous kindness, passed into parinirvaQa not long ago. A stopa for his precious remains was constructed. At that time, Choying Dorje rejoiced and was gladdened, seeing several great meditators who possessed devotion from the depths of their hearts for the father and son, the guru and the jetsiin. Jetsiin Choying Dorje himself felt immeasurable devotion. Choked up by the fervor of his faith and by the force of his longing, his experience blazed. He found himself for a while as nothing whatsoever, neither this nor that. Afterwards, he wrote this supplication and story

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in order to exhort other worthy ones to follow the examples of the Practice Lineage and to serve the guru with devotion. NAMOGURAVE

To the refuge Amitabha, holder of the Shamar crown, The bodhisattva, victorious Maitreya, Chokyi Wangchuk, my only refuge, I prostrate wholeheartedly with undivided faith. You accepted me with loving kindness. How could I dare for such a long time To carelessly disregard your kindness? 0 Chokyi Wangchuk, look on me now with kindness. 0 students of the three families, Who possess the connection of good aspiration, And who think only of me, Come here, come here, you sons; Protected by the compassion of the glorious guru, come here now. This present human body, free and well-favored, possessing a great objective, is difficult to obtain. Its true meaning is a jewel that grants all needs and desires. If at this time the guru effortlessly Places this in our hand, what need is there for anything else? What is the use of holding on to fake jewels? Now abandoning themselves in entertainment, Enjoying fame and servants, Those who scheme for the aims of this life, Spin themselves and others again and again in satpsara. From beginningless time, they are tormented in hell. Though tormented, like bees hoarding honey, They are still deceived by this confusion.

THE SONGS OF CHOYING DORJE

Impermanent, impermanent, conditioned things are impermanent. Just like the illusion of a magician, The impermanent illusory body is certain to come to an end. With each passing day, death draws nearer. The many distinctions of good and bad, The deceptions of hypocrisy and flattery, The motivations which profane sacred outlook, All these discursive thoughts still deceive us. Don't wander, don't wander, be careful! From today on, under a tree or amidst the mountains, My sleeping place will always be in an unknown border country. From today on, alms will be my food. My clothes will just be functional, taken from a dust heap. These necessities of contentment will be sufficient. When wandering carefree through different countries, Like mercury in dust, I will not be covered by the faults of childish people Who are distracted by the eight worldly dharmas. Our old mothers are totally insane, And are completely faithless and set in their ways. Because my own vision is inadequate, I see their situation, but I never find any opportunity for action. The vinaya teachings of the Buddha, This completely pure discipline, we should hold dearly. We have not been in sarpsara only once; For previous countless kalpas, We have wandered in sarpsara due to the power of karma and kle5as. For this long, we have experienced the misery of the lower realms.

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By a small connection to merit, This time we have obtained a free and well-favored human birth; This is greater than being a god. Those who exert themselves for the sake of enlightenment Obtain it and it is worthwhile that they do so. I do not know other kinds of chatter. In this life, which is just an impermanent dream, How is there time to do anything else? When genuine devotion is born in his son, This alone pleases the guru. As he is pleased, from his great cloud of kindness A rain of blessings continually falls. As this falls, the sprout of devotion grows. As this grows, the harvest of enlightenment is ripened. As this is ripened, all the old mothers will eat. Eating this, they experience the supreme taste of great bliss. By its nourishing power, they see their minds completely. Seeing this is also the kindness of the guru. If we do not become separated by death, Sons, come up to see me once more. Ah Ia Ia, what blessings of the Practice Lineage! Ah Ia Ia, what devotion of the sons! May our minds be mixed inseparably with yours. Ah Ia Ia, how kind is the guru! In general, everything is the kindness of the guru. Now, children like us Are like an antelope caught in a trap That it mistakenly thought was grass. By the power of his compassion, Avalokite§vara Has become the holder of the black crown. I am counted as the tenth of these gurus. This is my last life.

THE SONGS OF CHOYING DORJE

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Sons, now is the time to give rise to devotion. The time has come to make supplication. You have been on the fringe now long enough. The time is right to join together. Do you understand this, sentient beings, our old mothers? Do you understand this, perverted people, our old mothers? Do you understand this, faithless ones, our old mothers? Do you understand this, stubborn ones, our old mothers? You should be ever mindful of this. Ka ye! Like the sky in the sky, Profound peace, marvelous simplicity, the secret amrta, One's mind is self luminous That. May we obtain mahamudra., coemergent great bliss. I thought I would never speak like this to anyone. Nevertheless, seeing several devoted great meditators who felt wholeheaned delight in the forefathers of the Practice Lineage and in myself, I also felt devotion and immeasurable joy. I lost myself completely for a moment in a state which was neither this nor that. This song of whatever arose in my mind is my mind and the mind of the bodhisattva Chokyi Wangchuk dissolved into one. I, Choying Dorje Trinle Ngonpar Thowe Pal, a monk of the Sa.kyas, experiencing the joy of solitude, wrote this down at the great palace of Akani~tha, Tsurphu, the supreme place of siddhas in the fragrant mountains where birds and beasts wander carefree amongst the woodlands and blooming flowers.

In this dark age, by merely hearing the jetsiin's name, sarpsara is brought to an end. The lord of kindness, the supreme, victorious Karmapa Choying Dorje, was discouraged at the chaos of the changing times and remembered with longing the kindness of the omniscient lord guru. Desiring to see the tiilku of his guru and to practice

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in solitude, he decided to go to Do Kham in the east. As a parting message of oral instructions for the dharma practitioners and his followers in 0 and Tsang, he bestowed this vajra song: I supplicate the kind refuge. Grant your blessings so that this lowly one may keep to retreat. From now on, I shall stay on unknown mountains And wander through unknown kingdoms. Endless business Is like a child playing in the ashes. All that you did before is futile. If you act now, act virtuously. Formerly, you were subject to the confusion of dualistic fixation. Having obtained this precious human body, You threw it in the mud of futile sarpsara. When you look for it in the future, you will not find it. Therefore, now is the right time to accomplish the great objective. Although formerly you had your intimate friends, In the future, you will not be accompanied by your host of kin. When you go to the next world, Will there be familiar country and servants? If you are going to acquire a refuge or guide, acquire one now. During this autumn season, changing and impermanent, Fields of varied flowers, bright and splendid, Existed yesterday, but today are withered. This is a teacher of impermanence and illusion. Think about this and pursue solitude.

TilE SONGS OF CHOYING DORJE

This body cannot bear one day's hunger and thirst. Though you cling to it fondly, you will lose it in the end. The four elements change with the seasons. This groundless consciousness Is like a city created by a magician. You have no leisure to live here for a long time. If you understand this, practice the holy and divine dharma. He is not appeased by giving away all one's wealth. His ears are not seduced by sweet words. He is not turned away by actions of powerful force. He is infamously known as death. He has never before taken sides between enemies and friends. The time of his coming is uncertain. If you consider him, nothing else has any significance. In the black darkness of the precipitous path of pardo, You cannot see with your fleshly eyes. Therefore, prepare the torch of inner luminosity, So that even if you die tomorrow, you will have no regrets. Since you cannot find an opportunity for leisure, Now is the time to take an attitude of urgency. Placing no hope in fantasies of accumulating and hoarding, The good life is just seeking sustenance. Not hoping for soft plush silken clothing, Warm the body with old torn and tattered garments. Think about this and dwell in the mountains. Even the birds that soar in the sky, Although having great freedom to go where they please, Must be careful when they seek food on the ground. If they end up caught fast in a snare, what can they do?

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Although you have the great freedom to go wherever you please, If you wander in the land of bias, You must beware of the trap of entenainment, The deception of childish people. If caught by this, you will regret it in the future. Thinking about this, dwell in mountain retreats. This was sung at the supreme dwelling place of the c;lakinis, Miraculous Castle White Lake.

THE SONGS. OF KHACHO WANGPO The great realized one, the holder of the Shamar crown known as K.hacho Wangpo was asked to stay at Nenang in Tsurphu valley, the monastery of the sugata JetsOn Ritropa. But because a faction of disciples lacking in faith spread all sorts of scandals, he thought, ''By staying here in this way, I cannot hold the seat of a guru; I am accumulating many evil deeds on top of not benefiting others.'' When he was leaving for the snow range of Eight Sky Lha and elsewhere, he offered this parting message of advice to the disciples: NAMA UTIAREBHYAI;I

The name that accords with my domain is Glorious Wisdom. The name from when I tossed the flower is Immovable Victorious One. The name given to me by my guru is Unconquerable One. The name with which the devas adorned me is Stainless One. The name sung by the c;lakinis is Sky Traveler. The name which gladdens the aryas is CaQc;lipa. I am a beggar who possesses many meaningless names. Listen to this song of the path of bodhi. Just the pure necessities of food and clothing are sufficient. What is the use of acting like a preta in a human body? Cast behind you efforts at acquiring food and wealth. Natural revulsion is the path of bodhi. The renunciant is happy wherever he goes. What is the use of clinging to property disputes? 45

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Leave far behind the inclination to stay in one place for a long time. Unknown country is the path of bodhi. If you have sacred outlook, everyone is an agreeable compamon. What is the use of being tethered by suffering? Cut off completely the ties of relatives, sa~psara. Without enemies or friends is the path of bodhi. If you are in accord with the dharma, the devas accomplish your goal. What is the use of continually counting your virtues and faults? Cast away completely all activities of this life. Naturally free from occupations is the path of bodhi. If you recognize your mind, you are the Buddha. What is the use of continually learning and contemplating sophistries? Let your mental doodles of textual learning fade. Direct vision of self-liberation is the path of bodhi. Whatever you do is merely a temporary dream. What is the use of continually binding yourself? Rest loosely in the simplicity of nonreference point. Being natural and loose is the path of bodhi. If you have upaya, even poison is supreme aJll!ta. What is the use of continually contradicting and agreeing, giving up and transmuting? The pith instructions bring the kle5as along as your friends. This life drop of the profound pith is the path of bodhi. E rna! You have the precious jewel. What is the use of spinning in futile sa~psara? Rest precisely in spontaneous great bliss. Effortlessly attaining your needs and desires is the path of bodhi.

THE SONGS OF KHACHO WANGPO

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This song combines the eightfold path of bodhi into one. Remembering the previous lineage holders with sad longing, I sang these words of encouragement As music to refresh my dawn practice break. Let us practice according to the truth, 0 friends of the future. Even I myself have obtained the path of bodhi. So come along, my fortunate friends. If you do not tread on the path of bodhi, What is the use of pretending to be a dharma practitioner? If you wish to tread on the path of bodhi, Cast your worldly activities behind And bid farewell to sa.rpsara. Follow in the footsteps of the glorious gurus, Prepare provisions for the next life, And therefore, your permanent goal will be excellent. Thus, the yogin Decho Zangpo Has sung this song on the path of bodhi.

The lord of yogins, the holder of the Shamar crown Khacho Wangpo, seeing the phenomenal realm of all dharmas without confusion, and exposing the faults of all those logicians who praise and blame the two truths, was liberated by stripping bare all conditioned dharmas and the dharmata. NAMA!j

SRi GURAVE

This luminous perception of the present Is the very face of relative truth. If one knows the unfabricated, natural essence of this, That itself is the absolute truth. Those scholastic sophists with their two truths, Though including a lot of quotations and logic, do not understand the main point.

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By grasping to dualistic distinctions, they corrupt non duality. They continue srupsara' s confusion of conceptual accepting and rejecting. The two truths according to our pith oral instructions, I shall now plainly point out and so bring to the path. The guru is glorious Vajradhara in person. The essence of his mind is continuous. He is the basis, the vajra body of indivisible prajfia and upaya. He is the four important points unified into one; This point is the secret of secrets of relative truth. The wisdom of practicing this is absolute truth. Coming through the cakras of the inner four kayas, This great and supreme secret is ripened at the apex of the cakras. One is ornamented by the cakras of the completely pure world, And goes beyond the apex of the four dhyanas. As for the two truths according to the profound pith of the tantras, Besides the outer, there is the inner and secret meamng, Which only comes from the lips of the lord guru. To refresh my memory today, I sing this song. I am a son who has accomplished the oral instructions of his guru. Not suppressing my blazing meditation experiences And unable to hold back such secrets, I sing this song. Rejoice, 0 host of c;lakinis!

THE SONG OF KONCHOK YENLAK Here are a number of vajra songs and utterances composed by the lord of yogins, the fifth holder of the Shamar crown, glorious Konchok who completely dawned as the chief servant of the supreme Sakya. Unerring confidence in his masters and spiritual friends and in the teachings of the authentic Kagyii was born in him. He saw that all the petty goals and activities of oneself and others, and the circumstances of happiness and misery in all places and times were like a swirling illusion or dream. When he realized that master and disciple, patron and recipient, ties with friends and relations, the activities of learning, contemplating, and meditation, and so forth, are all the manifestation of relative coincidence, he knew them as signs exposing nakedly the faults of the true meaning of things as they are. Therefore, the experience of things as they are was born in him like summer heat-unfabricated, innate, ordinary, free of fncation, free of bondage, free of liberation. He summed this up as an oral instruction for his worthy disciples, and when he intended to teach, he sang this vajra song: When you reflect on the great kindness Of the compassionate Jetsiin Mikyo Gyal: There is no reference point from which to see its causes and conditions, But still the realization of the teachings of the three yanas has dawned within. I am a bad example to look to, But my preparations for the permanent goal have come to good. At first, I looked with hope to this life, But compassionate upaya has turned it into benefit for the next life.

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When I was young, I attended spiritual friends, But now that my youth is past, my goal is accomplished. I pedantically analyzed the texts again and again, But when experience arose in my being, I saw the main point. I have corruptly lived off the donations to my guru, But this turned into a multitude of virtue completely freeing myself and others. I have had constant companionship for a long time, But they have now become permanent spiritual friends. Those disciples who look up to me Have not been misled by lies and hypocrisy. All the monks who strive for the sake of learning and contemplation Have established many causes of liberation into the higher realms. The great meditators are devoted to complete resting, But they know how to guide one in the discipline of supreme prajfia. Like meteoric iron plunging from the midst of the sky, Blessings rain from the midst of inconceivable kindness. Cutting the tree of fixation and conception at the root, All appearances become like mist. This is not accomplished by deliberate effort, Rather the compassionate display of coincidence cannot be fathomed. I understand this as the compassion of the old father Kagyiis. In particular, I understand this as the compassion of the kind one.

THE SONG OF KONCHOK YENLAK

First of all, though I know the phenomenal realm is full of impermanence and suffering, I do not fear it. Next, though I know the benefits of liberation in the higher realms, I do not hope for them. Finally, though sentient beings, our old mothers, are innumerable, I am not discouraged from accomplishing their benefit. I know the defects of misunderstanding, ignorance, and confusion, Therefore, the wisdom of equanimity toward confusion and liberation dawns. I do not ding to any personal or general belongings at all, Therefore, I am without attachment and have perfected the generosity of completely letting go. I do not experience aggression, that complete turmoil. Therefore, I have naturally completed the perfection of disciplined patience. I remain in the state of nonmeditation and non distraction, Therefore, this is exertion without a moment for laziness. The awareness of the real truth has not deserted me, Therefore, through meditation, prajfia has become completely pure. The essence of the klesas is primordially nonexistent, And I see the primordial purity of the dharmadhatu.

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Therefore, I understand that the factors of enlightenment and all good qualities Of being ripened and freed arise spontaneously. Like the wish-fulfilling uee and the good vase, All the good qualities of the ground are effortlessly obtained as fruition. The nonconceptual buddha activity of the fruition Arises inexhaustibly to tame the host of beings. Born in the primitive regions of barbaric Mon, An old man grown old throughout the lands, It is uncertain in what land I will die. I am an old man called Konchok Yenlak. When considering mundane coincidence, I become deeply sad. All past actions are like a dream. These present thoughts ace like flickers of lightning. Future plans are like closing your eyes at the edge of a cliff. When I examine all such scheming, I do not know what to do, and my mind is scattered. Nevertheless,. I understand the essence of this inconceivable mind As the way of all sarpsara and nirvaQ.a. Now what is the use of much thinking and examining? Let your body and mind loose in the relaxed state of nonaction. Beyond thoughts and words, this fresh mind Is Paramita, the supreme mother of the victorious ones of the three times. The one truth is pointed to by a hundred terms. This is the essent~al nature taught by a hundred signs.

THE SONG OF KONCHOK YENLAK

This is the wondrous practice guided by a hundred methods. Though you travel by a hundred paths, you arrive at just this. This jewel of mind which dwells within, I have realized as my own nature through the kindness of the guru. My inspiration for the essential truth of the supreme yana blossoms. In shon, everything is the kindness of the guru. Though it is impossible to repay his kindness, With an inspired mind, I offer my own and others' bodies and possessions, And superior objects universally desired. Please accept them as an undefiled cloud of offerings. Having accepted these, may all sentient beings who have been my mother, without exception, Become inseparable from Mikyo Dorje In the dharmadhatu buddha field of Abhirati. Grant your blessings so that the impartial benefit of beings will be accomplished. Thus, he sang.

THE SONGS OF CHOKYI WANGCHUK NAMO GURAVE

Because of the unsurpassable bravery of his enlightened mind full of maitri and karur;ta, his kind action is always timely for all those sentient beings tormented by suffering in the prison of sarpsara. Like the ocean of various vast and profound yanas, his mind treasury is completely filled with jewels of knowledge. He possesses the wisdom of knowing things as they are, without obscuration, all the many dharmas to be known in the universe. He is a manifestation of Amitabha, the lord of Sukhavati. He is the. sixth holder of the Shamar crown, the glorious Karwang Chokyi Wangchuk. According to the desire and propensities of his disciples, he opened many hundreds of doors to the profound and secret vajra treasury. From among these songs, a selection has been included here.

[Chokyi Wangchuk wrote:} I, the sixth one blessed with the title "Holder of the Shamar Crown," am called Chokyi Wangchuk. When I was thirteen years old, I settled in the mountain retreat of Nya Nya, a place of solitude of Shepa Dorje, the great lord of yogins. Having cleansed away the faults of our body, speech, and mind, Karmapa Wangchuk Dorje, who was kind enough to lead us on the path of faith, delivered our minds into the palms of our hands. He possessed the virtues of the Buddha-the four means of magnetizing, the four fearlessnesses, and so forth. By the power of remembering his face again and again, I aroused further great longing and supplicated him: ' NAMO VAJRFSvARAYA

I am a yogin blessed by my guru. Today I sing a song of happiness. Today I sing a song of joy.

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THESONGSOFCHOKYIWANGCHUK

55

I supplicate glorious Vajradhara. Lord father Marpa, grant your blessings. I supplicate Kungthangpa. Wangchuk Dorje, grant your blessings. I wish to be a mendicant without a master above me. I wish to be a renunciant without a servant below me. The impermanence of life is.like a butter lamp in the wind. Those who fiXate on permanence are deeply confused. Considering the unerring nature of karma's cause and effect, I feel compassion for those who do not apply themselves to the virtuous dharma. I am a holder of the Kagyii teachings. I keep the example of father Milarepa. I supplicate father Milarepa. Generally, having realized dharmata is emptiness, How could there be malicious attacks of external demon gods? Having realized that one's mind is the guru, Toward whom can there be artificial devotion? Since all dharmas are in the state of simplicity, How could there be meditation fabricated by the mind? Since apparent phenomena dawn as bliss and emptmess, What need is there of another homeland? Other than the goal of future lives, There is no ultimate counsel. May all my brothers and companions keep this in mind. I, the sixth Shamar iri my fourteenth year,* sang this while in the mountain retreat of Nya Nya, a place of solitude blessed by the lord

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of yogins, Shepa Dorje. By the virtue of this song, may the world be at peace.

NAMO GURAVE

In my sixteenth year, on the eighteenth night of the second ninth month,* at the time when the stars were gathered, I looked from East to East and experienced sacred outlook. I saw Jetsiin Mikyo Dorje whose splendorous boqy seemed to fill the eastern sky. His right hand was in a dance gesture joining 0~ and H'O¥. From a vase of immortality, a stream of amrta descended and entered my body. Then, after a little while, the vision began to fade, and at that moment I made this supplication: I prostrate at the feet of Lord Mikyo. Generally, there is no certainty to phenomena, Yet the father guru appeared; how wondrous! Therefore, this is my supplication of powerful yearnmg. In the space of the dharmadhatu of my mind Are spread myriads of stars of various experiences. The lord guru dwells in the essence of my mind As the essence of buddha. If you develop faith, develop faith in him. If you supplicate, supplicate him. In the realm of the inanimate world Appear the stars of animate beings. Although there are many flickers in the mind, They arise as the play of wisdom of the lord guru. If you develop faith, develop faith in him. If you supplicate, supplicate him. 0 kind Lord Karmapa, For one who has fallen into the pit of arrogance, A stubborn person like myself, without protector, Do not let the power of your kindness be small; Please grant to me the experience of your blessings.

THESONGSOFCHOKYIWANGCHUK

As for the purpose of my studying the sO.tras and tantras, Accept me kindly so that it may be completed soon. The arrival of the lord guru is a sign That this wish of mine will undoubtedly be fulfilled. Please grant to me the blessings of siddhis. I write this at Panamas supplication. SARVA MANGALAM

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THE SONG OF YESHE NYINGPO While in a three year retreat, the omniscient, majestic Yeshe Nyingpo Shiwa Drayang Kyi Gyalpo remembered the overwhelming kindness of the Gyalwang Choying Dorje, and supplicated him with this song of longing: At the glorious unchanging vajrasana of enlightenment Is the lord who in essence is the embodiment of the Buddha, And who appears in the form of the archer-king. I prostrate with my head at your lotus feet. North of Lhasa on the banks of the river, At the monastery in the valley ofTsurphu. Dwells glorious Avalokitegvara, Lord Tiisum Khyenpa, the nirmaQ.akaya. You, Choying Dorje, whose kindness cannot be repaid, Are especially merciful to the beings of the dark age. You possess ·overwhelming brilliant compassion, Which completely clears the accumulated obscurations of ignorance. Since these are cleared away, the wisdom of nonduality mcreases. Since this increases, the good qualities of ripening ap.d freeing are ripened. Since these ripen, the two benefits are spontaneously accomplished. Since these are accomplished, you are the master of the dharma of mahamudra, The supreme essence of what has been told and what has been experienced.

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THE SONG OF YESHE NYINGPO

You possess the bright smile of skillful compassion Whose light rays of profound teaching stream out everywhere And dispel the darkness of my heart. I am certain that I cannot repay your kindness. My ultimate, self-existing insight wisdom And your mind of glorious vajra dharmadhatu Are dissolved in the essence of coemergent mind. May the fruits of virtue from arriving at the stage of the exhaustion of dharmas Ripen in beings of the six realms. Thus, he sang.

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THE SONG OF CHOKYI TONTRUP The supremely victorious holy Y eshe Dorje in order to benefit others died early and we have been left behind as orphaned children. Moreover, we have grown sad at the activities of the dark age. All our monks and disciples were bound by the motivation which profanes sacred outlook. I saw that they were wasting their time acting heedlessly, without remembering, even for a moment, the details of the vows of the three yanas. Thus, I was especially saddened, and so was aroused to supplicate the gurus of the lineage, yidams, dharmapalas, and local deities so that my wishes might be quickly accomplished. Glorious Vajradhara and Vajrayogini, Lords of the oral lineage-Tilopa, Glorious Naropa, Maitripa and othersYou holders of the lineage of blessings, please give thought to me. The divine yidams, the dharmapalas, and the three jewels Are all embodied in Yeshe Dorje himself, Who has manifested in the form of Lord Changchup Dorje. At this time, please protect me with your kindness. At this palace which is the Akani~tha realm, Outwardly, keeping the monastic discipline of individual liberation, Inwardly, cherishing the supreme intention of the bodhisattva, Secretly, carrying out the wisdom of bliss and emptinessMay the teachings of the dharma Practice Lineage be propagated in these ways.

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THE SONG OF CHOKYI TONTRUP

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Grant your blessings so that all these wishes may be accomplished. Please dispel the obstacles of all varieties of obstructing spirits. Please hoist the auspicious victory banner. Glorious Rangjung Gyalmo and others, As well as all the local deities who dwell here, Please perform favorable actions. I, the monk Chokyi Tontrup, In whatever I may wish Am free from the stain of selfiShness. Therefore-, please grant the auspiciousness of accomplishing others' benefit. This song was composed by the eighth holder of the Shamar crown at glorious Tsurphu, Akaninha, in the year of Ak~aya, the month of Chu, on the second day of the waxing moon during the first night session.

THE SONG OF CHANGCHUP DORJE I prostrate to the jetsOn gums. To the one who especially accepts the beings of the dark age, The lord gum who possesses the name of Changchup Dorje, And to all his deeds of body, speech, and mind, I prostrate always with indestructible faith. When the jetsun guru was residing in the country of Mon to the south, he composed this vajra song of sadness about the nature of saJpSara. Because the manuscript seemed difficult to read, Mara Damaka Vajra later wrote it out clearly. NAMOGURAVE

I pay homage to the supreme guru who is the profound embodiment Of all the lords, the objects of refuge, and the three jewels. South of the land of snow, In a retreat place in the thick of the dense jungle, I pretend that laziness is dharma. In the brilliant blue sky of alaya, Various objects arise as clouds of thoughts, Which I, a gullible person, have written down. In the misery of endless imprisonments, Sentient beings spin constantly without liberation. Thinking of this, I become overwhelmingly depressed. Although the desire to free them all arises, I am a miser in my aspiration And so I am unable to accomplish the welfare of beings.

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THE SONG OF CHANGCHUP DORJE

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The activities of the dark age become manifest, And I think, ''The vase of my mind holds the teachings,'' But it is empty of the nectar of renunciation and realization. This present successor of the holders of the Practice Lineage Is like a dog among horses. I am malicious and my being is untamed, Yet it is like poison which is transformed into amrta By the power of the host of devas, the infallible refuge. In order that this son may fulfill the example of his father, Please spread out the garland of your rays of kindness. Because of the examples of the lord Kagyii forefathers, Despite my stupidity, my body trembles and I burst into tears. May we realize phenomena, the dharmas of relative truth, as illusion; And may we realize the pith of profound secret mahamudra, Effortless complete liberation, as the ultimate truth. In the uppermost chamber of the palace of supreme unchanging great bliss, May I perform the dance of bliss and emptiness, endowed with all the supreme aspects. May I and all beings quickly attain The great kingdom of the glorious vajraholder. I casually wrote this in upper retreat amidst the woods of Pumthang in the south. May all things of good fortune arise everywhere.

THE SONG OF DDDDL DORJE Our only refuge, the glorious Gyalwang Karmapa Vajra Conqueror of the Hordes of M~ras, composed this vajra song to encourage his disciples to practice the dharma: I supplicate the three jewels of refuge. In the empty dwelling place of confusion, Desire is unchanging, marked on the mind Like an etching on a rock. You gullible guests, hearken to this! Generally, the suffering of sa~psara is inconceivable. Contemplating this again and again, I burst into tears. Above, in the deva realm of the thirty-three, The hosts of the sons and daughters of the gods Promote pleasure and amusement; But when they have heard the sound of death, The followi~g week, Their minds are pierced by a shaft of suffering. Because you have not realized your mind as buddha, And have fallen into the ocean of existence, Now is the time for us to practice the divine dharma. In the middle, in the excellent realm of Jambudvipa, Formerly, the Victorious One's teachings extended in the ten directions, And set out the path of liberation, which ripens and frees many beings. The teachings were widespread in the golden age, But these days are the age of the five corruptions. The study of the texts of the holy dharma has been lost, 64

THE SONG OF DUDUL DORJE

And the weights and measures of deceit are held in hand. All those "geshes" who wander through the cities and country Suffer in the realm of sarpsa.ra When the faults of the material world begin to show. Now is the time for us to practice the divine dharma. Below, in the eighteen regions of hell, The unimaginable sufferings of heat and cold, Experienced for countless great aeons, Are the fruit of completely ripened karma. Now is the time for us to practice the divine dharma. Especially, this suffering of birth, old age, sickness, and death That everyone experiences does not fade away. If you do not offer this uc;lumbara flower To the sambuddhas, How sad, it will naturally wilt. Having gained the eighteen conditions of being free and well-favored at this time, It is very stupid not to practice the holy dharma. The time when the messengers of Yama, the lord of death, And the seasonal rains come Is uncertain. When the time comes, even the divine dharma Is certainly too late, 0 son of noble family. Human life passes quickly, And you, who are accomplished in nondharma and laziness Will become old men before you know it. Still, you are planning to stay around. Having accumulated at home Roomfuls of goods and necessities, The five poisonous klesas Spread like fire in the ten directions,

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And consume all the precious bodhi trees of virtue. Wretched, you hasten as if eager For the rock bottom of hell. This makes me utterly depressed. Generally, if you intend to practice the holy dharma wholeheartedly, Reflect on the consequences of karma's cause and effect As proclaimed previously by the Sambuddha In the Saddharma-smrtyupasthana-sutra and elsewhere. Everything is the natural expression of emptiness. If ego-fJXated mind Does not see its own face as dharmakaya, There is not a moment's opportunity for happiness. Therefore, the supreme permanent state Is brought to realization on the quick path By the great truth of mahamudra, The realization of things as they are. May it be abundant. Thus, he sang.

THE SONG OF CHOKYI JUNGNE This song was sung by the Situ ChBkyi Jungne. NAMAij SRI GURAVE

You, Karmapa, are the refuge and protector of the· world, The guide, more excellent than all the victorious ones. Is there time now for you to look at us, A flock of insensitive devourers of gifts? This is the time of the darkest of the dark age. If you Kagyiis would consider The activity of us in sarpsa.ra And not protect us from the abyss of bad karma, Your great kindness would be a lie. Kye mal The dharmas of sa~psa.ra are futile. Especially, the activity of the dark age is futile. In particular, hypocritical practitioners are futile. Especially, charlatan gurus are futile. Formerly, I was deceived by grasping at these...as meaningful. You disciples also are confused and grasp at these as meaningful. These days, the holders of the vinaya Are like the tales ofTambak ofDrepung monastery. Taking purifying water, removing their shoes, and receiving gifts, They pretend these rules are as dear as their life, But they are stupefied by their wanton actions of the four defeats. They are so stupefied, they spin others' heads like an umbrella.

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They spin so much, the others take refuge in them. If what you say is true, 0 mighty lord of the Sakyas, What will result from such deeds in the end? These days, some bodhisattvas Receive all exalted and common people with a smile, And reward the wealthy and powerful with a meal. They tame those with resistance through deception. They proclaim their freedom from joy and sorrow, passion and aggression. They also proclaim their unbiased generosity. Such proclamations become so widespread That first, they who do not know pretend to know. Secondly, they who are unaccomplished pretend to be accomplished. Thirdly, their innermost mind aims for wealth. Fourthly, they con and swindle. Fifthly, they blaze like fire with passion and aggression. These people are completely covered up and so hidden That they are not seen even by insightful people. They lure people's minds with the iron hook of material things, And the three gates are smashed into dust. If what you say is true, 0 mighty lord of the Sakyas, What will result from such deeds in the end? These days some tantrikas Proclaim they are accomplished in abhi~ekas, teaching, and study. They proclaim they have performed sadhanas in retreat. They proclaim they have attained the mark of a siddha, the power of prar;ta. They proclaim their realization is as limitless as space.

THE SONG OF CHOKYI JUNGNE

They proclaim they have accomplished great benefit for the teachings and beings. Such proclamations become so widespread That they are never found out to be deceivers of others. Although they do not know the essential points of utpatti and sampannakrama, Some say "utpattikrama, utpattikrama." Some say "sampannakrama, sampannakrama." Fights break out about both utpatti and sampannakrama. They sow the seeds of hell without purpose. They do not know the way of freeing and ripening, And they are presumptuous about the dharma, though they barely know it. Blinking their eyes and tinkling their bell, Scattering rice and enunciating well, They mechanically perform abhi~ekas and tri's. Immediately, they create hordes of samaya perverters. Revulsion, renunciation, and devotion are cast far away, And pral).a, na<;li. and sonyata are grabbed. They realize the view of no virtue and no vice. They attain the siddhi of the fourteen root downfalls. They attain the mark of a siddha, many bastard children. They divide the one teaching into many In order to guard their own opinions And to destroy others'. They enter into evil deeds without hesitation. Their establishing of the teachings actually destroys the teachings. They are obsessed with their fear of sickness and death. They perform retreats by making themselves comfortable and sleeping on the sly. While making future plans of passion, aggression, and delusion,

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At the same time they accomplish samadhi and mental recnauon. If what you say is true, 0 mighty lord of the Sakyas, What will result from such actions in the end? Contemplating this, I remember with longing the Karma Kagyii. Contemplating this, I remember with longing the incomparable lord of dharma. From the time when I was a small child I did not desire such ways of living, And I desired to renounce this life. But because it is difficult to turn away The power of others of the dark age, I could not achieve what I wished. And because I did not wrap my tether around my head And make my own decisions, This is my own rottenness And I do not blame others. For the rest of my life, I trust my mind to the guru and the three jewels. Waiting for whatever might come along, I do not make any permanent plans. Generally, appearance is like illusion. Not slackening one's attention through a rootless mind And not tightening the knot of mental attachment, These are the blessings of the Kagyiis. Although I have not accomplished great benefit for the teachings and beings, I desire to dedicate whatever little merit I have accumulated For the welfare of the teachings and beings. This is not just talk or lip service. I wonder ''Do the lord victorious ones give thought to me?" In the midst of the gathering of the deceitful

THE SONG OF CHOKYI JUNGNE

Who support one lie with another lie, I do not add on to this chain of charlatanisms. As I have no great entertainment of immediate diversions, My burden of evil karma is very light; This is the kindness of the lord guru. Generally, by directing my mind to the truth of things as they are, I know a little bit about the nature of the two truths. Since this simple knowing does not satisfy me, Now Situpa, you should practice! Thus, this crazy song of whatever came to mind spontaneously arose.

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THE SONG OF PADMA NYINCHE This song entitled ''Clouds of Blessings,'' a melody calling forth the kindness of the ocean of Kagyti siddhas, was sung by Lord Padma Nyinche. NAMO GURU-PADMAK.ARAYA

Glorious lord of all families, bhagavat, Your body possesses the seven aspects of supreme union And you manifest as Vajradhara in person. I pay homage at the feet of Lord Diidiil Dorje. This strife-filled age abounds in the five corruptions. By the power of their manifestation in this dark age And because of deceptive teachings and of aspiration having gone astray, Those whose external appearance is impressive Fill all the kingdoms and seemingly spread the teachings. They are arrogant and proud at their sectarian sophistry, And their partisans in the upper classes take refuge in them. Temporarily, they claim to turn their minds to the dharma, But ultimately, their connection to aspiration is weak, and their path to liberation narrows. They continuously spin through rebirths in lower realms. Not falling into this abyss, Fortunate ones possess a good karmic residue. According to the profound literal and true meanings of the Buddha's teachings,

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THE SONG OF PADMA NYINCHE

They obtain the confidence of realization, And their miraculous creations are beyond conception. Entrance into the tradition of the dharma lineage Of the four great and the eight lesser lineages of the Kagyii, And especially of the noble Practice Lineage Of the true Karma Karptsang, Ripens the virtuous white seeds of previous lives. Endowed with this abundantly free and well-favored human body, so difficult to gain, I approach the feet of the holder of the majestic black crown, The authentic rinpoche so difficult to meet. Glorious Loke5vara and Amita.bha Are inseparable from his nature. Victorious Sakyamuni, Padmakara, and others Have clearly shown this in all the s1ltras and tantras. Wonhy ones meet the body maQ.4ala of the guru who is the Lord Buddha in person, Receive the amrta of his speech, And receive the blessings of the vajra wisdom of his mind.· This makes the worthy ones even more fonunate. The supreme apex of the secret mantrayana, The texts taught by glorious Naropa and Maitripa, The profound dharma, good and continuous like the GangesWith all this, the noble lord, the great translator, Filled the vase of his intellect. The supreme lineage of the ultimate path, Stretching from the Great Lord Repa Down to Diidiil Dorje, Is the unbroken siddha lineage. One does not need to measure the extent of the dharma lineage holders.

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All worthy ones endowed with faith, exertion, and prajfia And with a mind of devotion, revulsion, and renunciation, Through their immeasurable friendliness and compassiOn Establish all sentient beings pervading space In complete liberation, And keep this practice in the state of nonconception. At this time when I have complete freedom, May I keep to retreat, turning my mind from the eight worldly dharmas. I should hold dear this samaya and abandon entertainment. By sowing the seeds of practice, At the time when one's composite body falls apart, One attains the sambhogakaya of great bliss In the vast pervasive space of dharmadhatu. Free from obstruction, one is able to manifest many emanations. This is the gr.eat kindness of the blessings of the profound dharma. By the powerful wind of fierce karma and klesas Like endlessly undulating waves, One circles again in sarpsara through the force of ego-fixation. One is never cleared of the magical illusions of mind. Although the kindness of the lord victorious ones is never untimely, Since the troops of the four maras oppress me In this prison of the gain and esteem of fixation on permanence, Please manifest the light of your supreme blessings. When the klesas control my body, speech, and mind, Grant your blessings so that the antidote may be effective in my being.

THE SONG OF PADMA NYINCHE

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Grant your blessings so that all auspiciousness may coincide in my body. Grant your blessings so that experience and realization may arise in my mind. Grant your blessings so that I may impartially benefit beings. Grant your blessings so that the virtues of the paths and bhomis may increase. Grant your blessings so that I may attain enlightenment in one lifetime. Grant your blessings so that I may hold the royal seat of the four kayas. Grant your blessings so that I may spontaneously accomplish whatever mind desires. Since the hermit, the renunciant Anandabhadra, offered encouragement together with a golden mar;tc;lala, Situ Padma Nyinche Wangpo wrote this song at the time of the waxing moon in the fourth month. May virtue increase.

THE SONG OF THEKCHOK DORJE This is a song of the glorious Gyalwang Karmapa Thekchok Dorje. NAMOGURAVE

The embodiment of the refuge jewels, the lord of dharma, Vajradhara, sovereign of all the families, The glorious great bliss in human form, Is known as Lord Padma Nyinche Wangpo. Your body with its splendorous major and minor marks blazes greatly. Your speech with its words of truth shows the way of dharma to the tameable ones. Your mind, entering and arising from samadhi, is inconceivable. You are the ornament of the golden garland of Kagyus. Your mind is the profound and peaceful dharmadhatu Inseparable from the refuge victorious ones. We, your children who supplicate you, Ask you to consider us through your great compassion. You are supreme, not outshone by any assemblage. Your mountain of a body with its vajra posture Is resplendent with blessings. Remembering you with one-pointed mind, I supplicate you. Dressed in monks' robes but acting like laymen, Our actions run contrary to the dharma. To us who possess the marks of the present times, Grant your blessings so that we may act properly.

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TiiE SONG OF TiiEKCHOK DORJE

Your speech proclaims the dharma in the melody of Brahma.. All your words are well uttered And so all men and spirits are convinced. I supplicate you with intense longing. Wasting our human life in falsehood and ignorant babble, Accumulating unvirtuous actions and undermining others, We are burdened by our evil deeds of speech. Grant your blessings so that whatever we say may follow the dharma. The vajra gaze of your eyes fathoms space. The wisdom of your realization is as limitless as space. Accepting others, your kindness is effortless. I supplicate you with powerful longing. Boasting of proficiency in spiritual practice, Passing day and night in pervasive confusion, Our lives have been aimless, empty, and wasted. Grant your blessings so that our minds may be workable. You are like the precious wish-fulfilling gem; Your effortless virtues spontaneously arise, And you share your virtues with all you encounter. I supplicate you, kind guru. Taking great pride in little virtues, Self-regard and perverted views have obscured sacred outlook. I and those like me are bundles of bad faults. Grant your blessings so that our beings may be completely purified. You have completely exhausted selfishness and the eight worldly dharmas. You do not ignore for an instant others' benefit.

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Your buddha activity benefits all that encounter you. With appreciation and longing, I supplicate you. Squandering human life in the activities of this life, Committing evil deeds merely for food and clothing, We unfortunate ones are unable to practice the dharma. Grant your blessings so that we may act in accord with the dharma. These days, only superficial appearances are held to be the teachings, And the signs of the dark age are multiplying. Human life is short, like a winter's day, And is oppressed by sudden misfonunes and manifold suffering. Though many profound teachings flourish, practice wanes. Charlatans, the destroyers of the teaching, fill the land. The practitioners of nondharma are exalted And those who practice dharma properly are as rare as a star in the daytime. Having no trust in the three divine jewels, People take refuge in maras, spirits, and ghosts. They reverse what should be accepted and rejected And reap ninefold misfonunes. The teaching of the Practice Lineage, the essence of the Buddha's teaching, J.s rarely taken up properly. Although the surface of the earth is covered with people in yellow robes, For them to come to their senses in time of need is very rare. Kye mal When l think upon sentient beings who are without refuge, I am overwhelmed by compassion.

THE SONG OF THEKCHOK DORJE

When I think of the intensity of sa~psara's confusion, sadness arises. When I see this self-destruction, I burst into tears. Remembering the misery of the lower realms, I am terrified. Contemplating this, I remember with longing the Takpo Kagyii. Especially I remember the incomparable, gentle refuge, the lord of dharma. This lord is called Padma, the mere sight of whom brings liberation, The Sun Lord, who gratifies by a touch, The precious one, of whom a mere memory is enough. From the time of your birth in the land of Do Kham, Through inconceivable buddha activity You skillfully guided on the good path Students from Tibet and greater Tibet.* Your good works are as limitless as space, And you extensively spread the doctrine of the essential truth. Though your vast life example is immeasurable and impartial, You accepted me through the succession of my former lives And kindly gave me the transmission showing my mind as dharmakaya. Lord, I ask you for refuge. Through your loving kindness, consider myself and others, We children of gullible understanding, Who have been deceived by confusion from beginningless time. As ground, may rerulsion and renunciation be the foot of practice. As path, may our beings be steeped i1;l devotion and compass10n.

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With the completely pure action of samaya as an aide, May we attain the fruition of dharmaka.ya in this life. Lord glorious guru, grant your blessings. Thus, in response to the urging of Lama Karma Tsiiltrim Gyatso, Thekchok Dorje, the fourteenth holder in the garland of Karmapas, wrote this song.

THE SONG OF LODRO THAYE He who was foretold by the Victorious One in the Samadhiraj'asutra and elsewhere, the glorious, holy guru Lodro Thaye, also called Karma Ngakwang Yonten Gyatso, composed this vajra doha having accomplished the realization of mah1mudra.. It is entitled, ''The Self-Arising Innate Song upon Acquiring a Mere Glimpse of Certainty in the View and Meditation of the Incomparable Takpo KagyU. '' The illustrious one, Vajradhara, Who is said to possess the eight good qualities, Is seen in human form by ordinary men like us. You are the refuge called Padma, endowed with blessings. From the eight-petaled lotus dome of my heart, I supplicated you not to be separate even for an instant. Though I did not have the good fortune of realization and liberation at once, I was blessed with just recognizing my own nature. Therefore, concern for the eight worldly dharm~ diminished, And I clearly saw the famous luminous dharmakaya By mixing my mind with the guru's. I discovered nonthought in the midst of discursive thought, And within nonconcept, wisdom dawned. Now, with the joyous appreciation of a lineage son of the Takpo buddha, I am inspired to speak out. ,In the west, in Uc;{c;liyaQa, the secret treasure ground of the c;lakinis, Rl

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THE RAIN OF WISDOM

The great siddha Tilo Opened the treasure of the three gems. In the north, in the hermitage of Ravishing Beautiful Flowers, The learned Mahapa.Qc;lita Naco Showed the mark of a siddha, indivisible prar;ta and mind. In the south, in the land of herbs, the valley ofTrowo, The translator, emanated from Hevajra, Established the source of the river of all siddhas. I~

the west, in the Lachi snow range, The supreme being, Shepa Dorje, Attained the state of unity in one lifetime. In the east, in heavenly Taklha Gampo, The honorable physician, the second victorious one, Realized the samadhi of the tenth bhomi. In the cakras of body, speech, and mind, The host of siddhas of the four great and eight lesser lineages Obtained the life-force of mahamudra And could not help but attain enlightenment. Skilled in magnetizing through bodhicitta, They could not help but benefit beings. Having obtained the profound wealth, the perfection of the two accumulations, They could not help but become prosperous. Fully understanding that knowing one liberates all, They could not help but fulfill the great prophecy. :lineage sons of these wealthy fathers Possess the great self-existing riches of this previous karma. They are the children of snow lionesses and great garuc;las. By the power of their family bloodline, they are completely mature at once.

THE SONG OF LODRO THA YE

As followers of the lineage of Kagyii siddhas, Their meditation is naturally born through the power of these blessings. Bragging of their pain in many years of practice, Proud of dwelling in indolence, Boasting of having endured such pain, Undermining others and haughty, Keeping score with discursive thoughts of self and others In counting up the realizations of the bhomis and the paths, These are the qualities of the ignorant meditators in this dark age. We do not possess these, and though I do not have the title of a siddha, Nevertheless, through the excellent oral instructions of the example lineage, I have seen the wisdom of ultimate mahamudra. Ground mahamudra is the view, understanding things as they are. Path mahamudra is the experience of meditation. Fruition mahamudra is the realization of one's mind as buddha. I am unworthy, but my guru is good. Though born in the dark age, I am very fortunate. Though I have little perseverance, the oral instructions are profound. As for ground mahamudra: There are both things as they are and the way of confusion. It does not incline toward either sarpsara or nirvaQa, And is free from the extremes of exaggeration and denigration. Not produced by causes, not changed by conditions, It is not spoiled by confusion Nor exalted by realization. It does not know either confusion or liberation.

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THE RAIN OF WISDOM

Since no essence exists anywhere, Its expression is completely unobstructed and manifests everything. Pervading all of sarpsara and nirvaJ;ta like space, It is the ground of all confusion and liberation, With its self-luminous consciousness And its alaya-vijfiana. As for the cognitive aspect of this neutral state, Its essence is empty and its nature is luminous. These two are inseparable and are the quintessence of insight. It is space, ungraspable as a thing. It is a spotless precious clear crystal. 'It is the glow of the lamp of self-luminous mind. It is inexpressible, the experience of a mute. It is unobscured, transparent wisdom, The luminous dharmakaya, sugatagarbha, Primordially pure and spontaneous. It cannot be shown through analogy by anyone, And it cannot be expressed in words. It is the dharmadhatu, which overwhelms mind's . . mspect1on. Established in this to begin with, One should cut all doubts. When one practices meditation with the view, It is like a garu<;la fathoming spa~e. There is no fear and no doubt. The one who meditates without the view Is like a blind man wandering the plains. There is no reference point for where the true path is. The one who does not meditate, but merely holds the vtew Is like a rich man tethered by stinginess. He is unable to bring appropriate fruition to himself and others. Joining the view and meditation is the holy tradition. As for the ignorant aspect of this neutral state, 0(le does not know one's nature because of the five causes.*

THE SONG OF LODRO TIIAYE

In the ocean of coemergent ignorance, The waves of ego-fixation's confusion roll. Cognition becomes a self, and projections become objects, And so the habitual patterns of grasping and fixation solidify. Thus, karma accumulates and then fully ripens. The rim of the water wheel of sarpsara turns, But even while it turns, its essence is unstained. Even while it appears, it is empty of reality. Mere appearance is the vividness of the trikaya. Unborn is the nature of birth; That unborn is unceasing. On the threshold of nonduality, there is nowhere to dwell. From this mind, difficult to express, Various magical displays of sarpsara and nirvaQa ariSe. Recognizing these as self-liberated is the supreme view. When this is realized, everything is suchness. When there are no obstructions or attainments, this is the innate nature. When conceptual mind is transcended, this is the ultimate. As for path mahamudra: Mind and the phenomenal world are mahamudra. Coemergent mind is dharmakay~. Coemergent appearance is the light of dharmakaya. When the blessings of the glorious guru And one's karma come together, One realizes one's nature like meeting an old friend. There.is no point in much talk, But the beginner needs various things. One should abandon either welcoming or sending off thoughts of past and future. The instantaneous mind of nowness Is the unfabricated innate nature. In meditation, there should be no trace of deliberateness.

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One should not stray for an instant in confusion. Nonwandering, nonmeditation, nonfabrication are the point. With freshness, looseness, and clarity, In the space of the three gates of liberation, One is mindful, establishing proper watchfulness. Always keeping the mind balanced between tight and relaxed, One pacifies the accumulation of subtle, tangible, and gross thoughts. Rest in the state of natural, unfabricated mind. The four levels of experiences arise in succession, And the sun of luminosity continually dawns. The root of mahamudra meditation is established. Without it, one's talk of higher realization Is like building a house without a foundation. However, excessive desire for this is the work of Mara. Those who persevere but have little learning Are deceived by superficial virtues And lead themselves and others along the way to the lower realms. Even the good experiences of bliss, luminosity, and nonthought Are the cause of sarpsara if one fixates on them. When you intensify devotion in your heart, Rock meets bone in insight, And the ultimate lineage blessing is received. Not straying mto the four suayings, Not falling into the three misunderstandings, Transcending the four joys, free from the three conditions, Realizing through the three stages of birth,* Untouched by the mind of the three great ones, This is the self-existing nature, undefiled by experience. Like the center of a cloudless sky, The self-luminous mind is impossible to express. It is wisdom of nonthought beyond analogy,

THE SONG OF LODRO THAYE

Naked ordinary mind. Not keeping to dogmatism or arrogance, It is clearly seen as dharmakaya. The appearance of the six sense objects, like the moon in water, Shines in the state of wisdom. Whatever arises is the unfabricated innate state. Whatever appears is the nature of mahamudra. The phenomenal world is dharmakaya great bliss. Both samatha meditation of natural resting And vipa5yana, which sees the unseeable, Should not be separated but unified In stillness, occurrence, and awareness. Beyond abandoning discursive confusion, Beyond applying antidotes, There will be a time when you spontaneously reach this. When you have achieved realization, There is nothing other than the meditative state. At the threshold of freedom from loss and gain, Even meditation does not exist. But for those beginners who are unable to dissolve the hairline of conceptualization, Meditation is important. When one practices meditation, there is experience. This experience arises as the adornment of insight. This path is divided into the four yogas: One-pointedness means recognizing the nature of mind; Divided into the lesser, medium, and greater stages: One sees the alternation of bliss and luminosity, One masters resting in samadhi, And experience continuously appears as luminosity. Simplicity means realizing the mind is without root; Divided into the lesser, medium, and greater stages: One realizes that the arising, ceasing, and dwelling are empty,

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One is free from the ground and root of fixating on appearance or emptmess, And one resolves the complexity of all dharmas. One taste means dissolving appearance and mind into each other; Divided into the Jesser, medium, and greater stages: All dharmas of sarpsara and nirvat;ta are dissolved into equal taste, Appearance and mind become like water poured into water, And from one taste, the various wisdoms arise. ;Nonmeditation means the utter exhaustion of conceptual mind; Divided into the lesser, medium, and greater stages: One is free from meditation and meditator, The habitual patterns of primitive beliefs about reality are gradually cleared away, And the mother and son luminosity dissolve together. The wisdom of dharmadhatu extends throughout space. In short, in meditation: One-pointedness means that mind is still as long as one wishes, Seeing the veiy nature of ordinary mind. Simplicity means the realization of groundlessness. One taste means liberating All possible dualistic fncations through insight. Nonmeditation means transcending all sophistries of meditation and nonmeditation, The exhaustion of habitual patterns. In this way, from the great lords of yogins, Naropa and Maitrrpa, Down to the lord guru Padma Wangchen, The golden garland of the Kagyiis Reached the dharmakaya kingdom of nonmeditation, Spontaneously cleared away the darkness of the two obscurations,

TilE SONG OF LODRO THA YE

Expanded the great power of the two knowledges, Opened the treasury of benefit for the sake of others pervading space, And remained in the refuge of mind free from doubt. The Kagyii lineage is known to be passed from one to another. It is known not by words alone, but by their meaning. Please guide even such a lowborn savage as myself, Who possesses the merest mark of your noble lineage, Quickly to the kingdom of nonmeditation. Kind one, please utterly exhaust my conceptual mind. The fruition mahamudra is spoken of like this: The ground is receiving the transmission of the innate trikaya; The path is applying the key points of the view and meditation; The fruition is the actualization of the stainless tri.kaya. Therefore, its essence is emptiness, simplicity, dharmakaya. Its manifestation is the luminous nature of sambhogakaya. Its strength, manifold and unceasing, is nirmaQ.akaya. This is the sovereign of all reality. The nature of mahamudra is unity, The realm of dharmas free from accepting or rejecting. Possessing the beauty of unconditioned bliss, It is the great and vast wealth of wisdom. It is the natural form of kindness transcending thought. Through prajiia, it does not dwell in saqlSara. Through karuQ.a, it does not dwell in nirva.Qa. Through effortlessness, buddha activity is spontaneously accomplished. The luminosity of ground and path, mother and son, dissolve together. The ground and fruition embrace one another. Buddha is discovered in one's mind. The wish-fulfilling treasure overflows within. E rna! How wonderful and marvelous!

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THE RAIN OF WISDOM

Since in the view of mahamudr4 Analysis does not apply, Cast mind-made knowledge far away. Since in the meditation of mahamudr4 There is no way of fixating on a thought, Abandon deliberate meditation. Since in the action of mahamudra There is no reference point for any action, Be free from the intention to act or not. Since in the fruition of mahamudra There is no attainment to newly acquire, Cast ·hopes, fears, and desires far away. ffhis is the depth of the mind of all Kagyiis. It is the only path on which the victorious ones and their sons journey. Theirs is the upaya that reverses the vicious circle of existence And the dharma that brings enlightenment in one life. Here is the essence of all the teachings, sotras and tantras. May I and all sentient beings pervading space Together attain the simultaneity of realization and liberation, And attain supreme mahamudra. In order not to transgress the command seal of emptiness endowed with all the supreme aspects, the one whose knowledge is transcendent and who manifested in the form of the vajraholder, I, the subject of Padma, the Yonten Gyatso Lodro Thaye, composed this at Kunzang Dechen Osal Ling on the left slope of the third Devikop, Ts4ri-like Jewel Rock. SUBHAM

THE SONGS OF TRASHI OSER The bodhisattva Trashi Oser resolved to depend on no one other than the guru and composed a song of yearning as a way of exposing his faults. On an anther seat of an eight-petaled lotus of my heart, On sun and moon discs, upaya and prajfia, which are the five essences, May the incomparable supreme guide whose kind nature is the embodiment of the three refuges, The root guru, always reside inseparably. Only father, the inconceivable compassion of your supreme mind is the embodiment of all the buddhas. The secret amrta of your profound speech is the embodiment of the holy dharma of the two truths. Wearing a monk's robes, your peaceful body is the embodiment of the sangha, its intellect and liberation. You who actually grant me everything, root guru, think of me. In realms of completely pure universes abundant with the arrangement of virtues Reside many buddhas who possess the virtues of the ten powers. Though they show limitless doors of the dharma by many kinds of n;tiracles, Due to the obscuration of my impure karma, I cannot even hear or see them. 91

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THE RAIN OF WISDOM

In this world that has been left behind by innumerable victorious ones And that in this darkest of the five dark ages is heaped with hundreds of evils, I, an inferior one, remember the wondrous warrior with a brave heart of compassion, The guru, the supreme guide greater than a thousand buddhas. When I consider just the ordinary example of his body, speech, and mind, And examine the unsuitable thoughts and actions of my own body, speech, and mind, By the power of my faith and sadness, I helplessly burst into tears. Sometimes I think, "I am dissolving inseparably into one with the guru," But because of the powerful all-ensnaring klesas, I am like a scroll which rolls itself up. Separated from the guru by the three poisons, I am left at my own inferior level. Since I think many thoughts not to be thought and do many actions not to be done, Kind guru, think of me and punish me. The foundation of all virtues is like the earth, which supports the animate and inanimate. Relying solely on the discipline of behavior in accord with the rules of the vinaya, Holding a begging bowl and wearing a monk's robes, yet not keeping even one rule, I pretend to be a monk; why don't you scold me? The sravakas and pratyekabuddhas arise from the Lord of Sages, And the supreme sages arise from the bodhisattvas of vast and profound actions. Holding selfishness in my heart, I just babble about others' benefit. Why don't you beat me for desiring unmerited fruit?

THE SONGS OF TRASHI 0SER

The special dharma for perceptive people is the secret mantrayana with its many easy methods. If I exerted myself in the two profound stages with samaya free from hypocrisy, Within one lifetime, in the pardo, or within not more than sixteen lifetimes, I would attain the siddhi of Vajradhara; but my practice is not pure. Deceptively disguised in a monk's robes, I cherish the eight worldly dharmas as dear as life. Though my being has remained hardened, I pride myself on being called a guru. Like a donkey covered with a leopard skin,* there is nothing but self-defeat in the end. Guru, why don't you expel me right now? Though I know it is difficult to gain this human birth, free and well-favored, I do not take advantage of this opportunity. Though I know of impermanence and death, I do not remember that death comes without warning. Though I know that pain and pleasure arise from previous karma, I do not take up virtue and abandon evil deeds. Though I am certain that saxpsaca is suffering, I do not consider renunciation. Kyi hii! Charlatans like myself who can put on a good show Can certainly deceive others of equally good fortune, as sensible people should know. Do not look to those who talk so learnedly and behave so nicely. This heartfelt advice tells an outsider the inside story, revealing what is definitely untrue. Kye mal My only protector, lord of wisdom, compassion, and power, Since your wisdom is limitless, please know my hidden mind.

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Since your compassion is impartial, please do not ignore me who am full of faults. Since your power is strong, please break this evil being quickly. If you spoil me, supreme mahasattva, Even though you lead all beings to liberation, You will have to go to a lot of trouble just for me, this untamed one; From the bottom of the deepest hell, It will certainly be difficult to get me out; so right now, do not let your compassion be small. Since there is no other hope than you, I cannot help but call on you with ardent longing. I am powerless; the strength of my practice is not mature. Because of the power of klesas, I am weighted by action, attached to the five sense objects. My physical strength wanes and I am enslaved by myself. By your protection and discipline, please help me regain my health. If you give me a warrior's weapon, the sword of prajfia, I give my word that l will cenainly use it; this is not the empty talk of a hypocritical man. I pledge myself now to act. only in this way. Rather than just wailing, this monk Mailgalara5mi wrote this crazy song about not trusting one's thoughts and deeds.

Saddened by the actions of the dark age, the great preceptor, the precious guru, composed a song about the wondrous examples of the forefathers. NAMOGURAVE

In the realm of completely sacred outlook,

TI:IE SONGS OF TRASHI OSER

To the ultimate father guru who is one's own insight, I supplicate in the equal taste of sarpsara and nirvaf)a. Grant your blessings so that sarpsara may be shaken from its depths. Lord, primordial protector of the one family of the great secret, The glorious sixth buddha, great Vajradhara, And all succeeding father Kagyiis, Remembering your examples, the movement of unwholesome thoughts naturally stops. The banner of your famous names encompasses the three worlds. Through your revulsion, you, the refuge Kagyii forefathers, Realized that this condition of being free and well-favored is as rare as a star in the daytime, And that tomorrow, when one dies and leaves life behind, All the acquisitions of dwelling place, body, and wealth Will be like a dream from which one awakens in the mornmg. Everything is thrown away like a tattered robe, And one will be alone in the city of Yama. You saw the suffering of fear and wretchedness; Like a wild animal in fear of its enemies, You cast the dust of the eight worldly dharmas to the wind, And you decisively cut off attachment to this life. E rna, isn't this great and wonderful? These days, all the people of the dark age, Attached to the phenomena of this life, blaze like fire. Whatever dharmas are practiced become merely the loss and gain of the eight worldly dharmas. How sad that they do not remember death and tmpermanence.

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You saw that bad karma accumulated in one instant Results in being tormented for many thousands of years By the sufferings of the Avici hell. You decisively cut off attachment to luxuries And to the abundance of worldly pleasure and wealth, Which are like food mixed with poison. E rna, isn't this great and wonderful? These days, people with bad karma like myself Crave companionship and luxury like honey on a razor blade. They drink the poisonous water of evil deeds as if it were medicine. How sad that they do not keep in mind this cause and effect of karma. You saw these evil doers with their limitless bad karma Wandering through the six realms of the ocean of sarpsara Whose waves of suffering are tumultuous. Like a vulture escaping from a trap, You decisively cut off attachment to sarpsara. E rna, isn't this great and wonderful? These days, all charlatans like myself Are without revulsion for the ground of sarpsara. Whatever they do produces suffering. Whatever they think causes the spread of passion and aggress10n. How sad that they are not skilled in renunciation. You, the lord Kagyii forefathers who benefit others, Saw the intense suffering of all sentient beings pervading the limits of space, Not one of whom has not been our kind father or mother. Just like a warrior skilled in fighting Who has a beloved son left behind on a battlefield, You are trained in friendliness, compassion, and bodhicitta,

TilE SONGS OF TRASHI OSER

And you have worked for the sake of the permanent goal of all sentient beings, our mothers. You decisively cut off attachment to your own peace and comfort. You view revulsion as the foot of meditation. E rna, isn't this great and wonderful? These days, in hypocrites like myself, The don of ego-fixation is higher than the heavens. Their empty talk about dharma causes sincerity to fade like a rainbow. Tamed beings are truly the horns on a donkey. Because of sarpsara's confusion, the partiality of friend and foe, passion and aggression, Accumulating and hoarding profit, and cheating by usury, The merest scent of friendliness and compassion has been lost for a long time. How sad that they are not skilled at this path of bodhicitta. Through the sacred outlook of the Kagyii forefathers, You see the lord guru as the Buddha in person; You accomplish whatever command is given, even if it means your life. Whatever happiness of prosperity or sorrow of decline may occur, You completely lean on the guru with one-pointed trust. Through guru yoga, the path of devotion, You bring the thoughts of sacred outlook to the path And effortlessly realize the dharma of mahamudra. You view devotion as the head of meditation. E rna, isn't this great and wonderful? These days, stubborn men like myself Regard the gurus who teach a variety of profound dharmas As common ordinary men. As beginners, they have glimpses of faith and devotion,

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But the cataracts of the doubts and faults of their mind Have gradually obscured their good eye of devotion. Though practicing for months and years, their being is hardened further and further. How sad to see their evil savage actions. By the profound path of all lord siddhas, The dharmas of sarpsara and nirvaJ;Ia, all manner of appearance on the path, Are one in the space of the natural primordial state. You have resolved the ground, the view free from extremes. E rna, isn't this great and wonderful? Whatever dharmas arise are unobstructed on the path ofupaya. In the space of mahasunyata, mother Prajfiaparamita, The path of unification expands into great equanimity. E rna, isn't this great and wonderful? The alternating good experiences of emptiness, luminosity, and bliss Strip off the garments of desire and attachment from unobstructed manifestation. One is instantly relaxed in the equal taste of nonaction. E rna, isn't this great·and wonderful? The shifting evil of the six senses, confused thoughts, and so on Are the various manifestations of the luminosity of insight-emptiness-dharmakaya. One passes beyond to the space of the transparent ground. E rna, isn't this great and wonderful? Those whose minds are poisoned by the five klesas Are mounted on the horse which blazes up and flows down on the path of caJ;Ic;lali, And which is given free rein on the plain of great bliss. E rna, isn't this great and wonderful?

THE SONGS OF TRASHI OSER

The three manifestations of mind are the rider, the red and white, and prar;ta, Mounted on the horse of the four pith practices, Which is given free rein on the plain of the avadhuti. E rna, isn't this great and wonderful? Powerful, confused appearance, the king of karma, Is mounted on the horse of the sleep of ignorance, Which is given free rein on the plain of luminosity. E rna, isn't this great and wonderful? Generally, the play of sight, sound, and thought Is mounted on the swift horse of the path that ripens and frees, Which is given free rein in the great equanimity and purity of phenomenal existence. E rna, isn't this great and wonderful? The objects of sarpsara and nirvaQa manifest as the play of mind. The fixation of reference point dissolves into space And is dispersed carefree into unified space. The effort of meditation and nonmeditation transcends mind. Mahamudra is beyond the errors of the path. You view awareness as the body of meditation. E rna, isn't this great and wonderful? Following the lifestyle of the Kagyii forefathers, Wandering under the canopy of rock and snow mountains, Wearing the blazing, blissful warmth of ca1,1<;lali as soft clothes, Enjoying the food of undefiled samadhi as a feast, E rna, isn't this great and wonderful? In the illusory city of deceptive relative truthMind's hope and fear, the magical display of MaraPracticing the yogic discipline of the insight of equal taste, E rna, isn't this great and wonderful?

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When the surprise attacks of external calamity occur On the dangerous defile of inner fear and dread, Fearlessly practicing the yogic discipline of stamping on them, E rna, isn't this great and wonderful? In the realm of confused appearance, the kingdom of dream, Through the practice of yoga free from reference point, Whatever is encountered is brought to the path. Joy and sorrow, pride and doubt, The arrogance of holding oneself up as supreme are pushed to the breaking point. You view action as free from obstruction or attainment. E rna, isn't this great and wonderful? The great faults of inner confusion collapse into space. This is the sign of ruling the dharmakaya kingdom of one's mind. Mastering the external phenomena of sarpsara and nirvana, Singing melodious songs of sutras, tantras, and oral . . mstruct1ons, Manifesting miraculously in many different ways, In the lowlands, swimming like a fish in a slowly flowing river, In the midlands, penetrating the hard rock mountains, High above, soaring like a bird in the expanse of the blue sky, These signs of wondrous siddhis transcend thinking. E rna, isn't this great and wonderful? By the quick path of the great, secret, supreme yana, You are freed from the obscuration that covers the luminous dharmakaya. You have attained the permanent goal of unity in one life. Your buddha activity pervades all realms of beings. The Kagyiis are like a garland of jewels. Buddha is discovered in one's mind, as is said. E rna, isn't this great and wonderful?

TilE SONGS OF TRASHI OSER

101

Of the many profound dharmas, this is the special dharma. Kye mal People with bad karma like myself Are busy in the day with confused actions of loss and gam. At night, I come under the power of the corpse-like sleep of ignorance. Tomorrow, when my breath suddenly becomes short, I will not have even one claim to meaningful accomplishment. The full ripening of my bad karma will be heavier than a mountain. The misery of final regret will blaze like fire. It will be sad if I do not practice this path of mahamudra. Now, for the short remainder of this life, Dwelling in the joyful solitude of a mountain valley, Like the example of the Kagyii forefathers, May I concentrate on the essential truth. Thus, wandering carefree through countries, I, the monk Mar:'lgala, spoke this jokingly in response to the request of Khyenrap Phiintsok of Khyungpo.

THE SONGS OF

KHAKHYAP DORJE Here is a little song called ''A Canopy of Fresh Sky Flowers.'' It shows my own faults and puts into words whatever has been remembered by a dry understanding that merely dances on books. NAMO GURU-VAJRADHARAYA

In the space of mahamudra, unchanging bliss and emptiness, By performing the various dances of vajra wisdom, which unify sa.rpsara and nirva~;ta, He establishes beings in the great ripening and freeing. I pay homage at the lotus feet of this vajraholder. By the great lion's roar of the glorious voice of the supreme victorious Adityabandhu, the fourth guide in this good kalpa, Lodro Thaye was proclaimed with praise not merely once in the sOtra passages, and was prophesied as a great warrior. In the three times, one better than he has not arisen, does not arise, and will not arise. He is chief of the learned, the highest of siddhas, the lord of the entire teachings, the great jetsiin who rules in the holy kingdom of Kagyu Vajradhara. The limits of his kindness are immeasurable. His vajra name is very difficult to utter. His subject, nurtured for a long time by his great compassion, I, a bad son, am quite lacking in virtues and hold merely the last seat in the Kagyii line. In the soaring melody of young buzzing bees I offer this little song, a message offering my realization in agreement with my experience of understanding myself. NAMO GURU-GU~ASAGARAYA

You are the primordial ground, Buddha Vajradhara, Unobstructed manifestation, the body of great compasston. 102

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You possess the kindness that delivers buddha into the palm of one's hand, Please enjoy being an ornament on the top of my head. Having obtained a human body this one time, I was accepted by your great kindness, lord. You, the jetsiin who makes this free and well-favored birth meaningful, Please dwell inseparably in the very center of my heart. Your son supplicates with devotion and longing; Father rinpoche, please look on me with kindness. Lord, by the light rays of your kindness, The darkness of confused ego-ftxation has been cleared. In this song of the realization of the pure ultimate natural state, These naive words are like the buzzing of a bee. Although they irritate the ears of the father jetsiin, Your son, with overwhelming longing, Offers this song of nonsense words; please think of me with compassion. In general, this body endowed with the eight freedoms and the ten favorable circumstances Is more excellent than the wish-fulfilling gem. Obtaining this body, I know it to be the power of unperverted merit. Although I have obtained it, it is impermanent, And, therefore, the moment of death is unavoidable, as is said. Since one never knows when it will come, I wonder, "When will death come for me?" The cause and effect of karma ripens infallibly in everyone Just like a seed that has been planted. Because of my actions of deceiving myself and others, I wonder, "What will my end be like?"

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In general, ignorance, the great city of sarpsara, Is filled with endless and strenuous suffering. When I think about this, I almost lose my mind. Panic-stricken, I wonder, "When will I be liberated?" My body, blown by the wind of bad karma, Falls from the precipice of the wrong path. Now I am sunk in the mud of sarpsara; please look on me here! Kind lord, precious guru, Please protect me from this terror. Through a break in my evil karma, I discovered good karma. I met the father jetsiin, the excellent true buddha Whose essence is Sri Cakrasarpvara. The skin of ignorant ego-fixation fell away from me, And the great knot tied by passion and aggression was loosened. As for the klesas, produced by the three poisons, The object of their arising, the arising itself, and the one who gives rise to them Are all projections of mind. Like a reflection in a mirror, Their essence is empty. Like waves merging with the ocean, They subside into empty ineffable space. External phenomenal objects: forms, sounds, smells, tastes, and objects of touch, All these phenomena are no other Than the magical tricks of mind. Like a child who builds sand castles, It is mind that fixates on names. Realizing that this is unreal is also mind. Therefore, nothing exists as separate from mind Neither as substance nor as a mark. Realizing that everything is the manifestation of mind,

TilE SONGS OF KHAKHY AP DORJE

So-called sarpsara and nirvaf)a, Considered to be bad and good respectively, do not exist. Realizing that mind is the manifestation of - dharmakaya, The natural state of self-existing mind Does not exist as form or substance. It completely passes beyond even being shown by analogy. To say "emptiness" is not total negation; Rather, its nature is luminosity, All-pervasive like space. To.say "existence" is not to establish a reality. Just like space, It does not exist, but it is very luminous. Everything arises from this luminosity. Although it arises, it does not exist as separate, But is liberated in the essence of this luminosity. Like clouds in the sky, It arises from space and dissolves into space.

In short, the phenomenal world is mind. From the aspect of its luminosity, there is appearance. From the aspect of its essence, there is emptiness. Neither buddhas nor sentient beings Exist as separately established things. All the so-called gods and demons do not so exist. Everything is mind. Mind is self-existing luminosity. It passes beyond all arising, ceasing, and projecting. It is free from dwelling, coming, or going anywhere. Other than this ineffable mind, There is no Vajradhara. Mind is luminous; I have confidence in realizing that this is so. Jetsiin, this realization is your kindness. Rinpoche, now I remember your kindness.

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Please look upon me, one of bad karma, with compassion. Father jetsOn, ultimate Vajradhara, Time and time again I think of you and devotion blazes up; With undistracted longing I supplicate you. Father, grant your blessings so that we may be beyond meeting and parting. This song of experience I offer to your ears, father jetsOn. If there has been any stain of error, Please wash it away with the amrta of loving kindness. This son supplicates with one-pointed longing; Please accept me with the iron hook of your compassiOn. At the Karma Vihara of Akanigha, the great dharma palace of the Buddha Karmapa, in the year of the Iron Tiger called Vikrta, I offered this song with great devotion of body, speech, and mind at the feet of the omniscient jetsOn, the king of dharma.

This counsel to myself and supplication urging the kindness of the guru is called "The Song of Devotion and Longing." Kye Ia! JetsOn, you are the refuge, the embodiment of all the buddhas. Although you attained enlightenment innumerable lives ago, In order to guide those wandering below in sarpsara You have been kind enough to return in human form. Father guru, great treasure of kindness, please think of me. Grant your blessings so that my being may be mixed with the dharma. In this lowest of the low times, when the five corruptions are rampant:

TilE SONGS OF KHAKHY AP DORJE

Life is brief like a flash of lightning in the sky. Wealth is impermanent like dew on the grass. A friend who loves you in the morning hates you by the evening. All these are like last night's dream. In general, everything is impermanent, moving and changing. Now, cast away all desires of fixation on permanence. Father guru, please think of me and look upon me with kindness. Though I have entered the gate of the teachings of the Practice Lineage, And have tried to train my being through the three vows, This stubborn one has a mind of misfortune Like a hungry ghost on the shore of the ocean. Everything I do passes into the power of the eight worldly dharmas. A dharma practitioner who ruins others and destroys himself Is like excrement covered with a fine cloth. Now the time has come to reveal my own faults. Lord guru, please think of me and look upon me with kindness. Although I wear saffron robes, I am an ordinary man. Although I have a bodhisattva name, I am filled with passion and aggression. Although I have entered into the profound mantrayana, my view and actions are perverted. As my mind has not been tamed by renunciation And I do not trust in karma.and its result, Samaya and vows are left in the realm of theory. Subduing enemies, protecting relatives, accumulating and hoarding riches, and so on, Such useless occupations enslave me. Although I violate the Sugata's commands, I pride myself on being a follower of the Buddha. Enslaved by the m:lra of kle5as,

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I am a stubborn, rotten son of the father Kagyils. Now when I look at my own behavior, utter depression anses. Father jetsiln, please think of me and look upon me with kindness. The refuge jetsiln who rarely manifests in the three times Is wise in the ways of taming savages like myself. Your kindness is even greater than the Buddha's. I did not see your kindness; how foolish of me! You taught the oral instructions of the dharma through various signs and methods. Not understanding this, I looked for the dharma elsewhere, And my opportunity for the pure dharma was lost there. Now it is time to properly see whatever you do. I lean my body, speech, and mind on the guru, And the accumulations of many kalpas are perfected and the obscurations are purified. I did not know that this would benefit myself. When I practiced virtues for my own benefit, The fruit of siddhi was destroyed by frost. I have been fettered by perverted views, and so I am ashamed. Now it is time to see all your words as genuine. I supplicate with overwhelming longing; Father, please look on me with kindness and grant your blessings. Lord, although you are buddha, I took you to be a human. I saw your buddha activity of skillful means as faulty. Disbelieving in your vast actions, I did not see the rot inside myself. Like a lamp in a picture, The faith in which I placed my hope was artificial. Now energized with overwhelming devotion,

THE SONGS OF KHAKHY AP DORJE

Let me quickly spring out of the mud of perverted views. Invigorated by the energy of unfabricated faith, Now it is time to rely on the medical treatment of sacred outlook. I supplicate from the depths of my heart. Father, look on me with kindness and grant your blessings. When the enemy greatly famed as the Lord of Death approaches, It will be too late for regrets. From the bed of this dharma person will come an ordinary corpse. All men, high and low, will be disgusted and deride me. The time will come when I will wander aimlessly in sa.rp.sa.ra. Think of this and sharpen your intelligence. See all phenomenal appearance as the play of the guru. Dissolve this mind into the mind of the lord. Supplicate from within this inseparability. May the clear sounds of this song of devotion and longing Encourage the kindness of this infallible refuge. It is time to cultivate the essence o{ this mind. Overwhelmed, I supplicate from my heart. Father, please look on me with kindness and grant your blessings. If one is not polluted by ideas of dualistic fixation, He who is widely famed as the enlightened one Is inseparable from this self-luminous mind. Therefore, abandon the deception of mind-made meditation and rest. It is time to see one's original face of nonaction. I supplicate with devotion and longing. Father, please look on me with kindness and grant your blessings.

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In general, saipsara and nirvaQ.a, pain and pleasure, All these phenomena are the compassion of the lord guru. All the happiness and virtue that exists Is the inheritance of my refuge, the vajra being. Distribute this to all the old mothers. The auspicious coincidence of the two accumulations is a great ornament. Not fettered by fixation on joy, From within the practice of the union of bliss and emptmess, I supplicate with devotion and longing. Father, please look on me with kindness and grant your blessings. All the suffering and undesirable things that exist Are the kind buddha activity of the lord guru. One should take on the suffering of all the mothers in the six realms. This is the wisdom-flame of oral instructions that cleanses obscurations. Suffering has no self-nature. From within the practice of the union of feeling and emptiness, I supplicate with one-pointed longing. Father, please look on me with kindness and grant your blessings. In general, without pursuing the illusion of whatever ariSes, Rest within the union of appearance and emptiness. See the essence which is groundless and rootless. The seer and the seen are both empty. In the midst of their nondual union Lies the great spectacle of the primordial natural state. The face of the guru of my mind is seen And I am certain to hold the royal seat of great bliss. Therefore, you faithless one with a hard heart, Supplicate continually without distraction,

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And cast away unnecessary activities. Father, please know me; knower of the three times, know me. Trusting that you know best whatever you do, With a song of longing through the six periods of day and night, Your son supplicates with one-pointed longing. Father, please look on me with kindness and grant your blessings. Unfabricated devotion blazes. Please raise the wisdom of the simultaneity of liberation and realization. May auspicious coincidence come together for the spontaneous benefit of beings. Lord, please make me inseparable from you. The practitioner, Lama Karma Gyalwang, with an offering of an auspicious scarf and a silver butter lamp urged me to write a supplication that would give birth to unfabricated devotion. There are no supplications greater than the writings of the siddha forefathers. Although what is composed by a lowly one such as myself is meaningless and just makes me weary, still I did not want to refuse the one who encouraged me. Moreover, thinking that it could not be wrong if it became the occasion for counseling myself, for improving the minds of others of similar fortune, and for increasing devotion, this lazy one known as Khakhyap Dorje, pretending to be a master for this dark age, put into a garland of letters whatever came to his mind.

THE SONGS OF KHYENTSE OSER Throug~ resolving to rely on nothing other than the guru and through the powerful longing of a mind saddened by the ways of this dark age, I sang this song which is called ''The Micror That Shows What Is to Be Accepted and Rejected," in the melody of the cuckoo bird, the queen of spring.

Lord of incomparable kindness, lord guru, Glorious great Vajradhaca, widely renowned, The Karmapa of completely victorious buddha activity, Is he not the glorious Khakhyap Dorje? With a mind of devotion, your son cries out. Does the father jetsiln hear me? From the pinnacle of the height of existence down to the hell realms, All beings are tormented by suffering; Please look up~>n them with an eye of compassion. In general, there is no happiness in the state of sarp.sara. In particular, the beings in an age when the five corruptions ace rampant Insatiably practice evil deeds. Their minds ace not in accord and one hates the other. Even loving. parents are murdered. People are arrogant and think that they are not capable of hypocritical actions. What preparations have they made to benefit their next life? Even their present actions have no more than a sesame seed's concern for the ultimate goal. No matter how I look at this, I feel sad. 11 .,

THE SONGS OF KHYENTSE OSER

In general, one cannot rely on the dharmas of sarpsara. In particular, it is sad how things are these days. This impermanent body of the four elements becomes frail and passes away. The enemy, the Lord of Death, will throw a noose around my neck, But still, the distractions of present activities lead my mind along. Years, months, days press from behind. Karma, the plack and white actions, escorts me along from the front. Now whatever I do, I am distracted by the activities of this life. My mind has not followed the dharma; I am a hollow replica of a dharma person. Others may count me as an excellent place of refuge, But I do not have any power to protect them. Heedlessly, I use the faith offerings for the living and the dead. Days and nights are passed in arranging business affairs. Not even one meaningful action is done; Reflecting now, I despair. Even the young with their fresh faculties Are overcome by the cold frost of ugly old age. This physical body is upset and agonized by sickness. Yet I, fixated on permanence, intend to last for a long time. Guru, please look on me with kindness. Listen here, old Paldenpa!* If you act now, act virtuously. If your mind plans, plan for the next life's benefit. The teachings of the sutras and tantras are vast and limitless. Fully realizing the complete dharma Is not for you of unworthy karma. Although you may be trustworthy, how could someone like you Carry the burden of the spiritual and temporal teachings?

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Amidst the mountains, in an unknown retreat site, Let your mind be carefree, without reference point, and that will be good. Contentment is the inexhaustible wealth, the essential jewel. Fill your treasury with this jewel that cannot be lost; that will be good. Do not let loose the enemy, the five poisons. If the father guru ornaments the top of the head, that is beautiful. Do not be distracted by the frenetic strain of endless work. Rest simply and take your time; that would be better. That which is known as madhyamaka, mahamudra., and ati, How can a wretched one like you realize their secret essence? Do not make a painful effort; merely lying down would be better. The refuge of beings of ill-fortune in the snow land of Tibet, The Great Compassionate One, should be supplicated. Sing the respected little song of six syllables.* Do not keep your body ordinary; meditate on it as a deity. Let your discursive mind be self-liberated, free from reference point. Meditate on bodhicitta, which is kindness for our mothers, all sentient beings; Abandon the cultivation of deceiving self and others, Not hoping to flatter others; Isn't it better to live without masters? Ungrateful servants strain one's mind; Isn't it better to abandon servants? However one acts, there is no happiness. Keep in mind that whatever you have now is enough. The infallible jewels are the supreme refuge. They are all embodied in the glorious guru.

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Keep your trust in him, both now and in the future. It is up to you, guru, whether this lowly one is happy or sad. This servant has no one to depend on but you. Father Karmapa, please look on me with kindness. Thus, the lazy one called Karma Palden Khyentse Oser, who is crowned with the name of the Dharmaraja Jamgon, wrote down spontaneously whatever arose in his mind.

Lord of all the families, supreme primordial buddha, Glorious guru, please dwell inseparably in the center of my heart. I follow this supreme victorious one as his lowest servant. Seeing this lazy one as a dharma person performing the three activities Is like seeing dirt as gold. Out of kindness you have taken me as the lord of your family. E rna, this is due to the power of former aspiration. This was not deliberate, but spontaneous auspicious coincidence. I have received your good command as an ornament on the top of my head. This little song of realizing the meaning of mind Is an offering of music to please the supreme noble one. First, the thought arises that all conditioned dharmas are impermanent, Bring suffering, and are futile. Second, having properly entered the complete path, You should understand that sarpsara should be abandoned and nirvar;ta should be gained. Then you will gain the confidence that sarpsara and nirvar;ta are the same. All dharmas are the manifestation of jiiana-dharmakaya. Nowness, which is the threshold of both intelligence and ignorance,

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Is mind, the root of all confusion and liberation. This mind of nowness is not abandoned, changed, or fabricated. It is self.manifesting and self.existing, empty, luminous, and unobstructed. All outer appearances without exception and inner mental fixation are empty. There is no way to separate appearance and emptiness. This unity, which cannot be shown by words and which passes beyond the mind, Is the limitless natural state shown by a hundred names. Through the hundred methods in the sutras and tantras, utpattikrama and sampannakrama, One realizes that buddha is no other than this very mind of nowness. However, you, protector, completely enlightened from the primordial beginning, Appear in human form for the benefit of tormented beings. Though you do not have to tire yourself traveling through the stages of the path, You appear in a way we can understand in order to show the oral instructions by example. Although you pretend to gradually give rise to experience and realization, You certainly experience the great one taste and vast nonmeditation. This old man rejoices. With faith, devotion, and joy, I join my palms at my heart. At all times of the day and night, with uncontrived devotion, I think, "I have accomplished my life's purpose for the sake of the teachings.'' You are Vajradhara in person; the essence of your mind Is the family inheritance, the good experience passed to the son.

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In the existing line of the golden garland of Kagyus, Impurities of brass, falsely appearing to be gold, have not entered. It is certain that the victorious ones of the ten directions and the three times know this in their realms. The c;lakinis and dharmapalas must also see this. Rangjung Khyapdak Rikpe Dorje, Accept me with kindness so that my mind may be dissolved inseparably with yours In the great kingdom of the dharmakaya of nonmeditation. By virtue of this, may the teachings of the Victorious One be beautifully ornamented. Having bound to the top of my head as a golden crown the command request of the great omniscient sixteenth Gyalwang, I offer you a mar:tc;lala of the extent of my realization. I am a humble servant, who has respect for the level of your supreme experience and realization. With this aspiration that I may not be separated from the vast mind of the supreme refuge, I, Jamgon Tulku, a son of the Victorious One, wrote this down directly without alteration. May this offering be an object of delight to your wisdom eye.

THE SONGS OF RANGJUNG RIKPE DORJE NAMO GURAVE

Rangjung Rikpe Dorje is the greatest of the great noble ones and the holiest of the holy. Primordially, he is the father of the victorious ones of the three times. Although he is fully enlightened, he has appeared for the benefit of the untameable savages of this dark age in the form of the supreme nirmal)akaya, the vajracarya. He has taken up the burden of performing splendid benefit for the teachings and beings. He knows and sees the meaning of all dharma and nondharma without exception, and is replete with inconceivable good qualities. This refuge of beings, the glorious holy guru, whose name is difficult to utter, the one known as Palden Rangjung Rikpe Yeshe Lungtok Chokyi Nyima Trinle Tonkiin Trup, sang this vajra song.

[Rangjung Rikpe Dorje wrote:] Not even a mere fraction of the virtues resembling those of the Kagyii guru forefathers are seen in me, a bad son. Nevertheless, because the oral instructions or"the glorious h~ly gurus are so powerful, it is impossible not to obtain a little certainty in them. And so I offer this melodious vajra song to please the guru and <;lakinis. NAMO GURAVE

The father guru who is the embodiment of the three roots Dwells in the center of my heart, the realm of citta. Toward the guru who is always the essence of the trikaya, Devotion of the three kinds of faith arises. However, in this wheel of confusion of fixation on permanence, The root of the three realms is not cut. Because of this, sentient beings, myself and others 11 R

THE SONGS OF RANGJUNG RIKPE DORJE

Are enveloped in the great darkness of ignorance. The guru bestows the means of dispelling this. This good body of the eighteen freedoms and favorable circumstances Is like a bubble, impermanent and uncertain. Although one knows this, one becomes more and more savage. Father guru, by your compassion The confusion and ignorance of myself and other sentient beings are destroyed. Karma, its cause and effect, is inevitably experienced. It ripens accordingly as one takes up or abandons virtue or evil deeds. Thinking of this, I feel compassion toward all our fathers and mothers. Because we are ignorant, tightly fixated on permanence, We are fettered by our own deeds. In this prison, where black and white are distinguished, It is certain that the fruits of all one's actions will ripen in oneself. Think of this, all sentient beings, our old mothers, And do not misunderstand the different causes and their effects. Sit freely in the place of the three solitudes, And practice strenuously in both body and speech. If you do this, the kindness of the glorious guru Is beyond near and far. Each cause brings forth its respective effects. When one realizes the essence of the two truths, The nature of all sentient beings of the three realms Is seen not to differ from this. In the unfabricated perfection of one's mind, The net of the three realms is unraveled by self-luminosity. One's innate nature, uncorrupted by conceptual mind, Is the body of the guru, the play of self-existing space.

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Not attached to the extreme of either emptiness or luminosity, It spontaneously manifests as the essence of the four kayas. This experience is called "the guru and one's mind." But even this is just a name. It is impossible to show it as one extreme. From this truth, yearning arises; from this yearning, bodhicitta is aroused. Sarpsara, the three realms of our mothers, is shaken from its depths. May the 1,002 buddhas of the three times, By the true power of the vow of their nonconceptual mind, Make manifest instantaneously The kingdom of dharmakaya which transcends the intellect, And may they liberate all sentient beings in this essence. Saddened by the views and actions of the untamed people of this dark age, I sang this song called "Dispelling the Anguish of Mind" in order to arouse the vow of compassion of the only father guru. Ah ho! Embodiment of all refuges, dharmakaya Vajradhara, Is inseparable from the body of the glorious guru. Because of my overwhelming longing for you, this melodious song Overflows from the power of my overwhelming devotion. The primordial, natural state is brilliantly clear; But not relaxing in this penetrating state, How confused I have become in analyzing my discursive thoughts! Contemplating this, I remember with longing the Karma Kagyii.

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Passing beyond with the self-existing ground of insight-emptiness, This ordinary mind of nowness Is not conceptualized as being born or liberated. Its unceasing manifestation cannot be thought of as an external object. Sarpsara and nirvl!)a appear simultaneously. This is the effordess path, marvelous mahamudra. One meets the face of basic self-existing insight. The ways of sarpsara and nirvaQa are mastered, And the confused appearance of the three realms collapses into space. One reaches the self-existing trikaya; So why wish for future results? This is the special teaching of the Kagyiis; Contemplating this, I pursue the path taken by the forefathers. You followers who rely on me, Have no desire for this life; think of the next life. Though outwardly adorned with monks' robes, saffron like clouds at sunrise, Inwardly, their discipline of the three vows is like horns on a hare. How sad that they do not meditate on the two stages of the path. Tomorrow, at the time of death, This mind full of regrets will be overcome by darkness. Therefore, concentrate on learning, contemplation, and meditation. Raise the victory banner of the teachings of the Practice Lineage to the summit of the world. Accomplish the two benefits on this very seat. May the fortunate circumstances of accomplishing these, The gurus, Mahakala, Mahakali, and their host, Always accomplish one's wishes. I discovered a litde trust and certainty in the view and meditation

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of the Kagyii and was saddened at the actions of those who show the outward form of the dharma, but do not practice in accord with the dharma. For a long time, my nephew, the retreat master Dechen, and others urged me again and again to sing a song like this. Now, on this auspicious occasion of the preparation of a new edition of the woodblock of The Ocean of Songs of the Kagyu Forefathers, I was again persistently urged by the head of discipline, Lama Drupgyii Tendar. In order not to refuse his request, I, the sixteenth holder of the glorious Karmapa lineage, spoke spontaneously whatever arose in my mind. MANGALAM

THE SONGS OF PENGARJAMPAL ZANGPO The lord of yogins, Pengar Jampal Zangpo, was supplied provisions by the Nyenchen Thanglha for twelve years. For seven of these years,, his only practice was mahamudra. When he saw the signs that the omniscient Thongwa Tonden had passed away, his tears gushed forth like rain, and he made this supplication with one-pointed longing. NAMO GURAVE

Although there are hundreds of authentic gurus, There is only one guru who is kind to me. The Karmapa whose name is difficult to utter Honors the top of my head inseparably. You are Lokesvara, Saraha, Glorious Hayagriva, Padmakara, and others. You are the sugatas of the three times. You came to protect the beings of the dark age. It is good that you also benefit me. Among the men who now look to me with hope, Some of them show signs of faith, Some of them feel longing, And some of them just follow after the others. Whatever they do, they all look to me with hope, But I am not able to guide them. You are Vajradhara, endowed with kindness. The realm of your mind, which is as vast as space, Your body, which is ornamented with the major marks that blaze with a thousand lights, And your speech, with its warm rays of profound melody, Guide all of us son-disciples who feel devotion On the path to the realm of great bliss in the future. 123

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I study the yoga of the two stages of the profound path. Although I have studied this, my practice is lacking, And my life is wasted in distraction. I have been influenced by the bad example of friends Who follow the ways of this life. I am not self-sufficient. I supplicate wholeheartedly with one-pointed mind. Now, whatever I do, it is up to the guru, the three jewels. Lord, when I remembered your genuine kindness, I became so sad That when the situation gave rise to a little renunc1at1on, This babbling supplication was written down in words. Then the lord of yogins, Pengar Jampal Zangpo, clearly saw the signs that the tiilku of Thongwa Tonden, the kind lord of dharma, was born as Chotrak Gyatso. By the power of his faith, he greatly rejoiced in these words. NAMO GURAVE

When this monk arrives on an empty mountain, he sings a long song. The reason I sing is that in the meadows and dales of expenence, The plants of my mind's realization have grown. Kind lord, now I am joyous and happy! I am a son who pleases the guru. I present this experience and realization as a gift to the jetsiin. I remember the lord and supplicate him again and agam. Grant your blessings to this longing son. Outwardly, this body, free and well-favored, is adorned with the monastic discipline. Inwardly, I make vivid the maQ.c;lala of the two bodhidttas.

THE SONGS OF PENGARJAMPAL ZANGPO

I have entered into the highway of the two stages. Kind lord, now I am joyous and happy! Attachment to this ordinary body is cast far away. The various dhatus, skandhas, and ayatanas Arise in the form of the divine and victorious yidam. Kind lord, now I am joyous and happy! Speech joined with pr~U).a brings one into the essence. It is watered by the mantra recitation of the three vaJras. The movement of karmaprat;1a arises in the avadhoti. Kind lord, now I am joyous and happyt The mahamudra of bliss and emptiness Is ornamented with coemergent luminosity. This is resplendent in the realm of dharmakaya. Kind lord, now I am joyous and happy! I have trusted in the three jewels. I request a place of refuge both now and in the future. Whatever I desire will therefore be fulfilled. Kind lord, now I am joyous and happy! I have felt revulsion for the wealth of material goods. By not listen"ing to the speech of those who lead men down, This mendicant's stubbornness has delivered him from these obstacles: Kind lord, now I am joyous and happy! I remember with longing the kindness of the kind father. Through rejoicing, this speech has escaped from my mouth; However, I do not really possess these attainments. Now, grant your blessings so that I may quickly attain all these. Thus, he supplicated.

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THE SONG OF TILOPA NAMO GURAVE

At the temple of Somapuri in the west, the lord of yogins, Tilopa, requested iron chains for his feet and practiced for twelve years. Thus, he attained the ordinary siddhi of witnessing the yidam deity. Having mastered the gross level of the ayatanas and elements, he intended to enter into the action, but because the guru and the preceptor had not given their permission, it would not have been right to break their command. But when he showed the miracle of transferring the consciousness of a fish into space, all knew that he had attained siddhi. They decided to let him go wherever he pleased, and so he went to look for the Acarya Nagarjuna in the region of southern India. In the south, in a great charnel ground called Terrifying Laughter, there was a shrine of the god Mahesvara, where many Buddhist and non-Buddhist 9akinis assembled by turns on their holy days. While they were preparing a gaQacakra, Tilopa visited the Acarya Matangi, who practiced yogic discipline and lived in a grass hut. Tilopa asked him, "Do you know of the guru Nagarjuna?" ''The guru has gone to expound the dharma to the king of the gandharvas. He sent me to accept you, a noble person, as my student,'' Matangi replied. Without hesitation, Tilopa offered him a maQQala, taking him as his guru. At that time, Matailgi performed the abhi~eka of Sri Guhyasamaja and gave him the oral instructions. Then, he instructed him, ''The suchness of mind is like this. Meditate constantly on suchness without wandering." Thus, Tilopa's family arrogance was broken. Matangi then gave him permission to enter the action in order to actualize path realization. He said, ''You, a noble person, should go on a distant journey eastward from here to the region of Bengal. There is a great city called Harikiia in Sahor. That country was once blessed by an incarnate king called Raja Udmakemara. There, accomplishment is naturally facilitated and so one travels the path quickly. In the midst of that city is a marketplace called PaficapaQa, rich in the delights of the five senses. There is a prostitute there called 126

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Qarima who has many servants and followers. Serve her and train yourself in path realization. In no time at all, you will attain the supreme siddhi of mahamudra, and you will liberate many beings." Thus, he prophesied. The lord of yogins practiced according to his guru's command. By night, he assisted the prostitute by escorting men in and out, and by day, he did the work of beating sesame seeds. In this way, he actualized the realization of suchness, things as they are. When he had attained the supreme siddhi of mahamudra, the people of the city saw him in various ways. Some saw a blazing bonfire surrounded by fourteen lamps. Some saw a bhik~u sitting in meditation in the midst of a mass of light. Others saw a yogin adorned with charnel ground ornaments and with many girls circumambulating and prostrating to him. The people went and told Qarima. She saw Tilopa in the sky in front of her, sitting as a king reveling in the midst of a mass of light. With his right hand, he was dropping a pestle, crushing sesame seeds. Qarima repented and her mind was tormented. She prostrated, circumambulated, and prepared a maQ.<;Iala for him. Then she received his feet on the top of her head and supplicated, '' 0 jetsOn, please forgive the evil deeds that I accumulated, not recognizing you as a siddha. From today on, please accept me." The yogin said, ''Since you did not know me as a holy person when you gave me work, there is no fault; and by means of this work, I practiced the path. Now, this coemergent wisdom, the innate unborn nature of all dharmas, has arisen in my being. May this enter into your heart too.'' So saying, he merely placed a flower on the crown of her head, and at that very moment she was liberated, obtained the vision of the path of blessings, and became a yogini. At that point, the king heard that Qarima had been liberated by an incarnate yogin. Riding on his elephant, he went to see, together with a large retinue. Both the yogin and Qarima were sitting at the crossroads of the marketplace, having risen into the sky to the height of seven plantain trees. Tilopa then sang this vajra doha in the resonant and harmonious voice of Mahabrahma. Sesame oil is the essence. Although the ignorant know that it is in the sesame seed, They do not understand the way of cause, effect, and becoming,

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And therefore are not able to extract the essence, the sesame oil. Although innate coemergent wisdom Abides in the heart of all beings, If it is not shown by the guru, it cannot be realized. Just like sesame oil that remains in the seed, it does not appear. One removes the husk by beating the sesame, And the sesame oil, the essence appears. In the same way, the guru shows the truth of tathata, And all phenomena become indivisible in one essence. Kye ho! The far-reaching, unfathomable meaning Is apparent at this very moment. 0 how wondrous! "Thus, in absolute truth, there is no path to be practiced, no difference between what is to be abandoned and the antidote, and nothing abandoned or realized in fruition. However, in relative truth, all dharmas depend on cause and effect. This is illustrated by the example of sesame seed and sesame oil. If by the combination of mortar, pestle, and a man's hands the beating and extracting are not done, one cannot obtain the oil. If you ask why, it is because everything is produced not by one cause and not by one condition, but rather through the collective force of coincidence. In the same way, although the dharmakaya pervades all sentient beings, if the guru does not show it and the path realization is not practiced, the fruition is not actualized. Therefore, since in relative truth all dharmas depend on the coincidence of cause and effect, the realization that actualizes the wisdom of suchness has been expressed in terms of beating sesame seeds." At that time, by just hearing the sound of tathata, all the people assembled there were liberated from the bondage of the klesas. They saw the wisdom of suchness and attained the siddhi of the celestial realm. At that time, the country of Sahor was emptied. Thus, it is famed.

THE GRAND SONGS OF LORDMARPA NAMOGURAVE

From innate simplicity, the dharmakaya, Arises luminosity beyond coming and going; Through great compassion for the welfare of others, He manifests as the sambhogakaya; To this one who tames disciples of the tenth bhomi, The sixth sugata, Vajradhara; To the collector of Vaj radhara' s teachings, The Lord of Secret, VajrapaQi; To the jetsiin c;lak.ini, Sumati, Who gave her blessings to the nirmaQakaya Renowned as Tilopa; To the lord of yogin's heart son, Naropa, who endured many trials, And who is the master of knowing, the ornament of Jambudvipa; To the translator, Marpa Lotsawa, Who paid homage at the dust of Naropa's lotus feet; To the Great Repa, father and son and many others; To all these Kagyiis, I respectfully prostrate. I bow down at the feet of Marpa of Lhotrak, The lord of dharma who protects beings By the kingdom of vajrayana.

Marpa 's First Departure from India Lord Marpa supplicated glorious Naropa, ''I want the abhi~eka of Cakrasarpvara and instructions on the commentary to the tantra. '' Naropa gave him the full abh~eka as well as the reading transmission and instructions on the commentary to the tantra, and said, ''Practicing them is of great importance. ' ' 129

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Having been given the renowned oral instructions of the four special transmissions, the six dharmas of N~ropa, and the mahamudra transmission showing the mind as innate coemergent wisdom, Marpa meditated. In general, many special experiences and realizations of the unsurpassable secret mantra were born in his mind. In particular, while practicing car;tQali, he actualized the unity of bliss, luminosity, and nonthought. For seven days, he was unable to move the gates of body, speech, and mind, and he established confidence in this. The ten signs arose, and in a joyful state of mind the days and nights passed. Later, Marpa thought to himself, ''I have spent about twelve years in Nepal and India. Not only have I received abhi~ekas and oral instructions, I have also studied and practiced both their words and meaning. Therefore, I have no regrets, and I do not have to emulate others' explication and meditation. ''Now that my gold is almost spent, I will return to Tibet for a little while and obtain as much gold as I can. Then I will return to India and please my gurus by offering it to them. I will review thoroughly with them the teachings previously obtained, and I will obtain whatever I did not receive before. Now, in general, I must by all means spread the teachings of Buddha in Tibet, and in particular the teachings of the Practice Lineage.'' He then assembled the necessary provisions using the remainder of his gold, keeping just enough for expenses on the road. Having summoned Brahman Sukhamati and Yogini Sukhadhari and others, Marpa offered a gar;tacakra of thanksgiving and celebration to the Mah~par;tQita Naropa. At the feast, he thought to himself, ''Fulfilling my purpose in coming to India from Tibet, I have met many gurus who are learned and who have attained siddhi. I have received and studied many tantras along with their commentaries. I have become the model of a learned translator who knows the languages. Unperverted experiences and realizations have arisen in my being. Now, as I am returning to Tibet without obstacles, there is no happier day than today.'' Marpa then sang the first of eight grand songs to glorious Naropa, a long song in a voice with the drone of a tamboura. This is the song in which he offered his realization: Lord, authentic precious guru! Because of the merit accumulated by your previous practice,

THE GRAND SONGS OF LORD MARPA

You met the nirm~t;1akaya Tilopa in person. The suffering of existence which is difficult to abandon You scorned throughout your twelve trials.* Through your practice of austerities, You saw the truth in an instant. I prostrate at your feet, Sri]fianasiddhi. I, the translator, a novice from Tibet, Through the karmic link of previous practice, Met you, MahapaQc;lita Naropa. I studied the Hevajra Tantra, famed for its profundity. You gave me the essence, Mahamaya. I received the inner essence, Cakrasarp.vara. In general, I extracted the inner essence of the four orders of tantra. As granted by the mother, Subhagini, Whose river of blessings is continuous, You transmitted the four abhi~ekas to me. I gave birth to undefiled samadhi And established confidence in it in seven days. The sun and moon, the life force and descent, Were locked in the home of still space. The experience of self-existing coemergenceBiiss, luminosity, and nonthought-dawned from my heart. The confusion of habitual sleep Was realized as the nature of the path of luminosity. The movements of the mind, both grasping and fixation, Dissolved into the simplicity of dharmakaya. Outer appearance, this illusory wheel of confusion, Was realized as unborn mahamudra. Inner fixation, this mind consciousness, Like meeting an old friend, Realized its own nature. Like a dream dreamt by a mute, An inexpressible experience arose. Like the ecstasy experienced by a maiden, An indescribable meaning was realized.

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Lord Naropa, you are very kind. Previously, you gave me blessings and abhi~ekas; Please continue to accept me with your kindness. Thus, Marpa offered his realization. The Mahapa.Qc;lita Naropa placed his hand on top ofMarpa's head, and sang this song of oral instructions: You Marpa, the translator from Tibet! Do not make the eight worldly dharmas the goal of your life. Do not create· the bias of self and other, grasping and fixation. Do not slander friends or enemies. Do not distort the ways of others. Learning and contemplation are the torch that illumines the darkness. Do not be ambushed on the supreme path of liberation. Previously, we have been guru and disciple; Keep this with you in the future; do not give this up. This precious jewel of your mind, Do not throw it in the river like an idiot. Guard it carefully with undistracted attention, And you will accomplish all needs, desires, and . . tntenttons. Naropa said many kind things in which Marpa greatly rejoiced. Marpa made a vow that he would return to see Naropa, and he then left for Tibet.

Marpa 's Dream of Saraha On his way to Tibet, Marpa came to a village on the border between Nepal and Tibet called Lisokara where there was a custom-tax collector. Lord Marpa was forced to stay there several days. His last night there, he had a dream in which <;lakinis lifted him up in a palanquin and carried him to Sri Parvata in the south. There Marpa

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met the Great Brahman Saraha who blessed his body, speech, and mind. Saraha gave him the signs and the meanings of the dharma of the essential truth, mahamudra. Undefiled bliss dawned in his body, and unperverted realization dawned in his mind, so that Marpa's dream was filled with immeasurable delight. Even after he awoke, he did not forget what Saraha had said. In a state of delight, Marpa went to the province of Mang where he stayed at Langpokhar about two months and taught the dharma. In Tsang at Gyerphu, the prince oflokya had passed away leaving his eldest son as prince. Hearing that Marpa was nearby, the prince sent a messenger to Kyitrong to invite Marpa to Gyerphu. Marpa accepted, set a time for the meeting, and sent the messenger back. The people of Palkhu went to receive him by the lakes of Lhatso and Sintso, and welcomed him warmly when he arrived at Gyerphu. For a month, Marpa taught a good course on the dharma. On the tenth day of the waxing of the moon, the festival of the c;lakas, a gal)acakra was held. During the feast, the prince said to guru Marpa, "Guru, my father and I received you warmly before. Now we are doing so again, and today we request you at this gal)acakra to please sing a song not sung before, a song unifying words and meaning.'' Marpa answered, "Last spring, I came from central Nepal to a place the time of one meal's journey from there. In that uncivilized border town called Lisokara, the people collect many custom taxes. I stayed there a few days. One night in a dream, women of authentic being dressed in the clothes of a brahman's daughter came to me and said, 'Let us go to Sri Parvata in the south,' and they took me there. It seemed in the dream that I met the Great Brahman in person. At that time, I heard the essential truth which is not fabricated by the mind, sung from the mouth of the Great Brahman." Marpa then sang, in the melody Outstretched Wings of a Soaring Garuc;la, this grand song, a vajra doha that captures the mind: On this glorious and auspicious day of the waxing moon, The holiday of the tenth day, At the gal)acakra feast of the c;lakas, A son who is unswerving in samaya, You, the prince of Lokya, have requested, "Sing a song never heard before. ' '

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I have traveled a long way on the road, And my body is overcome with weariness. Therefore, this song will not be melodious nor ravishing to your mind, And I am not even skilled in rhetoric. But because there is no one more important than you, my friend, And since I cannot refuse an important man, I will sing a wondrous song which has never been heard before, A song of the sayings and thoughts of the Lord Brahman. You, the many monks and tantrikas who fill these seats, Listen carefully and consider this in your heart. In the third month of last spring, I came up from the land of central Nepal. After being on the road the time of one meal, I arrived at the Nepalese custom-tax station In a town of lower caste people. The custom-tax collectors exploit any man they meet, And detain defenceless traveling Tibetans. I, too, had to stay several days against my will. One night, while dreaming in a light sleep, Two beautiful brahman girls of authentic being, Wearing the brahmanical thread, Smiling coyly, and glancing out of the corners of their eyes, Came before me and said, "You must go to Sri Parvata in the south!" I said, "I have never gone there before; I do not even know the way.'' The two girls replied, "Brother, you do not have to do anything difficult; We shall carry you on our shoulders.'' They put me on the seat of a cloth palanquin And lifted it into the sky like a parasol. Like a flash of lightning, in a mere instant of time, I dreamt that I arrived at Sri Parvata in the south.

THE GRAND SONGS OF LORD MARPA

In the cool shade of a grove of plak~a trees, On a tira corpse seat Sat Lord Saraha, the Great Brahman. I had never before seen such majestic brilliance. He was flanked by two queens. His body was adorned with charnel ground ornaments. His joyous face was beaming. "Welcome, my son!" he said. Seeing the lord, I was overwhelmed with joy. The hairs of my body stood on end, and I was moved to tears. I circumambulated him seven times and I offered a full prostration. I received the soles of his feet on the top of my head. ''Father, accept me with kindness,'' I supplicated. He blessed my body with his. The moment he touched his hand to the top of my head, My body was intoxicated with undefiled bliss. Like an elephant drunk with liquor, There dawned an experience of immovability. He blessed my speech with his. By the lion's roar of emptiness, He spoke "that without letter." Like a dream dreamt by a mute, There dawned an experience beyond words. He blessed my mind with his. I realized the coemergent dharmakaya, That which neither comes nor goes. Like a human corpse left in a charnel ground, There dawned an experience of nonthought. Then, the pure speech of great bliss arose From the vase of his precious throat. With sign speech in the melody of Brahma, He sang this vajra song which points out things as they are,

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The meaning of an empty sky free from clouds. Thus, I heard this unborn self-utterance: Compassion and emptiness are inseparable. This uninterrupted flowing innate mind Is suchness, primordially pure. Space is seen in intercourse with space. Because the root resides at home, Mind consciousness is imprisoned. When I meditate on this, subsequent thoughts Are not patched together in the mind. Knowing the phenomenal world is the nature of mind, Meditation requires no further antidote. The nature of mind cannot be thought. Rest in this natural state. When you see this truth, you will be liberated. Just as a child would, watch the behavior of barbarians. Be carefree; eat flesh; be a madman. "NAMO

") ust like a fearless lion, Let your elephant mind wander free. See the bees hovering among the flowers. Not viewing sarpsara as wrong, There is no such thing as attaining nirvaf)a. This is the way of ordinary mind. Rest in natural freshness. Do not think of activities. Do not cling to one side or one direction. Look into the midst of the space of simplicity.'' The exhaustion of all dharmas is the essential truth, The summit of views, mahamudra. This sign meaning, which captures the essence of mind, I heard from the mouth of the Great Brahman. At that instant, I awoke. I was caught by the iron hook of this unforgettable memory. Within the dungeon of ignorant sleep, The vision of insight-wisdom opened up

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And the sun dawned in a cloudless sky, Clearing the dark forest of confusion. I thought, ''Even if I met the buddhas of the three umes, From now on, I would have nothing to ask them." This was a decisive experience. Discursive thoughts were exhausted, what a wonder! E mal The prophecies of yidams and <;lakinis And the profound truth spoken by the guru, Although I have been told not to speak of these things, Tonight I cannot help but speak them. Except for this very occasion, I have never said this before. Listen with your ears and repeat it at a later time. I am a man who has traveled a long way Without intimate friends and relatives. Now, when my body becomes tired and hungry, Son, what you have done will be in my mind. I will not forget this; it is impressed deeply in my mind. My heart friend, your kindness is repaid. The lords who dwell above, the gurus, The divine yidams who bestow siddhis, And the dharmapa.las who clear obstacles, May all these please not scold me. Please forgive me if there is any confusion in what I have said. Thus, this song was sung, and the guru Marpa was seen as the Buddha in person by the prince of Lokya.

Marpa 's Third Trip to India Lord Marpa said, "I am setting out for India." All his disciples and servants prostrated and said, ''You are growing older now. On the road to India, there is a great plain called the

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Plain of Plains where even a horse breaks down from fatigue. The pass called Glaciers and Sand Dunes is so terribly cold that it is frozen even in the summertime. The tropics of Nepal are very hot, and the great Ganges river is very fearsome. In the small districts along the road through the primitive borderlands of India, great famine and wild bandits abound. All this has been said by the guru himself and must certainly be true. Now, if in spite of these dangers you were to go to India and were to lose your life, we who are monks, students, and disciples would have no one to look to with hope. What would we do? "If anyone is able to practice the dharma, what has already been brought to Tibet is enough for their needs. Meditating on the guru who dwells inseparably in the center of your heart, and supplicating him, his compassionate blessings are beyond near and far; therefore, you should stay here. "In any event, if you must bring more dharma teachings to Tibet, give the directions and instructions to your son Tarmadode and his attendants. Send him to ask for the dharma. Guru, this time, have consideration for your disciples in Tibet and by all means stay. Please accept us with your kindness." Thus, they supplicated. The guru replied, "Although the guru's compassion is beyond near and far, I promised to go to meet him again. Because of my affection for my Tibetan disciples and because there are special oral instructions I have not yet received, now that I have solved the <;l.akinr's code and have achieved certainty, I am encouraged to go further. Therefore, I should go. "Supposing I were to send Tarmadode. Generally, he is so young that everyone could not help but worry. In particular, I told my guru I would come myself, and I never said I would send my son. As is said in the proverbs, 'Although an old merchant's body is feeble, he knows the way well.' Although my body is a little old now, I am not so old that I cannot travel to India, and I have the greatest knowledge of the customs of India. ''From now on, whatever the consequences may be, I am going to receive the dharma. There ace dangers on the road to India, but I have these indomitable confidences. Even at the cost of my life, I am going to India. ' ' Marpa then sang this song of going to India: I pay homage at the feet of glorious Naropa and Maitripa.

THE GRAND SONGS OF LORD MARPA

The vow I have taken in the presence of Naropa Makes it supremely necessary that I go. Since I have been encouraged to go by solving the c;lakini's code, I have been overwhelmed by the memory of my guru. Whatever the consequences may be, I am going to India. Even at the cost of my life, I am going to India. Although the Plain of Plains is vast, I have the oral instructions in how consciousness rides praf}a. No ordinary steed is a match for this. Whatever the consequences may be, I am going to India. Even at the cost of my life. I am going to India. Although the Pass of Glaciers and Sand Dunes is very cold, I have the oral instructions of the blazing fire of caf}c;lali. Ordinary woolen clothing is no match for this. Whatever the consequences may be, I am going to India. Even at the cost of my life. I am going to India. Although Nepal is very hot, I have the oral instructions in equalizing the elements. The ordinary six precious substances are no match for this. Whatever the consequences may be, I am going to India. Even at the cost of my life, I am going to India. Although the Ganges river is wide and deep, I have the oral instructions of consciousness soaring 1n space. No ordinary boat is a match for this. Whatever the consequences may be, I am going to India. Even at the cost of my life, I am going to India.

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Although the primitive borderlands of India have great famine, I have the oral instructions in how to live on the water of ascetism. Ordinary food and drink are no match for this. Whatever the consequences may be, I am going to India. Even at the cost of my life, I am going to India. Although there are great dangers on the road and in the small outlying districts, I have the oral instructions in mamos who paralyze bandits. Ordinary escorts are no match for this. Whatever the consequences may be, I am going to India. Even at the cost of my life, I am going to India. The gurus Naropa and Maitripa live in India. Sri Santibhadra lives in India, And the shrine of Mahabodhi is in India. Whatever the consequences may be, I am going to India. Even at the cost of my life, I am going to India. Thus Marpa sang when he made his decision to go. With the gold he had gathered from offerings and all his students' offerings, which he exchanged for gold, he filled a large porcelain bowl. He rejected the offer to send others accompanying him as attendants, and left by himself for India.

Marpa 's Farewell to Naropa The great and glorious Naropa said, "I establish this Marpa Chokyi Lodro as my regent.'' As they were celebrating the farewell ga~acakra, Naropa gave this command-prophecy, "You the translator! Previously, I gave you the transmission of the five skandhas as the five buddha families, and

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the five klesas primordially existing as the five wisdoms. Since they are free from accepting and rejecting, all the dharmas of the phenomenal world are the essence of the five buddha families. Knowing these as the manifestation that dawns as unobstructed dharmata, there is no single dharma beyond this unity. "Therefore, practice in the space of dharmata, unobstructed, like a bird flying in the sky. This is turning the dharmacakra of what has been experienced, like a cakravartin king. You naturally turn the dharmacakra of what has been told, just as a universal monarch possesses the seven royal treasures. In general, you hold the teachings of the Buddha, both the sa teas and tantras, by means of what has been told and what has been experienced. In particular, you make what has been told and what has been experienced of the mantrayana teachings shine like the sun. "Although in this life, your family lineage will be interrupted, your dharma lineage will flow on like a wide river as long as the teachings of the Buddha remain. In the view of some impure ordinary men, you will appear to gratify yourself in this life with sense pleasures. Your desires will seem unchanging, like a carving in rock, so solid and so great. On the other hand, since you yourself have seen dharmata, sarp.sara will be self-liberated, like a snake uncoiling. All the future students of the lineage will be like the children of lions and garuc;Ias, and each generation will be better than the last. "Because of our love, yearning, and intimacy in this life, we are beyond meeting and parting in the realm of luminosity. In the next life, I will receive you in the pure celestial realm, and then we will be inseparable companions. Therefore, rejoice!'' After Naropa said this, Marpa made this request, "Please be so kind as to prophesy for me the expansion of our dharma lineage. Since ultimately there is no difference between the sotras and tantras in their view and realization, one can hold the teachings-what has been told and what has been experienced-of both. Is it necessary that in external appearance one adopt the robes of sravakas and practice the pratimok~a? It isn't, is it? ''I have seven sons of my own blood, headed by Tarmadode. If my family lineage is to be cut, please prophesy the means by which it could not be cut. I' The MahapaJ)c;lita Naropa replied, ''In the future of your dharma lineage there will be one who assumes the external appearance of a sravaka. Inwardly he will realize the meaning of mahayana, dwell on I

I

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the bhomis, and will be surrounded by bodhisattvas. There will be many like him. Some others of varied appearance will make the teachings of the Practice Lineage flourish and expand. ''Not only if you have seven sons, even if you have thousands of sons, your family lineage will go no further. Nevertheless, without regret, father and sons should practice the sadhanas of divine yidams in strict retreats, exerting themselves in making feast torma offerings to the c;lakinis and dharmapalas. ''Because you have the karmic stream of good practice in former lives, you are a mahasattva dwelling on the bhomis, and you will benefit many sentient beings. Therefore, in order to tame disciples of the snow land of Tibet, I empower you as my regent.'' Placing his right hand on top of Marpa's head, Naropa sang this song prophesying the future: Possessing the karma of proper training in previous lives, You are a yogin who has realized the innate truth. You, Marpa the translator from Tibet, In the space of dharmata, where birds of the five families soar, You will hold the royal treasures of a universal monarch. The sky flower of your family lineage will vanish, But your dharma lineage will flow on like a wide river. Your desires are vivid, like a carving in rock, But the ripples of sarpsara's waters will vanish by themselves. Your sons will be like the children of lions and garuc;las. Later disciples will be even better than the previous ones. Having realized the meaning of the great yana, Those of good karma will be ripened and freed. You are the king of those worthy students. Now depart to 0 in Tibet. In the northern land of snow, A place abundant with a variety of fragrant trees, On a mountain slope blooming with various herbs, Is a fortunate disciple who is a worthy vessel.

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Son, go there and perform benefit for others. You will certainly accomplish this benefit. Because of our love, yearning, and intimacy in this life, In the realm of luminosity, we transcend meeting and parting. In the next life, in the completely pure celestial realm, I will receive you. There is no doubt that we will be inseparable companions. Son, rest your mind in this. Thus, Naropa sang. Then Naropa said, ''Now go to Maitrlpa from here and persistently request the teachings you desire. Your understanding will be even deeper than before.''

Marpa 's Third Return to Tibet Marpa was about to depart for Tibet. Having slept under a tree in a mango grove west of Phullahari, at dawn he thought, ''In this life, I have· come three times to India from Tibet-the fust time for twelve years, the second time for six years, and this time for three years. Twenty-one. years have passed, and I have stayed for sixteen years and seven months before glorious Naropa. I have pr~cticed the dharma and have met with siddha-gurus; I realize that I have accomplished my education in language and learning.'' Thinking this, M~pa rejoiced. As for departing to Tibet and leaving his guru and dharma brothers, he felt sad. As for the dangers of rivers, steep cliffs, and bandits on the road, he felt apprehensive. Having obtained the special oral instructions after accomplishing his education, he felt very proud in departing to Tibet. As a parting gesture, he gave a g~acakra to the Mah~paQC;Iita Naropa. In that gathering, when Naropa and he were conversing and reminiscing, Marpa sang in the melody of a bee buzzing in the distance this "Long Song of the Journey," a grand and renowned song, which he offered to his guru and dharma brothers· and siSters.

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Lord, kind leader of beings, Gurus of the siddha lineage, Please dwell as ornaments on the top of my head. Dwelling there, please bless me. Both the Mahapa1;1c;lita Naropa of India And the translator Marpa from Tibet Met because of previous practice and the same aspiration. I have attended you for sixteen years and seven months. I accompanied you, not being separated for an instant. Therefore, there is no opportunity for me not to be in your mind. At this glorious monastery of Ravishing Beautiful Flowers, You completely empowered me by the river of the four ab~ekas.

You gave me the ultimate oral instructions of the hearing lineage. In the nondual truth of the supreme unsurpassable vehicle, I meditated one-pointedly. I grabbed the sunyata-mind. For the northern land of snow, You established me as regent and prophesied. Therefore, I, a novice, now go to Tibet. As for me, a novice, going to Tibet: There are three things I miss upon leaving. There are three things which make.me sad. There are three things I fear on the road. There are three things I am apprehensive of on the way. There are three things ahead that make me proud. There are three great wonders. If I do not interpret this song, The words and their meaning will not coincide.

THE GRAND SONGS OF LORD MARPA

As for the three things I miss upon leaving: Headed by Lord N~opa and Maitripa, There are a hundred siddha-gurus. Leaving them behind, I miss them more than my mother. Headed by Sri Abhayakirti, There are a hundred dharma brothers and sisters. Leaving them behind, I miss them more than my mother. Headed by the place Phullahari, There are a hundred holy places of siddhas. Leaving them behind, I miss them more than my mother. As for the three things which make me sad: There are divine Dharmabodhi Asoka and the kind hosts and hostesses. Not daring to separate from them, I feel sad. There is the brahman youth wearing the golden brah~anical thread. Dead or alive, we will always be friends. Not daring to separate from him, I feel sad. The dark-skinned daughter of the merchant Was with me constantly as an authentic consort. Not daring to separate from her, I feel sad. As for the three things I fear on the road: The foremost is the boiling lake of poison, But soon I have to cross the eastern Ganges river. Even before I see this, I am afraid.

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In the jungle of the Usiri mountain, Bandits and thieves lie in wait on the road. Even before I see them, I am afraid. At a city in Tirahuti, Shameless custom taxes fall upon me like rain. Even before seeing this, I am afraid. As for the three things I am apprehensive of on the way: Not only is there the dangerous defile of Palahati, There are eighty-one dangerous bridges and passages. Kye mal I quake like quicksilver. Not only is there the Pass of Glaciers and Sand Dunes, There are eighty-one small and large passes. Kye mal I quake like quicksilver. Not only is there the Plain of Plains, There are eighty-one small and large plains. Kye mal I quake like quicksilver. As for the three things ahead that make me proud: Headed by the grammars of Kalapa and Candra, I know a hundred and eight different languages. In the company of fellow translators, I will feel proud. Headed by the Catul;pqha and the Hevaj'ra, I know a hundred and eight commentaries on the tanttas. In the company of fellow great teachers, I will feel proud. Headed by the oral instructions of the four special transmissions, I know a hundred and eight hearing lineage teachings. In the company of fellow meditators, I. will feel proud.

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As for the three great wonders: Besides the mixing of mind and prar:ta and the ejection of consciousness, I know a hundred and eight special dharmas. 0 how wondrous, how great indeed! Besides the devi Vetali, I know a hundred and eight protectors of the teachings. 0 how wondrous, how great indeed! Besides the oral guidance in the five stages, I know a hundred and eight sampannakramas. 0 how wondrous, how great indeed! All these are the kindness of the lord guru. Even though I cannot repay his kindness, Still the lord dwells inseparably as an ornament on the top of my head. Finally, I, a novice going to Tibet, Request from my dharma brothers and sisters Good wishes that my journey be free from obstacles. This is the last time we will ever meet. Let us definitely meet in the next life In the celestial realm of glorious Uc;lc;liyar;ta. Thus, the guru translator sang this song. His elder friends, the brahman Sumatikirti and the yogini Sukhadhari, eight altogether, burst into tears. Lord Marpa received the four abhi~ekas of the body mar;t<;lala of the guru, prayed, and then departed. His dharma brothers and sisters escorted him away, carrying all his belongings and gear. Lord Marpa himself, walking backwards and prostrating until he reached the bottom of the stone steps of Phullahari, prostrated to the guru at each step. At the bottom of the stone steps he prostrated many times with intense yearning. At

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that place, Lord Marpa left a footprint in the stone, which is still there now.

Having offered farewell prostrations to the kind gurus Maitripa, Sri Santibhadra, Jnanagarbha, and others, Marpa thought he would rest and stay in Nepal for the winter. He departed toward Tibet, and went to Phamthing in Nepal. At that time, Chitherpa who possessed the eye of dharma had died there, and the many dharma brothers and sisters led by PaiQ<;lapa held a gaQacakra to welcome Marpa. During the gaQacakra, PaiQ<;lapa said, "You, the translator! From the very first, the compassion of the master and the devotion of the student were in harmony. Therefore, I told you that you would certainly find Naropa, and later I heard the wondrous news that you did. "Besides where we previously searched together for the guru, where else did you look? And where did you meet the guru? What wondrous signs and great virtues of his did you see? Besides both Naropa and Maitripa, how many gurus did you attend? "We have given this small gaQacakra as a celebration of your arrival here without obstacles. In return, please sing a song in answer to these questions.'' In answer, Marpa sang in the melody Whistling Song of the Dharmapalas, which removes the sadness of fervent longing. He offered this grand song of the eight wondrous signs of meeting his guru to the guru PaiQ<;lapa and his brothers and sisters. Leader, glorious Kanaka5ri, Brothers and sisters sitting here, listen to me! If you ask who I am, I am the famous Marpa the translator. My umbilical cord was cut in D of the land of Tibet. I was educated in southern Nepal and India. I traveled to India three times. This last time, I truly made persistent request. Touching their lotus feet to my head, My gurus bestowed on me the am!ta of true spe~ch.

THE GRAND SONGS OF LORD MARPA

Generally, I have many gurus with whom I have a dharmic connection. Led by glorious Siqlhadvipa, They have completely mastered insight and the higher perceptions, And thirteen of them can transform one's perception of the world. Amongst all of them, the most worthy of offering Is the unrivaled Lord Naropa Who is great Vajradhara in human form. There is no way to repay this lord's kindness. Though deeply missing the father nirmal)akaya, I could not find him anywhere. Whatever face ·I saw, it was not his. Finally, in the foothills of Dark Forest Mountain, I saw on a boulder of wondrous crystal, Like a symbol carved in relief, Footprints left by the father jetson. 0 how wondrous, how great indeed! On the trunk of a medicinal sandalwood tree, Through a miraculous display ofNaropa's compassion, The nine emanation devas of the Hevajra mai)C;iala appeared. From the heart center of the coemergent consort, The anamantra wheel Appeared as if drawn with the tip of one hair, With a variety of light rays streaming forth. Thus, Niropa granted me the permission-blessing. 0 how wondrous, how great indeed! I helplessly burst into tears. Filled with yearning, I felt like crying forever. Overwhelmed completely, I wailed aloud. I supplicated him with one-pointed mind.

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He looked on me with compassion, and came before me. Joy arose in me, like on the path of seeing. 0 how wondrous, how great indeed! I offered rare and precious gold dust. He said, "I do not want all that." Again and again, I asked him to accept. He said, "Offer it to the father gurus and the three jewels," And casually tossed it into the jungle. I was stunned with loss. Saying, "If you want it, here's more," He opened his joined palms. Not lost, unspoiled, it was there just as before. 0 how wondrous, how great indeed! Striking his big toe on the ground, Rocks and pebbles became gold. He said, ''Everything is a land of gold.'' 0 how wondrous, how great indeed! He gazed into the sky, And from the stomach of a dear white fish, He set out the offerings of a gaQacakra With food of a hundred flavors. 0 how wondrous, how great indeed! As Naropa bathed in a pool of eight qualities, A crow snatched away his protection yantra. He gazed at it and made the mudra of threatening. At that very moment, the crow was paralyzed and fell to the earth. Naropa said, "Victory over the obstacles of Mara!" 0 how wondrous, how great indeed! "You should not stay here, but go to Tibet. In that northern land of snow

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Will be disciples who are wonhy vessels.'' Thus, he gave this prophecy to me. 0 how wondrous, how great indeed! These are the eight wonders I saw Of the nirmaQakaya, MahapaQQita Naropa. Besides you vajra brothers and sisters, If I repeated this to anyone, they would not believe it. In this dark age of the teaching, People with perverted views and great envy Will slander you if you speak of virtue. Therefore, please keep this secret And do not discuss these words with others besides yourselves. I present this song of offering to the lord guru. May it gladden your minds, my heart friends. Thus, he sang and pleased the hearts of all.

That evening, at the memorial service for Chitherpa that coincided with the tenth day gaQacakra, about twenty yogins and yoginis led by the bhi~u Abhayakirti assembled together. The bhi~u Abhayakirti then said to Marpa, ''In general, you are a Tibetan skilled in song. In particular, you, the translator, stayed in India for a long time and completely accomplished your studies without obstacle to your life. Therefore, we would like you to sing an auspicious song. Your guru Maitripa is said to emphasize the view in his teaching. Please tell us what his approach is." In answer, Marpa sang this song of Maitripa 's approach and expositions. Blessed by the feet of the glorious hermit Who has completely mastered the ultimate wisdom, the essential truth, The dharma of mahamudra, I pay homage at the feet of the great lord master. Vajra brothers and sisters, my bean friends, We cannot be separated by any means.

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Brothers and sisters, though our bodies are separate, our minds are one. Are you not the glorious Abhayakirti? I, who came from the land of India, And you, who dwell in central Nepal, Since the conditions for our long lives have not waned in strength, Now on this holy day At this gaQacakra We meet together again. It must be that there is no hypocrisy in our samaya. I feel completely joyful. Do you, who are sitting here, feel joyful too? Though I am a stupid novice from Tibet, You call me the famous translator. You said, "Translator, sing a Tibetan song." Though my voice is not good, I cannot refuse the request of you, honorable ones. Here is a song recalling the kindness Of both Lord Naropa and Maitripa. There are various ways of seeing their wonders. Listen carefully, brothers and sisters! The realized Lord Maitripa Is famed far· and wide As nirmaQakaya who lives in India. In a city in the valley ofVaisali, The king, the protector of the earth, touches his crown To the anthers of the lord's lotus feet. Among the mahapaf).<;iitas of the five sciences, Maitripa is known as the master, the crest jewel. The banner of his fame is proclaimed in the ten directions. In the month of miracles of the Bird year, Through mastering offerings to the Sugata, His name became universally renowned as the master. This lord buddha gave the transmission Of the perfection of the yanas, the essential truth, The dharma of mahamudra:

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"Outer grasping, the appearance of sense objects, Continuously flows as great bliss. Realize it as unborn dharmakaya. Inner fixation, the mind-consciousness Is thought-occurrence, which cannot be grasped as real. Therefore, see it as naked insight without support. Generally, all dharmas of apparent existence Are primordially nonexistent and unborn. Realize them as the essence of simplicity. Do not desire to abandon sarpsara And there is no nirvar;ta to attain. Sarpsara and nirvar;ta are the self-liberated innate state. Realize this unity as great bliss. Even if you emptied out the minds of the buddhas of the three times, There is nothing more ultimate than this,'' Maitripa sang. I have cut all such doubts with this. This is the approach of the great Lord Maitripa. If you approach the view, do it this way. I present this offering song to the three jewels. May it gladden the hearts of those sitting here. Thus, he sang. Everyone there was struck with further wonder at Lord Marpa.

At Mejadvipa, there was a guru named Asamavajra who w3.;5 one of the dharma brothers gathered around the master Maitrlpa, and who was an acarya who had once given teaching in kriya yoga to Lord Marpa himself. One day, Marpa went to pay his respects to Asamavajra. Asamavajra and others were consecrating a mar;t9ala of Sri Guhyasamaja made by a friend, a Kasmiri artist. When Marpa arrived at this gar;tacakra, they said, "You, the translator, went to India and

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stayed a long time. Your guru Naropa is extremely famous. How long did you stay with him? What dharma did you hear and how much certainty have you gained in your understanding of it? Please sing a song as a gift from India.'' In answer, Marpa sang this song of how he met Naropa: I prostrate to the lord siddhas. Grant your blessings to me, a fortunate one. Guide me, your yearning son, on the path. Though I have no skill in singing, I cannot refuse your request, my honorable dharma brothers and sisters. Now I will sing this song of pride untouched even by death. You who are assembled here, receive this into your hearts, And practice the dharma properly. Both I, Marpa the translator from Tibet, And the MahapaQ.<;lita Naropa of India Met together in a city in a valley blooming with flowers, At the mountain monastery of the Golden Land. This seemed to be the result of pure aspiration in former lives. At this famous and blessed place, I studied with the renowned jetsiin For sixteen years and seven months. I received the complete, full, four abhi~ekas seven times. He granted me the blessing of Sri Cakrasarpvara. He taught me the profound tantra of Hevajra. He gave me the yidam, the coemergent consort. Again and again, I requested oral instructions. I grabbed the path of the na<;lis and praQa, And the Buddha was in the palm of my hand. One day, when so-called death is revealed, I will be freed from the trap of my inherited body,

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I will have the confidence of the profound teachings on the moment of death, I will join together the technique of mixing and ejection, And I will be received by <;lakas and <;lakinis. Accompanied by victory banners and a symphony of muSIC,

I will go to the celestial realm of great bliss. There I am certain to meet glorious Naropa. Now, even if I die, I feel proud. All you lords and tantrikas sitting here, If you do not receive the transmission of the hearing lineage, Do not hope to attain enlightenment in one lifetime Through the sophistry of the scholastic lineage. However, if you intend to practice the holy dharma wholeheartedly, Take hold of the lineage of Naropa and Maitripa. Later disciples will be even better than previous ones. They go from bliss to bliss. Did my song agree with you, you who are sitting here? Please forgive me if the meaning is confused. Thus, Marpa sang. Then they asked Marpa, "You, the translator! In general, how many gurus did you have beyond Nepal? Whom do you regard as your principal guru? Having stayed at the feet of this master, what virtues of his greatness did you see? What principal oral instructions did you request?" In reply, the translator sang this song: Successor of the Great Brahman, He has realized the innate truth free from extremes, And is therefore the yogin of space beyond analogy. His name is renowned as Maitripa. 1 am a follower of the tradition of this father jetsiin. He is a yogin for whom meditation is inseparable from the path.

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This Marpa the translator Was born in an inferior place, but the place he visited IS supreme. I went to India three times. Without consideration for life and limb, I sought the holy dharma. I met the lord nirmar;takaya buddhas Who accepted me with abhi~ekas along with their oral instructions. Now I will repay their kindness. You asked me, "How many gurus do you have?" There are thirteen dharmic connections of aspiration. In particular, there are five siddhas. Then, there are two lords unrivaled by anyone, Chiefly, the Mahapar;tc;lita Naropa And after. him, the Prince Maitripa. The kindness of Maitripa is even greater than a mother's. Missing him more and more, I went to the eastern shore of the Ganges river. At the monastery that blazes like a mountain fire, In the cool shade of a nyagrodha tree, I saw the great lord master sitting there. Joy like the first bhomi arose. I presented ail offering to please the c;lakinis. As a mar;tc;lala to please the guru, I set out flowers of pure gold. I joined my palms and offered a full prostration. Longing with one-pointed mind, I supplicated him. I requested the profound tantra

Manjuirinamasangiti, And the yidam Hevajra. He gave me the perfect mahamudra. He is the glorious nondual avadhuti. Thus, the father jetsOn kindly accepted me. He empowered me with the four profound inner sign abhi~ekas.

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He blessed me, completely purifying my being. The germ of motivation sprouted deep within. As the character of mind, inner insight, Is continually flowing luminosity, He showed me the unfabricated, innate essence. Momentary thoughts dissolved into space, And undefiled bliss arose within. The stream of alaya, primordially pure, Was understood as the ground, path, and fruition of the trikaya. I met mother dharmata. face to face. At that time, there were wondrous signs: A cedar torch the size of a finger span Burned for seven days. A tree, though inanimate, Became unbearably agitated and moved. There emanated seven red jackals Whom I actually saw receive torma. Qrucinis dwelling at the three celestial levels, Invisible, proclaimed the sounds of mantras. ~etrapalas fllled the sky, And I heard the sounds of various musical instruments. ''After three births, you will attain the supreme siddhi,'' Thus I heard from the great lord master. Even though I am unworthy, my guru is good. Thus, I solved the final point of the view of dharma And have no fear of falling into inferior views. This is the approach of the great Lord Maitripa. Gladden your hearts and practice in this way. This song was given as an arrival gift to the dharma brothers and sisters led by the guru Asamavajra.

Later, Lord Marpa was staying at the Rinchen Tsiil monaStery in Nepal. There he received from guru PaiQ.Qapa a few selected instructions on the abhisamaya of Ekajatl, on the Amrtaprabhasadhana, and on sampannakrama.

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One night, Marpa dreamt of the lord master Maitripa traveling through the sky riding on a lion. Marpa cried out and wailed, saying, "Father jetsiin, kindly accept me!" Maitrlpa arrived in the sky before him, and showed him a sign teaching. He uttered the dharma beyond analogy, and Marpa achieved realization free from extremes. Thus, in this dream, Marpa had a meditation experience that he had never had before. Then, awakening from the dream and recalling the guru, he wept greatly. The next evening, Marpa arranged an excellent gaQacakra thanking guru PaiQc;lapa now that his studies were completed, and supplicating Maitripa. During the gaQacakra, PaiQc;lapa said, ''Tonight, at this gaQacakra, we wish to hear whatever song arises from your heart." Thus, Lord Marpa sang this grand song repeating a dream prophecy in the melody of sparkling water, which clears away slothfulness. The lord who has realized the essential truth, the dharmakaya, His name is renowned as Maitripa. When I think of him and his kindness, I miss him greatly. I yearn one-pointedly, continuously for him. Father nirmaQakaya, grant your blessings. You, kind guru, are the guide. Headed by Sri PaiQc;lapa, You yogins. and yoginis sitting here, Listen a while to this song. This song possesses the blessings of the c;lakinis. I, the teacher Marpa Chokyi Lodro, Spent one-third of my life in India. For forty years, I have learned and studied. Last year, the dangerous Snake year, In the Hawk month of miracles, I was on the road. I crossed the terrifying river Ganges. Two low-caste bandits, happy to die, Dove into the water like fJSh, And raced toward me like horses across a plain.

THE GRAND SONGS OF LORD MARPA

Thinking of past and future lives, I panicked. I meditated on the father jetsiin on the top of my head. They looked at me again and again, stopped, and turned around. Like rescuing a drowning man, his kindness saved my life. Father, it is impossible to repay your kindness. In the first part of the previous month, In particular, on the tenth day of the waxing of the moon, At the Ramadoli charnel ground, I presented offerings to please the guru. I conducted a gaQ.acakra to please the 4akinis. When I saw the yogins assembled there, I suddenly recalled Lord Naropa and Maiuipa. Inseparable from their loving kindness, I am protected. Therefore, I called to mind the actions of the father. Overwhelmed with yearning, I burst into tears. Then I thought, "Should I return to India again?" In a dream at the break of day, A woman dressed in clothes made of leaves Stretched out her right hand And touched my head with her fingers, Saying, "You should not return to India, But go to D in the land of Tibet. You will arrive in the land of snow Without any outer and inner obstacles arising. There are students there who are worthy vessels.'' She gave me this blessing and prophecy. Surely, she was a k~etrapala 4akini. Then, through the kindness of the jetsiin, Last night, after my dreams born from habitual patterns, I saw the lord master, Prince Maitripa, Traveling through the sky riding on a lion. He arrived in front of me,

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And showed three signs revealing the unborn. He spoke the dharma without letter. I realized an inexpressible truth. An unprecedented experience dawned. At daybreak, as soon as I woke up, I remembered Lord Maitripa again and again. I could not separate him from my mind. I wailed and cried, covering my face with tears. I could not breathe; my lungs were blocked. Father, in my heart I long for you like a thirsty man for water. Do you know of my longing? Father nirmcU)akaya, guide me on the path. Although generally dreams are born from habitual patterns, The father jetsiin appeared; what a great wonder! The greatest joy and deepest sorrow arose. You who are sitting here, this is what I say to you. Thus, Marpa sang. Then, guru Pair;1<;lapa inspired Lord Marpa to feel proud. Pai(.lQapa sang this song to show how, from his point of view, the one essence of the guru in Marpa 's dream manifested various virtues. You, the translator, are a heart friend. I have profound faith in you, my son, I have great respect for your attainment of fundamental mastery, And I have the greatest love and compassion for you. We hold the vows which purify our being. You are the noble son of an excellent family. In your former lives, you did not despise the guru. Therefore, you have now met real siddhas. This was through the kindness of me, your friend. Since you are grateful for this, You also see me as a crest jewel. Son, what a great wonder that you know what I have done!

THE GRAND SONGS OF LORD MARPA

On the supreme path, the imperial mantrayAna, You have the superior samaya, Which is the foundation of all traveling. What is granted by the devas and QAkinis And the oral instructions of the guru have entered into your heart. It is certain that you will obtain bliss in this life. Of all the buddhas of the three times, The guru is the root of all siddhis. As for this supreme nicmal}aka.ya, the jetsiin: If you recognize him as space, You will realize the unborn truth. If you recognize him as the sun, All pervading great compassion will arise. If you recognize him as the moon, You will dispel the anguish of the klesas. If you recognize him as the ocean, You will acquire supreme, unwavering samadhi. If you recognize him as a jewel, Needs, desires, and hopes are spontaneously fulfilled. If you recognize him as the captain of a ship, He will convey you to the jewel island of liberation. If you recognize him as a general, He will quell the attack of the enemies, perverted v1ews. If you recognize him as a sword, You will cut the bonds of fixation. If you recognize him as a wheel, You will realize the truth of not dwelling in extremes.

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If you recognize him as a lion, You will overpower the wild animals of grasping and fixation. If you recognize him as an elephant, You will be freed from dreadful maras. If you recognize him as a steed, He will carry you to the realm of nirvaQa. If you recognize him as a king, All will honor you and make offering. 0 you of noble family, however you see him, You recognize him as the kind father. The kingdom of dharma is continuous. My son, after your dreams born from habitual patterns, The great lord master appeared. He showed a sign revealing the unborn And spoke the dharma without letter. Having realized the truth beyond extremes, An experience dawned, never before arisen. It would be good if you would speak about these truths.

Thus, PaiQc;lapa sang. Then, Lord Marpa offered his realization of what he saw in his dreams and what he experienced in his mind to the dharma brothers and sisters headed by guru PaiQc;lapa. Lord PaiQc;lapa, you who practice yogic discipline! Your name has been prophesied by the devas; what a great wonder! Under the hand of glorious Advayalalita Are the vajra brothers and sisters whose minds do not differ.

THE GRAND SONGS OF LORD MARPA

Headed by Sri Gu~amati, :Oakas who are sitting in the right hand row, listen tome! After them, the secret yoginis, Headed by the consort Sukhavajri, Qakinls who are sitting in the left hand row, listen to me! Generally, all dharmas are illusion. Dreams are exalted as special illusion. Early in the night, dreams arise born from habitual patterns. There is nothing whatsoever to rely on there. At midnight, the deceptions of Mara appear. One should not trust in these. At dawn, there are prophecies by the devas. How wondrous, how great indeed! At the break of dawn this morning, The great lord master appeared And taught the dharma which revealed the ultimate. This is the unforgettable memory of what Maitripa said: ''In general, all dharmas are mind. The guru arises from mind. The guru is nothing other than mind. Everything that appears is the nature of mind. This mind itself is primordially nonexistent. In the natural state, unborn and innate, There is nothing to abandon by discursive effort. Rest at ease, naturally, without restriction. This can be shown by signs: A human corpse, an outcaste, a dog, a pig, An infant, a madman, an elephant, A precious jewel, a blue lotus, Quicksilver, a deer, a lion, A brahman, and a black antelope; did you see them?" Maitripa asked.

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The realization of the truth was shown by these signs: Not fixated on either sarpsara or nirvat;ta, Not holding acceptance or rejection in one's being, Not hoping for fruition from others, Mind free from occupation and complexity, Not falling into the four extremes, Nonmeditation and nonwandering, Free from thought and speech, Beyond any analogy whatsoever. Through the kindness of the guru, I realized these. Since the experience of these realizations has dawned, Mind and mental events have ceased, And space and insight are inseparable. Faults and virtues neither increase nor decrease. Bliss, emptiness, and luminosity are unceasing. Therefore, luminosity dawns beyond coming or going. This transmission of the innate, the pith of the view Through the sign meanings which reveal the unborn, I heard from the great lord master. The reason why I sing these words Is the insistent request of the honorable lords. I could not refuse the dharma brothers and sisters. :Oakinis, do not be jealous! Thus, this song was sung for the dharma brothers and sisters headed by Pait;t<;lapa at the Rinchen Tsiil monastery in Nepal to show the meaning of the signs of mahamudra as revealed by Maitripa's appearance in a dream.

THE SONGS OF JETSON MILAREPA NAMOGURAVE

The one born in the land of snow, Is unstained by worldly faults; Blessed by the lineage of Naropa, He practices wondrous austerities; The supreme physician who cures the ills of beings, Object of prostrations, renowned like the sun and moon, He is widely famed with the name of Mila. To this repa, I respectfully prostrate. He realized the futility of sarps~ra. Wandering in mountain solitudes, without regard for food or clothing, He realized bliss and warmth, and so captured the essential point of the life force. JetsOn Mila, I praise you and prostrate. The great JetsOn Milarepa, the lord of all victorious ones without exception, has accomplished well the secrets of vajray~na. He is the incarnation of Maiijusrimitra, the great being of the noble land, and he is unrivaled in the northern land of snow.

Taking Leave of the Guru Having been taken to heart by the guru and his lady, and having completed the oral instructions, Mila asked, ''Now, may I return to my homeland?" He offered this first song, a song of returning to Tsang: Kind lord, whose essence is Alqobhya, May this lowly one go to his homeland once more: 165

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To see if my mama, the vessel that bore me, Is now broken or not, To see if my sister Peta Paldren Is now well or not, To see if my neighbor Uncle Yungpal Is now dead or not, To see 'if my aunt Khyungza Paldren Is now happy or not, To see if the ·house of four pillars and eight beams Has now fallen or not, To see if the triangular cultivated field Ormo Is.now overgrown with weeds or not, To see if the many books of holy dharma Now remain there or not, To see if the resident monk Lhabum Is now well or not. Kind lord, whose essence is A.qobhya, When this lowly one goes home once more, Please grant my wish that I may be well escorted and received. Please exorcise obstacles and calamities. Please be the protector of my body, speech, and mind. Please grant the auspiciousness of keeping my wishes in your mind. Please empower me with compassion and strength. Please support me with the tantras, the texts and oral instructions. Please grant the auspiciousness of long life without sickness. It is up to you whether this lowly one is happy or sad. Grant your blessings so that I may keep to retreat. Thus, Mila requested. Then the guru said, ''0 Great Magician! There is no need for doubt and hesitation. I know you and you know me as well. If you are able to practice dharma, I will always be happy no matter where I ani, and you will always ·be happy no matter where you are. So be strong!" Then Marpa sang this song:

TilE SONGS OF JETSON MILAREPA

I supplicate the lord gurus. Son, whose actions are in accord with the dharma, May your body attain the nirm~aka.ya buddha. May your speech, the vajra recitation, by the taste of amrta, Attain auspicious coincidence, the sambhogakaya. May. the root of your mind and the branch of bodhi Blossom into the leaves of the dharmaka.ya. May the commands of the guru, the vajra speech, Remain in your heart without being forgotten. May the blessings of the yidams and C;lakinis Remain in the root of your life. May the support of the dharmapalas and protectors Guard you inseparably. May the aspiration of profound auspicious coincidence Be accomplished quickly. May the kindness of all those who practice the dharma Accept you in all the three times. At the top of the Silma pass in Tsang, The twelve local goddesses will receive you. Tomorrow, along the roadside, .as you depart, The C;lakas and cJa.kinJs will see you off. In the fatherland, in the houses and fields you long for, You will find the holy dharma of impermanence and illusion. Among your relatives, your aunt and sister, You will find the oral instructions which destroy illusion.

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In the rock cave of an unpeopled valley, You will find the marketplace where saipsara is bartered for nirvaQa. In the monastery of the body that perseveres, You will find the temple of the assembled divine sugatas. In the gaQacakra of nettles, which brings no sickness, you will find the amrta that pleases the c;lak.inis. Through mastery of the essence of ha~ha yoga, You will reap the harvest of precious results. In your homeland, a land of little human love, You will find undistracted spiritual practice for a little while. In strict retreat, away from people and dogs, You will find the torch by which the signs are quickly seen. In your own food, which is not a handout, You will find the inheritance of divine bliss. In the divine palace, cleared of shadows, You will find the spectacle of the attainment of great benefit for oneself. In the divine dharma free from deceit, You will find the buddha activity of pure samaya. In the harvest which comes from obeying the command, You will find the storehouse of all siddhis. In the holy dharma, the life and heart of the c;lakinis, You will find the juncture of saipsara and nirvaQa.

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In the children of Marpa the translator, There is the source of much good news. In the perseverance of Milarepa, There is the life-tree of the Buddha's teachings. Thus, he sang. ''If you go now, I will see you off,'' Marpa said. Then the Lady Dagmema arranged a good meal and a ga~acakra, and gave Mila the necessary provisions for his journey. Experiencing further realization, she shed many tears. The master and his lady with about ten attendants accompanied Mila for one morning's journey. In mind, they shared poignant sadness. In speech, they exchanged poignant intimacies. In body, they exchanged many poignant gestures of departing. They performed a ga~acakra at the Sharnup Salwa pass. Marpa took Mila by the hand and said, ''I had a dream that you would be a holder of my lineage. It is like this.'' Then he sang this song of the four great pillars: I prostrate to the lord gurus. I dreamt that a great pillar was established in the east. I dreamt that on top of the pillar a lion was poised. I dreamt that the lion was fully displaying his thick turquoise mane. I dreamt that the lion leapt to a white snow mountain range. This dream of the east is not bad, but a good dream. I dreamt that a great pillar was established in the south. I dreamt that on top of the pillar a tigress roared. I dreamt that the tigress was fully displaying her well-striped coat. I dreamt that she puffed out her chest three times. I dreamt that the tigress leapt into a forest. I dreamt that the tigress strode among the trees. This dream of the south is not bad, but a good dream.

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I dreamt that a great pillar was established in the west. I dreamt that on top of the pillar a great garu<;la alighted. I dreamt that the garuc;la was displaying his feathers. I dreamt that his feathers bristled up. I dreamt that the bird' s eyes gazed upward. This dream of the west is not bad, but a good dream. I dreamt that a great pillar was established in the north. I dreamt that on top of the pillar a vulture alighted. I dreamt that the vulture was displaying her feathers. I dreamt that the bird made her nest among the rocks. I dreamt that this vulture gave birth to one chick. I dreamt that from this one the sky was filled with a flock of birds. This dream of the north is not bad, but a good dream. Hitherto, I have never repeated my songs, But now I will elucidate the words. The establishment of that great pillar in the east Is Tsurton Wang-nge of Dolpo. That lion poised on top of the pillar Is his lion-like character. The lion displaying his thick turquoise mane Means he understands the guru's oral instructions. The lion leaping to the white snow mountain range Is the sign that he will hold the lineage of oral instructions. This is why the dream of the east is good. The establishment of that great pillar in the south Is Ngokton Chodor of Shung. That tigress roaring on top of the pillar Is his tiger-like character. The tigress displaying her well-striped coat Means he understands the guru's oral instructions. The puffing out of her chest three times Is the sign that he will spread the teachings of the scholarly lineage.

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The tigress leaping into the forest Is the sign that he will obtain siddhi in one lifetime. That she strode among the trees Is the sign that his sons and nephews will be lineage holders. This is why the dream of the south is good. The establishment of that great pillar in the west Is Meton Tsonpo ofTsangrong. That great garu<;la alighting on top of the pillar Is his garu<;la-like character. The garu<;la displaying his feathers Means he understands the guru's oral instructions. His feathers bristling up Is the sign that he will hold the lineage of oral . . mstructtons. The bird's eyes gazing upward Is the sign that he will bid farewell to sarpsara. This is why the dream of the west is good. The establishment of that great pillar in the north Is you, Milarepa of Kungthang. That vulture alighting on top of the pillar Is your vulture-like character. That vulture displaying her feathers Means you understand the guru's oral instructions. That bird making a nest among the rocks Is the sign that your life-force will be harder than rock. That bird giving birth to one chick Is the sign that one without rival will come. That flock of birds filling the sky Is the sign that the Kagyii teachings will spread. This is why the dream of the north is good. If you rely on the words of me, an old man, The teachings of the dharma Practice Lineage will spread. Thus Marpa sang, and Milarepa became completely brave. "If I can persevere, I will be free from doubt,'' he thought, and felt continually uplifted.

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The Virtues of Realizing the Futility of Saf!1si1ra When Mila went to his homeland, he found the bleached white bones of his mother on the threshold of the house.* His sister had become a beggar. Since it was said that there were demons over all the property, it had become a city of the gandharvas. The entire field was overgrown with weeds. In the midst of the fallen walls of the house lay his parent's bare white ribs. The remains of the house had come to look like donkey ears. People had taken the bindings and covers of the dharma books. Grass and weeds had grown up among the pages. During the day, foxes and jackals lurked there. At night, other wild animals shrieked. With an uneasy mind that night, Mila lay down there but was unable to sleep. He thought, "If now I am unable to practice the dharma, there will be no benefit." At dawn, feeling haunted and miserable, he sang this melodious song: Kye rna, kye rna, kyi hii, kyi hii, ang! For those who rely on the dharmas of sarpsara: Thinking and thinking, sadness arises again and again; Doing and doing, suffering is stirred up from the depths; Whirling and whirling, they are cast into the depths of sarpsara. Depressed like this and caught by karma, What should I do, what should I do? There is nothing better than the dharma. Vajradhara, lord whose essence is Ak~obhya, Grant your blessings so that this lowly one may keep to retreat. In the city of impermanence and illusion, The traveler on a long journey becomes depressed. In the Gor valley of Kungthang, a wonderful land, The pasture, food for yaks, sheep, cows, and goats, These days is owned by ghosts. This also is an example of impermanence and illusion. With this example, this yogin will practice the dharma.

THE SONGS OF JETSUN MILAREPA

This home of four pillars and eight beams These days is like the upper jaw of a lion. This house of four corners and four walls, which make eight, and a roof which makes nine These days looks like donkey ears. This also is an example of impermanence and illusion. With this example, this yogin will practice the dharma. This low-lying field called Ormo These days is the homeland for weeds. My family and kin from whom I had hoped for help These days are the troops of the enemy. This also is an example of impermanence and iUusion. With this example, this yogin will practice the dharma. Good father, Thopa Sewa, These days is a handful of bone powder. Mother, Nyangza Kargyen, These days is just a rib cage. This also is an example of impermanence and illusion. With this example, this yogin will practice the dharma. Lhabum, the resident monk, These days is the servant of other people. The holy dharma book, the Ratnakuta, These days has become nest material for birds and rats. This also is an example of impermanence and illusion. With this example, this yogin will practice the dharma. My neighbor, Uncle Yungpal, These days has joined with my hostile enemies. Sister, Peta Paldrenma, * There is no way of following where she has wandered. This also is an example of impermanence and illusion. With this example, this yogin will practice the dharma. Vajradhara, lord whose essence is A~obhya, Grant your blessings so that this lowly one may keep to retreat.

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Thus, Mila. sang of his great sadness and intense anguish. Those dharma books whose letters were still dear, he offered to the Nyingma master who had taught him to read. The master gave him some tea and questioned him in detailed conversation. He asked, "Where have you been up until now? There is no hope for you. Even though you killed many men, you did not help your mother, nor did you ever get your land or home.'' Then in the presence of the Nyingma master, Mila sang this song of impermanence:

Kye rna, the dharmas of sarpsara are futile. Impermanent, impermanent, they are futile. Changing and changing, they are futile. Uncertain, uncertain, they are futile. When there is land but no owner, it is futile. An owner but no land is futile. Even land and owner together are futile. The dharmas of sarpsara are futile. When there is a father but no son, it is futile. A son but no father is futile. Even son and father together are futile. The dharmas of sarpsara are futile. When there-is a father but no mother, it is futile. A mother but no father is futile. Even mother and father together are futile. The dharmas of sarpsara are futile. Even father, mother, and son, all three together are futile. The dharmas of sarpsara are futile. When there is man but no wealth, it is futile. Wealth but no man is futile. Even man and wealth together are futile. Even happiness and prosperity together are futile. · The dharmas of sarpsara are futile.

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Whatever one does brings suffering and is futile. Whatever one thinks is impermanent and futile. Whatever one achieves is illusory and futile. Even if one has it all, it is futile. The dharmas of saipsara are futile. Since this is the nature of futility, Let us yogins now accomplish The essential truth; well, then! Vajradhara, whose essence is A~obhya, Grant your blessings so that this lowly one may keep to retreat. Thus, Mila sang. Then the master said, ''If it is like this, excellent! But the local people say that this happened to you because of your demon worship. Your mother died many years ago and your sister became a beggar. Since your aunt has both the upper pasture and the lower fields in this land, you should go to her. She might give you the provisions you need. ' ' The jetsiin, still feeling sad, went up to his aunt's tent. For a long time, his aunt was unwilling to look at him. Suddenly she pulled out the tentpole, loosed the dogs, and started to beat him. She exclaimed, "You beggar, shamer of your forefathers, ruiner of the land," and hit him. The jetsiin stepped backward, tripped over a rock, and fell into a pond. He grabbed the other end of the tentpole and sang this song: In this evil land ofTsame Koron, A mother and her two children, whose relatives had become enemies, Wandered as beggars on the outskirts of foreign provmces Like a heap of beans scattered by a stick. My mother came to a sad ending surrounded by death. My sister Peta Paldren became a beggar. There is no one sadder than we three, mother and children. When I came to my fatherland, Sadness and depression arose from my depths.

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Because I had not cut my longing for my relatives, I looked for you, aunt, and came begging. From a distance, I heard you uttering insults. I became gloomy and aching inside. You beat me with a tentpole, crushing flesh and bone. Miserable, with an aching body, I feel sick. You are shameless and truly have no hope of decency. Now don't squint at me with your vicious corpse eyes. Let me ask you something in a few words. Thus, he sang. His aunt said, ''What is there to talk about? That such a son as you should be born to a good father!'' Saying this, she threw a lot of dust, earth, and stones in his face. Deeply overwhelmed, Mila sang this song: Aunt, you are a demoness. You are a deadly demoness who almost killed me. You, aunt, my own relative Said, ''Get over here, you shameful beggar!'' You loosed your dogs and set them on me, saying, ''Sic him!'' You grabbed th~ tentpole and beat and hit me. You welcomed me with rocks and stones. You brought down a rain of earth and stones. You pushed me down with the end of the tentpole. You bathed· me in a pond. You almost cut off the precious life of this lowly one. You are an enemy to your helpless relative. Few people would make friends with such an insignificant one, And you too have ended your relationship as an aunt. Aunt, may whatever children, wealth, and happiness you possess, Keep you well-off forever. Lord, precious king of translators, Grant your blessings so that this lowly one may keep to retreat. Thus, Mila sang, and shed many tears.

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His aunt then became somewhat embarrassed and conversed with him a little. "You and your mother wreaked havoc by practicing black magic. If we become your guardian now, we will suffer shame and slander. But if you will not practice black magic any more, I will buy your house and field," she said. She promised to provide food as payment, and she gave him a little food, saying, ''If you are to practice the dharma, then go!"

This was the second part of the fust section-the story of Mila's relatives.

The Virtues Which Arose 11s Signs in 11 Dre11m Mila meditated at the Sky Fortress of Enlightenment at Ragma, but no great accomplishments arose. He wondered, "What should I do now?'' Later he fell asleep and had a dream. He dreamt that there was a harsh, tough field that he could not plough at all. Then he watered the field, worked hard, and was able to plough a little bit. When he awoke, he thought, "Meditating on the path of upaya, I need to persevere and confum my vow.'' He sang this song which reemphasized the meaning .of this dream. I supplicate the kind lord. Grant your blessings so that this lowly one may keep to retreat. The ground is the field of equanimity. The path is fum faith which irrigates and fertilizes. The seed of the stainless white mind is sown. The thunder of fierce supplication roars, Bringing down an effortless rain of blessings. To the ploughshare. of mind free from doubt Is yoked the team of upaya and prajfia. The man free from confused thoughts, Grasping the ploughshare of nondistraction, And wielding the whip of fierce exertion, Tills the hard earth of the five poisons, the klesas. He clears the rocks of unwholesomeness from his being.

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He does the weedi~g free from hypocrisy. The ear of grain of the powerful truth of work He threshes, following the good example. With the grain of the profound oral instructions He fills up the grainery so that it will not be lost. Ground by the millstone of the dakinis, it makes excellent food, Which nourishes me, the yogin practitioner. I dreamt that dream; when I awoke, I analyzed it. Since the truth itself does not arise in words, It cannot be realized by mere analogy. In the future, those who wish to attain enlightenment Should arouse the power of austerities and perseverance. If they practice hard They will obtain what is rare. May the noble men of enlightenment who practice the dharma Be without obstacles to attainment. Thus, Mila sang. And so, Mila applied himself diligently. One day, while he was meditating, his aunt came, c~rying six measures of barley and a ragged blanket. ''I will exchange this as payment for your land," she said. ''Now give me the deed so that there will be no dispute and go to a land unknown·to us. Since you have been staying here, people have been gossiping, and we have been embarrassed." Sadness arose in Mila and he sang this song: By the kindness of the lord guru, I wander in mountain solitudes. It is up to you whether this lowly one is happy or sad. Worldly saipStra is the poison of karma. If you are involved in it, the central nerve of liberation is cut. Evil deeds are the harvest of ordinary men. If you act like this, you will experience the pain of the lower realms.

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The warmth of relatives is the castle of Mira. If you build this castle, you will be entrapped in the midst of a fiery pit. The food and wealth that you have gathered and stored will become the possessions of others. Whatever you have accumulated will be provisions for beggars. The tea and liquor of pleasure and desire are the liquid of potent poison. Drinking more and more leads to the darkness of despair. My aunt's payment for the field is the substance of avar1ce. If one eats it, one will be born in the realm of the pretas. The advice of my aunt is just words of aggression. If one utters these words, disaster comes to both self and others. Over both my house and field, I give the deed of owpership to my aunt. Slander is cleansed by the dharma. Divine fame is accomplished from the heart. Demons are overcome through compassion. Relatives have been cast to the wind. Now I am uplifted. Lord Vajradhara, whose essence is A~obhya, Grant your blessings so that this lowly one may keep to retreat. Thus, Mila sang. Then Mila gave both his house and field to his aunt. He decisively made up his mind and cut his ties to his relatives. The utter depression of sadness arose. "Now, now; you, you; me, me; the dharma, the dharma,'' he thought again and again.

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Mila then set out for a place called the Fortress of Avadhuti, Horse Tooth White Rock. With a little tsampa given him by the Nyingma preceptor, and a little barley that he begged from some acquaintances, he filled a small bag full and decided to rely on that for his complete provisions.

The Three Vows

First, Mila made these many vows to himself, "Until I have attained siddhi in this life, may I not engage in worldly activities. Until my bad karma is exhausted, may I not meet people of evil deeds. Until I have attained holy siddhi, may I not lick the dirt of the food offerings on behalf of the dead, the faith offerings, nor the ransom offerings. May all my evil deeds and obscurations which give rise to obstructing spirits, retributions, and obstacles be cleansed. May I fulfill the intention of the kind guru. May I accomplish the Buddha's teaching. May I bear the burdens of the sufferings of all sentient beings. Until I have attained enlightenment, I shall not go down to the village. If I go down, may the dharmapalas and protectors punish me." Having so vowed, he meditated. One day, Mila wanted to take a walk to a clearing, but then sang this song: Lord great Vajradhara, embodied in Marpa, Grant your blessings so that this lowly one may keep to retreat. Mila Thopaga, you are strange. This song of self-advice, you sing for your own benefit. There are no companions to tell you good news. When you want to see the sights, the valley is empty. When you want to remove sadness, there is no support. Don't think; don't let your mind think; rest naturally. If you think, all sorts of meaningless thoughts will occur.

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Don't wander; don't wander; remain mindful. If you wander, your spiritual practice will be cast to the wind. Don't go; don't go; stay·where you sleep. If you go, you will stumble on a rock. Don't look up; don't look up; keep your head bowed. If you look up, you will go empty-handed. Don't sleep; don't sleep; do your practice. If you sleep, careless, you will be overcome by the five poisons. Even if I am not liberated by practice, May I die in this empty unpeopled valley. Thus, Mila sang. Mila then vowed, "As long as I have not established confidence, I shall not enjoy the diversions of the village. If I run away to the diversions of the village, may the c;Iakinis punish me.'' Then he sang this song: Lineage son of Lord Naropa, who is the path of liberation, Grant your blessings so thaf this lowly one may keep to retreat. May I not be distracted by the worldly activities of Mara, And may the dhyana of my meditation increase. May I not be attached to the pond of samatha, And may the flower of vipa5yana blossom. May the weeds of complexity not arise, And may the leaves of simplicity expand. May second thoughts· not arise in the house of practice, And may the fruit of experience and realization ripen.

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May the maras be unable to obstruct me, And may I realize confidence in my own mind. May doubt not arise on the path of upaya, And may this son follow in the footsteps of his father. Kind lord, whose essence is A~obhya, Grant your blessings so that this lowly one may keep to retreat. Thus, he sang. Mila then vowed, "Until I have attained siddhi, I shall not go down to the village. If I go down, may I be punished by the kind guru." Thus, he made these three vows not to go down. "I shall die in strict retreat in this empty, unpeopled valley," he thought. Having made up his mind, he applied himself diligently and practiced. He had enough provisions to pass one year without difficulties. After that year passed, Mila moved to a place of many nettles, known as the Lofty Green Mountain Mighty Sky Fortress. He thought, "I should meditate here," but as he did not have any provisions, he despaired. He encouraged himself by thinking, "From now until I attain siddhi, a diet of fresh nettles is good enough for me." While he meditated, the feeling of hunger diminished, but over time, his body grew weaker and weaker. When one looked at his body, his nose had shrunken, and he had become green-tinged and emaciated, frail and nearly broken down. One day, many people came to those rocks looking for arrow feathers and saw him. At first, the people ran away, saying he was not a human being. Although Mila declared, "I am a human," they wondered, ''Is he or isn't he?'' and spoke to him keeping their distance. ''How strange, Mila is not dead,'' they said, and departed. Then, although Mila thought, "I am going to die among these rocks,'' death never came. After a few days, an elder from among those people who had come before brought Mila some tsampa. Mila mixed it with the nettles and ate it. He felt invigorated and at that · time sang this song: I supplicate the lord guru. Grant your blessings so that this lowly one may keep to retreat.

THE SONGS OF JETSON MILAREPA

The merit accumulated by this good benefactor And profound auspiciousness have coincided. This body, difficult to gain, easily destroyed, Has received food and feels invigorated. The nectar of the earth And the rain from the lofty blue sky Are the auspicious coincidence of benefit to beings. The essence of this auspicious coincidence is the divine dharma. This illusory body, raised by parents, And the oral instructions of the holy guru Are the auspicious coincidence of practicing the divine dharma. The essence of this auspicious coincidence is perseverance. The rock cave in an unpeopled valley And practicing without hypocrisy Are the auspicious coincidence of accomplishing whatever you wish. The essence of this auspicious coincidence is emptiness. The rigorous perseverance of Milarepa And the faith of sentient beings of the three worlds Are the auspicious coincidence of attaining enlightenment. The essence of this auspicious coincidence is compassiOn. The great meditator who meditates among the rocks And the benefactor who provides provisions Are the auspicious coincidence of becoming enlightened together. The essence of this auspicious coincidence is dedication. The kindness of the good guru And the rigorous perseverance of the good disciple

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Are the auspicious coincidence of becoming a holder of the teachings. The essence of this auspicious coincidence is samaya. The abh~eka which brings blessings immediately And the supplications of faith, devotion, and yearning Are the auspicious coincidence of guru and disciple meeting soon. The essence of this auspicious coincidence is goodness. Lord Vajradhara, whose essence is A~obhya, It's up to you whether this lowly one is happy or sad. Thus, Mila sang. While Mila was meditating, the elder who had brought the tsampa, and who was known as Shen Dormo, was in the midst of a drinking gathering. He said, "Up the valley there is a person known as Mila Thopaga who has no other concern but dharma. If everyone collected an offering, that would be proper. Since you are Mila's aunt, a relative, you should take him some provisions." His aunt, feeling embarrassed, said, "I will take him some provisions." Mila's aunt went to him with her servant, bringing some meat and butter. But Mila would not stop practicing. His aunt, being shorttempered, left the food on the ground and departed angrily. It was said that because Mila did not see the food, it was lost to the foxes and jackals. When Mila's sister heard about what had happened, she wondered if it was true. When she asked her aunt, her aunt said, ''When I brought the provisions, he did not respond. Because you are his sister, there is a greater chance of your reaching hili).'' Mila's aunt then showed his sister the way, and sent her off. Mila's sister came up to the arch of the cave and called to him. When the jetsiin looked at her, she thought, ''This emaciated man is not my brother." But when he said, "Come in," she recognized his voice and shivered. Unable to speak, she stared at the jetsiin, who was green-tinged and emaciated from eating nettles. All the hair on his head and body had become greyish-green, and his body itself had come to look like a skeleton. His nose had shrunken and his eyes had sunken. His mouth and tongue were stammering. His sister became uncontrollably sad. She thought, "There is no

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one more miserable than the two of us, brother and sister." She placed her head on his lap, cried, and shed many tears. The jetsiin's clothes were nothing other than a ragged blanket his aunt had given him, which was covering his loins. Holding his sister's hand, he sang this song: I prostrate to the lord gurus. Grant your blessings so that this lowly one may keep to retreat. Sister, your mind is tormented and your body is sad. But as happiness and sorrow are impermanent, Please listen awhile to this song. When you look at my dwelling, it is like that of a wild animal. When others see it, they become utterly depressed. When you look at my food, it is like that of an animal. When others see it, they become nauseous. When you look at my body, it is like a skeleton. When my hateful enemies l~ok at it, even they shed tears. When you look at my actions, they are like those of a madman. Sister, when you look at me, you become sad. Yet when you look at my mind, it is the true buddha. When the guru forefathers see it, they rejoice. Sitting with rock beneath me, I have persevered so that my skin has been pierced by rock. My body, inside and out, has become just like nettles, An unchanging color of greyish-green. In this unpeopled rock cave Sadness will never be cleared.

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The holy guru buddha Is inseparable from this sadness. Through the way of my great perseverance, There is no doubt that experience and realization will be born. Peta, don't be gloomy; cook the nettles. Thus, Mila sang. The sister had nothing to offer, and the brother had nothing to give. So he ordered her to cook some nettles. Mila's sister remembered that her aunt had said that she had brought him some provisions and she wondered if there was a little left. Peta said, "We need some stock for the nettles.'' Mila answered, ''If there were stock for the nettles, that would be real food. Add some more nettles for stock.'' "We need some seasoning for the nettles." ''If there were seasoning for the nettles, that would be real food. Add some more nettles for seasoning.'' "We need some salt for the nettles." ''If there were salt for the nettles, that would be real food. Add some more nettles for salt.'' Mila's sister was deeply unhappy. She added nettles to nettles three times, cooked them three times, and served them to the jetsiin. The jetsiin found them delicious and ate them. Although his sister was a beggar; she felt nauseated and shed many tears. "We two, brother and sister, cannot live like this for even one day. So please go beg a little something,'' she requested. "I wish to practice some," he thought, and so he told his sister that there was no way that he could go and beg. His sister thought, "What is the best thing to do?" Saddened, she went down to the valley to beg. She ran up and down, found some beggar's flour, and brought it back. She exclaimed, "You are without clothes, green, naked. I am your sister, and yet you are not even embarrassed. Now you cannot even be called a human being.'' So the jetsiin sang this song: I prostrate to the lord gurus. Grant your blessings so that this lowly one may keep to retreat.

THE SONGS OF JETSON MILAREPA

Having wandered and wandered continually through other people's lands, My homeland is easily forgotten. Having wandered and wandered alone from retreat to retreat, Cities and countryside are easily forgotten. Having watched and watched the acrobatics of monkeys, Calves and sheep are easily forgotten. Having meditated and meditated on the guru on my head, Warmth toward relatives is easily forgotten. Having contemplated again and again the divine dharma, The ways of men are easily forgotten. Having kindled caQ.<;lali again and again in my body, Clothing is easily forgotten. Having eaten again and again the food of samadhi, Meat and liquor are easily forgotten. Having meditated and meditated on unified luminosity, All complexity is easily forgotten. Having meditated and meditated on the wisdom of non thought, Discursive thought is easily forgotten. Having used again and again the sharpened flint and steel, Neighbors are easily forgotten.*

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Having acted upon whatever arose in my mind again and again, Modesty is easily forgotten. Having been alone and carefree again and again, Embarrassment is easily forgotten. The worldly harvest is a fortress of poison. It seems that this yogin is completely liberated from that fortress. Thus, Mila sang. Again Mila's sister went to beg. On her way, she came to a gathering where a guru, known as Bari the translator, was teaching dharma. He was wealthy with his portable stove, horses, robes, and spinning parasol. She thought, ''Other religious people have it like this. But what will come of my brother, with his miserable dharma practice?" Running up and down, she found in a deserted campsite, a motley wool cloth made of bad wool, dog hair, and goat's wool. She took it and offered it to the jetsiin. "Religious people should be like the guru Bari the translator," she said. "Brother, since nothing will come from this dharma practice of y~mrs, please use this wool cloth as a robe and, go attend the guru Bari.'' Mila sang this song in reply: I supplicate the lord guru. Grant your blessings so that this lowly one may keep to retreat. One, the parasol with the little golden vase ornament on top. Two, below the rim, a silk fringe. Three, in between, a canopy of peacock feathers. Four, the parasol ribs painted with the five colors. If I wanted these four things, I could get them. But it would be better to abandon the eight worldly dharmas of the mind. Petama, abandon the eight worldly dharmas of your mind.

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One, the pretty little monastery above the village. Two, the discourses of the new little preacher. Three, buttered tea from the portable stove. Four, the dainty hands of young monks glad to serve. If I wanted these four things, I could get them. But it would be better to abandon the eight worldly dharmas of the mind. Petama, abandon the eight worldly dharmas of your mind. One, yellow brass horns with iron ornaments. Two, the ribbons beautifying these. Three, the musician with tongue, breath, and sound.* Four, the bustling of lay people. If I wanted these four things, I could get them. But it would be better to abandon the eight worldly dharmas of the mind. Petama, abandon the eight worldly dharmas of your mind. One, the young horse arching his neck. Two, the brocade saddle blanket beautifying him. Three, the saddle of teak, with grain in a wave-like pattern. Four, the girth ornamented with carved iron. If I wanted these four things, I could get them. But it would be better to abandon the eight worldly dharmas of the mind. Petama, abandon the eight worldly dharmas of your mind. One, being the master of meditating nuns. Two, performing village rites of divination, Pon, and astrology. Three, the gaQacakra of those who want to dig into a big meal. Four, little songs to fool maiden disciples. If I wanted these four things, I could get them. But it would be better to abandon the eight worldly dharmas of the mind.

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Petama, abandon the eight worldly dharmas of your mind. One, the owner of lands and exalted ,mansions. Two, the ploughing of furrows in the fields. Three, the rivalry of two equal brothers. Four, tenderness toward friends and relatives. If I wanted these four things, I could get them. But it would be better to abandon the eight worldly dharmas of the mind. Petama, abandon the eight worldly dharmas of your mind. Tenderness from relatives is irritating. By attending to those religious men, your spiritual practice will be blown away. Putting off the time for dharma practice will leave you empty-handed. You sister, Peta, go and beg. I, the yogin free from sickness, will practice the dharma.

Thus, Mila sang. His sister said, "If things were like that, I too would be happy. But is it really so?" Then Mila's sister went begging. One day she brought back some beggar's flour and a jar filled with sour beer. Mila performed a ga~;tacakra with it. Then he said, "Now sister, you should not come back any more,'' and he sang this song.

I supplicate the lord guru. Grant your blessings so that this lowly one may keep to retreat. May my enemies not know my happiness, And my relatives not know my sorrow. If I am able to die in this mountain retreat, The wish of this lowly one will be fulfdled.

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May my friends not know me as an old man, And my sister not know my sickness. If I am able to die in this mountain retreat, The wish of this lowly one will be fulfilled. May men not know of my death, And birds not see my rotting corpse. If I am able to die in this mountain retreat, The wish of this lowly one will be fulfilled. May the flies suck my flesh and bones, And the vermin eat my veins and tendons. If I am able to die in this mountain retreat, The wish of this lowly one will be fulfilled. May there be no man's footprint at my door, And inside no trace of blood. If I am able to die in this mountain retreat, The wish of this lowly one will be fulfilled. May there be no one to carry my corpse, And no one to weep at my death. If I am able to die in this mountain retreat, The wish of this lowly one will be fulfilled. May there be no one to ask where I've gone, And may I have no plans to go anywhere. If I am able to die in this mountain retreat, The wish of this lowly one will be fulfilled. In this rock cave in an unpeopled valley, May the prayer for the death of this lowly one Be fulfilled for the benefit of all sentient beings. Thus, Mila sang.

The above is the second and final section of the early stage of Mila's life. There were three parts to this early stage in his life.

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The Virtues of the Realization of Bliss and Warmth Mila's sister asked, "Singing songs by day and sleeping at night, hasn't your mind become distracted?" Mila thought, ''She is right,'' and held more firmly to his body, speech, and mind. He did not take the time to fix up the cloth given him by his sister. He tightened up the three points: the upright posture, the point of body; the seal-knot, the point of speech; and the snake-knot, the point of mind. Whether dead or not, whether collapsed or not, he practiced. In eighteen days, bliss and warmth blazed up spontaneously. The doth given him by his sister was eaten by insects and mildew, and fell to pieces. One day his sister returned and asked, "Did you fix up the cloth?'' Mila replied, "I didn't fiX up the cloth; the insects ate it." She said, "You have wasted the cloth! Now aren't you embarrassed to be naked?' ' So Mila sang this song: I supplicate the lord gurus. Grant your blessings so that this lowly one may keep to retreat. Sister, you make embarrassing what is not embarrassing. The boy on one's lap comes from an embarrassing act. The bride .that one buys is likewise embarrassing. One ages and still commits embarrassing acts. This here is the natural mark of a male. After one has been given the name of a man or a woman, Everybody knows that you have this here. You do not shrink from what is truly embarrassing or indecent. Evil actions, deceit, stealing, Bad deeds, evil dispositions, perverted views, Selling one's friends and relatives Are embarrassing and indecent actions but no one shrinks from them.

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The secret actions of the profound vajra And all the great meditators of the profound oral . . mstrucuons Who bring dharma to one's life Have no fear of embarrassment for even one moment. Petama, don't be sad and petty-minded. Don't stay depressed; go and beg. Thus, Mila sang. With a great effort, Mila practiced and practiced. But as nettles alone were not enough, the strength of his practice grew weaker and weaker, and his faculties became feeble. One day, some hunters carrying the meat of a deer they had killed came near the rocks. They became curious and called many times. When the jetsiin finally looked at them, they asked, "Are you Mila Thopaga?'' He answered, "I am." They said, ''You have dwelt among these rocks. What virtues do these rocks have?" In answer, Mila sang this song: The blessings of the lord guru have entered these rocks. If you do not know the virtues of these rocks, This is the Lofty Green Mountain Sky Fortress. At the palace of the Sky Fortress, Above, dark clouds gather; Below, blue rivers flow; Behind, the red rock sky fortress. In front, the meadows are beautiful with flowers. On the border, beasts of prey cry out. To the side, the king of birds, the vulture soars. At times, a gentle rain falls. Constantly, the bees hum a melodious song. The deer and wild horses, mothers and young, play and frolic. The songbirds, mothers and young, sing many beautiful songs. The divine bird, the white grouse, sings a melodious song.

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Springs trickle from the rocks and make a pleasant sound. The different sounds of the four seasons are friends of the mind. The virtues of this place are inconceivable. I have sung this song of joy, I have uttered these oral instructions, And I have explained them to you hunters. Do not commit evil deeds! Be virtuous! Thus, Mila sang. The hunters said that his song was truly wonderful, and offered him their venison and their remaining tsampa. After Mila had cooked and eaten the meat, his body felt comfortable and his meditation became very strong. Since his body felt healthy and well and his mind was clear, his practice became excellent. In a day or two, an old hunter returned, bringing Mila some tsampa. He asked Mila, "How is your health now?" Mila replied, "I am well," and sang this song: In the White Rock Lofty Meadow Palace Milarepa's meditation goes well. Without fixation or attachment, both moving and staying go well. Free from sickness, my body is well. Not falling asleep, my posture goes well. Not thinking, my samadhi goes well. Not getting cold, my caQc;lali goes well. Undiminished, my yogic discipline goes well. Not making an effort, my harvesting goes well. Not being distracted, my solitude goes well. These are the ways of conducting my body. The vehicle of skillful means and knowledge goes well. The practice of the unity of utpatti and sampannakrama goes well. PraQa being free from coming and going, my mind is well.

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Without friends to converse with, giving up conversation goes well. These are the ways of conducting my speech. Free from grasping, the view goes well. Without interruption, meditation goes well. Without being reticent, action goes well. Without hope and fear, the fruition goes well. These are the ways of conducting my mind. Unchanging and without thought, luminosity goes well. In the realm of pure great bliss, I am well. In space open to unobstructed arising, I am well. This is a little song of complete well-being. Having sung this song of experience, The oral instructions have escaped from my mouth. Here, view and action are united. Henceforth, for those who wish to attain enlightenment, If you practice, practice like this. Thus, Mila sang. The patron rejoiced, prostrated many times, and went home. In a day or two, the patron, accompanied by some friends, each bringing some tsampa, returned. They said, "Guru, sir, the song you sang the other day was very good. But having very little knowledge, we did not understand it. Please teach us the dear meaning in a few words." So Mila sang this song: The blessings of the lord guru have entered these rocks. Grant your blessings so that this lowly one may remain among these rocks. Faith, learning, and discipline, These three are the life-tree of the mind. When it is planted and planted firmly, all goes well. If you plant a life-tree, plant it like this.

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Nondesire, nonattachment, nondelusion, These three are the armor of the mind. When worn, it is light and impregnable. If you wear armor, wear it like this. Meditation, exertion, and endurance, These three are the stallion of the mind. When it runs, it is fast; when it flees, it escapes. If you ride a stallion, ride it like this. Self-existing insight, luminosity, and bliss, These three are the fruit of the mind. When it is planted, it ripens; when it is eaten, it nourishes. If you grow fruit, grow it like this. These twelve meanings of the mind Have dawned in the mind of this yogin, and so I sing of them. Take these responses, faithful patron. Thus, Mila sang. Then the faithful patron known as Shen Dormo said, "Please say it still more concisely, condensed into one word." So Mila sang this song: The blessings of the guru have entered my mind. Grant your blessings so that I may realize my mind as sunyata. This is my gift to the faithful benefactor. I will sing a song to please the divine yidams. Appearance and emptiness and their inseparability, These three are the synopsis of the view. Luminosity, nonthought, and nonwandering, These three are the synopsis of meditation. Nonattachment, nondesire, and nonconfusion, These three are the synopsis of action.

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No hope, no fear, and no completion, These three are the synopsis of fruition. Free in public, free in private, not deceiving, These three are the synopsis of samaya. Thus, Mila sang. The benefactor was delighted and went home. In general, the people ofNyenam had faith, but few resources. Thus, they were not able to offer Mila very much and so his spiritual practice was not stolen away by charity. Milarepa said, "As I did have weak soup for five or six months, I was not blown away by the wind of starvation." These were the songs of Lofty Green Mountain.

Red Rock Agate Mansion Having spent six years at Lofty Green Mountain, Mila went to the Red Rock Agate Mansion Fortress of GaruC;Ias. He thought, ''May I die while fulfilling my vow to practice for twelve years, twelve months, twelve days, and twelve hours-four sets of twelve. May I die meditating, without the people of the land knowing where I am." Death never came, but Mila's health deteriorated, and he thought, "I have already given up worldly activities. Since I have not died yet, I shall do nothing but practice the dharma. Therefore, I must cook and eat some nettles.'' He then went to gather some wood. He found some twigs and put them on top of a flat rock. While he rested, a wind arose and scattered the wood. "All is impermanent like this; when will impermanence catch up with me?" wondered Mila. "Still, I have to gather wood." As he broke off a •, large dry bran.ch, he fell down in a faint. A cold gusty wind whistled at dusk as the sun set. When Mila awoke and came to his senses, he was overcome by a sad and intense depression. He looked to the East, in the direction of the guru's residence. There he saw a floating white cloud and he remembered his guru with longing. He sang this song of the six remembrances of the guru:

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I supplicate the lord gurus. Accept me with kindness and make this lowly one's depression vanish. Beneath this cloud that floats above in the east, At the monastery in Trowo Valley of the south Dwells my guru. If one utters his name, it is Marpa the translator. What joy if he were there now. What happiness if he were there now. Although he is far away, I long to see him. Although it is a hard journey, I long to see him. Shomo! I remember the guru once again. Thinking further, I remember the jetsiin more. Dagmema, the lady who pleases the Buddha, What joy if she were there now. What happiness if she were there now. Although I have no gift for the mother, I long to see her. Although I have no offerings, I long to see her. Shomo! I remember the guru once again. Thinking further, I remember the jetsiin more. The four sign empowerments of the profound abhi~eka,

What joy if they were being performed now. What happiness if they were being performed now. Although I have little to offer, I long to make an offering. Although my provisions are few, I long to receive abhi~eka.

Sho mo! I remember the guru once again. Thinking further, I remember the jetsiin more. The profound tantra of Hevajra, What joy if it were being received now. What happiness if it were being received now. Although I am poor in knowledge, I long to receive tt.

THE SONGS OF JETSUN MILAREPA

Although my wits are dull, I long to hear it. Shomo! I remember the guru once again. Thinking further, I remember the jetsiin more. The profound instruction of the six dharmas of Naropa, What joy if it were being received now. What happiness if it were being received now. Although my exertion in meditation is feeble, I long to meditate. Although my constitution is feeble, I long to meditate. Sho mo! I remember the guru once again. Thinking further, I remember the jetsiin more. The gatherings of the faithful brothers from D and Tsang, What joy if they were there now. What happiness if they were there now. I long to compare notes and enter the discussions. I long to converse with them and compare experiences. Shomo! I remember the guru once again. Thinking further, I remember the jetsiin more. The castle that pleases the guru, What joy if I were building it now. What happiness if I were building it now. Although I am getting old, I long to build it. Although this illusory body is deteriorating, I long to build it. Shomo! I remember the guru once again. Thinking further, I remember the jetsiin more. My honored parents, who are so kind, What joy if they were there now. What happiness if they were there now. I long to repay my father's and mother's kindness. I long to serve them however I can. Shomo! I remember the guru once again. Thinking further, I remember the jetsiin more.

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Great Vajradhara, source of blessings, Grant your blessings so that this lowly one's sadness may be cleared away. Thus, Mila sang. The cloud stretched out toward him, closer and closer, like a bolt of cloth unrolling. When it was above his head, Mila saw on the tip of it guru Marpa himself, riding an unbridled white lioness. Marpa said, "Milarepa, what has happened that today you have made such great lamentation? Has faith in the guru arisen? Or have distracting thoughts led you to pursue the phenomenal world? Have obstacles of desiring happiness entered your practice place? Have you been irritated by the claustrophobia of ghostly thoughts of hope and fear? What happened? You and I are beyond meeting and parting. '' Mila's joy was so great that he was struck speechless and realization beyond analogy dawned. He experienced that which is beyond words and sang this song of devotion and supplication: Having seen the face and heard the voice of the lord guru, This lowly one's depression turns into meditative expenence. Thinking about the guru's kindness, The devotion of realization arises from my depths. Because you bestowed your kind blessings in person, Nondharmic appearances are completely cut off. Although this lamentation in ao. empty unpeopled valley Irritates the ear of the father guru, This lowly one could be satisfied by nothing other than the guru's appearance. This practice of perseverance and asceticism Is service pleasing to the father guru. This solitary retreat free from sickness Is service pleasing to the mother C;lakinis.

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This ascetic life of bearing hunger and accepting death Is a gift to sentient beings who have no protector. This perseverance, alone and without friends Is the broom which sweeps away karma and its npemng. These dharma provisions of inexhaustible nettles Are the favorable condition for the arising of experience and realization. The kindness of the father guru is repaid by practice. Lord guru, please keep me in your kind heart. Grant your blessings so that this lowly one may keep to retreat. Thus, Mila sang. Mila's mind became blissful and he carried some wood back up to the cave. When he arrived there, he found in the cave seven metal apsaras with bodies the size of thumbs and eyes the size of cups. Some were making fire, some were br1nging water, some were grinding tsampa, and some sat performing various magical tricks. As soon as Mila saw them he became frightened. He meditated on his deity, uttered a subjugating mantra, performed a gaze, and aroused his presence. He then meditated on compassion and friendliness, but was still unable to pacify them. He thought, ''These might be the local deities of this place. Although I have been here for months and years, I have not praised them or given them any torma. "So he sang a song of praise to that place: E rna! This sacred ground of solitary retreat Is the place where victorious ones have attained enlightenment. This place where I dwell alone Is the Red Rock Agate Mansion Fortress of Garuc;las. Above, grey clouds gather And the vulture sweeps and soars.

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In the valley the river swirls and churns, And fish and otters swim and dive. Behind, the king of mountains has a lofty peak Where various kinds of trees and shrubs blossom. In front are hills like heaps of rice Where springs and flowers abound. At the foot is a marsh with dice-like spots Where deer, wild asses, and their young play. Leaves and flowers are shaped like lotuses Where blackbirds sing melodiously. There are many rock and slate snow mountains Where ptarmigan sing beautifully. Between highlands and lowlands There are no human footprints, Which makes this sacred ground suitable for enlightenment. In this sacred ground of solitary retreat, I, Milarepa, keep to my practice; The root of practice is bodhicitta. You nonhuman demons assembled here are obstacles. Drink this amrta of friendliness and compassion and be gone. Thus, Mila sang. Three apsaras who were performing magic went away, but Mila was still unable to make the other four go away. Realizing that the four demons were magical obstacles, he sang this song of confidence in the experiences and view: I am the scion of a white lioness. As a cub, I led the pride. As a full-grown lion, I roam the snow ranges.

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Even my enemy, the swirling snowstorm, does not intimidate me. I am the scion of a garu<;la, king of birds. As a chick, I led the flock. As a full-grown garu<;la, I soar through the heights. Even towering precipices do not intimidate me. I am the scion of the great fish, the salmon. As a young fish, I compassed the far reaches of the lake. As a mature fish, I roam the rivers. Even the rapids do not intimidate me. I am the scion of the great Naropa. As a novice meditator, I studied with my guru. As a mature meditator, I roam the mountain solitudes. You maras and obstacles do not intimidate me.

It is wonderful that you demons came today. You must come again tomorrow. From time to time we should converse. Thus, Mila sang. Three of the apsaras vanished like a rainbow. The remaining apsara performed an imposing dance, and Mila thought, "This one is vicious and very powerful.'' So he sang this song of the view, the pinnacle of realization: The paws of a lion crouching in the snow are never cold. If the paws of a lion crouching in the snow could get cold, The three powers of a lion would have little meaning. The bird that soars the skies cannot fall. If the bird that soars the skies could fall, The broad six wings of a bird would have little meanmg. The fish that dwells in the water cannot drown. If the fish that dwells in the water could drown,

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The round golden eye of a fish would be of little meanmg. An iron boulder cannot be broken by stone. If an iron boulder could be broken by stone, Highly refined iron would have little meaning. My realization of the nature of mind has no fear of demons. If my realization of the nature of mind had fear of demons, Living among high rocks would have little meaning. A demon like you does not intimidate me. If a demon like you could intimidate me, The arising of the mind of compassion would be of little meaning. Demon, if you were to stay here longer, that would be fine with me. If you have friends, bring them along. We will talk out our differences. Ah tsa rna! I feel compassion for this spirit. Lord Vajradhara, whose essence is Ak~obhya, Grant your blessings so that this lowly one may have complete compassion. Thus, Mila sang. With friendliness and compassion, and without concern for his body, Mila placed himself in the mouth of the demon; but the demon could not eat him, and so vanished like a rainbow. All this is the chapter on the Red Rock Agate Mansion.

At the Kungthang Fair The jetsiin then went south toward Lhogo in Kungthang, where there were many people who had gathered for a fair.

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Among them was a very handsomely dressed young lady who said, ••yogin, what is your country and who are your father, mother, and relatives?' ' In reply, Mila sang this song: I prostrate to the lord gurus. I ask you to grant your blessings. My father is the aU-good. My mother is the good being. My elder brother is the king of learning. My aunt is the luminous torch. My sister is the lady of faith. My friend is the self-existing wisdom. My son is the little child of insight. My books are the natural existence of the phenomenal world. I ride the stallion of the wind of consciousness. My patrons are the four provinces ofO and Tsang. I myself am the little white offering attendant. Thus, Mila sang. The maiden said, "A Ia Ia, how wondrous, how great indeed. But we worldly persons do not understand. Please tell us what you mean.'' So Mila sang this song: I never repeat a previous song, But now I will explain this clearly. My only father, the ail-good, Gave me as allowance the view and meditation; I never had a worldly idea. My mother, the good being, Nursed me with the teat of oral instructions; I was never starved for practice. My elder brother, the king of learning, Gave me the sword of prajfia and upaya; I cut the doubt about outer and inner dharmas.

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My aunt, the luminous torch, Made me look into the mirror of my mind; This has never been tarnished by the dirt of habitual patterns. My sister, the lady of faith, Untied the knot of miserliness; This yogin never had food or wealth. Even if I had, I would never have scrimped and saved. My friend, the self-existing wisdom, Was my inseparable companion; We never had the bad tempers to fight. My son, the child of insight, Holds the family lineage of the victorious ones; I never raised a snot-nosed child. My books, the natural existence of the phenomenal world, Reveal understanding; I never looked at the black letters of books. I ride the stallion of the wind of consciousness; Wherever I want to go, he takes me there; I never rode a horse of flesh and blood. The patrons, the four provinces of D and Tsang, Provided me with the food I needed to live; I never had to strangle the tsampa bag. I myself am the little white offering attendant. ''Offering'' means that I offer worship to the three jewels. "Attendant" means that I attend to my guru. "White" means the white of the dharma. "Little" means that my klesas are few. This is why I am the little white offering attendant. Thus, Mila sang.

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The maiden said, "A Ia Ia, that is excellent. When you come among us, you must be beyond a sense of sarpsara.'' The jetsiin sang this song: When I look over at sarps~ra, the enemy, At first sarpsara is a joyful experience. Later its appearances are deceptive. Finally it is a prison without escape. I am nauseated by the extent of sarpsara. When you look over at your lover, First your lover is a smiling goddess. Later she is a vicious woman. Finally she is a black-faced demoness. Desire for a lover is disastrous. When you look over at your child, First your child is a soft-spoken young god. Later he is a distant-hearted neighbor. Finally he is an antagonistic creditor. It is a great mistake to feed an ungrateful enemy. When you look over at your wealth, First your wealth is a precious jewel. Later you cannot get along without it. Finally it is like bees collecting honey; Whatever you have painfully amassed is taken by others. Think on this and practice the divine dharma. Then at least you will not feel regret at the moment of death. Thus, Mila sang. Faith arose in the maiden and she said, "Yogin, do you have a good dharma lineage?'' In reply, Mila sang this song: Samantabhadra, the all-pervading dharmak~ya, Great Vajradhara, the sambhogakaya ornamented with the marks,

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Sakyamuni, the nirmaJ)akaya who benefits beingsThis yogin possesses these three lineages. Do you have the good fortune to have faith in these three lineages? Thus, Mila sang. The maiden said, "Your lineage is good, but do you have a good guru?" In reply, Mila sang this song: My outer guru manifests outwardly as the wisdom lineage. My inner guru manifests internally as the insight lineage. My ultimate guru arises in my mind as the ultimate lineage. This yogin possesses these three gurus. Would the young lady have faith in these three gurus? Thus, Mila sang. The maiden said, "You have met with such gurus, but did you receive abhi~eka?'' In reply, Mila sang this song: The outer abhi~eka is placing the vase on the head. The inner abhi~eka is the transmission showing one's body as the body of the deity. The ultimate abh~eka is the transmission showing the mind as bliss-emptiness. This yogin possesses these three abhi~ekas. Would the young lady receive these three abhi~ekas? Thus, Mila sang. The maiden said, "You have received profound ward, did you receive the oral instructions?" In reply, Mila sang this song:

abhi~ekas.

The outer instruction is learning, contemplation, and meditation.

After-

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The inner instruction is insight when rock meets bone. The ultimate instruction is free from union or separation with experience. This yogin possesses these three instructions. Would the young lady receive these three instructions? Thus, Mila sang. The maiden said, "You have received such instructions. Afterward, did you wander in haunted grounds?" In reply, Mila sang this song: The outer cho is wandering in haunted grounds. The inner cho is setting out your body as carrion. The ultimate cho is to completely cut with That alone. This yogin possesses these three cho's. Would the young lady practice these three cho's? Thus, Mila sang. The maiden said, ''As PHAT is needed in the practice of cho, what is the meaning of PHAT?" In reply, Mila sang this song: The outer PHAT is gathering the scattered. The inner PHAT clears drowsiness. The ultimate PHAT cuts the ground and root of mind. This yogin possesses these three rounds of PHAT. Would the young lady practice these three rounds of PHAT? Thus, Mila sang. The maiden said, "After having practiced PHAT, what are the ground, path, and fruition like?" In reply, Mila sang this song: The unfabricated ground is the great all-pervading. The unfabricated path is the great transparency. The unfabricated fruition is mahamudra. This yogin possesses these three: ground, path, and fruition.

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Would the young lady possess these three: ground, path, and fruition? Thus, Mila sang. The maiden said, "If ground, path, and fruition are like this, what fearless confidences do you have? In reply, Mila sang this song: I I

No gods and no demons is the confidence of the view. Nonwandering and nonmeditation is the confidence of meditation. No hope and no fear is the confidence of fruition. This yogin possesses these three confidences. Would the young lady desire to realize these three confidences? Thus, Mila sang. With great faith, the maiden touched his feet. She invited him in and offered him good hospitality. She requested meditation instruction and offered this supplication: 0 jetsOn rinpoche, 0 supreme yogin, During the day, I am busy with work; During the night, I fall into the sleep of delusion. From dawn to dusk, I am the slave of food and clothing. There is no time for practicing dharma. I request the dharma for attaining buddhahood. I request the dharma for attaining enlightenment. Thus, she sang. In reply, the jetsOn sang this song of four analogies and five meamngs: 0 young lady, Paldarbum, Listen wealthy lady, endowed with faith. Look up into the sky, And practice meditation free from fringe and center.

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Look up at the sun and moon, And practice meditation free from bright and dim. Look over at the mountains, And practice meditation free from departing and changing. Look down at the lake, And practice meditation free from waves. Look here at your mind, And practice meditation free from discursive thought. Thus, Mila sang. The young lady meditated and later offered this examination of her mind: 0 jetsiin rinpoche, 0 supreme yogin, I am able to meditate on the sky; But when clouds arise, how should I meditate? I am able to meditate on the sun and moon; But when heavenly bodies move, how should I meditate? I am able to meditate on the mountains; But when trees and shrubbery blossom, how should I meditate? I am able to meditate on the lake; But when waves arise, how should I meditate? I am able to meditate on the mind; But when discursive thoughts occur, how should I meditate? Thus, she sang. The jetsiin sang this song to clear away her obstacles:

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0 young lady, Paldarbum, Listen wealthy lady, endowed with faith. If you are able to meditate on the sky, Clouds are manifestations of the sky. Once more resolve this manifestation; Once more resolve your mind. If you are able to meditate on the sun and moon, The stars and planets are manifestations of the sun and moon. Once more resolve this manifestation; Once more resolve your mind. If you are able to meditate on the mountains, The trees and shrubbery are manifestations of the mountain. Once more resolve this manifestation; Once more resolve your mind. If you are able to meditate on the lake, The waves are manifestations of the lake. Once more resolve this manifestation; Once more resolve your mind. If you are able to meditate on your mind, Discursive thoughts are manifestations of your mind. Once more examine the root of discursive thought; Once more resolve your mind. Thus, Mila sang. The maiden meditated and excellent experiences arose. Later the guru saw her again and sang this song of four encouraging counsels: 0 young lady, Paldarbum, Listen wealthy lady, endowed with faith. The next life's journey is longer than this one. Have you prepared provisions?

THE SONGS OF JETSON MILAREPA

The provisions are generosity; do you have this? The enemy known as miserliness causes obstructions; It works seeming benefit, but will bring harm. Do you know miserliness to be the enemy? If you know this, cast it behind you. If you understand this, cast it behind you. 0 young lady, Paldarbum, Listen wealthy lady, endowed with faith. The next life is darker than this one. Have you prepared a torch? The torch is luminosity; do you meditate? The enemy known as delusion is corpse-like sleep; It works seeming benefit, but will bring harm. Do you know delusion to be the enemy? If you know this, cast it behind you. If you understand this, cast it behind you. 0 young lady, Paldarbum, Listen wealthy lady, endowed with faith. The next life is more fearful than this one. Have you prepared a guide? The guide is the divine dharma; do you practice it? The enemies known as relatives are hindrances; They work seeming good, but will bring harm. Do you know the relatives to be the enemy? If you know this, cast them behind you. If you understand this, cast them behind you. 0 young lady, Paldarbum, Listen wealthy lady, endowed with faith. The next life's journey is longer and more perilous than this one's. Have you prepared a stallion? The stallion is exertion; have you mounted it? The enemy known as laziness is sloth;

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It works seeming benefit, but will bring harm. Do you know laziness to be the enemy? If you know this, cast it behind you. If you understand this, cast it behind you.

Thus, Mila sang. He gave her the oral instructions, she meditated, and became a wonderful yogini, holder of the hearing lineage. This ends the chapter of Lhogo in Kungthang.

~~

THE SONG OF RECHUNGP A When ] etsun Rechungpa was going to India, he could find no traveling companions while he was between Nepal and India. So he stayed the winter in Nepal. There he requested the Varahi of White Hadu. When spring came, he intended to get a tfavel permit from the king of Nepal so that he could go to India. He brought a gift of a white yak's tail, one bar of musk, and one dram of gold, and requested an audience. They said, ''You stupid Tibetans are not fit to receive an audience." Rechungpa replied, "Perhaps the king could come out on the roof of the castle; I have something important to request.'' The king appeared on the roof of the castle and Rechungpa offered the three gifts and sang this song: Whether the castle of the view is high or not Will be obvious when you are surrounded by the troops of bias. Whether the mountain of meditation is firm or not Will be obvious when you stay long in retreat. Whether the swimmer of action is good or not Will be obvious when you cross the river of the eight worldly dharmas. Whether the stallion of exertion is swift or not Will be obvious when you gallop on the plain of laziness. Whether the knot of avarice is loosed or not Will be obvious when you come across material wealth. Whether the sword of prajiia is sharp or not Will be obvious when you slash with logic and scriptural authority. 21')

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Whether the law of the king is strictly enforced or not Will be obvious when Rechungpa goes to India. Thus, Rechungpa sang. The king said, ''Are you the disciple of Milarepa known as Rechungpa?'' Rechungpa replied, "I am." Then the king gave him a khar:t4a permit and returned all the gifts. He said, ''Now take whatever provisions you need and however many want to go to India, take them with you. It does not matter." Rechungpa took about a hundred and left. Under a tree in the woodland meadow of the Golden Mai)Qala, he met Tiphupa, king of the secret mantra.

THE SONGS AND STORIES OF LORD GAMPOPA Gampopa Meets Milarepa Once Lord Gampopa was aroused by hearing of the miracles of the guru. Merely hearing the name of the lord guru himself, he blazed with devotion and set out to see him. Arriving at Trode Trashigang, Gampopa asked a woman he saw weaving, "Do you know where to find JetsOn Milarepa who knows other people's minds and can perform various miracles?" The lady replied, "I'll take you to a woman who knows about this.'' She took him to an old woman clad in cotton and wearing a bulky sash, who said, "You cannot reach there tonight. Stay upstairs in my house." She invited him up and said, "Yesterday when I was in the presence of the great jetsOn, the jetsOn said, 'A Kadampa monk from Dis coming to visit me. Whoever brings. him to meet me need no longer fear rebirth in the lower realms.' My daughter is a meditator, a student of the jetsOn. She will conduct you there." The next morning the daughter arrived in the presence of Gampopa. Rinpoche thought, ''Because he knew I was coming I must be a worthy vessel.'' He thought there would be no trouble in receiving oral instructions, but Milarepa knew his proud attitude. For a fortnight, Gampopa was not granted an audience. Sebenrepa gave him a pot and a bundle of firewood and led him to a ditch. He said, "The guru knew that you, the monk from D, were coming, and he intends to give you the oral instructions. So do not be upset. Stay here and supplicate him.'' Then, after a fortnight, Gampopa was told, ''Come and meet the guru at Trode Trashigang.'' When Gampopa arrived, he saw the jetsOn sitting on a boulder and he offered him some gold. The jetsOn said, ''Gold and this old man do not agree. Use it as your provisions for practice. What is your name?'' Gampopa said, "My name is Precious Merit.'' "Merit, merit, you come from accumulating great merit and you 217

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are precious to all beings.'' Mila repeated this three times. Milarepa had a skull cup of chang of which he offered the remains to Gampopa saying, "Drink this." Gampopa thought, ''I am a monk and there are many attendants watching; I cannot drink this.'' The jetsiin said, "Don't think so much, just drink." Gampopa thought, ''The guru knows,'' and drank the rest, leaving nothing. Then Milarepa realized, ''He will be a lineage holder and a worthy vessel for all the oral instruction$ without exception.'' He said, ''Sebenrepa and Rechungpa, both of you come here. We should sing a song of welcome to the monk.'' Mila sang this song with his two disciples in accompaniment: I prostrate to the lord gurus. In the east is the white snow lioness. Although her milk is definitely nourishing, Only Indra can drink it. In the south is the colorful tiger. Although it is definitely said his physical prowess is great, Only Qombi Heruka can ride him. In the west is the divine palace of Tu~ita. Although it is said to be a great sight, Only the noble Asanga can see it. In the north is the gall bladder of the white fish. Although it is definitely said to be bitter in taste, Only the queen of the nagas, Tsugna Rinchen, can eat it. The path ofNaropa's transmission is profound .. Although it is definitely a short path, Only Lord Marpa the Translator has traveled it. Although the stainless hearing lineage of Marpa Definitely gives rise to experience and realization, Only I, Milarepa, practice it.

TifE SONGS AND STORIES OF LORD GAMPOPA

These few words of Milarepa's experience, Although they are definitely to the point, I will only teach them to you, the monk from

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ti.

Gold and this old man do not agree. There is no stove to brew the tea.* My son, if you want to practice the divine dharma wholeheartedly, Do not seek enjoyment for this life; think of the next one. If you wish to hold the lineage seat of the Kagyii, Do not enjoy words, look to their meaning. You, the

bhi~u.

keep this in mind.

Thus, Mila sang this song in welcoming the monk. Gampopa said, ''In the Guhyasamaja, the Catu/JPi!ha, and other works it is said, Making offering to one hair pore of the ac~rya Is superior to offering to the buddhas of the three times. As is said, 'One could offer a mountain heap of jewels to the buddhas of the three times, but there is greater merit in making offering to one hair of the guru.' Is there a way of accumulating merit profounder than that?" Milarepa replied,· •'There is.'' "Please instruct me in this." Milarepa said, ''H you practice the oral instructions given by the guru without wasting them, that is it." Then Gampopa said, ''I have asked Geshe Nyugrumpa if it is possible to attain buddhahood in one life, in one body. And he said, 'In that case it is required to have not a hair's consideration for this life.' I asked the same question of Geshe Yarlungpa and he said, 'That is not the true meaning, that is just the literal meaning. You can attain buddhahood by taking a medicin~ pill, which will give you eternal life like the sun and moon, in the seventh lifetime of practice, by

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witnessing the divine yidam, or if you are able to travel to the celestial realm.' Which of these is true?" Milarepa replied, ''The saying of Geshe Nyugrumpa is not just t~e literal, but is also the true meaning. You must have no consideration for this life. If an authentic guru has a disciple who is a- worthy ve5sel, who receives the complete abh~eka in the mantrayaria mal).<;lala and who practiCes the oral instructions of utpattikrama and sampannakrama continually, those of the highest potential will attain buddhahood in this life; those of medium potential will attain it just before they die or in the pardo. Even if someone is exceedingly lazy, they will attain it in seven or sixteen lifetimes. If they cannot attain this, they must have corrupted their samaya, and for a while they might be reborn in the lower realms. ''In general, you, physician monk, should not trust those who philosophize the view. Do not listen to them; do not follow them. Trust those who practice meditation. Listen to them and follow them. ''The best recommendation is to hold to holy ones who have let go of this life. Anyone who is led along by this life will teach you the eight worldly dharmas. "Furthermore, there are four ways of going astray with regard to sunyata: going astray by attaching emptiness as a label, going astray by regarding the nature of the knowable as empty, going astray by regarding the antidotes as empty, and going astray by attachment to emptiness. ''Going astray by attaching emptiness as a label is merely saying that all the objects of the mind of grasping and fiXation are empty. Going astray by regarding the nature of the knowable as empty is merely saying that all the dharmas of sarpsara and nirval).a are empty. Going astray by regarding the antidotes as empty is merely thinking that labeling thoughts and klesas as empty is sufficient. Going astray by attachment to emptiness is thinking that there is nothing on which to meditate and therefore regarding all meditation experiences as empty. These are not the true path. Nevertheless, for beginners there is some benefit in renouncing these fiXations. "In general, if you do not fully resolve your mind to its depths, even if you temporarily experience bliss, luminosity, and nonthought, you will not transcend the three worlds. These are known as temporary experiences because they do not resolve the mind to its depths. However, if you ask "What is the true path?" this is when the authentic guru gives the student who is a worthy vessel transmission and instruction.

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"Primordial awareness exists in and pervades all sentient beings. All the buddhas are luminosity in the dharmak~ya. The yogins practice meditation by infinite upayas, and thus they naturally realize the view. Klesas naturally cease. Discursive thoughts are cut off spontaneously, and wisdom spontaneously dawns. At this time, one's realization and experience cannot be expressed in words. For example, it is like the ecstasy of a young woman or the dream of a mute. Although this ground is in all sentient beings, it is not recognized. Therefore, it is very imponant to attend a guru who holds a lineage. ''Primo1dial awareness has no origin. Its gateway cannot be blocked in any way. It cannot be shown by any analogy. It cannot be arrived at by any speech. It cannot be demonstrated by any sophistry. Therefore, one should not try to fabricate it. leave it relaxed in the realm of the natural state." Then Milarepa sang this song: Look at your authentic mind·; this is the trUe view. If you seek a view other than mind, It is like a rich person searching for wealth, 0 physician monk. Do not clear away the faults of drowsiness and discursiveness; this is true meditation. If you clear away the faults of drowsiness and discursiveness in meditation, It is like holding up a lamp in daytime, 0 physician monk. Do not alternate acceptance and rejection; this is trUe action. If you alternate accepting and rejecting in action, It is like a bee trapped in a web, 0 physician monk. Rest in the confidence of the view; this is true samaya. If you seek elsewhere, there is no samaya to keep. It is like trying to reverse the flow of a river, 0 physician monk. Alouse confidence in your mind; this is true fruition. If you seek elsewhere, there is no fruition to attain.

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It is like a frog trying to leap into the sky, 0 physician monk.

Inquire into your mind; this is the true guru. If you seek for a guru other than your mind, It is like trying to give up your mind, 0 physician monk. Therefore, all appearances are of the mind, 0 physician monk. Thus, Mila sang. Becoming more and more afraid and unable to stand his guru's overwhelming presence, Gampopa carried his mat further down and went to sleep. In the morning, he came into the presence of the jetsiin. Milarepa said, "You, the monk from 0, if you want to practice the true dharma, trading on one's virtues and doing spiritual practice are contradictory. Therefore, in autumn, beg alms in Trin and Nyenam, but do not stay in the village overnight; come back to the cave ofTrode." Gampopa thought, ''The jetsiin is right,'' and went begging alms.

Gampopa 's Practice of CatJt/ilh and His Dream Later, Takpopa requested instructions in car;u;lali. At first, he meditated naked at the confluence of two valleys. Blissful heat blazed spontaneously, but he fell asleep at dawn, and his body became as cold as a rock. Then he meditated for seven days, with blissful heat blazing spontaneously. On the morning of the seventh day, he had a vision of the five buddhas. He asked the guru who said, "It is like seeing two moons by looking and pressing your eyes. It is due to having captured the prai)a of the five elements. It is neither good nor bad. Keep meditating." After three months had elapsed, in the very early morning one day, Garnpopa felt that the three thousand world-systems were revolving like the turning of a wheel and he gagged with nausea. He fell down in a faint which lasted a long time.

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He asked the guru who said, ''This is the praQa of the lalana and rasana shifting into the avadhoti. It is neither good nor bad. Keep meditating." One morning, Gampopa saw his place thronged with Avalokitdvaras, each one with a moon disc on his head. He asked the guru who said, ''It is the increase of the hindu in the cakra of great bliss on the top of your head. It is neither good nor bad. Keep meditating." At dusk one evening Gampopa saw the Black Line Hell. His heart seized and he became intensely depressed. He asked the guru who said, "Your meditation belt is too short and is binding the na~I.Is. Make it a little longer. It is due to having captured the praQa of circulation. It is neither good nor bad. Keep meditating." One day Gampopa clearly saw the six levels of the gods of desire and amrta rained from the upper realms into the lower realms. The gods enjoyed it and were satisfied, but he saw his mother die of thirst. He asked the guru who said, ''The rain of amrta is the increase of the bindu of the lalana and rasana in the throat cakra of enjoyment. The mother's thirst means the mouth of the avadhoti is not open. Therefore, practice these ha!ha yogas.'' Because of the violence of these ha!ha yogas, after one month, Gampopa continually felt as if his body were trembling, shivering, and shaking, and he felt an involuntary desire to shout. He thought, ''Are these demons?' ' He asked the guru who said, "The heart center dharmacakra is filled with hindu. Meditate uninterruptedly in this ha!ha yoga practice. It is neither good nor bad.'' Thereafter, Gampopa did not need much food. One day Gampopa saw the sun and moon seized by Rahu with two strands as thin as horse hairs. He asked the guru who said, ''It is the praQa of the lalana and rasana entering the avadhoti. It is neither good nor bad. You are a very brave man.'' Then he said, ''Now, now,'' three times. Gampopa meditated with great energy. After one month, he saw the maQc;lala of red Hevajra. Then he thought, ''This must be the divine yidam, since my guru said 'now, now.' " He asked the guru who said, ' 'The rakta obtained from the mother has been established in the heart center dharmacakra. It is neither good nor bad. Keep meditating.''

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Gampopa meditated with exertion. One day he saw the maQc;lala of the skeleton Cakrasarpvara according to Luyipa. He asked the guru who said, ''The navel nirmar;tacakra is filled with hindu. It is neither good nor bad. Keep meditating.'' Gampopa meditated with exertion. Mter fourteen days, for one whole night, he experienced his body as vast as space. From the top of his head to the soles of his feet were sentient beings of the six realms. Most of them were drinking just milk. Some were drinking milk milked from the stars. There was a continuous droning sound and he had no idea where it came from. At dawn he took off his meditation belt and the vision ended. He asked the guru who said, ''The karmaprar;ta is pushing the hindu into the inconceivable thousand nac;lis of the body. Now is the time to transform this prar;ta into jnanapral)a. '' Then he gave Gampopa the supreme car;tc;lali instruction. Gampopa meditated. One day the whole valley ofKungthang was filled with smoke. By the late afternoon it was pitch black. He could not find the path and he walked along blindly until he arrived in the presence of the guru. The guru said, ''It does not matter; sit here and practice.'' Mila gave him the instruction of'' clearing away obstacles'' and it became as clear as dawn. One evening Gampopa saw his own body as a skeleton without flesh, bound together by veins. He asked the guru who said, .,Your prar;tayama has become too forceful; practice gently." One evening·at ·dusk Gampopa was meditating on his divine yidam and reciting mantra. At midnight, he practiced guru yoga and made many supplications. In the very early morning he practiced the pral)a oflife force. In the morning, just as the sun came up he fell asleep for a little while. He experienced twenty-four omens in a dream free from any habitual patterns with which he was familiar. When he awoke, he thought for a while about whether this dream was good or bad. Then he thought, ''Oh, I need only ask my jetsiin guru who is omniscient and who is the Buddha in person.'' Without even having breakfast he got up and went. The jetsiin was sleeping at the base of a rock on the bank of a river, with his clothes covering_ his head. After prostrating and offering a mar;tc;lala, Gampopa said, ''0 jetsiin, I have something very important to tell you. Please don't sleep; please get up!"

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The jetsiin said, "I thought that some discursive thought had arisen in you this morning. Tell me, what is so important as to make you unhappy now.'' Gampopa said, "Precious guru, very early this morning some omens arose in my dreams. Great jetsiin guru, I would like to tell you about them; please tell me whether they are good or bad." You lord, the yogin who practices yogic discipline, Wondrous are you, the cotton clad. 0, crown ornament, wish-fulfilling gem, Like a crown, you are honored by all. Renowned by the name of Mila, The beauty of this name spreads in the ten directions. Hearing this name, joy arose in me. I traveled from below the Pleiades in the East. I did not care whether my body was hot or cold. Like the example of Sadaprarudita, I thought, "When will I meet you, lord repa?" I underwent many hardships on my long journey. Two and a half days before I arrived here, My body and life were dwindling away such that I almost died. However, by the power of intense devotion Like Sadaprarudita who met Dharmodgata in person In Gandhavati in the East, I met you, father jetsiin repa, At the seat of Trashigang. I thought, ''My wishes have been fulfilled,'' And my hairs quivered from great joy and happiness. Although I had no objects of illusory wealth to offer, I had revulsion for the dharmas of the ground of sarpsara. I had fear and terror of the path of birth and death. I renounced worldly attitudes, And desire to practice arose from my depths. Lord, you accepted me with the iron hook of your kindness. I have not forgotten this; it is fixed in my mind.

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Lord guru, your servant has something to ask you. At dusk last night, I was reciting the yidam mantra. At midnight, I supplicated the lord guru. Later, I applied myself in the praQa of the life force. In the last watch of the night, at dawn this morning, I went to sleep for just a little while. Free from any familiar habitual patterns, These wondrous dreams arose. I had a summer hat rimmed with silk pleats Adorned with a border of vermilion fur, With vulture feathers on top. I dreamt I wore this on my head. I had stylish blue boots studded with brass And buckled with rings of silver. I dreamt I wore such a pair of boots. I had a robe of white silk. The lapel was embroidered with golden threads, With a beautiful design of vermilion dots. I dreamt I wore such a garment. I had a sash made of cloth from Mon Ornamented with various multicolored flowers, And decorated with tassels and garlands of pearls. I dreamt it bound my waist three times. I had a cape of white kid's felt, Natural and untailored, Fastened with silver ornaments of jasmine motif. I dreamt I wore this wondrous cape on top. I had a staff of sandalwood Studded with the seven precious stones. Its handle was of golden filigree. I dreamt I held this in my right hand. I had a genuine vajra kapala Filled to the brim with the essence of golden amrta.

TilE SONGS AND STORIES OF LORD GAMPOPA

I thought, "I will use this as my drinking cup." I dreamt I carried this in my left hand. I had a pair of multicolored shoulder bags Filled with white rice. I thought, "I will use this as my dharma provisions." I dreamt I slung this over my right shoulder. I had the hide of a black antelope With the head and four hooves intact. I thought, ''I will use this as my meditation mat.'' I dreamt I slung this over my left shoulder. Then, I looked off to the right. There was a beautiful golden and grassy meadow Where many calves and sheep were put out to graze. In my dream, I thought, ''I will be their herdsman.'' Mter that I looked over to the left. There was a turquoise meadow Vivid with many kinds of different-colored flowers. I dreamt there were many women who prostrated to me. In the center of a park were yellow flowers In full bloom with golden color. On a seat of a heap of those blossoms, I dreamt that I assumed the sattvasana. I dreamt fountains gushed forth before me. I dreamt that behind me brilliant light radiated. I dreamt that my body blazed with a great fire. I dreamt that the sun and moon arose in my heart. These wondrous dreams arose. I do not know if these omens augur good or bad. Lord yogin, knower of the three times, Please tell me the meaning of what I do not understand.

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Thus, Gampopa related the omens in his dream. Then, the jetsun replied, ''My son, physician monk, do not worry; rest your mind loosely. Do not enter into the inner fault of ego-fiXation trapped in the net of discursive thoughts. Let the knot of doubt unravel itself. Cut the thread of dualistic fixation wherever it is thin. Disperse the layer of dust of habitual patterns wherever it is fine. Do not generate too many thoughts. Rest in natural freshness. ''Since I am a yogin who is trained in the practice of the illusory body, I also know how to explain dreams. I even know how to transform dreams. I have the confidence that dreams are marked with That. Since I have comprehended the nature of dreams, I, your old father, will now explain the true understanding with precise words and will give the transmission of the sign meanings of these omens that you have talked about, my son. Direct your mind without wandering and listen carefully." After he said this, the jetsun answered Gampopa's question about his dream by composing this song: Physician, this is my song of reply. Listen carefully and pay close attention. Son, you have studied Cakrasaqtvara according to Zangkar And trained in the Kadampa tradition of upper Uru. You have the continuous river of good demeanor. Because you thought, ''All these omens are very wondrous,'' You regarded them as special And believed in your habitual dreams and fantasies. Son, either you have not learned enough or you are faking. Have you not studied SOtras, tanuas, and sastras? In the prajfiAparamitA of the true meaning, It is said that dreams are not real. They are empty, hollow, and vain. As the Muni has said, they are futile. In the same way he expounded The eight parables of illusion. Haven't these entered your mind?

THE SONGS AND STORIES OF LORD GAMPOPA

Nevertheless, this time at least, these omens Are a prophecy for the future; how wondrous, how great indeed! I am the yogin who is trained in dreams And who is well-versed in pointing out illusion. The white hat you wore on your head Is a sign of the accomplishment of the ascending and descending yanas. The Chinese silk pleats Show the subtle and profound mind. Like the colors of the beautiful red fox, Different traditions will not be mixed but will remain distinct. The rippling feathers of the vulture Are the apex of the view of mahamudra. It is the sign of seeing the unborn essence. The pair of boots you wore Are the sign of the journey of ascending and descending action. The blue shoes ornamented with four studs Are the sign of attaining the four kayas of fruition. It is the sign of having gathered the two accumulations. The brilliant silver buckles Are the sign that knowing the ways of straying in acuon, You will not act carelessly or heedlessly, But like a young prince, Your actions ·will be graceful and heedful. The white silk robe you wore Is the sign that your being is not stained with faults. The pure golden threads in your lapel Are the sign of unchanging good intention.

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The beautiful design of vermilion dots Is the sign of working for the benefit of beings through compassion. The sash made of cloth from Mon, Which bound your waist three times, Is the sign that your being keeps the vows of the three yanas. The beautiful adornment of white flowers And the decorating garlands of pearls Are the sign that you are adorned with the three trainings, And that you lead your disciples with delight. The white kid's felt cape you wore on top Is the sign of realization of the stainless dharmakaya. That the cape was natural and untailored Is the sign of that which is uncontrived. Being bound together by silver clasps Is the sign of unchanging truth. The sandalwood staff Is the sign of finding the guru of your desires. The seven inlaid precious stones Are the virtues of the lord guru. The golden filigree on the handle Is the sign that by giving the pith oral instructions of the hearing lineage You will accept worthy disciples. Taking it in your right hand Is the sign that, journeying from bliss to bliss, You will arrive in the buddha fields. The genuine vajra kapala Is the sign showing the empty essence.

THE SONGS AND STORIES OF LORD GAMPOPA

Being filled to the brim with the essence of amrta Is the sign that the experiences are inseparable from you. The brilliant gold color of the amrta Is the sign of the luminosity of appearance. Thinking that you would use this as your drinking bowl Is the sign showing these three as one. Carrying it in your left hand Is the sign that the experiences are inseparable from you. The beautiful multicolored shoulder bag Is the sign that whatever you desire becomes part of the path. The pair of bags slung on one shoulder Is the sign that with the unity of prajfia and upaya You will journey on the mahayana path. The white rice inside And your thought that you would use it for dharma prOVISIOnS Are the sign that no obstacles to your life will arise, And that you will be nourished by the food of meditation. The black antelope skin on your left shoulder Is the sign of undistracted mindfulness. The head and four hooves intact Are the sign that you are fully skilled in bodhicitta, And that you have practiced the four immeasurables. Therefore, you will remove the suffering of the six realms. Thinking that you would use this for your meditation mat

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Is the sign that with inseparable emptiness and compassiOn, Realization has arisen in your being. The beautiful golden grassy meadow That you saw off to your right Is the sign of your inner and outer virtues increasing. The calves and sheep that were put out to graze Are the sign that through dharma, material goods, and being an object of refuge, You will fulfill the hopes and wishes of beings. Thinking that you would be their herdsman Is the sign that those beings who suffer without a protector You will protect with kindness. The turquoise meadow That you saw off to your left Is the sign that being fully accomplished in undefiled samadhi, You have seen the wisdom of bliss and joy. The various flowers that adorned it Are the sign that gradually you will develop limitless signs of accomplishment And that various experiences will arise. The many women who prostrated Are the sign that you will magnetize the <;lakinis Who dwell in the na<;IIs and bindu. The park with yellow flowers at the center Is the sign that endowed with the realization of samadhi and ornamented with pure discipline, You will gather sanghas around you Like clouds in the sky. The seat of a heap of flowers In full bloom with golden color,

THE SONGS AND STORIES OF LORD GAMPOPA

Is the sign that because of your prajfia You will not dwell in sarpsolra; · But just as a lotus is not stained by the mud, You will not be stained by the faults of sarpsara. Assuming the sattvasana Is the sign that because of your compassion, you will not dwell in peace; But like a youthful bodhisattva, You will benefit as a nirmaQakaya The beings of the six realms, our mothers. The fountain that gushed forth before you Is the sign that you will spread the kingdom of dharma. The brilliant light radiating behind you Is the sign that you will purify the land of Tibet. Your body blazing with a great fire Is the sign that through the wisdom of the blissful heat of caQc;lali, You will melt the ice of discursive thoughts. The sun and moon arising in your heart Is the sign that you will always abide In the state of luminosity beyond coming or going. Son, this dream is good not bad. This prophecy of what will come to pass in the future Is the dharmic sign that reveals these omens as good. In general, whatever experiences you have, whether dreams or real, If you cling to them as real, they will become an obstacle. If you know them as illusion, they become the path. If you do not know the meaning of dreams, you cannot interpret them; You might explain a good dream as bad. If you have realized the practice of dreams, You can explain bad dreams as good and auspicious. Generally, they are neither good nor bad.

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0 son of noble family, do not cling to it as good. 0 bhik$u, keep this in mind. Thus, Mila sang. "Now east of here is a mountain called Gampodar. That mountain is like a king sitting on his throne. The peak is a precious crown, like this hat I am wearing. The meadows and woods are arranged like a mar;u;lala of gold. In front, there is a mountain like a heap of jewels. There are seven surrounding mountains that resemble ministers prostrating. On the shoulder of this mountain will be your students. Go there and benefit beings.'' Having said this, Milarepa sang this song: 0 monk, are you going to 0 or not? Monk, when you go to 0, Sometimes thoughts of food will arise. When thoughts of food arise, Eat undefiled samadhi as food. Recognize all sweet and tasty things as illusion. Experience whatever arises as dharmakaya. Sometimes thoughts of clothing will arise. When thoughts of clothing arise, Wear the blissful heat of car;tc;lali as clothes. Recognize a!l soft and good things as illusion. Experience whatever arises as dharmakaya. Sometimes thoughts of your homeland will arise. When thoughts of your homeland arise, Take hold of dharmata as your homeland. Recognize all fatherlands as illusion. Experience whatever arises as dharmakaya. Sometimes thoughts of wealth will arise. When thoughts of wealth arise, Take the seven aryan riches as your wealth. Recognize all wealth and goods as illusion. Experience whatever arises as dharmakaya. Sometimes thoughts of companionship will arise. When thoughts of companionship arise,

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Rely on self-existing wisdom as your companion. Recognize all friends and companions as illusion. Experience whatever arises as dharmakaya. Sometimes thoughts of the guru will arise. When thoughts of the guru arise, Supplicate him as inseparable from the top of your head. Never forgetting, meditate on him in the center of your heart. Even the guru is like an illusory dream. In general, recognize everything as illusion. The mountain Gampodar to the east Is like a king sitting on his throne. The mountain behind is like a hanging of white silk. The mountain in front is like a heap of jewels. The peak is like a precious crown. The seven mountains are like bowing ministers. The woods and meadows are like a golden mar:H;lala. On the shoulder of this mountain will be your disciples. You should go there and benefit beings. Go son, and accomplish the benefit of beings. Thus, Mila sang.

Gampopa 's Farewell "Your name is World-Renowned Vajra Holder," Mila said. Then he gave Gampopa further abh~ekas, blessings, and instructions. Having completely given him all the teachings, Mila gave him golden myrobalan and spit on it. He gave him a fire-striking kit as well. Then the guru said, "Now, go to that land and meditate. In general, like a wounded deer or a bird, be very careful. You should be peaceful and tame and less irritable. You should have great patience and act in accord with everything. You should be very pure and

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orderly. You should have little conceptual thought. Pass your time in mountain retreats, take a vow of silence, and wall yourself in. ''Even though you realize your own mind as buddha, you should not abandon your guru, the vajra master. Even though both accumulation and purification are achieved naturally, you should still practice the smallest accumulation. Even though your understanding of karma and its result is as vast as the sky, you should shun the smallest evil. Even though your experience is free from meditation and postmeditation, you should unceasingly practice the yoga of the four periods of the day. Even though you realize equanimity towards self and others, do not disparage other teachings or people. Son, on the fourteenth day of the Horse month in the year of the Hare, you should arrive at the border of Trin and Nyenam." Then Mila sang a farewell song to the man from Takpo: Son, when simplicity arises in your mind, Do not follow sophistries. There is the danger of being caught in the trap of the eight worldly dharmas. Son, rest in the state free of arrogance. Do you understand this, monk from 0? Do you understand this, physician from Takpo? Son, when self-liberation arises within, Do not set up logical connections. There is the danger of useless exertion. Son, rest in the state free from discursive thought. Do you understand this, monk from 0? Do you understand this, physician from Takpo? When you realize the emptiness of your mind, Do not be attached to the one or the many. There is the danger of falling into nihilistic emptiness. Son, rest in the state of simplicity. Do you understand this, monk from 0? Do you understand this, physician from Takpo? When you are practicing maharnudra, Do not busy yourself in body and speech with your daily ritual.

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There is the danger that the wisdom of nomhought might vanish. Son, rest in the unfabricated innate state. Do you understand this, monk from U? Do you understand this, physician from Takpo? When signs and prophecies arise, Do not fixate out of joy or pride. There is the danger that the prophecies of Mira will arJSe. Son, rest in the state free from fixation. Do you understand this, monk from '0? Do you understand this, physician from Takpo? When you are resolving your mind. Do not hanker for the higher perceptions. There is the danger of being carried away by the mlras of joy and pride. Son, rest in the state free from hope. Do you understand this, monk from U? Do you understand this, physician from Takpo? Thus, Mila sang. Then, in response to the physician's request for the oral instructions on the pardo, the guru sang this song: I prostrate to the lord gurus; Especially I take refuge in the kind one. Son, as you have made supplication, I now sing this song on the pardo. Generally, both the sentient beings of the three realms of satpslra And the buddhas of nirv~a Are one in the natural state of reality. Take this as the pardo of the view. Both the reds and whites of various phenomena And the inexpressible mind Are one in the inseparable innate state. Take this as the pardo of meditation.

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Both the confused appearance of manifold phenomena And unborn mind Are one in nondual coemergence. Take this as the pardo of action. Both the dream of your previous night's sleep And the realization of its unreality when you awake Are one in the nature of illusion. Take this as the pardo of dream. Both the five impure skandhas And the five pure buddha families Are one in the sampannakrama of nonthought. Take this as the pardo of the utpattikrama and sampannakrama of the path. Both the father tantras which arise from upaya And the mother tantras which arise from prajiia Coemerge as one in the third abh~eka. Take this as the pardo of the pith. Both the unchanging dharmakaya that benefits oneself And the unobstructed rupakayas that benefit others Are one in the inseparable innate state. Take this as the pardo of the trikaya. Both birth through the cervix of the impure illusory body And through the pure manifestation of a deva Are one in the luminosity of the pardo. Take this as the pardo of fruition. Thus, Mila sang. After the jetsiin had seen Gampopa off, he returned, gathered all his disciples, and said, "This physician monk will be of benefit to many sentient beings. Last night I dreamt a vulture flew from next to metoD and landed on top of a great mountain. From all directions, many flocks of geese gathered for awhile and then dispersed. Each goose was accompanied by five hundred attendant geese, and the whole valley was filled with yellow geese.

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''I am a yogin, but many of my followers will be monks. This physician monk will benefit innumerable sentient beings. Thus, I have fulfilled the teaching of the Buddha.''

Gampopa Hears of Mila's Death Takpopa went to 0. He arrived at the place of Geshe Nyugrumpa who said, "Yogin, what kind of virtues have you attained?" Takpopa replied, "My prar;ta does not escape from within and my realization is as vast as space.' ' Later, when Takpopa was staying at Nyal, he remembered what the guru had told him. He borrowed twelve drams of gold from Gyapasere and took along Regomrepa as a companion. When Takpopa arrived at the confluence of the Yarlung, he met a donkey trader from Tsang who told him that the jetsun had died on the fourteenth day of the Horse month. The trader had brought him the jetsun 's staff and cotton clothing as relics for worship and he presented them to Takpopa. Takpopa shed many tears and fainted. The people near him massaged his hands and feet and threw water on his face. In a little while,he regained his senses. He scattered an ounce of gold in the direction of Trin, and he offered this song of supplication to his guru: Lord, when you go to the summit of the white snow moun tam, Your actions are like those of a white snow lioness. You are the yogin who overpowers the outlooks of others. Lord, when you go to the forest, Your actions are like those of a striped tiger. You are the yogin free from hope and fear. Lord, when you go to the white rock summit, Your actions are like those of a white vulture. You are the yogin who has conquered space.

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Lord, when you wander carefree in mountain solitudes, Your actions are like those of a wild animal. You are the yogin who cuts off attachment. Lord, when you stay amidst your retinue, Your actions are like those of Vajradhara. You are the yogin who guides us fortunate ones. Lord, whose actions are like an elephant's, You are truly beyond meditation and postmeditation. Lord, whose actions are like a child's, You are truly without inhibitions. Lord, whose actions are beyond concept, You have truly comprehended That. Lord, since you possess the higher perceptions, Your inner mind is truly luminous. Lord, whose consideration for food and drink is small, You truly eat samadhi as food. Lord, like the mighty king of jewels, Whatever one needs comes from you. Lord, like the full moon amongst a myriad of stars, You are the most beautiful among many. Lord, like the lotus above the mud, You are not stained with the faults of sarpsara. You are very kind to all beings. You have accomplished the wishes of the Kagyii. Your good qualities are immeasurable And my praise trifling. Think of me with kindness and accept me. Even though I· have no material gifts of veneration to give,

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I will practice Until we become one in dharmaka.ya. Do not end your river of blessings. Do not release me from the iron hook of your kindness. By the merit of these praises, May I meet with the jetsOn himself. When we meet, please grant your blessings. Thus, Takpopa sang.

Gampopa said, "One night, I dreamt that I had a son and that I cut off his head, saying, 'I have cut my family line!' I then dreamt that I rolled the corpse down the hill. Since this dream, I have had no more dreams and my sleep has been transformed into luminosity.'' Then Gampopa sang this song: I sing a song from the dharmadha.ru of great bliss. I speak these words in the state of wisdom, Thus resolving the truth of nonduality. This compassion that is free from attachment and that benefits othersSeize firmly as supreme upaya. This coemergent consciousnessSeize firmly as wisdom. When certainty arises, that is it. These discursive thoughts of fiXationSeize firmly as dharmaka.ya. When one experiences this, the essence is seen. Sights and sounds, the habitual patterns of labelingSeize firmly as ultimate truth. When certainty arises, that is it. These discursive thoughts are the birth of fixation. When one has mastered this, the truth is seen.

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If one desires to realize the truth of this, Practice continuously, like a river. Rest loosely, without further fabrications. Rest naturally without seeking further. Rest easily without thinking. Experience and realization are one. When realization is uninterrupted, that is it. When it is as limitless as space, that is it. When one sees one's mind as buddha, that is it. Now, I may have realized the true dharmata. Fixation may have been self-liberated. Without thinking, I may have spontaneously achieved realization. This is not ordinary, and is not for the ordinary. This cannot be understood by great learning. This cannot be known by great knowledge. This is not for the labeling of discursive thought. I remain on the path of blessings. I attend to the words of the guru. It is the faithful who achieve realization. Is your realization like this, all you great meditators? This should not be told to everyone. Thus, Takpopa sang. Takpopa said, "Generally, I had great difficulty in giving rise to meditation experiences in my being. Now, it seems that all"'
All the above was the chapter of the exchanges with Takpopa.

THE SONG OF RINCHEN PAL NAMO GURAVE

There was one who comprehended profound emptiness free from extremes. He was the protector Nagarjuna as prophesied in many sotras by the Tathagata. In this dark age, he is the practitioner, the mendicant bhik~u known as Rinchen Pal. When the lord, the protector of the three worlds, a Drikungpa, was staying at Changchup Kyiling in Drisewa, there was a great drought in that region. All the patrons and monks supplicated him, and s0 he said to Dutsi Shikpo, "Come here. Chant this song of mine near the spring behind our monastery and rain will fall." This is the song he composed: NAMO GURAVE

In the vast sky of the glorious dharmadhatu, Free from center or fringe, you encompass all dharmas. Remembering again and again dharmakaya great Vajradhara, I supplicate you with one-pointed yearning. Grant your blessings so that I may be realized like you, guru. In the east, in the land of Sahor, clouds are gathering. Wisps and billows of blessings arise. Remembering again and again Tilo Prajfiabhadra, I supplicate you with one-pointed yearning. Grant your blessings so that I may be realized like you, guru. In the north, in Pu~pahari, red lightning flashes. For the sake of the dharma, you underwent twelve trials. Remembering again and again learned Mahapar;tc;lita Naropa, I supplicate you with one-pointed yearning.

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Grant your blessings so that I may be realized like you, guru. In the south, in the valley of Trowo, the turquoise dragon thunders. You translated into Tibetan the instructions of the three lineages.* Remembering again and again translator Marpa Lotsawa, I supplicate you with one-pointed yearning. Grant your blessings so that I may be realized like you, guru. In the highlands of the Lachi snow range, a gentle rain is falling, The instructions of the hearing lineage stream together into a lake. Remembering again and again glorious Shepa Dorje, I supplicate you with one-pointed yearning. Grant your blessings so that I may be realized like you, guru. In the east, in the Taklha Gampo hills, the earth is soaked By the continuous stream of the waters of luminosity. Remembering again and again the lord, the king of physicians, I supplicate you with one-pointed yearning. Grant your blessings so that I may be realized like you, guru. In the land of Phagmotru, a shoot grows Blossoming as the treasury of the profound secret mantra. Remembering again and again the lord, the Buddha in person, I supplicate you with one-pointed ~ning. Grant your blessings so that I may be realized like you, guru.

THE SONG OF RINCHEN PAL

In the north, in the region of Drikung, six grains ripen. These six grains pervade all the six realms. Remembering again and again the kind lords of dharma, uncles and nephews, I supplicate you with one-pointed yearning. Grant your blessings so that I may be realized like you, guru.

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THE SONGS AND STORY OF JETSDN LOREPA Carrying a pair of shoulder bags full of tsampa,Jetsiin Lorepa journeyed to the great lake of Namtso in the north, which surrounds the island of Semo. The ice on the lake had melted, and so he had to stay on the shore near where many fishermen were living. Although he had made a strong resolution to practice on the island, since the ice had melted, there was no way to get to the island. So he supplicated the guru and wept. One of the fisherboys said, "Young monk, why are you weeping?" Lorepa replied, ''I made a vow to meditate on that island but since the ice has melted, my practice is hindered; therefore, I am sad.'' The fisher boy exclaimed, ''How wonderful that you have such faith! I will ferry you to the island." But the boy's father said, ''This lake is brackish. There is no water to sustain you during your ascetic practices, and if the lake does not freeze, your two years' provisions will not be enough. There is no history of anyone living there except glorious Galo and the Acarya Padmakara. This boy is my only son and I dare not send him. I know this lake better and I am stronger than my son. Since you have such great faith, I will take you now, but we both might die. Even so, I have committed evil by killing many fish and you might liberate me.'' They tied three pieces of wood together as a base. Underneath that, they attached three inflated leather bags. On top of that, they made a latticework of rope and sticks. Then, they put the two full tsampa bags on the raft. The fisherman sat on one side and the lord of dharma sat on the other . .On the eleventh day as the stars came out, they launched their raft. At midnight the lake roared and ·crashed about, making a great tumult. The waves of the lake rose to the height of a man. Lightning flashed in the sky and a great hailstorm came down. Frogs as big as goat-kids leapt onto the raft. 246

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The boatman became extremely frightened and said, "It's unfortunate that you want to meditate on the island; both of us are going to die. Don't you have someone like the Kagyii gurus to supplicate? Can't you give a command to the local deities?" With intense yearning and longing, Lorepa made a supplication to the.Kagyii gurus, asking for help. He sang this secret song: Dharmakaya Samantabhadra and consort, inseparable from guru Vajradhara, Your emanation, guru Tilo, protector of beings, Guru Naropa, free of faults and perfected in virtue, From the dharmadhatu of great bliss, please protect sentient beings. Teacher Marpa Chokyi Lodro, kind guru, Great lord of yogins, guru Milarepa, Guru Physician, who realized compassion-emptiness, From the realm of unconditioned luminosity-emptiness, please protect sentient beings. Omniscient protector of beings, guru vajra-king, Supreme heruka, glorious guru Lingchenrepa, Lord of the four kayas, lord of dharma, protector of beings, honorable Drukpa, Please protect sentient beings with your compassion free of concepts. Authentic lord of dharma who accomplishes benefit for himself and others, Kind rinpoche who mercifully accomplishes benefit for beings, Merciful guru, wise in the ways of kindness, Please protect sentient beings of this dark age. T.lius, Lorepa supplicated. From the direction of Semo island they saw a mass of rainbow light shaped like a pitched tent. In the middle of this, they saw a vision of Tsangpa Gyare in sambhogakaya aspect holding a vase of eternal life in his hand. Again Lorepa supplicated:

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0 gurus, victorious ones of the three times and their sons, Please hear the lamentations from my heart. Gurus and hosts of vajra brothers and sisters, Learned and disciplined meditators who have attained t.msurpassable enlightenment, Decent dharma practitioners who have entered the gate of the teachings, Please join your minds together and protect sentient beings. In this terrifying fire pit of sarpsara, Please protect sentient beings who are as naive as moths. In this fathomless and boundless ocean of samsara, Please protect sentient beings who are as fragile as a cobweb. In this pitch-black abyss of sarpsara, Please protect sentient beings who are blind and have lost their way. In this great prison of sarpsara without escape, Please protect sentient beings who are defenseless captives. In this poisonous pit of great suffering, sarpsara, Please protect sentient beings who are blind and mad. In this futile mirage of sarpsara, Please protect sentient beings who are hot and thirsty wild animals. In this deceptive dream and illusion of sarpsara, Please protect senti~nt beings, long tormented through lack of realization. 0 protector, lord of dharma, be a refuge for all, both high and low.

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Please protect sentient beings with your great kindness and supreme consideration. Gurus, victorious ones and their sons, peaceful and wrathful deities throughout the universe, Samaya-bound protectors who delight in the side of the white, Quell obstacles and hosts of maras and establish sentient beings in happiness. You gurus who do not discriminate Between sentient beings and buddhas, Please protect sentient beings who suffer. Pacify obstacles and perfect virtues. Cause the teachings to flourish and purify the realms. Through the blessings of this supplication, the chaos was pacified instantly, and they easily arrived at dry land. The fisherman saw that the lord of dharma was the Buddha in person and he prostrated, circumambulated, and requested his blessings. Before the fisherman returned, the lord of dharma said, "Surrender your mind, heart, and chest to the three jewels and they will certainly not deceive you. You will meet your son easily without obstacles.'' The fisherman then easily returned to the other shore. The lord of dharma inspected the qualities of that place. He saw that the lake was naturally clear and the color of vai<;lurya. As the sun rose and set, it seemed to rise and set from the depths of the lake. It was the palace of Lady Dorje Kiintragma. In the middle of the island there was a field that was not very large, but flat like the palm of a hand. In the middle of this field, rock formations were piled up like jewels. To the right and left of the field there were hills that looked like the outstretched wings of a vulture. At the south end of the field there was a naga cave and a mal}<;lala cave, clean and clear, naturally pleasant, and giving rise to samadhi. He saw that this was a place for practice, free from bustle and distraction, where experience and realization would increase like the waxing moon. He was very pleased. Lorepa set aside one-half of a full bag of tsampa for the next year and the other half for the first year's provisions. He made the deva offerings and tormas regularly. He made the deva offerings the size

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of a small rodent's ear, the middle torma the size of sheep pellets, and the one hundred tormas the size of small rodent's pellets. He made the stock of his gruel from the torma water of these. He said that he never experienced more joy than in that year. For the offering of the twenty-fifth day, the lord of dharma would dissolve a piece of rock-crystal sugar in a small offering bowl, and then would perform the long Cakrasarpvara-sadhana. He said it was very satisfying. At that time, both the great Nyenchen Thanglha, in the garb of a young sorceror, and the Lady Dorje Kiintragma, in the garb of a nobleman's daughter, surrounded by a great assembly of lake goddesses and local deities, came from time to time to listen to the lord of dharma's teachings and songs. Because all the gods and demons enjoyed his songs, they assembled in turns and said, "Yogin, please either sing or expound the dharma.'' So Lorepa expounded the dharma and sang many songs. One day he went to view the scenery. He saw that on the far shore the fishermen had placed some fish in heaps and had spread out others. He sang the song of seven compassions. In the following year, the Dritak nomads who lived on the shore said, "Last year a young Drukpa monk went to Semo island without many provisions. We should see if he is still alive." Two of them went to see. They heard the voice of the lord of dharma making supplications in his practice cave and they said, "He has gone mad." But as they approached, they saw that although the lord of dharma had not used more than half of that full bag of tsampa, he looked extremely healthy and his practice was prospering. They were amazed and their faith was aroused. They requested him to leave the island at that time, but he said, ''I still have half a bag of tsampa and I will stay here." Lorepa stayed for a whole year. Then he thought that in the. winter, when the ice had formed on the lake, he would go to Shamo island. However, the local deity manifested as a scorpion. At the entrance to the cave she placed one sting on the floor and one sting on the roof, and blocked his way. So he sang the song of nine resolutions, ways of transcending conceptual mind. The local deity then transformed herself into a twenty-year-old maiden, prostrated, and said, "I was not really trying to harm you, but I do not like your leaving. Now that I see that you are not to be diverted, I will serve you during your stay at Shamo island.'' Then she vanished, and the lord of dharma went to Shamo island and stayed there.

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The lord of dharma's father and mother went to the refuge of beings, Tsangpa Gyare, who gave them his own attendant, Gendiindar, as a guide. They joined together and traveled to the north. As there was ice on the lake, they were able to meet with the lord of dharma on Shamo island. Both mother and father embraced the lord of dharma and cried. As it is said, "Where there is great joy, there ar.e many tears.'' For several days, he contented his parents with expounding the dharma, singing songs, and performing miracles. He then sent them back to D. Lorepa told Gendiindar, "Live in the eastern rock cave, cook the food, and practice. Now wall up the entrance to my rock cave.'' The lord of dharma stayed sealed up inside. Each time Gendiindar would offer him food, he would eat just a portion of it, and leave the rest to dry. After seven years passed, Gendundar said to the lord of dharma, ''The tsampa is completely consumed and ice has not formed on the lake." The lord of dharma gave him the dry food and said, "Make this into a soup; bring it here to me, and drink some yourself.'' The attendant did this and offered it to him. The lord of dharma thought to himself, ''What if the ice still does not form?'' He saved the dregs of the soup and left them to dry. Again Gendundar said, "The dry food is consumed." The lord of dharma said, "Cook this." He gave him the soup dregs and said, ''Make this into soup; bring it to me and drink some yourself. " Later on, Gendiindar said, "Again the food is consumed and ice has not formed." The lord of dharma said, "Shake out the bags and roll it into dough.'' When· it was rolled, there was only as much as the size of a thumb. The lord of dharma performed a gaQacakra and a visualization. He then realized that a local deity had brought the corpse of a deer to the beach, and he told Gendundar that there was something wondrous on the beach. Gendiindar went to the beach and cut up the corpse that he found there. He offered some to the lord of dharma and ate a little himself. In this way, they were able to pass the eighth year. Later on, Gendiindar said, "The meat is now consumed." The lord of dharma said, ''Boil my shoes and meditation belt, your shoes and meditation belt, and the tsampa bags,'' and he threw his shoes and meditation belt out to his attendant. Immeasurable

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suffering arose in Gendtindar. He boiled them well and offered them to the lord of dharma. Later on, Gendtindar thought, "These also are consumed. If I were to die, that would be sustenance for the guru." He said, "Guru sir, there is a human corpse down on the beach. Is it alright to eat it or not?" The lord of dharma said, "It is all right." Then the attendant tied one end of his sash to a bush, and the other end around his neck. However, the lord of dharma knew that Gendtindar had made preparations to drown himself, and he quickly went out to him. The lord of dharma took him by the hand and brought him back up, saying, "Son, it is not necessary to make such a mistake. Although I may die, I have no regrets. For the sake of the dharma, I have practiced asceticism.'' He then sang the song of four non.regrets. That night, the lord of dharma dreamt that the refuge of beings, Tsangpa Gyare, was on the beach in a white pitched tent, surrounded by a retinue of many local deities. At dawn, the sound of a <;lamaru was heard in the sky. The lord of dharma thought, ''What is that?" He looked and he had a vision of the five jiiana<;lakinis. The <;lakinis said, ''Brother, you have been overburdened for a long time. Now you may go to D. We requ~st you to walk on the surface of the ice." Then they vanished like a rainbow. The lord of dharma said, "Gendtindar, get up and see if it is possible that ice has formed on the lake in accordance with the omen in my dream." Gendtindar thought, "Are we going to D? It has been nine years since the lake has frozen. Since ice has not formed in the winter months, it is impossible for it to form during the summer.'' Nevertheless, since it was the command of his guru, he went and looked. On the lake there was ice, an arrow's flight in width, and a cubit in depth. On its surface there was a ·moderate snowfall, in which lay the footprints of a fox. Intense joy and immeasurable faith and devotion for the lord of dharma arose in him and he said, ''Since the ice has formed, please let us be off.'' The lord of dharma said, ''Go and put the books and personal belongings in the bag and bring them along." They then departed. The lord of dharma said, "Gendtindar, you go first." Just as he reached the shore, Gendiindar wondered if the lord of dharma was coming behind him, and he turned around to look. The <;lakinis

THE SONGS AND STORY OF JETSUN LOREPA

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quickly gathered up the silk scarf on which they both walked, but since the lord of dharma had not reached the shore, the lower part of his body was immersed in the water. The lord of dharma said, ''If you had not looked back, it would have been better. The sight of the local deities is poisonous; therefore, your life will be short. If I bless you, you will have a long life, but you will not meet with me in the next life. Son, would you like a long life, or would you like to be with me in the next life?" Gendtindar said, ''What joy is there in this life? I would prefer the joy of being with the guru in the next life." Therefore, his life was short, but in his next life, he was born as the son of a potter and met with his guru. The lord of dharma and his disciple were seen coming from the middle of the lake by three herdboys. Each one saw them in a different form, and the herdboys were amazed. When the lord and his disciple arrived on the shore, the herdboys prostrated, offered them their tsampa and leeks, and said, ''Both of you, master and disciple, must be siddhas. What a great wonder that you have now come across the water in this season. We request you to teach the dharma. '' The lord of dharma then sang a song called ' 'The Five Buddha Fields'' for the boys. The boys said, "If you cross this hill, you will find our camp. Please go there. We will round up our sheep and cattle earlier than usual and come there.' ' So the master and disciple went toward the large encampment called Kyangpa, but they stayed in a field at a distance from the tents. The attendant asked if he could go into the encampment. The lord of dharma said, "If you are hungry, eat the tsampa and leeks. Practice." Gendtindar replied, ''Lord of dharma, even if you will not go, I must go." "If you must go, do not say that we came from Shamo island." When the attendant arrived at the encampment, he found many dogs. There was also a group of young toughs who demanded, "Where do you come from?" Nervously, Gendtindar blurted out that he was from Shamo island. They said, "The lake has not frozen for many years. You must be a bandit chief," and they beat him. When Gendtindar returned; the lord of dharma asked him if he had gotten any alms. He said, "I did not get any alms. I got a beating."

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The lord of dharma said, "I told you before to stay and practice. Now practice.'' The three boys arrived at the camp at sunset and told their parents about the lord of dharma. So the parents went over and invited them both back to their camp. "Come to our camp, and we will serve you,'' they said. ''Earlier on, we did not realize that you were the attendant of the lord of dharma. Please forgive us.'' The lord of dharma and his attendant stayed there about seven or eight days. Then, their patrons again requested the dharma, saying, ''For the past few days, you have constantly and naturally taught the dharma to us. But since we are highlanders, we have not understood very much. Therefore, please put the holy dharma into a melodious song.'' Then, the lord of dharma sang this song of the six encouragements to practice, which bring impermanence to mind: This workable mind Is like mist on white glacier mountains. One never knows when the mist will disappear, so resort to practice. It is certain that it will disappear, so resort to the holy dharma. This illusory body composed of th<; four elements Is like a tree root rotting. One never knows when the tree will fall, so resort to practice. It is certain that it will fall, so resort to the holy dharma. This property built up by competitive ancestors Is like the illusion of a magician. One never knows when the illusion will be destroyed, so resort to practice. It is certain that it will be destroyed, so resort to the holy dharma. These objects of wealth collected through avarice Are like honey collected by bees. One never knows who will enjoy the honey, so resort to practice.

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It is certain that others will enjoy it, so resort to the holy dharma.

Agreeable and loving relatives Are like travelers gathered in a marketplace. One never knows when the travelers will disperse, so resort to practice. It is certain that they will disperse, so resort to the holy dharma. These sons of your own flesh Are like hundred-year-old dotards. One never knows if they will help you, so resort to practice. It is certain that they will not help you, so resort to the holy dharma. Thus, the lord of dharma sang. Great faith arose in their patrons. They said, "Let us find out where the precious lord of dharma lives, so that we may practice the dharma.'' Later, when the lord of dharma was living at Uri in the north, the patroness known as Karlek, the three herdboys, and a few others came there, cut their hair, changed their names, and became monks and nuns. They requested teaching and received transmission. In particular, they were given the view of the holy dharma of mahamudra, and the meditation of emptiness and stainless luminosity. Thus, the play of unobstructed experience arose in them. By doing just this practice, some of them, both male and female, wandered carefree from retreat to retreat, and became realized, establishing confidence in the wisdom of the alaya.

THE DHARMA CAIRNS OF KHARAK GOMCHUNG NAMO GURAVE

Once, the great spiritual friend Putowa and the Little Meditator of Kharak were dwelling, one above and one below, among the rocks behind a monastery in the province of Phen. At that time, Geshe Putowa thought, ''This Little Meditator of Kharak does not have much technique in his meditation, yet he does have much perseverance in his dumb meditation. If he would request meditation ins~ruction from me, he would come to the true dharma. One day, he met Kharak Gomchung at the assembly, and he said, ''You the greatly persevering meditator-what degree of experience and realization has arisen in you? The Little Meditator of Kharak replied, "By meditating on the difficulty of gaining human birth, free and well-favored, and on death and impermanence, I understand to turn my mind from the world. By seeing the cause and result of karma as well as the retribution of saq1sara, I understand to turn my mind from the seeming pleasures of existence and from desirable things. By meditating on the impossibility of happiness no matter where one is born, I understand to turn my mind from the three realms of sarpsara. By meditating on friendliness, compassion, and bodhicitta, I understand to turn my mind from striving to attain my own peace and happiness. By meditating on the unborn nature of all dharmas, I understand to turn my mind from all grasping and fixation.'' Putowa thought, ''He is not a little meditator; he is a great meditator!'' Putowa then admitted to the Little Meditator of Kharak that he had had doubts about him, and said, "Tomorrow, when you all have dharma discussion, I shall come and request you to write down your experiences and realizations in meditation. I' The next day, when Geshe Putowa arrived, Kharak Gomchung was in retreat; yet Kharak Gomchung had built four cairns in the four directions. On the eastern cairn was written: I I

I'

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THE DHARMA CAIRNS OF KHARAK GOMCHUNG

To this feeble one, many harmful calamities have come. When I obtain confidence, calamities dawn as friends. This confidence is like a spark which ignites a forest fire. I vow to dwell alone. On the southern cairn was written: Mara, lord of death, never resting, comes closer and closer. As for the means to escape him, there is not even one. This very moment, I do not give in to drowsiness and distraction, And I think, "Alas, when will he come for me?" On the western cairn was written: Enough food and clothing to sustain this life is sufficient. Later, it may be impossible to seek perfect enlightenment. Not attached to friends and enemies being near or far, One should attain enlightenment for future well-being. On the northern cairn was written: The sophistries of words are inexhaustible. Therefore, take up the wisdom of the Victorious One. The seats of the forefathers are holy solitudes; So dwell there alone like a rhinoceros. On the lintel of the doorway was written: Not having harvested or hoarded necessities, Will you die from cold or from hunger, great meditator? Who will see or hear what happens to you? Exert yourself in practicing the essential yoga. On the threshold of the doorway was written:

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Those who are selfish, discontent, and callous Perpetuate trouble; it is best to be without such servants. My attendants are prajfia and exertion. In order to accomplish the goal you desire, be free from weary sadness.

THE SONGS OF SAMTEN PALLE NAMO GURAVE

May there be goodness and abundance. This timely dharma song was sung by the unequalled supreme being, Sam ten Palle. He was deeply moved when he heard of the fame and renown of the tulku of Gyatrak, Yeshe Shonu, and so went to meet him at Lenpa accompanied by Geshe Shonrin. When they met, Sam ten Palle sang this ''Long Song of Greeting.'' I knew from afar your fame, lord of dharma. By the intensity of my devotion and powerful longing, I was deeply moved, and so, accompanied by Geshe Shonrin, I came to meet you at Lenpa. When I arrived at the lower valley of Lenpa, There was a fragrance I had never smelled before. When I smelled that unusual fragrance, I asked the geshe, "What is that?" ''Perhaps it is the smell of roses,'' he said. Then, as we went further up, I smelled it as before, and the geshe said, ''This must be the sweet fragrance of the guru's discipline. I do not smell anything; Your outlook must be sacred." Then, when I saw your house, Faith arose, and I was deeply moved. Out of devotion, I shed tears. Indeed, at that very instant, I heard the distant sound of a white conch And the joy of great faith arose.

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Toward the whole assembly of monks, my outlook was completely sacred. Your staff, begging bowl, and other possessions Were placed in one area. I offered a gift with pure intention. Indeed, at that very instant, Some burning incense was brought forth. Your face possessed a brilliance I had never seen before. Your fame pervades the three thousand universes. You permeate with the mist of blessings. Uncontrollable devotion arose, And unembarrassed, I wailed aloud. To you, the guru endowed with blessings, As you were sitting on your cushion, I offered this gift with longing and respect. Out of faith and respect, I asked about your health. You said, "Have you arrived, my son? How ace you?" Then, as I sat down in the group, Rinpoche, by just seeing you, And by the excellent power of your blessings, I was moved to tears. "Please accept with kindness a lowly being like myself,'' I supplicated with reverence. Then, having been accepted, The continuous river of am{ta, rinpoche's blessings, I drank with one-pointed yearning. Very kind father of Gyatrak, Rinpoche, I repay your kindness through practice. I request the auspicious coincidence of the perfection of the two benefits. Thus, he sang. NAMO GURAVE

This poor imprudent Samten Pal Leaving behind endless activities,

THE SONGS OF SAMTEN PALLE

And not grasping to inexhaustible thoughts, Takes refuge in the guru who is a good and permanent refuge. Because I enter into the sphere of the good and permanent goal, My actions are at ease and free. Whatever I do, I am blissful in the space of suchness. Although it is true that knowledge is without bias, still I am blissful. I am free from the river of sarpsara, which is always difficult to cross. The lord who is the guide led me on the path of liberation. Having abandoned the two extremes concerning the phenomenal world, Without a doubt, I am liberated from the dangerous defile of the mara who leads one to stray from the path. I am free between wandering and nonwandering, Spontaneously liberated from the mara of loss and gain in meditation. Now, the signs of drowsiness and discursiveness arise as meditation. Now, without a doubt, this is the impartiality of the dharmakaya. Having seen the equality of thoughts and their antidotes, Now, I am enveloped in the space of playfulness. The signs of postmeditation naturally dissolve. Without a doubt, the hairline of dualistic fixation disappears. Whatever manifests out of the essence of insight, I have no desire to change. By just this, which is naturally enough, Without a doubt, all the stains of the mind's desires are purified.

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Having given up the goal of happiness, I am joyful on whichever path of this life I follow. No thought of renunciation or cultivation enters my mind. Without a doubt, I enter the path of whatever arises. This secret path that accomplishes great benefit by little effort Has a lineage that has reached the full measure of blessings. The hermit Samten Pal who has realized the supreme truth Composed this song through his sympathy for noble ones who seek the path. Thus, he sang.

NAMO GURU-BUDDHAYA

Even if I offer all my possessions, your kindness cannot be repaid. Your great kindness brings me to act prudently. You have tamed this untamable mind; I can never repay you. You have cut both the beginning and end of endless saipsaia. The only father has reached the permanent goal. You have established in greatness several imprudent men. You severed in an instant the ways of all saipsara and nirvaQa. Remembering the father again and again, I burst into tears. I miss the one whose kindness is impossible to repay. Your unbiased learning was accomplished instantly. You have accomplished the extent of what is to be done. By leading us to happiness, you are very kind.

THE SONGS OF SAMTEN PALLE

Not relying on the karma of previous practice, You produced buddha in my ordinary mind. My evil mind is cast into the river. I cannot repay the kindness of the guru who dwells on the top of my head. Grant your blessings continuously. My mind is haunted by the impossibility of repaying your kindness. There is none but you that I trust. I meditate on the yidam as the guru. The actions of the dharmapalas are the guru's. Everything that is relied on is you, lord. I present the offering of my practice. Please empower me with the four abhi~ekas and great bliss. Thus, he sang.

The Four Samayas of Gomowa First is dharmakaya, free from extremes of complexity. Second is sambhogakaya, completely adorned with the major and minor marks of a buddha. Third is nirmal)akaya, the teacher who tames beings m vanous ways. I pay homage to Lord Treyak who is inseparable from the trikaya. First is the samaya to not stray into the eternalism of appearance. Second is the samaya to not stray into the nihilism of emptiness. Third is the samaya to unify these, free from dualism. Are not these three a samaya of view? First is the samaya to not wander amidst appearances. Second is the samaya to not concentrate on emptiness.

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Third is the samaya to not separate these apart. Are not these three a samaya of meditation? First is the samaya to not fuss over details. Second is 'the samaya to not be sloppy and crude. Third is the samaya to be free from wrongly accepting and rejecting. Are not these three a samaya of action? First is the samaya to not hope for the goodness of peace and joy. Second is the samaya to not fear evil existence. Third is the samaya to be impartial in the two benefits. Are not these three a samaya of fruition? By the kindness of the lord of dharma, glorious Treyak, Poor, imprudent Yepal, In the retreat place White Rock, which is renowned as a holy place, Brought forth this song on the samaya of view, meditation, action, and fruition. Thus, he sang.

THE SONG OF NGOTRUP GYALTSEN The Accomplished One of Nyemo, Ngotrup Gyaltsen, who was a disciple of glorious Thangpa of the Taklung lineage and of the lord of dharma TUsum Khyenpa, sang this song: NAMOGURAVE

This yogin cuts the ground and root of mind. Discursive thoughts are like waves on the ocean. Although they arise, their essence is empty. How joyful, this birth of the unborn! Ah Ia Ia, how wondrous is the Accomplished One of Nyemo! Ah la Ia, what joy in the snow and slate mountains! This mind that is meditating Is like the sky free from clouds. Free from center and fringe, this essence is empty. How joyful,. this birth of the unborn! Ah Ia Ia, how wondrous is the Accomplished One of Nyemo! Ah Ia Ia, what joy in the snow and slate mountains! My mind, which has become the dharma, And my being are continually cleansed like wool. Wherever it is placed, it is soft and fluffy. How joyful, this freedom from discomfon! Ah Ia Ia, how wondrous is the Accomplished One of Nyemo! Ah Ia Ia, what joy in the snow and slate mountains! This yogin has abandoned collecting and hoarding wealth.

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This wealth and possessions are like wild deer in an empty valley. It does not matter whether they are there or not. How joyful, this utter lack of attachment! Ah Ia Ia, how wondrous is the Accomplished One of Nyemo! Ah Ia Ia, what joy in the snow and slate mountains! As I wander alone in mountain solitudes, This appearance is like the roof of Samye. From whatever direction one looks, what a great sight! How joyful, these apparent objects arising as empty! Ah Ia Ia, how wondrous is the Accomplished One of Nyemo! Ah Ia Ia, what joy in the snow and slate mountains! This workable mind Is like a vulture soaring high in the sky. It glides in the space of dharmata. as auspicious coincidence. How joyful, this freedom from hope and fear! Ah Ia Ia, how wondrous is the Accomplished One of Nyemo! Ah Ia Ia, what joy in the snow and slate mountains! When I dwell in places of solitude, These apparent objects of the six senses Are like the spreading of a forest ftre. How joyful, all these arising as companions! Ah Ia Ia, how wondrous is the Accomplished One of Nyemo! Ah Ia Ia, what joy in the snow and slate mountains! The mind is the essence of emptiness. Uncorrupted by words, It is like the moon reflected in water, unattached to appearance or emptiness. How joyful, this freedom from confusion arising as luminosity!

lliE SONG OF NGOTRUP GYALTSEN

Ah Ia Ia, how wondrous is the Accomplished One of Nyemo! Ah Ia Ia, what joy in the snow and slate mounta~ns! Ah Ia Ia, what delight of this little child in the snow mountains! Thus, he sang.

267

THE SONG OF GOTSANGP A NAMO GURAVE

Gotsangpa Gonpo Dorje, the chief son of the great yogin Tsangpa Gyare, attained the state of Vajradhata of the undisputed Kagyii in one life by the short path. Amidst the rocks with vultures' nests, he utterly abandoned his insubstantial ordinary thoughts and meditated. His fixation on phenomena spontaneously fell apart and dawned as unreal experience. He then composed this song of vajra experience known as ''Transparent Phenomena.'' I supplicate the dharmakaya, the sixth buddha, great Vajradhara. These phenomena are all deception. This world of relative truth is the gadgetry of illusion. The rock at my back is transparent. I supplicate Tilo Prajfiabhadra. These phenomena are all deception. This world of relative truth is the gadgetry of illusion. The rock at my back is transparent. I supplicate the learned Mahapa~;tc;lita Naro. These phenomena are all deception. This world of relative truth is the gadgetry of illusion. The rock at my back is transparent. I supplicate the translator Marpa Lotsawa. These phenomena are all deception. This world of relative truth is the gadgetry of illusion. The rock at my back is transparent. I supplicate Lord Shepa Dorje. These phenomena are all deception. This world of relative truth is the gadgetry of illusion. The rock at my back is transparent.

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TilE SONG OF GOTSANGPA

I supplicate the dharmaraja, the Physician of Takpo. These phenomena are all deception. This world of relative truth is the gadgetry of illusion. The rock at my back is transparent. I supplicate the sugata, Phagmo Trupa. These phenomena are all deception. This world of relative truth is the gadgetry of illusion. The rock at my back is transparent. I supplicate the accomplished Lingchenrepa. These phenomena are all deception. This world of relative truth is the gadgetry of illusion. The rock at my back is transparent. I supplicate the refuge of beings, Tsangpa Gyare. These phenomena are all deception. This world of relative truth is the gadgetry of illusion. The rock at my back is transparent. I supplicate Buddha Mikyo Dorje. These phenomena are all deception. This world of relative truth is the gadgetry of illusion. The rock at my back is transparent. I supplicate the victorious Konchok Yenlak. These phenomena are all deception. This world of relative truth is the gadgetry of illusion. The rock at my back is transparent. I supplicate theJetsun Wangchuk Dorje. These phenomena are all deception. This world of relative truth is the gadgetry of illusion. The rock at my back is transparent. I supplicate the majestic Chokyi Wangchuk. These phenomena are all deception. 'fhis world of relative truth is the gadgetry of illusion. The rock at my back is transparent.

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I supplicate the supremely victorious Choying Dorje. These phenomena are all deception. This world of relative truth is the gadgetry of illusion. The rock at my back is transparent. I supplicate the victorious Yeshe Nyingpo. These phenomena are all deception. This world of relative truth is the gadgetry of illusion. The rock at my back is transparent. I supplicate the incomparable Yeshe Dorje. These phenomena are all deception. This world of relative truth is the gadgetry of illusion. The rock at my back is transparent. I supplicate the great and glorious Chokyi Tontrup. These phenomena are all deception. This world of relative truth is the gadgetry of illusion. The rock at my back is transparent. I supplicate the victorious Changchup Dorje. These phenomena are all deception. This world of relative truth is the gadgetry of illusion. The rock at my back is transparent. I supplicate the yidam·VajravarahL These phenomena are all deception. This world of relative truth is the gadgetry of illusion. The rock at my back is transparent. I supplicate the dharmapalas, mahakala, mahakah, and their brothers and sisters. These phenomena are all deception. This world of relative truth is the gadgetry of illusion. The rock at my back is transparent. I supplicate the holy dharma of mahamudra. These phenomena are all deception. This world of relative truth is the gadgetry of illusion. The rock at my back is transparent.

THE SONG OF GOTSANGPA

I supplicate the assembly of vajra brothers and sisters. These phenomena are all deception. This world of relative truth is the gadgetry of illusion. The rock at my back is transparent. Thus, he sang.

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THE SONG OF GURU SHANG The lord meditator, the chief son of Tsiiltrim Nyingpo called Shang Rinpoche was born in Tsawatru of Kyisho. At birth, he was named Tarma Trak. Seeing the inherent faults of sarpsara, he became a monk, and when he was fully ordained as a bhi~u. he was given the name Tsondrii Trakpa. Through studying with his four true gurus, glorious Galo, Yerpawa of Mal, Vairopa of Ngiilchu, and Gomtsiil, he attained perfect ripening and freeing. When Tibet was without government and its subjects were divided, Guru Shang established law and order in the mountains and plains. He built a temple in Kungthang. Those who did not submit to his law, he subdued with a magical army. At that time, the leader Tarma Shonu and others on the battlefield saw the face of the yidam deity and the realization of maham.udra was born in many of them. As Guru Shang was victorious in battle, he composed this vajra song: 0 little blue pigeon, Are you going east? If you say you a5' going east, Take a message to Vajrasattva in the east. Tell him, "Guru Shang has won the battle. The teachings of the Buddha have been spread. The sangha has attained the summit. Sentient beings have peace and happiness." Are you going south? If you say you are going south, Take a message to Ratnasambhava in the south. Tell him, ''Guru Shang has won the battle. The teachings of the Buddha have been spread. The sangha has attained the summit. Sentient beings have peace and happiness.'' 272

TilE SONG OF GURU SHANG

Are you going west? If you say you are going west, Take a message to Amita.bha in the west. Tell him, ''Guru Shang has won the battle. The teachings. of the Buddha have been spread. The sal'lgha has attained the summit. Sentient beings have peace and happiness.'' Are you going nonh? If you say you are going north, Take a message to Amoghasiddhi in the north. Tell him, "Guru Shang has won the battle. The teachings of the Buddha have been spread. The sal'lgha has attained the ·summit. Sentient beings have peace and happiness.'' Are you going to the center? If you say you are going to the center, Take a message to Vairocana in the center. Tell him, ''Guru Shang has won the battle. The teachings of the Buddha have been spread. The sailgha has attained the summit. Sentient beings have peace and happiness.'' Thus, he sang.

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THE SONG OF SAMTEN PALLE Samten Palle of Gomo arrived at the harbor ofNyago. He said to a ferryman, "Take me across in your boat." But because Samten Palle could not give him his fee, the ferryman did not want to take him across. Therefore, the lord of dhaima laid his mat* on the surface of the Tsangpo river and used his walking stick as a paddle. He showed this miracle for the sake of taming the ferryman and others who needed to be tamed, and then he sang this vajra song: My guru is the supreme being, the lord of dharma. This lowly one's guru is the buddha of the three times. The river Shamchu of Yarlung flows on the right. The blue Kyichu river flows on the left. The upper waters of the Tsangpo river flow in the center. These three rivers meet at the harbor of Nyago. Nyago harbor is like Choding monastery in Gomo. The ferry with its horse-headed prow is like the house of the guru. The big jolly ferryman is like the supreme being, the lord of dharma. The boat's little paddle} are like the oral instructions of the guru. Delivering people from shore to shore is like following the path of liberation. You deliver me, the renunciant, across these ordinary waters, And I shall deliver you, the big jolly ferryman, across the waters of sa~psara. Isn't it great to be kind to one another? Consider this properly. Thus, he sang. 274

LORD GAMPOPA'S SONG OF RESPONSE TO THE THREE MEN OF KHAM "Sho mol Come Back Up!" NAMO GURAVE

Both the place and person have been prophesied by the Victorious One. At Taklha Gampo, a place thick with rocky mountains, there gathered around the incomparable Physician ofTakpo, known as the bhik~u }Ivaka, students of good karma from D, Tsang, Kham, and elsewhere. Five hundred of these were like arhats. Furthermore, among the 51,600 total who outwardly obeyed the vinaya and inwardly practiced the two stages of yoga, the three accomplished ones from Kham were supreme. When the three men of Kham were living at Boulders Like Horses and Yaks, Saltong Shogom said, "We of the lineage ofNaropa must practice the tenth day celebration. Wouldn't it be best to do a Vajravarahi gar:tacakra?'' Khampa Dorgyal said, "Here, we are bound by the drinking rule. If the head disciplinary monk finds out, we will be punished.'' But Shogom did not listen. do on this tenth day festival of the They deliberated on what first month of the summer season. Each received permission from the precious guru to make a chang offering from three skull cups of barley, and so they brewed chang with these nine skull cups of barley. Dorgyal herded logs for the fire from behind Gampo hill with his slingshot. U-se brought water in a net bag. Shogom sent forth wind from his fingertips and kindled the fire. They also found the other things necessary for the gai;tacakra. That evening they performed the sadhana ofVajravacahi and their spirits were exhilarated. They made many offerings of song and dance. Moreover, they performed the great Kagyii folk dance with this famous secret song of supplication:

tcJ

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On this occasion let us vajra brothers supplicate. Let us genuinely supplicate and blessings will enter. You who dwell on top of my head on a sun-moon seat, Kind root guru, I supplicate you. In the Akani~~ha dharma palace, Dharmakaya, grc;at Vajradhara, I supplicate you. In the east, in the precious monastery of Sahor, Tilo Prajiiabhadra, I supplicate you. In the north, in Pu~pahari monastery, Learned Mahapai)<;lita Naco, I supplicate you. In the south, in the monastery in the valley of Trowo, Translator Marpa Lotsawa, I supplicate you. In the highland pasture of the Lachi snow range, Lord Shepa Dorje, I supplicate you. In the east, in glorious Ta.klha Gampo, Dharmaraja, the Physic~an of Takpo, I supplicate you. In the west, in the palace of U<;l<;liyai)a, Consort Vajravarah~. I supplicate you. '·

In the Cool Grove charnel ground, Dharmapalas, Mahakala and Mahakali, I supplicate you. May obstacles of inner and outer adversities not arise. Please grant me the supreme and ordinary siddhis. Thus, they made supplication and danced a great deal. The disciplinary monk Tagye heard them and came. "You three have gone against the general laws of the saflgha. Singing songs and dancing, all these violate our traditions and go against the dharma law. Therefore, you can not stay here; you must leave right now," he said and beat them with sticks.

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Dorgyal sang, "The ground is the field of equanimity ... , " telling him how to drink chang, but he would not listen. He said, •'Leave tonight, or else in the morning as soon as you can see the road, be off. ' ' In the morning the three men of Kham did not even have time to prostrate to their guru and ask his permission to leave. Each brought with him the few belongings that he had. While they were hastily running down the grassy valley, Lord Gampopa, in the hermitage of Sewa cave above the monastery, .was saying, "Last night I had a vision and saw great miracles in the streets of the monastery. But this morning the c;lakas and c;lakinis are preparing to leave.'' Therefore, he told Gomtsul to go and find out what was happening. Lord Gomtsul went out and saw that the birds were chirping louder than usual and that they were flying away down the valley. It seemed that the tops of the trees were leaning to the south as well. He saw the three men of Kham prostrating at the prostration ridge,* and then supplicating as they went down the valley. Gomtsul returned and told the precious guru what he had seen. The guru said, "That is not good. The three men of Kham must have been punished, but this should not have been done. For many kalpas, these three have accumulated merit and cleansed their obscurations. Therefore, the quality of.their experience in meditation and their varied behaviors and actions would be difficult for anybody to judge. These three should stay here for the time being. If the head disciplinary monk has expelled them, I feel like going too. But instead I will go after them and tell them to come back up.'' Gampopa went down from the hermitage of Sewa cave above the monastery. As he walked down on the southeast side of the grassy valley behind the western hill, he saw the three men below in a steep ravine. At that point, the guru climbed on top of a boulder, grasped the corner of his monk's robes with his hand, and signaled them to come back up, singing the song known as "Sho mo! Come back up!" Kaye! Listen, my three supreme heart sons. Sons, don't go any further down, come back up! Many births ago We had a profound karmic connection. In the presence of the Lord Sambuddha, the Bhagavat,

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The protector Sakyamuni, When I was the ever youthful Candraprabha, I requested and w_as granted the Samadhirajasutra. You were the leaders of the vajra brothers Who gathered there in a retinue of many ten-thousands. Then the Tathagata spoke these words, "In the future when the dark age has come, Whoever spreads the meaning Of this profound dharma, the Samadhiraja, Will be the son of all the buddhas of the three times. He will be the best of physicians, curing all sickness of the klesas. How the victorious ones will praise him is beyond description. '' When he had repeated this. again and again to everyone, I promised to spread that teaching. All those assembled there Also made aspirations and vowed to help me. Because of our excellent previous aspiration, we have met at this time. Those sharing in that karma and merit are fortunate. We were taught well that profound dharma. Now we are established in the stage of nonreturning. Sons, don't go any further down, come back up! This excellent place, this divine Gampo mountain, Is the palace of the ocean of divine yidams. The great meditators who meditate in this place Quickly attain the supreme and ordinary siddhis. Sons, don't go any further down, come back up! I, the father guru, the great meditator Nyiwa, Am the trustworthy spiritual friend. The disciple-sons who depend on me Quickly realize the dharma of mahamudra. Sons, don't go any further down, come back up!

THE THREE MEN OF KHAM

The disciples who properly accomplish the command Will certainly receive great benefit In this life and the next. There is no need for doubt; have confidence. Let faith arise in your mind, fortunate ones. Sons, don't go any further down, come back up! The yogic discipline of secret actions is your good friend. Maintaining your practice throughout the four periods of the day, This heartfelt longing of devotion Is the supreme friend who hastens you along the path. Sons, don't go any further down, come back up! Generally, these companions, your vajra brothers and sisters, Are individuals who act in accord with dharma, And practice the ultimate meaning of mahayana. There are no better friends than these. Sons, don't go any further down, come back up! The profound dharma, the six dharmas of mahamudra, Is the essence of the Buddha's teachings, all the sotras and tantras. Instruction superior to this pith Does not exist for those who wish to be liberated. Sons, don't go any further down, come back up! If you know how to practice unerringly, All the paths and bhomis will be traveled at once. Fruition will actually manifest in this life. It is satisfying not to be delayed until the next life. Sons, don't go any further down, come back up! A good place, spiritual friend, good companions, And dharma that hastens you along the path, Other than these four, you could find nothing nobler No matter where you searched. Sons, don't go any further down, come back up!

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If you forsake these four paths, where will you go? Now that we have met through such good and auspicious coincidence, Don't think too much about hope and fear. It would be good for you to practice longer in this place. Sons, don't go any further down, come back up! From the dharma palace of Akaninha, This is the commat:td of the dharmakaya, great Vajradhara: come back up and up! Thus, Gampopa sang. The guru left the imprint of his staff and his two feet on the boulder as he made this prophec.y. The three men of Kham had seen the guru come and signal with his hand, and they heard him clearly singing this song. They were very happy and prostrated many times. From the top of a boulder in the ravine, they offered him this joyous song and dance called ' 'Sho mol Going back up!" In the dharma palace of Akani~~ha Dwells great Vajradhara. So on this occasion let the vajra brothers make this supplication. The guru has said, "Come back," so we are going back up and·up. We are climbing the steps of the higher realms, going up and up. We are stamping down the lower realms, going up and up. Shomo! What a joyful, good experience! In the east, in the precious monastery of Sahor, Dwells Tilo Prajfiabhadra. So on this occasion let the vajra brothers make this supplication. The guru has said, "Come back," so we are going back up and up. We are climbing the steps of the higher realms, going up and up.

TiiE TiiREE MEN OF KHAM

We are stamping down the lower realms, going up and up. Shomo! What a joyful, good experience! In the north, in the monastery of Pu~pahari, Dwells Mahapaf)c;lita Naro. So on this occasion let the vajra brothers make this supplication. The guru has said, "Come back," so we are going back up and up. We are climbing the steps of the higher realms, going up and up. We are stamping down the lower realms, going up and up. Shomo! What a joyful, good experience! In the south, in the monastery in the valley ofTrowo, Dwells Marpa the translator. So on this occasion let the vajra brothers make this supplication. The guru has said, "Come back," so we are going back up and up. We are climbing the steps of the higher realms, going up and up. We are stamping down the lower realms, going up and up. Shomo! What a joyful, good experience! In the highland pasture of the Lachi snow range Dwells great Milarepa. So on this occasion let the vajra brothers make this supplication. The guru has said, ''Come back,'' so we ace going back up and up. We ace climbing the steps of the higher realms, going up and up. We are stamping down the lower realms, going up and up. Shomo! What a joyful, good experience!

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In the east, in glorious Taklha Gampo, Dwells the Physician of Takpo. So on this occasion let the vajra brothers make this supplication. The guru has said, "Come back," so we are going back up and up. We are climbing the steps of the higher realms, going up and up. We are stamping down the lower realms, going up and up. Sho mol What a joyful, good experience! Thus, they sang and innumerable footprints were left in the rock from their dancing. Then the master and disciples-went back up together. Lord Gampopa lived in Sewa cave above the monastery. Khampa Dorgyallived in Khyungding cave. U-se lived in Tsekar cave. Saltong Shogom lived in Chumik Nakpo. These three men of Kham vied with the yogin Choyung and other accomplished ones in the signs of a siddha. They spread and expanded the teachings of the Practice Lineage.

DEDICATION by Tenpe Nyinche

I dedicate all this virtue of myself and others accumulated in the three times of sarpsara and nirvaQa, in accordance with the views of the glorious guru, the holy jetsOn, the Sam buddha Mikyo Dorje and others, all the buddhas and bodhisattvas of the ten directions and the three times, so that all sentient beings may quickly attain enlightenment.* 0¥ SVASTI From the vast realm of space of Lord Vajradhara, Your wonderful kindness and heart of accomplishment Arose as the crest ornament of the siddha named Tilopa. His sons, like one lamp kindling another, Obtained the wisdom of nonduality. Lords of siddhas, the garland of dawning suns, Succeeded one another In the universally famed jewel garland of the Kagyil. By the melodious sound of the indestructible vajra nada, From the dharmacakra, vast like space, Just a few drops of speech that dispel the darkness of existence Are put together here in a garland of letters; 0 how wondrous! If you ask why, it is because even the victorious ones and their sons Depend only on the glorious guru. The Victorious One said, "There is greater merit In offering to one guru than in offering to all the victorious ones.'' Having made offering to the guru on the brahmarandhra, The essence of blessings of his great wisdom Will quickly enter into the center of your heart.

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Therefore, melodiously sing these vajra songs; Taste the supreme flavor of the meaning of their speech, And supplicate with ardent and overwhelming devotion. This is the especially noble and unerring tradition Of the great and glorious Takpo Kagyii. Through exertion in this, the supreme vajra wisdom Is effortlessly transferred in abhi~eka. Everything unfavorable to the path of enlightenment is pacified. All the virtues of the paths and bhomis are perfected. The empowerment of the kingdom, of the innate dharmadhatu is obtained, · \ And when the empowerment of the guru Vajradhara is obtained, Needless to say, one obtains the ordinary siddhis. Sickness and dons are subdued, and life and merit increase.

By virtuous exertion in this, all sentient beings as limitless as space Will enter the path of the unsurpassable vajrayana. Perfecting their devotion, they will see their innate face. May the state of the trikaya guru be quickly attained. These verses are by Tenpe Nyinche.

THE SONGS OF CHOGYAM TRUNGPA The Spontaneous Song of the White Banner Last night I dreamt my only father guru, Padma Trime, was carrying a white banner, marked with a blue H'O¥, that fluttered in the wind. He was mounted on an unbridled white horse, riding on the surface of the ocean. As I awoke, with bittersweet memory, I wrote this song of recollection: Incomparable father, lord guru: When you are riding the white horse of dharmata You are not daunted by the waves of relative truth; With genuine penetrating insight, You fly the banner of self-existing Hffi:i. When you fly in the space of bliss and emptiness Your bearing is that of a white garu<;la; You are not daunted by extreme views; As you soar, all appearances are the hundred dances of dharmakaya. When you reside in the palace of the Practice Lineage Your bearing is that of Vajradhara; You sing the songs of mahamudra; The three worlds are filled with holders of the ultimate lineage. When you are in the highlands of fearlessness Your bearing is that of a high glacier peak; The snowstorm of wisdom is all-pervasive; You court the white clouds of compassion. When you roam in the jungle of sarpsara Your bearing is that of a tiger;

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You bite off the head of the beast of ego-fixation; You consume the innards of hope and fear. Remembering your bearing, father, I, your son, wake from a dream into bliss and emptmess. This gar;tacakra of supreme mahamudraHo.w delightful is this glorious perpetual enjoyment! May this song of one taste, the music of realization, Liberate the beings of the three worlds.

The Spontaneous Song of Entering into the Blessings and Profound Samaya of the Only Father Guru Sri Heruka, the unchanging vajra mind, The primordial buddha, all-pervading, the protector of all, Padma Trime, you are the lord, the embodiment of all the victorious ones. You are always reflected in the clear mirror of my mind. In the space of innate ground mahamudra, The dance of the self-luminous vajra queen takes place, And passion and aggression, the movements of the mind, become the wheel of wisdom; What joy it is to see the great ultimate mar;t<;lala! The confidence of the unflinching youthful warrior flourishes, Cutting the aortas of the degraded three lords of materialism And dancing the sword dance of penetrating insight; This is the blessing of my only father guru. Inviting the rays of the waxing moon, Vajra Avalokite5vara, The tide of the ocean of compassion swells, Your only son, Chokyi Gyatso, blossoms as a white lotus; This is due to the limitless buddha activity of my guru.

THE SONGS OF CHOGYAM TRUNGPA

In the vast space of mahasunyata, .devoid of all express10n, The wings of simplicity and luminosity spread As the snake-knot of conceptual mind uncoils in space; Only father guru, I can never repay your kindness. Alone, following the example of the youthful son of the victorious ones, Riding the chariot of the limitless six paramitas, Inviting infinite sentient beings as passengers, Raising the banner of the magnificent bodhisattvas, I continue as your heir, my only father guru. Like a mountain, without the complexities of movement, I meditate in the nature of the seven vajras, Subjugating Rudra with the hundred rays of deva, mantra, and mudra, Beating the victory drum of the great secret vajrayana, I fulfill the wishes of my only father, the authentic guru. In the sky of dharmadhatu, which exhausts the conventions of the nine yanas, Gathering rainclouds thick with the blessings of the ultimate lineage, Roaring the thunder of relentless crazy wisdom, Bringing down the rain that cools the hot anguish of the dark age, As I transform existence into a heavenly wheel of dharma, Please, my only father, authentic guru, come as my guest.

The Doha of Sadness The rain of the jnana-amrta of the ultimate lineage, Always uncorrupted, you skillfully bestow upon my heart.

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The only father guru, remembering you constantly, I, Chogyam, your little son, remain in sadness. In devotion fum as an unchanging mountain, Truly seeing you alone as the Buddha, Free from conventions of young or old, In foreign lands, in sadness, with reverence, I survive by the amrta of your blessings. In the spotless mirror of mind, Enjoying the dance of self-liberated yogic discipline, Listening to the sad doha, I, Chogyam, the little child, am dying of sadness. Tormented by the hot rays of the fire of passion, Having completely burned up the fuel of alaya, I have exhausted grasping for sophistries of liberation and confusion. Isn't this the kindness of the only father guru. By the sharp blade of the weapon of aggression, Thoroughly piercing the fixation of mind, I have discovered the nature of penetrating insight; My only father, you are very kind. In the dark narrow gorge of delusion, Having aroused a hundred thousand turbulent waves of dharmata, Free from accepting and rejecting, thoughts of I and other, Isn't this the kindness of the only father guru. You, my only father guru, have gone far away. My vajra brothers and sisters have wandered to the ends of the earth. Only I, Chogyam, the little child, am left. Still, for the teachings of the profound and brilliant Practice Lineage, I am willing to surrender my life in sadness.

THE SONGS OF CHOGYAM TRUNGPA

The Doha of Confidence Sad Song of the Four Remembrances As I look constantly to the Great Eastern Sun, Remembering the only father guru, Overwhelming devotion blazes like a bonfire!, Chokyi Gyatso, remain alone. Having been abandoned by my heart friends, Though my feverish mind feels great longing, It is joyful that I am sustained by this great confidence Of the only father guru and the Great Eastern Sun. Having seen the beauty of a mist covering the moun tam, The pines moving gently in the wind, The firm power of rock-hard earth, I am constantly reminded of the splendor and beauty Of the only father guru and the Great Eastern Sun. Wild flowers extend everywhere On mountain meadows filled with the sweet smell of fragrant herbs. Se~ing the gentle deer frolicking from place to place, I constantly remember the compassion and gentleness Of the only father guru and the Great Eastern Sun. Fighting enemies in the chasm of love and hate, Having sharpened the weapon's point of joy and sorrow, hope and fear, Seeing again and again these cowardly hordes, I take refuge in the sole confidence Of the only father guru and the Great Eastern Sun. Fatherless, always dwelling in foreign lands, Motherless, not hearing the speech of my own country, Friendless, tears not quenching my thirst, Remembering the warriors of the father and mother lineages, I live alone in the sole blessing Of the only father guru and the Great Eastern Sun.

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COLOPHON by Chogyam Trungpa Ah ho! Precious Kagyii, forefather of a hundred siddhas, You are the amrta which dispels the mind's suffering. You alone are the guide who leads one on the path of liberation. What joy that your profound brilliant wisdom has entered my heart! This little one was born as your great-grandson And is sustained by your blessings alone. Grant your blessings so that 'I may attain the siddhi of being inseparable from you And be able to liberate all beings as you do. From the ocean of your spontaneous profound secret vaJra songs, Taking a small drop of its true meaning, I have translated, edited, and pqblished this in the English language. May the stupid meditators be awakened from the sleep of ignorance; May the attacks of the logicians with their sophistries be vanquished. In the space of the ground mahamudra of luminous emptiness, Traveling on the path mahamudra of luminous insight, In the fruition mahamudra of luminous blissMay all the beings of the three realms be liberated. May the plague, famine, and war of the dark age be pacified. 291

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May the dharma sun of the three yanas eternally rise. May the golden victory banner of the Practice Lineage be raised in a hundred directions. May the authentic gurus live a hundred kalpas. May all enjoy the perfect holy dharma. May they attain the dharmakaya of the lord guru Vajradhara, The mahamudra of devotion. This was written at the dharma assembly of Vajradhatu by Chokyi Gyatso, who throughout many lives has been a servant of the precious Kagyii. MANGAL~

AFTERWORD* by the Nalanda Translation Committee The Rain of Wisdom is a text of exceptional richness and profundity. It is at once a collection of religious poetry, a compilation of docuine, a biographical recollection, and the text of a liturgy practiced by members of the Karma Kagyii lineage of Tibetan Buddhism. The text is first a collection of poetry that describes the experiences and insights of great teachers of the Kagyillineage. It is doctrine because these insights and experiences are living embodiments of the fundamental Buddhist teachings. It is biographical in that the events recounted stand as central experiences in the lives of these teachers. And it is liturgy because the disciples of the Karma Kagyil path repeat these songs and stories in their spiritual practice, and in so doing touch the heart of their own uadition. This "heart," known as mahamudra or the great symbol, is the realization that the most fundamental and sacred truths of all are expressed in the simple, unadorned reality of everyday life. To experience this reality directly, without preconception or complication, is the goal of the Buddhism set forth in The Rain of Wisdom. And it is this simple relationship to experience that these songs celebrate.

The Lineage and Its Teachings

Fundamentally, the lineage of the Kagyiis is not so much an organized church as a group of people who have viewed spiritual development as the most important task of human life. The origins and early development of the Kagyils reflect this orientation. Tilopa, the Indian founder of what later became the Kagyil lineage, spent much of his life wandering from place to place, studying meditation with various teachers. Finally, he built a grass hut on the banks of the Ganges and stayed there, meditating alone for several years until he finally understood mahamudra. Thereafter, he again took up a wandering life, teaching those who presented themselves to be taught. One of these students was the great Indian pandit Naropa 293

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who, at the height of his academic career as head of the famed Nalanda University in India, one day could no longer avoid the emptiness of his worldly attainments and his own lack of understanding. Sacrificing everything he had accomplished, Naropa wandered forth in search of an authentic teacher. He found such a one in Tilopa, whom he took as his guru a'nd with whom he studied for some twelve years until he, too, realized the profound teaching of mahamudra. As he was enjoined to do by his guru, Naropa also took students, among them the Tibetan Chokyi Lodro (T: chos-kyi-blo-gros)* of Mar, known as Marpa. At great risk to himself and to the consternation of his family, Marpa made three long trips over the Himalayas to India to study the dharma with his guru Naropa. Finally, on his third visit he received the full transmission of mahamudra. Marpa transmitted the teachings to the Tibetan ascetic and hermit Milarepa, who transmitted them to the monastically trained Gampopa. From there, the basic teachings of the Kagyii lineage were transmitted from gen .. eration to generation, down to the present day. The raison d'etre oi: this lineage throughout its long history has been a spiritual awaker.ing to the sacredness of the world-the experience of mahamudra. It is this awakening that is deemed most important in the lives of individuals and of the lineage itself, and it is this that is the central theme of The Rain of Wisdom. The Kagyii teachers who are the authors of these songs are individual practitioners within a very tradidonal context. The first part of the context is the lineage itself: every one of these individuals learned at the feet of his guru, maturing his understanding through his own meditation practice, under the guru's guidance. For the Kagyiis, the fundamental truths of life cannot be derived from texts or theory alone, but must be realized through studying with an authentic master of the tradition. In order to learn, an individual must commit himself to such a· master and submit to his instructions. The master, in fulfillment of his own guru's injunctions, makes a commitment to guide his student's development-a commitment said to be unshakable. Far from dulling the critical mind of the student, this relationship sharpens his insight to such an extent that he feels himself in the midst of a torrent of experience, without his old defenses and reference points to provide security. In such a situation he can no longer rely on the opinions, presuppositions, and prejudices of the past. What he needs is a dependable guide, who knows the torrent from firsthand experience and can show him the safe way across. Such a

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guide is the guru, who in return for the trust placed in him is willing to give the greatest of gifts. This is why the songs of the Kagyu gurus are songs of deep-felt devotion. The teachers of each of these men sacrificed their lives to teach, gave unstintingly of themselves and their unde,standing, and stuck with their students threugh thick and thin. And what the teachers taught has been received by the students literally as an ocean of blessings-undeserved and even unimagined by fledgling students coming to learn meditation for the first time. It is this kind of relationship that accounts for the great devotion of the songs. A second aspect of the traditional context of these songs is the path-the practices and stages of spiritual development that form the content of the Kagyu lin~age. As noted earlier in this volume, the path of the Kagyu lineage is fundamentally a vajrayana path. We should understand that vajrayana training includes substantially more than the practice of tantric techniques alone. The vajrayana path includes three separate but adjunct and continuous stages of development. The fust is called hinayana and involves those basic practices of mindfulness and awareness set forth in the Pali and Sanskrit texts of early Buddhism. The second stage is that of the mahayana, centered on the practice of compassionate activity for others, which developed in India and beyond after the first century B.C. Only after these two stages of practice have been accomplished may the practitioner move to the third and culminating form of Buddhist practice, that of the vajrayana. The relationship of these three yanas or vehicles is depicted in a traditional metaphor: the hinayana is the foundation of the palace of enlightenment; the mahayana provides its walls and superstructure; the vajrayana is its culminating and crowning golden roof-it depends on the other yanas for its existence, but adds a brilliant and regal completion to what they have provided. In order to understand the Buddhism of The Rain of Wisdom we need to consider briefly these stages of practice and development. The beginning of the Kagyu path occurs with a growing recognition of the futility of one's habitual patterns and occupations. Life, at face value and as presented by one's culture, no longer seems to live up to its promise, and death looms in the background as final and inevitable. One begins to feel enmeshed in a pointless struggle. This awareness produces a revulsion toward one's usual unquesti6ning acceptance of life, and a longing to see further and understand

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more. In the Kagyii tradition, this is the moment when one begins to search for an authentic teacher. Once such a teacher has been found, study and practice can begin in earnest. The first step is samatha meditation, a process of' 'taming the mind," the first stage of hinayana practice. This involves a simple meditation practice, where one is instructed to sit with eyes open and rest one's mind lightly on the breath, noting the thoughts, emotions, and sense perceptions that occur. In this way, one begins with oneself, simply finding out what is happening in one's mind. Through this practice, one sees that mind is impulsive, unruly, confused, and even chaotic. Thoughts jump about wildly; emotions either become rigidly frxated or alternate, apparently at random. We are constantly distracted, preoccupied, and dreamy. Thought supercedes thought; we try to hold pleasant thoughts and banish painful thoughts but the chaos of our mind prohibits this, for we are distracted even from our distractions and continually lose every thread we begin. Such an awareness clearly demonstrates the need to thoroughly tame the mind. Until one ceases to live in the realm of hope and fear and can actually see what is going on in the present moment, nothing else can happen. Eventually, something does begin to occur within the field of nowness that has developed. One begins to catch glimpses of the world as it is. Such glimpses are a natural occurrence. When there is a gap in one's thoughts, the situation stands out clearly, free from our incessant thinking about it. Such a glimpse is simple and direct, and is experienced as clean, clear, and refreshing. Here there is no thought about higher and lower, about spirituality and nonspirituality. This is a major step along the path. This experience of awareness is called vipa5yana, clear seeing. Under the guidance of the teacher, one continues to meditate in this way. Eventually, when one's reliance on the practice and clarity of experience have developed to a certain point, a problem may begin to manifest. Working on oneself through meditation and making definite progress, one may feel pride in achievement. At this stage the teacher may point out that the obsession with 'self-development-making practice a reference point and a haven and having pride in achievement-is becoming an obstacle to further development. Something additional is needed. At this point the student is challenged with the prospect of dropping his obsession with self and with beginning to attempt to work with other people.

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When and if the student is willing, this change of direction occurs in the ceremony that marks the beginning of the mahayana path. This ceremony is called the bodhisattva vow, in which one unalterably commits oneself to help all others achieve enlightenment. In Indian and Tibetan mahaylna there are two dimensions to this practice. The ftrst is compassion, karuQa, formalized in the practice of the plramitls or transcendent actions. In every situation it is the welfare of other~ ~hat is important, and one must relinquish all thoughts of self in order to help them. The ground for this practice is provided by the student's previous hinayina training. The other dimension of mahaylna practice is the complete abandonment of personal territory, known in Sanskrit as ~unyata or emptiness. The attainment of this groundlessness becomes the goal of practice, and clinging to ground becomes an obstacle. Leaving behind concern for one's own welfare and working exclusively for the enlightenment of others, the experience of complete groundlessness begins to emerge. There are no reference points, spiritual or secular, to which one can cling. This growing experience of ~unyata, of emptiness as well as boundlessness, is tremendously helpful. It clears out the additional lingering of subtle egotism, and opens the way for the increasing and resourceful helping of others. In fulfillment of the commitment to others' welfare, one is able to help them however they can be helped. The hinaylna and mahayana stages of practice provide the necessary preliminary to the vajraylna, and each of the Kagyii gurus represented in The Rain of Wisdom was rigorously trained in both of these vehicles. Moreover,· each of these Kagyii teachers experienced hinayana and mahayana as part of their being, without which their vajrayana practice could not occur. Through hinayma, they learned to be fully in the present and to appreciate direct experience of the world, free from presuppositions. Through mahayana, they learned to abandon even the reference points of their hinayina achievements, seeking nothing for themselves, but seeing their lives wholly in terms of benefiting others. It is only at this point that the vajrayana experience of sacred world can emerge. From the vajrayana perspective, the mahlyana level of development also has its limitations. These have to do with the need to achieve a fuller realization of the two key mahlyana notions~unyatl and compassion. The groundlessness of mahlyina is not quite complete-there is a subtle hankering after the experience of

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sanyata, and sanyata itself becomes a kind of reference point. This subtle form of egotism must be banished for the attainment of complete realization. The vajrayana teachings invite the meditator to go further and to enter into the most complete groundlessness possible. Here, the experience of the form of the ordinary world is not regarded as in any way less profound than the experience of sanyata. In fact, it is said that there are two kinds of sacredness-that of the phenomenal world and that of emptiness. In the vajrayana, this nondifferentiation of sacredness is called one taste, and the complete loss of reference point it entails is called sampannakrama, the process of realization. According to the vajrayana, the compassion of the mahayana level of development is also not complete. The mahayana established the practice of the perfections and set up the ideal of the bodhisattva who was dedicated to the welfare of all beings. But because it did not achieve a full realization of the sacredness of the world, it could not use the situations and possibilities of the phenomenal world to their full potential, to help sentient beings. The vajrayana first expands the range of methods (S: upaya; skillful means) available to help others. Now any situation, even the most ordinary and unspiritual, may serve as a teaching vehicle. Secondly, the vajrayana enlarges the possible spiritual ideals of the tradition. The bodhisattva is. . now fulfilled in the mahasiddha, an enlightened individual who may manifest any of a wide variety of possible styles in his work with others. Thus the Indian mahasiddhas-of whom Tilopa and Naropa are outstanding examples-were scholars, yogins, carpenters, monks, blacksmiths, kings, beggars, housewives, craftsmen, and so on. They were high caste, low caste, and outcaste. Each in his own way used a particular idiom of the phenomenal world to communicate the teachings of enlightenment to his students. For the mahasiddha, any aspect of the world might be used to convey a sense of its sacredness, a sacredness that challenged the practitioner to step beyond all conceptual determinations whatsoever, and enter into the egolessness of enlightenment. The schools of Buddhism that thrived in Tibet emphasized the vajrayana teachings in nearly every one of the many lineages of gurus. Some of those lineages emphasized the scholarly approach to the path, training their disciples as scholars and logicians. Others placed greater emphasis on the practice of meditation. Two of the main practice lineages are the Nyingma and the Kagyii. Nyingma literally

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means ''the ancient ones,'' and the Nyingma lineages trace their origins back to the centuries when Buddhism was first being introduced into Tibet. The Kagyii teachings were transmitted during a later period, flourishing from the twelfth century into modern times. The Kagyil school developed into a number of branches, called ''the four great and the eight lesser schools.'' The four great lineages emanated from Gampopa of Takpo (1079-1153), and his nephew Takpo Gomtsill (1116-1169). These four are the (1) Karma Kagyil or Karma Karptsang, founded by Tilsum K.hyenpa, the first Karmapa, (2) Tsalpa Kagyil, (3) Baram Kagyil, and (4) Phagmo Kagyii. Phagmo Trupa (the founder of the fourth great lineage; 11101170) was a disciple of Gampopa. The eight lesser schools were developed by his disciples. They are known as the (1) Drikung, (2) Taklung, (3) Trophu, (4) Drukpa, (5) Martsang, (6) Yelpa, (7) Shuksep, and (8) Yamsang. Only three of these survive today, the Drukpa, Drikung, and Taklung. In addition, there are several other wellknown Kagyil lineages such as the Shangpa Kagyii and the Ugyen Nyendrup. All of these Kagyil lineages specialized in the tantric teaching known as mahamudra, which is, as stated above, the central theme of The Rain of Wisdom. Mahamudra literally means ''great symbol'' or ''great seal.'' Reality-the phenomenal world and the human mind-when seen with ultimate intuitive perspective is actually a living symbol, a spontaneous and clear expression of its own self-enlightened nature. Apparent phenomena are primordially selfliberated, and the mind of the disciple is primordially self-enlightened. It is buddha nature, already completely manifest and apparent. This contrasts with the mahayana approach, in which buddha nature is the innate potential of all beings to achieve enlightenment. The mahamudra schools speak more of vajra nature (indestructible nature) than buddha nature, thus affirming the actuality of awakened mind. The word vajra is of supreme importance in this context. According to Indian tradition, the vajra was originally a weapon fashioned by Indra, the king of the gods. The vajra was made of a material so hard that it could cut anything, but could never be cut itself. This indestructible weapon became the symbol for tantric truth, which can cut through misconceptions and false perceptions in every possible s1tuauon.

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For one who practices the vajrayana properly, as we saw above, a vast variety of lifestyles and skillful means are available. This was vividly demonstrated by the mahasiddhas, the Indian founders of the Kagyu lineage. In addition to their variety of castes and occupations, these tantric practitioners often followed extremely unconventional lifestyles and consistently violated the norms of monastic practice. They were often unconventional and unpredictable, willing to manifest tantric principles in the most unusual ways. Some engaged in lifestyles that ordinarily would have been transgressions of Buddhist ethics. For example, the mahasiddha Saraha worked as an arrow maker and produced weapons, in violation of the principle of harmlessness and nonaggression. Tilopa, the founder of the Kagyii lineage, worked for a while as a procurer for an Indian prostitute. Viropa was famed for consuming miraculous amounts of liquor. The mahasiddhas of India communicated their teachings in an unusual way as well, through songs called dohas. These dohas were composed in the style of popular songs of the period. Characteristically, their messages were communicated through complex esoteric symbolism. This became a tradition of teaching in Tibet, particularly for the KagyO lineage. Marpa, the first Tibetan of the Kagyii lineage, received the transmission on composing dohas from one of his principal teachers, Maitripa. Marpa later transmitted this teaching to his main disciple, Milarepa, perhaps Tibet's most famed yogin and poet. Composing spontaneous dohas was a tantric practice in itself-a practice in which serious meditators were thoroughly trained. Immediacy of expression was the important factor in these songs, rather than originality. The aim was to communicate one's feelings and understanding in the most direct and spontaneous way possible. The songs in The Rain of Wisdom are predominantly oriented toward the path of meditation. They are intensely experiential and tend to emphasize the quality of journeying on the Buddhist path. In them, the great meditators of the past describe their doubts and discoveries, their problems and successes, their visions for the future and conceptions of the past. Very few of the songs have the quality of retrospectives. Usually they are composed in the midst of a practice situation and communicate the p~rsonal experiences of each lineage holder-the perceptions of a yogin at a particular moment on his path. They report teachings he just received, realizations he just achieved, and above all the welling up of devotion and gratitude to the guru who transmitted to him the experience of mahamudra.

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From the prose narratives that precede each composition we see that the author of a particular song actually stopped whatever he was doing and began to sing. This is probably true, particularly in the early songs, for the tradition of Tibetan devotional poetry is mainly oral. It is founded upon the ability to extemporaneously compose in sophisticated verse forms. Many Kagyii gurus have authored multivolume collections of their own verse. It was not unusual for advanced practitioners of the tantric schools to do this nearly every day at certain periods in their lives. Thus, a vast body of devotional and didactic poetry developed in Tibet. From this literature, successive editors of The Rain of Wisdom selected songs to be part of a liturgy for practitioners. Songs were added generation after generation, the complete liturgy being periodically republished for others to study and practice through chanting the text. The aim of the development of these songs as a liturgy is to provide a method of connecting and identifying with gurus of the past. · A central message of The Rain of Wisdom is that devotion to the vajrayana guru is the key to realization. It is important to understand why this is so. The Buddha himself was, of course, the original guru -the source of all dharma lineages. There are many ways in which to regard the Buddha. First and foremost, he is an example of a human being who achieved enlightenment through his personal efforts. This aspect of the guru principle is highlighted in the hinayana. Although Gautama Buddha is regarded to some extent as a divine being, nevertheless, he is said to have taught in a very ordinary and direct way. He spoke teachings that described the nature of reality, and explained practices, such as meditation, that would enable his disciples to escape the cycle of satpsara. His students studied, ·contemplated, and practiced these teachings and thus gained release. They then explained and elaborated these same teachings to their students, and thus, a lineage developed. In the mahayana and vajrayana, the Buddha came to be regarded not simply as a preceptor who taught the path, but as a self-existing principle of enlightened mind. As such, he is more than simply an object of respect and emulation; he is an object of intense devotion. This devotion, however natural and spontaneous it may be, is an aspect of skillful means, for through devotion a meditator can actually come to identify with the Buddha and attain complete enlightenment. In the mahayana this approach is made explicit in the attitude

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toward the guru, who is regarded as a buddha himself. The principle of buddhahood has three major aspects called the trikaya or three bodies of buddha. The first aspect is the dharmakaya-the body of the dharma or the body of the teachings. Sometimes this is translated as "the body of the law," with law meaning cosmic law or fundamental truth. The dharmakaya is the mind of a buddha. It is fundamentally empty of all distinctions, and pervasive throughout reality. The nature of any mind is dharmakaya and the disciple who realizes this sees his own mind as limitless and beyond the bounds of discursive intellect. The second body, which is often said to emanate from the dharmakaya, is the sambhogakaya-the body of complete enjoyment. This is the speech principle of a buddha and represents the self-existing, enlightened nature of communication. Iconographically, the sambhogakaya is represented by various deities. Sambhogakaya buddhas wear rich clothes and elegant ornaments. These symbolize aspects of compassion and communication. Often they are seen wearing crowns and dressed in royal costumes. Some sambhogakaya deities are peaceful; some manifest in wrathful form, symbolizing the power of a buddha's speech to cut through illusion and destroy the limitations of conceptual mind. Sambhogakaya and dharmakaya buddhas transcend history and have a primordial quality. The third body of a buddha is the nirmaQakaya-the emanation or transformation body. This is a buddha who manifests in the phenomenal world as a human being. The historical Buddha, Gautama Sakyamuni, is a nirmaQakaya. Disciples also regard their gurus as nirm3.1}akayas. Together, these three bodies correspond to the three gates of body, speech, and mind. The three gates of an enlightened being are actually the three kayas of a buddha. To identify with the guru is to identify one's body, speech, and mind with these three universal enlightened principles. Thus, the relationship between guru and disciple is the pivotal point of tantric realization. This relationship must gradually develop until the minds of guru and disciple meet in a direct and unmediated way. The meeting of one's mind and guru's is called transmission. Direct transmission is the highest form of vajrayana teachings. The reader will see in The Rain of Wisdom that there are many different kinds of transmission that can take place when the devotion of the student and the compassion of the guru meet. Some transmissions are simply communicated in spoken words and these are called oral

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instructions. Generally, oral transmissions are not written down, but occur person-to-person. Thus, the Kagyu lineage is sometimes called the hearing lineage because of its emphasis on oral transmission. There are also symbolic transmissions-moments of profound communication between guru and disciple that do not rely on words or explicit content. Many of these occur in ritual form; others are spontaneous gestures and symbolic acts that arise as a result of the close link that has been forged. A very important form of transmission is called abhi~eka or empowerment. An abh~eka introduces the disciple to an aspect of the guru's world. Abhi§ekas are usually associated with particular tantras and collections of liturgical practices known as sadhanas. Receiving abh~eka is the first step in being initiated into a particular cycle of tantric practices. Having been thus empowered to do those practices, a student must receive a reading transmission in which he is given the right to use the liturgies and appropriate commentaries. These two ceremonies would be useless, however, without the third stage, called tri, which is actual oral instruction in how to perform the practices involved. The last stage, of course, is to practice the sadhanas one has received. The tantric path employs a great variety of sophisticated contemplative techniques. Underlying its complexity, however, is devotion and the relationship with one's lineage. These are the main subjects of The Rain ofWisdom, which we see expounded in numerous ways across nine hundred years of historical development.

The Text The Rain of Wisdom is a collection of songs with prose introductions, spanning almost a millenium of Buddhist history in India and Tibet. Like most Tibetan books, it has two titles. The complete title is The Essence of the Ocean of True Meaning!· Bn'nging the Rain of Wisdom, the Spontaneous Self-Liberation, the Blazt'ng Great Bliss-the Quick Path to Realization ofthe Supreme Siddhi, the Vaj_ra Songs of the Kagyu Gurus (T: mchog-gi-dngos-grub-mngon-dubyed-ba 'i-myur-lam-bka '-brgyud-bla-ma-rnams-kyi-rdo-rje 'i-mgurdbyangs-ye-shes-char- 'bebs-rang-grol-lhun-grub-bde-chen-rab- 'barnges-don-rgya-mtsho 'i-snyz'ng-po). The short tide is simply Kagyu Gurtso (T: bka'-brgyud-mgur-mtsho), which means The Ocean of

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Songs of the Kagyiis. We have selected The Rain of Wisdom as an appropriate condensed title in English. The Rain of Wisdom was compiled by Mikyo Dorje, the eighth Karmapa, in the first half of the sixteenth century (c. 1542). At that time, it was meant to be the liturgy for a chanting service that would invoke the blessings of the entire Karma Kagyii lineage. With the same aim in mind, successive editions of the Kagyii Gurtso have added songs by holders of the Karma Kagyii lineage born after the time of Mikyo Dorje. In this way, the service itself has gradually lengthened until in modern times its complete form requires an entire day to chant. In this English translation we have followed the order of chapters occurring in the woodblock print of the Kagyii Gurtso produced recently at Rumtek monastery in Sikkim, India-the present seat of the Gyalwa Karmapa. This edition contains a series of songs by Karmapas and teachers of Karmapas, out of chronological order, followed by a section which goes back to the founder of the Kagyii lineage, Tilopa, and his immediate successors. Following this there is a third section of miscellaneous teachers, which seems to have no underlying system or organizing principle. This apparently random pattern results from the idiosyncrasies of successive generations of Tibetan editors and its structure can be explained by examining an earlier edition. Two extant editions of the Kagyii Gurtso have been consulted in producing this translation: the Rumtek edition mentioned above and a much earlier edition printed at Palpung monastery in Dege. *Word for word the two editions hardly differ at all. Fundamentally they also follow the same order of chapters. Both editions begin with the songs of the eighth, ninth, and tenth Karmapas, followed by Shamarpas two, five, six, seven, and eight-incarnate gurus who alternated with the Karmapas as holders of the lineage, preserving it intact for the next Karmapa. The Palpung Gurtso then continues with two songs by Pengar Jampal Zangpo who did not belong to a line of incarnations, but is mentioned because he was an important guru of the seventh Karmapa, Chotrak Gyatso. Since Jampal Zangpo was not a tiilku himself, he comes at the end of this section of the Palpung, for in fact the chapters are not grouped chronologically, b1:1t in groups of incarnations. Jam pal Zangpo marks the end of the section on the Karmapas in both editions, but whereas the Palpung goes no further here than the eighth Shamarpa, the Rumtek edition continues to the present in

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this section, even including songs by the present Karmapa. This tells us the period of history in which the Dege edition was carved-somewhere around the time of the eighth Shamarpa. The lineage supplication at the beginning of the Gurtso refines the dating even more, for in the Palpung edition it mentions Changchup Dorje, the twelfth Karmapa, disciple of the eighth Shamarpa. It was the custom not to mention one's guru by name in a supplication unless he had already died. Thus, the Palpung edition must have been done after the death of Changchup Dorje. This twelfth Karmapa lived in the province of Kham, several months journey from Palpung and it is likely that when they heard of his death, there were no songs by him in Palpung monastery. His songs were added to the Palpung edition at a later period, during the time of the eighth Situ, Tenpe Nyinche (1700-1774). They were added at the end of the Palpung edition as extra folios continuing the pagination with page eighty-eight. At that ·time, songs by the twelfth and thirteenth Karmapas as well as the eighth Situ were added.* The supplication at the beginning of the liturgy was later supplemented by simply writing in extra verses, in the margin, to those gurus. A song by Padma Nyinche was added as well, this time in the form of an appendix labeled simply ''pages one and two-end" (T:gcig, gnyis-byon). One may note that the additions listed above were not added at their proper point in the text. If the organization of chapters were strictly consistent, the additional Karmapas should have gone with the earlier Karmapas and the Situs should have appeared after the list of Shamarpas. But since they did not recarve the woodblocks, changing the pagination, this unusual order was developed. Although a copy of it has not been found, there may have been another edition published during the lifetime of Khakhyap Dorje, the fifteenth Karmapa, at Tsurphu monastery. The Rumtek edition apparently used the Tsurphu as its model, adding further Karmapas and their teachers in the appropriate place. These additions were clearly marked as appendixes and labeled with letters from the Tibetan alphabet. Thus, we have the Ka and the Ha Appendix. The Rumtek also includes an explanatory introduction at the beginning of the liturgy-the Pa Appendix. The first half of The Rain of Wisdom is devoted to the lineage of the Karmapas, a major branch of the Kagyti order known as the Karma Ka.rptsang or the Karma Kagyti. After paying homage to this succession with songs and stories, the second section of the Gurtso

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begins. This is devoted to the root gurus of all sects of the Kagyii, the five original lineage holders: Tilopa, Naropa, Marpa, Milarepa, and Gampopa. The third section is devoted to a miscellany of teachers, who are not mentioned in the Karma Kagyii lineage supplication. The last song in the Gurtso, appropriately enough, is a return to the life of Tiisum Khyenpa, the first Karmapa. This is the famous story of his expulsion from Gampopa's monastery for singing, dancing, and drinking at a vajra feast. This. is followed by a dedication written by Tenpe Nyinche. Here the Rumtek Kagyii Gurtso ends, but not the English edition. Following the tradition of disciples throughout the ages, we have appended translations of a colophon and songs by the director of the Nalanda Translation Committee, Vajracarya the Venerable Chogyam Trungpa, Rinpoche. Co"elation of the Rumtek and Palpung Editions Title Page Supplications and Offerings to the Kagyil Gurus Easing the Mind of Worthy Disciples Mikyo Dorje's Instructions and Supplication to the Kagyil Gurus

Mikyo Dorje Wangchuk Dorje Choying Dorje Khacho Wangpo Konchok Yenlak Chokyi Wangchuk Yeshe Nyingpo Chokyi Tontrup Changchup Dorje Dildill Dorje Chokyi Jungne Colophon by Tenpe Nyinche

Rumtek lA

Palpung IA

IB:l-2B:4

IB:I-2A:5

Pa 1-7A 2B:4-4B:6 [4B:l-2) [4B:2-5 these lines not in Palpung ed.)

4B:6-11A:4 11A:4-15A:l 15A:l-21A:5 21A: 5-23B: 1 23B: l-25B:6 25B:6-27B:6 27B:6-28B:2 28B:2-29A:5 29A:5-30A:5 30A:5-31B:4 31B:4-34A:I

2A:5-3B:6 [3B has a seventh line written in to add extra gurus to the supplication) 3B:6-8B:l 8B:I-11A:4 11A:4-15B:3 15B:3-17A:2 17A:3-18B:4 18B:4-20A:2 20A:2-20B: 1 20B:I-21A:2 88A:2-88B:4 88B:5-89B:4 89B:4-91A:5 91A:5-6

AFTERWORD

Padma Nyinche

Rumtek 34A: I-35B:4

Thekchok Dorje Lodro Thaye Trashi Oser Khakhyap Dorje K.hyentse Oser Rangjung Rikpe Dorje Pengar Jampal Zangpo Tilopa Marpa Milarepa Rechungpa Gampopa Rinchen Pal Lorepa Kharak Gomchung Samten Palle Ngotrup Gyaltsen Gotsangpa Guru Shang Samten Palle Response to the Three Men of Kham Tenpe Nyinche a) Verses b) Dedication Dedication by Karma Tcakpa Yongdu

35B:4-37B:6 37B:6-43A:6 Ka IA: I-6B:6 Ha IA: l-6B:4 Ha 6B:4-9B:4 Ha 9B:5-12B:2 43B:I-45A:3 45A:3-47B:6 47B:6-72A:2 72A:2-IOOA:6 IOOA:6-101A:3 101A:3-116B:6 116B:6-118A:2 118A:2-125B:2 125B:2-127A: 1 127A:1-129B:5 129B:6-130B:6 131A:1-132B:4 132B:4-133B:4 133B:4-134A:3 134A:4-138B: 5 138B:5-139B:3 139B:3-5 139B:5-142A:4

307 Palpung Appendix: 1A2A(end)

21A:2-22A:4 22A:4-24A: 1 24A:2-39B: 1 39B:2-59A:6 59A:6-60A: 1 60A:l-71B:4 71B:4-72B:2 72B:2-77B:5 77B:5-78B:5 78B:5-80B:5 80B:5-81B:2 81B:2-82B:5 82B:5-~3B:2

83B:2-84A: 1 84A:l-87A:5 87B: 1-88A:2 87A:5-87B:l

The Songs Supplications and Offen'ngs to the Kagyu Gurus The first part of The Rain of Wisdom is a supplication for the blessings of the Karma Kagyii gurus. It begins with a six-line supplication to Sanggye Nyenpa, the guru of Mikyo Dorje. After this, the assembly is directed to visualize the lineage of gurus in front of them in the sky. These teachers are welcomed with verses of praise and offering drawn from the Bodhicaryavatilra by Santideva. The gurus having been invited, they are offered a rice mal)c;lala, symbolic of offering them the entire universe. Easing the Minds of Worthy Disciples

This section is actually a small, separate work that has been added

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to this edition of the Kagyii Gurtso. It is labeled the Pa Appendix and its subtitle explains that this is a khok wup, a manual of liturgical procedures. Equivalent manuals have been written for many tantric practices that involve texts to be chanted and complex rituals to be performed. This particular manual has been placed at the beginning of the Gurtso as an introduction to the text. It presents a number of subjects, all having to do with the ways in which these songs can be used as vajrayana practice. "Easing the Mind" is divided !nto three sections. The first provides a general explanation of the practice of singing dohas. It explains the origin of these devotional songs, who sang them, why they were composed, and why practitioners of the Kagyii lineage sing them. This explanation is supported in traditional fashion by quotations from canonical works of the hinayana, mahayana, and vajrayana scriptures. Particular reference is made to the Indian mahasiddhas, who composed and sang songs such as these at tantric feasts (gaQacakra). Fundamentally, a gaQacakra is an elaborate ritual banquet performed by tantric practitioners as an offering to the three roots (gurus, yidams, and dharmapalas) and as a celebration of the phenomenal world. As one can see in the songs of Marpa the translator, it was customary for the director of the feast to request thai particular disciples sing extemporaneous verses describing their experiences on the path. The rest of the assembly would attend contemplatively, sharing in the realization according to their devotion and understanding. The second section of ''Easing the Mind'' is a more detailed survey of the chanting practice under five traditional subject heads: the need to sing the songs, when the songs are to be sung, how to sing them, the attitude appropriate to their practice, and general and specific topics. Under the fifth heading miscellaneous points are considered, some of a more specific nature than others. The last point is an actual description of how the practice of The Rain of Wisdom is performed. This concludes the Pa Appendix. There are many ways to practice The Rain of Wisdom. Portions of it can be abstracted for inclusion in other practices. There are also short forms for those who do not have the time to chant the entire liturgy. On specific holidays, songs by other gurus might be added and other practices incorporated. For example, on the holiday celebrating the parinirvaQa of Milarepa, a sadhana invoking his blessings is chanted and The Rain of Wisdom is actually inserted at an appro-

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priate point in the sadhana liturgy, at the point where it instructs the practitioner to sing songs to the Kagyii gurus. We then return to Mikyo Dorje's introduction, which concludes with instructions to sing the songs of The Rain of Wisdom while contemplating their meaning. Supplication to the Kagyu Gurus This is a supplication to the gurus in the Karma Kagyii lineage. There have, of course, been more than these forty-three enlightened teachers in the history of the Kagyii. Each and every teacher has been a successor in a line of gurus and disciples, the entire succession describing a lineage. There have been many such lineages. Here the list of the Karmapas and their root gurus stands for all the lineages of the Karma Kagyii. Usually the Kagyii lineage begins with Vajradhara, the primordial buddha. In this case it begins with Cakrasarpvara and Vajrayogini, the main male and female yidams of the Kagyii. The lineage ends with the guru of the present Karmapa. In the following list we have given the most well-known name of each guru, and then his or her appellation in the supplication in parenthesis.* 1.

2.

3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21.

CakrasaJ}lvara (Sri Heruka) Vajrayogini (wisdom <;lakini consort) Tilopa {988-1069) Naropa {1016-1100) Marpa (Lhotrakpa; 1012-1097) Milarepa (Lord Repa; 1040-1123) Gampopa (Lord Physician; 1079-115 3) Tiisum Khyenpa, Karmapa I {1110-1193) Drogon Rechenpa (Sanggye Rechen; 1088-1158) Pomtrakpa . Karma Pakshi, Karmapa II (Lord Karmapa; 1206-1283) Mah~iddha Ugyenpa (Lord Mahasiddha; 1230-1309) Rangjung Dorje, Karmapa III {1284-1339) Yungton Shikpo {1284-1365) Rolpe Dorje, Karmapa IV ( 1340-1383) Khacho Wangpo, Shamarpa II {1350-1405) Teshin Shekpa, Karmapa V {1384-1415) Chopal Yeshe, Shamarpa Ill {1406-1452) Rikpe Raltri (Ratnabhadra) Thongwa Tonden, Karmapa VI (1416-1453) Jampal Zangpo (Pengar Kiinkhyen)

310 22. 23. 24. 25. 26. 27. 28. 29. 30. 31. 32. 33. 34. 35. 36. ·37. 38. 39. 40. 41. 42. 43.

THE RAIN OF WISDOM

Kuo Shih Paljor Tontrup, Gyaltsap I (Lord Goshri; c.1427-1489) Chotrak Gyatso, Karmapa VII {1454-1506) Sanggye Nyenpa Drupthop Trashi Paljor Mikyo Dorje, Karmapa VIII {1507-1554) Konchok Yenlak, Shamarpa V {1525-1583) Wangchuk Dorje, Karmapa IX {1556-1603) Chokyi Wangchuk, Shamarpa VI {1584-c.1635) Choying Dorje, Karmapa X {1604-1674) Trakpa Chokyang, Gyaltsap V (1617-1658) Yeshe Nyingpo, Shamarpa VII (c.1631-1694) Yeshe Dorje, Karmapa XI (1675-1702) Chokyi Tontrup, Shamarpa VIII (1695-1n2) Changchup Dorje, Karmapa XII (1703-1732) Chokyi Jungne, Situ VIII {1700-1774) Diidiil Dorje, Karmapa XIII (1733-1797) Chotrup Gyatso, Shamarpa X (1742-1792) Padma Nyinche, Situ IX (1774-1853) Thekchok Dorje, Karmapa XIV (1798-U~68) Lodro Thaye, Jamgon Kongtriil I {1813-1899) Khakhyap Dorje, Karmapa XV {1871-1922) Padma Wangchok, Situ XI (1886-1952) Khyentse Oser, Jamgon Kongtriil II of Palpung Uamgon Guru; 1904-1953)

Mikyo Dorje, Karmapa VIII {1507-1554)

Mikyo Dorje was the first compiler and editor of the Kagyu Gurtso. Born in the Female Fire Rabbit year, he was discovered to be the Karmapa lama by Trashi Paljor, the third Situ tiilku and disciple of the previous Karmapa, Chotrak Gyatso. He began studying with Situ Rinpoche at the age of eight and soon after this became a disciple of Sanggye Nyenpa, who had been elected by the seventh Karmapa as the successor to pass on his teachings to the next Karmapa incarnation. Sanggye Nyenpa thus became Mikyo Dorje's root guru and his principal source of tantric initiations. It is for this reason that Sanggye Nyenpa figures centrally in the introductory portion of the Gurtso liturgy. Mikyo Dorje was a person of universal mastery, accomplished in vast fields of learning and contemplative practice. As a scholar he was thoroughly educated in many different fields, from Sanskrit grammar and poetry to the most sophisticated teachings of mahayana philosophy and the complexities of Tibetan poetics. He was accomplished in painting and sculpture and an important influence on the

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Karma Gadri school of art. He was also one of the most prolific authors in the history of the Kagyii lineage, writing more than thirty volumes in all: works on such diverse subjects as linguistics, religious law, hinayana, mahayana, and vajrayana philosophy, the arts, and a huge corpus of poetry and songs. He composed numerous tantric liturgies which are still in use today, as well as several major commentaries on the practice of mahamudra. As a bodhisattva and tantric practitioner, his life was exemplary in its asceticism, devotion, and continual vivid actualization of the principles of vajrayana. His chapter in the Kagyu Gurtso begins with a brief introduction, probably written by one of his disciples. Following this are individual paragraphs by Mikyo Dorje himself, introducing each of the songs he selected for the edition. Since they set the tone for the rest of the work, we would like to examine them in greater detail. Each song is actually a supplication inspired by a visionary experience in which the eighth Karmapa saw a great lineage holder. The first vision is of Tiisum Khyenpa, the first Karmapa and founder of the Karma Kagyii. It is interesting that Mikyo Dorje regards one of his own previous incarnations as an object of worship. This would be absurd were it not for the unique Buddhist approach to the concept of identity. It is evident that Mikyo Dorje sees himself both as the Karmapa and as an ordinary practitioner inspired by the example of the Karmapas. The second vision, which occurs a few months later, is of Sanggye Nyenpa. This is followed four months later by a direct experience of the great ascetic yogin, Milarepa. The last vision occurs during a retreat in which Mikyo Dorje is intensively practicing the meditation techniques of the bodhisattva path. At that time he sees in a dream the figure of Lingjerepa Padma Dorje, a disciple of Tiisum Khyenpa and founder of the Drukpa Kagyii. From the tone of the songs, the reader might think that Mikyo Dorje was not very advanced along his path. In the first one, for example, he complains that even though the vajra guru has accepted him, nevertheless, he has been too stupid and faithless to properly practice the dharma. The eighth Karmapa reports that he has corrupted the teachings and flaunted material goods. The compassion of his guru is the one saving grace in an otherwise bleak picture of personal inadequacy. The guru has miraculously granted this unworthy one profound vision as a result of his practice of the ''Guru Ratna'' supplication. It seems that this gift of ultimate teachings would be entirely unmerited if it were not for the intense longing that Mik-

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yo Dorje felt for his guru. Actually, in his thirty-second year, when this series of visions began, Mikyo Dorje was one of the greatest living teachers in Tibet. The major part of his education had been completed long ago and through his intense practice of meditation, strict discipline, and unparalleled natural insight, Mikyo Dorje had become a completely accomplished and realized tantric master. This seeming contradiction can be explained through a consideration of the style of Kagyii teaching, which combines the Kadam teachings of the mahayana path with the practice and view of mahamudra. The Kadam school presents a graded path of gradual discovery. As the practitioner continues from stage to stage, his desire to practice and free himself from sarpsara increases in intensity. Thus, the realization that sarpsara is an ocean of suffering does not simply introduce one to the path, but it reoccurs again and again with renewed freshness. The tantric teachings, on the other hand, do not have the same gradual quality. Enlightenment is self-existing; it is the vajra nature of all beings and the phenomenal world. The power of the relationship between guru and disciple makes it possible to realize this quickly and achieve enlightenment in one lifetime. The uniting of these two elements, gradual and sudden, produces teachings such as those given in Mikyo Dorje's songs. They dwell on the immediate motivation for practicing with exertion-the wretchedness of all life lived in a state of ignorance. At the same time, while bewailing the suffering and meaninglessness of sarpsara, they celebrate the power of the guru to free the meditator from this state. If the student has enough yearning and devotion for his vajra master, then he will be open to the oral instructions, which communicate the guru's teachings, and the mind to mind transmissions, which directly communicate the guru's experience. The combination of gradual and sudden, of paramitayana and vajrayana, means that the practitioner is always a beginner and at the same time in some sense is fundamentally enlightened. Many other songs in the Gurtso will present this concept of path in even greater detail. It will be seen that a tantric master can describe the experience of his entire path in one song, as if he repeated that path experientially again and again with each moment of insight that occurred throughout his life. Another important point introduced in this chapter is the concept of tantric transmission. The visions that the eighth Karmapa had were actual instances of such transmission. In typical tantric style,

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Mikyo Dorje receives powerful insights into the nature of reality simply by beholding the faces of gurus with whom he has a connection. This is the reason that he calls his first vision ''a miracle transcending mind," and that "from it confidence has arisen," by which he means confidence in vajra nature.

Wangchuk Dorje, Karmapa IX (15.56-1603) Wangchuk Dorje was born in the Fire Dragon year, 1556. He spent much of his youth studying and practicing in the great traveling monastery of Konchok Yenlak, the fifth Shamar tiilku, and received from him the teachings of Mikyo Dorje, the previous Karmapa. Many teachers traveled in such elaborate encampments. These were known as gurchen ("great tents") and included all the facilities of a monastery. In this way, Buddhist teachings were spread throughout a region while the activities of a monastery were preserved. Both songs included here were written while Wangchuk Dorje was staying in the mountain retreat center that is part ofTsurphu monastery, the traditional seat of the Karmapas. In its structure, the first song is very typical of Kagyii devotional poetry. It begins with a series of four-line slokas, the first of which is a dedicatory homage to the guru in the form of the previous Karmapa. This is followed by stanzas praising famous shrines and holy places in each of the five directions. This is followed by a brief contemplation of his own limitations and personal obstacles, the recognition of which inspires Wangchuk Dorje to practice even more diligently. . The body of the song contains detailed instructions to his disciples on the meditation practices of the bodhisattva and tantric paths. These instructions are of a particularly practical nature and have the quality of a personal meditation interview. By contrast, the second song is mainly on the subject of right livelihood, and deals in practical instructions for conduct during the intervals between meditation sessiOns. ~haying

Dorje, Karmapa X {1604-1674)

Choying Dorje was born in the Wood Dragon year of 1604 in eastern Tibet. He was recognized during his childhood by the sixth Shamarpa, Chokyi Wangchuk, who had been a disciple of the previous Karmapa. Chokyi Wangchuk and the Pawo tiilku, Tsuklak Gyatso, were his chief gurus and the tenth Karmapa traveled with them for many years, teaching throughout Tibet.

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The early seventeenth century was a time of political upheaval in Tibet. Under the leadership of the fifth Dalai Lama, the Gelukpa order was gaining political supremacy. Their patron was none other than the Qoshot Mongol Gushri Khan, who threatened local Tibetan kings who expressed anti-Gelukpa sentiments with invasion. On one occasion Choying Dorje was instrumental in preventing such an invasion. Later such invasions occurred, and he helped to effect a reconciliation between the Kagyii and Gelukpa lineages and was greatly honored by the Dalai Lama. Choying Dorje traveled a great deal throughout his life. Besides being active as a teacher and as a beneficent influence on the political situation, he was also known as a painter of thangkas and religious murals. The chapter of songs by the tenth Karmapa begins with general remarks by the editor, followed by brief introductions to each of the songs. The first song was written when Choying Dorje was eighteen years old. At that time he was staying at Shampo Lhari in Yarlung in the province of D. Yarlung is said to be the site of the capital of the original divine kings of Tibet. In the first part of this song the young Choying Dorje supplicates the great yogin Milarepa and states that he will visit the places where Milarepa studied and practiced. He will go to the borderlands ofMon (south ofTibet), where the great yogin practiced in retreat. He will visit the tower Milarepa built of stone at the command of his guru Marpa. He will visit the Lachi snow range where Milarepa sang many of his famous songs, and also Trowolung where Marpa had his teaching center. Vulture Nest Rock and the six fortresses are other retreat sites of Milarepa. The two special and authentic shrines probably refer to the famous Jowo Sakya statues of the Buddha in Lhasa. The second song was written around 1630 when Choying Dorje was staying at Tsurphu monastery. It is a song of homage to his guru, Chokyi Wangchuk, who had just died. The third song begins with the lines made famous by Milarepa, ''Grant your blessings so that this lowly one may keep to retreat.'' The introduction states that he sang this song before going into retreat and after ' 'desiring to see the tiilku of his guru,'' namely, Yeshe Nyingpo.

Khacho Wangpo, Shamarpa II (1350-1405} The Rain of Wisdom turns now to the songs of the Shamarpa incarnations, who were instrumental in maintaining the continuity of

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the Karmapa lineage. The first Shamarpa was Trakpa Sengge (12831349), a disciple of the third Karmapa, Rangjung Dorje. Trakpa Sengge founded Nenang monastery and it was the monks of that meditation center who discovered and enthroned his next incarnation, Khacho Wangpo. Khacho Wangpo was a disciple of Rolpe Dorje, the fourth Karmapa, who granted him the red crown (shamar) in recognition of his achievement in realization. The close relationship between these two lineages of teachers was to continue through the centuries into modern times. In many successive rebirths they passed on their teachings to each other and often alternated as each other's guru. In this capacity the Shamar tiilkus came to be known as regents of the Kagyil lineage, maintaining the integrity of the mahamudra teachings and running the monastery during the minority of the next Karmapa. The first song by Khacho Wangpo was written at Nenang during a time of internal factionalism among the monks who lived there. Disgusted with their behavior, Khacho Wangpo sang this song about proper conduct on the path of bodhi. Khacho Wangpo's second song is on the subject of the two truths. Although fairly short, it deserves special mention because of its powerful presentation of the principles of tantric vision and practice. The mahayana schools describe reality in terms of the two truths. Relative truth is of two kinds. Perverted relative truth refers to the perceptions of ordinary people, in which the world is heavily overlaid with random projections based on clinging to the illusion of a solid self and on phenomena as really substantial. This is like mistaking a rope for a snake. Pure relative truth refers to a direct and simple experience of things, by one whose being is purified of such clinging. Teachings about the conditioned nature of sarpsara are considered pure relative truth. This is like seeing a rope as a rope. Absolute truth refers to profound and vast experience that transcends even the subtle fixations of pure relative truth. Reality is emptiness, self-existence free from the extremes of existing or not existing; pure, inherently undefiled by confusion; joyful, unbiased toward reference points of pain and pleasure; and unchanging, complete. The practitioner treads the path with the attitude of realizing that relative and absolute truth are really inseparable. Khacho Wangpo's song criticizes those who corrupt nonduality by using dualistic distinctions in their explanation of the two truths. For the tantric practitioner, songs such as this are objects of study and

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subjects for oral commentary by their teachers. The Rain of Wisdom includes many such compositions. Some of them are complex and show great intellectual sophistication. Others, like this one, are deceptively simple. All of them are in some sense self-secret, because they present the kind of philosophy that can only be completely understood through the practice of meditation and the oral transmission of a guru. Konchok Yenlak, Shamarpa V (1525-1583)

This next song is a representative work of Konchok Yenlak, also known as Konchok Sakya. He was a disciple of Mikyo Dorje and the guru of Wangchuk Dorje, the ninth Karmapa. Chokyi Wangchuk, Shamarpa VI {1584-c.1635)

Just as Konchok Yenlak maintained the continuity between the eighth and ninth Karmapas, so Chokyi Wangchuk served as the conduit of understanding between the ninth and tenth Karmapas. It is certain that the sixth Shamarpa was very young when he wrote the first song in this chapter. His exact age at the time of the composition is, however, quite a mystery. In his own prose introduction Chokyi Wangchuk reports that he was thirteen years old when he wrote the song in retreat. A page later, in the conclusion, he gives his age as fourteen. There seems to be no way of explaining this discrepancy. One collection of Kagyii biographies, the Dawa Chu She/ kyi' Trengwa, seems to mention this very song. Unfortunately, it reports that he was eleven years old when he wrote it. A few lines of the song are given in the Dawa Chu She/, but they only add to the confusion by differing slightly from the Gurtso version.* The mystery remains unsolved. This song was written to his guru while dwelling at one of the famous retreat places of Milarepa (Shepa Dorje). The second song was written in his sixteenth year. In the introduction, Chokyi Wangchuk says that he looked from "East to East." This refers to surveying the sky across the points where the sun rises throughout the year. There he saw a vision of Mikyo Dorje, whose right hand combined the mudra representing 0¥ (the seed syllable of vajra body) with HU¥ (the seed syllable of vajra mind). Apparently Mikyo Dorje's other hand held an abh~eka vase, with which he empowered his disciple.

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Yeshe Nyingpo, Shamarpa VII (c.1639-1694) The seventh Shamarpa was recognized by the ninth Karmapa and instructed by him. He in turn became the guru of the eleventh Karmapa, whose early death is mourned in the prose introduction to the next song.

Chokyi Tontrup, Shamarpa VIII (1695-1732) Chokyi Tontrup's guru was the eleventh Karmapa, Yeshe Dorje, who died at the age of twenty-seven. The biographies of the eighth Shamarpa report that he met his guru at the age of seven. Comparison of the dates of the two men's lives indicates that Yeshe Dorje died when Chokyi Tontrup was seven or eight. This is not necessarily a contradiction. The guru who gives a disciple the complete transmission of mahamudra is usually considered the root guru. In many cases, this "naked" mahamudra lineage transmission is followed by many years of training and practice in order to fully realize and. manifest what has been received. It is very common for many other gurus to participate in a disciple's education. Thus, although C~okyi Tontrup received the formal transmission of mahamudra from the eleventh Karmapa, the major part of his training in succeeding years was administered by other enlightened gurus. In fact, the eighth Shamarpa was a particularly important lineage holder because he collected and later transmitted teachings from a great number of gurus, thus enriching the lineage enormously.

Changchup

Dorje~

Karmapa XII (1703-1732)

This begins another selection of songs by Karmapas and their regents. One might expect that these Karmapas would appear earlier in the text alongside previous Karmapas, but as we have explained above this section of The Rain of Wisdom was probably appended in· a later edition. Five verses written by Diidiil Dorje, the thirteenth Karmapa, introduce this chapter. It was he who edited the nearly illegible manu$cript of Changchup Dorje's song for use in the The Rain of Wisdom. Very elegantly, his name is given in Sanskrit: Mara Damaka Vajra ("Indestructible Subduer of Mara"). The song was written in Pumthang, a famous pilgrimage place in Bhutan, sacred to Padmasambhava.

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Dudul Dor'je, Karmapa XIII (1733-1797) The thirteenth Karmapa's guru was Chokyi Jungne, the eighth Situ tiilku. Two of his major disciples were the tenth Shamarpa, Chotrup Gyatso, and the ninth Situ, Padma Nyinche, whose songs follow this chapter. The major part of Diidul Dorje's song is devoted to a subject known as the reminders of renunciation (T: blo-ldog-rnams-bzhi; the four thoughts that reverse the mind/one's attitude). These four are: (1) difficulty in finding a free .and well-favored situation (T:dal'byor-rnyed-dka')-the precious human birth; (2) death and impermanence (T: 'chi-ba-mi-rtag-pa); (3) karma, its ca.use and result (T: las-rgyu-'bras)-the teachings of karma; and (4) the evils of sa.rpsara (T: 'khor-ba'i-nyes-dmigs). This is a traditional contemplation designed to awaken motivation to practice. It is replete in references to Buddhist cosmology, which may require some .explanation. In the second stanza Dudiil Dorje analyzes the nature of suffering as it occurs in several of the realms of rebirth. There are a total of six such realms, the highest being the realm of the gods. The gods, according to Buddhist cosmology, are long-lived beings of immaterial body who have gained this comfortable rebirth through practices of asceticism and renunciation. They are said to experience nearly endless leisure and enjoyment, particularly in the heaven known as the deva realm of the thirty-three. Their pleasure is not eternal, however, and when the karma that caused their higher rebirth is exhausted, they fall into lower realms. The human realm is midway between the god realms and the lower realms of animals, hungry ghosts, and hell beings. It is considered the ideal condition for rebirth because it is possible to fully practice the dharma. In the higher realms, pleasure overwhelms the mind and it is difficult to hear or appreciate the teachings. In the lower realms, pain and hunger are so great that one does not have the leisure or clarity to hear the dharma. Particularly horrible is rebirth in the hell realms. There are eighteen such hells, their tortures matching the evil acts that brought those rebirths. Realizing the dangers of rebirth in the higher and lower realms is an important part of the contemplation on renunciation. It shows the unique value of human life and encourages the practitioner not to waste time in activities that do not further the path, for he may not have another opportunity. The concept of good opportunity is sub-

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sumed under the two categories of "free" and "well-favored" (T:dal-ba and 'byor-ba). By "free" is meant that one has the time and opportunity to practice the dharma. There are eight aspects of this state: freedom from being a hell being, preta (hungry ghost), animal, barbarian (unable to hear or understand the dharma), longliving deva, person holding perverted views, being born in a time when there is no buddha, and an ignorant one-deaf and dumb to the dharma. "Well-favored" is divided into five favorable circumstances that arise from ourselves and five through the agency of others: obtaining a human body, born in a land where the dharma is taught, possessing all one's senses, entering the path and not acting contrary to the dharma, having confidence in the·three jewels; and, the appearance of a buddha, the teaching of the dharma, the dharma endures, it is practiced by many, and having compassion for others. These eighteen conditions can be lost in a moinent. At the hour of death one loses control of one's fate and goes on to the next life according to previous karma. It is possible to exercise choice at this point, but only if one has developed greater awareness through meditation practice. Therefore, contemplation of the hour of death and its uncertainty is a traditional way of encouraging further meditation practice. The four reminders of renunciation are fully explained in almost every major text on mahamudra practice. Contemplations of these reminders are found throughout The Rain of Wisdom. Their logic is simple and lacking in subtlety. Nevertheless, they are of primary importance in the teachings of the Kagyii lineage because they develop the powerful motivation necessary to practice as hard and consistently as the followers of the Practice Lineage must. They are known as the general preliminaries, to distinguish them from the more sophisticated and difficult preliminary tantric practices that follow. Many great teachers have held the four reminders of renunciation to be as profound as mahamudra itself.

Chokyi]ungne, Situ VIII {1700-1774) The Situ incarnations have functioned in the Karma KagyU lineage in much the same way as the Shamarpas. The first Situ tiilku was Chokyi Gyaltsen, a disciple of Teshin Shekpa, the fifth Karmapa. His line of incarnations gained its name from the Chinese Emperor

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T'ai Ming Chen who conferred the title Tai Situ during a visit of Kagyii gurus to the Chinese court. Ever since then, the Situpas have been great teachers in the Kagyii lineage, always closely linked with the Karmapas. Chokyi Jungne, the eighth Situ, also known as Tenpe Nyinche, was the guru· of the thirteenth Karmapa and disciple of the eighth Shamarpa, Chokyi Tontrup. His song is principally an attack upon the hypocrisies of mahayana and vajrayana disciples who turn their disciplines into personal credentials . .The mahayanists are compared to the legendary monk Tambak of Drepung monastery. This monk was famed for having strictly kept the monastic discipline of the vinaya in public, while violating it flagrantly in private. Tantrikas receive even more strident criticism for using their esoteric teachings as a support for ego. ChokyiJungne criticizes them for bragging of the initiations they have received and the tantric teachings they have studied. They proclaim the sadhanas (tantric liturgical practices) they have performed in retreat and say that, from these, siddhis (miraculous yogic powers) have developed. They further exacerbate their hypocrisy by giving initiations to others before they have achieved realization. Thus, their students receive perverted teachings and a perverted concept of commitment (samaya). They materialistically grasp after the yogic practices of praQa and nac;II, and thus ''achieve'' the violation of their fourteen basic tantric vows. These fourteen root downfalls are the basic transgressions that destroy one's samaya vow. As such, they destroy the root of one's path and intensify confusion and suffering. They are: disparaging one's guru, not obeying what the Buddha said, having contempt for one's vajra brothers and sisters, forsaking kindness toward all sentient beings, abandoning bodhicitta, .disparaging the dharma, proclaiming secret teachings to those who are unripe, denouncing one's body, doubting the purity of all dharmas, loving enemies and harmful beings, having the wrong realization of the dharma which is beyond words, causing someone to lose their faith, not keeping with oneself necessary articles for one's samaya vows, and disparaging women. The song ends with "Thus, this crazy song of whatever came to mind spontaneously arose." This unusual comment is probably true. When a Tibetan poet says that he has sung the first thing that came into his mind, he is usually not exaggerating. The practice of singing devotional songs, as we have noted before, involves developing the ability to utter verses spontaneously and extemporaneously. This ap-

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proach does not guarantee that the poetry will be of the highest quality from the point of view of the rules of euphony and versification. It does, however, promote a very direct and intense expression of immediate feelings as well as genuine' inspiration. This song is a fine example of that directness and intensity. Padma Nyinche, Situ IX (1774-1853)

A contemporary of the tenth Shamarpa, Chotrup Gyatso, the ninth Situ shares with him the honor of being a root guru of Thekchok Dorje, the fourteenth Karmapa. He was also one of the teachers of Jamgon Kongtriil Lodro Thaye, the great Kagyu scholar who was co-founder of the Tibetan renaissance that began at this time. Thekchok Dorje, Karmapa XIV (1798-1868}

Thekchok Dorje was officially recognized as the fourteenth Karmapa by the ninth Situ tulku. Under his tutelage and later at Tsurphu, he studied both the Kagyu and Nyingma teachings. During his lifetime the great eclectic movement of the nineteenth century was initiated. Lodro Thaye, one of the great leaders of that school of practice, was his successor as lineage holder. Lodro Thaye, Kongtriil I {1813-1899)

The nineteenth century saw a period of revitalization of the teachings. Lodro Thaye was a leader in this movement known as Rime, which was characterized by manifestations of great scholarship as well as vast eclecticism. Rime literally means "not biased" or "nonpartisan" -in reference to the many sects of Buddhism. Lodro Thaye, the name he used most often in his signed colophons, was the bodhisattva vow name given to him by Situ Rinpoche. Kongtriil was his incarnation name, prefixed by Jamgon (Mafijusri Protector) by his contemporaries who likened him to Maiijusri because of his great wisdom and knowledge. Karma Ngakwang Yonten Gyatso, the name used by the Gurtso 's editor to refer to Lodro Thaye, was the ordination name given to him by the ninth Situ. Officially he was a rulku of the Kagyu lineage, recognized by Padma Nyinche, the ninth Situ. Jamgon Kongtriil, however cannot be claimed by any one lineage alone. He was raised in the Pon tradition, the indigenous religion that preceded Buddhism in Tibet. Later he received training in both I

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the Nyingma and Kagyu traditions, as well as the other major lineages of Tibetan Buddhism, becoming a scholar of encyclopedic knowledge with vast literary output and a variety of students from all over the country. The "The Song of Mahamudra" is typical of his work. It is long, didactic, and presents a systematic outline of mahamudra teachings. Because of its profundity, completeness, and elegance of expression, this work is used as a text for study among Karma Kagyii disciples. In it he addresses Padma Nyinche as his guru, calling him Padma Wangchen or simply Padma. He was also a disciple ofThekchok Dorje, the fourteenth Karmapa. Among his famous Kagyu disciples were the fifteenth Karmapa Khakhyap Dorje, the tenth Surmang Trungpa, and the tenth Situ tulku. Because of its special use as a tool for study, we would like to give a brief outline of the ''Song of Mahamudra.'' The second stanza identifies his lineage as the Takpo Kagyii, which is another term for the lineages that descend from Gampopa. He expresses his appreciation to the Kagyu gurus who were responsible for the personal realization of mahamudra that he is about to report. In the next section he pays homage to the founders of the Kagyii lineage and their descendants, who are not like the "dull meditators of the dark age," tantric practitioners clouded by arrogance and laziness. All of this is a prelude to the body of the text, which is introduced with the words ''Nevertheless through the excellent oral instructions of the example lineage/! have seen the wisdom of ultimate mahamudra." The organization of this next section follows the classical threefold logic of ground, path, and fruition. By ground is meant the basis for mahamudra, which in this case is the view or perspective (T:lta-ba) a practitioner should have. This view has been expressed before in The Rain of Wisdom, particularly in the song ofKhacho Wangpo on the two truths. It will be seen again in even more detail in the long philosophical song by Khakhyap Dorje, the fifteenth Karmapa and disciple of Jamgon Kongtrul. The path of mahamudra is an explication of practice, the second of these three categories. This section is divided into three parts. First of all there is a summary statement about the basis of the path as an understanding of the coermergence of enlightenment and the sarpsaric world. These instructions by themselves would be too abstract for the beginner, so there follows a long explanation of what the beginner must do to practice the path. This is principally instruction in what approach to take toward the fundamental meditation prac-

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tices of samatha and vipa5yana, where the disciple examines his own mind. The third section of the explication of the path is even more specific. It is an analysis of the four yogas of mahamudra, the explicitly tantric techniques that are the heart of Kagyii vajrayana: onepointedness, simplicity, one taste, and nonmeditation. Each of these are divided into three ascending stages of lesser, medium, and greater. This is followed by a section resummarizing the four yogas and a brief supplication to the Kagyii gurus to quickly lead the author to the summit of nonmeditation. The fruition section ties together the threefold logic of the entire song, showing the relationship between ground, path, and fruition.

Trashi Oser (1836-1910) The Rumtek edition of The Rain of Wisdom is a contemporary printing. It includes three appendixes, one of which we have already mentioned, inserted at the beginning of the text. The second appendix is labeled with the first letter of the Tibetan alphabet, ka. It is inserted directly following the ''Song of Mahamudra.' '* The influence of the eclectic revival of Rime continues with these two songs by Trashi Oser, the abbot of Paljor monastery and a disciple of Lodro Thaye.

Khakhyap Dor;ie, Karmapa XV (1871-1922) This song begins the Ha Appendix, which comes immediately after the Ka. It also expresses the philosophical perspective of the Rime school in great detail. Lodro Thaye was the fifteenth Karmapa's guru. A leading point of this presentation is that the phenomenal world and mind itself are both fundamentally empty and luminous. All things are empty in their essence (T:ngo-bo), meaning that there is no ground for their existence or nonexistence. Because of their emptiness, all things have as their nature (T: rang-bzhin) self-existing luminosity. Essence and nature are part of a triad of which the third element is manifestation (T: mtshan-nyid). Whereas the essence is empty and the nature is luminous, the manifestation is self-existing compassion. This triad matches in descending order the three kayas. Actually, the key term here is luminosity (S: prabhasvara; T: 'odgsal), a concept that marks the transition between the mahayana concept of sunyata as complete emptiness and the vajrayana concept of the phenomenal world as vivid and meaningful in itself. Although

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the bodhisattva path puts tremendous emphasis on compassion and the need to relate to sentient beings, its ultimate aim is to transcend the level of relative truth. Relative truth clearly sees the phenomenal world and correctly analyzes it into its components. But then the bodhisattva aims to transcend this level of truth in favor of the higher vision of complete emptiness, which is ultimate truth. The vajrayana seeks a return to relative truth in the light of ultimate realization, initiating a reappraisal of the phenomenal world itself. This song proclaims the unification of the two within a single vision.

Khyentse Oser, }amgon KongtriJI II of Palpung {1904-1953) Khyentse Oser was the guru of the present Gyalwa Karmapa, Rangjung Rikpe Dorje. He wrote this song in homage to his own disciple on the occasion of his visit to Tsurphu monastery. It is interesting to note that here the guru-disciple relationship has been reversed in honor of the Karmapa 's achievement of realization and recovery of his complete inheritance.

Rangjung Rikpe Dorje, Karmapa XVI (1924-) The sixteenth Karmapa, whose full name is given in the introduction to his songs, currently resides at Rumtek monastery in Sikkim, India. He has continued to propagate the Kagyu dharma through a most difficult period of political and social upheaval-the Chinese Communist takeover of Tibet. In addition to his extensive teaching in Asia he has traveled twice to Europe and North America. This year marks the auspicious occasion of his third journey to the West. His songs signal the conclusion of the Ha Appendix.

Pengar jampal Zangpo In the supplication to the Kagyii gurus at the beginning of the

Gurtso, Jampal Zangpo is called Pengar Kunkhyen. He is a major disciple of the sixth Karmapa, Thongwa Tonden and guru to the next two lineage holders in the list, Lord Goshri and Chotrak Gyatso. His song ends the section of the Gurtso dealing with the Karmapas and their teachers.

Tilopa (988-1069) In this section of The Rain of Wisdom we return to the origins of

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the Kagyii lineage. The first chapter in this series is a song by Tilopa, the first guru in the lineage. Tilopa was born in eastern India. There are many different versions of his life, all of them filled with miraculous events that carry profound symbolic messages. Tilopa was inspired to the Buddhist path by a mysterious encounter with a hideously ugly woman, who was the yidam Vajrayogini-a tantric manifestation of the principle of coemergent wisdom. This woman challenged Tilopa's understanding of the phenomenal world, not in the traditional mahayana way by showing that it was empty of being, but in the fashion of mahamudra, showing that the world in which Tilopa lived was actually sacred reality, full of "true meaning." By introducing him to this sacred outlook, she introduced Tilopa to the way of mahamudra. In some versions of his biography Tilopa was already learned in the conventional doctrines of mahayana. In other biographies, he was a young herdsman when he met Vajrayoginr. All biographies, however, agree that after this he studied the tantric teachings with many gurus in India, but that his root guru was Vajradhara, the primordial buddha. Thus, the source of the Kagyii lineage is said to be the essence of buddhahood itself. This is reflected in the lineage supplication, which pays homage first to Cakrasa.rpvara and his consort Vajrayogini, two yidams who represent this principle. The Rain of Wisdom presents an abbreviated extract from the biography of Tilopa as an introduction to his song. It covers the period of his practice at Somapuri, his journey in search of the tantric master Nagarjuna, and his study under the guru Matangr. His practice in a charnel ground and his work as a procurer for the prostitute Qarima are rich in symbolic meaning, representing the understanding that all phenomena are fundamentally pure and manifest the enlightened world beyond the concept of good and evil. The song itself is about pounding sesame seeds (S: tila), which was the way Tilopa made his living and from which his name derives. It is said that through the pounding of sesame seeds and the extraction of their oil he achieved complete enlightenment in the vajrayana. Lord Marpa (1012-1097)

Tilopa transmitted his teachings to the great PaQ.c;lita Naropa (1016-1100), who in order to study with 'J;ilopa had renounced his monastic vows and lived as a mahasiddha. Marpa, the translator from

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Tibet, was Naropa's chief disciple and journeyed to India three times in order to study with him. This chapter of the songs of Marpa is drawn from different portions of his biography, which is presented in brief below. Marpa was born of a well-to-do family in Lhotrak. As a youth he was wild and untamed, so much so that his father sent Marpa away to study the dharma at the distant center of Drogmi, a translator who had traveled to India. For three years he studied Sanskrit, and after mastering the language he resolved to travel to India in order to study with the famous acaryas there. To this end Marpa returned home to Lhotrak and coverted his inheritance into gold. A great deal of money was needed simply for the costs of travel. Even more was required as payment to the Indian gurus, who were not in the habit of giving their teachings free of charge. On his way to India, Marpa stopped at a meditation center in Leto-a few days journey from present day Lhasa-which was run by the teacher Lokya Jose (prince of Lokya). Marpa asked Lokya Jose if he would welcome him on his return from India. The teacher answered that by that time he would probably be dead, but his son would certainly receive Marpa. After many adventures, Marpa arrived in Nepal, where he studied with Pair:u;lapa and Chitherpa, two famous disciples of Naropa who were already famous gurus in Nepal. Later, Pai1,1c;lapa accompanied Marpa to Phullahari, near Nalanda, where Naropa himself taught. Marpa studied there for twelve years, receiving many abhi~ekas and instructions from Naropa, as well as from other mahasiddha gurus to whom Naropa sent him for periods of time. The section describing Marpa 's first visit to India is greatly abbreviated in The Rain of Wisdom. It describes only a portion of the transmissions he received, and explains that Marpa practiced what he was taught, personally realizing those teachings through great exertion in meditation. At the end of this twelve-year period, Marpa gave a ga1,1acakra in honor of his guru and sang the first of eight famous songs to Naropa. This first song is highly technical and includes a great deal of tantric terminology. Naropa sings a song of oral instruction in response. The narrative then jumps to a point along Marpa' s homeward journey to Lhotrak. Near the Tibetan-Nepalese border Marpa has a vision of Saraha, another famous mahasiddha who had taught in southern India, perhaps a hundred years earlier. A little later, Marpa was staying

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in the Nepalese town of Kyitrong when a messenger from Lokya Jose's center arrived with an invitation for him to come and teach. He did so, and during another ga~;tacakra Marpa sang a song in which he reported his dream of Saraha. The song is very interesting because Saraha's composition uses the same rich and extremely obscure esoteric sy.lllbolism characteristic of the dohas of the eighty-four mahasiddhas. That style of speech is known as code language (T: brda-skad), and sometimes is called the language of the <;lakinis. · The next section of the life of Marpa records his third visit to India. It begins with his Tibetan disciples begging him not to return to India. Marpa replies that he must receive further teachings from Naropa, Maitripa, and others. Many adventures are omitted, particularly the trials Marpa underwent as he searched for Naropa, who at that time was hidden in retreat. The Rain of Wisdom omits .much of Marpa's biography and continues at the point where Marpa takes leave of Naropa for the third and last time. This is a particularly significant occasion because it contains the formal declaration by Naropa tha·t Marpa is his dharma successor. This means that Marpa will be the principal person responsible for preserving Naropa's mahamudra teachings in Tibet and for seeing that they are passed on to the next generation. Marpa asks his guru to predict the future of the lineage that he would inaugurate in Tibet, and asks if his disciples will have to live as monks or as householders. This was a very important question for the Tibetan translator, because at that time he intended to name his son, Tarmadode, as his own successor. It was Marpa's plan that the tradition would pass from father to son as a family lineage. Naropa answers that this is impossible, because Tarmadode will die before becoming a guru. Nevertheless, the lineage of Marpa will be carried on by disciples of all types. In particular, there will be one with the appearance of a sra.vaka (i.e., a monk) and the inner realization of mahayana. This refers to Gampopa, the founder of the Kagyil lineage who combined the Kadam teachings of the bodhisattva path with the practices of mahamudra. Many songs were sung at that last ga~;tacakra and Marpa said goodbye for the last time ·to his guru and fellow practitioners. The next section reports a portion of Marpa' s journey back to Tibet -in particular his stay with Pai~;tc;lapa in Nepal. At yet another feast gathering Pai~;tc;lapa, as leader of the assembly, requests a song from

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THE RAIN OF WISDOM

Marpa about his search for Naropa and his experiences in India. Earlier, Marpa and PaiQ.<;lapa had searched together for their guru, but Marpa found Naropa only after he and Pair;t<;lapa had parted. The next day at another gaQ.acakra, one of Pair;t<;lapa's students asks Marpa to sing a song on the view of mahamudra as taught by the Indian guru Maitripa-one of the. many realized teachers who 1 served as guru to Marpa. Naropa had seven major disciples who were all enlightened gurus and to whom Naropa sent many of his students for specialized instruction. PaiQ.<;lapa and Chitherpa were the first of these, their principal role being to introduce Marpa to the teachings of Naropa and later to the guru himself. Sri Santibhadra was another of Naropa's disciples, to whom was delegated the special responsibility of transmitting the Mahamayatantra. He is well known to readers ofMarpa's biography as the wildly unconventional mahasiddha Kukkuripa, who lived on an island in the middle of a poisonous lake. Maitripa himself was a specialist in the view of mahamudra. Completely understanding the view or perspective is tantamount to complete enlightenment. Therefore, Marpa's dream-encounter with Maitripa is of vast significance, for it is from Maitripa that Marpa gains much of his fundamental realization. Marpa remains in Nepal for some time, apparently teaching at a number of different centers, including Mejadvipa. There, guru Asamavajra elicits further descriptions of the translator's period of study in India. The last selection of songs by Marpa were sung when he was residing at Rinchen Tsul, the meditation center where Pair;t<;lapa taught in Nepal. One evening Marpa has a dream in which a <;lakini appears to him and orders him to proceed to D in Tibet. Later, in a second dream, he sees Maitripa, who gives him further mahamudra transmissions. Both these dreams are reported in one song, which initiates a verse colloquy between Marpa and Pair;t<;lapa. ]etsun Milarepa (1040-1123)

Milarepa is the most famous of all Tibetan poets and several collections of his songs have been published in English. Unlike Marpa, his guru, he was neither a scholar nor a householder, but the quintessential wandering yogin. He expressed his teachings in countless extemporaneous songs in the style of popular Tibetan ballads. His compositions are technical, sometimes simple, and always earthy. In the

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text of The Rain of Wisdom he is sometimes addressed by his tantric name, Shepa Dorje, which means "laughing Vajra." He had many different names: Great Magician, the first name Marpa gave him when he received Milarepa as a student; Mila Thopaga, which means ''Mila who is a joy to hear;'' and the Great Repa, ''cotton dad one,'' an appellation given to many tantric yogins, who wear a white robe instead of monastic dress. The narrative in the Kagyii Gurtso begins at the point where Milarepa has completed his training with Marpa and is preparing to visit his homeland, which he has not seen in years. At this point, as in so many other places in The Rain of Wisdom, the text differs factually from other sources. For example, in the Biography ofMilarepa, Marpa orders his major disciples to report their dreams so that he may prophesy the future of their lineages. Milarepa reports his famous dream of the four pillars, which Marpa interprets as representing the four lineages that will develop from Marpa's teachings. The same dream is reported in The Rain of Wisdom, but this time it is Marpa who dreams it, not Milarepa. There is no easy way to explain these discrepancies. Some of them undoubtedly developed from changes that occurred as the songs were passed from disciple to disciple. Often the Biography of Milarepa, The Hundred Thousand Songs of Milarepa, and The Rain of Wisdom will all report the same songeach with different readings in the Tibetan original. This reinforces the impression that the great ascetic actually sang his compositions, which were then committed to memory by his disciples. · Having said farewell to Marpa, Milarepa goes to his home village to visit his mother. He discovers that in his absence the family has completely disintegrated. His mother has died and her bones lie neglected in the house. His sister, Peta Paldren, has become a beggar, wandering from village to village. The background of this tragedy is the sad story of Milarepa's youth. His father died when Mila was a child, and as so often happens in Tibet, the father's estate passed into the hands· of his brother, who enslaved Mila's mother and her famlly, turning them into field workers. When he grew up, Milarepa gained revenge through magical powers, killing many of the uncle's family and destroying most of the crops of the village. Then, fearing the consequences of his evil deeds, he went to study the dharma. Meanwhile, Mila's mother and sister remain in the village-objects of hatred to the remainder of the uncle's family and the villagers. When Mila returns, his only friend turns out to be the old monk from the local temple. Experiencing great loneliness and anguish,

330

THE RAIN OF WISDOM

Milarepa contemplates the impermanence of all things and the futility of life in sarpsara. Much of this he expresses in songs sung to his aunt and the monk.. Then, cutti,ng all ties with his previous life, Mila goes off to meditate in retreat. The period of retreat lasts many years and takes place in many caves and solitary places. The RAin of Wisdom presents a selection of these songs from different periods during his solitary practice. The last composition in the Milarepa collection is taken from the latter period of his life, when he began to teach throughout Tibet. In an exchange with an extremely well-educated young woman, he explains many technical aspects and practices of vajrayana.

Rechungpa (1084-1161) This brief chapter is devoted to a single composition by Milarepa's disciple Rechungpa. It occurs on his way to visit India to collect further mahamudra teachings. Rechungpa is an important figure in many of Mila's songs in the Hundred Thousand Songs. He is also noted as having journeyed to India to bring back teachings for Milarepa.

Lord Gampopa (1079-1153) Gampopa's abbreviated biography in the Gurtso completes the history of the founding of the Kagyii. One portion of it, however, is left until the end of the text: the humorous story of the first Karmapa's expulsion from Gampopa's monastery for drinking. Gampopa was the founder of the monastic order of the Kagyii school. He began his adult career as a highly trained physician in Takpo, and thus the lineages that branch out from him are known as the Takpo Kagyii. He is often. called Takpopa (the man from Takpo) as well as Takpo Lharje (the physician from Takpo). After the deaths of lord Gampopa's family in an epidemic, he became a monk of the Kadam order, practicing their teachings for many years. Although the Kadam lineage does not exist today as a separate school, their well-organized and systematic practice of mahayana has entered into many Tibetan lineages. Gampopa's famous jewel Ornament of Liberation is an example of the Kadam style of teachings, as is The ·Seven Points of Mind Training by Atl§a with an extensive commentary by Jamgon Kongtriil Lodro Thaye. This work systematizes the Kadam practice of exchanging self for other, a technique that transmutes selfiShness into compassion.

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The chapter on Gampopa begins at the point where he hears of Milarepa and sets out to search for him. Mter a journey involving intense hardship and great pain, the Takpo physician monk.arrives at Trode Trashigang, where it appears that Milarepa has been expecting him. Already his disciples understand that Gampopa will be a holder of Milarepa's lineag~ and welcome the monk with great hospitality before leading him to his destined guru. All this attention has stirred the ambitions of Gampopa, whose pride and spiritual materialism are not hidden from Milarepa. As a result, his first audience with the guru is postponed for a fortnight. When they finally meet it is a mo..: ment of historic significance. Milarepa offers his new disciple a bowl of chang (Tibetan barley-beer). Gampopa hesitates to drink it, since this would be a violation of his monastic vows, but does anyway, demonstrating that he will be able to receive all the teachings of mahamudra from Milarepa. Following Milarepa's song of welcome, Gampopa asks how to practice the dharma. The long prose exchange that follows is a typical example of how guru and disciple relate on the path. Gampopa asks how the teachings of his previous mahayana gurus relate to the tantric path of Milarepa. The yogin responds in careful detail and his answers to Gampopa's questions develop into a discourse on sunyata practice. The section in which Gampopa practices mahamudra in retreat is also very significant, as well as humorous. The disciple continually returns to his guru to report experiences that he hopes are signs of enlightenment. Milarepa makes light of these reports, attributing Gampopa's visions to simple matters such as the tightness of his meditation belt and the movement of energies in his body. These episodes culminate with a prophetic dream, which foreshadows the auspicious future of Gampopa's lineage. This is followed by a section in which Milarepa gives his heir oral instructions on practice and lifestyle.

Songs by Other Gurus The last major section of The Rain of Wisdom is devoted to songs by great teachers who are not mentioned in the Karma Kagyii lineage supplication. Most of these teachers are representatives of other branches of the Kagyii-the four great and the eight lesser schools. First is a song by Rinchen Pal (1143-1217), who was a disciple of Phagmo Tru pa ( 1110-1170) and the founder of the Drikung Kagyii, one of the eight lesser sects.

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THE RAIN OF WISDOM

The next chapter is a story about Lorepa, founder of the Lower Drukpa Kagyii. Lorepa was famous for the long and difficult retreats he performed. This particular retreat took place on an island in the middle of a very large lake in Tibet. Part of his problem with disappearing food supplies probably resulted from the vow he took before the retreat to perform a daily hundred-and-eightfold offering of torrna. At the end of his retreat, Lorepa is saved from starvation by the action of local deities, who built a causeway for him from island to shore. Kharak Gomchung and Putowa are both Kadam monks, from the early period of Kagyii history. Putowa, the guru who tests Kharak Gomchung's understanding and finds it satisfactory, is one of the teachers of Gampopa prior to Milarepa. Several songs by Samten Palpa of Gomo {1291-1366) are in this last collection. He was a famous Drukpa Kagyii teacher. His first song is well known because of the unique way in which he senses the presence of his guru as he approaches him for the first time. Drupthop Nyemo Ngotrup Gyaltsen was a disciple ofTusum Khyenpa. Following his song is a lineage supplication by Gotsangpa (1189-1258), who founded the Higher Drukpa Kagyii. This is not a supplication to the Karma Kagyii lineage, but rather the lineage of the Drukpa Kagyu. It begins with Vajradhara and the five great founders: Tilopa, Naropa, Marpa, Milarepa (Shepa Dorje), and Gampopa (the physician of Takpo). Phagmo Trupa was a famous disciple of Gampopa, from whom the:; eight lesser schools originated. Phagmo Trupa's disciple, Lingchenrepa (1128-1189), founded the Drukpa and passed those teachings on to Tsangpa Gyare (11611211), the guru of Gotsangpa. The rest of the verses were obviously added after his death, by Karma Kagyii editors of the Gurtso, foe they list only lineage holders in the Karmapa line. No further additions were made after Changchup Dorje, which suggests that the additions to this supplication probably occurred about the time that the Palpung edition was produced. Guru Shang, also known as Tsondru Trakpa (1123-1194), was the founder of the Tsalpa Kagyii and a disciple of, among others, Takpo Gomtsiil, a nephew of Gampopa. After this is the last song by Samten Palpa. Although it is unusual that this song is not included with his previous songs, we believe this is because the subject matter was seen as more related to the following song. The final chapter is the delightful story of the three men of

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Kham's expulsion from Gampopa's monastery. U-se (T: dbu-se; grey-haired one) is an ep~thet ofTiisum Khyenpa, the first Karmapa. Dorgyal is an epithet of Phagmo Trupa, founder of the Phagmo Kagyii, one of the "four great" lineages. Saltong Shogom (T: gsalstong-sho-sgom; luminosity-emptiness split lip meditator) was the guru who originated the Tralek Khyapgon tiilku line-the supreme abbot of Thrangu monastery in Kham. The text closes with a dedication by Tenpe Nyinche, the eighth Situ, also known as Chokyi Jungne. We· have adopted the arrangement of the Palpung edition here, which has the short prose dedication followed by the verses. The Rumtek edition reversed this order. Tenpe Nyinche was probably the second editor/compiler of the Kagyu Gurtso, producing a text corresponding to the Palpung edition. It is traditional to write one's own colophon when preparing a new edition or translation and therefore we have appended the text with a colophon by Chogyam Trungpa. Following this we have selected four songs by Trungpa Rinpoche for inclusion in this translation. Chogyam Trungpa, whose full sramaf).era name is Karma Ngakwang Chokyi Gyatso Kiinga Zangpo, was the supreme abbot of the Surmang monasteries in K.ham. He was born in 1939 and was recognized in infancy as the eleventh Trungpa tiilku. His root guru was Padma Trime, Jamgon Kongtriil II of Sechen. Trungpa Rinpoche received the highest teachings of the Kagyii and Nyingma orders and . holds the khenpo degree. Following the Chinese Communist invasion of Tibet, Trungpa Rinpoche escaped to India where he served, by appointment of His Holiness the Dalai Lama, as the Spiritual Advisor to the Young Lamas' Home School in Dalhousie. From 1963 to 1967 he attended Oxford University, England, as a Spaulding Fellow studying Western philosophy, psychology, art, and comparative religion. In 1967, he founded Samye Ling, a Buddhist meditation center in Scotland. Since his arrival in the United States in 1970, Trungpa Rinpoche has founded Vajradhatu, an association of over fifty meditation centers in North America and Europe, and the Nalanda Foundation, a secular organization including Naropa Institute, Shambhala Training, and the Nalanda. Translation Committee. He is the author of numerous books and articles on Buddhist philosophy and practice, aesthetics, and related topics.

Pronunciation Guide Sanskrit Vowels Vowels are pronounced as in Italian or Spanish, but there is a distinction between long and short vowels; a line over a vowel makes it long: short a as in siesta, but long ii as in car. short i as in sit, but long i as in feet. short u as in put, but long ii as in loot. The following vowels are always long: e as in day. ai as in pie. o as m go. au as in how. r is also a vowel (short), pronounced as a rolled r, rather like n". Accent is usually placed on the penultimate syllable when this contains a long vowel; otherwise it is placed on the antepenultimate. Other syllables containing long vowels may be somewhat stressed; e.g., yogini is pronounced yo-gi-ni; not yo-gi-ni.

Consonants Most consonants are ·pronounced as in English. The aspirated consonants kh, gh, ch, jh, th, dh, ph, bh are considered single consonants in the Sanskrit syllabary. For example, the aspirated consonants th and ph must never be pronounced as in the words things and photo, but as in pothole and shepherd. The other aspirated consonants are pronounced similarly. Note also the following: c is always pronounced ch. g is always pronounced as in go, never as in gem. n is pronounced in the throat as in hanger. fi is pronounced as in lunch, or, before a vowel as in canyon. {, r/, ~are pronounced approximately as in English, but the tongue turns back along the palate. t, d, n are pronounced with the tongue at the teeth, as in Italian or Spanish. v may be pronounced w when it follows a consonant. f is pronounced as in shape.

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335

i is pronounced as in should or sugar.

I; is a breathing sound, generally at the end of a word. 1/Z is a nasal sound at the end of a word; if it comes before a consonant it is assimilated to it, becoming either n, n, 1.1, n, or m. In principle, it nasalizes the preceding vowel.

Tibetan We have utilized a system ofTibetan transcription based on an approximation of pronunciation. Our aim has been to transcribe Tibetan for the nonspecialist. In general, vowels and consonants are pronounced as outlined above. There are the additional vowel sounds of o and ii. The aspirated consonants kh, ch, th, and ph are pronounced as in Sanskrit. The consonant ts is pronounced as in hats; dz is pronounced as in words; and lh is pronounced as

hi. We have included the proper orthographic transliteration of all Tibetan words in the Glossary and/ or Index. The rules for the pronunciation of this transliteration are too complex to be dealt with here, and such transcription is meant only for those knowledgeable in the Tibetan language.

Notes page 2

*

Starting with this stanza, the following verses are from the Bo-

dhicaryavatara (II: 1-23) by Santideva. 5

* The "Sanggye Nyenpa Supplication" was taken from the Palpung edition of the text. It also appears in the bka'-rgyud-chos-spyod. The last stanza is a traditional verse of aspiration.

33

*

By "infant death" is meant either death shortly after birth or stillbirth. Rituals exist for both protection from this condition and healing the infant susceptible to an early death.

55

*

See Afterword, p. 316 for a discussion of the discrepancy in Chokyi Wangchuk's age.

56

* The Tibetan calendar adds one "second" month every three years in order to right the calendar with cosmology.

79

* Tibet proper includes the provinces of 0

84

* The five causes are the five klesas. See klefa in the Glossary. * According to Dilgo Khyentse, :Rinpoche, the four strayings are:

86

and Tsang. Greater Tibet emcompasses a larger area, including the province of Kham.

Misunderstanding the great primordial emptiness, one labels mind with conceptual negation. This is known as straying into the realm of conceptual sanyat~. Not having faith in the ground and fruition of the ordinary mind within oneself, one hopes for a new acquisition of the fruition of dharmakaya elsewhere. This is known as straying in regard to the path. Misunderstanding the way of self-liberation, one seeks antidotes elsewhere than in the klesas themselves. This is known as straying in regard to the antidote. Thinking that all dharmas of apparent existence, SaiJlsara and nirvaf)a, are merely sanyata, one is stuck in the fixation of nihilism. This is known as straying into labeling.

According to Dilgo Khyentse, Rinpoche, the three misunderstandings are: When one becomes attached to blissful meditative experiences, one strays into the desire realm. When one becomes attached to luminosity, one strays into the realm of form. When one becomes attached to nonthought, one strays into the formless realm.

The four joys are explained in the Glossary.

B6

NOTES

337

page The three conditions arc (1) effected by oneself, (2) effected by other, and (3) mutual sparking (T: bdag-rkycn, gzhan-rkyen, dcma-thag-rkycn). They describe the birth of karma. With the realization ofSonyata., they bccome'thc three purities-no self, no other, and no action. The three stageS- of birth arc: understanding, experience, and realization (T: go, nyams-myong, and rtogs). In the nges-donphyt~g-rgyt~-chen-po 'i-sgom-rim-gsfli-bflr-byed-ptl 'i-legs-bsht~d-zlfl­ bt~'i- 'od-zer

[fol. 329A), Trashi Namgyal writes:

.According to Lord [Tsangpa] Gyare, "Understanding arises from analytical investigation; the experiences are strong and weak bliss and luminosity; realization is recognizing things as they are."

93

* This is a reference to the tale of the donkey who is dressed in a tiger

skin so that he may freely enjoy eating in the cornfields. However, he is killed when he is betrayed by his desire for a man dressed as a female donkey. According to Charles Lanman (A St~nsknl Ret~der, Cambridge: Harvard University Press, pp. 325-326), this tale is found in the Hitopt~deffl (111:3) and reference is made to it in the ]tltflkfl tales, the Chinese Avt~diJnfiS, and even in Aesop's Ft~bles and Plato. 113 * "Paldenpa" here refers to Khyentse Osee, the author of the song. 114 * "0¥ MA~ PADME HUt:f" -the well-known mantra of Avalokitesvaca. 131 * The twelve trials that Na.ropa underwent as a student of Tilopa: jumping off a tall building, jumping into a fire, receiving a beating upon ruin~ng the food of those refusing to give alms, being attacked by leeches as he attempted to build a bridge, being burned by hot reeds at the hand of Tilopa, chasing an apparitional man to the point of exhaustion, receiving a beating upon attacking a minister, receiving a beating upon attacking a queen, receiving a beating upon attacking a prince, the dissatisfaction in his relationship with his consort and his job as well as hitting his penis with a rock, having his consort beaten by Tilopa, and the dismembering of his body for use as a mar;l(;lala. Na.ropa underwent these twelve trials at the insistence of Tilopa over the course of twelve years. After each trial, Tilopa conveyed a particular teaching to Na.ropa and was able to rectify the physical hardships that Na.ropa experienced. · 172 * Both the Rumtek and Palpung editions of the text state that Mila also found the bones of his father. According to the Biogrt~phy of Milt~reptl, however, his father had died long before Mila had even

338

NOTES

page left his home and it is most unlikely that his bones could have been at the house upon Mila's return. This inconsistency was deleted from the translation here. 173

*

Here, both the Rumtek and Palpung editions read "Listen Khyungza Paldrenma," whichiis the name of Mila's aunt and makes no sense in the context of the song. Hence, it has been corrected to "sister Peta Paldrenma."

187

*

Equipped with flint and steel, one does not have to borrow fire from neighbors.

189

*

"Sound" (T: skad) was taken from the Palpung edition. The Rumtek reads "palate" (T: rkan).

219

* In

244

* Three meditation practices that Naropa received: transference of

both the Rumtek and Palpung editions, Gampopa offers Mila gold but not tea. Hence, it is incongruous that Mila says, ''There is no stove to brew the tea." However, in Milarepa's biography, it states that Gampopa offered both gold and tea.

consciousness, dream yoga, and illusory-body-luminosity. 274

*

277

* The ridge from which the monastery can first be seen, and at which

The sarpstara-the mat that monks have traditionally carried since the time of Sakyamuni Buddha. approaching travelers would make prostrations.

283

*

At this point in the Rumtek edition a co!ophon was added solely for that edition, and hence does not apear in this translation.

293

*

The purpose of this Mterword is to provide the background and explanation necessary to understand these songs. In the pages that follow, we make no pretension to completeness, but have attempted to provide what seems essential to allow the reader unfamiliar with the contents a dependable access to the songs.

294

*

Our system for the orthographic transliteration of Tibetan words (noted by "T:") is modeled after that devised by Turrell Wylie in his article '• A Standard System of Tibetan Transcription,'' Harvard journal of Asi'ati'c Studi'es 22 {1959): 261-267. Sanskrit words are transliterated throughout The Rai'n of Wisdom, and are sometimes signaled by "S: " .

304

*

Accc;>rding to Thrangu Rinpoche there have been four editions in total:(!) the o~iginal edition by Mikyo Dorje, {2) an edition by Tenpe Nyinche (Chokyi Jungne, the eighth Situ), which corresponds to the Palpung edition that we have consulted, (3) ~n edition by Khakhyap Dorje, printed at Tsurphu, and (4) an edition by Rangjung Rikpe Dorje, printed at Rumtek monastery.

NOTES

339

page 305

*

We have omitted from our translation a brief colophon written by Tenpe Nyinche, since it only occurs in the Palpung edition. The colophon is as follows: These vajra songs of the lineage gurus Of the glorious Karma Karp.tsang tradition Cause wisdom to arise in whoever hears them. This book was edited by Tenpe Nyinche At the monastery Thupten Chokhor. By whatever virtue arises out of producing this woodblock, May the teachings of the Practice Lineage flourish and expand. May all beings attain unsurpassable enlightenment.

MANGALA¥ 309

*

316

* sgrub-brgyud-karma-kaf{'t-tshang-brgyud-pa-rin-po-che 'i-rnam-

323

par-thar-pa-rab- 'byams-nor-bu-zla-ba-chu-shel-gyi-phreng-ba by Si-tu-par;t-chen-chos-kyi-' byung-gnas and 'Be-lo-tshe-dbang-kunkhyab (New Delhi: 1972), pp. 256-258. Since Tibetan texts consist of unbound folios, this might be a debatable point. We are in possession of a hand-annotated text for use by an umdze (leader of liturgical chanting). Accordingly, this manuscript, which expresses the tradition at Rumtek monastery, establishes the order of pagination that we have followed.

*

Our main sources for the dates and biographies of these lineage holders include: Nik Douglas and Meryl White, Karmapa: The Black Hat Lama of Tibet (London: Luzac & Co., 1976); Helmut Hoffman, The Religions of Tibet (New York: Macmillan & Co., 1961); Hugh Richardson, "The Karmapa Sect," journal of the Royal Asiatic Society (1958): 139-164 and (1959): 1-17; George N. Roerich, trans., The Blue Annals(Delhi: Motilal Banarsidass, 1976); E. Gene Smith, "Introduction" to the Shes-bya-kun-khyab, Lokesh Candra, ed., (New Delhi: International Academy oflndian Culture, 1970), pp. 1-87; R. A. Stein, Tibetan Civilization (Stanford: Stanford University Press, 1972); Karma Thinley, The History ofthe Sixteen Karmapas ofTibet(Boulder: Prajfia Press, 1980); and Giuseppe Tucci, The Religions of Tibet (Berkeley: University of California Press, 1980).

Glossary This Glossary contains most of the technical terminology appearing in The Rain of Wisdom, whether in Sanskrit, Tibetan, or English. Also included are many names and places. Most points covered in the Mterword are not included here, particularly biographical information concerning the authors of the many songs compiled in The Rain of Wisdom. Please note that the definitions given here are particular to the usage of the term in The Rain of Wisdom, and should not be construed as the single or even most common meaning of a specific term. Abhirati (T: mngon-par-dga'-ba; higher joy) The eastern buddha field of Ak~obhya.

abhi,eka (T: dbang-skur; a sprinkHng, annointment, empowerment, or initiation) A ceremony in which a student is ritually entered into a mar;tc;lala of a particular tantric deity by his vajra master. He is thus empowered to practice the s~dhana of that deity. In anuttarayogayana there are four principal abh~ekas: (1) vase abhi~eka (kala§~bhi~eka) which includes the abhi~ekas of the five buddha families: water (vajra), crown (ratna), vajra (padma), bell (karma), and name (buddha); (2) secret abh~eka (guhyabhi~eka); (3) prajnajii~a-abhi~eka; and (4) fourth abhi~eka (caturth~bhi~eka). An abhi,eka is ~sually accompanied by a reading transmission (T: lung) and a tri. The h.ing authorizes the student to read and practice the text. The tri is the master's oral instructions on how to practice. See also reading transmission, tri. absolute truth See trUths, two. acirya (T: slob-dpon) An accomplished master of meditation practice and study. An official position in a monastery. accumulations, two The accumulation of merit (S: puoya-sambhara; T: bsod-nams-kyi-tshogs) is creating favorable conditions for following the path, by means of surrendering ego-oriented approaches, and exerting oneself toward dharma practice. The accumulation of wisdom (S: jiiana-sambhara; T: ye-shes-kyi-tshogs) is the resulting realization. A.dityabandhu (T: nyi-ma'i-gnyen: kinsman or friend of the sun) An epithet of S~yamuni Buddha. Adicya (sun) is the gotra name of Sakyamuni's family. Ajita (T: mi-pham; unconquerable) An epithet of Maitreya, the future buddha.

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341

Akani~fha

(T: 'og-min) The highest of the ropadhatu deva realms, but usually used to mean the highest buddha realm. Aqobhya (T: mi-bskyod-pa; immoveable) The sambhogakaya buddha of the vajra family. See also buddha family. alaya-vijiiana (T: kun-gzhi-rnam-par-shes-pa; store-house consciousness) The root of dualistic consciousness, and hence of sarps~a. It is the eighth consciousness according to the Yogacara abhidharma exposition of mind. From a vajrayana perspective, this term is also used as a synonym for dharmata, the absolute, primordial basis of both sarpsara and nirval).a. Alaya-vijfiana can be abbreviated to alaya. Amitabha (T: 'od-dpag-med; boundless light) The sambhogakaya buddha of the padma family. See also buddha family. Amoghasiddhi (T: don-yod-grub-pa; unerring accomplishment) The sambhogakllya buddha of the karma family. See also buddha family. a01fta (T: bdud-rtsi; deathless) Blessed liquor, used in vajrayana meditation practices. More generally, spiritual intoxication. anuttarayoga (T: rnal-'byor-bla-med; none higher yoga) The practice of the anuttarayogayana, the highest of the four tantric yanas, according to the New Translation school of Marpa and his contemporaries. The first three yanas are kriya, upa (carya), and yoga. apsara A type of demon. arya (T: 'phags-pa; noble one) An epithet of the enlightened ones: arhats, bodhisattvas, and buddhas. aryan riches, seven (T: 'phags-pa'i-nor-bdun) The seven riches of a bodhisattva: faith, discipline, generosity, learning, decorum, modesty, and knowledge_. Asanga (T: thogs-med-pa) A fourth century Buddhist teacher, one of the founders of the Yogacara school of Buddhism. aspects of supreme union, seven (T: kha-sbyor-yan-lag-bdun-ldan) These seven aspects define the virtues of the sambhogakllya buddhas. According to Dilgo Khyentse, Rinpoche, these are the following: Whatever manifestations of realms, palaces, and forms there are, peaceful and wrathful qualities, they do not exist on a gross level. They are forms of sunyata endowed with all the supreme qualities. Therefore, they are known as possessing the aspect of being without selfnature. The mind of those buddhas are completely filled with the wisdom of unchanging nondual bliss-emptiness. Therefore, they are known as possessing the aspect of union. Their body, speech, and mind are eternally filled with the taste of

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great bliss, free from increase and decrease. Therefore, they are known as possessing the aspect of great bliss. In the realm and palace, none of the chief and retinue, devas and devls, have ever known suffering. They are completely endowed with all the good qualities of sarpsllra and nirvaQa. Therefore, they are known as possessing the aspect of complete enjoyment. Their wisdom of great bliss is free from meditation and postmeditation, neither increases nor decreases, and is without change or cessation. Therefore, they are known as possessing the aspect of freedom from interruption. As for themselves, they achieved such virtues, but through compassion, they eternally care for confused sentient beings. Therefore, they are known as possessing the aspect of having a mind completely filled with great compassion. Their buddha activity tames others at all times in all directions throughout the three times. Therefore, they are known as possessing the aspect of continuity. ~ta mantra wheel A circle of eight mantras. ati (T: rdzogs-pa-chen-po) The highest of the six tantric yanas of the Nyingma school of Tibet (Old Translation school). The six are kriya, upa (carya), yoga, mahayoga, anu, and ati. Ati teachings are the final statement of the fruition path of vajrayana. auspicious coincidence (T: rten-'brel; S: pratitya-samutpada; dependent co-origination) The coming together of factors to form a situation. The Tibetan word has an additional connotation of auspiciousness. From the view of sacred outlook, coincidence gives rise to fitting, proper situations. avadhuti (T: kun-'dar-ma, dbu-ma) The central na<;II of the illusory body. See also naQi, praQa, and hindu. Avalokite5vara (T: spyan-ras-gzigs-dbang-phyug) The bodhisattva of compassion. The Gyalwa Karmapa is said to be an incarnation of this bodhisattva; so also is the Dalai Lama. Avatatr~saka (T: me-tog-rna-rgyan-phal-mo-che; flower ornament) An important mahayana sotra associated with the Yogacara school. Avici hell (T: mnar-med-pa) The deepest and hottest of the hells. ayatana (T: skye-mched; sense-field) A category of the abhidharma, including the six sense organs (eye, ear, etc.) and their objects. basic rules, four (S: catvaral} parajik::t-dharmal}; T: phas-pham-par-'gyurba'i-chos-bzhi) The four most serious violations of monastic discipline: sexual intercourse, theft, murder, and claiming greater realization than what one has attained.

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343

benefits, two (T: don-gnyis) Benefit for oneself and for others; in particular, attaining enlightenment oneself and liberating others. Bhagavat (T: bcom-ldan-'das) The blessed one-referring to the Buddha. Can also refer to a peaceful male yidam. bhagavati (T: bcom-ldan-'das-ma) A general term for a peaceful female yidam. bhi~u (T: dge-slong) A fully ordained monk. bhumi (T: sa; earth, stage, level) Usually refers to the ten stages on the path of a bodhisattva. hindu (T: thig-le; drop, dot, point) See naQI, prar;ta, and hindu. black crown The crown exclusively worn by the Gyalwa Karmapas. The first black crown was given to the fifth Karmapa, Teshin Shekpa, by Emperor Yung Lo of China. The emperor, through his devotion to Karmapa, was able to perceive the self-existing crown above his teacher's head, the symbol of Avalokite5vara's compassion. He made a replica so that all might be inspired to perceive Karmapa's true nature. blackline hell (S: sarpghata; T: bsdus-'jams, thig-nag) One of the hot hells primarily reserved for thieves. blessings (S: adhi~~hana; T: byin-rlabs; S: standing over, resting upon; T: splendor wave-conveying the sense of atmosphere descending or coming toward the practitioner) One's root guru and lineage gurus are said to be the source of blessings. When the student can open himself with uncontrived devotion, the grace of the lineage manifests as blessings, .which dissolve into and awaken him to a sense of greater reality. bliss (S: sukha; T: bde-ba) bodhi (T: byang-chub; enlightenment) See enlightenment. bodhicitta (T: byang-chub-kyi-sems; heart of awakened mind) Absolute bodhidtta, according to Gampopa, is emptiness indivisible with compassion-radiant, unshakable, and impossible to formulate by concepts. Relative bodhidtta arises from a glimpse of ultimate bodhicitta, and is the aspiration to practice the paramitas and to deliver all sentient beings from sarpsara, out of one's compassion. bodhisattva (T: byang-chub-sems-dpa') One who has committed himself to the mah:tyana path of compassion and the practice of the six paramitas. The bodhisattva's vow, taken in the presence of one's spiritual friend (S: kalyar;tamitra), is one of relinquishing one's personal enlightenment to work for all sentient beings. The vow is continually renewed in order to mix one's being with the mahayana mind of bodhicitta. Bodhisattva deities represent qualities of enlightened mind active in our life.

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bodhisattva name The n:tme given to the bodhisattva-co-be during the bodhisattva vow ceremony. brahmarandhra (T: tshangs-bug; aperture of Brahma) An opening at the crown of the head at the top of the avadhuti. buddha (T: sangs-rgyas; awakened, enlightened) May refer to the principle of enlightenment or to any enlightened being, in particular to Silkyamuni Buddha, the historical Buddha. buddha activity (S: k~rman; T: 'phrin-las) The activity of an enlightened one. buddha families (S: buddhakula; T: sangs-rgyas-kyi-rigs) The mar:u~ala of the five tathilgatas or jinas (victorious ones). They embody the five wisdoms, but in sarpsara, these energies arise as the five confused emotions. Everything in the world is said to possess a predominant characteristic of one of these five. Thus, they are called families. The five families, tathagatas, wisdoms, confused emotions, directions, and colors, respectively, are as follows: (1) buddha, Vairocana, dharmadhatu wisdom, ignorance, center, white; (2) vajra, Ak~obhya, mirror-like wisdom, aggression, east, blue; (3) ratna (jewel), Ratnasambhava, wisdom of equanimity, pride, south, yellow; (4) padma {lotus), Amitabha, discriminating-awareness wisdom, passion, west, red; (5) karma (action), Amoghasiddhi, wisdom that accomplishes all actions, envy, north, green. Some of these qualities vary in different tanteas, especially those of buddha and vajra. buddha field (S: buddha-k~etra; T: sangs-rgyas-zhing) The realm of existence of a buddha. cakra (T: 'khor-lo; circle, wheel) Often used in a technical sense to refer to the primary centers of the illusory body: head, throat, heart, and navel. Cakrasarp.vara (T: 'khor-lo-sdom-pa, bde-mchog; binding or union of the cakras) A heruka of the mother order of anuttara tantra, belonging to the padma family; he is a particularly important yidam in the Kagyti lineage. cakravartin (T: 'khor-los-bsgyur-ba; turner of the wheel [of dharma]) A universal monarch. When Prince Gautama was born, it was foretold that he would become either a world enlightened one or a universal monarch, a king who propagates· the dharma. This can be seen as a secular equivalent of enlightenment-one whose reign ushers in a golden age of civilization and culture. caJ:u;lali (T: gtum-mo; fierce, wrathful) A vajrayana term for a kind of psychic heat generated and experienced through certain meditative practices. This heat serves to burn up all types of obstacles and confusion. One of the six yogas of Naropa.

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345

Candraprabhakumarabhuta (T: zla-'od-gzhon-nu) A disciple of Sakyamuni, whose request is the occasion for the Buddha's uttering of the Sam4dhi'raja-sutra. Gampopa is said to have been an incarnation of him. celestial realm (S: khecara; T: mkha'-spyod; moving in the air) A realm of the c;lakinis. chang (T: chang) Tibetan~ barley-beer. This term is also used in a general sense, referring to any liquor. cho

(T: chod; cutting) A vajrayana meditation practice where one visualizes the cutting up and offering of one's body. Lord At1Sa said that surrendering and offering one's own ego-clinging is the most effective way to overcome the four maras. This practice was often performed in fearsome places. Cho teachings were introduced into Tibet by Phadam-pa-sangs-rgyas, and were spread by his chief disciple, the great woman teacher Ma-gcig-labs-sgron-ma. coemergent wisdom (S: sahajajfiana; T: lhan-cig-skyes-pa'i-ye-shes) A key term in vajrayana referring to the simultaneous arising of SaiJlsara and nirvaQa, naturally giving birth to wisdom. compassion (S: karuQa; T: snying-rje) A key principle of mahayana Buddhism, describing the motivation and action of a bodhisattva, i.e., the practice of the paramitas. Compassion is said to arise' from experiencing the suffering of sentient beings, including ourselves; insight into the four noble truths; seeing the suffering inherent in bewilderment about cause and effect; clinging to solid and permanent existence; and spontaneously. from sonyata. corruptions, five (T: snyigs-ma-lnga) The five corruptions of the dark age: decrease in the length of life, perverted views and no faith in spirituality, the five klesas being rampant, sentient beings are difficult to convert, and warfare and degraded society. c;laka (T: dpa' -bo; S: one who goes in the sky, T: hero, warrior) Specifically, a masculine semiwrathful yidam. More generally, it can refer to a type of messenger or protector. See also yidam. c;lakini (T: mkha' -'gro-ma; one who goes in the sky) A wrathful or semiwrathful female yidam, signifying compassion, emptiness, and prajfia. The <;lakinis are tricky and playful, representing the basic space of fertility out of which the play of SaiJlsara and nirvaQa arises. They inspire the union of skillful means and prajf'Hl. More generally, ~ c;fakini can be a type of messenger or protector. See also yidam. 9amaru A type of hand drum, usually two-headed, made of either skulls or wood, and used frequently in vajrayana practice. dark age (S: kaliyuga; T: snyigs-ma'i-dus) The present world age marked by the degeneration of all discipline, morality, and wisdom. See also corruptions, five.

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deva realm of thirty-three (S: trayastrirp§al}; T: sum-cu-rtsa-gsum) The god realm ove{ which Indra presides. devi (T: lha-mo; goddess) A general term for any type of female deity. dharma (T: chos; truth, law) Specifically, the Buddha's teaching. Lower dharma is how things work on the mundane level, e.g., how water boils. Higher dharma is the subtle understanding of the world-how mind works, how sarpsara perpetuates itself and how it is transcended, and so on. More technically, in the abhidharma it refers to the most simple, ultimate elements of existence, which were enumerated in differing numbers by various schools. dharmacakra (T: chos-kyi-'khor-lo; wheel of dharma) Generally, this term is used as in dharmacakra pravartana ("turning the wheel of dharma"), which refers to teaching the dharma. More technically, it can refer to the heart cakra. dharmadhatu (T: chos-kyi-dbyings; space, realm, or sphere of dharma) All-encompassing space, unconditional totality-unoriginating and unchanging-in which all phenomena arise, dwell, and cease. dharmakaya See trikaya. Dharmakaya Buddha, sixth This refers to Vajradhara, who is said to be the dharmakaya level of the sambhogakaya. The five jinas or tathagatas are more purely sambhogakaya emanations. Hence, Vajradhara is the sixth. dharmapala (T: chos-skyong; protector of the dharma) A type of deity whose function is to protect the practitioner from deceptions and sidetracks. Oath-bound to the dharma, not bound to the six realms, the dharmapalas fulfill the four karmas or enlightened actions of pacifying, enriching,· magnetizing, and destroying, thus serving and protecting the integrity of the teachings and practice. dharmaraja (T: chos-kyi-rgyal-po; dharma king) An epithet applied to either a great ruler who realized and fulfilled the vision of the Buddha's teaching, or to great teachers themselves. dharmas, eight worldly (S: ~tau lokadharmab; T: 'jig-rten-gyi-chosbrgyad) Gain (S: labha; T: rnyed-pa) and loss (S: alabha; T: ma-rnyedpa), fame (S: ya§as; T: snyan-grags) and disgrace (S: aya§as, T: magrags), praise (S: pra§arpsa; T: bstod-pa) and blame (S: ninda; T: smad-pa), pleasure (S: sukha; T: bde-ba) and pain (S: dubkha; T: sdug-bsngal). dharmas of mahimudra, six Another name for the six yogas of Naropa. dharma til. (T: chos-nyid; dharma-ness) The essence of reality, completely pure nature.

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347

dhatu {1) The three realms of sa.rpsara: realm of desire (S: kamadhatu; T: 'dod-pa'i-khams), realm of form (S: ropadhatu; T: gzugs-kyi-khams), and formless realm (S: aropyadhatu; T: gzugs-med-khams). (2) The eighteen elements classified in the abhidharma: the six sense organs, sense objects, and their corresponding consciousnesses. dhyanas, four (T: bsam-gtan-bzhi; meditation) Refers to the four meditation states of the ropadhatu attained by advanced practitioners. However, these are still within the deva realm of sa.rpsara. doha A type of verse or song spontaneously composed by vajrayana practitioners as an expression of their realization. Do-Kham (T: mdo-khams) Another name for Kham, a province of East Tibet where the Kagyii lineage enjoyed great popularity. I;>ombi Heruka One of the eighty-four maha.siddhas of the Indian vajraywa uadition. He was a disciple of Vinipa and a master of the

Hevaj'ratantra. don (T: gdon) A type of malevolent spirit, usually of the preta realm, who tends to cause disease-physical or psychological-due to a lack of mindfulness on the part of the practitioner. Drepung (T: 'bras-spungs) One of the three main Gelukpa monasteries, located north of Lhasa. Band VAJ,f. E is the seed syllable for the feminine principle-emptiness, prajna; VAJ1. is the seed syllable for the masculine principle-form, upaya. EVAJ1. is the union of prajfia and upaya-space and indestructibility. ejection of consciousness (T: 'pho-ba) A yogic practice in which consciousness leaves the body. One of the six yogas of Naropa. elements (S: mahabhota; T: 'byung-ba-chen-po) According to the abhidharma, all materiality can be seen as having the aspects of earth (solidity, tangibility), water (cohesion), fire (radiation, sustaining), and air (movement). emptiness See sonyata. enlightenment (S: bodhi; T: byang-chub) According to the buddhadharma, theistic and mystical experiences of all kinds still fall within sa.rpsara, as long as they confirm the experiencer or solidify his experience, even in the most subtle way. Buddhist norms of experience are: universal impermanence, existence as suffering, egolessness, and peace as absence of suuggle to attain or maintain anything. According to the hinayana tradition, enlightenment (also S: nirvaQa; extinguished) means the cessation of ignorance and of conflicting emotions, and therefore freedom from the compulsive re-

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birth in sarps~ra. Its degrees of attainment were graded by the four levels: stream enterer (S: srot~panna), once-returner (S: sakrd~gamin), nonreturner (S: anagamin), and arhat. According to mah~yana tradition, hinayana nirvaQa is a way station, like an illusory city in the desert created by the Buddha to encourage travelers. Enlightenment requires not only cessation of ignorance but also compassion and skillful means to work with the bewilderment of all sentient beings. The arhat does not attain complete enlightenment because of his underdeveloped compassion. According to vajrayana tradition, hinayana and mahayana attainment are necessary, but they contain dogma. It is necessary for the yogin to develop complete partnership with the phenomenal world and to experience a more penetrating unmasking of the root of ego. In presenting the final fruition, the vajrayana teaches either four or six tantric yanas. The term nirvaQa can have the utmost positive sense when referring to enlightenment; or it can have a limiting or pejorative sense when referring to a limited goal of cessation. enter the action (T: spyod-pa-la-gshegs-pa) A technical term in vajrayana referring to the stage of practice where one abandons all concepts of meditation and nonmeditation and directly encounters the phenomenal world. equalizing the elements (T: 'byung-ba-ro-snyoms) Another term for the practice of "one taste," one of the six yogas of Naropa. evil deeds (S: p~pa; T: sdig-pa) Actions which tend to lead one away from enlightenment. The Buddhist equivalent to "sin." faiths, three (T: dad-pa-gsum) There are several traditional expositions of the stages of faith on the spiritual path. The most relevant here is: (1) sincere interest (T: dang-ba) in the three jewels as the source and guide on the path, (2) longing (T: 'dod-pa), being eager to pursue the path, and (3) trust (T: yid-ches-pa) arising from conviction in the cause and effect of karma and in the four noble truths. Here the student knows the dharma to be true. families, three (T: rigs-gsum) The three families or groupings of Buddhists according to their allegiance to the hinayana, mahayana, or vajrayana. fearlessnesses, four (S: vaiSaradya; T: mi-'jigs-pa) There are four fearlessnesses or grounds of confidence of a bodhisattva-two fearlessnesses concerning oneself: having abandoned all limitations or faults and being the complete embodiment of realization; and two fearlessnesses concerning others: fearless in showing the path and fearless in pointing out the obscurations and obstacles. free and well-favored (S: k~aQa-sampad; T: dal-'byor) A technical term

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describing the very special situation of a human birth that allows one to hear and practice the dharma. See also Afterword, p. 319. gaQacakra (T: tshogs-kyi-'khor-lo) A feast offering; a practice in which desire and sense perceptions are made part of the path. By celebrating the phenomenal world, the practitioner simultaneously extends his understanding of sacredness and further surrenders ego. gandharva (T: dri-za) A class of deities said to live off of smells. They are celestial musicians. garuc;la (T: khyung) A bird of Indian mythology said to hatch fully grown and hence symbolizes the awakened state of mind. gates, three (T: sgo-gsum) Body, speech, and mind. The three gates or modes through which one relates to the phenomenal world. gems, three (T: nor-bu-rnam-gsum) The three teachings that Tilopa received from Vajrayogini: the tsakali of body, the seed syllable of speech, and the mudra of mind. These correspond to the lineage holder, the path that ripens, and the path that frees. geshe (T: dge-bshes; abbreviation for dge-ba'i-bshes-gnyen; S: kalyaQamitra; spiritual friend) A tide given in recognition of scholarly and meditative accomplishment primarily by the Gelukpa school of Tibetan Buddhism. gods of desire (S: kama.vacara; T: 'dod-pa-na-spyod-pa) The six levels of gods that dwell in the ka.madhatu, the realm of desire. good qualities, eight (T: yon-tan-brgyad) Qualities of Vajradhara, very similar to the seven aspects of supreme union. grasping and fiXation (T: gzung-ba-dang-'dzin-pa) The two processes that constitute the ego of self and the ego of dharmas. Objects are fiXated on (T: gzung-ba-yul) as solid independent existences, and the mind then grasps them (T: 'dzin-pa-sems). great bliss (S: mahasukha; T: bde-ba-chen-po) Great Compassionate One (T: lha-thugs-rje-chen-po) An epithet of Avalokite5vara. Great Eastern Sun (T: shar-chen-nyi-ma) An important image in the Shambhala tradition, representing indestrUctible wakefulness. Being spontaneously present, it radiates peace and confidence. Being brilliant, it illuminates the way of discipline. Since it shines over all, heaven, earth, and man find their proper place. Great Repa (T: ras-pa-chen-po) An epithet of Milarepa. Guhyasamaja (T: gsang-ba-'dus-pa; secret assembly) A heruka of the father order of anuttara tantra. Belonging to the vajra family, he exemplifies the penetrating quality of transmuted anger. Blue, sitting in the

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vajrasana, he has six arms and four faces. With two arms he clasps his prajM (consort) with his vajra and ghal)~a; the other four hands hold the mudras of the other four buddha families: a dharmacakra, a flaming jewel, a lotus, and a crossed vajra. GuJ;ta Sagara (T: · yon-tan-rgya-mtsho; ocean of good qualities) The monastic name of Jamgon Kongtriil Lodro Thaye. guru (T: bla-ma; master, teacher) See Preface, pp. vii-xi. hatha yoga (T: 'khrul-'khor) Advanced practice in the vajrayana unifying visualization, pral)ayama (control of praoa) and physical posture. By working with the mind and body maodalas together, the mind can be controlled. See also naQI, praQa, and hindu. Hayagriva (T: rta-mgrin) A wrathful heruka of the padma family belonging to the anuyoga tantra of the Old Translation school. He is usually depicted with three faces, six arms, and four legs, with the wings of a heruka, in union with his consort. His special attribute is a horse's head surmounting his principal head. hearing lineage (T: snyan-brgyud) An epithet for the Kagyii lineage, whose tradition emphasized the oral instructions passed from teacher to student. See also oral instructions. heruka (T: khrag-'thung) A wrathful male yidam, the masculine principle of energy and skillful means that makes situations powerful and creative. The Tibetan word means ''blood-drinker,'' that which drinks the blood of ego-clinging, doubt, and dualistic confusion. In the tanteas, Sri Heruka (an epithet, usually of Cakrasarpvara) is explained as follows: "Sri (glorious) is nondual wisdom; he means cause and effect are sanyata; ru means free from accumulation; ka is not dwelling anywhere.'' Hevajra (T: kye'i-rdo-rje) A semiwrathful heruka. "He" is an exclamation of joy. Hevajra transforms sense pleasures and form into joy through realizing the identity of form and emptiness. He is depicted in four, six, and twelve-armed forms, dancing in union with his consort, Nairatmya (T: bdag-med-ma; nonego). Hevajra was the yidam ofMarpa the translator. Marpa's family of nine was said to be the Hevajra maodala itself. His wife's name was Dagmema, Tibetan for Nairatmya. higher perception (S: abhijfia; T: mngon-shes) Certain abilities that the Buddha possessed and which may be attained through meditation practice. There are several lists of abhijfias, which include the ability to hear and see for great distances, reading others' minds, and so on. These are more mundane compared to the final abhijfia, the wisdom of the termination of defilements (S: asravak~ayajfiana), marking the attainment of the arhat.

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hinayana (T: theg-pa-dman-pa or theg-chung; lesser vehicle) The first of the three ya.nas, which is subdivided into the sra.vakayana and pratyekabuddhayana. See also sravaka and pratyekabuddha. holy days of the Victorious One, four (T: sangs-rgyas-kyi-dus-chen-bzhi) Four important days in the life of Sakyamuni: when the maras tried to seduce him, his enlightenment and death (occurred on the same day), his first teaching, and when he returned from teaching his mother in the god realm. immeasurables, four (S: apramaQa; T: tsad-med-pa) Maitri (friendliness), karuQa (compassion), mudita. (joy), and upe~a (impartiality). These are a catalyst to the bodhisattva's attitude. When these have a conditional reference point, they are also referred to as the "dwelling places of Brahm:f' (S: brahmavihara). The bodhisattva sees these as indivisible with sonyata, and in this case, they are called "immeasurables." As Longchenpa says, A man who has become a site for spiritual growth by having taken rdUge Will cultivate his mind for the welfare of beings. By letting the flower of compassion blossom in the soil of friendliness And tending it with the pure water of equanimity in the cool shade of joy. (Herbert V. Guenther, trans. Kindly Bent lo Ease Us, Vol. I, Emeryville, CA: Dharma Publishing, 1975, p. 113)

individual liberation (S: pratimok~a; T: so-sor-thar-pa) A term that refers to the monastic discipline of the vinaya, which supports the individual liberation of the monk or nun. More generally, the nontheistic attitude of taking responsibility for one's own liberation from sa.rpsara. Jambudvipa (T: dzam-bu-gling) The southern continent or island of the Buddhist world-system named after the jambu (rose-apple) tree. The entire known world was regarded as Jambudvipa. Since the buddhadharma is taught there, it is an auspicious place. jetsiin (T: rje-btsun) An honorific Tibetan term applied to revered ·teachers. jewels, three (S: triratna; T: dkon-mchog-gsum) Buddha, dharma, and sal'lgha-the three objects of refuge. Buddha is an example of a human being who transcended confusion, and also refers to enlightenment itself. Dharma includes the teachings that are told and written, as well as their realization-the dharma that is experienced. Sal'lgha is the community of practitioners and also the assembly of realized ones. jfuina (T: ye-shes; wisdom) The wisdom-activity of enlightenment, transcending all dualistic conceptuali~ation. One's being is spontaneously wise, without needing to seek for it. The Tibetan term means ''primordial knowing.'' Jowo Sakya (T: jo-bo-sa.-kya; Lord Sakya) Refers to Sakyamuni. The two

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brothers, Jowo Sakya, refers to the two statues of Sakyamuni brought to Lhasa by the Chinese and Nepalese wives of Srong-btsan-sgam-po. joys, four (S: inanda; T: dga' -ba) The four joys are associated with the third abh~eka: joy (S: inanda), perfect joy (S: paraminanda), joy of cessation (S: viraminanda), and coemergent joy (S: sahajinanda). Kadampa (T: bka'-gdams-pa) The Kadam tradition was brought to Tibet in the eleventh century by At~ Dipailkara Srijftina, the great Indian teacher and reformer. The Kadampas placed great emphasis on monastic discipline, training in compassion, and study. This emphasis was incorporated into the KagyO lineage by Gampopa who studied with Kadampa teachers prior to studying with Milarepa. The Kadam tradition is also carried on by the Geluk lineage. Kagyii (T: bka' -brgyud; command lineage) "Ka" refers to the oral instructions of the guru. It carries a sense of enlightened vision, and therefore often has the connotation of command. See also Afterword: The Lineage and Its Teachings. KllilJp11 and Ct~ntlrll Kal4pt~-sutra (Peking Tripitaka No. 5775) and Cantlra-vyakara1}a-sutra-ntima (P. T. No. 5767) are the names of Indian grammatical texts. kalpa An extremely long aeon, sometimes reckoned at 4,320 million years. kapala (T: thod-pa; skull cup) Used in vajrayana rituals; usually contains am{ta. karma (S: karman; T: las; action) According to the doctrine of action and result, one's present experience is a product of previous actions and volitions, and future conditions depend on what we do in the present. Actions may be classified in three ways: (1) wholesome-tending toward higher realms of sarpsira, or in the presence of an enlightened attitude, toward liberation; (2) unwholesome-tending to perpetuate confusion and pain; and (3) neutral. Karma originates from the false belief in an ego, which prompts a chain reaction of seeking to protect territory and maintain security. Virtuous action can lead to better states, but the chain reaction pro<;ess itself can only be cut and transcended by insight and discipline. Karma is precise down to the minute details of body, mind, and environment. There is a "group karma" of families and nations, as well as individual karma. Karma Kagyii (T: ka-rma-bka' -brgyud) That branch of the Kagyu lineage that traces back to Gampopa through Tusum Khyenpa, the first Karmapa. The Karmapa is the head of the Karma Kagyu. See also Afterword: The Lineage and Its Teachings.

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353

Karma Karp.tsang (T: ka-rma-karp.-tshang) Another name for the Karma KagyO, originating from a vision of Rangjung Dorje, Karmapa III. Karma Vihara of Aka~Pia (T: 'og-min-ka-rma'i-gtsug-lag-khang) An epithet of Tsurphu, the monastery of the Karmapa. karu.,a See compassion. Kham (T: khams) A province in eastern Tibet. kha.,c;ta permit A travel permit. kle5a (T: nyon-mongs) See poison. kriya yoga (T: bya-ba; action) The first tantric yana, which emphasizes purity and the understanding that all phenomena are inherently pure, naturally sacred, and beyond focation. The deities are visualized as external and the practitioner emphasizes purification and ritual action. See also sacred outlook. lqetrapala (T: zhing-skyong; protector of the land, field) A kind of local deity often associated with charnel grounds. Kungthangpa (T: gung-thang-pa) An epithet of Milarepa-the person from Kungthang (a region in southwestern Tibet along the Nepalese border). Lady Dorje Kundrak (T: jo-mo-rdo-rje-kun-grags-ma) One of the twelve tenma goddesses (T: bstan-ma-bcu-gnyis), subjugated by Padmakara (Padmasambhava). lalana (T: rkyang-ma) The main left nadi. See also naQI, praQa, and bindu. lama See guru. learning, contemplation, and meditation (T: thos-bsam-sgom) Three aspects of developing prajfia, which describe how the practitioner comes to a true understanding of the teachings. First, one hears or learns what the teachings are. Second, one contemplates or thinks about what this means. Finally, one comes to an intuitive, nonconceptual understanding through meditation. levels of experience, four (T: nyams-rim-pa-bzhi) See yogas, four. Lhotrakpa (T: lho-brag-pa) An epithet for Marpa, who was from the southern region of Lhotrak. Lingchenrepa (T: gling-chen-ras-pa) Founder of the Drukpa Kagyil lineage. literal meaning See true meaning. local goddesses, twelve (T: bstan-ma-bcu-gnyis) Local deities subjugated by Padmakara. They are associated with the months of the year, the realms, and the nidanas.

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Lokesvara (T: 'jig-rten-dbang-phyug; lord of the world) An epithet for Avalokite5vara. lotsawa (translator; said to be a corruption from Sanskrit) Usually an epithet of Marpa. Luyipa

One of the mahasiddhas, known for eating fish-guts.

Madhyamaka (T: dbu-ma) A mahayana school, founded by Nagarjuna, which emphasized the doctrine of sunyata. Vajrayana has many of its philosophical roots in Madhyamaka. Some of the principal texts of this tradition are the Mulamadhyamikakan"kii and VigrahavyiJvartanl by Nagarjuna, the Bodhi'caryiJvatiJra by Santideva, and the PrasannapadiJ and MadhyamakiJvatiJra by Candrakrrti. magnetizing, four means of (S: sal'lgraha-vastllni; T: bsdu-ba-rnam-bzhi) The four ways a bodhisattva gathers students and spreads the dharma: ( 1) generosity, providing necessities so that students will be attracted to the dharma; (2) praise, being generous in a pleasing and kind way; (3) acting in accord with local customs, so that students will understand the bodhisattva's actions; and (4) actions that benefit students. mahakala (T: nag-po-chen-po; great black one) Mahakalas are the chief dharmapalas, protectors of the dharma. They are either black or dark blue in color and wrathful. See also dharmapala. mahakali:

(T: dpal-ldan-lha-mo [ = S: sri devi]) A female mahakala.

Mahamaya (T: sgyu-ma-chen-mo; great illusion) A tantra of the anuttara tantra. mahamudra (T: phyag-rgya-chen-po; great seal, symbol, or gesture) The meditative transmission handed down especially by the Kagyii school, from Vajradhara Buddha to Tilopa up to the present lineage holders. In this state, all experiences are transformed into transcendental knowledge and skillful means. From the primordial intelligence and energy that arise, there comes great luminosity, so that the vividness pf experience becomes the display of the ma•;u;lala. According to the Cakrasa?ttvara Tanti-a: phyag is the wisdom of emptiness, rgya is freedom from sarpsara, and chenpo is their indivisibility; therefore, it is called chagyachenpo (S: mahamudra). Or, as Saraha declared, Having no shape or colour, being all-encompassing, Unchanging, and stretching across the whole of time. Like celestial space without end or beginning, With no real meaning as when a cope is seen to be a snake, Being the indivisibility of Dhacmakaya, Sambhogakaya, and Nirmat:takaya, Its actuality transcends the regions of the intellect. Mahamudra which is instantaneous experience of Buddhahood

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355

Manifests itself in Sambhogakllya and Nirmii.Qakllya for the benefit of sentient beings. [from Herbert V. Guenther, The Ltfe and Teachings of N4ropa, London: Oxford University Press, 1963, p. 223)

mahapa1,1Q.ita

(great scholar, teacher)

mahasattva (T: sems-dpa' -chen-po; great being) A term that refers to great bodhisattvas. mahasiddha See siddha. mahayana (T: theg-pa-chen-po; greater vehicle) The mah:Iy:lna schools appeared in literary form several hundred years after the Buddha's death, although traditionally the transmission lineage goes back to S:Ikyamuni himself, who is said to have first presented mahayana teachings on Vulture Peak mountain near Rajagrha to a celestial assembly. Going beyond the somewhat nihilistic emptiness of the hinayana schools and the preoccupation with individual liberation, the greater vehicle presents greater vision based on sunyata, compassion, and the acknowledgment of universal buddha nature. It introduced the ideal of the bodhisattva, who lives in the world to deliver sentient beings, while dwelling neither in the struggle of sarpsara nor in a quietistic nirval,la. Socially, the mahayana expanded the buddhadharma beyond the monastic communities to the lay population. mahayana vow See bodhisattva. Mahe5vara (T: dbang-phyug-chen-po; great lord) Name of a god. Maitreya (T: byams-pa) The name of the next buddha. It is said that Maitreya presides over Tu~ita heaven. maitri (T: byams; friendliness) Friendliness to oneself, the prerequisite for compassion for others. Maitri also means the intention that subsequently manifests as compassion. Manasarovar (T: ma-pham-g.yu-mtsho) A lake in western Tibet, near Mt. Kailasa, sacred to Cakrasarpvara. mal,lcjala (T: dkyil-'khor; circle, sphere, group, society) The Tibetan word dkyil- 'khor means "center and periphery." It is the unification of many vast elements into one, through the experience of meditation. Seeming complexity and chaos are simplified into a pattern and natural hierarchy. A ma1,1c;lala is usually represented by a diagram with a central deity, a personification of the basic sanity of buddha nature. The outer world, one's body and state of mind, and the totality can all be seen as ma1,1c;lala. The constructed form of a ma1,1c;lala has as its basic structure a palace with a center and four gates in the cardinal directions. They may be painted, made of colored-sand, heaps of rice, or represented by three-dimensional models.

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mandarava (coral tree) Considered to be quite beautiful, it is said to grow in Sukha.vati (T: bde-ba-can). Also the name of one of Padma.kara's consorts. mailgalam (auspiciousness) Mailgalarasmi (T: bkra-shis-'od-zer; auspicious ray of light) Trashi Osee's name in Sanskrit. Maiijugho~a (soft or sweet-voiced) A common epithet of Manjusri. Maiiju5ri (T: 'jam-dpal-dbyangs; gentle or soft and glorious) One of the chief bodhisattvas, Manjusri is depicted with a sword and book. The sword represents prajna.. He is known as the bodhisattva of knowledge and learning and generally considered to be of the vajra family. Maiiju5rimitra (T: 'jam-dpal-bshes-gnyen) An Indian master, accomplished in all nine yanas. He was the successor to Gacap Dorje (dga'rab-rdo-rje), the first human guru in the Nyingma ati lineage. Milacepa is said to be an emanation of Mafijusrimitra. mantra (T: sngags) Mantra is explained in the tantras as that which protects the cohesiveness of the vajra mind. It is a means of transforming energy through sound, expressed by speech, breathing, and movement. Mantra is always done in conjunction with visualization and mudra, according to the prescriptions of a sa.dhana transmitted by one's guru. Mantras are Sanskrit words or syllables. They express the quintessence of various energies, whether or not the mantra has conceptual content. From the view of fruition, the practitioner should recognize all sound as mantra, all appearance as the deity's presence, and all thoughts as wisdom. mantrayana (T: sngags-kyi-theg-pa; vehicle of mantra) Another term for vajrayana, whose meditation practices make extensive use of mantra. Mara (T: bdud; death) The temptor of Sakyamuni Buddha, who appeared just prior to his attaining enlightenment. More generally, maras are difficulties that the practitioner may encounter, often classified as : skandha-ma.ra, misunderstanding the five skandhas as a self; klciama.ra, being overpowered by the klesas; mrtyu-mara, death, which interrupts orie's practice unless the yogin knows how to make it part of the path; and devaputra-ma.ra, seduction by the bliss of meditationstill dwelling in the god realms of SaiJlsara. Mila Thopaga (T: mi-la-thos-pa-dga'; Mila-joyful to hear) The name of Milacepa, given to him by his father. Mon (T: mon) Name for lands to the south and southwest of Tibet. mudra (T: phyag-rgya; sign, symbol, gesture) A mudra. may be any sort of symbol. For instance, the white dharmacakra is a mudra. of Vairocana;

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357

the hooked knife is a mudra of Vajravarahi. Specifically, mudras are symbolic hand gestures that accompany sadhana practices to state the quality of different moments of meditation. More generally, mudra is the provocative color of apparent phenomena. Mudra is self-evidencing, and the symbol and symbolized are inseparable. naf;lj, praJ;ta, and bindu (T: rtsa, dung, thig-le) According to the yogic teachings of the path of upaya, one way of attaining realization is to synchronize body and mind. This is done by meditating on n:IQI, praQa, and bindu in the illusory body. By analogy, praQa is like a horse, mind-consciousness like the rider, and na9is are like the pathways. The bindu is mind's nourishment. Because of lasping into duality, the pr:iQa functions in the left and right channels, lalana and rasana, corresponding to the activities of subject and object and to karmic activity. Through practice, the praQas can be brought back into the central channel (S: avadhoti), and therefore transformed into wisdom-pnlQa, and mind can recognize its fundamental nature, realizing all dharmas as unborn. This belongs to advanced practice and can only be learned through direct oral transmission from an accomplished guru. When the meditator is well-established in the fundamental nature of mind, he meditates with this directly, having dissolved na<;li, pnlQa, and bindu into sampannakrama. This is known as the attainment of vajra body, speech, and mind. These stages of meditation technically belong to the category of "sampannakrama with signs and without signs." naga (T: klu; snake) A class of deities with human torsos and serpentlike lower bodies, said to inhabit low-lying marshy areas and bodies of water. They are associated with jewel-treasures and with knowledge. They are said to have guarded the Prajfiaparamita-sutras until the great teacher Nagarjuna took custody of them. Nagarjuna A famous Indian master of the· first century A.D., and founder of the Madhyamaka school. There is also a tantric master of the same name who was a teacher ofTilopa. Traditional sources claim that these two are one and the same. His name comes from the legend that he retrieved the Prajfiaparamitii literature from the n:lgas. Nairatmya Devi (T: bdag-med-ma-lha-mo; goddess of nonego) The consort of Hevajra. namal;t (homage) Often used in the beginning of a song to pay homage. Hence: nama uttarebhyaQ (homage to the superior ones), namal;t sri gurave (homage to the glorious guru), namo gurave (homage to the guru), namo buddhaya (homage to the Buddha), namo guru-guQas:Igaraya (homage to the guru, the ocean of virtue), namo guru-padmakaraya (homage to the guru, Padmakara), namo guru-vajradharaya

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(homage to the guru, Vajradhara), namo guru-vajresvar~ya (homage to the guru, the vajra lord). natural state (T: gnas-lugs) Synonymous with "things as they are." A mah~udr~ term for the basic nature, and therefore the natural state-fresh, unfabricated, and spontaneous. nirmar;takaya See uikaya . .nirvar;ta (T: mya-ngan-las'das-pa) See enlightenment. nyagrodha tree A fig tree. Nyatri Tsenpo (T: gnya' -khri-btsan-po) Said to be the name of the first king of Tibet, who descended from the sky to Yarlha Shampo mountain. Nyenchen Tanglha (T: gnyan-chen-thang-lha) Name of a mountain range north of Lhasa, the abode of a deity of the same name. Subjugated by Padmaara (Padmasambhava), he is an imponant protector of the teachings. Nyingma (T: rnying-ma; ancient" ones) One of the four major schools of Tibetan Buddhism. The Nyingmas adhere to the original ("old") form of vajrayana Buddhism brought to Tibet in the eighth century by Padmakara (Padmasambhava) and others. This lineage stems from the primordial Buddha Samantabhadra, through Vajrasattva, to the human gurus Garap Dorje (b. 55 A.D.), Mafijusrimiua, Sri Si.rpha (b. 289). andJiianasutra, and from them to Vimalamiua and Padmakara, who had twenty-five major Tibetan disciples including his consort Yeshe Tsogyal, King Trisong Detsiin, and Vairocana the translator. The system of nine yanas originates from the Nyingma tradition. In addition to the four tantric yanas of the New Translation uaditionkriya., upa or carya, yoga, and anuttara-they subdivide anuttara tanua into mahayoga, anu, and ati yoga yanas. These all stem from the perspective of ati tanua (T: rdzogs-chen; great perfection). The anuttara yoga tantra, the highest tantra of the New Translation school, can be considered the culmination of path tantra and the gateway to the fruition tan tea perspective of mah~yoga. From the time of Karma Pakshi and Rangjung Dorje (Karmapas II and III), Kagyii masters have practiced the ati teachings in addition to those of mahamudra. obscurations (S: ~varat;ta; T: sgrib-pa) There are two classes of obscurations or veils-kle5avarar;ta and jfieyavarat;ta (conflicting emotions and primitive beliefs about reality). The first stems from belief in "me" and "mine" and the resulting emotional reactions. The second obscuration stems from more subtle conceptualization, and corresponds to the ego of dharmas-believing that objects of experience are substantial and possess an independent existence. Both obscurations can be seen through by means of prajfiaparamita.

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359

offerings (T: mchod-pa) The principle of offering has several levels of application, generally based on generosity and surrendering one's egoclinging. Outer (material) offerings of anything desirable in the world are given as expressions of gratitude, appreciation, and nonattachment. Inner offering is giving up the attachment to one's body. Secret offering is surrendering the ego reinforcement that we derive from dualistic emotions. The "fourth" offering is recognizing the inseparability of offerer, offering, and the recipient in things as they are. All the above offerings are referred to as "faith offerings" (T: dad-zas) and are made out of devotion to a guru or a deity. Other types of offerings are made for the benefit of others. The merit of "food offerings" (T: gshin-zas) is dedicated to benefit dead persons in need. "Ransom offerings" (T: sku-glud) are made in instances where a person is possessed by a spirit, with the intent that the spirit will accept the ransom offering in lieu of the possessed person. oral instructions (S: upadesa; T: gdams-ngag, man-ngag) In vajrayana, the guru personally communicates the essence of meditation practice to his students. In this manner, both the literal instructions and their intuitive sense are conveyed to the student. Even if the student came across the instructiQns in written form, it would still be necessary for him to receive them directly from the mouth of his teacher. See also hearing lineage. ordinary mind (T: tha-mal-gyi-shes-pa) A key term in vajrayana referring to the naked simplicity of things as they are, raw and rugged. Here there is nothing to abandon and nothing to cultivate. It is synonomous with the fourth moment (S: vil~aQa; T: mtsan-nyid-dang-bral-ba) which cuts through the web of past, present, and future. Padmakara (T: pad-ina-'byung-gnas) Another name for Padmasambhava, who brought vajrayana to Tibet in the eighth century. He is also referred to as Guru Rinpoche, the precious teacher. paramita (T: pha-rol-tu-phyin-pa; transcendent, perfection, gone to the other shore) There are several traditional enumerations, the most common of which is the six practices of the mahayana path: diina (T: sbyinpa; generosity), sila (T: tshul-khrims; discipline), ~anti (T: bzod-pa; patience), virya (T: btson-'grus; exenion), dhyana ·(T:.. bsam-gtan; meditation), and prajfia (T: shes-rab; knowledge). They are called "transcendent" or "gone to the other shore" actions because they carry us across the river of satpsara and because they are based on prajfia, therefore acknowledging the bodhisattva's realization of twofold egolessness. For this reason, they transcend karmic entanglements of conventional conceptualized vinue.

pardo (S: antarabhava; T: bar-do; existing in between) The intermediate

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state after death and before the next rebirth. It is said usually to last forty-nine days. parinirva1,13 (T: yongs-su-mya-ngan-las-'das-pa; complete cessation) The death and hence the end of the stream of rebirths of Sakyamuni Buddha, or any enlightened being. Parvata, Sri A monastic center of southern India, located in the presentday state of Madras. Nagarjuna is among the well-known Buddhists who visited there. paths (S: marga; T: lam) The practitioner's way to enlightenment, traditionally arranged into five paths: sambharamarga (T: tshogs-lam; path of accumulation), prayogamarga (T: sbyor-lam; path of unification), darsanam::trga (T: mthong-lam; path of seeing), bhavanamarga (T: sgom-lam; path of meditation), and ninh::tmarga or a.Saik~amarga (T: mthar-phyin-pa'i-lam, mi-slob-pa'i-lam; path of fulfillment or of no more learning). On the path of accumulation, the meditator brings his being to the dharma by practicing the four foundations of mindfulness, and through insight (S; vipa.Syana; T: lhag-mthong), understanding what to cultivate and what to refrain from. The practitioner begins to transcend any notion of external savior and is aole to cut the causes of rebirth in the lower realms. On the path of unification, the meditator expands his vipasyana investigation of sarpsara by developing a profound understanding of the four noble truths. He is able to cut the root of the desire realm (S: kamadhatu). On the path of seeing, the meditator accepts and understands the real significance of the four noble truths. Seeing the unsatisfactory nature of even .the god realms of form (S: ropadh::ttu), he begins to transcend them, entering the first level of attainment (S: bhomi) of the bodhisattva. On the path of meditation, the meditator practices and remains in the insight of the path of seeing. He attains to the second bhomi onwards. On the path of fulfillment or no more learning, the meditator attains vajra-like samadhi, entering the eleventh bhomi-buddhahood. Other important descriptions of the path include the exposition of the bodhisattva bhomis or stages, and the four yogas of mahamudra. perfection See paramita. permission-blessing (T: rjes-su-gnang-ba) A type of empowerment for a student to practice or study a particular text or sadhana. It is often given for an abbreviated sadhana or for a practice that has no abhi~eka connected with it. A permission-blessing is often given as a reading transmission. See also reading transmission.

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361

Phagmotrupa (T: phag-mo-grub-pa) A student of Gamp'opa. His students founded the eight lesser lineages within the Kagyu lineage. He is also known as Khampa Dorgyal or Dorje Gyalpo (T: rdo-rje-rgyal-po) .. poisons, five, three (T: dug) Poison is synonymous with klesa. The three root poisons are raga (T: 'dod-chags; passion), dve~a (T: zhe-sdang; aggression), and moha (T: gti-mug; delusion). The five poisons include the above three plus manas (T: nga-rgyal; arrogance) and Ir~ya (T: phrag-dog; envy). See also realms, lower or higher. Pon (T: bon) The native religion of Tibet, according to Tibetan Buddhists. It was first promulgated in Shangshung (T: zhang-zhung), an ancient name of the province of Guge in western Tibet, west of lake Manasarovar. Potala The name of a mountain where Avalokite5vara resides. Later, the name of the Dalai Lama's residence. powers, ten (S: bala; T: stobs) The ten powers of a tathagata: (I) knowing what is possible and what is not possible, (2) knowing the results of actions, (3) knowing the aspirations of men, (4) knowing the elements, (5) knowing the higher and lower powers of men, (6) knowing the path that leads everywhere, (7) knowing the origin of klesas, which leads to meditation, liberation, samadhi, and equanimity, {8) knowing previous lives, (9) the knowledge of transference and death, (10) knowing that the defilements are exhausted. Practice Lineage (T: sgrub-brgyud) A name for the KagyU lineage, which emphasizes their strong allegiance to meditation practice. This epithet can be applied to the Nyingma lineage. prajiia (T: shes-rab; knowledge) Prajiia is the natural sharpness of awareness that sees, discriminates, and also sees through conceptual discrimination. "Lower prajfia" includes any sort of worldly knowledge (e.g., how to run a business, how to cook a meal). ''Higher prajfia" includes two stages: seeing phenomena as impermanent, egoless, and suffering; and a higher prajf'ia that sees sonyata-a direct knowledge of things as they are. See also prajf'iaparamita. prajiiaparamita (T: shes-rab-kyi-pha-rol-tu-phyin-pa;. perfection of knowledge) The sixth paramita. Prajfia is considered to be the eye without which the other five transcendent actions would be blind. According to Gampopa, prajfiaparamita is the awareness that the whole of reality is without origination or basis. It sees through any solid existence as well as through any nihilistic interpretation of reality. Even the duality between saiJlsara and nirvaQa is transcended, and "therefore, prajfia gives birth to more active and energetic upaya (seventh paramita). Prajiiaparamita is called the mother of all the buddhas, and is some-

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times depicted as a youthful, smiling deity. The Prajnapilramitilsutras describe prajfi1 and the other p1ramit1S. In vajrayana, prajfia corresponds to the feminine principle of space, the mother of all wisdom and manifestation. See also <J:Ikini, prajfia. prar;ta (T: clung; wind) See na<JI, prar;ta, and hindu. prar;tayama A form of yoga practiced in the vajrayana, which involves working with the illusory body of na<JI, prar;ta, and hindu by means of controlling mind, breath, and body. pratimo~ See individual liberation. pratyekabuddha (T: rang-sangs-rgyas; solitary buddha) In the early texts, one who attains liberation from saq1sara without the benefit of a teacher and does not teach others. In the Tibetan tradition, the praryekabuddha became a symbol of a certain stage of enlightenment. He concentrates on individual liberation through examining the twelvefold chain of dependent co-origination, pratityasamutpada. It is also the name of the second of the nine. yanas. Regarded positively, he is worthy of veneration as among the awakened ones. Regarded negatively, his spiritual arrogance and fear of sarpsara prevent him from completely developing skillful means and compassion. Hence, his enlightenment is only partial. precious substances, six (T: bzang-drug) Various medicinal substances: yellow myrobalan (T: a-ru; Terminalia chebula), beleric myrobalan (T: ba-ru; Terminalia belerica), emblic myrobalan (T: skyu-ru; Emblica officinalis), bamboo manna (T: cu-gang), musk (T: gla-rtsi), and solidified elephant bile (T: gi-wang). preta (T: yi-dvags; hungry ghost) Pretas inhabit one of the three lower realms of saq1sara. They suffer the obsession of hunger and craving. It is said that even if they came upon a lake of pure fresh water, due to their heavy karmic obscurations, they would experience it as an undrinkable pool of pus. Pretas are depicted with very large bellies and very thin necks. primitive beliefs about reality (S: jfieyavarar;ta; T: shes-bya'i-sgrib-pa) See obscurations. Rahu (T: sgra-gcan) One of the heavenly bodies of Indian cosmology. Rahu originally was a demon who tried to capture the sun and moon but was subdued and is now said to be one of the planets. He is responsible for eclipses. rainbow body (T:'ja'-lus) A term in fruition tanua. This refers to a yogin who has completely transmuted physical experience into basic space. Though he retains an apparent body during his lifetime, at death his body may dissolve into luminosity. It is said that sometimes only hair and nails remain.

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rakta (T: khrag; blood) The feminine counterpart of sukra (T: khu-ba; semen, sperm) It is symbolic of bodhicitta. Rangjung Gyalmo (T: rang-byung-rgyal-mo) A mahakali, consort of Pernakchen (T: her-nag-can), the central mahakala of the Karma Kagyii. rasana (T: ro-ma) The main right nac.ii. See also nac.ii, praQa, and hindu. rasayana (T: bcud-len) An ascetic practice in which one takes only prepared food pills as sustenance. The food pills form a graded regimen. One starts with pills made of vegetable matter and gradually works up to pills made entirely of minerals. R.tltndi/a (T: dkon-mchog-brtsegs-pa) Also known as the MahiJratnakuta-sutra, an important collection of forty-nine mah:lyana sotras. Ratnasambhava (T: rin-chen-'byung-ldan; jewel-origin) The sambhogakaya buddha of the rama family. See also buddha family. reading transmission (T: lung) A ceremony in which a master reads through a sadhana or liturgy, usually quite rapidly, thereby empowering the disciples to practice it. It is a type of permission-blessing. A lung may also be given on a text to be studied. See also abhi~eka, permission-blessing, tri. realms, lower or higher (S: ~a<;lgati; T: 'gro-ba-rigs-drug) All beings of sarpsara belong to one of the six gates or realms. The higher realms include: deva (T: lha; god), asura (T: lha-ma-yin; jealous god), and nara (T: mi; human). The lower realms include: tiryak (T: dud-'gro; animal), preta (T: yi-dvags; hungry ghost), and naraka (T: dmyal-ba; hell). In each realm, there is a typical psychophysical pattern of recreating your experience, based on a predominant klesa: pride (god), paranoia or jealousy (asura), passion or dissatisfaction (human), ignorance (animal), craving (preta), and aggression (hell). The karmic momentum in most of the realms is so intense and overlapping that exiting from the realms only comes about when a being's karma in that realm happens to wear thin. Our human realm is considered very fortunate because the maintenance of ego is somewhat haphazard. Therefore, there is the possibility of altering out situation by cutting the cycle of saiJlsara. refuge (S: saraQa; T: skyabs) Generally, in the buddhadharma the practitioner takes the refuge vow, where he comm~ts himself to the Buddha as example, the dharma as teaching, and the sailgha as fellow practitioners on the path. The refuge vow marks the practitioner's formal entry into the dharma. In the vajrayana, the refuge is fourfold, including the root guru, or sixfold, including the three roots and the three jewels. renunciation (T: nges- 'byung; arising of certainty) Renunciation arises

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from insight into the hopelessness and poison of saq~sara. It is often said in the nontheistic tradition that renunciation is not something you do; rather, out of your experience, renunciation comes to you. See also revulsion. repa (T: ras-pa; cotton clad) This term refers to those yogins who were accomplished in car;u;laii practice and so might have worn a single cotton cloth, in spite of Tibet's cold winters. The most famous of these is Milarepa, also known as the Great Repa. revulsion (T: zhen-log; reversing attachment, nausea) A strong sense of disgust for sarpsara. It is nausea combined with clear seeing, rather than aggressive disgust. Revulsion leads to renunciation. See also renunciation. rinpoche (T: rin-po-che; precious one) An honorific term for a Tibetan guru. root downfalls, fourteen (S: molapatti; T: rtsa-ba'i-ltung-ba) See Afterword, p. 320. roots, three (T: rtsa-gsum) Guru, yidam, and dharmapala. These three are objects of refuge in the vajrayana in addition to the three jewels. The lineage gurus are the root or source of blessings (S: adh~~hana). The yidams are the root of attainment (S: siddhi). The dharmapalas are the root of enlightened action (the four karmas: pacifying, enriching, magnetizing, and destroying). The root guru embodies them all. royal treasures of a universal monarch, seven (T: rio-chen, rgyal-srid-snabdun) These are the precious: wheel (S: cakra; T: 'khor-lo), wish-fulfilling gem (S: cintama~;ti; T: yid-bzhin-nor-bu), queen (S: striratna; T: btsun-mo), minister (S: gthapati; T: blon-po), elephant (S: hastiratna; T: glang-p~). steed (S: a5varatna; T: rta-mchog), and general (S: pari~;tayaka; T: dmag-dpon). Rudra Originally a Hindu deity, an emanation of Siva. In the vajrayana, Rudra is the personification of the destructive principle of ultimate ego_ Traditionally, Rudra was a student who perverted the teachings, eventually killing his guru. Rudrahood is the complete opposite of buddhahood. riipakaya (T: gzugs-kyi-sku; form-body) The Buddha in human form. Originally used to refer to S:~kyamuni Buddha. It often refers to the sambhogakaya and nirma~;takaya together. In vajrayana, it can refer to any enlightened being, anyone who embodies and manifests the essence of the Buddha. sacred oudook (T: dag-snang) Awareness and compassion lead the practitioner to experience sonyata. From that comes luminosity, manifesting as the purity and sacredness of the phenomenal world. Since the

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365

sacredness comes out of sonyata, the absence of preconceptions, it is neither a religious nor a secular vision-that is, spiritual and secular vision could meet. Moreover, sacred outlook is not conferred by any god. Seen dearly, the world is self-existingly sacred. Sadaprarudita (ever-weeping) The name of a bodhisattva, renowned for his unwavering perseverance in seeking enlightenment. He appears in the Prajnaparamitaliterature. His teacher was Dharmodgata, whom he met in the city of Gandhavatl.

Saddharma-smrtyupasthiina-sfltra (T: dam-pa' i-chos-dran-pa-nye-bar-bshagpa'i-mdo; the foundations of mindfulness of the true dharma sOtra) A famous sotra of the Buddha where he elucidates the practice of mindfulness. sadhana (T: sgrub-thabs) A type of vajrayana ritual text, as well as the actual meditation practice it sets out. saffron robes Since the time of Sa.kyamuni, Buddhist monks have worn saffron-colored robes. Hence, saffron robes have come to be known as a mark of a Buddhist monk. Sahor (T: za-hor) A region located in the vicinity of present-day Bengal. Sakya A tribe of ancient India into which Gautama, the historical Buddha, was born. The Buddha is known as Sakyamuni (sage of the Sakyas), and also lord of the Sakyas and king of the Sa.kyas. sarruidhi (T: ting-nge-'dzin; ftxing the mind, meditative absorption, concentration) A state of total involvement in which the mind rests unwaveringly, and the content of the meditation and the meditator's mind are one. There are many different kinds of samadhi, depending on whether the meditation is developed with a certain mental image, a principle such as compassion, or with the mind itself as the object of meditation, for example. Samadhi refers to the principle of absorption in meditation, but does not specify the degree of insight (vipa§yana, prajfia) that is present. Thus, it could refer to a conditioned state of concentration in the six realms in which the sense faculties are halted, or to an unconditioned, flowing, and unobstructed experience. Samadhirajasiitra (T: ting-nge-'dzin-gyi-rgyal-po'i-mdo) An important mahayana sotra. Samantabhadra (T: kun-tu-bzang-po; ali-good) The primordial, dharmakaya buddha, blue in color and naked, often depicted in consort with Prajfia, who is white in color. samatha (T: zhi-gnas; peaceful, calming) A basic meditation practice common to most schools of Buddhism, whose aim is the taming and sharpening of the mind by means of coming back again and again to

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meditative discipline. Samatha is developed as a springboard for insight, seeing the transparency of experiences, rather than solidifying them. Many Buddhist schools teach one to accomplish samatha first, and only then how to cultivate vipa5yana. Some lineages, including that of the Kagyti mahamudra, teach the possibility of developing simultaneous samatha and vipa5yana, as a stage in the experience of sunyata and mahamudra. samaya (T: dam-tshig; S: coming together; T: sacred word or vow) The vajrayana principle of commitment, whereby the disciple's total experience is bound to the path. When the vajra master performs abhi~eka, the disciple's being is bound together with the master and the deities of the mar;t{,lala. The disciple becomes irrevocably committed to regard his master as an embodiment of enlightenment, and to retain sacred outlook in all his experience. During the abhi~eka ceremony, the disciple formally takes the samaya oath. However, in some sense, the samaya principle becomes active as soon as master and student establish a vajrayana relationship. The samaya vow is experiential and can be violated in a moment of thought. As Atlsa said, ''keeping samaya is like keeping a mirror polished-as soon as you have cleared it, dust begins to alight.'' The most important samaya is a proper attitude toward one's root guru. Besides that, the principal points are maintaining the essence of hinayana and mahayana discipline, and extending sacred outlook throughout one's experience. See also root downfalls, fourteen. sambhogakaya See trikaya. Sambuddha (T: rdzogs-pa'i-sangs-rgyas; perfect buddha) Superlative for "buddha." sampannakrama (T: rdzogs-pa'i-rim-pa; completion, perfection stage or practice) One of the two stages of sadhana practice. In sampannakrama, the practitioner dissolves the visualization of the sadhana and meditates formlessly. This breaks any fiXation that may have developed from the visualization. Sampannakrama is the key practice which defines the nontheistic approach. Utpattikrama arises from sampannakrama. Visualization being based on nonego allows the deities to naturally arise from the practitioner's mind. See also utpattikrama. saqtsara (T: 'khor-ba) In contrast to nirvar;ta, sarpsara is the vicious cycle of transmigratory existence. It arises out of ignorance and is characterized by suffering. Samye (T: bsam-yas) The first monastery built in Tibet, Samye was modeled after the Indian monastery Odantapuri. However, Samye's actual design is a combination of Indian, Chinese, and Tibetan styles.

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sailgha (T: dge-'dun) The third of the three jewels of refuge. In thenarrow sense, saflgha refers to Buddhist monks and nuns. In a mahayana sense, the mahasaflgha or greater sangha also includes the lay community. The vajra sangha includes vajrayana practitioners who may be living as householders or as solitary yogins. The noble sangha, as an object of refuge, may also refer to the assembly of bodhisattvas and arhats, those who have attained realization. Santibhadra Another name for Kukkuripa, a mahasiddha and one of the main teachers of Marpa. sarva mangalam (all auspiciousness) sastra (T: bstan-bcos; treatise) A type of Buddhist text; generally a commentary or a philosophical treatise. sattvasana (T: sems-dpa'i-skyil-krung) A type of cross-legged meditation posture in which the legs are very loosely crossed, the right leg being slightly extended out in front. siddha (T: grub-thob; accomplished) A term for enlightened masters in the tantric tradition. Siddha has the connotation of one who, besides being realized on the absolute level, is in tune with the magical possibilities of the phenomenal world. The eighty-four mahasiddhas were a group of Indian yogins important to the Kagyti lineage in that they were the source of the vajrayana that was brought to Tibet. Some were kings, some prostitutes, some wine-sellers, some humble tradesmen, some monks, some especially lazy. All were distinguished by their style of transforming unconventional circumstances into the path of realization. Tilopa, Naropa, and Maitripa are among the eighty-four mahasiddhas. ''Mahasiddha'' has also come to refer generally to an accomplished or enlightened being. siddhi (T: dngos-grub; accomplishment) Siddhis or accomplishments are either ordinary or supreme. The eight ordinary siddhis involve mastery over the phenomenal world. An example is the siddhi of the sword, the touch of which is said to grant whatever is wished. Supreme siddhi is enlightenment. skandha (T: phung-po; heap) The five skandhas are aggregates of dharmas, which make up the individual and his experience. They are form (S: ropa; T: gzugs), feeling (S: vedana; T: tshor-ba), perception (S: sarpjfia; T: 'du-shes), formation (S: sarpskara; T: 'du-byed), and consciousness (S: vijfiana; T: rnam-par-shes-pa) In the confused state, we cling to one or another aspect of these five as a concrete self. When the skandhas are actually seen, no self is found in them, singly or taken together. Moreover, one does not find an individual apart from them. In vajrayana, they are correlated to the five buddhas of the maQ.c;lala.

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sloka A stanza of poetry. In the Sanskrit tradition, it has a particular kind of common epic meter. solitudes, three (T: dben-gsum) Solitudes of body, speech, and mind. spiritual friend (S: kalyar;tamitra; T: dge-ba'i-bshes-gnyen; good, virtuous friend) The spiritual friend is the guru at the mahayana level. See also Preface. sravaka (T: nyan-thos; hearer) Originally a disciple who actually heard the teachings of the Buddha directly. It is also the name of the first of the nine yanas, in which the practitioner concentrates on basic meditation practice and an understanding of basic Buddhist doctrines such as the four noble truths. sri (T: dpal; glorious) A common honorific. stages of the path, two Utpattikrama and sampannakrama. stages of yoga, two Utpattikrama and sampannakrama. stiipa (T: mchod-rten) Originally, a memorial mound containing the relics of the Buddha, symbolizing the mind of the Buddha, the dharmakaya. Later, the relics of other enlightened beings, scriptures, statues, and so on were included in srupas. Stupas are objects of veneration and range from simple altar pieces· to very large structures which may be seen for miles around. Subhagini A teacher of Tilopa, also known as Sumati. suchness (S: tattva; T: de-kho-na-nyid) Things as they are. Synonomous with That and dharmata. sugata (T: bde-bar-gshegs-pa; well-gone) An epithet for a buddha. sugatagarbha (T: bde-gshegs-snying-po) Roughly equivalent to tathagatagarbha. However, sugatagarbha emphasizes buddha nature as it manifests on the path. Sukhavati (T: bde-ba-can) The western buddha field of Amitabha. siinyata (T: stong-pa-nyid; emptiness) A doctrine emphasized in mahayana, which suesses that all conceptual frameworks, including ~he dharma system of the hinayanists, are empty of any "reality." As a realization, it grows out of the awakening of prajfia. First, at the hinayana stage, one's personal existence is seen through. Subsequently, the experience to which one clings is also dissolved through awa~eness. This is the realization of egolessness of self and a portion of egolessness of dharmas. At the mahayana level, through prajfia and compassion, the practice of the paramitas, the practitioner cuts through the remaining subtle watcher. In vajrayana, sunyata is equivalent to the feminine principle-unborn, unceasing, like space. supreme aspects, endowed with all the (S: sarvakaravaropeta; T: rnam-pa-

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kun-gyi-mchog-dang-ldan-pa) An important technical term referring to the aspects of the sambhogak~ya deities in their complete splendor and glory. See also aspects of supreme union, seven. siitra (T: mdo; juncture) The sOtras are those hinayana and mah~yana texts in the Buddhist canon that are attributed to Sakyamuni Buddha. They are found in the Kanjur (T: bka' -'gyur). Soua means meeting point, junction, referring to the meeting of Buddha's enlightenment and the student's understanding. A sOtra is usually a dialogue between the Buddha and one or more of his disciples, thus elaborating a particular topic of dharma. Takpopa (T: dvags-po-pa; the one from Takpo) The village and mountain of Gampo lie in the region of Takpo, which is southeast of 0. Gampopa was so-named because he took up residence at Gampo. Hence, he is also called Takpopa. The Kagyil lineage as a whole is sometimes referred to as the Takpo Kagyil. tantra (T: rgyud; continuity) Tantra may refer to many different kinds of texts. For instance, there are medical tantras, astrological tantras, and so on. More specifically, tantra refers to the root texts of the vajrayana and to the systems of meditation they describe. Tantras, similar to sOtras, are attributed to Sakyamuni, who sometimes manifests as Vajradhara, Vajrasattva, and so on. The "four orders of tantra" refer to the four y~nas: kriy~. upa (cary~). yoga, and anuttara. Tantra means continuity, and refers to continuity throughout the ground, path, and fruition of the journey. Continuity of ground means that the basic nature, whether it is called suchness, ground mahamudra, or tathagatagarbha, remains like the sky, encompassing everything from sentient beings to buddhas-luminous and untainted by habitual patterns. Although never departing from its own nature, it gives birth to infinite possibilities. Thus, it is the basis for the arising of the skandhas and in general, impure sarpsara. It is also the cause for the trik~ya of buddhahood. For the practitioner, it means that body, speech, and mind, in all their confused and wakeful manifestations, are included in the path. Path tantra means applying profound techniques to overcome basic ego. Because the skillful means are based on the ground perspective, they are profound and progress in stages from dealing with the crude experience of beginners up to the complete realization of Vajradhara. Fruition tantra means finally realizing who and what you are. You realize your being as one with the body, speech, and mind of the tath~gatas. That is, you realize the ground that was there continuously from the beginning. tantrika (T: sngags-pa; one who does mantra) One who practices tantra or vajrayana.

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GLOSSARY

(T: sgrol-ma) An emanation of Avalokitesvara, she is said to have arisen from one of his tears. She embodies the female aspect of compassion and is a very popular deity in Tibet. Her two common iconographic forms are white and green. tathagata (T: de-bzhin-gshegs-pa; thus come or thus gone) An epithet for a buddha. tathata (T: de-bzhin-nyid; thusness) Another term for things as they are, the world as seen from sacred outlook. That (S: tattva; T: de-kho-na-nyid) See suchness. things as they are (T: gnas-lugs) The phenomenal world directly seen from sacred outlook, once the obscurations have been cleared. tira Qakini code-word for corpse. torma (S: bali) A sculpture made out of tsampa and molded butter, used as a shrine offering, a feast offering substance, or as a representation of deities. There are traditional designs for each of the many types of torma. transmissions, four special (T: bka' -babs-bzhi) The transmissions that Tilopa received from his four main teachers. These four transmissions were passed from Tilopa to Naropa and then to Marpa. They are the yogas of the illusory body, dream, luminosity, and caQc;h\II. tri (T: khrid) The oral commentary that a vajra master gives to his students concerning a particular abhi~eka or sadhana. It ·generally is given after the reading transmission and abhi~eka itself. See also abhi~eka. trikaya (T: sku-gsum; three bodies) The three bodies of buddhahood. The dharmakaya (T: chos-kyi-sku; body of dharma) is enlightenment itself, wisdom beyond any reference point-unoriginated, primordial mind, devoid of content. The ropakaya (T: gzugs-kyi-sku; form body) consisting of the other two kayas of sambhogakaya (T: longs-spyod-rdzogs-sku; enjoyment body) and nirmaQakaya (T: sprul-pa'i-sku; emanation body) is the means of communication to others. The sambhogakaya is the environment of compassion and communication. Iconographically, its splendor is represented by the five buddhas, yidams, and dharmapalas. The nirmaQakaya is the buddha that actually takes form as a human, who eats, sleeps, and shares his life with his students. In the mahayana tradition, this usually refers to Sakyamuni. In the vajrayana, the root guru's body, speech, and mind are regarded as the trikaya. true meaning (S: nitartha; T: nges-don) The definitive, higher meaning. Texts and statements are considered as nitartha (true) or neyartha (T: drang-don; literal) in meaning, depending on whether their meaning is ultimate-needing no qualifications or interpretation (nitartha); or literal-a useful teaching but one that needs further qualification.

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truths, two (S: paramartha-satya; T: don-dam-pa'i-bden-pa; absolute truth; and S: sarpv{ti-satya; T: kun-rdzob-kyi-bden-pa; relative truth) See Afterword, p. 315. tsampa (T: rtsam-pa) A flour used throughout Tibet as a staple foodground, roasted barley. It is often mixed with tea and butter into a thick porridge. Tsang (T: gtsang) One of the two central provinces of Tibet, the other being 0. Tsugna Rinchen (T: gtsug-na-rin-chen; crest-jewel) A naga queen, ruler of the world of water. tiilku (S: nirmiU)akaya; T: sprul-sku) Someone who is the incarnation, manifesting the spiritual qualities of a previous enlightened teacher. From mahayana teachings, power over the circumstances of rebirth is said to be one of the attainments of the bodhisattva on the eighth bhomi, providing the doctrinal foundation for the tOiku phenomenon. Karma Pakshi (Karmapa II) was the first recognized Tibetan tiilku. A realized person transfers his spirirual energy to the karmic stream of another advanced but not enlightened person. This person is reborn as the tillku of that teacher. He has great potential, but it needs to be brought out by training. This is the most common type of tiilku, known as "blessed" tiilku. This process reflects basic egolessness. In some cases, the energy of a previous teacher is divided into three or five incarnations. For instance, five tiilkus of Jamgon Kongtriil Lodro Thaye were recognized-of his body, speech, mind •. quality, and action. Even in the case of ordinary people, their karmic stream has no ego at its core. Therefore, it is incorrect to think·of successive "re-" incarnations of the "same person," except insofar as the tendency to ignorance (the definition of ego) is reincarnated in the same karmic stream (S: santana). Tu~ita

(T: dga' -ldan: joyful) Sakyamuni Buddha, the Buddha of the present age, left Tu~ita heaven to come to the human world and teach the dharma. Maitreya, the next buddha, is said to reign in Tu~ita now and teach the dharma there. U (T: dbus) One of the two central provinces of Tibet, the other being Tsang. Uc;lc;liyaQa (T: o-rgyan) Birthplace of Padmakara (Padmasambhava) and also said to be the region in which Tilopa resided. Geographically, U<;l<;liyaQa probably lies in the area between Afghanistan and Kashmir. It is also regarded as the realm of the c;lakinis. uc;lumbara flower This flower is said to bloom once every thousand years. It is an analogy for the rarity and preciousness of the human birth.

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universal monarch See cakravartin. upaya (T: thabs; skillful means) Generally, upaya conveys the sense that enlightened beings teach the dharma skillfully, taking into consideration the various needs, abilities, and shortcomings of their students. Upaya is an expression of compassion. In the bodhisattva's discipline, it corresponds to the first five paramitas and to relative bodhicitta. By prajfta alone, without upaya, the bodhisattva is fettered to a quietistic nirvaQa. By upaya without praji'ia, one remains bound to sarpsara. Therefore the practitioner must unify them. In vajrayana, upaya arises from sonyata. It is joined with prajfta and represents the male, form aspect of the union of form and emptiness. ~l}if.l (T: gtsug-tor) An excrescence on the head of a buddha, which forms at the time of the attainment of enlightenment. utpattikrama (T: bskyed-pa'i-rim-pa; arising, developing stage or practice) One of the two stages of sadhana practice. In utpattikrama the practitioner develops and meditates with the visualization that is the focus of the sadhana. This stage has an emphasis on form, so that the practitioner appreciates the luminous and active nature of emptiness. See also sampannakrama. vai9urya Lapis lazuli. Vairocana (T: rnam-par-snang-mdzad; completely illuminating) The sambhogakaya buddha of the buddha family. See also buddha family. Vairocana, seven characteristics of (T: rnam-par-snang-mdzad-kyi-chosbdun). Also called the seven vajras, these are the seven points of meditation posture: {1) the legs crossed so that the feet rest on the opposite thighs, {2) the back is straight, (3) the eyes are cast diagonally downward, (4) the chin is slightly drawn in, {5) the shoulders are raised (like "the wings' of vulture"), (6) the tip of the tongue is raised to the palate, and {7) the mind is calm ("really resting"). vajra (T: rdo-rje; adamantine, diamond, indestructible, thunderbolt) One of the five buddha families, the vajra family is associated with the buddha A~obhya of the eastern direction. Its quality is pristince clarity, indestructibility. In general, the term vajra conveys the sense of what is beyond arising and ceasing and hence indestructible. A vajra is also a ritual scepter used in vajrayana practice. vajracarya See vajra master. Vajradhara (T: rdo-rje-'chang; vajra holder) The name of the dharmakaya buddha. He is depicted as dark blue, and is particularly important to the Kagyil lineage as it is said that Tilopa received the vajrayana teachings directly from Vajradhara.

a

vajra holder (T: rdo-rje-'dzin-pa) Can either refer to Vajradhara or to a vajracarya.

GLOSSARY

373

vajra master (S: vajracarya; T: rdo-rje-slob-dpon) One who is accomplished in the vajrayana teachings and capable of transmitting them to others. vajra name (T: gsang-ba'i-ming; secret name) The name given to a vajrayana practitioner by the vajracarya during the abhi~eka ceremony. Vajrapa~i (T: phyag-na-rdo-rje; wielder of the vajra) Associated with the vajra family, Vajrapa~i is said to be the lord of mantra, also called Lord of Secret. He is a bodhisattva and is depicted in both peaceful and wrathful form. vajras, seven See Vairocana, seven characteristics of. vajrasana (T: rdo-rje-gdan; indestructible seat) A term applied to Bodhgaya, the seat or residence of Sakyamuni Buddha, and also applied to Tsurphu, the residence of the Karmapas. The implication is that the Karmapas are buddha in person. This term also can be used to mean the lotus posture used in meditation practice. Vajrasattva (T: rdo-rje-sems-dpa'; vajra being) A buddha of the vajra family, Vajrasattva is white and is associated with purity. Vajravarahi (T: rdo-rje-phag-mo; diamond sow) A 9akini, she is the consort of Cakrasarpvara. She and Vajrayogini are aspects of the same deity. Vajravarahi is marked by a sow's head protruding above her left ear. The sow represents Vairocana buddha-ignorance and passion, dharmadhatu wisdom and compassion. vajrayana (T: rdo-rje-theg-pa; diamond-like, indestructible vehicle) The earliest literary evidence of vajrayana surfaced in India around the middle centuries of the first millenium. Since this yana consists of oral instructions and ~ecret teachings, which would only have been given privately to a few of the most advanced students, or even to a master's single dharma heir, it is difficult to know how far back in history the tradition goes. Professor H. V. Guenther dates Sri Sirpha, a great master of the ati lineage, at 52 A.D. It is quite likely that the availability of literary evidence really marks a second or third stage in the spreading of vajrayana. From great masters like Sri Sirpha or Saraha, who lived in solitary circumstances and had only a few disciples, vajrayana entered the monastic framework, and from there, masters began to systematize it and make the teachings more accessible to a wider range of students. In general, vajrayana instruction is of two kinds: instruction meant to be understood the moment that it is shown, for gifted students capable of instantaneous enlightenment; and instruction by graded stages of practice, for those who come gradually to enlightenment. From India and Central Asia, vajrayana spread to Tibet, China, Japan, and Southeast Asia. Although anuttarayoga tantra was taught

374

GLOSSARY

in China, it was not widely practiced and does not survive today. The Japanese Shingon ("true word," i.e., mantrayana) school, transmitted by Kobo Daishi, includes teachings of the lower tantras but not those of anuttaratantra. It is said that Sakyamuni manifested as Vajradhara in order to teach vajrayana. The tantras do not tend to present a dialogue between wakefulness and confusion, as in the SOtras. Rather, vajrayana presents the actuality of fruition. Vajrayogini (T: rdo-rje-rnal-'byor-ma) A semiwrathful yidam in the Cakrasarpvara cycle. She is red, with one face and two arms, young and beautiful but enraged and wearing ornaments of human bones. She represents the transformation of ignorance and passion into sunyata and compassion. In the Kagyii tradition, her sadhana is often given as the students' entry into anuttarayoga practice. vehicle, greater and lesser See mahayana and hinayana. Vetali (T: dud-sol-rna) A mahakali who has been a traditional protector of the Practice Lineage since the time of Naropa and Marpa. She is dark blue, wearing the skull crown and bone ornaments. She wields in her four arms a mirror of judgment, a skull cup, a hooked knife, and a phurba. She rides on a donkey with a white blaze. Victorious One (S: jina; T: rgyal-ba) Originally an epithet for a buddha, it has come to be used in connection with enlightened beings generally. In The Rain of Wisdom, the capitalized "Victorious One" refers to Sakyamuni Buddha and lower case ''victorious ones'' to buddhas generally. When "victorious one" is used in connection with a teacher's name, the implication is that he is to be viewed as a buddha. vinaya (T: 'dul-ba) That portion of the Buddhist canon that deals with monastic discipline and ethics in general. vipa5yana (T: lhag-mthong; insight) Having calmed the mind through samatha meditation, the practitioner may begin to have insight into phenomena. This clear-seeing of the patterns of mind and its world is known as vipa5yana. It expands into prajfiaparamita. vows, three (S: sarpvara; T: sdom-pa) There is a vow for each of the three yanas, which marks the practitioner's entrance into that yana. For the hinayana, it is the refuge vow; for the mahayana, it is the bodhisattva vow; for vajrayana, it is the samaya vow. what has been told and what has been experienced (T: lung-gi-chos, rtogs-pa'i-chos) The dharma that has been told are the teachings that one listens to, studies, and contemplates. The dharma that has been experienced are these same teachings fully understood and realized through meditation.

GLOSSARY

375

worlds, three (T: khams-gsum, srid-pa-gsum) The three worlds of SaiJl· sara: the heaven of the gods (T: lha), the world of humans (T: mi), and the underworlds of nagas (T: klu). Yama (T: gshin-rje) The lord of death, said to preside over the hells. yana (T: theg-pa; vehicle) The vehicle that carries the practitioner along the path to liberation. On different yanas, the landscape of the journey, the nature of the practitioner, and the mode of transportation are seen differently. There is a distinctive outlook, practice, action, and fruition in each yana. Presenting a particular yana depends on the evolutionary readiness of the student and the accomplishment of the teacher. In vajrayana teachings there are three yanas-hinayana, mahayana, and vajrayana. They can be practiced simultaneously. Sometimes ''one yana" is spoken of, referring to this simultaneous practice, and to the fact that no matter what the teachings, the student must make a gradual journey from confusion to enlightenment. According to the Rime (ecumenical) and the Nyingma traditions, there are a total of nine yanas: sravakayana and pratyekabuddhayana (together comprising hinayana), mahayana, and six tantric yanaskriya, upa (carya), yoga, mahayoga, anuyoga, and atiyoga. See also hinayana, mahayana, vajrayana. yantra (T: srung-'khor) A protection amulet worn around the neck. Yantras contain mantras and sometimes pictures of deities. Yarlha Shampo (T: yar-lha-sham-po) A mountain in the Yarlung valley of Central Tibet, where the first king of Tibet is said to have descended from the sky. Yarll;lng (T: yar-lung) A river valley in Central Tibet, the cradle of Tibetan civilization. yidam (T: yi-dam) The vajrayana practitioner's personal deity, who embodies the practitioner's awakened nature. Yidam is explained as a contraction of yid-kyi-dam-tshig, samaya of mind. Yidams are sambhogakaya buddhas, which are visualized in accordance with the psychological makeup of the practitioner. The student first develops intense devotion toward his guru. This relationship makes it possible for the student to experience intuitive kinship with the lineage and then with his yidam. Identifying with the yidam means identifying with his characteristic expression of buddha nature, free of distortions. Through seeing his basic nature in this universalized way, all aspects of it are transmuted into the wisdom of the spiritual path. This leads directly to compassionate action-skillful and lucid. Peaceful yidams inspire the student's gentleness, awakening openness. Semiwrathful yidams are the union of passion and anger in the

376

GLOSSARY

transcendental sense-simultaneous magnetizing and destroying as an expression of the awakened state. Wrathful yidams are associated with the dynamic energy of ''vajra anger,'' the primordial compassion that cuts through hesitations of idiot compassion and disbelieving in one's buddha nature. The male yidam (peaceful: bhagavat; semiwrathful: c;lAka; semiwrathful and wrathful: heruka) signifies awakened energy, skillful means, and bliss. The female yidam (peaceful: bhagavati; semiwrathful and wrathful: c;lakini) signifies compassion, emptiness, and prajftA. This emptiness is fundamental accommodation and ultimate fenility. Through union with the heruka, the c;lakini can give birth to enlightenment. yogas, four (T: rnal-'byor-bzhi) The four yogas of mahamudra: onepointedness (T: rtse-gcig), simplicity (T: spros-bral), one taste (T: rogcig), and nonmeditation (T: sgom-med). yogas of Naropa, six (T: na-ro-chos-drug) Six practices and the abilities that are their fruitions. N:Iropa taught these to Marpa. They are the yogas of caQc;l:Ili (T: gtum-mo), illusory body (S: mayadeha; T: sgyulus), dream (S: svapna; T: rmi-lam), luminosity (S: prabhasvara; T: 'od-gsal), transference of consciousness (S: saiJlkranti; T: 'pho-ba), and the pardo (S: antarabhava; T: bar-do). yogm (T: rnal-'byor-pa) A male practitioner. yogini (T: rnal-'byor-ma) A female practitioner.

INDEX OF PEOPLE, PLACES, AND DEITIES All names of people, places, and deities occurring in both the text and the Afterword are indexed here. The Glossary has not been included. Since many people and deities are known by more than one name or epithet, we have cross-referenced these using ''see also'' entries. All Tibetan words are followed by their orthographic uansliteration in parentheses.

Abhayakirti, 145, 151-152 Abhirati, 53 Adityabandhu, 102 Advayalalita, 162 Ajita, 3 Akaninha, 10, 20, 29, 41, 60, 61, 106, 276, 280 A~obhya, 165, 166, 172, 173, 175, 179, 182, 184 Amitibha, 38, 54, 73, 273 Amoghasiddhi, 273 Anandabhadra, 75 Asamavajra, 153, 157, 328 Asai'lga, 218 Ama, 330 Avalokite5vara, 37, 40, 58, 223, 286, 33 7. See also Great Compassionate One, Loke5vara Avid hell, 25. 96 Bari (ba-ri), 188 Bengal, 126 Bhutan, 317 Black Line Hell (dmyal-ba-thig-nag), 223 Boulders Like Horses and Yaks (phawang-rta-'dra-g.yag-'dra), 275 Cakrasarpvara, 10, 104, 129, 131, 154, 224, 228, 250, 309, 325. See also Sri Heruka CaQc,lipa, 45 Candraprabha, 278 ~77

Changchup Dorje (byang-chub-rdorje), 14, 60, 270, 305, 306, 310, 317, 332; song of, 62-63 Changchup Kyiling (byang-chub-kyigling), 243 Chilphu (mchil-phu), 21 Chitherpa (spyi-ther-pa), 148, 151, 326, 328 Choding (chos-lding), 274 Chogyam Trungpa (chos-rgyamdrung-pa), 306, 333; colophon by, 290-292; songs of, 285-289. See also Chokyi Gyatso, Karma Ngakwang Chokyi Gyatso Kiinga Zangpo Chokyi Gyaltsen ( chos-kyi-rgyalmtshan), 319 Chokyi Gyatso (chos-kyi-rgya-mtsho), 286, 289. See also Chogyam Trungpa Ch()kyi Jungne (chos-kyi-'byunggnas), 15, 305, 306, 310, 318-321, 333, 338, 339; song of, 67-71. See also Tenpe Nyinche ChOkyi T()nuup (chos-kyi-don-grub), 14, 270, 304, 305, 306, 310, 317, 320; song of, 60-61 Chokyi Wangchuk (chos-kyi-dbangphyug), 14, 37-41, 269, 304, 306, 310, 313-314, 316, 336; songs of, 54-57 Chopal Yeshe (chos-dpal-ye-shes), 13, 309 Chotrak Gyatso ( chos-grags-rgy?-mtsho), 14, 124, 304, 310, 324

378 Chotrup Gyatso (chos-grub-rgyamtsho), 15, 3l0, 318, 321 ChOying Dorje (Trinle Ngonpar Thowe Pal) (chos-dbyings-rdo-rje-phrin-lasmngon-par-mtho-ba' i-dpal), 14, 58, 270, 304, 306, 310, 313-314, 316; songs of, 34-44 Choyung (chos-g.yung), 282 Chumik Nakpo (chu-mig-nag-po), 282 Cool Grove (bsil-ba-tshal), 276 Dagmema (bdag-med-ma), 169. See also Nair~tmy~ Devi O~ima, 127, 325 Dark Forest Mountain (ri-mun-pa-cangyi-nags), 149 Dechen (bde-chen), 122 DechO Zangpo (bde-spyod-bzang-po), 4 7. See also Khacho Wan gpo Dege (sde-dge), 304-305 Devlkoti, 90 Dharmabodhi Asoka, 145 Dharmodgata, 225 Dilgo Khyentse (dis-mgo-mkhyenbrtse), 336 Do Kham (mdo-khams), 42, 79 Dolpo (dol-po), 170 Oombi Heruka, 218 Dorje Kuntragma (rdo-rje-kun-gragsma), 249-250 Drepung ('bras-spungs), 67 Drikung ('bri-gung), 245 Drikungpa ('bri-gung-pa), 243 Drisewa ('bri-se-ba), 243 Dritak ('bri-stag), 250 · Drogmi ('brog-mi), 326 Drogon Rechenpa (' gro-mgon-raschen-pa), 309. See also Sanggye Rechen Drukpa ('brug-pa), 247, 250 Drupgyu Tendar (sgrub-brgyud-bstandar). 122 Drupthop Nyemo Ngotrup Gyaltsen (gru b-thob-snyen •mo-dngos-gru brgyal-mtshan), 322. See also Ngotrup Gyaltsen Dudul Dorje (bdud-'dul-rdo-rje), 15, 72, 73, 305, 306, 310, 317-319, 320; song of, 64-66. See also M~a Damaka Vajra Dutsi Shikpo (bdud-rtsi-zhig-po), 243

INDEX Eight Sky Lha (gnam-lha-brgyad), 45 Ekaja~I. 15 7 Fortress of Avadhoti (dbu-ma'irdzong), 180 Galo (rgva-lo), 246, 272 Gampo (sgam-po), 275, 278 Gampodar (sgam-po-bdar), 234-235 Gampopa (sgam-po-pa), 10, 275-282, 294, 299, 306, 307, 309, 322, 327, 330-333, 338; songs of, 217...,.242, 277-280. See also )Ivaka, Precious Merit, Takpopa Gandhavatl, 225 Ganges river, 7, 73, 138-139, 145, 156, 158 Gendundar (dge-'dun-dar), 251-254 Glaciers and Sand Dunes (kha-la-byela), 138, 139, 146 Golden Land (gser-gling), 154 Golden Mar;t~ala (gser-gyi-rnar;t~ala), 216 Gomo (sgo-mo), 332 Gomowa (sgo-mo-ba), 263 Gomtsiil (sgom-tshul), 272, 277 Gor valley (sgor-lung), 172 Goshri (go-shri), 14, 310, 324. See also Kuo Shih Paljor Tontrup Gotsangpa (Gonpo Dorje) (rgodtshang-pa-mgon-po-rdo-rje), 307, 332; song of, 268-271 Great Brahman, 155. See also Saraha Great Compassionate One (lha-thugsrje-chen-po), 114. See also Avalokite5vara Guhyasam~ja, 10, 126, 153 Gur;tamati, 163 Gur;tas~gara, 102. See also Lodro Thaye Gushri Khan, 314 Gyapasere (rgya-pa-gser-re), 239 Gyatrak (rgya-brag), 259-260 Gyerphu (dgyer-phu), 133 Harikila, 126 Hayagriva, 28, 123 Hevajra, 10, 82, 149, 154, 156, 198 Horse Tooth White Rock (brag-dkarrta-so), 180

INDEX India, 8, 129-132, 137-148, 152, 153-155, 159. 215-216, 326-328, 330 Indra, 218, 299 Jambudvipa, 29, 31, 64, 129 Jamgon ('jam-mgon), 15, 115, 117. See fllso Khyentse Osee Jamgon Kongtriil ('jam-mgon-kongsprul), 330. See fllso Lodro Thaye Jewel Rock Lofty Green Mountain (cispo-mthon-rin-chen-brag-ci), 28 )Ivaka, 275. See fllso Gampopa Jiianagarbha, 148 jfi1nasiddhi, 131. See fllso Naropa Karppo Kangra (karp-po-gangs-ra), 13 148 Kaclek (kar-legs), 255 Karma Chole (ka-rma-co-le), 31 Karma Gyalwang (ka-rma-rgyaldbang), 111 Karma Ngakwang Chokyi Gyatso Kiinga Zangpo (ka-rma-ngagdbang-chos-kyi-rgya-mtsho-kundga' -bzang-po), 333. See fllso Chogyam Trungpa (Karma Ngakwang) Yonten Gyatso (ka-rma-ngag-dbang-yon-tan-rgyamtsho), 81, 90, 321. See fllso Lode<> Thaye Karma Pakshi (ka-rma-pakshi), 309 Karma Trakpo Yongdu (ka-rma-gragspa-yongs-'du), 307 · Karma Tsuluim Gyatso (ka-rma-tshulkhrims-rgya-mtsho), 80 Khacho Wangpo (mkha' -spyoddbang-po), 13, 304, 306, 309, 314316, 322; songs of, 45-48. See fllso Decho Zangpo Khakhyap Dorje (mkha' -khyab-rdorje), 1, 15, 112, 305, 307, 310, 322, 323-324, 338; songs of, 102-111 Kham (khams), 275-282, 305, 333, 336 Khampa Dorgyal (khams-pa-rdorrgyal), 275, 277, 282, 333. See fllso Phagmo Trupa Kharak Gomchung (Little Meditator) (kha-rag-sgom-chung), 307, 322; dharma cairns of, 256-258 Kanak~ri.

379

Khyenrap Phiintsok (mkhyen-rabphun-tshogs), 101 Khyemse Oser (mkhyen-brtse- 'odzer), 307, 310, 324; songs of 112117. See fllso Jamgon, Paldenpa Khyungding (khyung-lding), 282 Khyungpo (khyung-po), 101 Khyungza Paldren (khyung-bza' -dpal'dren), 166, 338 Kyitrong (skyid-grong), 133 Konchok Yenlak (dkon-mchog-yanlag), 14, 269, 304, 306, 310, 313, 316; song of, 49-53 Kongtriil (kong-sprul), 321. See fllso Lodro Thaye Kukkurip1, 328 Kungthang (gung-thang), 171, 172, 204-214, 224, 272 Kungthangpa (gung-thang-pa), 55. See fllso Milarepa Kiinzang Dechen Osal Ling (kunbzang-bde-chen- 'od-gsal-gling), 90 Kuo Shih Paljor Tontrup (dpal-'byordon-grub), 310. See fllso Goshri Kyangpa (gyang-pa), 253 Kyichu (skyid-chu), 274 Kyisho (skyid-shod), 272 Kyitrong (skyid-grong), 133, 327 Lachi (la-phyi), 35, 82, 244, 276, 280, 314 Lady of Glaciers (jo-mo-gangs), 22, 29 Langpokhar (glang-po-mkhar), 133 Lenpa (lan-pa), 259 Leto (las-stod), 326 Lhabum (lha- 'bum), 166, 173 Lhasa (lha-sa); 58, 314, 326 Lhatso (lha-mtsho), 133 Lhogo (lho-sgo), 204-214 Lhouak (lho-brag), 129, 326 Lhouakpa (lho-brag-pa), 12, 309. See fllso Marpa Lingchenrepa (gling-chen-ras-pa), 247, 269. 332 Lingjerepa (Padma Dorje) (gling-rjeras-pa-pad-ma-rdo-rje), 21, 311 LiSokara, 132-133 Lodro Thaye (blo-gros-mtha' -yas), 15, 102, 307, 310, 321-323, 330; song of, 81-90. See fllso GuQasllgara, Jamgon Kongtrill, Karma Ngakwang Yonten Gyatso, Kongtriil

380

INDEX

Lofty Green Mountain Sky Fortress (spo-ri-spo-mthon-nam-mkha •irdzong), 182, 193. 197 Lokesvara, 3, 28, 73, 123. See also Avalokitdvara Lokya Uose) (klog-skya-jo-sras), 133. 137. 326-327 Lord of Death. See Yama Lorepa (lo-ras-pa), 307, 332; songs of, 246-255 Loyipa, 224

Maha.bodhi, 140 Maha.brahma., 127 Maha.ma.ya., 131 Mahdvara, 126 Maitrlpa, 60, 73, 88, 138, 140, 143, 145, 148, 151-153. 155-160, 163164, 300, 327-328 Mal (mal), 272 Manasarovar, Lake, 7 Mang (mang), 133 Mat'lgalara5mi, 94. 101. See also Trashi Oser Manjugho~a. 3, 5. See also Manjusri Manjwri, 13. See also Manjugho~a Manjusrimitra, 165 Mara(s), 36, 64, 74, 86, 99. 150. 163, 179, 181, 182, 237, 261; of klesas, 107 Mara Damaka Vajra, 62, 317. See also Diidiil Dorje Marpa (Chokyi Lodro) (mar-pa-choskyi-blo-gros), 7. 10, ·55, 180, 198, 218, 244, 247. 268, 276, 280, 294, 300, 306, 307, 308, 309. 314, 325329, 332; songs of, 129-164, 166171 Matatlgi, 126, 325 Mejadvipa, 153, 328 Meru, Mount, 23 Meton Tsonpo (mes-ston-tshon-po), 171 Mikyo Dorje (Gawe Yangcen) (mibskyod-rdo-rje-dga' -ba'i-dbyangcan), 11, 14, 49, 53, 56, 269, 283, 304, 306-307, 309-313, 316; songs of, 16-26

Milarepa (or Mila, Great Repa) (mi-laras-pa, ras-pa-chen-po), 10, 20, 35, 55. 73. 129. 217-242, 247, 280, 300, 306, 307, 308, 309. 311. 314, 316, 328-332, 337-338; songs of, 165-214, 218-219. 221-222, 228238. See also Kungthangpa, Mila Thopaga, Shepa Dorje Mila Thopaga (mi-la-thos-pa-dga'), 180, 184, 193, 329. See also Milarepa Miraculous Casde White Lake (mtshodkar-sprul-pa'i-pho-brang), 44 Mon (mon), 35, 52, 62, 226, 230, 314 Na.ga.rjuna, 126, 243, 325 Naira.tmya Devi, 12. See also Dagmema Na.landa., 294. 326 Namtso (gnam-mtsho), 246 Naropa, 10, 12, 60, 73, 82, 88, 129132, 138-157, 159. 165, 181, 199. 203. 218, 243. 247, 268, 275. 276, 280, 293-294. 298, 306, 309. 325328, 332, 337, 338; songs of, 132, 142-143. See also Jiianasiddhi Nenang (gnas-nang). 45, 315 Nepal, 132-134, 138-139. 148-153. 155-164, 215, 326-328 Ngokton Chador (rngog-ston-chosrdor), 170 Ngotrup Gyaltsen (dngos-grub-rgyalmtshan), 307; song of, 265-267. See also Drupthop Nyemo Ngotrup Gyaltsen Ngiilchu (dngul-chu), 272 Nya Nya (gnya' -gnya'), 54-55 Nyago (nya-mgo), 274 Nyal (gnyal), 239 Nyangza Kargyen (nyang-bza' -dkarrgyan), 173 Nyatri Tsenpo (gnya' -kri-btsan-po), 34 Nyemo (snye-mo) 22, 265-267 Nyenam (snye-nam), 197, 222, 236 Nyenchen Thanglha (gnyen-chenthang-lha), 123, 250 Nyiwa (snyi-ba), 278 Nyugrumpa (snyug-rum-pa), 219220, 239

INDEX Ormo ('or-mo), 166, 173 Padmrucara (Padmasambhava), 72, 73. 123. 246, 317 Padma Nyinche (Wangpo) (pad-manyin-byed-dbang-po), 15, 76, 305, 307, 310, 318, 321-322; song of, 72-75. See also Padma (Wangchen) Padma Trime (pad-rna-dri-rned), 285, 286, 333 Padma (Wangchen) (Pad-rna-dbangchen), 81, 88, 90. 322. See also Padrna Nyin(:he Padrna Wangchok (pad-rna-dbangmchog), 15, 310 PaiQQapa, 148, 157-164, 326-328 Palahati, 146 PaJdarburn (dpal-dar-'bum), 210-214 Paldenpa (dpal-ldan-pa), 113, 337. See also Khyentse Osee Palden Rangjung Rilcpe Yeshe Lungtok Chokyi Nyirna Trinle Tonkun Trup ( dpal-ldan-rang-byung-rigpa' i-ye-shes-lung-rtogs-chos-kyi-nyima-phrin-las-don-kun-grub), 118. See also Rangjung Rikpe Dorje Paljor (dpaJ-'byor), 323 Palkhii (dpaJ-khud), 133 Palpung (dpaJ-spungs), 304-305 Panam (pa-nam), 57 Paficapana, 126 Piramita, 52 Parvata, Sri, 132-134 PengarJampal Zangpo (ban-sgar-'jarndpal-bzang-po), 304, 307, 309. 324; songs of, .123-125. See also Pengar Kiinkhyen Pengar Kunkhyen (ban-sgar-kunmkhyen), 13, 309. See also Pengar JampaJ Zangpo Peta Paldren (pe-ta-dpal-'dren), 166, 173. 175, 186-193, 329. 338 Phagrnotru (phag-rno-gru), 244 Phagrno Trupa (phag-rno-gru-pa), 10, 269, 299, 331-333. See also Kharnpa Dorgyal Phamthing (pham-rnthing), 148 Phullahari, 143, 145, 147, 326

381

Plain of Plains (dpal-rno-dpal-thang), 138. 139. 146 Pleiades, 225 Porntrakpa (sporn-brag-pa), 13. 309 Potala, 14 PrajiUbhadra, 24 3, 2 76, 280. See also Tilopa Prajnaparamita, 98 Precious Merit (bsod-narns-rin-chen), 217. See also Gampopa Purnthang (burn-thang), 63. 317 P~pahari, 243, 276, 280 Putowa (pu-to-ba), 256, 322 Ragrna (rag-rna), 177 Rahu, 223 Ramadoli, 159 Rangjung Dorje (rang-byung-rdo-rje), 13. 309. 315 Rangjung Gyalmo (rang-byung-rgyalrno), 61 Rangjung (Khyapdak). Rikpe Dorje (rang- byung-khyab- bdag-rigpa'i-rdo-rje), 117, 307, 324, 338; songs of, 118-122. See also PaJden Rangjung Rikpe Yeshe Lungtok Chokyi Nyima Trinle Tonkiin Trup Ratnabhadra, 13, 309. See also Rikpe Raltri Ratnasambhava, 272 Ravishing Beautiful Flowers (rne-togmdangs-'phrog), 82, 144 Rechungpa (ras-chung-pa), 218, 307, 330; song of, 215-216 Red Rock Agate Mansion (Fortress of GaruQas) (brag-drnar-mchonggling-khyung-gi-rdzong), 197-204 Regomrepa (ras-sgorn-ras-pa), 239 Rilcpe Raltri (rig-pa'i-raJ-gri), 309. See also Ratnabhadra Rinchen Pal (rin-chen-dpaJ), 307, 331; song of, 243-245 Rinchen Tsiil (rin-chen-tshul), 157, 164, 328 Ritropa (ri-khrod-pa), 45 Rolpe Dorje (rol-pa'i-rdo-rje), 13, 309, 315 Rudra, 287 Rurntek (rurn-bteg), 304, 338, 339

382 Sadaprarudita, 225 Sahor (za-hor), 126, 128, 243, 276, 280 Saltong Shogom (gsal-stong-shosgom), 275, 282, 333 Samantabhadra, 3, 207, 247 Samten Palle (bsam-gtan-dpal-le), 307, 332; songs of, 259-264, 274. See also Samten Palpa Samten Palpa (bsam-gtan-dpal-pa), 332. See also Samten Palle Samten Yidong Linggi Wangchuk ( bsam-gtan-yid- 'ong- gling-gidbang-phyug), 31 Samye (bsam-yas), 266 Sanggye Nyenpa (Drupthop Trashi Paljor) (sangs-rgyas-mnyan-pa-grubthob-bkra-shis-dpal-'byor), 1, 5-6, 12, 14, 18, 307, 310-311. 336 Sanggye Rechen (sangs-rgyas-raschen), 13, 309. See also Drogon Rechenpa Santibhadra, 140, 148, 328 Sancideva, 307, 336 Saraha, 123, 132-137, 300, 326-327; song of, 136. See also Great Brahman Sanasi.Jpha, 10 Sebenrepa (se-ban-ras-pa), 217, 218 Sechen (ze-chen), 333 Semo (se-mo), 246-250 Sewa (se-ba), 277, 282 Shamchu (sham-chu), 274 Shamo (zhva-mo), 250-253 Shampo Lhari (sham~po-lha-ri), 314. See also Yarlha Shampo Shang (zhang), 307, 332; song of, 272-273. See also Tarma Trak, Tsondru Trakpa Sharoup Salwa (shar-nub-gsal-ba), 169 Shen Dormo (gshen-rdor-mo), 184, 196 Shepa Dorje (bzhad-pa-rdo-rje), 6, 54-55, 82, 244, 268, 276, 329, 332. See also Milarepa Shonrin (gzhon-rin), 259 Shung (gzhung), 170 Silma (bsil-ma), 167 SiJ}lhadvipa, 149 Sintso (srin-mtsho), 133

INDEX Somapuri, 126, 325 Sri Heruka, 12, 286, 309. See also Cakrasarpvara Subhaginl, 131 Sukhadhari, 130, 147 Sukhamati, Brahman, 130 Sukhavajri, 163 Sukhavati, 54 Sumati, 219 Sumatikirti, 147 Surmang (zur-mang}, 333

Tagye (nags-brgyad), 276-277 T'ai Ming Chen, 320 Taklha Gampo (dvags-lha-sgam-po), 82, 244, 275-276, 280 Takpo (dvags-po), 236-237, 269, 275, 276, 280, 330-331 Takpo Gomtsul (dvags-po-sgomtshul), 299. 332 Takpo Lharje (dvags-po-lha-rje), 330 Takpopa (dvags-po-pa), 222, 239. 241, 330. See also Gampopa Tambak (dam-'bag-pa), 67, 320 Tara, 28 Tatmadode (dar-ma-mdo-sde}, 138, 141, 327 Tarma Shonu (dar-ma-gzhon-nu}, 272 Tarma Trak (tar-ma-grags), 272. See also Shang Tenpe Nyinche (bstan-pa'i-nyinbyed},305,306,307,320,333,338; colophon by, 339; dedication by, 283-284. See also ChokyiJungne Terrifying Laughter ('jigs-byed-bzhadpa), 126 Teshin Shekpa (de-bzhin-gshegs-pa), 13. 309, 319 Thangpa (thang-pa), 265 Thekchok Dorje (theg-mchog-rdo-rje), 15, 307, 310, 321, 322; song of, 76-80 Thongwa Tonden (mthong-ba-donldan), 13, 123-124, 309, 324 Tht>pa Sewa (thos-pa-se-ba), 173 Thrangu (khra-mgu), 333, 338 Thupten Chokhor (thub-bstan-chos'khor), 339

INDEX Tilopa, 10, 12, 60, 82, 129, 131, 243, 247, 268, 276, 280, 283, 294, 298, 304, 306, 307, 309, 324-325, 332, 337; song of, 126-128. See also Praj na.bhadra Tiphupa, 216 Tirahuti, 146 Trakpa Chokyang (grags-pa-mchogdbyang), 14, 310 Trakpa Sengge (grags-pa-seng-ge), 315 Tralek Khyapgt)n (khra-legs-skyabsmgon)~ 333 Trashi Namgyal (bkra-shis-rnam-rgyal) 337 Trashi Oser {bkra-shis- 1od-zer) 1 307, 323; song of, 91-101. See also Mal'lgalara5mi Trashi Paljor (bkra-shis-dpal-' byor), 310 Treyak ('phred-yags), 263-264 Trin (brin), 222, 236, 239 Trode Trashigang (spro-bde-bkra-shissgang)1 217, 222, 225 Trowolung (bro-bo-lung), 35, 82, 198~ 244, 276, 280, 314 Tsame Koron (rtsva-ma'i-ko-ron), 175 Tsang(g~ang),42, 133,165-166,199, 205, 206, 239. 275, 336 Tsangpa Gyare (gtsang-pa-rgya-ras), 247, 251-252, 268, 269. 332, 337 Tsangpo (g~ang-po) 1 274 Tsangrong (g~ang-rong), 171 Tsa.ri-like Jewel Rock ( tsa-' dra-rinchen-brag), 90 Tsawatru (~ha-ba-gru) 1 272 Tsekar (rue-dkar), 282 Tsondrti Trakpa (bruon- 1grus-gragspa), 272. See also Shang Tsugna Rinchen (gtsug-na-rin-chen), 218 Tsuklak Gyatso (gtsug-lag-rgyam~ho), 313 Tsiiltrim Nyingpo (tshul-khrimssnying-po), 272 Tsurphu (mtshur-phu) 127 29. 311 33, 41, 45, 58, 611 3051 313, 314, 321, 324, 338 Tsunon Wang-nge (mtshur-stondbang-nge), 170 Tu~ita, 218 I

383

Tiisum Khyenpa (dus-gsum-mkhyenpa~ 10, 12, 16, 22, 29, 36, 58, 265, 299. 306, 309, 311, 332-333 1~2~ 148, 159. 199, 205, 206, 217, 219, 222, 234, 236-2391 251-252, 275, 314, 328, 336 Ud<Jiy:lr;ta, 81, 147, 276 Udmakemara, Ra.ja, 126 Ugyenpa (u-rgyan-pa), 309 Uri (dbu-ri), 255 Uru (dbu-ru), 228 U-se (dbu-se), 275, 282 Usiri, 146

0 (dbus), 42,

Vairocana, 9. 273 Vairopa, 272 VaiSa.lr, 152 Vajradhara, 1, 7, 10, 11, 20, 31, 34, 48, 55, 60, 72, 81, 93, 95, 102, 105, 106, 112, 116, 120, 123, 129, 149, 172, 173, 175, 179. 180, 184, 207, 240, 243, 247. 268, 276, 280, 283, 285, 309, 325, 332 Vajrap:lr;ti, 129 Vajrasattva, 10, 272 Vajravacahr, 270, 275, 276 Vajrayogini, 60, 309, 325 Vacahi, 215 Vetali, 147 Viropa, 300 Vulture Nest Rock (brag-rgod-~hang), 35, 314 Wangchuk Dorje (dbang-phyugrdo-rje), 14, 34, 55, 269, 304, 30~. 310, 313, 316, 317; songs of, 27-33 White Hadu, 215 White Rock (rdza-dkar), 264 White Rock Lofty Meadow Palace (brag-dkar-spo-mthon-pho-brang), 194 Yama (Lord of Death), 65, 95, 109, 113 Yarlha Shampo (yar-lha-sham-po) 1 34, . 37. See also Shampo Lhari Yarlung (yar-lung), 239. 274, 314 Yarlungpa (yar-lung-pa), 219 Yarmo (yar-mo), 34

384

INDEX

Yepal (ye-dpal), 264 Yerpawa (yer-pa-ba), 272 Yeshe Dorje (ye-shes-rdo-rje), 14, 60, 270, 310, 317 Y eshe Nyingpo (Shiwa Drayang Kyi Gyalpo) (ye-shes-snying-po-zhi-basgra-dbyang-kyi-rgyal-po), 14, 270, 304·, 306, 314, 317; song of,

58-59

¥0,

Yeshe Shonu (ye-shes-gzhon-nu), 259 Yungpal (g.yung-dpal), 166, 173 Yungton Shikpo (g.yung-ston-zhigpo), 13, 309 Zangkar (zangs-dkar), 228