The rain of wisdom

THE RAIN OF WISDOM

THE RAIN OF WISDOM nlE ESSENCE OF nlE OCEAN OF 11\UE MEANING

Stinging che RaJn of Wisdom Tht' Spootan~s Srlf· Ulxration

The Blazing Great 811ss The Quick Path to Rt"'.._lit:uion ofche Supreme Siddhi nlE Vt,JRA SONGS OF nlE KAGYU GURUS

Transl21ed by t he Nilanda Translation Commtnec

under the dlrecclon of Ch()gy.tm Trungpa

1980

SHAMBHALA BOULDER 6 LONDON

SHAMBHAIA Pv8UCATI<X"o'$. INC..

1920 l)th

Su~ct

Boulde<. Colondo 80302 Cl 1980 CbOcram Truncpa Ois.uibutC'd in lhe Unh«< Stata by Random Houx SAd io Canada by R.andOC'I'l Houtt ol Canada Led. DisuibutC'd in d)t United Kingdom by Routl<det & Pti01ed in thf: Unittd Sta.tft ol Am«i
N.... fllll'l'loWidoertotk: Thf nin ol witdona ,,,

K~pn

Paul.

Ntlandt Translacion Commiutt

Ctt0GYAM Tl\IN'GPA,

DIU~

lAMA UGYtiN $li£NHN

LOPP6.'J LODa6 001\11! HOt.N lAUY MD.MELST'E1N, EXECV71VE MECTO« DAVID COX DANA OUOU!Y

CHIUS'nNI! KtYSD

SHflAI> CHOOUN

K~.s

RONS KOlNMAN

JU1>L8V11\WN

JOHN ROCKWW.. Ja. C\TliJYN Sn;iN

IWJSWAU)() GEJJY WIENfJl

1;

c!J''"'-1:'>8)~>:.2>'"~.:.!,,-J),,.,4\,.,.JI,u.-1?\

,J\,(1-o

~."(+, ;)_.,."\• .!\..,_,,---'-~''-""U>'J\''\11.'

-~"-"\~w.,=t_.,~,~-V'~J'"'"~'·')-£1'·~• ' ~·~--::t~,~~,J>.. ..)).,,~,~,·~ 1£\'""''\'

..

-~-,~r~~~,.,,,,.,.\1\,,,_ -..r)l.~~~·'"' ~,

·~ ·'i\SI,.,J\..;7.,U\,~,N~

7\..:.,.t\-l.'\ .,b~-"''""""'

,._,

...... ., .,.,~;i;-~

.,~.t.- 1,'i>...z ~ 1(-')·~~r~l7,p-..,

I~

~

ChOkyi Gyauo. th~ devemh in the succession of supreme Trungp2 tO Ileus, radiates lik~ the sun all the precious teachings of the KagyO in aU the kingdoms of the world. This is evidenc~ of his a.bility to iocamate according to his wish. Not only has he properly t.ranslated into English thc rH.lization songs of thc great tiddha.s of th~ Practke lineage, but in the western bnd of Ameri
CONTENTS

6Jj_-ovkilg~Mflll

SQ_l.UICADONSA.~ ~ m 'Q1f KAOXO GtfJtJ$

I

~Y600!&

16

TtGSOHc;.sorWA.~OQI;Jt THI$C)NGSOPCH0YINC0o!!ll 1\tf So:i
27

Dll StwQ Of Kllro:at'M9I YG9.M Dai Scwc.s"E C)hyt S'A$0't!C

,.. 4)

49

-1t

IHa SoNg ot: Xt:Vil Nxwcro

)8

nw$ONOnrCQnr&mur

60

T'HI SoNG otO(A.~ 00!1!

THE $QHG or

DOoOJ. !*re

THIS0.~0tCH0«YIJUNGNI

n. SONG m h.QMA.NnsQtl n.SoN<;co~a.¥.-!2!!!1!l D
TIC~otKHAOCYAP00.

D
~ 64 '7 z2

"

" 91 102

...W 118

!HI $ONG.5 Of PIHOAa JAMPAL. l.A..'IGPO

ll}

D11,$0SG m I'llg+

1M

J'HIGu:-.n 5o:iQor)1')1pMAif!A

l29

~ll!"nnsNU.UUA

14)

»-SONG Of 'KHttW:fA

21)

~"\DSJ'O"QariQIOCMP'Q'A Dii!~ PAI

l 1l

ttl

THli SONGS AND SroJtY Of)miiN LOWA

146

TKii SoNGS or $.umN PAll£

2)9

U6 ~~~~eGG~n~ UYN~~-------------J'~~l THf SONG or c.msANCjfA 263 TKI! Sj)NO at Guau SJ:w!l!lO- - - - - - - - - - - - - - - - - --''ll.lZl l Ha; SONG OF SAKif"' PAl • f

114

toaD GAMPOPA 'S SO.~G Of' JltSPONSil lO TH1 THW M.EN

or KH.uc OwtCAJNN ay TENn NylNQC&

zn 2U

])jtip~0ow<,n=.ttJ .A1.-------------...l28J COLOPHON ev CHOGv.uc TI'VNGPA 290 Afun«~rJ

bz 11M NM..•t/.1 TMid.uitnl Ctwulilu1

29)

~«4-----------------------------~ Glf.>UM'J

~"'~------------------------~

FOREWORD by Chogyam Trungpa I JJn ~.ry plnscd co present th~ cra~l1cion of The R;ti" of WiJ . lkm. t he K11oi G11rtso. I fed highly ins-pired by the uansluion -otk chat I and my SIUdtnu hnc done. I 2m rulizine for the first time that the basica.Uy thc-in ic English language has now b«n blessed by the Pracci« Lincaaes and is b«omina a arne fTl<'dium for cxprC'ssjng the nonthri.scic, enlightened dharma. I and my translators have wOtked ~ry hard and f« l JOmewhu proud of wh:u we have

produc«<. When I WliS eiJht my tutor tt<'Ommended that I use the life o( remem~r dnrly thr iJ. luminaced ma.nuK:ripc of Milarepa's life that I u5ed. Oc<:asionally I would look at che illustrations and try co uodetstaod the coocems. Milarepa as part of my reading pr.a.ctice. I

Rnding this ten not only improvC"d my liwacy. but arouKd my

feding for the Ka.gyQ uadition and my admiration of Milarepa's life and his

~ecieism.

I WC'pt and laughed as my reading practice wem oo. Someti.mes my tutor thought chat I wa.s w«ping b«ause I mi.sst-d my moe her. 01 be· caUK I was trying to get out of the: hush disciplif)(' thai was put of my cnining. I u.std co tdl him, "No. I'm crying b«awc of what I am tnding." So thi.s reading: had a profound effect on me. In fan. rnding this book inspired me co com~ beginning-level songs mysc"lf. which at th-at point I did by trial and errol. The sense of dedication and enrtion chat is C1tprnsed in the life eumpks and songs of our KagyO fOfefathers is SOfn('"thing one can n~r forget. The PraC'tiee Lineage of che Kana tndicion inJ"pires one to b«ome fully in\·oh·ed in a heartfelt conntttion with the teachings. From my chiklhood until the present day, ea(h time I open Tlu R.Pilf ofWiJdom and read a (('Ito' panages it ma.kes me appreciate the huds.hips chat our forefathers endured for che s».e of future generstions such as ouueh·n. The Kaj:yO uadition is said to be the most Stubborn and honest in

r.aow.., h
oa 117< uk< okl;,ho in our h«
the (O«:ftthtn. Btnux ol the dcstructioo ofTilxun tradition lfld tJw disruption ol the K.,o dharma by tht tC«ft.t Communuc W:~ct ol T~c. ouo o( humbl< duoy aAd wUh do< ioopino;.., o( lh< Ptonitt lincoc<. I ...,. ~....,.small ok
W'Ofld, a Jf"'UP ol sioc:nC" scucktlu Ius pthcftd ttOU.nd nx-ckdinced practitionen who uc fttt (rom UfOCUKC', stucknu who do noc: Inn Qn the it J<.aayO rtJicioo in otdtt CO cloti(y their lndiYidUaf tp. I am immcnxly thankful co my srucknu, ~nicuWty my Vaj.ra Recent, OKI Tcndzin. and to cht ruidancc of my own tocher. Nccdku co u.y. I am thankful co the splendor and m.a,ntfictn« o( His Holinm th( si.xt«nth Gyalwt Karmapt, Hi:~ mtnifmuion and a:ist(nc( art JO (onunat( a..nd powerful for w in this darlt Ji&t. T'ht pr~cion of tM Ka.cfO dharma is alwtys with1n his empire. lbt brilliant wNhiM of His Hollne.'t kindness, u well u that o( KhJk 10 told. aAd oh
Th~ read~rs of this book should r~Oect on th~ valu~ and wisdom whid1 nis.t in the$t: tongs o( the linet~g~ in the following Wlf'. Fmc thn~ ur the- lif~ examples of our focdathers to inspire our dnotm. lb«r are songs whith hdp w unclema..nd ch~ cause a.nd df'ecc ol b.f. ma and so illuminat~ the path to liberation. 'J'Mr(' ar~ songs which gi"Y(' instru«ion in relative bodhtcim.• so chat W< can reaJite the im· mrdiacy of our conn«cion to th(' dharma. Somr a.r~ songs of maht· mudrt and transmit how we C"an anua.Uy join coaeth~,r bli.ss and emp· ti.nas through the profound m~thods of c~mng~n«. melting, and bliss. Othrr songs show th(' rrali.zuion of Buddha in th(' paJm of our hand. Nttdkss 10 say, tbest' songs should be rqa.td('d u lh(' best of 1he bunn whidl has bt~n churned (rom the ocean ol milk o( the Bud· dha' s tnchings. Readinc the$t sonss or ('¥(0 glancing at a paraaraph o( this licen.ture alWJ.ys brings timely mes:s-aes o( how to condu« ~tf. how to disci plio(' on~lf, and how to reach accomplisb.menc. Funhc.rmore. thCK tongs ue ,·ery pithy and diem. Th~lr wisdom is both old and MW. h is old because it is a tradition of ~nty·fi'Ye hundred )"QI'S.; it is new b«aUJe it dir«U itSClfcoone's very moment o( mind, at this ''rry SC'(Ond. These tonSSshould not be regarded uordinary poetry, u :a purdy lit~rary ~ndnvor. lbty ar~ the- insight of our forrfathc-n. eoocc~d. d~ribed, and prod aimtd. TM rnson ~refer to them as songs is b
rtoa to du..c wbl.tC'I'U arises is nmhtt rqeacd noc ""'P'~ and ~ can tKOpm Mkd aM ,.,
pinsutt" ate no lone« connca:ed with hope and (n.r . "llltc tonCS o( Warpa I.outws daaibc how to establish a rebtiomhip with .wpsaric to•. and bondu. The: ""'Po{ Gampopa i.mpire us 111 t.hc supreme samadbi that quclb ncvrotit tcodtnftcs.. M u • Wei in the Sl-.41/.htn~•tn. by ac:twwin,a ukimatc .............poly>no ..... =~Woe ell< ''"' w...... ('Oft r.o... all ell< ol ell< poch. The: ""'P of ell< KMIMpoo d hop< ..... rru Thlou&b ..... ~ion. '"' blnoinp o( . . . . . . coi.ncickn« arc rnliztd., so t.Mt we b«omc etnu•nc dharmit prople. The tonp of oc.hct li~ holders poi_nc out to us the ,una in our mind N CN'Ie ttitc. and emptiness and compasaion t.s a way to JOfcen OUI'K'lYC"s into ckttnt human lxings, They arouJC in us rhe rffiiH.· tion that theause and df«t ofbrma is inevicabk and bring thereV\IIa:ton and renunciation that come from teeing that the WJ'IWK: .k'hc:me U Nlile and impermanent, Ma.ny o( thC::k JOn&J act to deu obstiC'.Ia t.nd acneraae cun:ioo in pnnitc-. A«f ell< l'our dlu
•••<•

confusion is rernot'CCI: (.C) havina retnO¥td confusion. ncrythi.na d:awns u witdom. The lim dhvma is the ground, where our mind b«omcs dharm.ic: so that we and the dh:uma ue no loncer tcparate entitia. We deY< lop tNt renunciation and ha~ a Kn$t' of revulsion towa.rcls wpst,., The JtCOnd dtwnu i.s the path, When our mind &ott along:

with che dhauna. tM dharma bccomn puh, a_nd anr obstacJc:s. •dwr ntr~ or ordirwy. b«otne a pan of ou.r journey. 1ht thisd dhatma d the fruition. As tht journey is cdinc plaa, the pro-

CtU of th~ journ~y li ~ru~ us from confusion :and :anxiety. We are delighted by our journey :and •·e feel it i.s good. 'The fourth dharma is th~ total vision. Wh~n ..-e :ar~ able ro OttKOtnc c0t1fwion and an-x. icty, even our a.nxiety i.s not repded as a.ntKllwma oc antip:ath. Cosmjc •akefulntU cakes place. So to begin with, the liOC'I.Je songs a_rc genuine :and pr«isc. lbe:n, b«a~ of their genuinentU, wt' find them po..-erful and helpful. And bea.u.se we can fotaow the.m easily. ins:ight does not come as an unusual dimax: it is simply the nnural and ob.,ious d:arity of wUcfuJness. In this way the Ka.gyO dharma is good and genuine. We :are so privilegc:d to be in the world of the Kagyo dhum:a. I dedicate this book, Tiu R.Ju', o/Wiulcm. :a.nd its translation tO dl xmient bein~:s without eX«ption. M:ay rhe1 benefit by it-those who oppo5e the K:atyU dha.rma of V:ajrtdhacu as well u tho5e who join in. Without exception, :anyont who has had the sli&htcst conta<'t with our K:agyu dharma. whether with pcMiti'~ or ncgati,·e rc:aaions, is bound to b«omc liberated. With my humble duty. I remain a mere $p«k of dust. Sin« the forefathers wish to burden me with the rc:sponsibilitin of a v:ajrtctrya :a.nd .,idytdh:ua. I remain a humble ,servant of the Practfce Lineage. The Vidytdhua, Vajrtctrya the Venerable Ch6kyi Gy:auo. the Eleventh Trunapa Mmh 4, 1980

PREFACE by Osel Tendzin The ))OW<'t, beauty, and intimacy of TIN R11i11 of WrJJom is buc:d on the tr-adition of devocion. In the K-agyO lineage. d("V()tion is the prod amation chat enlighu:ned mind can lx tra.MmiuC'd. This procl:amation has tC'SOUndcd from the time of the: 8uddh2 co the: present. Transmission of enlightened mind deJXnch on the rdationship between guru -and student. In our rime, such a rcbt.,ns.hip hts become susp«t. b«awc we

KC:

a conflict bcrwcen fr«dom and suuendcr.

But in order to be free. we muse fim surrender co wh:u we -are. co our heritage. And thf relationship bccwccn Student and guru is ana.Jo. gou.s to the relat ionship~ m2l~c co our past. This conn«tion is ntithcr imitttion nor mimicry. h is the under·

s1-anding that nothing is lost: ~c:ryt hing that hu h-a~nt'd in our put U cocs.lly t(-1.1 in e-very moment. This is not purdy genetic, not simply memory. It U tht continuity of who we are. This continuity i:s known as buddha nature- lnulnsic awakened mind. The w:ay tO rttliu th.i:s mind is through relating with 1he ht-rit.sge of lineage. And we- make this rd.ationshjp through the gu.ru. who is the li\•ing spokesman of the l ine~ac. When we rc·ad these ljne~.gc $0ngS. it would be rn.sooablc to think we might find them difficult 10 undcrsund. Ekt:Jusc we h.svc grown up in the West. their language may Kem suange or mystKal or completely nonseruical. In fut. without proper tra.inil\g. any genuine relationship to these teuhing-songs is improbable. If approachrd on an :anthropological or cultural leYfl. ~end up with an imication of a foreign philosophy and lifestyle. And .s.n academic viewpoint is cqu..JJy umnJ, bcuu.sc scholarly undemanding is totally &hostlike appr«iation. Yet si.mply retding 1hc .songs produces :a definite spari:, not dcpcn· cknt on any reference or approach. The point is that when the truth. is unered, it needs no ex-planation. h is fearless. But though a first rca.dina may produce intuitiYf understanding, we n«d to study funbc.r to comprehend dearly. The prop« path of

RUdy .. dv..fold. u....mn, ~- .......... aad cn;,q. The ......JC< is ...,pic tMC. The ........., " hnh. Tho cn;,q ;, d
...,., hnlllly. aod ..... But a quaciOn uisa-do ~ rnlly undmund what saruff mons? At thil po.nt wt opc:rKntt doubt. We Man to fttl thac our relation. Jhip wuh chc teachtr a.nd the tHthlnet is shaky tnd unccru.in. The '"chcr b«otnc'S the cmbodinx-nc o( our doubt. 8u1 sin« he otYen no rtsinanct' to our unctnaimy, chc doubt is r~alcd u an upressM>n of inttlltacnt Struggle. And since we already crust our i.ntdli.• aencc. W(: do noc ha\'C' to d.isca.rd our doubt. In {1(1, doubt b«omes c.M t«d of faith, and u chis au.gc the ce~elwt b«oma fr~nd as wt:ll as. c~hn .

So doubt I:J both our cnc:het a.nd our fr~~tnd . Whtn doubc. mttts wt tKa...n co c•TC' binh co~ hnn "''M ctaehct. who .... commocbtn ow ham.tion, bttomc:s tht 'P"tewl fnmd. co whom ~ n.n n;po1t out (cvs ol beLnc opnt and tC"nckr f'llth , -ac tho succ- ol pnct.ice, simplr mnrw noc pandq wbm unity IS chntttncd by (ft)O(ion. The YC1)' cmouon we npuirncc could tnd us co ma.kc friends with ourxtf. &.u wt: need somcthinc to U'USC ,

rdlttc on, a marrOt without dis4'on.ion. We look at the tcuhtt as we look in a dear mlrror. Vh doubt whether the image we k'C: U rC'a.lly who we art. On the path of the mahaytna, the teache-r mjnors our doubt and rdkcu our imciJiceoce. RNJ ftith is looki.na: i.n the mirror, pcr·hapt doubc.ing what wt: J«, but noc turnin.t a...y. Pranitt is rc-lalina co whatever we a« u an ac· cunte rd'knion-bua~ wt: t:now tht m-irror is nawtc.. Fot doubt co b«omc (IJth, we h.a\'(' co tn.tse the phenonwna.J world u much as wt tNMou.rxtf

PREFACE

B«auK we are wiJJing to expose oursdJ to the teacher, and ~­ tause the ceacher U: wiJJjng co rdkc-t our hes.itation and doubt with· out judgment, we beain to realize the mnnina of our ni.s:ttnce. As we examine outxlf. the mirror. and the world between. vre dLKcwer a M:W way of seeina: ~ dUcover pcajl'lt, diKriminatins aw:a.reness. And with the dC'1l eyes of prajtu., we d is«wer egoles:snm. All this: time, our whole nocion of who wt a~ . •hat the ttacher is, and what the wodd is. has b«n ba.Kd on prC"Conccptioru. PrajftA, true fa.ith, ptncu'lttS the vtil of ignoran« and unccwers the dtn· $CatJtly changing. We cling ro exts.en« by alkgian« co SOftk' pan.ic· ulu manifest11.cion of consciousness. This: u:ndC"Ocy to d ing is very subtle. Even the liberation arising from che experience of tonyatt and compassion could b«omt' subtle dinginc. and chetl:fOfc mwt be sunendeted , At t'vtfY stage of tht- path thete is always some subtk ignorance. some knot th.ac wt fed must be untied. But when we look, we cannot cvcn find it. Rtllizing this, the only thing we csn do is S«k a gen· uine suru who an untie th e bonds of ego. Finding sueh 1. guru, we can begin co train on the vajraytna path of de,'Olion. The unbreU· abk commiuntnt betwten guru and dise:ipl<":, called samaya bond. is the- vehide for chat training. The s reat lineage holder Nttopa h11d achieved the hishest undtr· standing of the sOt.ras and the tamr.u. He -wu considered one o( the grelltes.c se:holars of Nib.ndt University. with penetrating insight imo tht dharma. But ht-, too, fdt this subtle clinging. He rtalited that the tonvtntional path coukl nor touUy fu lfill his desire fOt comple-te enlightenme-nt. Hearins the name TiJop:a. he left behind position 11nd fa!Tl( to ktrch for him.

r.lopa bm! by • rio mtrnb dacudcd by loa! fab<_,. fitld;"'!Um thus. ~~-- obod
Ntropa's &rcat claire for enJ.i&.htcnmtnc, his tNJC in hit own intt:l· li.Jt'n«. and h.is fa.ich in his undmundin1 of tht C'mpc.inas ol phtftomc:M all led co his vnt ckvotion to Tilopt.~ When dut d~ tion bcuJnc untondicioo:al aod sdf-nistinc. noc twn ckpc:nctmc on tbt JU.N for conf~tion, ht tht!ft M~ (ht Ufttllrpas.ubk mahlmudrt. th< rnlizarioo o( o.-.kmcd m.nd Tluou&lo .ompktc

«--............ INddMhoocl.

A«c"pC.in& life fuUy is the ~ u a«~tpunc our tCJChrr aa: pN. Only a human ~ina who hu uaintd in the pith of timpk U'l.tSC c:an sumndcr to cht faith that the phenome-nal world is J«Uratt and crut. Only theft ean he or she offer chc appuition of ceo co the un· compromisina Krutiny o( chc guru. l'hc: guN demand$ chat we manifest our true n~rurc, our buddh2 nature. our enlightened mind. Anything ~hon of chat is unacceptable. In TIJ~ R.-,, of Wistlo,. we xc how tht arnc linncc: holders ded· icaud chcir I~"CS to the thr« ytna path 2nd l(htev«i cnliJhtcnmcnc for our bcfldit 1Drir JOtiCS ate spontt.noeOUt npcnsiont of luminous mind. a Jf«1t unsure. a.nd a .tOUttt of comc:ant ;ntptnt:ion (or ow

........

As a c:ktttndattt ol the rinorioul ona. I W:c cmu.W pride iD in. uoducute dw ctorious R.ill of WulfloM. I havt' wnncn this prtfxc bual on the crschi.ft~S I ha:ft' rcc:c~ and the practiiCC' tn.nsmiued

co mt by my a:uru, Vajrttttya d~ Vcncn.bk Ch
Woccrn world

MMincmr pru I hnsd th< dlunm. lc
I did ncH hesi.ate.

ACKNOWLEDGMENTS Thi.s translation o{ TiH Rtzi11 ofWisii<Jm hu b«n prepared uodc:r the d.Uttt supervision of Vajrtd.rya the Vcm-rabk Ch6gyam Trung_pa. Rinpoehc. In a«
We arc deeply indebted co him for his tireless paticntt and wisdom. Paniculat appreciation is due His Holiness the Gyalwa Karmapa, who generously provided original woodblock copin of the Rumcck cditjon of the text; Profnsor R. A. Stdn. who kindly made avaibbk the Palpung edition; t he VcMn.blc Oilgo Khyents(, Rinpcxhe and the Venerable Thrangu Rlnpoche, who lent their van learning to hdp w resolve qucscjOtl$ about technkal polnCJ of doctrine~ Dr. Rc-ginald Ray and Or. Mark Tatz. both of Naropa lnstirute, with whom wt: coruuJtt'd in our preparation of the Afterword; Catolyn RO$C: and Olive Col6n. who read throuch r.he entire ty~ipr, 1dd· inc valuabk eclitor:i:a.l assistance; and lastly to the S«rewial scsffs of Vajra.dbuu, K.arrm Ozone. 1nd Nala.nda Founcbtion, who labored over the J«nUncly endless prepaation and revision of the typeKtipt with dnorion, enthus.ium, and humor. With hn.rtfdc devotion we offer chis publication in celebration ol the tenth tnnh'Cwry of Trungpa Rinpoche's tea(hina in North Ame-rica: 1970..1980.

THE RAIN OF WISDOM

~

SUPPUCATIONS AND OFFERINGS TO THE KAGYO GURUS 1lM»C who ha1'C' bttn my mothcn, JJI tcntknc bcinCJ, li.mit.ks u spttt, tupplict.cr the- SUN who is Ill< p
n-""" tu.. be
Ill< dhamukl,...
ptn'lld•"'·

1lloK who have bttn my moc!Krs, all knticnc bci n,Jt, limickssu space . suppiK:act thoe J\IN who is che n mbhot:aktya. chr crnc bliM.

Those who havr bttn my mochc:rs, all tttuknc bting1. limitkss as .space. supplic-ate the JtitU who is ehot compusionur niunt.oabya.

'I'Mtt who haV\" be-to mr mothe-rs. all wnciornc bcinas. litnicb u space. ttquat tbt ~of auainiac the- sou· ol the- kwd of JOI~. cM cres< SanelY< N,..,pa. Ma, the: SUp«'fJK' siddhi be cranccd that ll.tn Mftf kpatate from lhc: crnt k>r:d o{ yociru.

May •he Kacyus. the thr« jewels. surtchinc from Vajradha.ra down to che Gyalwang Kha.khyap Ootjc, pktie come. appnrinc in the form of eM lord of yocins., Buddlu Vajradhan Pkuc ap~ in Ill< .Jtr be(O« me Mround«< bran W<mblr cJ
h

tJ

J00C1 that the- bh.qt-nu hal't' anl"''f'd~

w .... blaonl with rh< ...,;,

ol....._,._

ln O«k:r We our witclcwn tnay expand, I ut fte'W:t co be scparattd from thnt ob;«u.

Hnin1 'ivc:n up (()I'Dplcu:ly aiJ Othn offtrin&~. I commtnct offering co cht JUN. WhtntVtr tht r«:ipienu of offrrina are bey0t1d
And cht offerer a.nd lht offcrina do noc nisc. Thd is tht u.nsu.rpas:sabk offtrine.

Whatcvtt flow.:n and fNlu thnt t.rt

And whatevtr kinds of mtdicintt. WhJIC'Vff jtwd~ exist in this world, And whattvt.r pure and plns.in1 waters.

Liltcwisc jt"A·d mouma.ins, FofNC ftJionS tO bc cnjo)-ed in soliludt, CrC"C'ptD Might with ornamrnu of bNuttful Oowus,

And Uta wbollt bn.nches bow down wnh cood

(Nit,

And .. th<-olpb2fttlth
Fncranm..

lllttllK.

wisfl.fulf:dlinc uru. :tnd JCWCI

Uta,

W.O aclomord with loc:uta. And t.M tvtr captifttin' cry of "'>Jnt:.

Hai'VC'sts that grow without cultivation, And ocher ornvntnts th:u art worthy 10 bot offered. AllthtK ch:u t.Jf unowned Within the limitltSS realm of spart. THin& tht:tt up with my mind, I ofTtr them To tht wprt.mt &reat sa&o and t.Mir aons

W-ay cht tOftlpa:ssiom.te ones, wonhy ol offerinp, eo....dn ... .;u. kiodnca and- ...... ol .... Lac:kinc in mc:rit. I am \'C'ry pooc. I h:avt" nood~t wnhh toofftt. May the proc.mocs. who consider the benefit of OthetJ. Ae«pc theK £01 my bentfit by their power. To the victOfiou:s ones and their sons I ofrct my w~k being compktely. Supreme beinp. accept me: compktcl1. W1th ckYoc:ion I ~ttf into rour wnwt Sirw:t JOU haft rompktcly taepud me I h;ayt no !nt of this: -.rotld tnd wsll btntfic btinp. I rompJcuJy I..I'I..DSttod prC'\'ious f""!l c~C'tcb; Hcncd'onh, I will do no fun_htf mi.

In chcir fracntu bathing hou.sn Ornamented with aysWiinc pa'l'trntnu. brilliant and clear, Beautiful piUan bluing wich jewcJj, Canoptc-s atow-inl with pnrls, I olfn a bath tO the utJd&:au.s and thtir toftS With mJ.n)' ~· YOUCS Fi.llcd with cklichrful f'iowm; a..nd ptrfu.nwd WJ.tn. And wnh much JOOC and mWK, I dry tht-ir bodtn With uncoqu-.Jed doth. c~Nn and perfumed. I offu to them bc:autifully «>tDttd S.·~cly t<'cnced ('hoi« !'tm
~n

With various divine and elt'&:ant dOthb,

Soft and fine with n.ccllcnc orntmtntJ, I witl adotn Sa.manubhadn. Ajua. Mtftjuahota. Lokdnta. and otbc:n.

TlttillAJNOfWISDO.."'

With ptrfu m~ that pttv2de all thret' c.housand wocld.s. With the finest perfumes., I a.noinc Tht' bodks of all arne sages who shint' with tht' ndia.n« Qf wdl·tt'fint'd, ••dl·purifit'd, wdl·polls.ht'd A:Oid. With 1U tht' f11.gnm 1nd delightful flo-A'C'ts, Blossonu of the- coni tr«. blut' locus, jssminc-. and soon, And with pleasing - ·dl·arra.ngc-d gtdands I honor tht" grt'ac saa~. suptt'fflt'l)' .,.onhy of prtist'. I t'nwlop tht'm with d ouds of ioct"nS<", Pkntiful and pervasive-. with a pleasing fra,gun(('. I offt"r tht'm offt"rings Of food 2nd libations of various kinds. I also offer j~l bmp$ Plact'd in rows on goldt"n &ocuS<"S. On the- inlaid floor. :anointe-d with pc-rfume I suew many flowt"r pu.tls pln.sing to tht' mind. Cr l~tial

paJaces resounding with cklightful songs of praise. Shining with radiant prndancs of pnds aod jn;c-ls. AdOfning the- qu:ant'rs o( the fk-y. I offt"r to ch~ whOS<' n::atutt' is maiu1.

Bt'autiful jt'wded parasols with golde-n handle'S, Tht'ir shape: plnsing co behold . Inlaid with pc:a.rlsand n isC'd aJofc . I place- before- the gre-at sage$. Funhc-rmorc-, k t cht"rt" abide PI«Sing d ouds of offt"ring.s And douds of song and mus.it' That complt'tC"Iy ddight all beings. On :aJith<' jC"wds of tht' holy dharma, The obj«u of venc-racion 2nd images,

SUPPUCAnO"'S AND Of'Fl!IJ~CS TO m:e K.ACY() GURUS

May a nin of tcmt. flo•·ers. 1nd so on Cominually fall. Jusc as MalljugboJa and ochc:u Made offerings tO the: vi('tOtious OM$, Just so I make offuings To the prot«COt•Cathtgatas and their sons. I praise c h~ Otc:a.ns of virtue With hymns and octlns of harmonies. May thok- douds of songs of prais.e Cc--nainl)' arise lxfOt'e thc-m. Thtn. o«er t mao4ab.

From the wtn of gain. estet.m, and fainc-, the c·ight worldly dharmu, He fled like a wild animal frightened by enemies. He is unable tO be d~eivcd by che uifling:s of this life. I supplicate at~~ f«t of Sanggye N)·enpa. Karrm and kldu. the cau,sa of sat'J'I$1rl, He quickly dropped like a large poUonous snake. He doa not confuse the rooc of suffering with pleasure. I supplicate at the: f« t of Sansgye Nyenpa.

-·

All the' happincu and wn.Jch of the' chr« realms of

He renounced as the' tonncm of a terminal illncu. He is unable to be beguiled by S«ming happiness. I suppUcate at the f«t of Sancgye Nyenpa. The grtat suffering ofbinh, old age. sickOC'u,

and death. He ftlred crndy Li.ke a wild animt.l csu&ht in a uap.

H< io noc u.numc.d br th< IW- on awnru>tt upernww:m. I tuppliatC' at the fen ol Srafturt Nytnpa 1'lM. muu·n accomplished i.n the- hoty d.h:uma, He prope-rly autnded li'kC' a thincy maA tttkina wa.tct. He is not Kdu«d by mundt.nt • nivic.i n.

I supplicate Jt tM fet-t of Sang ·yc Nycnpa. The dilrcun:in chouahu of sclfahne11tnd Juinea. He saw u an assu:s.in's attliCk. He is noc i~N bJ what p«tC"ncb to be dha.rma. I wpplin.cc at the fm ol Sanart Nycnpa

Glorious JUN. wbunn you an: Your «0...:. loa& lif<. aod buddlu fo
I pay homaac co chc c:mbodunrnu of the- u'ltdkon of all chf victoriou.s ona. Th< pt'ot«tOC1. the lords of Spt'f'C'h . The s;uprC'mt Ka.cyW who comple-tely IC'J.(h the wh«l of dharma in occ:ans of world1 Sy nprmin1 the infinite' varlt-tid of t. Shfpa Oorjt-, I p«
Whof:ott_t enttn this ~ in chis arne b.nd o( tinO'W C'QtC'fS inro dw cek.MW pabtt of u:nsurpa.t;Abk enlrchttnmtnt wrthouc bcine con:sutncd by obwdes. H:sflne n:c~Mftwty cauaht the- man1 profound onJ INtNCt~ o( tbc vajraytN, tht ancompmbk &bious line-ace ho&den sprnd the tac:hjnp ol cht C11K'nc•al tNth. which uc u vt.M a.s Lalt:t Manuaronr. The" fame o( the linn.ae known ts chc Pttdou.t KagyO of lmd Marpa is prochimtd in the chr« worlds by a rttoundin.s dn.~m whose sound i.s all pcrvuh·c. All 1he ftutrs of arci. fidalicy arc uampkd like marsh r«ds by t bull t ltphanc. Tht Ka· 1)'01 pcNnt out tht great highW1y by whic-h the budd has ha~ ~ enli&hrtntd. l'hc.ir discjpJes cast to the w•nd the duJt ol the eichc woddly dharmas, btumc children ol tnountatnt. wort dod~s of misc. and tnluccd thrir food, dod~s. and corwt.rwUon co bare- DC'· c~11 In Jlnt i:rola•cd rtUnU, they wt'~ compatttty nn olf from dw bwtk o( body. mnnioclao sp«
f#'IIJIJb from the Aryt~/4.ntlllfllbhtulrN41J4/IIilfJltlh411#ntj•:

To thlt meuurdCSJ oceano( praitcwouhy ona With a IOMfous ocean of diYC"~ lurmonta

I prod1.1m the cood qualities ol all che rinonous ona And I pnur .U chc supcu.

Ftom lhc manr pipbs ollhc ,.., and " - whidrs, pru.. . . lhc dutt jcwds and ollhc ....., .._, ollhc ...., how bttn and obould b< rn (/ the HINjrU~II.I.u.lnl,

icays:

Thctr ...., and d>nccs Of ck vajn . dh:a.rma, c:ht buddJus. Y....... and-d
MortoYC't, in tht nobk country o( India, njra dohu were suna by the C"ichc lorcb of yocins prophr:$itd by thc Vic1orious One. u ftiJ as the ciah•y-fou r yocins and yoc:intf and ocher inconctiYablc ones •ho wtrt pthtttd toec:tbcr ac a ~- Thtoua:h thW Undneu, tbt nttlknt bsawu i.tld pao4iw of forii'IC1' timn usml.ued as ma.n1 as wt"fC known into Tibetan. In parurvbs. !hex njrs tu!U.tion ollhc prmous J<.crG. on mmt, klflc: hc:atd~ ratorC' twannt'M of (uth Mel voux c

r...,...,

rouo...

these $01\11. one is victorious ovcr obJw,les of demoos in the n:temaJ wodcl, obstacles of physical disturbance. and obstacles to tM mind in wnaclhi Through the watchfulOCS$ of all wOt"ld ly J.nd tf'UlJerodeoc prot«con, aU virtues arc thorouchJy n:pand~cl. The ttmpon:)' vir· cues ar~ Jon.c life, frttdom from skkn=. a«on''pl.ishi.og whatever onc clcsi.tes, obtainina 1M ~iaht siddb.is of th~ sword and so on, pos· $CUing power over phcnom~oa , pC'rvading th~ t~n dirmtons with oll<''s fame-, and acromplishins whatner xfions one desiri!S. Ot· bs, !Jtkin.IS, dhumapilas. and protectors aU pthct around ooc like swans on a locus lak~ . Evt'n though ooc is frrc from desire and attach· mrnt, prosperity falls like rain. The higher and h.igbct vinues of the pub arUc dfonkssly. and oo~ ra.lizes the meanins of cUw:nutt.. Uh.imatcly. On<' obtains the supreme sidclhi of ma.htmudtt. in chis very life. SccondJy, u co when to sine the soncs. one should sin& them on the holy days of the root and linea.g:c gurus: on the four hoty days of che Victorious One and so on: afte:r pranking stclM.nas of great m&.Qdalu, making offerings, and rctciving sdf--abhi$eb; when JX'C· forming abh~. cons«ratiotU, and gaoacakras; during practice breW oc days olf; and when pracc.icing yogic cl.ixipline and so oo. Th.irclty. as to bow one sings the songs, one assumes a ccn-a.in tn1n· ncr of body and spc«h. Concerning the body. Olk Jhould we21 the dign.if~ed meditation hat which is the sign of abh~b o( the prctious KagyO family, and the three robes of a monk. As one !inp, the pos. cure of the body should have the ~n dwacteristic:s of Vairocana. Concerning one's sp«eh, one leuru bow co dum prope-rly from the learned pt«epcon in accOtcl2Jl('( with the uncorrupted oral tndition of guru-sidclhs
10

THE lAIN OF WISDOM

sp<'«h. and the- dha.uru:t:t of mind. Especially.

OOC"

should sine with-

out wawring (rom the wna.dhi of mthtmudti, chc unity o( insia,ht and emptiness.

Fifthly, the gc.ncttl and sp«ific: ncccorics are u foJiows. The scoria and biographies inspire trust and devotion. Cause and effect in their literal m~ning reveal the path of liberation. The a«u.aJ cause of

the- rnuh of omni:scienc(' is rdati~ bodhicina. The: maht.mudr.l of bliss and emptiness tra.nsmju the coemergenc mchin& into bliss. )lb.• htmudrt as it is poinu co ('()(:lmtgent insichc. In sbon, aJI the a:ccllcnt sayings o( the VictOtiOUI One uc lite buucr whkh arises from c.huminc thc ocnn of milk. Thcrd'occ, one should take these old rcliabk utt«tn«S and writings of the forc:fathct:s as auchotitativc, and proclaim them without omission oc duplication. Who an criticize this? /u for the sayings of the former linn.gc holders, tbt bd. (tC'I.t Vajradhat2, ssng tongs of thinp u they arc in primordial dharmut. Cabasarpvva Tilopa sang the- uansmisston of the cocO\C'rgtnt wiJ.

dom of unity. Vtjr2Satcvt N1.top2 sa.na oraJ inscnxtioru of tht ~uaJ WIC of the demenu. Hcvajra. gr«t IOU2wa Marpa. sana the profound mcanina of joining together the mix:inc and cj«t.ion of con· Kiousnca. Guhyas:amaja gr«t Mib sana onJ irutructions of the i_n. scpsnbility of prt()a and mind. Vajra spctth Gampo(d sa.ng the tradition of the supreme pe-ace of sam2dhi. He who ck-w aWII.y per. vcncd ft.ith, Phagmo Trupa, Sanasirp.hs, supremely "ictorious TOsum Khycnpa. and tht odK:r KagyU fOfcfathcn sang many kinds of songs of cx~ricncc . There arc songs of tht way of dharma of emp-tiness and au,spicious coincidcn«, the ('(lua.l taste of devotion and realization. the unity of emptiness and <"ompassion, the inscp· arability of cause and «fro, impcrmaO(n«, revulsion and renuncia· tfon. the inscpa.nbiJity of the guru 2nd one's mind. removin& obns.• cl«. the funhct hcighteninc of meditation, and so on. Thnc arc just a few o( the most impocunt subj«u. The grcatJeuQn MiJa sane sixt«n t housand grand songs, of which ten thooPnd ~rc td:cn co Akanif~h:a heaven by the c;tal:inls. lc is sa.id that six thousand songs rcmaincd fOf the bcodit of futurc linC'-JC disciples. Who ('a.n fathom the entire mca.ning o{ their ...·Otds? In ncb and effty uadition of the ulti.mate liO(ace. the incompa· rable Takpo K'-JyD. there is an abundai'I(C of grand songs. Here a.re songs of the pr«ious Practice Lineage. the uncorrupted previous tra· dition of the Karma Kal'fltsang. hndcd by the songs of the ei&hth

SUPPUCATIONS Al\'"0 OffERJ""GS TO 1lfE KAGYiJ: GURUS

II

lord. MikyG Dorje G:awe Y:ang«n, which haY'(" bee-n extens:.i,~ly t<'• vised :and arr2ng~ tosether with :a stkaion of songs by other KagyO forefathers. The stCt.ions of this Oeu11 ofSot~gs ofth# Kluils at<' as foUows. Fim, the sonp an: prctcded by suppli('Stions. offerings. and pta.iset. Stcondly, the main body, which is the soop, is :accompanied by stories describing the O«'Uion fOf the JOng:, The dari(.eatioo of the $0n&S is accomplished by r<':ldjng th<' ~rses :aw:ntivdy. In a«ordanc<' with the time and Jituation , the $0C'IgJ may be put CO£C'thcr in Y11ious ways, Finally, the ljrurgy is drawn to an cnd with a gt.t~ac:akra and with v<'rscs of :auspietownC$$ and aspiration. All chis: ha.s bttn ~ida<· cording to th<' u:adition. and W<' int<'nd to continue in this $ltne Thw, onC' mty do it this way Ot i( OtiC' wanes to do th<: tbrid.J,cd vmioa: ~

SVASll

They whoclari(y th<' prcttow teac:hinp of th<' essential truth of thc suprcmc Victorious On<' :at<' t<'nown<'d in the tht<'<' wodds a.s the: un· rinl~ prcttow KtgyO. By tn(':lftS of profound nuhtmudrt, ch<' rooc of aU dharmas. they attain thc rainbow body, These k2dcrs of men who complctcly tC'lliud buddha in thc dharmaktya of thcir mjnds sang an infinite "'lcty of vajra songs. which bring Jjbcr2tion and tC'lliution tO aU fonutut<' studentS who hr:u them. Htte, th<' sup· plicatioru: of devotjon, the arousing of conlidetw:e in their life ex· amples. and thc curing off of attachment co s:arpstra ar<' spoken briefly for the s:a.Jce of in(reasing the good qualities o( experi-ence and rnliution. Thus. tomJT~oCI)(e thami.na:. Spul: dlC' prri'll«' bd"Oft' ~x.h tone :and theft dune th~ JOn&. Fin:ally. h:aving pnoniccd property n.c:h pan o( the gaoacdn., rnd exptns.iwt:ly dlC' ~uno( auspkfousnm. and finish with t~ nuhaytn2 aspiration. The opltmtions and liturg'W proccdutts (or tbdt vaj.rt son,s. which 1ft sun,a: by tilC' K:aa:J(b possw.i ftj:.t~ thrtt powm of Murh hrninc. faith, and «mion and that htichttn e"a:ptritnct and rca.liu1ion. have now bctn n:poundtd thorOI.lthlr. By cilC' Yinut or ...-itiftj: this. mar the- tc-:athinp ol chc Prac1ice Lineage ripen a.nd free all be-ings in tht: 1t10tld, JMik~ Dorje wrote:I Chant melodiously starting with the songs of the KagyO Vajradhv:a up throug:.h my own song$. Nmherm01e. adding no n1r2 wot'ds as you melodiously cham. meditate properly in your mind on

12

nt:E RAIN Of' WlSOOM

their meanina. Mi:r whatever you ta.n of chc meaning with your

mind. Particularly. on ttl< four holy days, txforc an imaac of San~ N~npa, take the mahtytn:a vow and purifteation and then sing the

songs. Furthermore. on the twenty-ninth day of the month , the great holy d'ly of Sanme Nyenpa, organize: a dlamjn& K'Uion. Also.

when cncbnecrcd by c:'pidcmia, obstadn, and other adve-rsities, and for chc: txndic of tht dead and such, ont shoukl Otpniu properly t ch~ting $C$Ston.

S~tppliutioll

to the K•gyii

G•n~s

NAMOCUMVII

You who bind the S«rct joy. Str Herub, I supplOtc )'OU. ln the
Buddha Ti&opa. I supplicate )'OU.

In the sphere of activity of the wi:sdom dtkinl coruon, The nu.JU1pa~ita . great si
I supplicate" you . Surrounded by tht ~mbly of Na.irt tmyt Om, Lord LhouUpa. fathtr and son. I suppljcate you. Sporting with the queen in t he ctiMial realm, Lord repas, gr« ter and lesser. J supplicate you. Holdef o( the uftjmate lineage. t he sacred tc-aehinc of mahtmudtt. Lord physician. uncle and nfphews, I supplicate )'OU. Rev«ling the mirada of luminosity, Lord Tasum Kh~npa, I supplie:ue you.

SUHUCAnONS ANO Of'fn.INGS n> nn: KACYO GURUS Possessing~

buddha activity which subjucaces: th~ difrteuh to ume, Lord Sangi)'C' Red)('n, I supplicatC' you. Possessing thC" mastC"ry which ~rpowtt5 thC' pMnomenal world, Lold JrC'llt PomtrUpa, I supplicate you. In the east at K1Jl'lpo Kangra, holder of the Prauice Lineage, Locd Katmapa, I supplicate you. You, the loc'd ol m ...dn mes:sengen. Lord Mahasiddha. I supplicate you. Expanding tbC' stream of blissful wisdom. Lord Rangjung Ootje, I suppliotc you. In thC" ckar paJace of the luminous n jra, Victorious Yungt6n Shik-po, I suppiK:tre you. Sama12 holder of the unified m2QC;iala of the devu, Lord ROipc Dorje. I supplicate you.

The poet who s.in,s 50ng,s of crC'2t blu ing passion, Lord Kh~chO Wangpo. I supplicatC" you. You who weu the crown of gloc'iow:, invincible )'Op. Lord Teshin Shd:pa, I .supplicate )"'OU . Enjoying the- grnt tUtC' of mind. bliss, and prtQa, Lord Cbt>pal Yeshe, I supplicate you. SprC"ading the bindu of the- great wrathful one, l.cKd Rat.nabha.dn, I suppli<-acc you. You whose 1'011 of bliss pervades: the sky. Lord Thoorwa Tonden, I supplicate you. Greatly intoxic:ued by the joy of Mal'l.ju!rl, l.cKd Pengar KUnkhyen, I supplK:ate you.

13

14

who.,......,

You poo(ouad bcilliol>c realincioa, Gmc Lord Golh.ri. 1 supplitatt JOU· You who ach~ tM siddh.i ol taste With the: pu of simplicity. Lord ChOc"rak Gyauo, I suppJicatc you.

You whose mind tw J)("rfc
You who fuUy r....J yound£ to your ...,.d
8cAowinc bl............... bdaco ~ - ·· Glorious K6ndook Y
From the pala« of prt.Qa purified in the avoadhoti, Lord Ch<>kyi Wangchuk. l "'pplM:tc< you.

On ch< UX>lf' o£ ch< bnhmaranclhrs. Lord ChOyU.c Dorj<. I suppli
Inch< profound. brillianr, dmn< pob«. Lord Tnd<pa o.otyanc. I .,pp~a,. you. In ch< palx< of sp>r< and .n.d
Manotlow with profound :and brillia_nt lcnowlcdJc, Lord ChOtyi T&nuup. J suppliatt you. ~pttme. fntleu, accomplishinc the bcotfit ol aU,

Lord Clanc
~ the tuolicbt ol t.hc ttOClwtc> ol t.hc fWO knowlcdp. Lord o.oty; J••l"<· I ltlppiOt< ,....

Ptrp«ua.Uy cnjoyinc tM p.oatt.kn of arnt bit., l.old DodOI Dorj<. I supplic>tt ,.... You who know the iUwory Chltt(ttr of the whole phc~na.J world,

L«d ChOwp Gya..o. I lUppiJc.t< ,....

r ..... the pWct ol the dlwm>U,.. o( unchancinc uuth. L«d hdm2 Nyinchc. I tuppiOtt ,...

You who aublish

~

mcountm )"'U an

norut"turninc. L«d ThtUhok Dorjt. lsuppiJc.te ,....

lllwory musicisn of SUJXC~nc bllts and cmpciMU, Lord t.odt6 Th.ayc. I Npplicatc you. W~t htsn your namt is ltd tO the JXUh o(

libf.ntM>n. L«d Khalth,..p Dorjt.lsuppiJc.t< ,....

Glorious """!UCfOf ol the borda olthe four

""""·

Lord PadmaWanceJ>olt. lsupplxate ,.... You who h'buatc tbox poi:soncd

ol du-aiGtit ftx1t.ion,

••th the it:~

L«dJ•mcor> Guru.lsupplnt< ,....

May I be liberated from the tophiJuin of che cwo uuths of dharm2. In the nUcdne. o( uue Otdinuy mind, \lllhkh is the p
and fw. W.a yl rnliu bu in the polm ol my hand

THE SONGS OF MIKYO DORJE NAMOCUMV£

Tbt cr~at bdnc who su.rpasKS humanity has tltti:ncd ffltittt)' ovu birth and dC'tlh and ~eM nsc miradn o( the h.ichcr percc:ptiont He is frn: from the impuritia ol rdmth i.n lower rn.lms, thee kJd:u and u~Uebs. He lu.s ua.intd. tht fntb con(.OCQCt co duci· dace all dw dttc:oufJCS of thc TatN,pta lo thu d:ut ICt' ht has peu "-kd&< ond un!Und<ml u..dnoa. Like Oft unb
(MokyO Oo<j< WIOt<:J When I wu chirtr·rwo yn.n old, on the ntchc of the new mooo ol cht wvmch month. I had a d.tnm in wtuch I P.w clw n.nh and sly swrrllnetoetdwr with <don tlashinc fonla btchc mi. bricf'lt CJtttt. purt blw. and bucht whi«. Unwppontd tn cht mMbt of c.hc- JIWC' UUI< tln. The foUowrn& day I rttm.int-d cnrapcuctd from the time I awoke uo. 111 noon I thou&hc I would noc ptOC.bim tha upttttncc to othtts~ but

._.
16

THE SO.'IGS Of NIKY0 DORJE

17

then, b«a~ I fdt so 0\'etwhc:lmed with joy. I wrote down this at· rount and supplicacion:

I remember che Hthc'J, I remember the buddha of che thr« times. I terrl(:mbcr the father. I remember Tawm Khyenp2. I remembct the hd)('t, I rememlx'r the Karma Kacro. I remember the father. I remember the wonders of the Practitt Lin~e. I hue wttldercd aimlessly (Ot so long in sa(J'LSata. Lord, you han:: accepted. me for so long with youi kindness; Despite your ac«ptanee, l am still g:rC'ldy «>rruptcd. with ddusion. How ('J.tl I C'Ven bur your name at all. lofd? This time, I have barely obtained this hunun body. I have entered into the gate of your tnchings, klrd, Into your completely pure teachings, lotd. Havins entered inco youi authentic tn.chings, Noc only have I noc made any olfering of practi«, But I possess the bad karma of dmroyina )'OUt ccuhincs. To this uvage who Oaunu matertaJ £00CI.s, You have revealed your miracuklw form. Once aaai.n you haw: accepted me. When I .saw that your kjndncu is limideu For me who Cs even stupider than an ox, Ovt-rwhdminc longing atose from my depths. Since the day my mother pvc binh to me umil now, There is only one meaningful thing I ha''t' done. This did not arise from personal cffon, But (rom your profound buddha activity. Siner this is fr« from saqutra's objectives, I undencaod this vision i;s a mi.tl.(k cruucct1ding mi.nd. I understand chat (tom it confidence tw arisen.

18

If OOC" makes supplication. this a&one iJ enough: You arc the true ;etsan who fulfills supplication . Although I cannot bear the borden Of your pure tn.chings, lord, Jwt by n..uning co you.lofd. with JUCh 'ona:ing, And just by not fa.cing the wrong way, l have obtain.td the tra.nsmission of mnningfulaccion. I offC"r this tnnSmiss.ion to the jeuUn guru Whose kindness is u limitless u space. Thus. I suppliated. In my thiny·steond ynr. on tht night of the C'ighteenth day of the d tvt:nth month, I had a dream: in the middle of a d«r d:y, I saw the prc:tiow lord siddh.a San~ N~np2 sinins on a white silk pa· lanquin canied by many yogints. B«au.sc of his rays olljght and un· pm.lleled splendor, I lost ronsciowMU. A linle whik lat('.t, I awoke from my sl<ep. By the bright Iicht of the moon in the sky. the mountain c:ut a dttp black .shadow remind· in& mr of the many sentient be·ings who S~.~£f'er in this dark age. I then supplicated:

The onr Lord posses:sc:s man'CIOW wonders; When I think of th~ days. I ~alize You, lord . are the supre:me thr« j~·c-b tO diffiC\lh co find in the: wotld . I ha't'C' met you before . and whoever encounters you .. fulfill«!. We without a prottttOI arc posst'$$Cd by the madnm ol chekldas.

So mad, wt: take OUI own lives. Ha.,.ing ta.kcn our li~. wt: faJJ to the thr« lowt"r realms. Having fallen, there is no ocusioo for libe:ration. Contemplating this now. my mind is O'I«Whtlmed. Fcelins this wsr. I am completely lost a.s co what co do. So disuaught in this e-mpty valley. Unabk to pass c.he nisht, I wail and wa.iJ.

1liE SO!\'GS OF MIXY6 OORJ£

I think, "Th~ tim~ o( de2th comes wichout W'1tning. " So t~rrifl~d. I rnoh-c not co mtkc meaningless Tht rr:st o( my lif~. which i$ a ~r~ instant. E't(n though the genuine ho!y dh.:atma has not aNc:n in In(, I shaU nOt praetic:e nondharmic: activities. Since this prtst:nc human body luu for a mere innam, How ('C)Uid my tongue through ronfus.ion dare to lick Onirablt things, which are li.k.,. honey on a razor bbdd Birth and death without end uuerly depress In(, And I long with all my heart to 6« this piKe o($af'!"'$tra. Knowing PQl$lla as a slaughter pen, How could J perform the activities of this life? First comes the fruition of the karma of previous evil deeds; Then, thU conditioning U inherited in onesdf:

Finally, i~ resulu: in limit&e$$ $Uffcsing:. When I S« them comC" t~ther at the same time,

I am nddened by ~hcsc meanincless activities, And I call on the F.atbw who possess ()V(:rwhclmi.ng compa.uion.

Fint are those unfortunate disciples who rudy find the object$ o( refuge; Second arc their teac:hcn who rccei\"C offnings but $1ill inrenstly $uffe.r: FinaUy, together they build up Jo,-c snd hate. When they aJJ drown them.sdves tocether. Evtn the king o( maras deeply despairs. I ha't( no ~r whauoever. "What should I do? What•s best?" swirls in my mind. lhere i.s no happiness for men in their kjncdoms. Ev...ryon.,. from outle to iruecu will die, S«ing and hearing all this is hellish torment: £v.,.rything U always lost. dauoyC'd. And aJJ accioM are full of hards.hip and witb~.u rC$uh.

19

Now. todb Oc:pcaaioa ~Us up in nw Now. ollhouch m. dma. aM h o l y - .... aritt:a in mc, I shall noc practitt tM .suicidal .n:mttes o( this lif~. Thus.

lsupplkac~d .

In my thirty-chjrd yur, on c~ fifte~nth day of the thitd month, I had a dtttm: th
caps

~ntttn

the dtdtin, douds wc-r~ flowtu o( dtlf'~tet'll tob1 the

,.:t~ of dw-10t whttk. In IN midst olahc- f'ktowttt I saw cJimpses o( tomnunn the cono. toMetimcs the loan body. tnd tomc"timcs tht

(uU f.
mc;nt, my df'f"'tion

bcum~ JO

intense. my mind abrupcly .st~.

Th~n I .role up. intensified my ckvotion furthe:t. and mack thls supphncion:

Lord, in th~ romplecdy pure retlm of Abnl,tha, As che ~th buddha. dha.rm:Utya Vajndhua. You ma.ni{nc to dK" lords of tht tenth hhomi. To us. eM fahhlcu and .stupid walkinc dead, You tppur as tM Grn.1 llc-pa, ~dol yocim.. l.o
Sullthe cwerwhtlmjns meaodious JOUnd o( h~t

spe«h ling:cred, And from ouc o( chiJ merest uace Arose a profound brilliance: whith ovtrw~lmtd me. My mind would haV<' be-en hdpltuly rawi1htd awty. But wondrous conftcknce did not ari,cAJ my dnotion was ID('I'dy lip IC'rvl«.

nt:E SONGS Of MfKY6 001\jE

21

By the powtc of the buddhas of the three cim~!i, F3ther repa. )'OU :ue the nirmtoWya. the pcocwor ofbc-ing1. Jn the wondrous dttds of )'OUr life. A Litde uust and faith were bocn. By the power of that compktely pure coincidence. In a vision taimcd by sleep's confusion Came a joy and inspiration b<:yond thouJ:ht a.nd wordsThe j('U(ln whom I Md never seen before, Without anyone co interpret thi.s. r«ognition Mtunlly arose. Ac that time. I lOSt my mind to the jetsOn. Pr«l.oU$ je-·cl. my mind is full of you alone. You arc skilled in taming me, a savage, And in lc:~~ding di$astrous -.·oddly intention$ inco the path of dharma. My Ofdinaty worldly doing$ and so fOfth, 'llteK :aettons make my life empty and idle. Not only may I noc put them imo dfctr, But may such desirc:s not ariSC" e'•cn in a dream. Je-tsOn, this depe-nds on your kindness. May I not insensibly amass obstacles through the eight worldty dharma.s, And so 6t my heart raw. May J not be- cont.a.minated by eviJ deeds disasuou.s co «lf and Otben. And may I die poor and humble. Father jeuon repa, gnm your bldSings. Thus. 1 supplicated. In my thirty-founh )'<'at, on the day of the full moon in the ninth month, I was in rctr6t i.n a valley called ChiJphu where I wu ntn· esdy l'l')('(!il2ting on bodhicicu. That night, I had a vi$ton in a dream: on the slope of a w:ry broad and massive mounca.in, in a gtO\' C with man y be-autiful flowtrs, rhtte were indc:.sttibably many lovely ma.idens. In the mKlst of them. the locd of yogins,JcuOn Ling;crcpa. wirh body ouu.hininJ the light of a hundred rho~nd .suns, shone

22

THI! RAIN Of \VJSDO.Iot

forth for an instant. At that moment. f~~nt ckvotion blued up like the fire ac the end of time. Then, when I awoke. I made this

supplict.tion: Yang-ye! When I chink and enmint. I rtaliu I ha~ obtained the prC'Cious human body. When I inquire and invatig2tc, I rutile I have mcc the authentic jeuOn. If I ('an pNc:cic::e dili,gcndy and atnndon ~i l deeds, Then there is no con«rn Other thsn the- holy dharma. Now, the kindnmofthe refuge objttt hasaziKn again. Now, I asain supplicate the sup~mc refu~.

Karma.pa, Locd TOsum Kh)'cnpa. BI«S me with the wisdom of your mind of nomhought. l n the lower part of Nyemo valley, E'((ryon<. whc:ther layman or monk, Is tormented by the conscam coil of <'uhintin& hard

fields And coruuu"ing eanhen housn and buildings. In t he foothills in front of cht Lady of G laciers, All the laymen and monb who lh·c in highland tents, lmpo''C'rished and frcn.zied, herding chcir c:aJves Jnd sh('(p. Sufftr from cht cons.tant feu of bing chtir mtans of livdlhood.

ln che middle rtgion live shavtn·hnded men Wnri.ng

)·tiJow-color~

squart

ro~ .

Loolr.in& for where chey might find food and livt"libood, The uhimact and ptrmantm goaJ dotS noc occur co them. H«dless, chey wandtr in an tmpc'f valky.

S«ina su<:~ eircumscaMcs. ovtrwhelming (O(I'IplWion

arost m mt. Whtn chls powerful compassion vose.

TiiE SONGS Of' M.IKY0 OOtl)E

I thought of dK" o&d moth~rs. without rdua~ and ptoctttor, Who suff«, bcinc imp<)\'erishcd and uocac~d for, And overwhelming 11nguish arOk in my mind. At that time, the lord who pos$C'$SU gmt kiodn($$, Th~

fathe.r, th~ longing.

thr~e ~Is.

I remembcrtd with

him, I tjrd nsJy made suppljacion. Having made SU( h intense suppliation . I was conccmcd that I might mat~ too much of this R~tn('mbcring

expcriC'tl«. Therefoce, I deslr~ with a.IJ my han to renu..in in an empty unpeopled vdley. All this retinue. this asst-mbly of ten thousand disciples, Take s.ides in fa
Without foUowen. se~nts. and disciples. Th~re is only my body. sptt<;h. and mind. Like the h.a.ppinm of a garuc;la soaring In the midst of the Yi5t, blue, lofty sky, I ftel from my bnrt the joy of gr«t htppineu. ThOk •ho amass •et.hh aiXIgoods Ar~ n~r
me lAIN OF WISDOM

24

How could the avarice ol great dc::We arise? On<' sboukl cast out and abandon ('Vt:ryt.h.in& aJcocecbc:r.

1bc ncill:ating person who dOt$ no< pay auc:ntion co hinuclf And runs after others' fanc:lt$ ls like: a thoughdC$$ child running After a flunc:ri.oa: butterfly On the brink of a rocky prc:c::i.pice. He: don not pjn abundant happiness.

But just the loss of his life. Ac the: s.li&htesc pretty figure: Ot face, He IOSC$ control of his senses. At plnsanr or unploC152nt words. Intense pass.ion or aurcaion arises. Peopk arc: JO snu.JJ.mindrd that in da.nsc:rous ticuacions. 1f tbtK madmen can find SOfm c:njoymc:m, They do noc. even arc: about their own lives.

I fr2r (Of what will haPJ)(:n to them. PrCKr'H cx~ric:nce i$ joyless. 2nd in the future: They must a:ptbbk and the: roou of vinuc: increast>. As these increase. the: kindnes:s of the: chr« j(Wds is obtai~d .

Now for the rest of my life, ho~r short it m2y be, I shall not waste my time in futile l:uincu, ~ time has come to take responsibility for m~lf.

.Even very grc:-at fame Docs not bst 2 hundred y«rs. I do noc h~.t~g on to mere tides (Of noen :a.n ins.tant, As in my depths, I am cena.in of their futility.

l)

1lfE SONGS Of NIKY6 DORJE

In this realm of saqu.tra, fxom the pinnatk of e:Wtcnct Down to the Jowes-t AYTci hell, AU ape:rienct sufferinc. And I sec nOthing eXtt.llent in them. Myself and others. supcrtor. a't'C'ra.g:e. and &ow, fOf all these in thi:s lowac st#te. I fed compassion. Wich S«tetiw, c:onttakd, and mifac:ial bthavior, Taking txide u if pc:rC01ming important dec:ds, Hutn1n Jjfe don not rnt in leisure. Even though one appJjes oneself (l.mesdy 10 theK, It i.s Jjl:e the play of a thoughtless chikl. How can one think that tht$C will beat fruit?

Having grC'at suctm in the cat~ring of inconigib)(' disciples. 1bt pcrmanC'nt goal o( both xll and othe-rs l.s uuetly dcsuoyed. How can one confuse this with somC"thjne valid? Hopin&: for happiness from another Through rcquncing favof1:, nauerinc. a_nd $0 fetch ls the c:aux of burnine anguish. Making one's way 10 a high rank

Is a ctou distracttoo which is of no viuue,

If one dwdb alone in recreat, Evil d«ds n:uurally CC'ast. TherC'fOtC', a_ll chc: companions whom one likes 10 call: And aua
One don not hav(' to gi\•e: thanks for alms, And he2r orher pt'Oplc: say. "You arc pra
t~

·

26

11fE ltAlN Of W1SD()N

One should ab-andon 2Ctivities with tJI one's hcut. Abandoning theK. one rn:ci\·n ttl< bkuings of the K•ByO. If one "'ppli«tn 1irdes:sly. This is no different tMn siddhi.

Whatt'Wt strength of deYOCjon I haV<' Is aJI con«ntrated inco a single fortt. In the thr« realms of satJU1ra.

Conventional view go« ~di ng To health. ~ahh. fol~n. and~ . Please: put an end tO thi:s vlcw in the boeing of mysdf a.nd othcu. Thus. I $Upplicatcd.

THE SONGS OF W ANGCHUK DORJE NAMO CUa.Avt

He b abk to brine c:ffonlm blnsinJJ inco all chc wodd and its inhabicanu and has the power to blat ochcn' minds. Ttuooch his un. obfcrucrtd htchott pnJ. •• At this place blmc-d by 1he K•&JO fore· ftthCN, 1hc plarc wh~r~ d:M:)' viJi1cd t.nd where they CaVC' birth tO SU· pr~mc retliution of pnnice, l bcumr ronfidcnc, thinking, "If I praccict here, npcricnces and rul.lucions will cct1ainly tti1c." I rc· mcmbfrtd with longi:ng th~ ~:u.mpln of the previous Kacyo fot"c· ftt.hcrs, and I became unhappy at the accivicin of people thac days. Ilk~ M)'KI( , who prcccnd 10 be- dtwma pnct1tion<:ts. I thc:n mack thd upu~t.,., "Ev~n lf lam now un~bk 10 rntly follow chc UIJ'I)o pia of th< K~ f«
28

lllE M IN OF WLSOOM

co chdrs, may I ~ abk in tht future to foiJow them." A1 that ci.me, rC'mcmlx-ring tht good qualiti« of the guru and this pia«, I chanted chis $0fiS of ~arning supplicacion urging mys.tlf and othtu to Yinue. Gbiow lokdvan, Ka.rmapa, l.ofd. your njra body. spe«h. and mind

Hold d~ unsury of tht' S«rec inexh-austible ma~;~c;talas. I pay homage atchc: fC'et of this kind father. the IOC'd ofdha.rma. At a lovdy place whert' auspicfousness spomanrously ariks. On the Jewd Rock Loft)' Gr«n Mountain, The vast 2SSembfy of pea«ful and wrachful divine yidams t"-ides. This is a good place: co practice one-pointedly.

In the $0Uth, on the magnifteer'H. •·oodcd slopn of the mountain Arc a varie1y of trcd. fragra.nt like incense. lbw:, cht bhagavatl mothtr, Ttrt. d~~~t•rlls in

person. She euil)• brnows the suprc~ and ordinary S-iddhis.

In thC' W<"St, bdCKc the crynaJ snlpa of the white snow mounrairu Abides •he matKJ:ala of the victorious ones of the live families. Merely SC'ei.ng chis without obstruction Clears a~y obscur"H>ns - ·hi
In the C'2SC. cmJna.ing fromJo•·o Sikya, the two btochers of Lhasa, On a hard boulder of jewd rod:,

THE SONGS OF WANGCHUK 00«)£

Tbt ftgurc of the giOt;ous king of 1he $1kY2J n~1urally 2ppe2ted. This c~u.sc-d che pure teaching$ 10 rem~in (Ot ~ long time. In the «-nte.r is the njt1$a.IU of supreme Abni$,h~ . Where Lord TD.sum Khyenpa and others, The buddhu of the three times. dwdl. This miraculous monastery Ln the- nlky ofTsurphu Js unrivaled in all ofJambudvrpa. Whoever Kes it or ma.ka a pilgrimage to it. Or nen reme-m~rs it just one t.ime Ccm.inly cbts aw~y the evil d«ds and obKur~tions o( a whok kalpa.

Coc\fwc.d and distrancd. my mind i.s '-Jit•ned. At the Lady of Gbciers, T.surphu, and elsc:whe~. The dulling places of the Kagyu hth«$, I long to pnnice one·pointedly. Thoug.h I long for this, the power of my antidote i.s

··cU.

And I am un~ble co cut off attachment U> chit life. I fabricate Ln name only the temporary be-nefit of o1hers. Day and night. I skitter about lil:e an i.ru«t. Whe:n l chjnk of mysdf now. I become depressed. While planning to pnnice the dlwtn2. my life slips aw~y. Morcowr, my actions ue hypocritical. My father guru knows this and kno...,ch~1 it ts harmful to me. Those who now desire co become followers o( Kvm2pa Should atOU$C thenuclvcs because of the immediacy of death and i.m ~rmarKnce . They should Kt as:.idc aJJ the tffain of this life And should m2lte the dharma practi« the-ir emnce. They arc cem.io co ~ttain the pc:rmanc:nt goal of life.

29

nt£ RAIN OF WI$OON

G
Gc-ncralJy. keep as your ma.in concern tht tra.inina of bodhiciua. Se-lfub goab arc despised by holy onc.s. With compass.ioo for the six rC'2.Ims of bc-in,s. out mothen. Meditate on the profound pu b of emptiness and rompass;oo.

from a single ilok2. of oral insc.ruccion~ Up tO the coll«tion of eighty-four thousand dhar~ insuu ctions, lf you do not incorpor.ue this into your bcine. Even thouJh you arc d oqucnt, it is m«cly tbe repetition of a puroc. As for the oral instt'U(tions 3r2ntcd by the lotd guru, First. whc:n you hear them. you should cut your doubts. Secondly, when )'OU contemplate them, you should pot them in order, finally, )'OU should meditate ooc·poimcdly. When the conccpu and klebs of thc mind arc romplcccly P'eif~ . Thc,n the- mind becomes firm and unw.a,·cring. The egoi«Snes.s of aU dharmas is supreme prajt'lt. M«!itatc in this n:atural State, the: unity ofbmacha and vipaJ)•ant. To the father guru. the wish-fulfiiJins gcm, You should fcr,-cndy supplicace day and night.

nt:E SONGS Of WANGOiUK OOII.JE

ll

Sin« this tonfuKd a.ppeart.ncc of dualiscK fmtion Is hazy t.od iruubscancjaf, l~c eo compl~cd y! On chjs mind which i:s fr~~ of puc and fucur~. h i:s fucil~ co puc s.nifttial J»I C~ . In th~ insight natu.r~ of what~v~r ari5n. Rest 11 e~ . nuur:ally and concinuousty. One's mind is primordi1Uy buddh-a. Sine~ this is so, put )'OUI fingu on that. 0 klppOn. this i:s 2 re2l u2mmission. 11K' supr~m~ pith of oral iruuunions of the Jiofious Takpo.

By wh.2 t~r viuu~ is in these words. May aJJ my studentS and foll~rs Headed by )'OU, my t'-hid disc:ipl~. who m2d~ supplication, Quic-kly 2u2in t h~ nat~ of glorious V2jr2dhar2. Thus, requested by K2rm2 Chole and ochers. I wrote chis dow-n in my et.~. Samten Yidong Linggi Wangchuk, at the rcunt pl-ac~ of Tsurphu. May the bl:tzing spkndor of auspKious.n~ ornal'nent J:ambudvfp:a.

NAWOGUMvt

11K' infallible objcm of vin uc, the three ;ew~ Js Arc inK-parable from the kind lord of dharma. I supplicate at the feec of the glofious guru.

Pltlk grant )"OUr bless.inss " all times.

I. a lazy Of\(", who wanders aimlessly th1ough
Thts human body. free and ftll.favored, ts dilfkuh to gain apin and again.

This life is impcrma_ncnc a.nd is eer uin to come r-a.pidly to an cod. One's future binh depend$ on the brma of chis life. If I W2nd« in .s.:atpstra without being lib«:~.tro, what an I do? Gain and cscecm in chis life arc like a nash of lightning in the sky. Whatcwr vinue I a«umulace is provision for the nne life. Nor commining che merest sp«k of nonvinuc. Now the time ha.s come to realize the pcrm.lncnt goal. £,·en if I gathe-r pt'OSpcrity, J.'C"''t:r, possessions, and fame, When I die. they will allleaw me. Do not make prcparation.a: fOf che future of this llfc: his good to rdy on less desire-, contentment, simplicity, arwl solitude. Injuring enemies as muM as one ca.n. Longing for rdatives. gtnt attachment to wnlth, Trading sourhetn goods co the north at ellorbiu.nc prices. practicing usury, And binding animab into fCtvitude- all chest one should give up. Bragging about one's skjll in lwning so many cexu. Bracging about being a great mcditltOf who dwells in the mountains aJone. BraJging a~t one's hunger from a licclc uccricismThesc ate the eight "'OIIdJy dharma.s and should be given up. Meat procured as food by ukinglifc, LiquOf which confwcs body and mind, re-ndering one hdplcu. Prcny )'OUng gills who rob one's vows. ).Jn't it good tO give the$c up like poison?

~eing noc.hina:. but false ly dai.ming higlwr percep,jons, Performjng ineff«tive pro'«'ioru aa:airut infant dcach.• Performjna: sorcery, bbd. magic. and r«iting s1.1 bjugating mantrt.S against a.rmin. Are thne not violatjons of tM dharma?

Thne days, though many borut of lx-ing good dharma practitiont:tS, They have diffK'uhy knowing tht:ir own faulu. Therefore, 'ook up co tht: o11mpln o( tht: Ka.gy'll forefarhc.rs. And practice a«Ofdingly.

Mediuce on the gbious guru 2.$ dwelling inseparably on the top of your head. Think of his lcindnm a.nd suppli<'ate him aga_in a.nd again. If you perfttt your devotion. mixing ywr mind with his. By this aSone. you wiU t~ecomp lish ywr goat My dry 1.1ndemanding hu arisen in this way. To the ~ts of my IOfd guru and my dharma brothers a.nd sistt:tS. I offer this song of whare\·er arises in my mind. On utOunc of 01.1r afi'«cion. rcjoi«! In rc:sponse tO the req ~.~ c:sc of KVcral singers. I wrote thi$ down at gbious Tsurphu between pructce ptriods.

_j

THE SONGS OF CHOYING DORJE NAMO GURAVIl H~

who il: tht unifitd body o( tht wisdom, con'lpution. and power

o( all tht buddh:u of the du« times pbys and dancn in tM mind bkc ol daJCiplt:s with pure incdkct. HaYinc constckrcd fot im~·

wnbk bJpu the- propensicic:s ol wnc~m bcinp, he is the mosc .aLJW and ptrfuctd in noncoac:c-pcual aruc compagion. Out of his Madfa.te lfflt t:.t.ndnru. br u..odc:nool a wow ol rclfle"U'C chotit •ho 1tt wnf)' •n the- dac:n ol ~· and nlfV101 If you call our c~o<- holr JUN br ...,.. r.,. th< .rn ot ,.,. ,,..., Lbr hnnnc. he- at the- c.Joriousgrat Karmapa, thtJcuOnGralwan&QM). yin, Dorjc. Thtst art 50m(' sdmions from the manuttripu of hi:s ma.ny mdodious njra songs.

The- hoJy jtuOn rn idcd at the auspi<:iou' plactof chtnlltyofYu · mo. cht coumry •hc-rt the- kine ofTilxc. Nyaui Tk'npo. firsc reigned at the fooc of tht snow mounta.in rtnat of eM cctac lha of Ya.rlha Shampo Whct1 the- jetSOn saw aU the wretched pcopk from the cool rcpon of snow mouncail'kf.. sadncu uott from dw ckpchs of his hnn Wtth C)¥(f'Whclminc and immnsunbk
'nell SONGS OF OfOYINC DORJE

PinK ptotttt thtm with buddha activity of overwhelming klndndS. I will go co che south. 10 the border of M6n. I will visit the t..·o kiods of special and auchtntic shrine$. In pan icular, I will circumambulate the miraculous $On's 10..~,.er . I will go 10 1he snow rang<' of the L.achi highlands. I wiJI vis.it the temple of Trowolung in the .ouch. I will dwdl2t Vuhut<' Nnt Rode. I will take up my abode in che six fonrC'$$a of Lord Mila. I will scul<" in the white glacier moun12ins. Won't I think ofl.old Mil11 himsdf? Even cocby. I supplince him with all my he2n . ~dd<"ncd . 1 am :aroused from my h<"att 10 renunciation. Thn<" d11ys. I am torment<"d by hciJish sickn<"SJ. I supplitat<" with all my h<"att and :am inspired. Constantly supplnting the lord, My .s.idcn($$ vanishn in an insram. l r<"aliz<" his kindnns is imposs,ible co t<"pay. Th~

days. whac is the sicu~tton likd Factions :lt<' formed by those- who indulg<" in love and hale, Yttch(S( small.mindcd p<:ople feign poli1eocu. They hustk a.bot.rt with Kh<"ming minds. Involved in m-any usdes:s activities. Whocv<"r tak<"S th<"K pcopl<" as thcit holy refu,&<' is robb«l of his happineu. Whetc- don one find the- means to happines:s in this shon life? However excellent, life is still imp<:rmanem . If I died at this very moment. Unbcarabk ~dnt'$S would arise from my depths. My thoughts from la.n year to this yca.r Ha~ not giv<"n me happint$$ for one instant.

ll

TH£ lAIN OF WISDOM

Teat$ moi«en my face' and I Wllil. KyC' ma! From now unril I :lU:lin enlightC'nmC'nt, NumerOU$ ((lllc).,·C'rs. Kn•anu. Of ..·c-alth E'·en if tl:w:y occut in a drnm ate cawe-d by King M:ln.

Spiuing them out. jusc let them go. You who strive (OI thC' permanent goal. All )'OU followers who rdy on me, If you do noc djng to rebtives, intimate frie-nds. and the like, You wiJI not be Ovtrcomc by powerful enemies. To whate''C't land you may go, that will bt your home. The ten nonorittucs 1nd tO on. spreading i_n the ten di.rtttions.

RttOgnitt

t~ u

che obscadC'$ o( Mtn~

Oap )"'Ut hands and mUe a cry of exorcism!

In gC'nm.l, the authentic Tak:po KatyO . In panirular, c.hc supteme TOsum Kh~npa And thc Pr.acticc LinC'a.gC' tiC' rarer than a star in the daycime. This tradition cominves barely unbrokcn. Now this Pn.cdcc Lin~se of tht: Karma Kagyo ls like Jprouting seeds in witltC'nime. OixO\·c:ring the barely existing still nisting, Now you 1houkl hne singJe. mindtd peC$CVerance. Thcst days, the behavior of tht dartt ~~ is s.een. 6y o«ering co the demons as gods. one bring;s down Mira. Since he des«ncb. various undC$inble thinp happen. Not btlj('Ving in the comrmnd prot«tors. yidsms. and dh-trmaptJu. one dcspai,, Jt is not that they have little compassion; Rather. you have no devotion for them. The blame is turned on )"'U.

When a kalpa like this arises, Malicious people blame eminent lords. Noble kings nn.y among (Ommone".

)7

Thr U.U.tu of tn:s.licious pcoplt erne~ domeluc Jtrik. lhcy ut noc sarisfXd n-en d Uwy at deh Othn's nwbn.n. Thty hi¥C: 1.11 $OfU of sncrr fichu. When chis ha.ppeN. seruitnc btincs who l.ft fluldess Arc in dancer of faUine downward liltc a dcapim~ hl'td. Es:pccially, I concempbrc: you. Anlolc.itdvara, W'- bodr is aJn(U lil<.c the-· W'- speech poc;r.., the t ldas lokc the <001 ,.,.. oi tht tr'IOOCII,

And • ' - mind a beyond COOttpc- W.c the sty. AI .msrimc. lb=mcfm:-thebwoifricncl

.... ,....

Jtcme:mbtrin& unerrina b.rma and iu ra.\llt, I Jhoukl kd: to SC'C whc-chtr this is rea.Uy INC or no.. Rcmcmbtrin& the: rduce ~b. this tona etn.JMd from my mouth,

Since chis nca))('d, I wrote it down on p2ptr. Since I haft writt«< ir down, now my followetS. cab: dclja:ht in it! In my Ctlht«nth y('U. I wrote c.hJS 1n Uw foochills of Y:ultu Slwnpo.

He whelK name: is difflt'llk co utttr. tht &lofiouJ lft:lt Kamupa.. JmOn CboJin& Dot;c., is u rt:ftOWMd t i cht tun and tht moon.. lht holr )Oty; WallJ
J8

'llifl RAIN OF WlSOOM

in orckr co nhon ocher 1ronhy onn to follow the osmpk$ of tht Pratti« Unttge and co J('rve the guru with devotion.

To che refuge Amitabha, bokler olthc Slwnar aown, The bodhisattva, victotious Maiucya,

ChOkyi Wangchuk, my only refuge, I proscn.tc wholdlt:Utcdly with undh•idcd fa.ith. You accepted me with lo• i.ng kindnns.

How could I dare fOC' .such a long time To cut.lcssJy dis:rcsard your kindnn.s? 0 Ch~yi Wang
Protected by the compassion of the glorious guru. come- here now. This ptn(nt human body. fr« and ~It-favored,

Its

posse$$ing a great objtttiw. is diffi(Uh co obca.in. meaning is a j<:wcl that grants aJI nce
trUI."

desires. If ac chis time the guru dfonlessly Places chis in our hand. wh2.c need is there for anychina c~? Whu is the u$(' of holding on co fake jewtb?

Now abandoning c h~ tnK ivC'$ in ~nt~nain~nc. Enjoying fame and scrvtnts. ThOK who sthcme (Of the aims of thi.s life, Spin chenuclvC'$ and Otbcll ag.jn and again in WJlS'n. From bcginningless time, cbcy are tormented in heU. Though tOfmcmcd . like beC'S hoa.rdina honq. They ar~ n il! d tt~ived by this confusion.

}9

ImP".......,.· " " -· «>ndi.......t ....... .,.

Ynpc:rma.oc:nt. )W
With ('l(h pas5lnc cby. dnth drawt ntU«.

Tht mtny distinctions o( good and bad , The drceptions of hypocrisy and fbttcry, 1bt motivations whK:h pcohM uatd outlook, AU that di:Kursivt" thou&hts JCill ckcti~ w.

Don·· ...odn. don., ...odn. bt atcful!

From tOday on. u:odu a lftt Of a.tNdst dw mouncaifts. Ny s.lttpu~~ phcc will aMp bt 1ft a.n wn1nown botdtt

''"""If·

'""" ood>y on. alms will bt my food. My clotbc:t wi'U jusc be functiom.l, rakcn from a du:st OO.p. 1'M1t nrteuitia of contcnuMnc will bt wfr~C:iecu . When wt.ndtrin& ct.rdrC"C" throu.ch diffc-rt"nc counuies, Like nxK"ury in dUSt, I wiiii)()C be co.tt<'d by the- faults ol chit.diJh pcopk Who ttc dismatd: by tM dchc worldly dtwmu. Our old mochm an toc:ally inunt, And an """'*'dr faidOOo and on 1ft
1bt vinaya tHChinp of the 8uddht , ThU: compkttly pure dileipline, we shoukl hokl ckoatty. We have not been in WJU1n. only on<e: FOf pre-vious coundess blpu, Wt havt wandered in W)Utla due 10 tht powcr o( karma and ld das. Pot lhU b\1. wt' haY(' cqxr~ncM the mikty ollM lowartalms.

a, t .tmaU COODt'Ctioo to mtrit, This time wt haft obc:aiftcd a f'rtc Mel wtU·fa11'0ftd human binh; This is arn.rtt than bMc a JOCI. 1'hoK who om thc:.msc:tva fot the sab of cnlij.htcrunem OIKa_in it a_nd it Cs wonhw·hik chat they do JO. I do noc know other kinds of chaucr. Jn this l.ife. which i:t: jw:t an i.mpcrmancn1 dream, How is th<:re ti.me to do anythin& ebd

W!kn ~devotion is botn in his ton, Thb ...... plcua the"'"'' .U bc is pkoxd, from IUs ''""' doud o( loir>dnao A non o( blcsoiop -oinu.U, Wil .U this Wll. the sprout ol dnocion/u dus Jtow$. the hanat of cnhchccnmcnt is ripotMd. /u this is ri.pc:ocd. aU the- old mockn will est. Eati:nc chis. t.ht-y ~r1enc:e the- sup"me taste of Jfe&.t bliss. By iu noUiishina ~r. tb(y Jee their minds completely. Secin,: this is also the kindnnt of cb( auf\1. bc o( the Pnnic< Linuc
I( . . do 00<

w., ....

Now. chikire:n like us Arc lilc.e sn aructopc cauahc in a tnp That ic mistakenly thouaht Wlllf'W, By the power o( his compwion, Avalokicdvara Hu bcrome the holder of the black aown. f am coumed as chc tenth of thc:tc curw. This is my last life.

niE SONGS OF CH0YJSG DOl)£

41

Sons, now is the time CO cive rise tO devotion. The time ha.s come to make supplication. You have bttn on the fringe now long enough. The time is tight co join together.

Do you undcntsnd thi.s, S(ntient beings, our old mothers? Do you undemand thi.s, pervtned peopk, our old

mochc:rs?

Do you understand this, faichle.ss ones. our old mothers?

Do you undemand th.i.s, stUbborn ones. our old mothers? You shoukt be c:vc:r mindful of this.

Ka )'t! lAc the: sky in the: sky, Profound pnce, marvelous simplicity, the ~crc:t amrta, Onc:'s mind is self luminous That. May we obtain m.al1tmudrt, coemc:rgent areat blis:J. I chouahc I would nc:~r speak like chis co anyone. Nevertheless, seeing $CVtral devoted great mc:ditatoo who felt whoJc:.het..rted deli&hc in the: forefuh.ers of the Practice (jnc-age and in myscJf, I abo felt devOtion and immc:uur.bk joy. I lost myself completely fOf a momtnc in a St-ate: which wu neither this nor that. This 10ng of whatever aiOK in my mind is my mind and the: mind of the bodhiuuva ChGkyi Wangchuk dissolvC'd i.nto one. I, Ch6ying Dorje Trinle NgOnpa.r lnowe Pal, a monk of the ~ya.s, .experiencing the joy of soli1ude. wrote thU: down at the gret.t pa.lace of Akan.i$sha. Tsurphu . the supreme pia« of siddhas: in the fracranr moun· tsins wher-e birds and bnsu wander ffieft« amonpc the woodlands and blooming Oowers.

In this d:uk :age, by merely hearin& the je-tsOn's name. sa.qutra is brought co sn c:nd. The: bd of kindn«S, the suprem-e, victorious K:atm:ap2 Ch6ying Oorje, was discotmged a1 the chaos of tl'!.e
ing time$ and remc:mbc:nd with longing the ki.nd nc:ss of the omniscient lord guru. £Xsiring to S« 1he c-OUru of his guru and to practice

42

TliE IWN Of Wl$00.\t

in $01itude, he decided co go co Do Kham in the east. As a pa.rting mtSSSSt: of oral instructions fot the dharma pnoicioners :a.nd his followers in 0 and T#n&. he bestOWtd chis vajra song: I supplicatc the kind refuge.

Gram your blminp so chat this lowly one may k«p to reucat.

From now on. I shall stay on unknown mountains And wander through unknown kincdoms. Endless business It like a child playing in the a.sha.

Allthac you did bc:fOfe is fu til('. If you U't now, uc virtuously. Formerly, you were subj«t co the confusion of dualistic fiXation. Hning obtained chis ptrdou.s human body, You threw it in che mud offutile sarpstra . When you loolc fOf it in the furure, you will not find it. Thetefore, now is the rishc time 10 atcompli.sh eM

great objttti~ . Although fortnc"rly you ha.d your intimate fri<'ndJ. In the future. you will noc be accompanied by your

h0$C of kin. When you go co the next world, WiJI there be ftmilia.r country and .s
ntE SOl'o'CS Of CH0YING OOitJ E

This body Cllftnot bc-u one day's hunger and thine . Though )'OU ding 10 it fond ly. )'OU will be ir in che end. The four dcmencs thangc wich the seasons. This groundless conscKiusness Is like a city creared by a magician. You havt no leisure co live here fOf a kmg time. If you undem:and this, practi« rhe holy and di¥ine dharma. He is not :appe:a.sed by gi•ing aW;ty all one's wC'tlth. His t:an :arc not $C'd·u«d by sweet .,.O!ds. He is not turned away by actions of powedld forte. He is infamously known as de~rh . He hu nevet before cU en Jides between cnemin and friends. The time o{ his coming is uncertain. If rou conside-r him, nothing dSt' has anysignifacanc:t". In the black dukness of the- prtdpicous pst.h of p:ardo, You <2.nnOt see with your fleshly qes. 'Therefore, prepue- the torch of inner luminosity, So that even if you die tomocrow. you will ha''<' no regre-ts. Sin<'c you cannot find tn opportunity for leisure. Now is rhe t.imt co cakt an an icude of urgency. Placing no ho~ in hntuies of accumulacin&and hoatding,

The aood life is jusc seeking sw-renan«. NOt hoping fOf JOft plush silken c'othing, Wum the body with okltom and unertd garments. Think :about ch is and d ~~~o·eiJ in the mountains. Even the birds that soar in the sky. Ahhough having grnc frttdom co go .,.here they pkosc.

Must be cardul when they ~ek food on the ground. lf t hey end up Cllught fuc in a Jnate, wtuc can they do?

4)

"'''-P ,...~u,. m. ,..., rrm~om to"' wt.nnn J'OUJ>Ic-.

/( J'OU .....Xr in d1< bod of biu. You mutt bcwvc ol the- trap of f:ftltrcaanmctu, TM d«cption of
Thlnllng abouc chis, dwd l in mountain rcunu. Thi.s wu tuna ac cht supreme dwtllinc piau of tht 4 lkinb, Miracubn Cudt Whjcc La.kc.

THE SONGS OF KHACHO WANGPO 1bc-&rc--at rffii:ed one. the holder of the Sh1mar crown known u KttachO Wanspo wu as.kfd to Slay at NC"nanc in Tsurphu valky, the moni.S(cry of the sugataJcU:On RitrOplll. But b«awc a f<~ction of dis· cipks lackinJ in faith spread all socu of scaodak, he thought, "By staying here in this way, J ca.nnot hold the seat of a guru; I am accu· mu.bting many rvil d«ds on cop of noc. btnditing ochers." When he was leaving for the snow range ofEighc Sk'YLha tnd cbewhcrc, he offered chis p2nina mes:sagc of advice co the disciples: NAMA UITAlEBHYAJ;I

The name chat accords with my doma.in is Glociow

Wisdom. The name from when I tossed the flo.·c r is Immovable Viccoriou.s One. The name given tO rDC' by m)' guru i.1 Unconqucn.bk One. The name with which the dC"YU adorned me is Stainless One. The name sung by the dtkinu is Sky Travtlcr. The name which gladdens the t.ryts is Ca.gc;fipa. I am a beggar who pos.se$SC$ many mcaningku rwnes. Listen co this song of the path of bodhi. Just the pure ncctuit~ of food and (Sochinc ue sufficient. What i$ ch~ uSC' of tc~ing lik~ a pret.a in a human body? Ca$c behind you e:ffocu ac 2equiring food and wealth. NaturaJ revulsion is the path of bodhi.

The renunci.ant is h2ppy wtlcrever he goes. What is the usc of clinging co property dispute$? 4)

Ltave far be:hiod the inclination to stay in one pia« f01 t long tinw:. Unknown couotry is d)( path of bodhi.

lf you have $1(1~ outlook. evt'f)'One is an agrcnbk companion. What is the uK of being tether~ by sufferiog? Cur off compkrdy tht ties of relatiYn, saqutra. Without et~em.ies or friends is the path of bodhi. lf )"OU ate in accord with the dh:armt. the dcvas accomplish )·our goal What i;s the use of continu:ally counring your vinua and fau lu?

Case 2W'IY compktdy all activities of this tik NaturaJJy fr« fro~ C«Upations is the: puh of bod hi. 1f you recognize: your mind, you uc: chc: Buddha. What i;s tbc: use of continu:ally bming and concc:mplatina: sophisuic:s? Let )"OUr menc~ doodles of textual lt"Uniog f:~dc:. Oi.r«c vision of 5Clf.Jibc:ratlon is the: path of bodhi. Whatever )·ou do is merely a temporary dream. What is the:~ of comi.nually binding yourself? Rat k»sely in the simplicity o( nonrefC'rence point. Bc:inc narural and loose: is the path of bodhi.

lf you haVC' upaya, even poison i.s supreme' lUilftl. Wh:at is the: ~ of continually contradicting and agr«ing, giving up :and transmuting? The: pith instructions bring d~ kldu alona: as your friends. This life: drop of cbc: profound pith is thor puh of bodhi. E ma! You have the pr«ious jewel. What is the we of spinning in futile sarpsara? Rat pr«i.sely in sponlUieous great bliss. Effocdessly attaining your needs and dnirc:s i.s the' path of bodhi

1lfE SONGS OF KHACH0 WA.NGPO

47

ThU: song combines the eighcfokl path of bodhi into 00<.

Remembt.rina the previous lint:2Je hoklm with sad

lon(ina. I sana these words of encouragetnc'nt AJ musK co refresh my dawn pn.ccke brtlk. lee UJ prs«ice according co the uuth, 0 fracnds of the future . E~n I myself Mvc: obcaiot:d the path o( bodhi. So come aSona. my fortunate friends.

If you do noc tread on the path of bodhi, \Vhar is the ~ of pretending co be a dba.nna practitioner? If you wish co uud on the path of bodhi, Can your worldly aah•itic:s behind And bid farewell to wps:an.

Follow in the foouc~ of the: gk>rious gurus. Prtpart prOYisions fiX the- nat life:, And thc:rtfo~. your pt:tm2tlt:nt p J will be: occ:llcnc. Thus. the yogin DtthG Zangpo Has suna this song on the path ofbodhi.

"The IOtd of yogins. the: holder of the $hamar crown Khadlo Wa.nepo, S«ina the- pht:nomcnaJ realm of all dharmas without con·

fwion, and exposing the faultS o( aU thOK logjcians who praist aod blame the cwo truths, was Libc:ratt:d by nrippinc bare aU conditioned dhvmu

at~d

the: dhwnatt.

Thi:sluminous perception of the prese,nt 1s the ftf')' fue of relative truth . l( one knows the: unfabrKstc:d, natural QJ(f)(( o( this. 1'1uc itself is the absotuce truth. Those schob.stK sophists with their cwo truths, Though induding 1 lot of quoutions :~nd lot: it. do noc uockutwd the main point.

. , .,...,.,. 10 doaliRX ~•

....,. mp
1M two tNths accotdln& co our pith onl inatruetions, llhall now plainJy point out and .o btina co lhc path.

The JliN is &k>rious VajJadh:an in pt-non. The CSKnc~ of his mind is conc.inuow:, He is me buis, the vajra body ol indmsam p,..jnt and up
-·d.

And soc• bc)·ond the apex o{ the fou r dhylnu. As {Of the rwo tNths accordin.t to the profound pith oltbcwuru, 8aicks thf- OUttt, thett is lhc innet and teet«

rntt.niac. ll71u
To rdrah "'11D<m«1 •O
I am a JOn who hi$ a«omplilhn:l tht onJ iRKNCtions of his JUN. Not supprm.ina my bluinc meditation nptr~nca And un
THE SONG OF KONCHOK YENLAK Here are a number of vajra songs and uueruxc:s composed by the bd of rosins. the frfth holder of the Shama.r crown, cJorious K&n· chol •ho completely dawned as the chid' servant of the suprcM< Satya. Unerring confidence in his nwcen and spiritual frit:ndJ and in the ceadU.ngt of the :authentic JUgyU wu born in him. He saw that all the petty coals and activities of onestlf and ochers, and the: cirrumstances of happiness and mi$_ry in all pbces :and ti~ were like a swirling illusion or dream. When be lnlitc:d tha.t master and di:scipk, patron and recipient, t~ with friends and rdations, the tc· tivitic:s of katning. coc'Ucmpluing, and meditatioo, and so forth , are aU the nunifestation of rclativ(' coincidence. he knn.o them as signs exposing nakedly the faults of the true f'f'lnAing of things as chey art. Therefore. the experience of things as they uc 'A'aJ born .in him like sumtf'l,(f bcat.- unfabricaled, innate, ordinuy. free of fw.tion, free ofbondlgc. fr~ of liberation. He summed this up asan onJ instruction for his wonhy disciples, and when he intend«!. to ceuh, be SU~g this vajra song: When )'OU rdkct on the great kindness

Of tM compa.uiona.tf! )!!tSOn Mikya GyaJ: Th!!rc is no tf!ff!'renct: poim from which to S« its awes aod <"Onditiocu. But still the realizacjon of the teachjngs of the three yt.nas has d-twncd within. 1 am a bad c:u.mple to look to, But my preparations f<x the perl'l'W'Icnt eoaJ to good.

ha~ come

At (ust, I looked with hope: to thi.11ife, But compw.ionate upaya h2$ nuned it into benefit f01

the nat life. 49

Whtn I ~ JOUl'IC· I attc'OCkd ...,UiN.J /ucnds, But no- that mr youth is puc. my p.lil acc:ompfishotd. I pcdanciall,. :analyt~ the teru tp..ln and .,ain, But when opcric:rn atOIC' ln my botin,, I Jaw the main poim .

I have conupdy livo:f off chc don•tioN to my euru, But thit turned into a muhiNde ol vi.nue (Ompktely CrC"Cina myxlf 10d ochen. I ha>< had c:oosunt romponK>Nhlp , .. I lone ...... But th< ...,......,, spiritual frioadt.

, _ diociplcs who loot up oo m< HI>< 00< bc
All the monb who suiYC" (Of the sake o( kstni.ne and contcmpl:ation Have est•blished many CIUKS of libct~cion imo d\C hjahet rulrns.

The arc·at mcd..itaton an ckvotcd 10 (Ompktc mtinc. But chey know how to p,ide one in the dOOpJinc of NPffiDC po.jN.

Ukc lll
fachcrKI.C)'O:s. In pa.ruNW.I undma.nd thisu c.M tOtnpuNoft oltk

k.nt!OO<.

lliE SONG OF K0NOiOK YEN:I.AK

First of aU, though I know th~ pMnomenaJ rn.lm is fu.U of impcnnancnce and sulfcring, I do not fn.c it. Nat. though I know the bt-ndiu of li~ration in the hicher retJms. I do noc: hope- for them.

Finally, though SC'ntient beings, our old mothers, are innumenble. not di.scou~ from accomplishina th~ir ~ndit .

J am

J know t.h~ def«u of misundcmandinc. ignorance. 2nd

confusion, Thercfo~.

tht wisdom of equ2nimjty toward con.fu.s.ion and ljberation dawns.

I do not ding to any J>C:t$0()21 or gc.neral belongi.n,g1 at all. The~fore , I am without au2ehtncnt a.nd ha~ pc.rf((ted the generosity of completely ktting go. I do noc expetienc~ aggrmion, that compk-tc rurmoi.L Thetc:fOfc, I h.1ve n.nurally completed the pcrfmton

of disciplined pati
nond.istraction. lhc-tef'Ofe. this is csenion without a moment (or laziness. Th~ awat~ncss of the real truth hss not d~tted m~, Th
The me-n« of the k.ldu is prim()fdit!Jy nonex.istcm, And I $CC the primotdi2l puriry of thc dharmadhttu.

)I

ll{E RAlN OP WN>QM

Thcrd'Ofc. I uodemand that the fac:ton: of enlightenmtnt and all good qualities Ofbeina ripened and fr«'d ~rise spontaneously. Lil:c the wish·.fulfiUing tree and the good vue. AU the Jood qualities of the sround are effOfdessly obtained as fru ition. The nonconcepc'U:&l buddha wivity of the frvition Arises inn:hauS\!Ibly co c:a.mc chc host of beinp. Born in chc primiciw' regions of barbaric M6n, An old man a.rown old throughou1 the lands, h is uncertain in what land I wiJI die. I am an okl man <'111«1 K61'1(hok YenlU, When t'OO$idcri.ng mundane coincidence. I b«omc d«ply ~d . AJI past a<-tions arc lil:c a dream. Thrs<- presem thoua:hu arc like flic;kcrs of lightning, Future plans are like clos-ing your cyn at the edge ofadifT. When I cu.minc aUsuch Kheming. I do noc. know wh:acco do, and my mind is suncred. Ncverth
The one truth is pointed to by a hundred ccrrru. This is the essential nature taught by a hundred signs.

nt:£ SONG Of K0NOtOK YENI.AK

This i:s the wondrous pranitt guided by a hundred m<
bodic:s a.nd poss«Sions. And supc.rior obj«u universally desired. Pleue accept them as an unddikd doud of offerings. Having acttptcd these, may aU Jentienc beings who have b«n my mother, without n:ception, B«omc lnscpuable from Mikyo Oorje In the dharmadharu buddha field of Abhirati, Grant you1 blessings so that the impanial benefit of bcin,s will be ucompli:shcd. Thus, he

sane.

THE SONG S OF CHOKYI W AN GCHUK NAMO GUa.A.\11

B«tutt of che utU\Irpwa.ble b11vcry o( his cnUahtrn.cd mind fuU of nuitn and bru.ot. tUs kind action d alwt~)1 timely for all tho:sc kntienc bd"ll tormtnccd bf Alffcrint in the pri.ton ol s:atpSttt. lAc the ocnn ol...no...u Yast aod ptofound y&nas. his mind tieaswy is compktdy filled .nth jcwds d k-lcd&<. He .......,.. the wisdom olbowinc thlopu lbc-yuc-. witboutobtrunuon. tll the manydJw. rna. co~ known in the unifttx. Ht ia t man&fouuon ol Amitahhs. the lotd ol ~ILhaYad. Ht' is tM sixth ho&dtr ol the Sham:u crown. the alonnn& Cbolty; Wana the dcsu. •nd p«>p<,.;U., d IUs dUcipks. he opened .,.., hundr
IChOkyi Wangptt
•-ab

supplicat«< him: N~O YA)mvAJAYA

J t.m I yocin blc.d by my CUN• Tocby I Wnc • sonc oi tuppinesa. Torbr t,;, • -

«joy.

)4

1lt£ SONGS OF Of.OKYI WANGCHUK

I wpplicate gtorious Vajra.dhln. Lord father Marpa. crant yow blessing:s. I suppliate Kungchanapa. WanJChul Oorjc. grant your bles:singt.

J wi.&h co be 1 mcnd.Kam without I muter a.boV< me. I wish to be a renuncia.nt without a s.ervant bcklw me. The impermanence of life is lil:c a butter b.mp in the wind. Those: who fa:ttc on permanence arc dec-ply con.fusN. Cons.ickrin& the unerring nature of karma's a.usc and effttt, I fed eompwion for th05c who do not apply themselves to the virtuous dharma. I am a holder of the lUJyO teachinas. I kee-p the example ol father Mib.repa. I supplicate father Milarcpa.

Generally. having rcslized dha.rmatt i:s cmptinns. How (QUid there be m:aliciow anadcs of cxtem:al d<mon gods?

Having r«li~cd that one's mind .is the guru . Toward whom can there be anificial dt'V()(lon? Sintt aJJ dha.rmas arc in the state of simplicity, How could th.ctc be mediu.tion &bti.ettcd by the mind? Since :appa.renc phenomena dum as bliss and emptines:s, What need is there of anoc.hcr homcluKH Other than the pi of future lives, 'There i:s no uhimate COUftS('I. M:ay all my brothcn and compa.n.iocu kee-p dW in mind.

I, the sixth Sh:tmar in my founec-nch ye:a.r,• sana this whik in the mountain reuest of Nya. Nya., 1 place of soiJtudc blessed by the lotd

o( ,.,..., Sh<po '1.1 pntC'

o..;.. a,""' ..vn.. o(""' -

· ...,

""'~ b<

NAMOGUII.AVE

In my Wucnth yur. on the eiahcee:nch nia:hc of chc IC'COod ninth monch,. It tbt time when ~ stan wtre cachtred, J aoottd from

F.ut co Ease and uptri..- and H~ . From a YUe o( im· montlicy. a SUC'am of &mfU dacenckd and cnctrcd my body. 'Then, after a hnk what. the .,isioft bqan to &de-. and ac thlt moment I ftUd< ""' 1Upplica00..: I ptOKn~c- 1t the fttt ol Lord Milc)'6
tn W rn.1m ollhot ioan.imacc world Appnt the JUD of 1Dim:att: Min&J. AJthouah eMu uc ma.ay f'lidm in cbr mand.

nw., .,;,. u th< pbr o1 wUdom o1 the lo
0 klnd l.o
11{£ SONGS

OF CH6KYI WANGCHVK

As for tM purpoK of my srudyinc tht soua.s and

"'""'·

Att~pt rM kindly so tMt it may IX" compktC'd soon. The llfival of the lord auru is • •ian That this wish of miM will undoubtedly IX" fuJfiUed. Pleue grant to me the blessings o( tiddhis.

l

write

this a1 Panam as supplication. SAlVA

MA~

THE SONG OF YESHE NYINGPO WhjJc in a three year rctrta(, the omn.Ucicnt, majacic Ynhc

Nyincpo Shiwa Oraya.ng Kyi Gyalpo remembe-r~ the cwcrwhdming kindness of the Gya.Jwana Ch6ying Docjc, and 1upplic:ated him with thi:s song of Jongina:: Ar tht glorious unchanaing vajruana of cnli&htcnmcnt

Is tht lord 'Who in tUCncc is the cmbollimcnc of tht Buddha, And who ap~n in the focm of the ueber-kina. I prostrate with my h«d at )'OUt lotus feet .

NO«h of Uwa on the banks of the river, At the monastery in tht valky ofTsurphu. Dwells glorious Avdokjtdvara, Lord TUsum Khyt"nJn, the nirmtqakiya. You. Ch6yina Dorjc, whoK: kindnm cannot be repaid, Arc np«Wiy merciful to the bcin&J of the dark age. You possess owiWhdming brilliant compassion, Which completely cka.c:s the U't'Umulatcd obtcurations of ignoran«, Sin« t~ ace dtltcd away, the wisdom of nondu2liry increases. Since this in«r-un, the sood qu-aJjtin of ritxnina: and (rccil\g arc ripened. Since t.hnt ripe-n, the lWO bc-ocfiu a.rc spontanrously accomplished. Sine~ th~ ar~ Th~

accomplished, you at~ tht rrwc~r of ch~

dharma o( mahtmudrt, supr('mc ~nc(' of what has lx('n told a.nd what

has bttn ex'pctlcnccd. )8

)9

You po$$C'$S chc bright smik of skillful compusion WhoK light rays of profound ccu.hing stream out everywhere And dispel the d.ukoess o( my heart. I am certa.in that I cannot repay your kindness. My ultimate. scl(.eristi.ng insight wisdom And roue mind of ' lorious vajct dbum'ldhacu Art dissolved in che t$$Cn« of cocmergent mind.

May the fruits of vinue from arriving 2-t the scage of che exhaustion of dharmas Ripen in ~ings of the six rn.lms. Thus, he sang.

THE SONG OF CHOKYI TONTRUP The supremely vKtorious holy Yeshc

~

i.n order co

~dit

others ditd n.~ly and we have bttn left be-hind as orphaned childKn. Mor('()V(r, ~haY< CIO'Wt'l sad at the activities of the duk ace. All our monks and disciples wt:rc bound by the moc.intioo whKh profann sacrtd outlook. I saw chat chq wt:rc wascinc chdr time acting hf.td. JessJy, without rctmmb«ina. n'(:ft f01 a moment, lhe dctai.IJ of the vows of the three ytnu. Thus, I wtS especially saddened, t.nd so was arOUSC"d to supplicate the gurw of the line-ace. yidanu:. dtwma.pt.las, and local deities so th:at my wishts might bc- quiddy tcromplishcd. Gloriout Vajradhara and Vajrarocinl, Lords of the oralli.nc-agc-Tilopa. G lorious Naropa. Maiurpa a.nd ochcnYou holders of the Lincaac of bkssitlgt, pkuc givt thou&ht co me. The divine yidams. t~ dhumaptlas, a.nd the thrcc ;cwds Arc all embodied in Yeshc Dor;c himself, Who has manifested in the f01m of l.oc'd Changthup

Dorjc. At this ti.tnc, pk:uc protect me with )'OUt kindness.

At chLs palace which is the A.ku.i.nha realm, di:sciplint of individual liberation, lnW2tdly. cherishing 1.~ suprttM inttncjon of the

Out~dly. •ttpina cht monastK

bodhis:a.nva,

SttretJy. canyi.ng out c.hc wisdom of blis.s and t:mpcinasMay the teachings of the dharma Pracc.i « lin«ae be propagated in thnc ways.

60

nu; SONG OF OfOKYI 'T'ON'n.UP

61

Grant your blessinas so t hs t all these wishes may be ucomplishcd.

Please dispel the obJucae, of all nrieties of obscruccjng spirits. Please hoist the aw;picious vi(cory ban net. Glorious Ranajung Gyalmo and ochers. AJ well

as all the lcxtl deities who dwell hcte,

Plas<' p<"rf«m favonble accioru. I, the monk ChOkyi T6ntrup, In wh2.tcver I m2.y wiJh Am (r« from the .stain of xlfu.hn«.s. lbercfore, plea$C granc the 2.u.sptciousncst of

acrompliJhina ochers' benefic.

nlis song was composed by che eighth holder of tht Shamar crown t.t &loriow Tsurphu, Abninha, in the yea.r of Aqay., the month of Cbu, on the second day of tht waxing moon durinc the first nighr KUion.

THE SONG OF CHANGCHUP DORJE I prOJtnte to the jetsOn J VNS. To the OM who espn:iaUy accepcs che btin.es of the dadt ace.

Tht lord avno who J>OS5
I pay hom:aac to the supreme auru who U the profound rmbodimcm

Of alllh< lorlb. lh< ol>jcm of nfut<, and th< tlutt i<-
South o(..,. bnd o(. . -. In a rwu c pbcc in t1w dUd ol dw ckntt ,u.nck. I p<d thot bzin
h1VC

wrincn down.

In rhc misery of cndles:s impritonmrnu, Sentient lxincs spin coruuml·y without libnadon. Thinkina of this, I become overwhelmingly dtptcmd. Ahhou&h 1M desire to frtt them allaritn, I am 1 m.iJ,n io m1 aspiration And to I am um.bk co 1rCt'OmpJith dw wdfsu o(

........

,,

63 The accivicia of the dart a~ b«omc manifest, And l thjnk, ''Th~ vue of my mind hokb che teachings, " But it is cmpcy of the ntttat of renunciation and rcalincion.

This prcscnt su«mor of the holck.rs of the Pracdce Unn.,gc IJ like a doe among bona. lam malicious and my bti.ng is unwn~. Ytt it i:s like pojJoo which is ua.nsformed into

amtt•

By the power of the host o( dcvu. the infallible rduac. In order that this ton may fUlfill the n.ampk of his ftther, Pkuc spread out the pbnd o( your rays of kindness.. B«a~ of W c:ramplo of tM klrd KagyO forcfuMn, Dapice my scupidity, my body trembles and I bum into tn.n. ~b.y we rn.lizc phenomena, the dharmas of rdativc truth, a.s iJiw.ion~ And may we rWize the pith of profound Kact mahtmudrt, Effonkss compk-tc libtracion, as dK" ultimate truth. In the uppermost chtmbc:r of the palace ol supre.mc uncMncinc srat bliss,

May I perform the dance o( bli$1 ltld cmpcjness, endowed with all the supreme asp«ts. May I and all bcinat quickly attain The great kingdom of the clorious vajrahoklcr. I cuu.aJJy wrocc this in upper rettnt amid.sc the woods of Pumthanc in the south. May all things of good fortune arise everywhere.

THE SONG OF DUDUL DORJE Ou1 only refuge. the g&oriow GyalW"lng Kauna.pa Vajra Conqueror tht Hocdn of Mtras, compo5t
o(

I supplicate the three jewels of refuge. In the empty dwelling place of confusion. Dnirc is unchs.ngina. markfd on the mind

Like :a.n ct(bing on a rod:. You ruUiblc guesu. hearken to th.is!

G
Promote pleasure :a.nd am~.~~mem ; But when thcy have hea~d the $0Und of death,

The follow·ing wt"d:. Their minds arc p~rccd by a shaft of .suffering. Because you have not rcaJi ~cd your mind as buddha. And have falkn into the OC"-n of cxistC'ncc, Now~

the time for us co practice the divine dht~ma .

In the middle. in the excellent re1.lm ofJttnbudvrpa.

Fom)(rly. the Victorious OnC'·s •cachings e:ucnded in chc tC'n dirtttioru, And set out the path o( lilxration, which ripco-ns and (ret$ many lxing$. ThC' teachings WCIC' widtsptcad in the goktcn ace, But these days arc the age of the fivC' tOC'tuptions. ThC' study o( the texts of the holy dharma hu bttn IOSl,

64

THI! SOI\"G Of o000L OORJ£

And the •·cighu and mcuurC1 of d«cic uc held in hand. AU those ''gC$hC1" who wanckr duough the cities and country Suffer in the realm of sal'f\S1t2 When the faults of the material workl btgin to show. Now is •he time for us co pracli« the divine dhanm. Below, in the eighteen re~:ions of bdl. Thr unimacinabk sufferinp of heat and cold, Experien4led for countln.s greac aeons, Are the fruit of completely ripened karma. Now is the time for us co pr.acti« the divine dharma. EsP«ia.lly. this suffering of birth, old age. sk:knm. and death Th-21 CVC'fYOI\e experiel'l(n does not fade 2way. l( you do not offer this u<;lumba.ra To the sam buddha$, How sad. it wiU naturally wilt.

nowet

Having gained the cig:ht« n conditions of bring fret: and •c:ll·favored at chis time, It is very stupid not to practk:c the holy dha..rma. The time when the messenac-n of Y.ma, the lord of death, And the seasonal rains tome lsun«
When che rime comes. nc:n the divine dharma Is ccruinJy coo late, 0 son of noble family. Hum2n life pusc:s quiclc:ly, And )'OU, who arc accomplished in ooodharma and lu iness WiJJ b«ome old mc:n bc:fore you know it, Still, )'OU are planning co stay around.

Having ao:umulatcd at home Roomfub of JOOds and nccmitics.

The five poisonous klda.s Sprtld like fire in the: ten dircttions.

nftl. RAIN Of 'WI$00.\t

66

And consume all the pr«iow bodhi utn of virtUe. Wrec,hed, you hasten u if e-aer

FOf the rock boctom of hell. This mal:es me utterly d~rwcd.

GenetaUy, it you intend co practice tbe holy d harma wholdleanedly,

Refl«t on the conscquc:n.cts of karma's aUK and c:ffttt AJ proda..imed previously by the Sambuddha In the $;ulihtmtf•~smf1111JWIHM·slitN 1nd d sewht.rc:. Everything is the naruraJ exprmion of emptiness. If ego-fixated mind Dod not$('( iu own &ce as dh:umaktya. There: is no1 a momc:m's oppo«uniry fOC" h-a.ppineu. Therefore, the: supt('mc: p
'The realization of thingJ as they arc. May it be abund1nt. Thw. he sang.

THE SONG OF CHOKYI JUNGNE This song was suna: by the Situ Ch6kyi Jungn<.

You. KaJmapa, are the refuge and prOtector of the •odd, The guide. more ncelknt th:a..n all the viccorious ones. Is there tinx now for you ro look at us, A Dod of inKruicivc dev<M.HC:Il of giftS? This is the tirm of tht darkest of the dark age. lf you KsgyUs would consider Tht utivity of us in sarp.stra And not protect w from the abyss o( bad karma, Your grnt kindnns would bt a lie. K)·c ma! The dharmas of sarpsara arc futik. Espec-ially. the aCtivity of the: d2..rlt age is futik. In p:utirub.r. hypocritical practitioncn arc futile.

Esp«ially. charlatan gurus a.rc futile. F<>rmcrly, I was dccci,·ed by grasping ac th<'K as meaningful. You dixipln l..l.so arc confused and srup at ch~ as meaningful.

1b«c days. the hoklcn of the vinaya Arc like the cain ofTamba.k ofDrcpunc monuccry. Taki.ng purifyin£ W21cr. removing their &hoes. and r«civing gifu.

They pretend theK rules arc as dnr as their life. But they arc stupificd by their wanron actioru of the (ourddnc.s. They arc so stupi.ficd, they spin ochers' heads like :~n umbrella.

67

Tlwy 'I"" oo much. ch< ochm •ale• r
$a!.,-...

Wlut will result from S\J('h d«cb in the mcH ThC1<' days, 50m~ bodhis::utv1J R«.civc t il nafted and common people with a smile, And reward the weah hy and powttful with a mul. They u .mc those with rtsdttncc throu&h d«tption. Thty Pfcxlaim their fr~ from joy and .orrow,

passion a.nd a.urwion. Tlwy abo procbim ch
SIKh prodamaUons b
ram.

u•••tc•••p.oh
auression. Thctt ptOplc are completely ccwrrcd up u~ to hidden That cbt-y uc not .sttn n-cn by inJilhtful pc-opk. Thc:y lu rc pcopk'1 m.incb with the- iron hook of mataial thinp, And tht thttt ptc:s uc NIWhcd lftlO dUM. l{ wha.c rou say is INC', 0 mic:htJ lotd ol the"

$a!.,-...

What will rauh from such cktdt in the cncl? 'Thot days SOOX" wuribs ProdaJm they arc accompliJhcd in tbhl,tkas, c~hing .

aod s.tudy. They prodsim thqo haft ~rfoun«J Jtdh tnu in fC'Utlt ,

They proclaim they have' actail'la. Thty ptOdaim tlx:ir ra.Ji.r:ation it u Jjmidas as spa«.

lltli SONG Of OfOKYI )UNGJ\"E

1bey proclaim ch~y ha~ acromplishfit gr~at brtnefit for che ce-achinp and beings., Such proc:IIJTI2tioos become so widespr«<< Thac they ue never found out to be dc:«~rs of othe-rs. Although they do noc know the: C$tCDtill points of ucpaui and sampa.nnakrama, Some:- ssy "utpattikrama, utpatti:krama." Some: ssy "s:ampannaJtrama, sunpannalcrama.'' Fights break out about both utpaui and s:ampann1.Jc.rama. Tbc:y sow lhc: seeds of hdl without pulpOK. They do noc know the: Wi)' of frc:cina and ripening, And they arc: prnumpruou.s about the: dharma. though they buc:ly know it. Blinking rhtir ~yes and tinkling tht'ir bell, Scattering rice: and enuncittina •'ell, They m«hania.IJy perform ab~b.s and ui's. Immediately. they create hordc:s of sanu.ya pc:n'Cttt'tS. AC"VUlsion, rc::nunci1tKK., and dcvotion arc: cast far away, And prt(la, n1c;h, and Jonyatt arc: crabbed. They realize the view of no virtue 1nd no vi«. Th-ey anain th~ siddhi of the founc:cn rooc · downfalb. Th-ey attain th~ mark of a siddha, many lnstard ch ildren. Th-ey divid~ tht one ttuhing into many ln order co guard their own opinions And to dc:suoy ochers'. They enter into evil ckc:ds without hesitation. Their establish ina of rhe tt"achings :Ktu1.lly destroys the tea
70 At the wne time ch~ a«omplish sa.mtdhi and memsJ r«itat.ion.

If wh:u you Pf is true, 0 mi1hry lord of cht

hlyti, Wh-at will result from such ~tioru in che end? Conte.mplacing this. I remember with longing the Karma K2gyU. Coocempluing chis, I remember with IOf'lging the incomparabk ~d o( dharma. From the ci.mc when I was a $1Tltll child I did not desire such W'l)'$ of living, And I desired to renounce chis life. But bttauSC" it is di.ffiCUh co tum away The power of ochers of the d2rk age. I could not achi~ what I wished. And b«a~ I did not wrap my tether uound my hod And make my own dtcisions. This is my own rouennm And I do not blame othen.. F01cht te$t of my life, I trust my mind to the fUN and the thr« ;~b .

Waiting for whatever might come along, I do not make any pcrm10cnc plans.

GtncttiJy, appearance is like iJhuion. Not slackening one's attention through a rootJcss mind And nQ( tightening che knot of mental anachrmm, ~

arc the blcaingt of the Kt,gyOs.

Ahhough I hu( not acrompllsh«< great btnt:fit for tbt teuhings and beings. I dtSire to dtdicate •hattver liuJe merit I haw

accumulated For tht wcJfare of t.h( teachings and beings. This is not just talk or lip service, I wonde.r "Do che lord victorious onn giw thoushc tome?" In the micbc of the sat.h('ring of t h(' dtt(itful

THI! SONG OF OiOKYJ JUr-.'GS£

Who suppon one lie wi•h a.nother lie, I do not add on this chain o{ charlat:a.nisms. AJ I ha~ no gr«• c:metta.inmem o( immediate divenions, My burden of cviJ karma is very li&:ht: This is the kindnm o( the lord guru.

•o

Generally, by dire«ing my mind to the tr\lth of things as they a.re,

I know a link bit abo..n the nanue o( the twO uutlu. Since this simple knowina dOC$ not satisfy me, Now Situpa. you should pnnic:e! Thus, this ttal)' son8 o( wh.u~r a.mc to mind spontancow.ly arose.

71

THE SONG OF PADMA NYINCHE This song endded "C~cb of Bks.sing:s." a melody calling forth the kindness of chc oe«n of Kagya siddha.s, was sung by Locd Padma Nyinche. NAMO GURU·PADMAKAIAYA

Glorious lord of aU families, bhapvat. Your body posscsKS c.he ~n 2$pttts of wpreme union And you manifest as Vajradhara in

~rson.

I pay homage 1.1 the feet of Lotd OOdUI Dorje. This mife,filkd age abounds in the five cOtrupciocu. By the power of their nu.nitcsu.tion in this d.ulc ace And b«aUJC of d«cpcivc ccuhin&$ 2nd of aspin,cjon having sonc ascn.y. Tbotc whose: n:tc.rntl appnttn« i.s imprcuivc FLU aJl the- kinsdoms and S«mingJy spr~d the teachings.

1bey a.rc uroaam and proud a.t th~ir Stttarian $0phisuy. And their pani.sans in chc upJX:r dassn ta.kc refuge in them. Tcmpocarily. they claim co rum their minds co the dharma, Buc uhimaccly, chcir conn«tioo co aspiracjon is wnk, and their puh co liberation nurows. They continuously spin throush rebirths in IOftr rttlms.

Noe: &llin& imo this abyJ.S. Fotcunat<' OO('S possess a Jood b.rmic l'tsidu<'. According to che profound liccrtl a.n
n«E SOI'o'G OF PAO."VV NYINCK£

They obtain the conlideOC<' of reafu:ation, And their miraculous creuions arc b-eyond conception.

Enuance into the tradition of the dharma li~ 0( the four lfOit aod the eight &esscr line-ages of the

KagyO. And np«WJy of tht nobk Pta(t.ict Linnce

Of the true Katma )Wpuang. ltipeo.s the virtuous white 5«ds o( pf(Yiou,s Liva. Endowed with this 1bundantly fr« and weU.favoted human body. sodifficuJt to pin, I approach the f«t of the holder of 1M majestic black crown. The authenU.C rinpoche so diffkuh co m«t. Glofious Loldntt. and Amittbha Are ins.eparabk from his nature. Victorious St.kyamuni, Padmab.ra. and others Ha~ desrly shown th~ in all t.he souu and wmu. Worthy ones mee-t the body nugc;lab of the guru. who is the Lord Buddha in person, Rttt"ive t.ht a.mrca of his spe«h, And re
74

lli£ RAIN OF WlSOOM

AU worthy on« endowed with faith, excnion, and

pujna And with a mind of dcY()(fon, rt-vulsion, and rcnul'l(i.:uion. 1luough their immcasurablc friendliness and compus.ion Establish all xmi-cnt ~ings pe-rvading space In complete liberation. And k«p this pta.
entertainment. By sowing the Sttds of Pfa
Although th~ Jc.indl\t$$ o( the; lord viccoriOU$ ones is n~v~r umimrly, Since th~ UOOp$ of I he rour mtm opptdS me: In this prison of tht gain and nt«m of fixation on pcrman~nc~.

Plnsc m:anjfat t h~ ljght of your supr~mc blnsings.

When the kld.as conuol my body. sp«eh , and mjnd. Cram )'Our blusings so ch:u the antidote may be dTct"tive in my being.

TK£ SOSG (W PAOMA 1\'YINCHE

Grant your bl~np 50 that all auspiciousness may toincidc in my body. G rant your blessings so thu cxp«icn« and realiution

may arise in my mi.nd , Gnnt your ble54intt 50 th2t I may impa.rtidly benefit beings.. G·ranc your biC$$ings 10 thJ.t the vinua: o( the paths and bhomis may incrnse. Gn.nt you1 blminss so that J may attain ('nlightcruncnt it1 one lifetime. Grant your blessings so that I may hold th(' royal K"lt of the (our Uyu, Gra.nt youi bkssinp so chat I may sponca.nrously

a«omplish whatever mind desires. Since the hermit, the renuncianc Arundabhadra, off('t('d ('.ftCOUt• agtll'l(nl tog('thcr •ith a aoklcn maodala, Situ Padma Nyinchc Wana» wrote thi.s song at the time of the wuing moon in the founh month. May vinuc increase.

THE SONG OF THEKCHOK DORJE This is a tong of tht gbiow Gyalwan1 Ktrmapa Thtkcho.k ~ . NAMOGURAVE

Tbt embodime-nt of tht rcfugt" ~h:.

t~

kwd o(

dharma,

Vajtodlulll,

..,..,.i&n ol.U th< &maiO..,

1M abious Jfftt blis in humu. form.

b k-.., l.oc!K Wancpo Your body with iu spkodorous majoc: and m100f m&lb bluncrn.tiJ. Your spt«h with iu wot'ds of truth s.hows the way of dharma co the tameable ones. Your mind, cntcrins and uUinc from sa.mtdhi, is inconceivable. You arc tht oma.mcm of the coklcn Jtrland ol Kqylid pncd'ul dlunmdhtru INC'pvabk (rom the- rd'u~ rinorious ones We, 10'1' chlld:rtn who suppUcatc you. AJk you 10 ~ us dvouch fOUl crttc compu.100.

You uc S\lpt'cmt, noc outsh.DM by any &J1C'mbb~. Yout mountain o( a body with iu 'lljrt pot.ture IJ rc:splcndcnt with blosinp. Rcmcmbc:ring you with onc-pointtd mind, I supplict1c you.

OrcD(d in monb' robn bot xtina li.kt ltymcn,

Our anions run contrtry co tht dhuma Tow who pcliPot$$ tht math ol the- prCKf'U c.imn, Gn..nt JOUI blc:aiftcs JO Wt we n\ly act propttty. 76

77

Your spttch prodaJms the dharma in the melody of 8ralun1. All your wOtds ue wdl uucred And so all mc:n and spiriu arc convinced. I suppliate you with intenJe longinJ. Wasting our human life in falsehood •nd ignorant babble,

Acrumulatin& unvinuow: actions and undermining others,

We are burdened by our evil deeds o( $p('«h. Gram your blessinas so th'lt whatner f t say nuy foiJow the dharll'll, The vajfll gue of )'OUt eyes hthoms sp2ec.

1M wisdom of your rffiization is as limidn.su spatt. Attepcing others, )"'Ut kindnm is dfordess. J supplicate you with poftrfullonaina.

Boa.ni.ng of profiCiency in spi.riru:a.J pracdtt, Pwing day and night in pe:rvuivt confusion, Our lim have b«n aimless, empty, and wasccd. Grant your blessings so that our minds may be worbblc.

You ue like tht- precious wish·fulfilling gem; Your dfordess vinues spontaneously stisc, And you share your vinu~ with all you encounu:r. I supplicate you, kind guru. Takins great pride in link virtues. Sdf.reaard Jnd pe:twttcd views have obscured sacred out&oolc:. I and those like me arc bundles o( l»d faulu. Grant your bless.ing:s so that OUI lxings may lx completely purifiC'd. You have completely ex:haus:ced sclf~Shness and the eighl worldJy dharmas. You do not ignote (or an instant others' benefit.

THE AAIN Of WISDOM

78

Your buddha accjvity benelit.t a.lllhac encounter you. With appreciation and longins. I supplicate you. Squandering human life in tht activities of this life, Committing evil d«ds mc'I(·Iy for food and dothjna. We unfonunatc ones arc unable co practict' the

dharma. Grant your bl~inp so that wt may ace in accord with thC' dharma. lOcK days, only superficial appcoannccs uc held to be

the tHchinp, And t he signs of the dark age arc multiplying Human life i5 shott, like a winter's day.

And is oppres.s
suffering.

.......

Though many profound tachings flourish, practice

Charlatans, the dcst~n of the tHchins. fi ll the land. The prutitiont:rs of nondharma uc exalted

And

t~

who practict dh:t.rm.a

pr~tly

are as rare as

a Stat i.n the daytime.

Having no truSt i.n the thr« divine jewcb, Pwplc take rtfuge in mans, spiriu, and choru. They reverse what should be ac«ptcd and rcjem:d And reap nin~fokl mi.sfonun~ . Th~ re2ehing

ohM Practitt Lineag~. the- men« of the Buddha's tnC'h ing,

ls rartly ta.k~n up pro~rly.

Ahhough the surfac~ of the nrth is covered with people in yellow robes, For them co com~ to th~ir senses in titm n«d is vtry rar~.

or

Kyt ma! WMn I think upon scmj~m beings who ar~ without refuge:. Jam owrwhdmtd by compw.ion.

When I think of the intensity of W'f'l$1ra'J confus;ion. sadness arise-s. When I su this: self-destruetjon. I but~c into tc:an. Remembf!ring the misery of the l~r rffims, I am terrified. Contempl:atin,: this. I remember with loneine the Takpo KogyO. Espc:c:ially I remember the: incompar~ble. gentle refuge:. the lord of dharma. This loc'd is a JJed Padma. the mere si&ht of whom brinas liberation, The: Sun Locd. who gn.cifics by a couc-h. The prttiow one, of •hom a mere memory is enouah. from the time of your binh in tht land of Do Kh:am, Through i.nron«ivabk buddha activity You skiUfully guided on the coocf path StudentS from Tibf!c and greater Tibet.• Your good worts ate~ limitless as spate, And }'OU extensively sprC'I.d the doctrine of the tS5Cmial cnnh. Though your va.st life en.mple iJ immeasurable and impartial. You accepted me through the: su
...

And kindly gave me: cht tttrumission showing my mind ~

dharmaktya.

Lord. I a.sk you foe rtfuge. Throush your loving kindness, consider myself and

others. We children of guUiblc: underscandina. Who Mvc: b«n d«c:ivcd by confusion from bcginningl«s time. A! around, may revulsion and renunciation be the foot ofpr2cti«. A! path, may our bf!i.ngs be steeped i.n dnotioo and
80

With the completely pure action of $i.ITI2)'1 u an a.idc, M ay~ auai.n the fruition of dha.rmaktya in thD life. Lotd gloftous guru. sra.nt your blcuings. Thus. in response co the urgin& o( Latna Ka.rma T$0ltrim GyatJO, llltkchok Ooljc-. the foun«nth hold« in tht garland of Karmapas. wrote this song:.

THE SONG OF LODRO THAYE He who wu fOtctold by the Victoriow One i.n the S#lfll4ilhi· nJjtullrtl and dsc:wherc, the cJoriow, hoJy gu.ru Lodro Th-aye. •bo called KatmJ Ng:akwang YOntcn Gyauo, compoKd this vajra dohi huing accompl.i.sbro the- rea.lization of ma.htmudrt. h is entitled, "l'bc Sdf.AJisin& Innate Son& upon Acquiring a Mere GlimJ>K of Certainty in the View and M«
The' illustrious one, Vajr.dhara, Who is sa.id to pos$(S$ 1hc ciaht &ood qualitie$, b ~«n in human fOtm by ordinary men lilc us. You arc tht refuge caUcd Padma, cndawfil with blmings. From the cisht·JXtalro lotus dome of my Man, I 1up~licatcd you noc. co be Kpatatc even foe an tnstam.

Though I did not have the &ood fortune o( rttliut.ion and lilxruion at once, I was bkucd with just r«cgnizing my own nature.

Therefore. con«rn for the eight -~Id l y dha.ri"'UJ diminished, And I dea.tly saw the fvnou.t:luminous dbumakiyt By mixing my mind with the guru's. I disc-ovt-red nomhought in the midst of d.ixuni'-e thought,

And within nocxoocepc , wisdom dawned. Now, with tht jo)'OUS appreciation of a lineage son of the Tupo buddha, J am inspired co speak ouc. In the wnc, in Uddiyt(la, the S«ret crnsurt ground of tht dtkints.

81

82

n{l

RAIN Of

WISI)()N

The arne siddha Tilo Optn~d the unsur~ of cht chr« s~ms . In the nonh, in the ht.rmicase o( Rnishing lkauliful

Flow
Auaincd the su.te of unity in ont life-time. In the HSt. in heavtnly Taklha Campo, Tht honorable physician, the KCOnd victorious one , Rn.lized the s:s.m1dhi of the tenth bhnmi. ln the nt.m of body. spcc
Hnea.ges Obtained the Life-foccc of mshtmudrt And could noc help but auain enljahcenmcm. Skilled in magnrcizinachrough bodhiciua, They could not help but benefit bcing.s. Hning obtai.ned the profound wealth, che pcrfeccjon of the rwo a.«umuJstions, They C"OUid nOt hdp but b«ome prosperous. Fully understanding that knowing one liberate.: all, Theytould noc hdp but fulfill the grut prophecy. LinC"2ge sons of ch~ •'eiJthy fathers Possess the gr~t sdf-aisting riches o( this prC"Yious karma.

They arc the childtC"n o( tnow lionases and great garucjas. By the power of ch
8} As foll~rs of the li~~ of K.,ya siddhas, Theil meditation is natun.Uy born throuch the ~r of t~

blessings.

BNaing of their pain in many y«n of practtcc-. Proud of dwellin8 in lndolotntt, Boutin& of having endured su
In countina up the rtllizations of the bhomis and the paths, Tbe$c: arc the qualities this<Wii:a~.

of the igooranc meditatocs in

We do 00( possess thcx. and though I do not have the

tide of a s.iddha, NeYC"nheless, chrou&h the acdknt oral instructions of the n:ampk line-ae. Jlu:ve sten the wisdom of ultimate mahamudrt.

Ground mahtmudrt is c.hc view, understanding things u they art. Path ma.ht.mudtt is the n:periera of meditation. Fruition mah.amudra i:s the r«lization of one's mind

"buddh•. I am unworthy. but my curu is good. Thou&h bom in the da.rk •&e:· I am very fonunate. 'Though I ha~ little pemvcn.n«. the onl innructions uc profound. As for ground mahtmudlt: n.trc are both things as they arc and the way o(

confusion. h dOC1 not incline toward either satJU1t1 or nirvlQa, And is free from the extremes o( exagseratton and

denig.racion. Noc producl('d by causes, not chang((( by condiciocu. h is not spoiled by (Onfw.ion Nor exalted by r~li.zstion. h does noc know either (Onfw.ion or libc:ration.

Sintt no~ aisa anywbm. lu ...,......,.. ;, complctcly """""""'"' and manifau~ .

~..,, tU o( PJ'PSUI..nd nifn.oa lake· fil*lt, It ;, eM pound of all coofv.s.ion and libtntion,

With ita tdf.tuminous (ONciousnns And itt tlaya-vijftln:a. AJ (Of the coanidve tsp«t of chis nwtl11tttlc, ItS etRnct is ~mpt:y and iu nature is luminou.J, Thctc rwo arc inseparable tnd arc chc quintftkn« of insight, h • tpaet, uncruprabk u. thio.a. It • • !pOCicoo p«
One Jhoutd cut all doubts. Whtn one practices mcdiu.tion with tht ..~. It ;, lac • pu9a hthominc II*'· Thftt is no fn.r and oo doubt. 1"ht one wbo mcdita.tc:s without tbt ontW b lake a blind rn1n wa.nderina cht pi~J~W.. 'f'MK is no rcfcf"«l« poiot (or where the t~ path is. The one •-ho dots nor ma:licacc-. but m<«ly hokb th.t

view b like a ri,rh man cc-thc-rcd by ttinain~. H~ is un1ble co bring appropriate fruition co himself and <"h«s. Joininc the- view and meditation is the holy uadicioo.

As fOf chc icnonnc upcc1 ol thit ntUtrd tnt~. One doc:t noc know ooc's m~ bca.wc ol the li.-c OUJCS. •

In thor ocean of coermrstm ianonnct. Tht waV(:s of eao-fa.xation's confusion roll. Cognition becomes a Stlf, and projtteioru: become objC"C'u. And so tM habitu:a.l panwu of grasping and (ixation solidify. Thus, karma accumulattS and thtn fully ripens. The rim of the water wh«l of saqutra turns, But n-t:n whil-t it rurru, iu tut:n« is unstained. Even while it appears. it is empty of reality. Mere appt"Uantt is the vividnm of tht uiktJ'*. Unborn is the n:ature of binh; That unborn is un«asing . On the threshold of nonduality. then is nowhere to dwdl. From this mind, dif£~CU.h to express. Various magical displa)'$ of $Stpdn. a.nd nirvt(la arise. R«ognizing these u .sc l f. l i~Dted is the supreme view. When this .d realized. cverythjng is suchness. When thffe are no obsuuctioru or anain~ts. this is the innate nature. When con«ptual mind is tft.fUCended. this is the ultimate. As for path mahimudtt: Mind and the phenomenalwodd are mahtmudrt. Coemergenc mind is dhatmal:tya. Cotmergent appeaDnce is the light of dhttmaktya. When the blc-.s:sinp of the g&oriow guru And one-'s brma come toget.her, One rc:t.lizc-.s oOC"'s nature like meeting an old friend. Then~ is no point in mU
86

On< should ooc smy for u in:Nanc in
.,...,..

Non.....t<noc. -.lmtion, nonfabncouon m

tht

W- .......... and cbricy. In d~ spa« of rhC' thr« J1CCS o( llbetuion, One U mjndful. cs:tabtishin1 ptopcr wtt(h(uJMtJ. AIW1ys ltC"C)Mna th<' mind balanced berw«n ticht and

relaxed. Ont pacif.a tbt ttrumula tion of wbdc, c.na.iblc, and

,..., tboush~>. Rot in tht stscc of natural, u.nfabrittced trunci. ~ fow ~Is ol apnientts tiilit' in M
....,_.<)'

Howt"ftf,

(St~

ck:slrc (Of dus b the work oi Mm.

Tbote who pc_rscvc:rc but haw link k1rn•na Arc d«ciftd by supc:t(ICiaJ vinua And ktd tbtnudvn and ochcn alona rht way to thc

tower re-alms. Svcn the aood apC"r~ncn of blisf. lumino..ity. and A~

nonthou,ht the ct.UK" of s:upstra if OM fanttt on them.

\llbcft you unmoify clnoUoo lo yout hdn. ltodt ...... bon.lo ....,..., And tht ultidbcc ~lone< bla∫, r«
conditiofts, RC'aluJna thiOUC-h the c.hr« scaats o( binh.· Unrouth.cd by cht mind of the: thrn crnc on«. ThU i.s tht sclf·cxistio&: nature, undefiled by C'Xptrienct.

Ukc the etncer ol a doudku sky,

n.c tdf.luminous mind is impo.1blc to o:pora~.

It ;. wUdom of -lhoulh• beyond • ...,..

nn! SOr\G Of LOORO ntAYE

NUN ordinuy mind. Not k.ceping to dogmatism or arrogan«. lt is deuly Sttn as dharnuktp. The appcannct of the sUe sense objects, like the moon in water, Shines in the nate of wisdom. Whatevtr uises is the unfabr~ted innate state. Whatever a.ppcan is the nature of mahtmudtt. The phc:nomc-naJ world is dh.armakt ya great bliu. Both bmatha meditation of narural resting And vipalyant, which sees the unsenble, Should noc be .separated but unified In stillness, occurrence. and awareness. Beyond abandooine d.OO..t$.ive (()C'l{u.sioo, Beyond applyint antidotes, There will be a time when you spontancow.ly reach this. When you ha'I'C achiewd ret.lizacjon. 'There is nothin& other than the mcditati~ s~te. At the threshokl of fr~om from loss and aain, Even meditation don not ni.st. But for those beainnen who are un.1ble co dis.solw the hairline of conceptualiu.ctoo, Meditation is importtnt. When one practi«s meditation, there is apcrience. This experience uiscs as the adomment of insight.

This path is divided into the four yocu: One-pointedness mesns r«oaniz.i.ng the nature of mind; Divided into the IC$$(:r, medium, and arcatcr nages: One sea the aJternacioo of bliss and luminolity. One mascen restinc in samtdhi, And experience continuously appem as lumi.nos.ity. Simplicicy mca.ns rrtli:ing the mjnd is without tO<M; DivK!.cd into the ks.ser, medium, and greater stages: One rulizes that the :arisinc. ceasinc. and dwelling u e empty.

87

TliE RALN OF WISI)()._""

One is fr« from che ground and rooc of frncinc on appeuancc 01 cmptincu, And one resol~ c.he complexity o( :aJJ dharnus. One cuce mearu dissolvin&appcara.ntt and mind into each other; Divided into the lesser, medium, and grescer naces: AU dharmas o( saqutra and nirvt(la ue dissolved into equal taSte, Appasance and mind b«omc Like water poured into W1CCf ,

And from one w ee, the various wisdoms arisC'. Noruneditation me-ans the utter cxh:auscion o( eotlttptu.aJ mind: Divided inco the- lesser. medium, 1nd greater n-aet: One is free from medication and medicator, The habitual patterns of primitive bclids about re2licy are gradually eluted away, And the- mother a.nd son luminosicy dissotvc togt:tber. 'The wisdom o( dharma.dhtru extends throughout spa<<.

ln shon, in mediation: One· pointedness mearu that mind is nill u long as one wishes, Seeing the ~ry n.uure of ordinary mind. Simplicity means the rn.Jization of groundlessness. One taste means tibcracine All possibk dualistic fu:atioru through insight. Nonmediucion means tnn$Cending all sophistries of mediution and oonmediucion, The exhawcion of habitual patterns. fn chis way, from the grac bds ofyogi_ns, Nt.ropa and Maiurpa, Down co the IOtd guru Padma Wangchen, The golden ptbnd of
nlll SONG Of LOOaO ntA YE

Expanda:l eM arne powt:r of th~ rwo knowla:laes. Opened the trcuu.ry of benc:f'it for the sake of otbcn ptrv2din1 spatt. And remained in the rtfv&c of mind fr« from doubt. Th~ JC.auO li.nrs~ is known ro bt passed from on~ co anoth
1bt fruition mahtmudrt is spoken of like chis: The g:rou.nd is re
Its nrengtb, ma.ni!oJd and unceasine. is nirmtl)al:tya. This is the .so~reign of all realicy. Th~ nature of mahtmudrt is unity, The realm of dharmu fr« from accepcin&: or re;ecUnc. Pos:sessinc tM be2uty of uncondic.iontd bli.ss, It is the aret.t and YUt wealth of wisdom. h is cM natunl form of kindness traNCencHng chouahc. Through pr1.jM, it does not dweU in~. Through lc:atUQi, it docs not d..~u in nitvtQa. Through dfordessoes.s, buddha utivity .ia sponcaneow.ly accompl~.

The Jurni.nc:liJjty o( around and path, mother and .son, diuol~ togech~r .

The around and fruition embcue one another. Buddh.a is dix<wer~d in on~·s mind. The wish.fulftllin.g: ueuure OYC.rflows within. E rna! How wonderful and ma.rvelou.s!

90 - ; , o cloa ""' apply.

c... mind·nudc ~ (u . . ., .

Sin« in cht meditation of mahlmudtt Th«c is no way ol fiutinc on a thoulht, Abandon ddibc:n.tc mcdjtation. Sin« in the actioo of mahtmudrt

1bcre is no refe-rence point (Of any tetion, Be fr« from the inttn(ton co ace or not. Sin« in tht- fruition of mahamud1t Thcte it no uta.irunent to MW·ly ~~equire, Cast hopts, fn.rs, and daira fat •.,.,. , . is th< dq>
""""'cltd<

And the dtwma cha1 brint~ enl•a.httnmtm in one life. Bc-rc is the «Kntt of 'I.IJ tht t~hin&:s. s;Ouw and r-anttu.

May I and all ~ndem btinas ptrvadina •P'fl« Toccthcr t ttt.in the ~muhancicy o( ruJiudon and ljbfntion. And acWn suprerDC" nuhtmudtt.

In o.-ckt noc. co lJ'lftSCfeB the- G,aCJO Lodto Thay< • ....,poo
THE SONGS OF TRASH! OSER The bodhi:sau¥1 Truhi Oscr r~lvtd to depend on no one: ocher than the JUN and compos
On.., tndw:• .... o( .. .;,ht•petakd ...... o( ..,

"'""·

0o JUO and mooa dUo. upa,.. and pnjM, whic.b 1tt dwfMO'Sirottl, Moy dw: i~· SUp<
Only father, the i.nconttivabk tompwion of your supreme mind is the embodiment o( tU the buddhas. Jp«th is the tmbodimc:ot of dK holy dhanna of tht cwo uut.hs.

The K<:rtt tm.(tl of your profound

W"'ina• rnot~k's robes. your pncd'ul body il tbt cmbod:imc:ot o( the saiiJf'u, iu inttl&m snd bbtt:uion.

You who oau.lly ,,.., .., CTaJ(Iun& • . _ CUN, think o( rnt.

In rcalmt of completely purt uni,·cnn abvncbnt with thc arn .nacmcm of viuues

RtttM many budd has who pos.sns chc viuut"S of~~ tC'n powers. lnou&h they show limidC"ss doors o( the dharma by many kinds of miruks, Out to the omcuracion of my 1mpurt brnu, I ct.n.not cYtn hnr Of S« thtm. 91

92

niB MIN OF WISDOM

In chis world that has b«n left behind by innumerable viccOtiOU$ One$ And that in chis darknt of the five dvk ages i.s h~ped

with hundreds of evils.

I, tn inferior one, rcmem~r the wondrous warricx with

a brt'"t' hnn of compassion.

n.e guru, the supreme au ide gretttf chan a thouund buddhu . When I contidtr juJ.t the: ordinary example of h.is body, s~tth, and mind, And examine cbe unsuit:able cho~.~ ghu and actions of my own body, ~«h, a.nd mind, By the powt:r of my f1ith and Pdnm. I helplessly burst imo tears. Somttimes I chink, ''I am dissolving in.stpa~ably into ooe with the guru,'' But b«ausc of the ~rful all-cnsnuing klda.s, I am li.kc a scroll which rolJs iudf up.

Scpanced from the guru by the chret" poisons. I am left at my own inferior k\"t'L Slnce I think many thoughtS noc to be thought and do nu.ny actions not to be do~.

Kind guru. think of me and punish me. The foundation of all vinucs is like the earth, which supporu tht animate' and inanimttC'. Rdying $Oldy on thC' discipline of bdtaviol in a<:cOtd with thC' rules of the vioaya. Holding a bening bowl and wearin3 a mon.k's roMs, y
The' lr1vabs and pracyebbuddhas ariK from the Lord

of Sag<>. And dx supreme sages ariK from the bodhisattvas of 'I'Ut :and profound a<:dons. Holding sdfuhnC'ss in my het.n, I just babble a.bouc ochC'ts' benefit. Why don't you bC'ac IDC' for desiring untnC'ricC'd fruit~

9)

1lw sprc:ial ciJwms for pnttpe.M PfOpk o the xc:rn t~U.noayt.ru~ with iu ti'W)y a:ty mc-1hocb U I n~nN mytdf in tM rwo pto/ound su,u wuh Mll\lya frtt from hypocrisy,

Wuhtn OM lafttimc. in tM pa.rdo, Of wnhin noc ttwl Jixc«n lifetlma, I woukt autjn the siddhi of Vaj~adh:att; but my practice is no1 pure .

mot~

Ocuptiwly discui~M in t monk's robn, I (httilh the tl&hc worldJy dharnus u dn.r tJ lift.

Thou1h my bt:inc has rcma.innl har~. I prick mytctf' on brine uOrd a ru.ru Ldc(' a donkey eovtttd with t kopud ftan, • there- u noch•"C but sdl'-dd'nt in the- C"nd

GuN. who don't you ~I mr ricf'!c now? ThouJh I know ic is d.iff~~nJh co pin thi:t human bmh, fr« tnd ~u.faYOC"cd, I do noc taltt ad·Y'Im_t~ of chjs opponunity. Thoush I know of impcrmanfnct and deach. I do nOt lt'mtm!Mr chat detuh comes without wtmina. Thouch I know chat pain and pleasure ariK from ptevious Jcuma, I do noc take up viuue and abandon evil dttds. lbou&h I t.m cu12Jn due u.f'J"'rPra as NffninJ, I do not comickr reounciuion. K)'J ho' ClwbW'IIIite rnrwt£ who un put on a cood

-

Ctn cenaant,.
This ht'llnfcll advice tells an ovuidC"t the iruide ttory. reveali ng what is ddini1cly unuue. Kye m11 My only plot«tor. bd of wisdom.

compusion. and powe-r. Sinct ,our wisdom is limicku, pkuc know my hidckn mind

TliE RAIN Of Wts00.\1

Since your compassion is impanial, please do not i&nore me who is full fa.u lu. Sinre your power is mona. pinK btr:ak chis nlllx-ina quickly.

or

If you spoil me, supreme mahUactva. EV(:n chou&h )'OU lead all ~ings co li~tation, You wi.U ha,·r co go co a lot of uouble just (Of m<. chis unearned one: From the bot-com of the d«pc:st hdl. h will «rtJ.inly be diff.cuh to get me ouc: so right now, do not let your compassion be small. Sin« there is no other hope than you. I cannot help but call on you with ardem longin&. I am powerless; che Jucngch of my practi
mature. BctauK of che power o( kkP.s. I am
I( )'00

Rather than jua;t wailine. this monk Mangalardmi wrocr this era.r.y song about not uuscjng one's choughu and dccd.s. S2ddcnc:d by the Utions of the dark age, the great pr«eptor, the pr«ious guru. composed a song about the wondrous examples of the fOfefachers. N.UCO GVlAVE

In che re.a.lm of completely sant'd oulloo&:.

To the uhimate fadMt suru who i5 one's own insight. I supplicte in the equalt.a3Ce of sa~n and nin'tl)a. Grant your blocuin&$ JO that satf\S1ra may be shdcn from ics depths. Lord , ptimordial proc«tor of the one family of the great S('C1et. The gSoctous s.i:nh buddh:~, great Vajradhara, And all Wetttding father Kagyos. Remembering your exampln, the 100\'Cmtnt of unwhoiC$0me thought$ naturau,· stops. The lxtnner of your famous names encompassc:s the thr« worlds. Through your rC'vubion,

)'OU,

the refuge KagyO

focda~hers,

Rnli.ted that this condition of being free and well·f2\·oc«i is as rare a.s :1 Slat in the daytime, And that tomorrow. when one die's :a.nd lea'u life behind, All thC' acquis.ittons of dv.·cUing plan, body, and we:~hh

WiJJ be: like a dtC'tJTI (rom whtch one aw:akens i.n the momins. Eve·rything is thrown away like a canertd robe. And one will be alont" in the city of Yama. You pw the .suf(cring of fC'a.r and wtetchednm; Like a. wild animal in fear of ics enemies, You wc the dust of the eight wOfklly dharmas to che wind, And )'OU decisi'l(ly cue auac:hment to this li.fc. E ma, isn'c this sreat and wonderful?

o«

These days. all the people of d'C" d21k age. Auached co the phenomena of this life, blue like fire. Whatever dh;umas arc praniced become merely the loss and gain o( the eight worldly dharmu. How sad chat they do not remc·mbet dC"ath and imptrmanence.

96 You pw due bad blnu l('('Umub.cnl tn OfX' INI:I.nt Jtcwht in bc:inc cormmc~ for tmny thou:J&Ikb o( ynn

&, dw sufftri.n&$ o( che AV'Iei hc:U.

You dttisiYC"Iy cut olf J.tnchl'n(nl co luwur10 And co the t.bundance of worldly plnJurc and wtt.lth,

Which arc like food mixtd wich poisoft. B ma, l$.n'c chis gt('Jt and woodt'rfuH

1btit da)lj, pc'Opk with bad bJma likc mysc"lf Cttvt' companionship snd luxury hkc honey on • rnor

blade. They drink tbt poisonous wt.ccr of"'' df'ah as af ic 1Wf(' medicine. How ad that they do noc k«p 1n muld tho ot.IW and dfmo(bt..,.

You p_w cht:k nil dorn: • •th chc11 bmnktt bad brm2 Wandct•nc throu.ch the- six rnlms ofchrt ocan of

"""'"

WhoK wava of suffcrinc arc rumuhuou1. Like a vuhure ($('aping from a uap, You dccisivdy cut off auac:hmcnt 10 sarrutrt. E ma, isn't this great a.nd lliOndrrful?

1'hnt days. all c:harbtaru like mytodf Arc widiOUt rtwlsion foc eM &'OUnd of AIJUIII. W'NtC"Yt1 thqo do pcoducasuffnina. WJu,~ lhcy think Uu:lrl the lpi'C'ad of ptJNOn and tgrt:MoiOn.

How ad that they a.r~t noc: skilatd tn rcnuncaat.~C~G. You, the bd KaJYO forefathers who btndit Others. Saw the intcruc sufferinc o( -aJI xntiC"nt bccinp pcrwdinc the li:miu of spact, NOt ont or whom hts not been our kind fa ther or motMr.

)usc likt 1 wurior 1kiJI~ in light in& Who hu a bdowd son Ide bthjnd on t baukftt-ld. You ttt tta.iMd in frKndJi~. fOfnpwion, tnd bodhiciua ,

lliti SONGS OF TMASHJ Osl;a

And you have WOtked for the We of the permanent goal of all sentient beings, our mothers. You d«isi~ly cu1 off auachmcnt to your own~« and romfoM. You vie-w t('\1\llsion as the fOOt o( meditation. E rna, isn't this grnt and wonderful?

ThcK days, in hypocritd like 11'1)'$('1[, 1be d6n of eso-faation is higher than the hnvens. Th
~

merest Sttm o( friendliness and companion hu been 10$1 for a long cime. How sad that they ate OCM skill~ ac chis path of bodhicitu..

Through the sacred outlook o( che KagyU forefathers. You see rhe tord guru :a.s tM Buddha in pe-rson: You accomplish whatever command is given. even lf itmc-a.nS)'OUIIife. What("V('t happinas of prosperity Of sonow of decline may occur, You complecel)•lnn on the guru with one-poimed cruse. Through guru yoga. the path of devocion, You brin& the 1hough u of sacred outlook to the path And effordmly reali.xe the dhuma of m.ahtmvdrt. You view d evotion u the head of meditation. E rna, isn' 1chis great snd wonderful? ThC$C days. stubborn men like mysdf Regsrd the surw who tnch • nriecy of profound dharmas As common ordinary rmn. As be-ginners. they Mve glimptn: of fa.ith and devotion.

97

98

llCI! a\AJN Of WISDOM

8ut the catau.cu of cht doubts and fau lts of their mjnd Have gradually obscured their good qc of de"()tion. Though pranicing foe months and ynrs. thtir btin& is hardened further and funher . How sad to su t heir evil UVJge u tions.

By the profound p:uh of :aliiOfd siddhu, 1nc dh:umas of saf'J'U1ra and nirvt-(la. aJI mann('r of appc:uancc on the p:uh, Are one in the span of the natural primozdiaJ State. You have resolwd the ground, the view free from o:uemes. E ma, isn't this grHt and wonderful?

Whateftr dh.umu ariSt" are unobmucred on the p:.th ofu~ya .

In the spa« of m2hUOnyatt, mother Prajntptramica,

The path of uniJioation expands imo grnt equ:a_njmity. E m2, isn't chis gre:u and wonderful? The ahernating good expc:rienct$ of emprin~.

tuminos.ity. 2nd bliss Suip off the garmenu of detire and ana
1bc- shifting ~il of the lix S
And which is given ft ciC' rein on the pl:.ain of gre:.at bliss. E ma, isn't chis greu and wonderful?

99 Th~ thr~c

manifenacions of mind a.re the rider, the red 2.nd white. and pri.(la. Moumed on the honoe of the four pith praccicn, Which i.J &iven fr« rein on the plain of the avadbilti. £ ma, isn't chjs grnc and wonderful? ap~arancc, the kin& of btma, b mounted on the horse of the- sktp of ignotlf'Kc. Which is given fr«. tC"in on che plain of luminosity.

Powerful, confust'd

E ma, isn't this great and wonckrful? Gt-nenlly, the play of sight, JOUnd, and thought ls mounted on rht swifc horK of the p:uh that ripens

and frees. Which is giwn fr« rein in the grnt equanimity and

purity of phC'notm:nal nistcncc. E ma. isn't chis arcat and wonderfuH

The obj«U of sai}\S1ra and nitv11)a manifw IJ the play of mi.nd. The fi11:ation of reference point diuol~s into space And d disptrKd carefree into unified SjnCC.

The cffon of meditation and nonmcditation

tt~.nS«nds

mind. Mah1.mudrt is beyond the WOC$ of the path. You vit'W awaten«S as the body of mroitation.

E nu. isn' t thisgtnc and wonderful? F~lowing the lifeflyl(' of che Kag,·o fordath.('u. Wand('tins und('t the canopy of rock and snow

mount2ins. Wear ins the bluing. blis$ful watmth of ca(lc;blr a.s sof'ccloches. Enjoying che food of undd iled ~mtdhi :as a feast, E ma, Hn't this gu:at and wonderful?

In the illusory c·ify of dccepcive relative truthMind's hope and (('ar. the ma~:ical display ofMt.raPrtetici.ng the yogic discipline of the insight of equal (aJ((,

E ma. isn't this gt«l and wonderful?

100

nil! MIN Of WLSOOM

When the Nrprise auacb of external et.bmity Cl«ur

On che danserous ddik of inn~ r fnt and dread, Fndcssly prucking the yogic distiplinc of scamping onchem,

E ma, isn't this gre-at and wonderful?

ln the rc:alm of confu$«1 ap~n«. the ki.ngdom of dream, Through the prucice of yoga frtt from rcfcrcoce point. Whatew-r is encountered is brought co cht pa.th. Joy and sorrow, pride and doubt, The arrogance of holding OM$t.lf up u supreme uc pushed to the brc'"lki.ng poinc. You view at'tion as free from obstruction or anaintMnt.

E rna. isn't this great and wondecrful? The grn.c faults of inner confusion collapse into space. Thi$ is the sign of ruling the dharm2Uya kingdom of one-'s mind. Masccrins the external phcnomcn:a of satJUtra and nirvt.Qa,

Singing m-elodious songs of sana.s, camru, and oral instructions. ~hnifC"Uing miracuiOtuly in many different ways. In the lowlands. swimming like a f1Sh in a slowly f\owincriwr, In the midlands. JXnecracjng the hard rock mounWns. Hi3h abcwe, JOSring like a bird in the ex-psnsc of che blue sky. These signs o( woodrow: s.iddhis transcend chinking. E ma, isn't chis grn.t and wonderful?

By che quKic path of the great, Sttrec. supreme ytna. You are (r«d from chc obKuracion that
11iE SOSGS OF TltASHJ 6sat

101

Of che many profound d harmas. this is the spccW dharma. Kye ma! People with bad ka.rma like mrself Are bwy in tht dsy with confused actions of lou and pll>. At night. I come under the power of the c~·like sleep of ignorance. Tomorrow, whtn my breath suddenly bttomn short, I wilJ not have eveo one daim to m«ningful accomplishment. 1be full ript"ning of my bad h rma wiJJ be h6vier than a mouncain. 1be misery of finU regret will blue like fire. h will be sad if I do not practice chi.s path of mah:lmudna. Now, for 1he shon remainder of this life, Dwdljng in the joyful soljtude of a mountain y,aJky. Like che exam ple of che Kagyo forefathers. May I conccnmue on the nsemial truth . Thu.s, wandering carefrtt through counuies, I, the monk MafiJala.

spoke this jokingly in rnponse to che request of Khyenrap Phonuok of K hyunspo.

THE SONGS OF KHAKHY AP DORJE Here is a link song calkd .. A Oa.nopy of Fresh Sky ~n:· h .s.hows my own fauhs and pucs inco "'·Ofds wh ac~t ha.s; b«n retncm• ~red. by a dry understanding t hll mctd y dancn on books. NAMO GUMU·VAJRADHARXYA

In 1he sp:acc of mahtmudr1. un<-h:anging blls$ :.nd cmpcinNS. By pc-rfCKming th-e various dancn of vaju wisdom. which u nify sat)U1ra and niJY11)2, He t$tablishc11xings in t h<" great ripening and fr«ing . I pay homage at the to. us fet-t of this V2jraholdct.

By the gr('at lion's toar of thC' gl01tous voice of the suptC"mc vioctOii· ow Adir)•al»ndhu, rhc fouuh guide in chis good kalp:a. Loch~ Th:a~~

was proclaimed with praise not merdy on~ in the sOua pusagcs. :1nd wu prophni<-d u a grtll w:urior. In the thr« cimC"S, Ofl(' lxucr than ht- has not atlst-n, dOC's not ariS<". and will not ari.K. He is chief of the IC"arncd, thC' highesc of siddh1.s. thC' lord of t he cmirc tnchings. d loC' grnt jC'uOn who rules in the' holt• kingdom of KagyO Vajradhara. The limiu of his kindnC'$$ :ue immc-ajurable. His v-ajra na~ is VC'If difftcuh 10 UltC'I. Hissubj«l. nunur«< for a long tim<' by h~ grC':at compassion. I. a bad son, am quit<' l:a~king in vinues and hold mt-rcly chc last SNt in the Ka.gt•O lin<'. In the soating mdod)' of )'OUng buuing bC'C's I o«C'r chis linlc song. a me$$age offering my realization in agt« t'f'lC'nt with my C'xpcrKnce of undcmanding mysdf. NAMO CURU·CU~ASAGA itAYA

You arC' the primordi11 ground . Buddha Va.jradhart. Unobsuucced rmnifest:ation, cht body of grnt C'ompas:sion. 102

103

You ........ lh< ~ dnr okmm budclho uuo lh<

polm · -., lwlcl. Plr:uc mio1 bc:ine a.o ~·Oft t:hc top ol my had.

Hnina obW.n,ro a human body chit one tltn.c. I wu actcpted by your erne kindnna, lord. You, dt-e jetsOn who makes chi$ fr« and well-favored bhth mctningful,

PIC'UC dwC'II instpan.bly in d)t vtty « RtC't of my bean.

Your JOn suppJiaces with ckvocion tnd Joncina: hthtt tit\pocbc:. please: Jed: on rM with klndnca. Lotd . ..,. .... ol ,..., lund.... lh< duhca ol coofuscd hu b«n ckval.

·•h• ,.,. ...,.r...,_

In W. JOGCol lhc rn.linrioa of dw putt uJOtn.tc MtuaJ sa.te,

1Mtt naive words arc lite the bl.ruina of • b«. Althouah they irriu.tc c.hc «11 of tht fatlxr ;t-uon. Your ton. with ovcrwhelmina lon&inc.

Ofl'en this song of~~ words; piC'lk think of me with compusjon. In Ctnttt.l, this body cndowN with the cia,l'u Ctffiloms and the ten favonbLc citcvrNtancu b mot( oc:dkl'lt tha.n tM wis,h.futfillinc rem. Obttinioc this body. I bow it co be dK powu of unpt:n"mf'd tDC:ric.

Akboup I halT oba..iotd it, it is imptfmatiCnt, And. thcttforc, c:hc tn()ltl)tftl o( cktth is unn<Mdablc. uisaicl. Since om nt¥tr knows when it will come, I wonckt, " When wiU death come for met' The ClUJ< and C'ffect of karma riJMns infall1bly in ewryont Just liltc a ked that has bttn plamtd.

Bc.uutt of m, accioos o1 deuivine mpdf and othtn, I wondC'f, "What wiU my C'nd M likd"

104

mE IWN OF WlSOOM

In general, igncnn«, the gret.t city o(WJUitl, Is filled with cndleu and sucnuous suffering. W hen I think about this. I almost lose my mind. Panic-suiclccn , I wond«, ' 'When will I bt li~rued?' '

My body. blown by the wind of bad karma, Falls from t he prcc:ipicc of the wronc path. Now I 1m sunk in rht mud of saf'J\S1tl: pltlK look on me here!

Kind lord, prttiow guru. Pktic- protect m<' from this terror. Throu&h a btnk in my evil karma , I difcowred good

brnu.. I mcc the f"ttbcr jtuOn, the ex«llent true buddha Whose (';$$('1'1« is Sri Cakruaf'J'Iv•ara.

The sJcin ofignonnt ego.fi.xacion fell awty from me. And the great knot ciC"d by passion and ag:res:sion

was loosened. As for the klda$. prodU«d by the chr« poisons. The objttt of the-ir arising, the arising it!tlf, and the

one: who give$ rise

10 thrm

Are all projttcions of mind.

Like a rcn«cion in a mirror. Their t'SK'ncc is <'mpty. Like W"a\'C$ merging w·ich the O«an. They subside into empty indfabk spacl". External plK-noln("nal obj«u: forms, sounds, snx-Us,

tastes. a.nd objccu of touch. All t~ phtnoln("na are no ocher Than che magtcal uid:s of mind. Like a chikl who builds sand nstks, h is mind that f'ixacn on n:ama.. ReaJjzing that chis is unreal is also mind. Thtrt-fore, nochins nisu a.s separate from mind Neither as subftan((' nOf a.s a mark. RnJjzing that eVff)'thing is t he manifestation of mind,

ni6 SONGS Of KHAKHYAP DORJE

So-ttlled SlJllWa and nirvtoa. Considered co ~ bad and good resp«civtly. do not exist. Rnlizing cMt mind is the manife$t.arion of dhatmabya. The n21ur2l scate of sdf·nisting mind I>on not o.ist as fOfm or substance. It completdy passes be)·ood e''C"n being shown by a.nak>gy. To say "emptiness'' is not total neguion; Rlthc"l, its nature is luminosity. ALI·pe:rvasi,·e like space. To 5:1}' "existence" is not co enabiUh a reality. Just like sp~e. It does noc o.ist. but it is ~ry luminous. E~ryching at~ from t his luminosit'Y· Although it arises, it docs not o..is. as sep:~~rate. But is liberated in che essence of chis luminosity. like clouds in the sky. h arises from space and dis.sotves imo space. In shon, the phenomenal world is mind. From the a.spect of its luminos:ity. thete i.s appearance. From the aspecc of its nsence. there is emptiness. Neither buddha.s nor K ntlenc beings Exist as separ2cdy established things. AU the so-caUed gods a.nd demons do not so ex:isc. Everything is mind . Mind is self-existing luminosity. It pwes beyond aUvising. c"-Sing, and projening. It is free from dwtlling, ('(I(Oing, Ot going anywhere. Other than chis ineffable mind. lbere is no Vajr2dhua. Mind is luminous; I have conriden« in realizing chat chis is so. JetsOn , this rnJizacion is your kindneu. Rinpoche. now I remember your kind[)("$$.

IOl

106 Plcuc look upon me. one of Nd b.rma. with compasston. F:nher jcUUn. uhim acc Vajr2dha.ra.

Timr and cimr again I chink of )'OU :and devocion blues up; Wich undinr2nt'd longing I suppliNte )'OU. Father, grant )'OUr blmings so thac ~~o•e may bC' bot-yond meeting and paning .

Thi$ 5008 of n~riemc I offer to your urs. F.uhc-r jeuOn. If thtu has been 20)' srain of error. PIC'2K wash it away wich the am(ta of loving kindness. This son su ppl iett~ with one -poinccd longing: PIC"UC a«
This coun.s tl to mystlf and supplication urging the kindnns of the guru is C2Jit'd ·'The Song of IX\'OC.ion and Longing. " K)·~ Ia! j~csan.

you ~~~the r~fug:~. thor cmbodimcm o( aJJ the buddh'I.S. Ahhough you auainc-d cnlightcntnc"nt innutnC"rabk lives ago, In Ofd~r to guidt those' wandering bdow in sar'f\S1ra You ha,·c b«n kind c nough to rctum in human form. F1thtr guru, gr«t uea.surt o( lcindncss. pleU<" think o(mc.

Oranc your bles$ings .10 ch
THI! .SOr-.' <;SOf KHAKUYAP OOIIJI!

Life is brief like a Otih of lightning in the sky. Wc-a.lth is impermanent like dew on the grus. A friend who lo~ )'00 in the morning hales you by the evening. Allthesl" ate like la.st n ight 's dream. In generaJ, eve-l)'thing i.s impermanent, moving and rhang:ins. Now, cast aYny aU d('Sit('S offaatioo on permanence. Father guru , please think of' me and look upon me with kiodntSS. Though I ha"" entered the gate of the tea
"'"'·

This stubborn on-e has a. mind of misfortune Like a hungry &h0$t on the shore of the oce-an. £,-erything I do passn imo tht power of the eight world lydhatm:tJ. A dharma practidooc-r who ruins others and d('SUO)'S hinudf · Js like excrement CO\'rred with a fine cloth. Now the tim... hu come tO rc-veaJ my own fau lts. Lord guru, pkasr think of me :and look upon me with kindn65. Although I wear dron roba. I am :a.n ordinary man. Although I have a bodhi.sa11va name, I am fill«! with p2$$ion and aggres.sion. Although I haft entered into chor profound mantraytna, my view and accioru arc pcrvtned. As my mind has not b«-n tamed. by rornunciation And I do not trust in karma and iu rauh, Sa.maya and vows arc kft in chor rea.lm of theory. Subduing enemies, proc.roinA: rdati,-n. accumul:ating 1nd hoarding riches, and so on, Such u.SCIC$$ O«upations rrulave me. Although I violator thor Sugata's commands, I pride myself on being a follower of the Buddha. Ensbwtd by chor mtra of kldas,

107

108

I am a scubbom, rouen son o( the (a~her Kqyos. Now when I loot at my own !Mhaviot, uner depres$ion

atisa. Father jtuDn, pleaK think of me and look upon me

with kindnes:s., The refuge ;cuUn who rucly manifests in tbt thrtt tim~

Is wise in the ways o( taming nvages like M)'$Clf.

Your kind ness d even grHcer than the Buddha's. I did not K'C your kindness; how foolish of me! You caushcche ottl insttt K"t.ions of the dharma c.h.rough

various signs and metbodJ. Not underttandincthis, I Sookt'd for cht dharma dscwhcrc,

And my opportunity fOt the pure dh.arma was loSt there.

Now it is time co pro~tly S« wh.accwr you do. I Inn my body, sp«:
Whe-n ( prutkcd virtues for my own bcndil. The fruit of s.iddhi was demo)·cd by frost. I luvc b«n fectcrcd by pcrvcrced views, and so I am ash:amcd. Now it is time tO$« aU your words as genuine. I supplicate with OYtrwh(lmins longins: Father. please look on me wich ki.ndneu a..nd gr1.nt your bleuings.

Lotd. althou£h you ue buddha. I took you to be a human. I saw your buddha :activity of skillful m(aru u fau lty. Ois-btlieving in your '1\Ut actions. I did not sec the roc inside mysdf. like a lamp in a picture.

The fa.ith in whith I plact'd my ho~ wa.s an.ifKi:a.J. Now energized with ovecwhdming devotion.

THE SONGS OF KHAKHYAP OOitJE

Lee ~quietly ~pting out of the mud o( pctvCncd VJ('WS,

lnvi£0Nitcd by the el\efgy of unhbricaccd faith. Now it is time to rdy oo the medical ueatmem of Ja(rcd outlook. I $Upplicate from the depc.hs of my hean. Father, look on me with kindnns and gt1nt your ble$$ings. When the en('my gready famed as th(' l.old of Onth appr()l(bc$. It will bt' too late for rcgnu. From •he bed of this dh:arma person will com.e an ordinary corpse. All men. high and low. will be d.iJgustcd and deride m<.

Tbc time will come when I will wander aimk$$1y in wpstn.

Thin.k of th~ and shtrpen your intelligence. Sec all phcnomrn'l.l appearance as the play of the guru . Di.ssol¥< this mind into the mind o( the lord, Supplicate from within chis i~par2bilicy. May che dear sounds of th~ 50tlg of dC"otioo and longing Encoun.ge the kindnns o( chis infallible refuge. h is t.ime to cuhivtte the ~nee of this mind. Overwhelmed, I ~upplin.tc from my hean. Father, pk-asc took oo me with kindness and gr2nt your blessings. lf one is not poiJutcd by ideas o( duaJiscic (tXt.tion, He who is widely famed as the enlightened one l.t inKpan_ble from this self· luminous mind. Therefore, abandon the dtttption of mind·made meditation and rest. Jt is time to S« oot's original face of nonanion. I supplicate with devotion -a.nd longing. Father, pi~ look on me with kindness and £r2nl your blminJ$.

10')

110

THE RAIN OP WISOOO.t

In general, sstpSJn and nirvt(la, p2in 2nd

pleasure, All cheS(' phcnormna are the compusion of the locd guru. All the happiness and Yinu e chat n:isu

b the inhcrit'UKC of my refuge. the V2jra lxing. Oisuibutc: this co aU the old mothers.

The auspicious coinciden« of the t~·o attum ub.tioru is a great ornamen1. Not fwered by fur:ation on joy. From within the prutice of tht union of bliss and emptiness. I supplicate with devotion and lonaina. Father. please look on me with kindness and gram }'OUt

bk$sin&$.

All the suffering and undesinbk things that nist Art' the kind buddha activity of the lord guru. Ooc should take on the suffering of all tht mothers in

the six realms. This is dK" wisdom.fltme of oral insuuccions ch:u d"-nses obscuratioru.

Suff«inc has no sdf·n11ture. From within t he practice of t he union of feeling and

cmptin«S. I supplicau: with on-r-poimcd longing. Fatha, plnsc look on me with kindn«S ~ nd grant )'OUt blcss:ing1.

In gen-rral. without pursuing the illusion of wMtewr atisc$, Rest within t hor unjon of apptan.ncc and C'mplincu. 5« the es:K'nce which is groundku and roodcs:s. ThC' S«r and thC' 5«D arC' both empty. In the midst o( theit nondual un~n l.ie$ the' gre-at sp«tade of the primordial nacuu.l state . The face of the guru o( my mind is J«n And I am ttnain to hoklth-r royal S«t of srnt bliss. Therefore. )"OU h ithlm one with a hard hean. Supplicate' cominuaUy without di.nranioo,

1lCI! SONCS Of KHAKH't'AP OORJE

Ill

And C'aSt away unnecessa.ry ac•ivittd:. Father. piC'~ know me; knowt'r ofthC' three- cimC'S.

know me. Tru.nlng that you know best whatc.vC'r you do, With a song rft looging through the sil periods o( day and. night, Your son suppliates with onc•pointtd longing. Father, pi~ look on me with kindneu and crane your blc$$ings. Unhbricated devotion blnes. PI~ raise' che wisdom of the simultaneity of

llb«acion and rea.l.iucion. May auspicious coincidentt come together f« che spontancouJ benefit of bcintJ. Lord, piC'lSC' make me inscparabk from you. The practitioner, Lama Karma Gyatwang. with an offering of an au1picious Ka.rf and a sil~r buner lamp urged me co write a suppli. c:uion ch-at woukl giw binh to unfabriNted devotion. There are no supplications greater than the writings o( the siddha foref.uhcrs. AJ. though what is com~d by a lowly one such u myself ts me2nin3• las and jun makes me WC'It)', scilll did not want to tt'fwc the one who encouraged me. Moreo\·er, thinking that it could not be wrong if it became the O«Uion for coutUeling myself, for improving the minds of otMrs of similar fonune, and for incrus.ing devotion, this lny one known as Khakhyap Dorje:. pretending co be a master f« this dull: age, put into a garland of letters whate«r came tO his

mind.

THE SONGS OF KHYENTSE OSER Throu1:h ttSOivin& co rd y on nochi ng och er than th~ curu and through the powc:rfullongina of a mind saddened by the ways of this dark age, I sang this song which is calkd " The Mirror Thac Shows What ls to Be A«c-pted and Re;ccccd," in the mdody of the C\K'koo

bird, the queen of spring.

Lord of incompar11ble kindnC$$. lord guru, Glorious grHt VajradM.ra, widely renowntd, The Karmapa o( completely vlnorious buddha activiry. l.J he not tht &lorious Khd h12p Dorjc? With a mjnd o( d(VO(ion, your Jon ('tic. ouc. Dots che fatber ;euon hea.r me? f rom tht pinnadc of the Might of exis-centt down co the hdJ realll\1, AU ~inss arc tocmem ed by suffering; Plcuc look upon chcm with an eye of compusion. In geotral, there is no happin(SS in the scate of

-·

In paniculu, tht btings in an age whtn the five corruptions art' rampant lnsaciably pr2ttic< evil d«<<s. Their minds are not in accord and one hatn the ocher. EY'ffl Iovin& pa.renu u~ murd~red . Prop!~ are arropnt and think that they are not apabl~ of hypoctiticti2CcK>ns. What pr~parataons M.~ th-ey made to benefit their n~xt life? E~n dt~ i r

proent acttons hav~ no more than a JC',same

se~d'$ concern

fOf c h~ uhimJce gcnl.

No maner how J &ooJc: I t this, J r~d sad, 112

Ill In e~neral,

OM

cannot rely on~~ dh:armas of saquan..

In panicula.r, it is sad how chinp ate tM$e days. This impcnmnem body of tM four de~n u b«omn frail and pu:sa away. ~ enemy. the Lord of Dnth , will t hrow a nooK around my ned:, But niJI. che disu-a.c1ions of pt~nt ~tivities lead my mind along. Yeus. momhs, days ptcss from Mhind. Karma, che black and white ICtions. ~me along from the front. Now whatever I do. I am disuactcd by the activities of this life. My mind tw not foUowed the dharma; I am a hollow

replica of a dh:nma ~rson . Others may count me as an excellent pluc of refuge:. But I do not havt any powtr to prouxt them.

Heedlessly. I usc tM faith offerings for the tivinc and the de>d. Days and nighu ue pass«J in arransing business affairs. Not even one mctning:ful action is done; Rdl«tin& now, I dapair. EV'tn the young with their frt~h fuu lttel Arc cwcrcome by the cold frost of ugly old 2gc. This physical body is uj)Kt and _,oni%«1 by sid:nca. Yeti, faatcd on ptrma.ncncc, imcnd co h.sc for a ion& cime. Guru, pleast- look on mr with kindn-ess. Listen here, old Ps.ldenpa!•

If you act now. act virtuously. If your mind plam, plan for the next lifr's benefic The teachings of the sOuv and canuas :uc- vast a.nd limidess. Fully rWizing eM- compkte db.uma you of unwonhy brma. Alchough you may be trustwOrthy. how could someone: likr you Carry che burden of the- spiritual and cemporaJ ls not foe

ceachingJ~

AI!Udst tM mountains, in an unki'ICJI'Wn trtttt.t sitC'. Ltt you1 mand bC' cardtcc-. wid~c tcffl't'f'ltt potnt:, a.t'ld m.,..;ub
Conctntmt-nt is eM inc:dlaUJt•bk wnJth, tht a:ttntial j(wtl. Fill your lftti\lty with chis ~ltl\at ctnnoc. bt lose; chac will bt good. Do nat Itt loosc d'f enemy, tht n~ poboru. If cht f•thtr eu.ru ornamtms tht cop of the httd, chat is bcautifi.aJ. Do noc bt dinracttd by tht fttntc it su•jn o( t:ndku

-k.

Rm simpt, and a.kt- your timt; chac would be bntu. Th:.ac wtuc<.h is know-n u madh)uu.b, ma.ht.tnocltt, uklari, How tat~ t wrc-Kbcd one lltC' you rniiLC' chC'it t«m C!M:ncC'? Do noc ma.kC' • painful dTon; m
The rcfu~ of btin£$ o( jiJ.(onunc in chc snow ltnd ofTibtc.

The Grt'Jt Compw:ionacc. One, s:hould bt supplic-ated. S•ne the ro:pccctd Jjnlc sonc o( s•• syll.abltt. • Do noc kt't"p you.r body ordinal)'; mcdilltt- on ic u a d<;ty. Ltt J'O'U ddrursift. mind bC' xlf·libmlcf'd, frtt from rcfekfttt poiftt. Wtdtutc on bodhiciu2. whic.h • tllldnctt I« our mothtu. aU xnticnt briftcs; Abandon the cuJcintion of ck«iYina JC:tf and othtn, Noc hopinc co flatter others; tJ.n'c it bttttr to livt without muctnl Unaraceful sc-rv1nu strain one's mind: Isn't it betttr to abandon s.etvanu~ Ho-·e~f one aces, there is no htppint•. K«p in mind that whatC'~t you havt now b C'nou&h.

The' infallible ~ls arc tht suprC'mt rd'uac-. 1'hfy an _.1 embodied in tht J lorioui CUN.

THE SONC..S Of KHYf.NTSP. Osf.a

Kttp your cruse in him, boc.h now and in t~ fuctuc. It is \IP tO f0\1, guru. whcthcr chis lowly one is happy Of s:ad. This servant has no one co depend on b\lt you. Fathcc Kacmapa, pins<> look on mc wic.h kindness.

Thus, thc lazy one calkd Karma Palden Khycnts( Oxr, who is crowned with the fta.tl')(' of the Oharmattja JungOn. wrote down sponWleously whac~r arose in his mind. Lord of a.IJ the familta, $UptC'-me pritnCKdi:aJ buddha. Glorious guru, pi~ d~ll i~parably in thc cent<'t of my bean. I follow this suprrmr victorious one as his lcn.·nt servant. Seeing this lazy one as a dharma person performing the thr« activitta Is like S«ing din as gold. Out of kindness )'OU have eden me as the- kKd of your family. E ma, this is due- co che powe-r of fonn.e-r aspiration. This was not d<'liberace, but spontaMOUS auspicious coincidence, I ha\'<' r«civt'd your good comma.nd as an ornament on the top of my head. This little song of realiting che meaning of mind Is an off<'ring of music to please the- supre-me noble one. ~~ thought aris<:s that aU condicjoned dharnw ue impe-rmane-nt, Bring suffe-ring. and arc futile-. S«ond. having properly emered the compkcc path. You should undentand that sa.l)'»1ra should be al>andoned and nirvtt;~a shoukl be gained. llle-n you will gain the confidence ch at sar]U1ra and nirv2{l2 :are the same. All dharmas are- che manifestation of jfl;tna·dh2.tmaJc2ya. Nowncss, which is thc threshold of both intdlig<'ll('<'" and ignonn«.

fint.

116 b mi.ftd, tht rooc of all coofusioo and bbtntion mlnd ol nowncs.: D noc tbaAdontd, chl.fli'C'd, Of fabrinco:l. lc is x.lf-man((estin& and sdf.aifuna. tmpl)', luminous, and unobn.NCt«i. All outer appe:an..nces without ~cpcion and inMr mcneal faxation arc C'mpcy. 11un is no way to Kpa.tatt tpptlltn« and cmptincs.s. This unity, which cannot~ shown by wor
.,.,., b
........

b t.M limiclns n1rural suet shown by 1 huncttcO

lluO&l&h tM hund.ro:l mnhods in the JOtm s.nd unltu·, utpattilnma aM tunpanm.kn.ma, One tnlius that buddha is no othu than thu "'"'' nund olnownc:ss. H~r. you. protector, compktcly the primordial ~~innina.

tn.l.i,tlccntd from

Appear in human form for the bencftt of cormenccd

btin1s. Thou&h you do not have to ti.re yourtelf cn.velinc throuah tht stag~ of eM path. You appc-ar in a wt~y we
the JOn,

1l7

In the oisting li.~ of the colden gulancl of KagyUs,

lmpuricies of b.-au. f2lsdy appearing 10 be eold. have not entered.

h is «ru:in that the •inorious ones of the ten directions and the thrtt cimes know chis in their

rffims. TM da.kints and dharmapalas muse also S« this.

Rangjung Khyapcl:tk JtjkP<' Oocjc, Ae«pc me with kind ow; so that my mind may be

dWolwed i~parably wich youn In che grcac kingdom of the dharmakt)·a of ooomediuuion.

By vi"uc of this. may chc ceat hin&$ of the Victoriow One M bc-autifuiJy ornanwmed. Having bound to the top of my head a.s 2 colden crown chc com· mahd rcqunt o( the gre-at omnis
)'OU

vase mind of the suprt'mc rcfugc. l.jamgtkl TOI.ku. 2 son o( the Vi~· corious One. wrote chis down dirttdy wichouc aJtera1ion. May chis of· feeing be an obi«c o( ddighc co )'OUr wi$Ciom eye.

THE SON GS OF RANGJUNG RIKPE DORJE NANO GUIV.VE

IW'Iajuna Ri le~ Oorje is the- c;ro tat of the great noble ona and tht- holiest of the' hoJy. Primotdially. he- is the father o( the viccorious onn o( che chr« cimn. Althouch he is fully enlic,hcentd, he- has appn.rcd (Of the btndic ollhc untamt"Jbk o( this daft~ .in tbt fo<m ol th< ltlpt fk hos m1 2nd bc.tnp tk knows and xa thr m('U\101 o( all dlurm. and DOO· dhatma wtt.hout O«ption. and is repine wuh tncon«ivabk JOOd q~o~thtfn. This ttfutt of ~i:np, dx &lonOUt holy C'JN. •hoK OUDC' is d1.m ruh co uucr, the one known u Palden Rancjun:c Rlk~ Yahe Lunctot Ch6kyi Nyima TrinJt' T6n.k-On Trup, no& this njra sonc.

P'"'"

IRansjunc RikJK Dorjc wrocc:) Not C'Vtn a m(tc franion of tht- vinua rc:Kmblinc thoK of d~ Ksayo euN fMcfa thco uc S«n in me, a bad ton. Nevenhcla:J, bt· a~oUC the onJ in.suunions of tht gbiow holy aurw •~ to powerful, it IS unpou.t'bk not to obcain -a Liuk cttttlntt •n chotm And to I olfn that mctodtOUS n;n. sonc ro p&tuc- thr IUN and 41k•nts.. NANOW&AVI!

n.c fadwr ruru who is the- cm.bochmrm o( the thltt roou Dw
uikaya. 0e"¥04ton of th<' thc<'C' i;jnds o( (tith 11Ues.

Howeonr, in this whctl of confw.ion o( rixadon on J>(fma.tWnce,

1M rooc ol the three rc-a.l.ms is noc ntl. 8c.ou.tc of this. sm.t.icot bciop., MJKII and Othm: Ill

THE SONGS OF ltANGJUNC RIKP£ DORJE

Art enveloped in the arett darkness of ignorance. ~ guru ~tows the mnns of di$peltinc this. Thi$ aood body of the eight«n frttdoms and favonble circumstanca l$ lilt a bubble. impermanent and uncem.in. Although one knows this, one becomes more and more

sanae. Father suru, by your compassion The confusion and igoonnce of myself and other sentiem btinp ace destroyed. Kuma, iu cause a.nd eff«t, is inevitably exp«itnced.

It ripens a«
119

120

'llf~

lAIN Of WISDOM

Not attach-ed to the exuemc of eichcr emplinm or luminosity. h s:pontancous.ly manifcsu: as the CS$C~ of che four hya.s. This cxpcrierw:c: is called " the ~UN and one's mind." But ~n this is ju.st an~. h is impossible to thow it as one extreme. From this cruch, yearning arisn: from chis )Utning, bodhiciua is arou~ . Supstra, the chree rttlms of our mochen, is shaken from its depths. May che 1,002 buddhas of che three cimes, By the uue pow<'l of the vow o( their nonconc:cptua.l mind. Make manifc-st inscant'llncously The kingdom of dharma.ktya .-hich transcends tht

intdl«c. And may they liberate all tt-m~nt beings in this Saddened by chc views and actions of the untaiDC'd pcopk of thU dark 2.gc, I .ung chis $00& called "Oispcllinc the Antuish of Mind .. in order to arouse: the vow of compassion of the only father guru.

Ah ho! Embodiment of all refuses. dharmUtya Vajradhan, Is inKpra.rablc from the body of the glorious guru. 8«2usc of my ovtrwhdmi.ng Joaging for )'OU. this mdodjous song Overllows from the ~r of my oW"rwhelming de\·otton. The primordjaJ, natural state i.s brilli.'i.ntly ckar; Bvt not relaxing in this pcnenating su1e, How confu~d I havt: b«ome in analf1.ing my discunive thoughtS! Comempla1ing th is, I reme-mbe.r with longing the Karma KagyO.

llili SONGS OF RANCJUNC RI.KP£ OOit.JE

I 21

Pu:sing beyond with tht .self-c:xi.sti.ng ground of lrWgh t·~mptinn.s,

This ordinary mind o( nowness ls not concepcualiud :u }>(ine bom or li~ratro. lu unceasins manif«cttion C1nnot be thought of u sn cxu:rnal obj«:c. S2tpStn a.nd nirvt(l:l appear simultaneously, This is th~ dfonln.s path, ma.rwlous maht.mudrt. On~ m«-ts the fa« o( basic: Klf·ulsting insight, The ways of saqutn. and ni.rv1Qa a.r~ rrwrertd, And the con_fwcd appc:trant'!e of the three rnJms coiJapsn into space. One rexhe$ the KJf.exifting ui:ktyt; So why wish fot furure raulu? This ls the spttiaJ tnchjng o( th~ KagyOs: Conte-mplating chis, I putSUe tht puh calten by the fortfuhen. You followers who rely on l'no(, Have oo desir~ for chis life: think o( the- nen lik Though outwardly adorned wirh monks' rotx:J. saffron lik~ douds at sunrisc. Inwardly, thdr discipline of the thr« vows d lik~ horns on a hare-. How s:ad that they do not meditate on the two stac~s of the path. Tomorrow, at rhe time of death. This mind full of regreu will be o'ftrtome by darkness. Ther~(ore , conc~ntral~ on

IC'tining, conrcmplation, tnd meditation. Rai.S<' th~ victory bann~r of the rctehin£$ of the Practice Lineage to the summit of the WOtld . Accomplish c h~ two bcn~lits on this vc.ry S«t . May the fortunate eirc-umu ances of xcomplishing rh~K. Th~ gurus, Mahtkala. Maha.kth, and chc:-ir host, Alwtys atromplis:h one's wishes. I dUe-overed a licdc:- crust and cenainty in the view and meditation

~~ rhc u-tions of the)$(: who show rh.C' outward form of rh~ dharmt, bur do not prutic-~ in accord with tht' dharma. For a long time, my ncpbtw. the- rctre:u muccr D«hC'n. and Others urged me again :and again to sing a song like thi$. Now, on thi$ auspiciow ottuion of the prc·paration of a new edition of the woodblock of The Otelllf of So"t' of the K•uli FortfotiHn, J was again JX'f'Sistcndy urg~d by the h«d of d.ixipli.nc. Lama OrupgyO Tcndar. In order not tor~ his request, J, th< sixteenth holder of the gJorious Karm:apa Li.n«g~. spoke spontancowly wha.tcvtr :arose in my mind. MA~GAI.UI

of' the Kagyo and was saddcncd

THE SONGS OF PENGARJAMPAL ZANGPO The kN'd of yogins, Pengar JampaJ Zangpo. wu suppli«t provi. s.ions by rhr Nyenchen Thanglha for rwd~ years. Foe st"Yen of t~ years, hi.s only pranicc Wt.S ma.htmudt1. When he pw the flgru chat tht' omni$cienc Thong-wa T6nden had pa.sstd away. hi.s tn.rs gushed forth like rain, and he made this suppliouion with ooe.poinccd longing. NAMOGUitAVE

Although there arc hundzcdt: of authemic gu1w, There is only one gu ru who is kind corM.

The Kvmapa whose name is di.ffi('uh to utter Honors the cop of my head instpaNibly. You Jtc l..okdvara, Sanha,

Gk>riou.s H:ayagrtva, Padm1k:ua, and othC'rs. You arc rhc sugacu of chc three times.

You came co procttt the bcinp oft~ d-ad: age. h i.s cood that you also benefit tnt. Among rhc mtn who now klok co mt with hofX, Somc- of them show signs of fllit h,

Somt of rhcm fed longing. And some of rhcm jun follow after the othC'rs. Whacevcr 1hey do. they aU look to me with~.

But I am ooc: able ro guide them, You ate Vajt2dha.ra. end<:wrcd with lcindn«S.

1nc realm of your mind, which is as vast as space, Your body. whi<;h is ornamented ... ich the major rm.rks that blue with a thou.sancllighcs. yo~,.~r sp«eh. with iu w;ttm rays of profound melody, Gujde :all o( w son·distiples who f~l devOtion O n the path to the rnlm of gre:at bliss in the fut1.1re.

And

124 I study the yoga of the two stages of t he profound path. Ahhough I h.ave studied ch is, my pra.c:titt is 12Cking. And my Jjfe is wa.stcd in dinraction. I h.2vc bttn influenced by the bad ex-ample o( friends

Who foUow tht ways of this life. I am not K lf4Uffieicnt. I supplicate wholeheartedly with onc.pointcd mind. Now, whtttvt.r I do, it is up co chc guru, chc chrtt ;ewcb. l.oc'd. when I remembered your genuine kindna.s, I b«amt so sad That when the situation gave rise to 2 linlc renunciation, This babbling suppiK1lcion wa.s wriuen down in words. Then the b d of yosins, Pcngu Ja.mpal Zangpo. dnrly saw thc signs th:u the cOiku of Thongwa nndcn, th<- kjnd 'ord of dhuma, was born u ChOtrd. Gyauo. By the power of his faith, ht- gre2dy rc• joiccd in 1~ ~~~t•ocds. NAMOCVMVI

When this monk atri,·a on an empty mouncs.in, he sings a long song. The rcuon I sing is that in the: tTKadows and dala of ('ll~lit'ntt ,

The pbnu of my mind's rcaliz:ation have grown. Kind lord. now I am jo)•ous and happy! I am a 500 who pi~ the- guru. I ptes(nl this rxpericnce and rnli.tatiOt'l u 2 gifc to the- jetsOn. I remember the lofd a.tKI supplicate him again and again. Gram your blessings to this longing son.

Outwardly, ch is body. free and weiJ.(a\'OC'cd, is adorned with rhc monastic discipline. l.nwardJy, I make vivid the maod:a.la of the two

bodhiciua.s.

(haY'( enter~:<~ into the highway of the C"'\'O stag~ . Kind &ocd, now I am joyous and happy! Auachtn("nt to this ordinary body is cast far awty. Tbc varlou.s dhuu.s, sbndh.u. and ayatanu At~ in the form of the divine :and victorious yidam. Kind &ord. now I am joyous and happy! Sptt
vajras. The movement o( btmapnoa ari.ses in the avadhoci. Kind lord. now I am joyous and happy! The mahamudra o( bli$5 a.nd emptiness ls ornamcncf:d with coc-mergenc luminosity. This is resplendent in d)( realm of dharmakiya. Kind lord, now I am joyow and happy! J have trust~:<~ in the thrC"C" jewels. J request a place of rd'uge both now and in the future.

Whatcvt"f I desire willtherdOfe bt fulfilled. Kind lord. now I a.m joyous and happy! I ha,·e (de revulsion (or the wealth o( maceri:JJ goods. By ftO( lisu:ning co the spe«h o( thosf who kid men

down. This mendicant's stu bbornn~ has deJi,·ered hi.m (rom chae obttadn:. Kind &ocd, now I am joyous and happy!

I remembtr with Jonging the kindn~ of the kind (ather. Through rejoicing, this spttth h.u ocapcod from my mouth; However, I do not really pos.sess th(:S(' auai.nmenu. Now. gratn your bless.ings so that I may quickJy ana in all thc$e.

Thw. he supplicated.

ll"r-

THE SONG OF TILOPA NAMO GURII\1£

At che ccmplc of Som:apuri in tht wnt. the lord o( yogins. Tilopa. requested iron chains for his f«t and practiced for c~Jve ynn. Thus. he auaine
d~ consciousness

of a fuh into space, all knew that he had at·

c:~inc-d sidd hi. They decided co kt him go "·he rever he pk2.Sed. and so he ~nt to look for the Actrya Nagarjuna in the- rc:gion of souchcrn

India.

In the souch . in a grc.at charod ground c:aiJcd Terrifying Laughter. thcrc was a shrin-e of the god Mahclvm. where many 61.1ddhisc and non-Buddhisc 4akio1S asstmbkd by 10rns on d)C'iJ holy days. Whik they -·c:rc prc:puing a gao-acUn, Tilop2 visited the Actrya Mt ta"gl. who pranKed )•ogK discipline :a.nd lived in a gms hue. Tilopa asktd him. "Do )'OU know of the guru N:~,g:arjuna~" "'T he guru ttas gonr co expouod t he d harrm 10 1he king of t he g2ndharvas. He Jenc me 10 ac« pt )'OU. a noble person. as my &-tu· denc. " Matatlgl replied. Wid)(Kic hesiuuion. TiJopa offc:red him a ma(l4ala . taking him as his guru. At chat time, Mttatlgl performed the abhi~ka of ~rl Guhywmtja and gave him the oul inscroccions. The-n. he insuucced him. "The suchness of mind is like this. Meditate constantly oo $UC"hness without wandering. " Thus. Tiloj»' s f:~~mil y arrogance- was brokC'n. Mtutlgl then ga\'C him pcrm~.sston 10 enccr chc :t.ccion in order co actualize" path tC"alization. HC' said . "You. a noble person. should go on a distanc journey cutward from here ro t he region o( BengaJ. ThC"re i.s 2 gr('lll city nlled Hu iklla in Sahor. Thar country ...as once bkssc:d by :11n incunatc king calkd Raja Udm:al:cmara. The-re, accom· plishmt-nt is matur:ally facilimcd and sooot u2vels the path quickly. In chc midst of that city is a markclpb.cc (\i_lled Pat\ca.pa_(la. rich in the dC'Iighcs of the five se~ . There is a prostitute there n Jied 126

llf€SONO OFni.OPA

127

~rima

who has many strvanu :md fol~rs. Stn·t" her and uain )'OUrself in J)lllth realiution. In no time at all, you will attain the su· peme siddhi of maha.mudra, and )'OU wiJI ljt~rate m'lny btings.'' Thu.s, ht" prophC".s.ied. The lord of yogins pr11nK«< accOfding 10 his guru's command. By night, ht" us.i.sted 1hc proslitute by csconing t1"1oCn in and out. and by day. he did the work of beating SC"same seeds. In 1hjs way. he actual· iud the rnliution of .suchness, thin8' as chey 11re. When he h~d ac· t~ned the .supreme siddhj of mahamudr2, the people of the city saw h im in variou.s ways. Some .saw a bl:uing bonfire surrounded by fourlec-n lamps. Some saw a bhilqu sining in mcdimion in the midst of a mass of light. Others .saw a y<»gin adorned with
The ~pi<- went and told J)tritna. She saw Tilopa in che slcy in front of hc-r. siuing as a k.ins rc-vc-lins in the midsc of a mass of light. With his right hand, he wa.s dropping a pestle, crushing snamc S('tds. (>itima re~nted and her mind was tOfmc:ncfd. Shc- pros· tntfd. cittum:ambulaced, and preparc:d a maoc;bJa (Of him. Then sbc r«t"ivc:d h.is fec:1 on the top of hc:r head and supplicated, "0 ieuOn, plea.soe forgive: the c:vil dtt
128

And therefore are nOt abk to auacc the C$$C'nct', ~~

sesame oil Although innace eocmergcnt wisdom Abides in dK" bnn of all btings, lf it is not Jhown by the guru. it cannot be rC"l..i.tcd. Jwt like sesanx oil that rema.ins in che tttd. it dOtS

not app«r. One rell'IOVflthe husk by bea1ing dK" St$Sme. And the scsamc- oil. the a.Knce appears. In the wne .ny. the guru shows the truth of CJthtu., And aJJ phenomC'oa b«om< indivi:sibk in om nsc-n«, Kyt ho!

The fll- roching, unfathomtbk rnaning Is apparent :at ch is ~ty moment. 0 how wondrous! "Thw. in absolute truth, there is no path to be pracc~ . no dif· ference bctw«n whst is co be abandoned aod the amidou:. and nothine abandoned or tHiitcd in fruition. HowtVer, in rtluive truth, aJJ dharmas depend oo ca~ and effect. This is illustrated by the t'X· 21Tiple of sesame $«d t.nd $CUme oil. If by the combim.tion of mot• car, pestle, aod a man's hands dK' beating and C'Xtr.Ktina are not done, one o nnot obtain the- oil. If you uk why. ic is bcnux every· thing is produced ooc by on~ caUS<' and noc by on~ condition, but rathe-r •hrough th< collcnivt fore~ of coinc:idcnc~ . In ch< same wty. ahhough c h~ d harm2Uya pcrv2dn all K nrit:nt bdng$, if the guru don not show it and ch~ path rcaliution d noc ptutic~d, th<" frui. tion U not atcualiud. ThcrcfOft, f;ince in rdacivt uuth all dharmas deJ)(nd on the coincidciXe of nusc and cff«c. t he- rnli:atioo th.c actualizn the- wisdom of ruc.hnns has b«n expret.SN. in terms of beating $C$aftiC" $Coeds." At that time, by just h«ring the sound of tathttt, a.IJ the people 2.$$Cmblcd the-re- w
J!l'1"" THE GRAND SONGS OF LORD MARPA NAMOCUJI.AVE

From innace simplicity, che dharmakaya.. Arises luminosity ~yond coming and aoing: Through grnc compassion fot the wdfllK of ochers, He manifcm as the: sambhot:alcaya: To this one who cames dixipks of the cc:mh bh\lmi, Tht sixth SUJ
Lord M:up. suppM;.1ued glorious Ntropa, "I wt.nc the abhi$C.kl of CaknsatJWVa and in.suuntons on the commcnttry to chc canua." Nttopa pvc him chc fu ll abh~k:a u ftll u the reading transmission lOCI insU'U(tiOM O."<. checommcn.t:lty co the tantn., and said, " PranK· ing ::*tern i.s of ~.tt.'2l i:.npon:anc.c.:"' 129

IJO

11t1! IAIS OF WlSDON

Itt•"" ...... ,..... .... ~ onJ - • - o l t h t row .....

cialtn~. tlx si:l dbannu ol N~. and the rnalwnod.rt showifta the mind as iruucc COCfMfJ«
Locd. authe-ntic precious fUN! BccaWt: of the mttit accumulated br your p«'¥lous

.,...roc..

THF. GRANO SO!I.'CS OF L()tU) MA.I\PA

You met the n.irmtQ.'lktra Ti.lopa in pt"noo. of ~x.i.m·nc~ which is diffirult co abandon You X«ned chroughouc your r-·dve u iaJs. • Through )'OUt praC1ic~ of awte.rit~. You saw the truth in an instant. I pronrate at your f«t , Sn J ntna.siddhi. ~ suff~ri.ng

I. the u2ns.latOC'. a novice from Tibet. Through the karmic link of previow pranjce, Mec you. Mah1p2.0c;iita Nll'Opa. I s.tuditd the He·,~jrtl T-111n1, famed for ics profundicy. You gue me the t'S.S(nce, Mahtmtyt. I

rccei~d

the inMr essence.

~van.

Jn gentnl, I extnctcd the inner essence of th~ four orders of u.nua. As granttd by the moth~r. Subhagi.nl, Whose river o( ble$$ingJ is continuow. You transmiutd the four abhif('kas tom~ . I 12''C' binh co unddikd samadhi And escablishcd confid~ociC in it in scv~Cn d-ays. The sun and moon. the life force and de$Cenc. W~r~ lod:~d in the home of Still Sp:IC~. The ex'pericnce of sdf·ex.isting coemergen«8Jiss, luminosity, and nonthought-dawncd from my hean. The confusion of habitual sJ~~p Was realiled as che n:uure o( the path of luminosity. The ftlO\·emcms of the mind, both grasping and for:2cjon. Dissolved into the si.mpljdty of dha.rmaktya. Outer appeannce, th is illusory whc:d o( confU$ion. Was re2liud as unborn mahtmudrt. lnnC'r flXl.cjon , this mind COIUCiousna.s, like mettins an old fric:nd , Ra.liz~d iu own n:uure. like a dre2m drumt by a mute, An inexpress.ibliC aperKnc~ llOSC'. like the e<s:casy nperienced by 2 maiden, An indescribabl~ meaning was realized.

l3 1

1)2

ntl! MIS Of WLSDON

Lord Nttopa, you are very kind .

Prt"viously, you pve me bkssing.s a.nd abh~kas; PinK" cominue to 2ccept me with your kindness. Thw, Mupa offered his tt"Siiution . The Mah1paQ4it1: Naropa placed hi.$ hand on copo(Ma.qn's ~d.

and sane this song of oraJ instrucc..ioru: You Marpa, the tn.rulator from T ibet!

Do not make d~oe eight worldly dha.rmas the aoal of your tifc. Do ncx «e<~tc chc bias o( klf and other. grasping and fiXation. Do nOt sl•ndcr frien
the darknns.

Do nor. be ambushed on the supt'c-mc path of Li!Mration. Previously,~ h.ave b«n guru a.nd dixipk; Kttp this with you in the future: do not gi'f(' this up. Thi:s pr«iow jewel of your mind, Do not throw it in tht river Wc:c a.n idiot. Guud it arcfuUy with undi.stractcd auct~tion. And you will accomplish aU n«ds, desires, and

intcruioru. Ntropli said many kind things in whi¢:h Marpa greatly rejoiced. Mupa madt: a vow chou h~ would rtturn coS« Ntropa, and ht: ch m

kft fOf Tibet.

On hjs way to Tibt:t, M:upa ('trnt to a viii~ on the border be· "'·""n N('pa.l and Tibt't call('d Lik>kara whtrt tht:f(' was a ('Wtom·tax colknor. Lord Mupa was fotttd co stay thtrt ~ral days. His last niRht thtft. ht had a drtam in which 4a.kinb liftC'd hjm up in a p-alanquin and nrritd him co Srr Parvaca in t ht south. Thtrt Matp:a

1m GI.A~'D SO."CS Of! LOU) MAJlPA

1)j

........ c.... -

Sonlu who blroo
-•.W

thn

UIIW.

I hn.rd tile CSKntial tNth whec:h u noc fabtotcd

br che

m•nd. JUf'IC from the mouth of thot Gmt 8nhman .. ~btpa

chen san,. •n the mdod1 Ouutrctchf.d W•ft~J o( a Souina CaNc,J:a. thlJ crand 500.&· :a njra doht thn capn.rn che mind: Oo thU abious and suspidou.J day o( the wuinJJ

moon. The holiday of che tenth day.

the a:aoaaktll fnsc of the dtku, A JOn who is unswttYing in umaya,

At

You. the priJKe oflokya. have rcqunted. " S1n,a: a ..ong fK"Wt heard bd"ore.' '

1.14 I haw m.'"'W a kxa&: way on dw ro.d, And my body is O'f'ntomt wid• WUIU'IOJ,

11w:ftforc. th.u *'C will noc ~ rrwlodon nor n•ishincro your mind, And I am not ~ slilkd in rtwcoric. &t b«au.x thoere is no OM more imponant chan you.

my friend. And si~e I cannot refuse tn imponanc man.

I will 1in1 a wondrous sona which hu never been heard bc•:fore, A lOti& of the nyincs aM chouchu of cht Lord Bn.hrmn. You. the many monks and ctnmW who r.JI thc:k

......

t..ccn catdu.U, and coo:sicln this ,, your hntt. In elK thud month of bs1 sprina.

I nmc- up from the bnd ol ctntraJ NcpaJ Afctr be ina on the- road the timt of one m«l. I trri'ff'd ac the Nepalese cuscom·tax flat ion In a U)wn of lower cute p«~ople . Tht «u.scom·lh: coUtttOIJ exploit tny man chey m('(-t, And detain ddeOCC'kss cnvding Tibtct_ns, I, 100, had co stay tt\'C'tal dap agairuc my wiU.

On< •iaht. while drcomiQc ;, • Iicht il«p. T-o bn.uufW bnhm:an pts oltud~entic btlliC. Wnnnc Ill< braMwaicaJ dvnd. StnWnc "'fly. and cbnrinc '"'' olth<
.,....

c.- bel... "" and said.

" You muse 10 co St1 P1tvaca inc~ toUch'"

I .aid, "I ha~ never JOM there before: I do not ('Ytn know the way," The two e.itls repti«<, "&other, you do not have co do tnychinc diffi('Uit: We a.h.JJJ carry you on our shouldC'rt. •• 'I'My put tnC' on the x:u olt doth pd.anquin And lifted it Uno tbt sky lik~ a paruol. Llh 1 nuh of lic:htnin&. io 1 mC'rt' inscanc o( tuM. I drnmc thac I~ at $n Pa.Mta ln the JOUth.

...... """ Jluod< o f . - of pb.qo ...... On a un. (otpiC IC'I.t

Sat Lord Sanha. lhc- Grn.c Btahma.n. I had ncTtr bcfOfc Jeen AKh majftc.ic brtlha.ntt. He was fbnk~ by rwo queens. His body was adorned with charnel cround ornaments. His ;o,.ous (vc was bamjnc:. "Welcome-. my son!"

~said .

S«inc d'lot lord. I was overwhdmcd with joy. lbt hairs of my body stood on end, and I wu ~ COCtvS.

I ciro.tnwnbubttd him Sleftn lime~ and I off'C'~ a fu.U ptowatioo. lrtt bnd-." I JUpplo
He btt.d my body with his. '1'1w momt"nc he couc·hcd his lund ro the cop o( my h
lab a dttttn cbamt br a mute,

n..•• cbwncd .. ap
ThJc which ncitbtr com~ not coa.

Like I human corpse left in I th1totf around, There dawMd an cxpericntt of nomhou&ht. Then. the pure sptteh o( grnt bltsl t rott F'rom tht v~ of his pr«ious throat. With .Nan tpetth in the- mdody of Brahma. tk ana this vsin ton& •hich po.nu out thinct t i lhcy at~ .

1)6

TlOi IWN Of1 'WISilON

Tbc mnrwnc: of an anpcy sky fr« from tloudt. Th~.

I hnrd thiJ ut1botn ttH'·vncn.n«

Compassion tnd cmptinm tic 1nttpanbk-. ThQ un•ntcrNptnl flowin.c innate mu'
b JlKhntU, primotduiJy purC'. Spare is xt-n in inccorcourx wich space. D«au.K rhc rOOt rcsidn at home, Mind
M<'d,iution te"qv.ins no funhtr anudOtc. 11w- narutc' of mind annot be chouchc Aoc tn tho ru.Nral .sa..cc. Whm ,.ou ttt c.his tNth. you w1ll tw b~ncf'd Ju:M u a chdd wou.&d. watch cht bth:auot ol

tnrbuuns. 8e card'r «: nt flnh: bf a madmtn, ")usc li.kc a fcarless lion. Le-t your tkph.am mind wan
S« the be-n hovt"ring amonJ cht 00¥o"'tl1. N
ru.turaJ frahness.

Do noc rhJnk o( ACtn·iha. Do noc chnaco OM sick or OM du«uon

l..ook IntO cht- mJCIM ofchr spa« o( Mtnpl•lty " Tk t • hausuon of :1U dh:um:at IJ ~~ ownual1ruth, Tht summ1t of vi~. l'l.Uhamudn. Thu "•" m~aning. whirh caprurn; 1hc nscn« o( mjnd, I h~nd (rom th(' mouth o( •hco C r~a 1 Brahman.

At that inna.nt, I a•-okco. I wu aucht by the i.ron hoolr: o( 1hi1 unforccouabk m
Wnhtn cht dun~ of ~nonnt ti
1ltE GillAND SONGS 0P LOaD MA»A

1)7

And the- tun dawned in a doudlm ttr. Out••, th< clut roo.... o( ....r...lthouJ:ht. ''EW'ft il I tnc1 dw budcUw ol the- 1htt'C' til'fta,

From now on, I woukl have noth1n1 to tile: them." This was a d«isiw cxptricncc. DiK\H:Jivt thou,hts wcrco cxluusccd, whac a won
mind. My hun friend, your kindn.m 6 repaid, Thf' bdJ who dwdl a~'C". chc- curus, 'OM- drv•M )'Kfa.ms who bncow stddh~t., And cht dturnuptbs •ho dnt obRacla. Mar aJJ dwx pln:sc- noc. ttOid mcPka.tt f01l""C me i( chc:rc- if any conNs.on 1n what I hon said. Thus, thd *"&: wu sung. and chC' guru P.brpa r.u xcn as chC' Bud· dha in JWOOn by the prifl« o( Lolya.

Lord Marpa s:aid, "I am scuinJ out fot lnd1a." All htJ d i:K1plo and xn-..nu ptORratcd ar.d $&JCI, ..You art" crow· •"& old« now On the road co lncha, dwre tJ a&:'"' pbJn filled the-

1)8

TH'ti RAIN OF W ISOO.M

Plain of Plairu wh~r~ evtn a horst br~b down from Htisuc. The pus <'2.llcod Glu~n and Sand Dunes is JO 1cnibly cokl that it is frozen ~n in the summertime. The uopia of Nep1l a.re \'Cry hot. :and the grnt Gang('$ rh-cr is very fe:uJOme . In the small districts along t he ro1d through chc primitive botdcrland.s of l ndi:a, great famine and wild bandiu abound . All this has lxeo said by t)\( guru himsdf and muse ('eruinly be true. Now, i( in spite of the$C dansers )'OU ftre co go to India 1nd were to lose )'OUt life. f t who a.re monks, scudenu, and disciples would haw no o~ ro look to with hope:. W hat woukl ""'t

do?

" If anyone is able 10 pranice tht dharma, what hu already been brought to Tibet is enough for their n«ds. Meditating on the guru who d•db inseparably in the center of your he:tn, and suppliuting him, his compassionate bkuings arc ~yond ncar and far: th.cfeforc:. )'OU should sc2y ~rc:. ''In any tv
llCil' GRANO SONGS OF LORD MARPA

'nK- vow I hav~ takf'n in

th~ pr~n«

of Nttopa

Makes it supremely n«em.ry that 110. Si.rxe l haw- ~en encouraged to go by sotving the dtkinl's code, I have b«n O\'Crwhdmcd by the memory o( my guru. What~vtr th~ consequences may be, I am eoing co India. Ewn :at ch~ cost of my life, I am lOin& co India.

Ahhou&h the Plain o( Pla.ins i.s vue, I have ch~ oral instructions in how consciousness rides ptll)a. No ordinuy sce~d is a match (or this. Whatever the congqucncea may be. I am going co India. Even at the cosc o( my life. J am eoing co lndi2. Although the Pus o( Gll(icrs and Sand Ounea i.s very cold, I have the ottJ instructions of the bluing fue o{

cao4•11.

Ordinary •oolcn dothing is no mat<:h (or this.. Whatevcr the consequences may~. I :am going co

India. £\·~n

:at th~ cost of my lif~ . I am JOin& to India .

Although Ncpsl ~ VC"f hot, I have the ora! instructions in equalizing the ckmcnc.s. The ordinary s.ix prttiow subna.nccs arc no matt h for

th.iJ. Whatnoer the ~ucnces may be. I a.m going to

India. Ev~n at the cost of my life, I :am going to India. Although the Ganges ri\·cr is wide and d«p, I have the ouJ innructi-ons of cot\SC'iou.sncss soa.ring in space. No OC"dirwy boat iJ a macch fOC' this. Whatewr the conseque-nce$ may~. I am eoi.ng co India. Evcn at the- COSt of my life, I am going to India.

139

140

THE RAIN Of WISDOM

Althoush the prim it~ borderlands of India ha~ great famine, I ha\'t the oral innrunions in how co Li~ on the W1ter

of 3J«tism. Ordinary food and drink au· no match for this. Whatever the con.sequen«s may be, I am going to India. Even at the CO$t o( my life. I am going co India. Although d~ere are g.rtat dangers on the road and in

the srmJI outlying di.suicu, I have the onJ insuunlons in mamos who par.alyze bandiu.

Ordinary e,scoru ve no match for chis. Whate'tTt the consequentC$ m.sy be:. I am going co India.

Even at cht cost of my life, I1JT1 goin& to India. The gurus Ntropa and M:aiulpa live in India.

Srr Stntibhadn lives in India,

And the shrine of MahJ.bodhi i.s in lndi-.. WhJ.tcvtr the conscquencn may be:. I am going to Jndi2. Evtn ar the COSt of my life, I am going co lndta. Thus Marp2 .sang when he made his dttu.ion to go. With the gokt he had gachtted from offerings :and all his nudencs' offerings. which he o:changed for aold, he fiJJro • l.arge porcelain bowl. He rejroro che offer co se-nd ochers a«ompanying him u •nendanu, 1nd lefc by hjnuelf for lndi•.

The greac a.nd gk>riow Ntropa said, "I w ablish chis Marpa l.odr6 as my recent." As they •·ere «lebrating the fa.re'fll·dl ga('~kn, Nttopa g11ve thi:s

Ch~yi

command·ptophecy, "You the tn.rulator! Pteviously, I ga\'e you the uansmiss.ion o( che five skandhu as the five buddha families. 2.nd

THE GMNI) SOS'GS Of' LOIIJ) MAR.PA

141

the fi\~ kldas primot'di:a.JJy a.ining u the five wisdoms. Since thC'y ate fr« from acttpting :and rej«tinc. :all the dhumas of the phe· nomC"nal world are the cuence of the fiw buddha familjC'S. Knowing the'$e as the manifestation that d,:awn.s as unobnructcd dh.armatt. there is no single dha.rrm lx-yond this unhy. ''Therefore, pra.ctice in the space of dharmnt, unobstructed, like :a bird flyi ng in the sky. This is turning the dharmacakn. of what has been o:pcrien«d. like a cakra.vutin kina. You n.stur:ally rurn the d h.trrMrtlcra of what has b«n told, jun a.s a univt"rsaJ morwch J>OS· $C$$C'S the se'tC'n roy2l ueuurn. In acnera.l. you hold the tea.(hings of tht Buddha, both th-c- sauu and tantra.s, by m~ns of what hti b«n told and what has been eX'pcritncC'd. In panicular. )'OU roa.ke what has been told a.nd what has bttn npcrienccd of the ma.ntr:aytna tn<-hing~ shine like the sun. ' 'Ahhough in this life. your family linnge will be intC'rruptC'd, your dharma lineage' "•ill flow on like a wide river as long as the teachings of th-e" Buddha rC"main. In t he vi.C"w of SOf'nC' impure' ordi· nary men. you will appe-ar to gratify )'OUrself in this lifC' with senSC' plC'asurcs. Your dcsirn will S«m unchanging. li.ke a. carving in rock. $0 solid and so great. On the other hand. siru:e )'OU yourSC"If have S«n dharmat.i , s.atpWa will bC' sdf-libc-rated. liJ:e a snakC' uncoiling . All d)( fut ure srudenu of the' l ine~e will bC' like the t hildrC"n of lioru: and garuc,las, and each gemntion will bC' bette'r than the last. "B«aux of our lo\•c , )'earning, and int im~cy in this life, w~ arc lx-)·ood m«ting and paning in chc rnlm o( luminosity. In the nC':t:t life. I r~i,·e you in the purC' cC'Iestial re11lm, :and ch~n wC' will bC' inseparable compantons. TherdorC', rcjoice!' ' A(ccr N~rop2 said this, Marpa made chis tt-qutsc, "Pie~ be 50 kind as to prophcs)' for me the npansion of our dh:uma lineage". Since uhimacdy ch~tC' i$ no diffcrC"ncc between the slltra.s and cancra, in thC'ir view and rC"l.liza.cion. one a.n hold thC' tnching,s-wha.c has b«n cold and what has been ex-pcric-nC'ed-of boch. ls it n«es.sary th at in nte-rnalappcatancC' onC' adopt the robe's of Jrtvab.s and practi<~ the prttimok$a? It isn't, is it? "I have SC"Ven sons of my own blood. he2ded by Tarmadocle. If my f~il)' li.f')("2ge is co be cut . pk:a.sc prophe-sy che means by which it could not bC' cut." ThC' Maht.pa.oc,lita N:ltopa rcpliC'
.,.m

1lfE MIN Of WISDOM

142 th~

bhomis, and will bf surrounded by bodhiH.tcVU. Theft will be m:any like him. Somt ochtts of n ried app«ran« will make 1he ttl
in suin retreats, ncning thC'mKI\·es in making fcast torma offcrings tO the dtkinlS and dha.rm2p~ l u . ' ' Bttause you have t h<' karmic sunm of good pcacticc in fornxr lh·a. you are a mahuauva d.,·clling on the bhomis. and )'OU will benefit many ~micnc bdngs. Thcrtforc, in order to tamr- discipk'S of the snow land of Tibet, I cmpowtr

)"OU

u my re'gtnt."

Placing hi.s right hand on top of Marpa's ht-ad, Ntropa sang this song prophaying the f~.~ u.uc:

P()$$e$Sing the kuma of proper training in previou.s livt:s, You uc a yogin who hu rnli.tcd the innate truth. You. Maqn the tn.nslator from Tilxt. In the spa« of dharmact, where birds of the ri\-c familia soar,

You will hold the royaluea.sur« oft universal morwch. The d:y flower of your family lineage will vanish, But your dharma linc1:gc will on like a wide rivt"r.

now

Your dnirts arc vivid, lilce a carving in roclc. But the ripples of sai)\S3NI's waters will vanish by rhrm.st'lws. Your son" will be lil:e the- childrtn of lions and

garu4as. Utcr disciples will lx- ~n lxm·r than the previou$ On<$.

Having rc-ali.w::l the me-aning of the grC'at ytna. Th~ of sood brma will be- rip<'OI!'d and freed. You arc the king of those ~A'Oft hy scudcnu. Now dC'pa_ll tO 0 in Tibet. In thC' nonhem land of snow. A place abundant with a variety of fragram crttS, On a mountain slop<' blooming with vaiious he-rbs. Is a fortunate disciple who iss worthy vessel.

THE GMNO SONGS Of lOlD MAJ.PA

14)

Soo, so t:M:re and perform benefic for others. You will cen~ inl y 3CComplish this bc:ndit. Bccau# of our kwe. yearnina. and intimacy in this life, In the re-alm of luminosity, we traru«:nd meeting and paning . In the nc:rt life, in the completely pure celestial rct.lm. I will receive you. lbcre is no doubt t hat we will be inseparable ('Ompanioru. Son. rest your mind in this. Thus, Ntropa sang. Then Ntropa said, ' 'Now go to MtttTJn from here and pcrsiJtendy request the teachings )W dctin:. Your undcnt:anding will be nen deeper than before."

Marpa was aboucco depan for Tibet. Havine s.lepc under au« i.n a mango grove wcsc of Phullahari, at dawn he thought, ''ln chis life, I have come chrec limes 10 lndia from Tibct-che fine time fot twdYe years, the k'(()C)d time for Jix years. and this time for t hreeyears. Twenty-one years ha~ pass.ed, and I have stayed f01 six-tee-n yean and seven months bcf01e giOiiouJ Nll'Opa. I have pc2<'ticed the dharnu and have met with siddha·gurus. I reaJize that I hs.ve acrom· plishcd my cduC'ltion in l1nguage and learning. " Thinking this, Marpa rejoiced. AJ for departing to Tibet and kaving his guru and dharma brothers. he feh sad. As fot the dangers of ri"ers, nccp cliffs, and ban· diu on the road, he feh apprehensive. Having obtained the sp«fa.l oral insuunions after accomplishing hi.s education, he felt \'cry proud in departing to Tibet. As a paning geJture, he gave a g'lt):acalra to the MahtJnQdit:a N1ropa. Jn that gathering, when Ntropa and he we" con,·crsing and reminiscing , Mupa sang in the melody of a b« buzzing in 1hc dinance this ''Long Song of the Joumcy," a grand and renowned 50flg. which he off~rcd 10 his guru and dh:ttma brothers and sisters.

144

Titl! JV.JN Of WLSDOM

l.oc'd, kind lndcr of bf.ings, Gurus of ch-c s;ddha linng~. Pleas( d~ll as orn2mcnu on tht' cop of my head.

Dwelling there. pkasc bles.s me. Both chc ~bh:apa(KiitJ NJtop2 of lndi'

And the uaru.lator Marpa from Tibf-t Mtt btta~ of prnious pnccit'e and the satnc'

aspiration. I havt' attt'ndcd you fot sixtetn ~an and 5e\'en

months. I accompanied )'OU,

not

bting K'pantcd for an instanl .

There£oct. thtre is no opportunity foe me not ro be in your mind. At this glorious mona.scery of RJ~vishing Jkautiful

Ftowt"rs, You complcccly cm~rC'd me by the river of rht four abh~lw .

You ga,•c mc the ulcimacc or2l instructions of the

hcaring li.neagc. In the nondual uuch of thc suprcme unsu1pa.ssablc vchidc.

I mcditated ooe-poi.ntedly. I grabbro the ~Onyau.-mi nd.

Foe chc nonht.rn land of snow, You emtblishcd mc u regent and prophaied. Therefore. I, a novi«, now go co Tibc1.

As for I, a novicc, going co Tibet: There arc three things I miss upon kaving, There arc rhrcc things which m~kc me sad. ~rc arc three things I fear on the road, There are three things I am :~~pptehens.ive o( on rhe way. lberc arc three thing,s ahead that make me proud, There arc three gre~~t wondtts. l( I do ooc interpret this &<>ng, The WOtd.s and 1Mir meaning will not coincide.

nn~ CIANO SONCS Of L()ftD MARPA

As for the chr« things I miss upon leaving :

Headed by Lord Nt.rop2 and Maitttpa. There arc a hundred liddha-gurus. Lnving rhtm behjnd. I miss them mote than my mocher. Headed by Srt Abhayaktni. are a hundttd dharma brothers and sUtets. l.nvil'\3 cht.m behind. I miss them more rhan my mother.

~re

Headed by the place Phulla.hari, There are a hundred holy pl:ac~tS of siddha.s. Leaving them behind. I miss them more than my mother. As for the: three things which make: me: s;ad: TMre are djvine Dharm:abodhi Moka and the kind

hosu and

hostC$$C$.

Not dsrinc to sepu11.te from them, I ftt l sad. Thc:rc: is the: bm,man )'OUth wearin1 the golden br:ahmaniealthread. Dead or ali~ . we: wiiJ :always be: friends. Not daring to sc:par.uc: from him, I fc:d s;ad. The dark-skinned daughter of che mercM.nt Wu with me connandy as an a.uthentic conson. NOt daring to separate from her, I fed sad. As for the: ctuec: thin£$ I fear on cht r02d: The foremost is tht boiling lake: of poison. But soon I have: to cross the: elj:ttrn Gang~tS river. Ewn before I sec: thi.1. J am afraid.

14)

146 Ia the' ju.nck of tiM: liSiri mou.nWn. Budns and lhina by in W11t on the to.d Evc:n bJ~ I Jtt Uw:m, I am afra.id. At a city in Tirahuc.i, Shtmelc;.s CUJ:tOtl'l tun F..U upon me hke ra.in.

Evt'n lx:fore Stdnc this, lam afraid . AJ fcw the thrtt th.iop I am appteh.enJivc of on tht

wsy: Not only is thc-:rc tht dancuous dtfik ol Pa.lahui, TM~

arc tt~htyoo()O(' d-.row bcKI&ft and pt.ta~CS. KJ< mal I qoalt< lih quXbo1wt.

Not ooly is Ibn. thr ...., ol Gbc1
Not only is chert the Plain of Plain1, There IU't c i&hty·o~ small and lara:c plains, Kyc rna! I qua.kc like quicksilve-r. N foe the thrtt chjnp ahead that make mt proud: H' and Cn"'-.

I know a hundred and cit;ht ddTcrtnc b..nru-aca. lft the- company ol fdlow tta.n.tb.too, l•tU fttl proud.

H<>.kd by thr ~•lpql» and thr H...,.. I know a hundred and cia,ht Comtl"'(ftUitK't on 1M

ca.nttu. In the company of fdJow arne ccachcrt. I will fttl

proud. He-aded by the 0r2.l inmuoions of the four sp«itl uarumiJsions, l lcnow a hunched a.nd ci,ht hc:tlinalinc-~Jt ccachi.n,:s. In the company of fellow I'Mdicacon. I wlU (ttl proud.

'llUi CMND SO.~ OF I.()RI) NARPA

l47

AJ fOt the three great wontk.rs: Besides the m.ixinc of mind and prtQa and the e;eccion o( coosciousocu. J know a hundrfd a.nd cichc spttisl dhannu. 0 how wondtou.s. how 1reat ind«d! Besides the devl VC"ct..h. I know a hundrfd a.nd eight procmOtS of thC' teaching~ . 0 how wondrous, how srnc indttd!

Besidn the ora.J 8\lidance in the five stag(S, I know a hundrt'd and eishc sa.mpannakra.mas. 0 how •·ondrous. how srnt indC"Cd! AU these are the kindness of the lord guru. £,~ n thou£h I cannot repay his kindness, Sti.ll the lord dwdb inKpa.tably as an Otna.metH on the cop of my head. finally. I. a novice" goin& co Tibet, RcquC'1t from my dharma broc.hers a.nd sisters Good wishC's chat my journey bC' free from obnada. This is the laSt cime wt will e,·e.r meC'I. ltc us definitely meet in the nc:x-t life In thC' «:knial tC"t.lm of glorious UtJcJ:i)·toa. Thu,, th(' guru tr.anslatCN san.g this $0ng. His elder friends, the br-ahman Sumatiktn i and the )·oginl Su· khadhari, ('ighc ahogethC'r. burst into tears. Lord Marpa rc«ivfd the four abh~W of the body mao<Jab of the guru . prayed. and chen d('puted. Hi.s dhuma brochC'rs and s:isten nconcd him away, car· rying all h is belongings and gear. Lord Marp-a h imself . walking l»c•· wards and pro:str.ating umil he rnched the bouom of the stone steps of Phullah.u i, pros.tr.accd co the guru at eu:h step. Ac che bottom of the ltone st('ps he prostrated many times wich imenSC' y«rnjng. At

148 chat pia<'~. lofd Marp2 left a foocprinc in che ston~. whit'h is ~ill there now.

Hning offcrcd farc...dl ptoscntions co eM kind gurus M:aiUJp:&, St1 Samibhadnt. Jtu.nagarbha. and othcn. Marpa t hought he would

rest and sc:ay in Nepal f01 chc winccr. He dcpancd coward Tibet, and went tO Phamching in NC'pal. At th:u time. Chithcrpa who possnsc:d thC' eye of dhuma had died thttc. and the many dharma broth«s and sisccn kd by Pa.iodapa hdd a ga('l~akt2 co ~!come ~brpa . During the g:at)2<:1kn. Ptioodapa said. ''You. the u2nsb.c0f! Ftom the ~ry firsc. thccompass.ion of thcmasH·t and chc dc\'
I told )~U that )'OU \\'OUld ccnainly find N:aropa, and later I heard tM wondrous news ch:u )'00 dtd.

''lksidn where we pttvioosly snrchtd coscchcr (Of chc guru, where C'l.$c did )'00 look? And whC"re did )W mccc the guru? What wondrous signs and srnt vinu~ of his did )'00 S«? Besid~ boch N:arop:~. and ~biu1p2. h()W many g1.1rus did you anend? ' 'We havt" gi\'tn this sm:aU gaQattkra a.s a celebracion of )'OOf a.rrival here without obscad(t. In rcu,un. pkuc- sing a song in a.n,sy,·cr co che~ ques:tiofu. '' In :tns•oer. Marp2 ~ng in chc melody Whisding Song of the Oha.r· m:aptla.s. which rcrno~·n che sadness of fervem longing. He offtret'Kirw.s .Ugn.s o( m«ting his g1.1ru tO the guru Pai(XI:apa and his brochc-rs and sisccrs.

Lnder. gloriovs Ka.nab(rl. Brothers and sisters siu in1 here, listen to me! If rou a.sk who I 11m, I 2m the famow Marp.a the- mmsb.tor. My umbilia.l cord wu tul in 0 of che land of Tibet. I wu edut2tcd in southern Nepal :tnd lndi2.

I traveled to India chrt'C t itnn. This I~ cime. I truly made pcn.istem r~unt . Touching their lotus ft'Ct to my h~d . My gurus bntow('d oo me the amrta of uue Spt('(h.

TliE GaAND SONGS Of LORD MARP.-\ Gf.n~rall y,

I h.,v~ many gurus wich whom I hav~ a dha.rmK conn«tion. Led by glofious Sitp.hadvrpa, Th~y have completely mastered insighc Uld the higher pcrc~ptiocu,

And thirt«n of them can uarufocm one's pcr«ption of th<'world. Amongst all of them, chc most wonhy of offering b the uniiva.l<'d Lord Ntropa Who is gr~ac Vajradha.l'2 in human form. Thc'JC' is oo way co repay chis lord's kindn.rss. ~ugh

drrpty missing ch~ fach~r nirm1o:ak.tya, find him a.nywherc. &cc: I saw, it was noc his. Finally. in the foothills of Dark Forest Mountain. J saw on a boulder of wondrous cryscaJ, Like a rymbol ca"'ro in r~licf. footprints kfc by ch~ fach~r j~tSOn. 0 how woodrow. how grnt ind«d! I could not

What~r

On th~ crunlc of a medic-inal sandalwood u«. Through a mi.naculous dis-play of N:aropa's companion, The: nine c:manacioo dc:vas of ch~ Hevajra ma.o4ala appnred. From chc hun ctnt~r of chc cocrm~rg~nt consort, Th~ ll$,amancra whcc:l Appe·uro u if drawn with chc tip o( one hair, With a varic:cy of ljght rays mea.mjng forth. Thw, Ntropa granced me the pcrmissioo·biC$Sing. 0 how wondrous, how sreat indeN! I hclplcssJy burst into curs. FiJJed wich yearning. I fe-lt like: crying forever. Ovc.rwhclmed (Ompktdy. I ......Ukd a.Joud. I supplic:aced him wich OM·poi need mind.

149

n re RAIN OF WISDOM

1)0

He

look~d

on m<' with compassion , and camt lxfoce

me.

Joy arose in me, like on the path of S«ing. 0 how wondrouJ. how great indttd! I off<'tcd rarC' and pr«ious gold dust. He said , ''I do noc wa.nt til that." Acain and again. I asked him to ac«pt. He u .id, "OR'cr ic co the fltthcr gu~ and the thrtt

jcwds," And casualty tossed it into t~ jungle. I wa5 SCU OO('d with loss. Saying. ' 'If )'OU want it. here's more ,' ' He OJXoed his joi.~d palnu. Not Jose. unspoiled , it wu there just u before. 0 how OA'ondrow, how grnt iod«d!

Striking his big coc on the ground. Rocks and ptbbl« b«a.m<' gold. He said. "Everything is a la.nd of gold." 0 how wondrous, how sreat ind«<
He gucd into the sky, And from che stomu.h of a dnr whit<' fuh. He set out the offerings of a g2oacakra With food of a hundrtd flavors . 0 how wondrous, how great indeed!

AJ Ntrops Inched in a pool o( eight qua.litic$, A crow snatch<'d away his pt0t«1ion yamra. He gaud :ac it :and made the mudrt of chre:aceninc. At that very momcnc, the crow was paralyzed and fdJ to the e:anh. N1topa said , "VinOf)' ovrr thr obstacles of Mara!' ' 0 how woodrous. how great indeed !

"You should not scay here. but go co Tibet. In that nonhern land of U'IOW

niE CMNO SO."''CS OF LORD MARPA

I) I

Will be disciple$ who arc worthy vesscb. ' ' Thus, h.t pvc this proph«y co tnt . 0 how wondrous. how gre-at indeed! Thek' tte the eight wonders I saw Of ch~ nirm1{12kiya, M:ahipao~ita Ntropa. Besides you vajr:a brocbm and sis.tcn. If I r~pc-ated th is co 2nyoM. they would not bdi~'Ye it. In this duk 2ge of' the teaching. P~plc with JM'~rtcd "~ :and ere-at envy WiU slander you it you s-pe2k of virtue. 'Therefore". pi~ k«p this S«rcc And do noc d*u" thtk words with otheH bcsidn youmi¥C"S. I praenc this song of olf'C"ring to chC' lord guru. May it gladdC"n your minds, my hellt frie-nds.

Thus. hC'

s:a.na 2nd pkuC'd thC' hC'"2ns of all.

That c,·ening, at the memoti2.l scrviu for Chithc:rpa that coincided Mth the tenth day A:2Qacakn., :about ~my rot:'ins and yoaints led by the bhik.Ju Abh2.yaldrti asscmbkd cogecher. The bhilqu Abh:ayaklrti tb
81c:s:5C'd by the fctt of the glorious hermit Who has com pl~ccl y mastered tb< ultimate wisdom, the C'$.Kntial uuth. The dharma of mlhtmudrt. I pay homage at the feec of the gre-at JOtd maste-r.

Va;ra brothcn and htteH. my hc-ut fri-ends. We canno« be StpatatC'd by any mt2ns.

lltE RAIN <W WISDOM

Brothers and si5tc:rs, though our bodin arc: stpa.rate, our minds arc: one-, Are you not the glorious Abhayaluni? I, who came- from thc- l:and of India, And you, who dwell in central Nepal. Sin« the (O(Iditioru: for our long lives havt not waned in suength, Now on this holy day At thisga(lankra Wt meet together again. h must be that there is no hypocrisy in our sa.maya. I feel completely joyful. Do you, who are sining here. f« l joyful too? Though I am a n upid novice: from Tibet, You call me the famous tnnslator. You said, "Tran.sJtror, sing a Tibetan song. " Though my voice i.s not good. I cannot rcfust the reques1 of you, honorable onC'.s. Hef(: is a tong tWilling the kindness Of boc:h Lord N:aropa and Maiu'lpa. There ue v:uious w1)"5 of S«ing their wonders. Usten carefully, brothen and sisters! The rnliu
THE GMN1) SO:o.'GS Of t.ORO MARPA

1H

' 'Outer gnsping, the appearance of K'IUe objetu, Continuously flows a.s great bliss. Rea.lize it u unbocn dharmak1)'1. Inner ftxt.tion, che mind-
Do not d~ire to abandon sa.qutra And the.re is no nitvt.('la co attain . Saquan aod nirvtt;~a arc t~ sdf.libtnued innate state. Rea.lize this unity as great bliss. Even if you cmptted out the minds of the buddhu of the three times. There is nothing more ultimate than this." Maitrlpa nng. 1 have cut all wc:h doubts with this. This is the approach of the great Lord M:aittTpa. lf you approa
I prC$Cnt chis offering song to the thrC"t jewels. May it gladden the hearu of th~ sining he-re. Thus, he sang. Evel)·one th<'re was struck with fun her wonder at Lord M:arpa. At MC"jadvlpa, ther<' was a guru na.mC'd Asamanjra who was one of the dharma brOthe-rs pthered around the nustef Maiutpa, and who was an xtrya who had ontt given teac.hing in kriyt yoga tO Lord ._br. pa himself. One day, Mupa went to pay his tC$p«ts to Asamavajra. Asamavajra and others were consctruing a ma('l(liala of Sri Guhya· satM.ja made by 1 frie nd, a Kdmlri anise. When Marpa auived at this gaoacskra, they s:ajd, "You, che 1ransl:at0t, went to lndi2 "nd

114

TH:E RAIN Of

W~OOM

stayfd a &ong titne". Your guru Ns.ropa is aucmdy famous. How Jong did )'OU nay with him? Wh.a1 dharma djd you heal and how moch ccru .inty have you gained in your und<"rstaodi.ng of it? Pk:ax sing a song as a gift from India." In answ«, Marpa sans this .son1 of how~ met Ntropa: I prostrste to tht lot'd s:iddhas. Grant your blessings to me. a fonun:uc one. Guide me, your yn.rning son. on the path.

Though I ha,·e no skill in singine. I ou'looc refUS<" your request . my hoi'IOf1ble dharm2 brothers and si.s-t('n. Now I will sing chis SOC'Ig of pride untouched even by death . You who arc assemble-d here, re
And pt3Cticc the dhsrma propetly. 6oth I. Marpa the uansbtOf from Tibc1 . And tht Mahapa(ldita Naropa of India Met cogcth« in a c:ity in a valley blooming with flowers. At the moumain moMJttl)' of cht Golden Land. This 5<'cmcd co be the result of pure 2$pintion in formerli,-n. At this famous and blc:5$C'd place, I $tudi«< with th~ r~nown~d ;~csOn For sixc~~n )'ttts :~nd ~\·~n monchs. I rtcei.\'«1 the compkt~ . full. fou r abhi$Cckas sc,·en umes. He granted me tM bkssi.ng of Sri Cakrasa.rpvart. He taught m~ the profound ca.ncra of Hevajra. He gave me che yida.m. the cocmC"rgC'nc roruorc. Aga_in :~nd again. I requested oral insuuccions. l grabbe-d the- path of the- nidi$ and pr1(1a. And the Buddha W:l$ in thC' palm of my hand.

One day, when s
ntf G~ND SONGS Of I..OilD MAilPA

1 ))

I will h.:ave tbe confidence of tbe profound t«ehings on tht momtnt of death . I wiU join together the u:thnique of mixing snd

ejtttion. And I will be rtte,ivt'd by dakas and <;blinlS. Accompanied by viccory banners and a symphony o( mUJic, I will go tO tbe ttlesti:a.l tHJm of &teat bliss. There I am «rtain to meet glorious Ntropa. Now. evtn if J die, I fed proud. All you lords and ttnuikas sining he-re, lf you do nOt r«eivc the tnrumission of the heating

linnae.

Do not hope: to attain enlightenment in one ltlettlne Through the sophist ry of the Khola.n ic lineage. Ho-·cwr. if )'OU intend to pr.actice the holy dharma wholeheartedly, Take hokl o( t he lin"-Be of N11opa and Maitr'!pa. Utet disoeipi<S will be ~ n bcner than ptt'\'iow ones. They IJO from bHss to bliss.

Did my sons agrC'<' with you, )'OU who ue sitting here ~ Pkm foraive me if the mea.njn&i.:s ronfukd. Thus. Marpa nne. 1bcn they asked Marpa. "You . the traru.latot'! In cemraJ, how many gurus did you have bc-)·ond Nepal? Whom do you regard as your principal guru? Having stayed at the feet of this master. what vinues of his aream~ did you ~e? Wh1t principal oral instructions did you request?" In reply. the translator sang this song: Su«e$$01 of t he G reat Bnhman, He has rnlized the innate uuth f tC'<' from exuemes, And is therefOfe the )-ogin of $pace beyond analogy. His name is renowned as Maiu1pa. I am '21 follower of the uadition of this father jetsOn. He is a yocin fOf whom medication is irueparable from

the puh.

1)6

Tlif RAINOFWIS00..\1

This Marp21 the uanslatOf Was _born in a.n inferior plaC'e, but ~~ platt he visittd as supreme. I went to India t hree times.

Without consideration for life and limb, I 50Ught the holy dharma. I met t}l( bd ni.rmaoak1f<1 buddhas Who ac«ptcd m(' with abhi,ckss dons with their oral instructions. Now I will repay their l:indnm.

You as.ked tnt , " How many gurus do you ha~?' ' '!'her(' are thin«n dhatmic conne
Th<' kindnw of Ma.itrl,n is cvtn greacer chan a mother's. Missing him more and mort. I went to the ea.s1ern shore of tht Ganges river.

At the monastery that blat« like a mountain fire. In t he cool sh.ade of a nyagrodha u«. I saw the grC't.t lord muter siuing there. )oy like the fim bhomi uOK. l presented a.n offering to plnse the cJtkinu. As a mal)dab ro pie~ the guru, ) set OU1 Ooweu of pure gokf. J joined my p2lms and offered a fu ll prosuation. Longing with one-pointed mind, I supplioted him.

I requnted the profound cancra M.711jM/rf.n4mtJJiiNgfli.

And the yid~ Hevajn. He savt ~ the perfttt m:ahtmudrt. He is the glorious nondual avoadhOti. Thus. the f21her jersOn kindly accepted me. He empowered me with the four profound inner $.ign 2bhi$'ehs.

II< bku
Wu understood ta:tht- ground, path, and fruittot'l o( the uibya. I~"~Kt motMr dh:arm.ut f-a« to fat't At thac cimt. there wert' wondrow sicnt: A ctd.u torda tlw sizC' ol a f&nlf1 spu Bum
Whom I accu:ally s:aw tcttfvt tOC'nu..

Ottinu dwdli.n.c ac the thr« ccl«ci2olleYCIS Invisibly proc-laimed chc JOUnds of mantr'IJ. Kltut.pllu fiUcd tht sky, And I heard the sounds of various musitl.l instrumcnu. "Aftct thr« binhs. you wiU auain che wpn_-~ s.ddhi," Tbw I hnrd from tbt crn.c lord mtittf

EW"n cNuah J am uh'OI'thy. my cvru u

Jood

poinc ol dw 't'MW o( dtwma And hi« no fnr ol hllinc inco an:fcnor VKWJ nus is the- approach o( the- Jft'IC Lotd M:uulpa Gladden your hnrts and pnnicc .n 1his wt~y , T'bl,;,, I JOlyftl tbt fimJ

This ton& was givtn as a.n urinlt:ift to the dhtrma brothers t.nd sis· ten ltd by the guru Aumavaj1a.

Later, Lotd Marpa wu stl)"i.n& at the RAnchcn TtOI monutery in Nq*. TMre he r<'tti-m:l from pru PtjocJapa a few x.~C'd inttrucuons on tht abhJSt.mays ol Ebja1J, on the- A•tupub~ J.AI~U,

•nd Oft sampanna..krum.

'rHI! MIN Of WISOOM

One nighc, Ma.rpa dr«mt of tht lord m.utC't Maittlpa traveling through the Uy riding on a lion. Marpa cried out and W2ikd. uyinJ. "FathC't jC'uOn, kindly a«epc me! .. Maitdp1. arrivt"d in the sky before him . and showcO him a sign tC":lc-hing . HC' uttC'u·d the dharma bC')-ood anaJogy. and Marpa ~hieV'td realization free from e:ttremes. Thw. in this dream. Mtrpa had a mC'ditation expcriC'ncC' that he had never had bcfoce. Then, awakening (rom the dream and r«:aHine the guru. he wept g,rcatly. The noct cwning. M:upa :urang:cd an excellent Jat;'aa.kl'2 thank· ina: guru P2iodapa now that his studies were completed. and sup· plK-ating Mtitrlpa. During: the P-(lacakn, Pa.iQ<;Iapa .stid. "'T onigh t. at this gaoacakta, we wish co hett whate~r song arises from your he-an." Thu.s, Lord Ma.rpa sa.ng this grand song repeating: a drnm proph«y in the mdody of sparkling water. whKh de:us away .sloth.fu ln~.

The lord who h-as Jn.lizcd the esst'miaJ truth, the dharmabya, His name is renowned ss Maitrlpt. When I think of him a.ncl his kindness, I miss him gready. I )'«Jn one-pointedly. comi.nuow.ly for hi.m. Father nirmti)Utya, grant )'OUr bltSSings;. You. k.ind guru, are the guide'. Hnded by Srr Paio<Japa. You yogiru and yogin.lS sining here, Listen a whiJe to this song. This song pos:sesses the blessings of the dtkinlS.

J, the te~her Marpa ChOicyi Lodrb. Spent one-third of my life' i.n India. For forty years, I have learned and .studi~d . last )'tlr , t h~ dangC'rOUS Snake fC"U , In th~ Hawk monch of mirades, I was on the 1oad. I «ossed the- ccrrifying rivC'r Ganges. Two low-caste- bandiu. happy todi~ . Dove into the wster like fu.h . And rued toward roC' Ilk~ horsn across a plain.

TH£ CAANI) SONCS OF WID NARPA

Thinkjng of pa.st and future lives, I p1nit'k«< . I meditat«< on the father jc-UOn on the top of my head. They k»oked t t me again and apin, stopped. and turned atound. Like rescuing~ d rowning man, his kind.De$5 saved my life. Father. it is impossible to rep.ay your kindnm.

In the fll'St pan of the previous month, In panicular, on the temh d.ay of the wuing of the moon, At the Ram.adoli charnel ground. I prnented offerings to pinK" the gu.rv. I conducced a pgacak.ta co pleue the dt.kinb. When I Jaw the )-ogins assembkd there. I suddenly reca.Jied Lotd Ntropa and Maiurpa. Inseparable from their kwing kindDe$5, I am protected. 'l'hetefore, I tailed co mind che anions of t.he fuhet. Overwhelmed with yeacninc. I bum into ttliS.

Th
Then, throuch the kindnns of the jeuon. Last night, after my dreams bofn from ha.bitual patterns, I saw the lord master, Prince Maitt1pa. Tnveling through the s:ky riding on a lion. He :11rived in from of me.

1 )9

J(,O

THE RAIN Of' WlSOO..\C

And showtd three signs revetling che unbotn. He spoke chc dharma without IC'ctcr. I re21lized an intYptessible tnuh. An unprcccdenccd OCJX:tiencc dawned. Ac daybreak, aJ soon as I woke up. I rememlx-red Lord Maitrrpa again and a.ga.in. I could noc xptratc him from my mind.

I wailed and cried, C'O\'ttins my ftC<" with

te21ts.

I could not bre-athe; my lungs were blod:ed.

FatMr, in my hc:an I long for you like a tbirst'Ymtn for wate.r.

Do you know of my longing? Father nirm1.Qabya, guide me on the path. Although generally dre:ams :arc born from habitual pauems.

The father jotUOn appeared; what a great wonder! The greatest joy and decpnc sorrow .rOK.

You who :a.te sining here. this G whu I ny co )"'U. n,us. Marpa sanJ. l'Mn, guru Paiqc;fapa inspiud Lord Marpa to fed proud. Piil)c;lapa u .ng this song to show how. from his point of view, the one cS:S<'nct of the JUCU in ).f2rp2'S drNm manifrsred V1tious vinues. You. the- tn.nslator, arc a hcan friend. I ha~ profound faith in you. my son. I have great rr.S))«t for your atcainmcnt of fundamental nusccry. And I bavc the grc:unc lo,·c and comp:usion for you . Wr. hold the vows which purify our being. You arc the noble son of an accUcnt family. In your formcr lives, you did not dcsp~ the guru. Thcrd'orr.. you haw now met rrtl siddha.s.. Thi.s 'W"U through the kindness of mr., your friend. Siner. )'OU arc grateful for chi$, You also ~e mc 2.S a crest ;ewel. Son, what a grc:u ••onder thac you know what I haV'f! done!

On '"' tupmn< poth. "" U,pmol.,..,tl'l,.,... You ha'ft lM superior samaya.. '\'C1h,ch is the foundu ion of all cn.w.lan1. Wlut is C""t
your hc:an. It il tC'na_in chat you will obtain blin in chis life. Of t ll chc buddhu of the thr« dmtt, The suru is the root of all siddhis. At fOf chit supreme nirm1Qalctya, c~ jfuOn: If you rttOCOize him as space:, You wtll rnfi:tc d'loe unborn truth.

ruccni« him as the tun. All pctVtdin& crrac compa:ssion wi1J uik

If JOU

If you f«ot:niu him u the moon, You wal dispd tM angui:sh of the kldu.

If you r«ogniu him u chc occan, You will arqui1e .supre~ . unwnerina t:amtdhi.

If you recogniu h.i.m as a ic'wd. N«ds. d.si<.s. ond hope$ au lj)OIIttn
If you tccotnizc him u a whttl. You wi:ll rnliz.t the truth of noc d weUina ;., mnmes.

THE MIN Of! WISDOM

162

If you recoenite him as a Jjon. You will overpower the wild aninWs of gruping and

fwtion. If you r«ogniu him u an d~h2nr , You will be freed from dreadful manu. lf you recognize him as a st«d. He will carry you to the rd.Jm of nirvtoa.

lf you rc
Thus. PaiotJapa sang. Then, Lord Marp2 offered his: realiu tion of what he saw in his drnms and what he np<"rieoced in his mind to the dharma bcoth('n and sisters hd:ded by guru PaiQ4apa. Lord Pai(l4apa. you who practice ~ic diKiplinc! Your name has btcn ptophesied by the devas: what a grcac wonder! Under the hand of gloriow Advayalalica Are the vajra brothers and Pscers whose mjnds do not differ.

THE G RA!'.;"O SO:-!CS Of' LOfU) M.A.RPA

Hnded by Srt Guo:amati. l)tkl$ who ate sining in the right hand row, listen tomt! After them. the secret yogints, He2ded by the consort Sukhavt.jrt,

l)tkinJs who are sinine in the left hand row,listen tome! Generally. aJI dtwma.s aze illw.ion. Or('lJfls are exalted u speei:tl illusion. Eatty in the night. dreams a.rise born (rom habitual patterns. There is nothing wha~er to rely on there. At midnieht. the d«eprlonsofMtra appe:t~ . One should not trust i.n these. At dawn, thete are proph«ies by the de¥U. HC)W wondrous, how great indeed! At the break of dawn this morning, The great lord muter •ppeared And taught the dharma which tC'Veakd the ultimate. This is the unforgettable memory of what ~biurp2 said: "In cenenJ, all dharnu.s are mind. The guru arisn (rom mind.

1M guru is noth ing other than mind. Everything thac appears is the nature of mind. This mind itK.If is primordially nonexistent. In che n:nuNJ state:, unborn and innace, ~re is nothing to abandon by discursive effoct. R"t at Ca$<. nan.ually, without '"ui
16}

164

THE RAlN OF WISI)().\t

The realiution of the uuth wu shown by tbrx signs.: Noc fixated on either wpsa.ra or nirvt(t.2,

Not hokling accepu_n«: or rejection in oM's ~ing . Not hopina: fOf fruition from others. Mind fret from ocwpacion and complexity. Not fallins inco thr fou.r cxuemcs, Nonmedjtation and nonwandering. Fr« from thought and spc«h,

&yond any ana&o«Y wha(.SJOrWr. Through the kindness of the suru. I realized these. Since d~ np
This cn nsmission of the innate, the pith of tM view Through the sjgn m«nings which ron.J the unboc'n, I he-ard from the great lord muter. Tht rt"ason why I sing these words l.s the in.sistcnt request of the honorabk bds. I could not rcfu~ the dharma broc.hcrs and sisters. J)Uinls, do not be ;ealow! Thus, this song wu sung for the dhuma brochcrs and s&sters headed by Paii)(Japa at th-e Rinc:hen TsO.I monastery in Nepal to .show the mtlning of the signs of mahtmudrt as rnealcd by Maitrlpa's ap· pnrancc in a drC
THE SONGS OF JETSON MILAREPA NAMO GUII..WE

The- onr born in tht bnd of snow, Is un•caincod by worldly &.uJts: Bkucs. Ob,ca oli"'W"tioos. r..........S Iii<< the J\OD and

-·

He • wtekty &.mcd with d)t rwnc o( M lb To this rc-pt.. l rcspcafully ptOHntc

He rrtliud the futility of U.I'JU1tt, Wandcrina in mou1'Hain .olitudn, without ttJatd for

food or dothi.ng, He rctliud bliss and warmth, and so raptured the t»tntial point of the life

fot~c .

JetsOn Mda, I pr-aise )'OU and JMOIUttc.

The &rut )C'csOn Mdarepa, the lord of all ¥'K't0fiow ones without tw t«<mplishro nU tht l«ftU o( Vl!jnytna. H<" is tM inwntuoa ol NaAju.klmitn, the Jtnt bt•'\1 o( the- nobk bnd. vtd hr a unnnkd 1t1 the ftOftltuo land ol snow-

n«'puon,

Havin1 be-en tt.kcn to h<"an: by the guru and his lady. and having: complc1ed the onl instructions, Mila uked, "Now, may I return to my hol"''\(l.ancU" He offered this first sona. a toni of returning to

Tsanc: lGnd lewd. whoK cuetK< is Aqobbf". Mar duslowlr- 10 to his hom
166

THE RAIN Of WISDOM

To S« if my m11ma, the- v~lthat bore me,

Is now broken or noc. To S« if my sistC'r Pcta Paklrtn l.s now wdl or noc. To S« if my n<'ishbot Und<' YungpaJ Is now dead or not. To ~tt if my aum Khyungz.-a PaJdr('n ls noc happy or noc , To S« if th<' ho~ of fou1 pillars and eighc beanu Has now falkn or not, ToKe if thC' uiangul:u cultinted fidd O rmo Is now o,·ergrown with weeds or not, To S« if the many books of holy dharma Now remain there or not, To S« if the rnid('m monk lhabum Is now well or not. Kind b d . whose CSKIKC' i3 Aqobhya. Whtn this lowly one goes home on« more. Pka.K gr1.nt my wish that I may be- wdl ncorted and rc«ivtd.

PIOUC" oorcisc obstadcs and calamities. PIUS<" be the ptOtcttor of my body. spttth, 2nd mind. Pln$o( grant tht auspiciousness of k«ping my wishes in your mind. Please cmpo••er me- with oompasston and suength. Pltuc support me with the tanuas. the te•ts and onl instructions. PleaK gram tht 1uspiciousnes:s of long lifC" without sickness. h ls up to you whethe r this lowly one is happy or ~d . Gram your bkssi.ngs so that I may k«p to retreat. Thus, MjJa requested. Then t he auru said. "0 Great Maaici.2n! There is no netd for doubt and hes:itatjon. I know you and )'OU know me as wdl. lf you au able to pnctice dharma , I will alnys be happy no matter where J am. and you wiJJ always~ happy no matter where you tic. So be mons!" Then M'arpa nng this $00£!

167

Son, whole tctions are ift .cord wuh t.ht dJw:rru,, ~by ,ow body acWn cM nlrmtoaktya buddha. May your spcuh, tht n jn r«:itstion, by the: c:uce of amcta, Auajn t uspicious ~ncidcncc. the sambhQs2hya.

May the rooc o( your mind and chc bfanth of bodhi 8loaom into the kava of eM dharmaktya.

""ru. '"" ..;..

M•r '""-...~sol""' •P«
At the: top o( the: Siltm palO in T -. 1lw: ~hoe loa.l ~ will rtte:nrt you. Tl>mOilOW, aloar the: IOOdoick, IS,... ckpotl. Th< dlku ond dlkinB w;u ,.. ,...

o«.

In the fatherland, in chc hout« and (iclds you lona f01,

You will fi nd 1hc holy dharma of impc-rmancn
THii JIAJ.N Of WlS00..\1

168

In tht rode a.Yt of an unpt'Opltd valky.

Y(X.~ will f'i_nd the marketplace where wps1n. is banered f« nirvtQa.

In cht monutery of the body that ~f'K\'eres, You will find tM temple: of the a.sKmblcd divine supus. In the gt.oaalcrs of neules, which brings no s.iC'knn.s, You will find the amtta lhac pkucs the d1k.ints. Through mutery of the C'$$(n« of ha~:a yoga, You will rea.p the hatWSt of pr«ious resulu. In your homebnd, a land ofliule human love,

You will find undistracted spi.ritual practt« for • liu.Jc while. In sulcc reunc, SW1.)' from ptOpk and dogs, You will find the torch by whic-h the signs tiC quietly In your O'W'n food, which is not a handout, You will find the inheritance o( divine bJjss, ln th<' divine ~a«. cl(afcd o( shadows, You will find the SPftli:Kk of the anajnmem of grnt

btndit for onaell. ln the divine dharma free from dtteit, You will find t.ht budd.h1. activity of pure s:a.maya. ln the ha.rvnt which comes from otx-ying the

comman
nfE SONCS Of Jf!'I'SON MIU.REPA

169

In tht- chiklr~n of Mupa ch~ translator. There is the JOil.,l f(( or much good news. In the pe:;rscvtn.IKe of Milarepa. is c.hc life· trtt of ch~ BuddM.'s cw:hings.

Thee~

Thus. he sang. '' If you go now. I willS« you off," Marpa said. Then cht U.dy Dag~ma arrang~d a good m~al and a gaoacakra, and gave Mila ch~ n«C':$$ary provisions for his journey. Experie-ncing fun he-r rc-2lizacion. she shed many c~ars . The- mast~r and hls lady with about ten at· ccndanu a«<mpani«< Mila for one tn()(ning's journey. In mind . they sharrd poignant S2dnes5. Jn sp«
110

I dreamt that a grn.c pillar was C'$lablHhc-d in the "''e5-t. I dreamt that on cop of the pillar a great g:u u<;la alighted. I d reamt that the g;tru~b was d ispb.ying his feathers. I d reamt that his fn chen bristkd up. l d reamt that the bird's C')~ s:u:cd upwud. This drnm of the west is not bad. but a ~tood d ream. I d rt"amt that a great pill:ar was rstablished in cht

north . I d tf!'amt that on top of tht pillar a vulture alighted. I dre-amt that the \'Uhure was d ispla)·ing her feat her$. I d rN-mt that the bird made her one amoniJ the rocks.

I drc-a.mt that this vvhure gavt birch co one chic-k. I dreamt that from chis on(' the sky was filled with a

flock of birds. This dream of tht llOft h is not bad. but a good d ream.

Hitheno, I ha,·c ~r reJXtiC'd my 501'1~. But now I will elucidate the words.

The esublishmem of chat great pillar in the ttSt Is Tsun6n Wang·ngc of 061po. That lion poistd oo top of t h~ pillar Is his lion. like cha.rac,er. Th(' lion d isplaying his thick turquoise mane Means he understands the guru' s on I instructions.

The lion IC'aping to thC' white' snow mountain range' ls thC' sign th:u he will hold the l i ne:~ge of oral innrunjons. ThiJ i5 why the: dtC:~m of the: C'~t

ts good.

The: e1cabliJhmcnt of t hlllt gtf'1t pillar in thC' south b N'goktlln Ch6dor of Shung. l'hat tigress roaring on top of the pillar Is hi$ cigcr·likc C"haractC'r. The: tigres.s displaying hC'r wtll·suiptd coat MC'aft$ he undc:ma.nds thC' guru's oral instruccions. Thc: puffing out of hC'r chest three' times Ls the sign th:.t he will spread tht tC'a
171 ~

cjgrm lnping into th~: fornt ls t h~ sign that h~ will obc:ain siddhi in on~ lifrtimr. That she strode' among thr UtC'J Ls tht' sign thu his sons and nc-phC'ws will lx line:~gc­ holdC'I'S. This is why the dream of tht south is good. The csc:ablishtn('nt of that gruc piUu in eM west Is MecOn Ts6npo of Tsangrong. Th:a1 gtC'at guuda :alighting on top of the pillar b his g:uu~ a-likC' ch:u:Kter. The ~ru~ta displ:aying hi$ fC':uhcrs Mo ns he undtma.nds tht guru 's oral instructions. His fe2thcrs bristling up Is the s.ign that ht will hold the lioc-a&t' of onJ

insuuc-rtons. The bird's C')"n guing upward Is tht sign that he: will bid f:a rewdlto S11'f1S1ta. This is why tht d re-am of the~~ i5 good. The tn:ablishmcm of that gtC'1t pillar in che north Is you, Milartp:a ofKungtha ng . Th:n vulture a.lighting on cop of the pill:a.r Is your vuhutC'·IilcC' ch:arutt'r. That vulture d isplaying her fC':Hhen

Muns you und('rsnnd th(' guru's oral instructions. That bird making a one among the rocks Is the sign that your lif('·fout"" will ~harder th1n rock. That bird giving birth co one c-hick Is thC' sign that Ont' without rival will come. That floc-k o{ birds filling tht' $.ky Is the sign that the KagyQ tC'achings will spread. This is why the dream of the north is good. If you rdy on the words of mC', an old man, The teachings of rhc dharma Practice LinC'age will spread. Thus M:arpa u ng, and Mifa r('pa b«atn(' rompletely bra.V('. " I( I (':l.O pcrscverc, I will be fr« from doubt, " he thought. and felt con· tinuaUy uplifted.

THE ltAIN Of' W ISDO.M

Whe n Mila wenc tc) his homd a.nd, he found the- bln ched whjte bonC'S o( his mocher on che chr(:Shokl o ( 1he ho~ .· H is s.isur had lx-come a beggar. Since ic was said thac t h-t're were demons 0\'er all 1he property. ic had b«omr a city of' the g:.ndhatvl$. The entire fidel w.u o~tgrown wit h weeds. In 1he mtdst of the (allen waUs of the house Ia)' his p21enc's bare white rib$. The remains o( the house had come to look like d onkey nrs. Prople had taken chc bindings and rovers of the d h:uma book$. Cr.au :and y,·ceds h:ad gr()wn up among the pagC"S. During t he day. foxes and j:ackab lurked thtrc . AI night. other wild animal$ shrieked. Wit h an UOC'aS)' mind 1hat night. Mila by down there but w:u un· :~ble co sle-ep. He t hought , " If n()w I am un-able tO practi« 1hedhar· rna. t here will be no benefit. " Ac d awn, («ling haunted and misct· able, he sang this melodious son~:: K)'<' ma. k)'C' rna. kyi ho. k)·i ho. :a.ng! For th0$C' who rdy on t he d harmas of s:upstra : Thinking and t hinking. ndnC'U :a.ri$t'$ again and again: Doing and doing. suffering is stirred up from t he depth$: Whirling and whirling. chc)' arc C'Ut into the depths o(sa~ra.

IXprC'SSCd like this and nught by hrma. What should I do. 'A'hllt should I do? There is nothing lx-ner t han eM- dharma. Vajr.adh:a.r.a, kxd "''hose dkfl('<' is Ak$c)bhya. Grant )'OUt blessings so t h:u this Jowly one may keep ICt iC'U~ I .

In 1he city of impc-rm:anen«- :and illusion. The ua,·clct on a long ;ourncy becomes dcprnsed. In 1hC' Gor ' ':alley o ( Kungth.-t ng. 2 wondcrfull2nd, The pasture. (ood fOt" rab. sh<'ep. cows. and g:o2ts. Th('S(' da)'S is owned b)· ghosli. This ':ltso is an "ample o( irnpnmane nce and illusion. With this C'nmpiC', t his rogin will pta<'ticc the dh2rm2.

ntll SOI\.'GS OF JETSON MII.AREPA

This home of four pill:a.rs and eighc bnms Th~ days i:s like the uppcr jaw ol a lion. This hou.5C' of four corners and fou r waJis, which make eighc , and a roof which makC'$ nine 1'hcst- da)'S looks like donkey t'llrs. This a I~ is an exa.m pk of impermanence and illusion. Wich chis enm ple. t his )'ogin will pDnice tilt- dha.rma. This low-tying field ca..lled Ormo These days i.s the hotndaod for w«ds. My family and ki.n from whom I had hoped for hdp These da)'S ue the croops of the enemy. This abo is an C'nmple of irnpcrma.nence and iUusion. W ith chjs exa.mpk. chis yogin will pta«ice the dhuma.

Good father. ThOp2 Sewa. 1bnC' days is a handful ofbonC' powder. MOther. Nya.ngu Kug~n . 1nese days is jusc a rib cagC'. Thi.s also is an ex:a.mple of impermanence and illwion. With this example, this )'ogin will practice t hC' dharma . .Lhabum, thC' resident monk. Thc$C' days is the $C'MDI of Other people. The holy dharma book. thC' h111tzi~/#. The$C days has b«ome nest material for birdJ and ra.s. This also is a n o:ampk of impermanence and illusion. With this example, this yogin will prac1icc the dharma.

My ncighbot, Undc Yungpal, The.5C' days has joined with my hostile enemies. Sister , Peta Paklrenma,• There is no way of foUowing where she has wa.ndered. This also is an o:ampk of impermanence and illusion. With this example, this yogin wiiJ pranice the dharma. Vajradhara. IOtd whose ($$(ncC is Ak,Jobhf\1.

Gr-ant your blessings 50 that this lowly one may k~ep 10

reU"-t.

174

Thw. N1la sane ol his erne Adnca and 1ntnttt ancuistt. Thc»c dharma boob who.J,e kttm WUt" soU dnr, he- offtttd co the Nyitta· ma muter wt)o had raucfu hjm 10 tc":ld. The' mucc:r P'"' him SOilX en and qutiUOMd him in ckuikd conwna1.• • Ht utcd. "\Vhcrco have you b«n up umil now? Thttt tS no hope- fOf you. Ew-n rhouch you ldlltd many !Tk"n. you did not hdp your mothocr, Me' dKI you C'Ytf

get

)'OUt

land

Of

hotne: •

Thtn in the prescnct of tht Nyincms m'IJttr. Mila sane this sonc of impcrmsntnct:

Ky< ma. th
a....,.,

Unccruin, unc:rnaio. they arc f'uuk

Wht-n clwre is bnd but no owntr, •c &t fuuk. An owner but no land is futik. E'Tn land a.nd owner totether art fudlt . The dh11mas o( JatpSin. are fudlt. Wh.cn there i.s a father but no son, it lt futik. A lOll but no father is fut ile. Even ton and father cogetMr att futflt. 1bf dharmas of $IIJl$1l2 art futi:k, Wbnl tbut is a &tbrt but no tftO!thu. tt is fuult. A moth« but no &.thn is futile-. EW'f.n I'I'IOC.twr Uld &.thu tOfCthe:t an Nuk. Th< dlumuo o ( - a« futilt. Evtn h1hcr. mothe-r. and son, aU chr" toetlhtr ue futik. of tatJUin are fut ile.

~ dh:armu

WM-n 1hc:rc is man but no wnhh, it lJ futile. Wnlth but no man is futile. E~n man and wnlth totC'thft a~ futfiC'. E¥tn lu.pptnc. and pcosJ)(:rity totC'thc:t atC' fuuk. "1l''c dh..-mas of $l..lf'SSt2 arC' Nuk.

TH£ SONGS OF Jt'l'SON MU.AREPA

Whatever one docs bring.s suffering and is futik. Whate\·cr one thinks iJ impermanent 1nd futile. Whacever one uhKvcs is iUusocy and futile. Even if one has it all, it is futile. The d harmas of saqu:ara ue futile . Since this i:s the nature of futility. Let us yogins now accompiM The C$$CntiaJ truth; ~II . chC1'1! Vajradhan, w~ ~nee is Alqobhya., Grant )'OUr blessings so chat this Sowly one may keep

Thus, Mila sang. Then the master sa..id, " If it is like this, n:cellent! But the loca.l ~pic say that thi:s happened to you bt-causc of your demon WOf· ship. Your mother died many )'Cats ago and your sistef b«amc a beggar . Since your aunt has both the upper pasture and the lower fie lds in this land. you should eo co het. She might give you the pro· visions you need." The jeUOn. scm f«ling sad. wtnt up to hi:s aunt's cent. For a k>ng ti~. his aunt wa.s unwilling to Jook at him. Suddenly she pulled out the tctupole, loosed the dogs, and Jtaned co beat him . She ex· claimed, "You bcggu, shamer of yoor forefathers, ruiner of the land." and hit him. The ;ccson stepped bac:kwud. tripped over t rod:, and fdl inco a pond. He grabbed the ()(her end of the tencpolc and sane this sonc: In this evil land of Tsame K010n. A mother and her t"'O c·hildren, whose relatives had

b«orne c~mics . Wandered as beggars on the ouukim of foreign pro•inw Like a heap of be-ans scanered by a stick. My moc.her c:tme to a sad ending surrounded by death. My sister Peta Paldrcn became a bcgar. The-re iJ oo one sadder tha.n we three. mochct a.nd c.hi.ldren. Whe-n I C'allle to my facherla.nd , S:adness :and deprcs.sion ar~ from my depths.

ll6 Bu:tut~t I had not an tn)' lonc•nc fot my rtlatiYU. I look~ fOf JOU. au.nt, al'ld tlltnc btulftl From a chsu.ntt. I ha.rd you unerinc •NUiu. I b«t.tnt aloomy aDd achina insidt. You bn1 tnt with a tc:nrpc*, cnuhin:1fkih and botx. Mitotrtb&e. with an aching body, I fed skk. You 11c: Ulamd ns and truly hue: no hope o( d«cncy. Now don't squint at me with your ¥iciou.s corJ* eyes. Let me a.sk you som<"thing in a ftw WOtdJ.

Thus. he s:ana. His aunt a.id. " What if thtrt co talk about? 'That such a Jon u rou should bt bofn co a cood f.uM-r'" Sar•na thiS. she' thrtW a Joe of d-u.te , nn.h, and SCOCM:t an hiS fxc:. O..ply ...,rwh
Said, "Get ovtr here. you shameful bc-g1u!" You looKd your clop and K t th<m on me. sayina. "Skhiml" You arabb<-d the tcmpotc: and bnt 1nd hit me. You wc:komed me with roda tnd scOMJ. Yw brought down a n.in of nnh and nona. You pwhtd me clown with dx end ol the tcncpolt. YCM.I b1tbnl rDC" in • pond. You aJmoM eve olfthc pt"«iout life: ol chis Dwly OM. You ale' an mcmy to your htlplta ttb t~W, hw ptOpk would make frie-nds wnh a.ch an i.N~Jmfnnt OM,

And you too ha~ ended your rtlatioru.hjp u a.n a.unt. Aunt, nuy what('V(f chiklrcn, WNhh, a_nd hJ,ppinn.s Y"" poosca, Keep you well-off focner. l.ofd. pr«ious king of translators, Cranr your bkuings $0 rhat rh is lowly one may keep COrtUC'flt,

nf& SONGS OF JmoN Mli.AREPA

His aum then b«ame .Or'n(Wh:ac emba.rta.S$Cd and convet'$C:d with him a link. "You and your mother wra.JcC'd havoc by prnticing black ma.g:K. If'" b«omc your guardian now. ••c: •ill suffc:r shame and slander. But if you •ill not pranitt bl:ack magic any tnOfl!' , I will buy your houk _,d field,'' she said. She promised co provide food t.s p:aymc:nt, 1nd she: cave: him a little food, saying, "If you arc: co pnliC· tice the dhvma, thc,n 30!"

This was the sctond pare of the: first S«tion-che nory of Mila's rc:lacives.

Mila tnC"ditatc:d ac chc: Sky Foruess of Enlighrenmc:nc at Ragma, but no grc:aca«<mplishmenu arotc:. He wondered. ' 'What shoukll do now?'' Lacc:r he: fc:Ua.slc:ep and ttad a dream. He drnmcchat th<'rc: wu a harsh. tough field that he could noc. pklu&h at all. Tbc:n he Mttr<"Cl chi!' ffl!'ld, worked hud, and was able' co ploua:h a link bit. When he awoke. he thought, " Meditating on the: path of up2ya. I net'd co pl!'ts(ttf( and confirm my vow.'' Ht sang this song which rc:· emph.asiz.ed the m«ning of this dream. I ~Upplicacc: the: kind lord. G111.nc youJ blessings so chat this lowly one may kc:tp to rectc:at. The around iJ the field of equ:animit'Y· The path iJ firm faith which irrleates and fc:nilizc:s. The Sttd of the stainlc$s •hite mind is sown. The chund<'r of ficrcc: suppJjcation roan Btingine down an c:ffOttless rain of blessin£'. To chc: plougluharC' of mjnd frC'c: from doubt b yolced the team of upays and pnjnt. Thc: man fr~ from confuSC'd thoughts, Grasping the ploughsh.:a.tc: of nondistta('(ion. And widdina: the •hip of fiC'rce oC'nion , Tills the hard earth of the: five poisons. the k~. He: ckars chc: rocks of un•hol~tn<'SS from his br-ing.

178

Hr dMs thr ~rd in3 fr« from hypocrisy.

or

The C'lr of grain the powerful tnnh of work He thrnhes, following chr good nampk-. With the grain of d~c profound 0r1l insuuettons He fills up t~ grainery so that it will not ~ lost. Ground by the millstone o( the c$tkinJs. it makes

acdlcnt food. Which nourish-e$ me, the yogin practitioner.

I dreamt that dre2m; when I awoke, I a.naJyzcd it. Sinct' the u uth itsdf dors noc a.r~ in words, It ('a.nnot be realized by mere analogy. Jn tht' future. th05C' who wish to atta.in rnlightenmcnt

Should arouk the po...·cr of austerities and JXUC'YC'.rlOCt'.

JJ they practi
And so. Mila applied himsdf diliacmty. O nt day, whiJr ht' was meditating. hi.s aunt ctmc, carrying six measures of barley and a rae· &t'd blanket. "I will exchanJe chis as payment for your lan-d,' · sh( Wd. ' ' Now gi\'C m( the dc(d so t hat th(re wiJI be no djspucc and go co 1 b.nd unknown to us. Sin« you have b«n staying here, people have bttn gossiping. and wt ha,·e b«n cm barruscd." Sadnm :ar(IS( in Mila and he $:lng this 500g:

By the kindness of the lord guru, I wa.ndcr in mountain solitude'$.

Jt is up to )'OU whether this Jow-ly one is happy 01 sad. Woddly nrps.tn is the poison of kuma. If )'OU a~e involved in it, the «ntnl nerve of libcn.cjon is cue. Evil deeds art the harvest of ordinary men. If )'OU act like thi.s. )'OU will experience the pa_i_n of IO'A'Crrealms.

THE 50NGS Of' JETSON M.I.LAJt,t:PA

179

Tht warmth of rdatiV'tS is 1he castle of Man.. If you buikl chi3 w de , you will be cnuappcd in the mi&t of a f~e·ry pit. Tht food and weahh thai you ha~ gtthercd and stored will b«omc tht posses.1iOfU of o1hcn. Whatever you have accumula1ed wiU be provisions for beggars. The tea and liquor of p~urc and desiu arc the liquid of pocctlt poison. Drinking more and more leads to the dartcness of

despair. My aunt's payment for the lidd is the substance of avarice. Jf one cats i1, ont will be born in the rcalm of the prctas. The advice of my sum is jusc words of 1ggrtUion. Jf one uners thae words. dlsutcr tomcs to both self and others. Q,·cr both my hou.sc 1nd field. I aive rhe dttd of ownership to my aunt. Sl1nder i.s dn..nscd by the dharma. Divine fmc is a«omplished frtxn the he-an. Demons are ovciCome through compassion. Relatives have been cut to the wind. Now J am uplifted.

Lord Vajradh212, whose ~nee is Alqobhya, Grant your biC$Sings so that thi.s lowly one may keep co Thus. Mitfl sang. The-n Mila gave boch his house and field co his aunc . He d«isivtly made up his mind and cut his cies to his rdatives. The utter dcpres· sion of sadness arose. " Now, now; you. you ; roe, me:; the dharma, thc dharma." he thought aga.in and aaain.

180

Mila then ~tout for a platt aJied the fortr«S of Andhoti, H ~ TOOth White Rock. With a little C$1.Jllpa given him by the Nyingma pr«eptor, and a littl( barky that he bc-sg~ from some ac· quaincances:. he fi lled a sm21l b2g full a.nd d«ided tO rc:ly on thu fOf his compkte provisions.

Tht!ThruYow First. Mib made the-Se ITWlf vows to hinuclf. ''UncjJ I havt at·

rained siddhi in this life, ms y I not engage in worldly anivities. Until my bad Wma is exhaust«<. may I not m«t ptOplc of evil deeds. Un· cil I ha~ attained holy siddhi, may I noc lid: the din of the food of· ferinp on bch2..1f of the dead. the faith offC"ring.s. nor the raruom offerings. M:ay all my tvil dttds and obsrurations -hich give rise to obstructing spirits. tC'tributtons. and obsndes be dtlnS<"d. May I

fulfill che intencion of the kind guru. May I atcomplish the Buddha's te-aching. M:ay I b«r the burdens of the suff~rings of all sc-nti~m be· inss. Until I havot attained ~nlightenmcnt , I sh:J.II noc. go down to the village. If I go down, may the- dharmapab.s and prottttors puni.sh me." Having so vowed, he meditated . One day, Mila wanted to take a walk to a ckuing, but then sane chi.s song: Lord grnt Vajr:adhara, embodied in Marp2,

Gra.nt yo-.u blessings .so that this 'owly one may keep to Mila Th6paga, yoo ate stn nge. This song of sdf-advicc, yoo sing for yout own benefit. There aJe no oompanions to tell )"00 good news. When you want to ~e the sights, tht nlley is empty. When you want to remove s::adness, t here is no support.

Don't

think~

don' t let your mind think; rest naturally.

If )'OU think, all .sons of meaningless thoughts will

THE SONGS Of JETSUN MII..ARtJlA

18 1

Don'c wanckr; don't wander: rrmain mindful. lf you lll'andtr, your spiritual practic~ • •iU ~ csst to the wind. Oon'cgo: don'cso: stay ••here you slore·p. If )W go. )W •·ill SIUmbk on a rock. Don'c look up; don't look up: k~p )'OUt h«d bowed. 1( you look up, you will g:o rrnpt)'·h-aoded. Don't s.lr-rp: don't sle-rp; do )'our practice. If you skep. cardm. you .,..;n be overcome by !.he !i\'C poisons. E\·en i( 1am not li~med by ptllctjce, May I dir in this empty unpcopled \'21l~y. Thus. Mila S~ng. Mila chrn ~-owed, "As long a$ 1 have noc establishcdcon6drntt, l WI! D()t enjoy the divtrsioru of the vill-age. If I run :n~'2)' tO the di· versions of tilt vill~c. nuy che ~bl:inl$ puni$h moe." Then he sang this $()ng: Lindge son of lord Ntropa, who is the path of libention. Gratn )'OUt blessings so 1hat this lowly one may k«p tO rrueat. May I not be distracced by chc wOfldly activities of Mua. Aod tm.y the dhy1na of my meditation increase. May I not be auac.hed to the pond ofbmatha. And m2y the llo111·er of vipa.Syatti blos:som. May the we-rds of complexity notuist, And nuy the lea\'CS of $implicit)' ~xp2nd . May second thought$ noc arise: in the housc of practice. And m2y the fru it of apcrienc:e aod fealization ripen.

182

1lfF. M IN Of W'ISI>0.\1 ~la)•

tM m1ru

~

unabk to obstruct me.

And may I re:tlite confidence in my a. Gr:~.n t )'Our blffi.ing:s $0 lh1lthi$1owly one may kc:cp

Thus. he sang. Mib then ~-~. "Until I have :maintd siddhi. I shaiJ not go

down to thc: vill:agc. If J go down, may I ~ punished by tht kind g:uru." Th U$, he made: thC$e three vO'fo's nOt to do..'n.

co

" I shall dit in suin rweat in this C"mpty, unp:opl-«1 n tlcy,"' he

thc:M.Igtn. Having rnadc up his mind. he: applied hitn$t'if diligently and practiced. He had enough provisions to pass one ye:u without d ifficulti(S. After that )'t'1t passed. Mila mO\'fd to a place o( many Mtdn. kno~o~o·n as the Lofty Green Mountain Mighty SXy Font('$$. He thought, "I should mcditau• hcrr," but as he did not haV<" any provi$i.oons. be dcs(nircd. He c:nco•m ged hitn$Cif by chinking, ''From now unci) I attain siddhi, a diet of fresh nettles is good enough for me." While he medicaced, the feeling of hunger diminished, but O'o"<'f time, his body grew •·uker and •·eaker. When one looked at his bod)·. hi$ nose had shrunken, and he had b«omt green· tinged and emaciated, frail and n«~ly broken down. One day. man)' peopk came to those rocks l<x>king for 2.rrow fr1th· e.rs and s2.w him. At first, tht people ran a'11'2f, saying he was not a human bting. Althoogh Mila dec-b.rcd. " I am a human." thty 't.'OD;• dered, ")$ he or isn't ht?" and spokt' to him keeping their distance. "How strangt', Mib i$ not dead." they S2id. a.nd dcpa.ncd. 'O.en, ahhough Mila thought, "( am going to die among th<-K rod:s." d(ath nevt:r wne. After a few days, an elder from amoog those prople who had come before brought t.ma 50me tAmpa. Mib mixed it with the neulcs snd 11e it. He fch im'igonted and at that cjme sang this song: I supplicate the lord guru. Grant )'OUt blessing~ so thac chis lo..·ly one may keep to

ni€ SONCS Of JETSON MlLAJUl.PA

1bt mtrit uwmubted by this JOOd btnd'actor And pt'Ofound auspiciousness Mve coioctdcd , This body. diffJ(\IIt to gain, cas.ily desuoycd. Has rttc,ivcd food and fcds invigorated, The n«1ar of the eanh And the rain from the lofty blue sky Are the auspK:ious coiocideoce of Mndit co brings. The tucnce of this ausptcious ooinctden« i:s the di..i.ne d harma. This illusory body. raised by pucnu. And the oral insuunions of the holy guru Arc the auspicious coincidence of pr2cticing the diviM dharma. The ~nee of this auspicious coli'IC'idence is pcr5C'\'C"rancc. The rod: cave in an unpcoplcd valky And pnKtici.ng without hypouisy Arc the auspicious coincidence of accomplishing wbat~r you wish. The essence of thi.s auspietous coincidence is emptiness. The rigorous pcrtn"cn.ncc of Mib repa And the f~th of x mient beings of the three worlds Arc the auspicious coincidence of anainin1 enlightenment, The essence of this auspicious coincidence is compassion.

The grcsc meditator who meditates among the rocks And the benefactor who provides provisions Arc the aw.piciow coincidence of b«oroinJ cnJia.htencd together. The essence of this awpicjow coincidence is dedication. The kinclnn.s of che good guru And the rigorous pct'SC'vcrancc of the good disciple

18l

184

nill RAIN Of WISOOM

Are che auspicious coinciden« of ~coming a holder of

the ceac:hinp. The esstnce of chis auspicious coincidence is samara. The abh~b which brings bi«Sing:s immediately

And the wppliC"attons of fllith, devOtion. and )·C'a.rning Are the auspicious coincidence of guru and disciple mi:'C'ting $000 , The es$OCC of chis auspiciow coincidentt i.s goodness. Locd Vajradhara, wh~ esstnce is Akfobhya,

h's up co )'OU whether this ktwly one is h2ppy Of S3d. Thus, Mila u_ng. While Mila wa.s meditating. the cklcr who had brought the uatn· pa. and who wts known as Shen Ootmo. W1$ in chc mi(non known as Mila ThOpaga who has no ocher
provisions.·· Mila's aum ~m co him with her M't'V'ant, bringins JOm(' 1'1.\nt and bune.r. But Mila would not stop ptlCticin&. His aunt, bein& sho«· t('mpr:red. kft the food on the ground and departed angrily. It wu said that beuusc Mila did not S« the food. it was bt to the fox:« and jacbls. Wh('n Mi la'o~ sist('.f heard about what had happc:ned. she wood('ced if it was uue. Whrn she asked her aunt, Mr aunt said, "When I brought th(' provisions. he did noc respond. Bttause you are his sisrer, ther(' is a greater chance of your reac:hina him." Mila's aunt then showed his sister the way, and &cnt h('r off. Mila's sister nme up to the arch of tht eavt a.nd called to him. Wh('n the jetsOn looked tt h<·r. shr thought. "This emaciated man is not my brochtr.'' But when he said. "Come in." she recognized his YOKe and shivered. Unabk to speak. she n21e
'mE SONGS 0.: J£TS0N MU.A.REPA o~

18~

more m~nble than tht two of us. brocher and sis.cer." She placed her head on his ltp. cried. a.nd shed many tears. The j«SSn's clothes wert noching other than a ragains. Holding his sistcr's hand, he sang this $0tlg: I prostnte to the lord gurus.

Grsm your blessings so that this lowly o~ m:ay keep tO Sister, your mind is tonncnted and )'OUt body is sad. But as happinns a_n
tem. When )'OU look at my actions. they ate like chose o( a madman. Sister, when you look :at tnt , you bet'omt S3d. Ytt when you look at my mind. it is the true buddha. When the guru forefathers$("(' it, they rcjoitt.

Sining with rOC'.k btnn.th me. I have ptrst'V('tcd 50 ch::ac m)' Uin has been pierced by rodt. My body. iruidr: and ouc. hu b«ome just like neules, An uncMnging color of greyish-grttn.

In this unpcopled rock cave Sadne5S will ~~ bt dea.rcd.

186

Tht holy suru buddha

Ls inseparable: from this .udness. Through c h~ way of my great ~~ranee, Thcrc is no doubt chat <x~ri
Pet2, don'c be gk>omy: cook the nc-uks. Thus. Mila sang. The sist« had nothing to offer. and tht brother had nothjng to

give. So he ordered hct co coolt 10me 1\C'IIIa . Mib's s.is:ccr remem. be-red t h:at hC'r aunt had said that she had btought him some pfO· visions and she wondered if there wu a little Ide. Peu said, "We n«d .somr stod: foe the nettles. " Mila ai\SWC'red. "If there were JCCXk foccht ntlllc$, chat would be real food . Add some mocc nenles for stock.' ' "We n«d tOme seasoning for the nettles." "If thtre we-re seasoning for the ncnles, ch-at would bt real food . Add some more ncttla for $rt$0ning. " "We n«d some sale foe the nttdn. " " If thc:re ~re s:&h foe the nettiC'$, that would be real food. Add 50me mot"c ncules for sah ." Mila's sister wu de
I prosu'lte co the lord gurus. G rant your bles:sjnp so that chis 'owly one ma)' keep co

THE SONGS Of Jtm;ON Mll.ARF.PA

Hawing wand~rtd and wand~ red continually through Other pc-opk'Jia.nds.

My homtls.nd i.s ~asi l y

focaon~n .

Havina: wandered and wsndercd aJonc from retreat to reuat, Citia and countf)'$ide are ('tJily fora:occen. Hsving watched and watched tht acrobatia of monkeys. Ca.lvei and sheep~ euil y focgouen. Havins lt'l(diu.ced and medic2ted on the curu oo my hcod, Warmth cow2.rd rd:uivcs is cuity forgouen. Havinc contemplated again and tg.ti.n the divin~

dh:trma, The ways of men are C2Sily forgotten.

Having kindlc:'d caodtll :~.gain and a.ga.in in my body. Cloching is C'tJily fora:occen. Having etten acain and again the food of samtdhi. Meat and liquoc arc easil y focgottc n.

Havina: meditated and meditated on unified luminosity. All complexity i.s easil y forgotten.

Having meditated and medi11.ted on the wisdom of

nocnhought, Di:scursive thou&ht is "-Sily forgouen . Having ~d again and again d)t sharpened Aim and steel. Neighbors aft ea.sily forgotten. •

187

188

Having wed upon whatc~r arost' in my mind aJain and 21ain. Mod«ty is t2.5ily fOfgontn. Ha\·i_ng been alone and t2ttftt~e ag::tin and a.rin, Embam.ssmC'nl is t"a.si.ly (Ofgoc.tcn.

1M •><>rlciJ)' har.--c"St is 2 f'oc-ut.ss of po.;soo. h KC:tl'l$ rh::at this yogin is completdy Libttued from that forum. Thus. Mila sang. Again Mila's sistn went ro ~g . On her •'1)'. she C1mc e<) a g;uh. cring where a guru. known u 8sri the uans:lator, was teiiching dhat· ma. He w:u ·~aJthy with h.is ponablc i-1:0\'t, hocsc$, robe$, and spin· ning parasol. Sht thought . ''Od'lct rtligiow ptoplc ha~ it like this. But what will come of my brother, with his miS<'n.blc dharma pn.01doth ~$ ~ robe ~nd go ~urnd tht- guru Bui. .. Mib sang this song in rrply: I suppliratt: thr lord g1.1ru. C r~nt )'OUt biC"SSings so th~t this lowly one may ketp to Onr, thf: pansol " 'ith tht: link goklt:n vaSf: omamrnt on top. Two, bf:low thC' rim , ~ silk frinJt:. Thrrr. in bctwttn, ~ <~nopy of pNCOCk (r1:thC'rs. Four. the' parasol ribs painted with thr (i,·e cokm . If I w~ntrd th~ (our things. I could gt:c them. But it would be bcuer to :t~bandon the ('ight •·oddly dh.umu or the mind. Pruma. abandon the eight ...,-orldly dhJ.unas of your mind.

189 One-, ctw- ptncy link mottaJCff7 aboorc- dw nllaft". Two, the- d..txou.oc:s of the- new link pruchc'r. Th.ttt, buutttd tt2 (rom the ponabk KO'rt'. Four, the da.incy hands of younc mont. &lad to xrvc. I( I WJnttd these four thi:n&J, l could ,n chtm. But it would be- bcoucr co tba.ndon che cia,ht worldly dharm
One-, yr.Uow btus horns with lron ornaments. Two, the- ribbons bea-ut.ifyin& chnt. Thttt, tM mw«d.n with ton&\l'f, bfnth, and JOUnd.• Fow. ""' -littc of by pcopk. l( I wanctd chat four thin~$. I could IC1 the-m Bout n would be bctcn co abandon chot cccht worldly dh:umas of tht mind. Ptwm. tbandon the c.iahc woddly dharnu.s of your mind.

One, cht young horse arc-hing hiJ ntck. Two. th< brocade saddk bl:ankcc bcoauclfying him. Thrtt, chc nddlc of teak, with grain in a wave-like pattern. Four, dlit cinh ornamerued with~ iron. If I watucd thcK f~r t.hinp. I could rn them. &n ic would be becttt co 1baftdon dx c"ht wcwldly d...,_ ofth< ma.d. P
mind

Ont. beinc lbc muter of mc-djminc nuns. Two, ptrfo.-minc villagc ricc:s o( divination, P6n, 1nd UtrO"'aY·

Thrtt, tht gaJ)acakn of chose' who want to diJ imo 1 big mal. Pour,liult JonJS co fool mJ..idcn di~~Cipk1 . If lwa1uC'd lheK' (c,..u things, I coukt Jtt thtm. But it wouJd bt btutt co abal\don th< c•&:ht worldJy dlwnw ofth< ma.d.

190 Pcta.nu., abandon the eight woddly dtwmas of your

mind. 0fK'. tM owner of lands and t-xahcd mansions. Two, the ploughing o( furrows in the- lidds. Three, the rinlry of cwo equal brothers.

Four, tenderness toward fritncl.s and rdativa. If I wamed ch~ four chinss. I could JCt them. But it would be bette-r to abandon the' eight woddly dhumas of the mind. Pcttma, tbandon the eight worldly dharmas of your mind.

TcndcrMS.S from relatives is irric:acina. By aucnding to tOOK rdjgfous tnc'n , your spiritual practitt will bt blown atny. Putting off the time for dharma prteticc will loY(: you

cmpty-hanckd. You s~tcr , Peta. go and beg. I,

t~

yogin frtt from s.ickon.s, wiJJ practitt the dharma.

Thus, Mila sang. His sUccr said, ' ' If chings .me lik-e thJt, J 100 would be happy. But

is it redly sol" Then Mila's sister ~nc ~ing. 0fK' day she brought back some beggar's flour a.nd a ju filled with sour h«r. Mila pc:rformnl a gaoacUra with it. Th~n h~ said, "Now sister, you should not corm bJck any tnOfc," and he sang this tong.

I supplictc~ th~ lord guru.

Gram your bless:ings so that this Sowly on~ may kttp to rcue:u.

P..hy my cnemi« not know my h:appinm, And my rdativa not know my sorrow. If I am able to die in this mountajn reueat. The wish of th U Jowly on~ willlx fulfilled.

THE SONG.~ Of Jrrs0N M1LAREPA

191

May m)' fti('nds' noc know me as an old man, And my sis.ter not lcnow my $ickn(U, If l am tbk· tO die in chis mountain tW('2t, The wish of chis lowly one will be fulliJkd. May men noc lcnow of my dnth. And birds noc S('e my rouing rorpsc. If I 2m 2ble 10 die in this mount-ain rwn1. The wish of this Jo.,.•J)' one v.-illlx- ful filled. May th(' fltcs suclc my flf!Sh -and bonr"S, And the n:rmin ett ffl)' \"('ins t nd tendons. lfl am able to die in this moum:ain rmcat. The •·~h (){ thi$ lowly one will br fulfilled. there be no man's fooc print a1 my door. And inside no trace of blood. If l am able tO die in thi:s mountain ret.f('2t, The wish of rhis lo••ly one .,.·iJIIx (ulfillcd. M2)'

May there be no one 10 atry my ('()rpsc-. A1'd no<>« to w«p at my death. lf I am able to die in this mountain rctrc2t. The wish of this &owly one will be fulfilled. May there lx no on-C' coasfc ~~~o•hoC'tC' I '\'C gone, And may I h-a~ no pbn:s togo :antwhcre. If I am able to die in chis mountain r« r("::lt, Tbt- wish of this lowly 00<" •·ill be fulfille-d. In this rock C'l\·e in an unpeopkd vaJity. ~fa)· the pra)'C"r fOC" th(' death of this lo"A·Iy one fk fulfilled for the lxndit of all k'nti('nt beings. Thu$, Mil:l s:eng.

'OK ~~·cis th-C' S«ond aod final S('CCion of the euly Sll&e o( Mila's life. Th«e Yltte three p2ns to this ntly sugc in hi$ life.

192

Mib's si:st~r ukcd. ''Singing songs by day ;~nd skeping at night. hasn't )"OUr mind b«ome distracted?"' Mib thought, "She is right." and hdd more firmly tO his body. Sl)«(h, 2nd mind . Ht did n01 take thC' rimt to fix up che doth gi, ·en him b)' hit sister. Hc tightened 1.1p the 1hr« points: tht upright pos· cure, che poim of body: cht sui-knot. the p<>inc of spc«h: and tht snake-krlOt. the poim of m ind. Whether dead o r not. whether col· l a~d or oot. he punict'd. In eighteen da)'S, bliss and W"armth

blazed up sponcan~sl y. ThC' d oth gi\·en him by his si:ster "'-as ~ten by in!o(CIS and mildew. and fdl co pi«t'S.

One d:ay his sister returned and 2Sk<'d. " Did )W inc up the <.loch?" Mila replied. "I didn't irx u p 1he cloth; thr inS«tS ate it." She said. ' 'Yov ha\'t •>Jsted the doth! No•· aren'1 you emb:urasscd 10 lx nd:ed?.. So Mila sang chis $0Ag; I .supplju.tC' the IOtd gurus. Gram your bldSiogs so th
Si.sttr. )""OU m:akt t mbtnassing ••hat is not tmbattu.sing. l hc boy on Ot\C'.s bpromrs rrom an t mbarrassing an. The brid(' that one bu)'Sis l ike•·~ ('mbarrusing. On(' agC1 2nd scill commits C'mb:amssing ac15. This hr-rc- is th<" natural mark o( :a mal<". Afttf one h~ b«n giv('n thC' namt o( a man Of a ""'Oman, £,·ttybody knows 1hat )'OU ha''<' this h<'rc:.

You do not shrink from what is troty ('l'nbarrusing ot indrttnt. Evil actions. d«cil , sttaling. B2d d«d.s. C"Vil disposition$. pcn'Ntrd ,·i~--s . ~ll ing one'.s friends and t<'lali''<'.S Arc c:mbarra.ssing and indccc:nt :actions but no one: shrint:.s from thtm.

nl£ SONGS OF JETSON MILAREPA

19}

Th~

Sttrtt actions of t h~ profound V'ljn And aJI th~ gr~at m~ditators of the profound on.l inscrunions Who bring dharma to one's lif~ Havt no fe2r o( cmbarrustnc'nt for CVC"n one moment . Pttama, don't be ud and pcuy.mind«<. Don't Stay de,presscd: go and lxg. Thus. Mila sang . With a gruc dfon . Mill: practic«< and pn<'ticed. Btu as nettk$ alone ~f<' noc: wough , th<' m<"ngth of his practice gt<'W wea.k~r and w~kcr. and his facu ltit$ b«atnr («ble. On<" day. SOme' hunc~rs carrying th<' mnt of a de~t th~y had lc iU~d tame near the- rodts. They bca.mc curious and calkd many cima. When the jetsOn finally mlc<"d at them. tbey ulced. "Ar<' )"'U Mila Th6p2gs?" H<" answ<"r<"d. "I am." Th<"y said, "You havt d~ h among th<'$C tO<:ks. Wh.:at vinu<"S do th<'&c' rocks ha,·c?'' In :uu~t. Mila ung thil song: The blcuing.s of the lord &'UN ha\'<' entcr<"d th<'$C rO<'kJ:. If )'OU do not know tht vinu<"S of these rocb. This is the Lofty Green Mountain Sky FOtttC$$. At the palace of the Sky Forucss. Abo\·e, d:uk cloud.s g:uhcr; &dow. blu~ rivers now;

Behind, th~ r<"
194

Sp<.., ""kk r.... m. rocts one~ Male • p~nw>< oound 1'tw d1fftrent ~ o( the four kuont art fr'tM!ti of cht mind. 1M vinun of chis pb«- art inconcm·ablt. I h:lve sunc chis son' of joy. I h:aw uurr~ thew oral insuu
.sonc wtS uuly 111'0ftekrful. and offtftd hun the-w wt~~IMift and lhrir n:maiftlnc tS~mpa Aftn Mlh. had ~a.C'n tM moe, his bodr ft'k
In the Whitt Rock Lofty Meadow Palace f-hl:artpa's meditation gon wd l. Wi1hout fixuion or au2JChtl'l(nt, both mo•inc and M:ayinaco~u .

ft« (rom sid:nas. my body is wtiJ Noc (>lime a>lc< aon •d Noc mOine an dl'on. mr ha.n'C'SUnc l()C't wtll. Noc be-inc distracted. my solitude ps wtiJ. Th('Jt are th-e "n)'S of conduttinc my body.

The: vchifle of skillful mrans and know ltd&~ JOC'S •·dl Th~ pnctic~ of th~ unity o( UtPlUi and u..mpann:a.krama son · ·dl. Pnoa bfin& fret from rominc :a.nd ,oinc. my m1nd .. wtll.

·~ Wod>oln (ri
up

,..,. .,, "" ...,.. o("""'"""".., - "·

ff« from c:raspina:. the view coa we'll. mtditacion wtll. Without bfin& rc-ti«nt, •tion con ·~II. Withoul hopt and fetr, tht fruition goa wrll. Thtsc ate che ways of
con

Unthanaina and withouc choughc, fuminotuyJOf'.S well. In chf rnlm of pure- grn.t bliu. I am wtlt In fPa« optft to unobsuuc:ttd tm~QC. I am •ell ~ • a butt sonc of complttc ~U·bt•nc lb'Oft& SU:I"'J this sonc o( ~~. 1'hot onJ tMitu«ions Ju,'t nta~pa:l ftom my mouth. titre, \I(W and anion ate unnC'd tienrtforeh, fot those ...ho wim to auai,. enliahtcnmc'm. If you pra
Thu.s. ~hi-a sane. 1M patron rejoiced. p1osrnce"d many cimtt. and Wt'nl home. In a d-ay or tWO. the p:mon. U(Ofnptnttd by tomt friends. ~h brmc•na JOmt mmpra, rtturrlf'd. Tbty saad, " Guru, sit, the- toQC J'OU PAC the Other d2y ns «f)" cood· But hn1111 WfJ llrdt kftow.. ltdlf. •Y cLd noc undmund it. Plttir rnclrl us thr dnr ~ io a few 'ti'Ofcb "

SoMib•">cthu""'t' Tht Mns1np of tM kwd pru bivt' ('ntt'ffd thtw

"""'·

Cnm )'Ou r bltsSings so rhat th•s lowly OM mJy renuin among ch('$(': rock:S. Jn;rnin~:,1nd distipline. Th~ 1hrec- ate thf li(e-uee of thf mmd When •C lJ pbnced 1f'ld pbnted fitmfy. all JOt$ wit. I( you pbnt a Ji(c-.tttt. pb.nt " lake- thll

Faith.

196

THE RA.IN Of WlSOO.M

Nondcsirc. nonau~htn('nt, nonddusion, Thc:K thr« ate the armor of the mind. When worn, it is light tnd impregnable. If you wcar tJmoC', wn.r it llke t his. Mediuuion. ex-«tion. and enduranct". These three arc the stallion of the mind. WhC'n it runs. it is f.ut ; when it fk<"s. it c:scapn. If you ride a s1aJlion , ride it like this.

Sdf-nining insight, luminosity, and blisJ, These three are the fruit of the mind. When it i5 planted, it ritxns: when it is eaten, it

nourishC'.s. If you grow fruit, grow it like this.

Th«c t~l vc meanings of 1he mind Have da~A•ntd in the mjnd of thi.s yogin, and so I sing of them. Takc thc:K resp<>ns<"S. faithful pauon.

Thus, Mila sang:. Then the f~ithfu l patton known u Shen Oormo u id, "PIC2SC" say it still more col'l(i.Kiy. condenK'd into one word ." So Mila sang this song: The blessings of the guru have cmcred my mind . Gf'VIt )'OUt blessings so ch:at I may realiu my mind as lOnytt1.

This i$ my gift co the fait hful benefactor. I ...011 sin& a soog to pfnst the d ivine yid.tms. Appnrancr and emptiness and the-ir inscp2nbility, Thnc thrc-e arc the synopsis of the vie-w.

Luminosity. nonthoughc. and nonwa.ndcring, Th~ three- arc- the synopsis of ml!'ditation. Non.tn.tchmem, noodn:irc-. and noncoofusion, Thcsc three- arr the- S)' nopsis o( action.

197

No lwpc, no fnt, and no completion. Thc:K thr« a.te t he synopsis o( fruition .

Free in public. frc<' in private. not
Th~

Thus, Mil:a sang . The bc-ncfactOI was ddighccd and wt-nt home. In gcncnl. the pro. pkofNyenam h:ad faith , but few rc:soutttt. Thus. they were not able

co offer Mila ~ry much and so his spiritual practice wa.s not scokn 1.way by charity. Milarc:pa .said, "As I did haw "·eak soup fOt fivt or si:x months. I was not blown away by the wind of starvacton." Th(':S( ~rc: rhc: songs of Lofty Grttn Moumain .

Having: spent six ynl11lt Lofty GrcC'n Mountain, Mila went tO the Red Rod: Ag:uc: t.bruion Forness of Garucju. He thought, " May I d iC' while fulfilling my vow co pranice for t'A'dff yC'ars, twelve months. c~ l vc: days. and cwclvc: hours- fou r sets of cwclvc:. Mty I d j<' medit:ning. without the prople of the land knowing where I

am." Onch n~C't came. but Mll:a's hC'ahh decerionced. and he thought. ''I have 2lready sivcn up '!\'Oddly 2C1i"icies. Since I h.ave ooc d icd yct, I shall do nothing btu pranicc the dharma. l'txrcfore. I muse
198

TH£ RAIN OF WIS00.\1

I suppli<2tr th~ lord gurus. Ac{(pt me with ki.ndness ~md m:~kc this Jowl)' onc's depression n ni.sh. Benc:tth this cloud th:u Ooacs abo~ in thC' cut, At tht mona.st<"ry in Trooa•o Valley of thC" south

o..-clbm)· guru.

If one utters his n:~me . it is Marpa the tr.tnslatOI. What jO)• if he "''<'' <' there n<>w. What happin($$ if ht "''C'tt tht"tC' OO'A'.

AhhOI.Igh he is far 1W1y, I k>ng co sec him. Ahhough it is a hard journty, J long to St<' him. Shomo! I rcM<'mbcr tbt guru <>net again. Thinking further, I tC"mrm~r the jC"tsiln morC". Oagm<'ma, thr lad)' who pi('IS('s thc Buddh:a. What joy if she \lo'(tC' there t1()W. Wh2t happintss if shr were therr now. Although I ha,·c tlO gift fOtthc moe her. I long tO~C' her. Although I hnt no <>ffcrinp . I long to$« her. Shomo! I remember the guru oocc again. Thinking funhcr. I rci'JXmbcr the ;cu Un m«c. The foui sign <'tnpowtrmtnts of the profound :abh i~b.

What joy if they ~'~'Cr~ lxing pcrfor m~d no-·. Wh21 h:appinC$$ if rhcy.,·cr~ being P'"tformtd now. Although I ha\·~ lin!(' toolf~t . J long to make an olf'cring. Although my provisions ar~ (~•'. I long to r«civ(' 2bh*k.:a. Shomo! I r~ ln(mlxr the guru one~ 2ga.in. Thinking funhcr, I rcm~mbcr rhe jetsOn more. The prolound 12mr:a of Hh'2jra. \'(lftat joy if it Wt're lxing r«civro now. \'(lhat h2ppintM if it "''~rc bcing rcc~i"cd now. Although I am poor in knowledge. I long 10 recei,·e it.

199

Alcl'lou&:h my wiu arc" duU. I lone co hn.t " · Sbo mo• I mnr:mbd t~ JUN onct SVJft 1lunk1.n1 funhn. l fC'tne:mbn the- jnsQn mott.

Tht prot'ound iruuuction o( tht six dharmat o( Nltopl,

What joy if it were being r«civt'd now, Whac h•.ppin<'u if it wtre lxina r«t'ivt"d now. AldlOU&h my cxcnion in mC"dit:llion is f«ble, l ion& co mtditatt. Ahhou&:h my constitution is f«bk , I tona co mtditstc. Sho mo! I rt-memb« dM" JUN Oft« qJ.in. Th•nl•n.c Nnhcr. l mnc:mbc-r thr- ,ruOn mott

Th< poh from 0 and

T,.,.

What f0"/ 1( thq' wt'K cbrrc now. What ha.ppi.nas if they Wttc thttc now. llon1 co Con'lpatc noc.n and enter the dixuss.ion1.

lloftJ co convC'.n<' with chtm and compatc n:pcritncn. Sho mol I rcmC"m~r the: &uru once •lain, Thinkins (urthcr. I rcmcmbtr the itu(ln tn<WC'. Th( W tk that plnsn dlt JUN,

Wh1t ioy ,( 1 wert' buildina ic now. Wh:at happinas .C I wnc buiktin;c it now AJthouah I am cc..u.rn, old. J aon, co butkt n. Althou&h tho dh.uory body is dcunonunc. I ton& co buakJ IC. Sho mo1 I rcmc:mbn the- JUN once .,a•n Thinluna funhc-r. I reme-mbe-r the- jfuon mo«.

My ~td patents. who uc JO kjnd, Wh11 joy if chey ftrt- chert- now. Wh:at happiness if th~y w~re th~re now. I long to re-pay my fatht-r's and moe her'• ki.ndneu. I long co tel'\'(' them ho-'t'V<'r I ctn. Shomo! I rc-nx:mlx:r tht- curu of'l('(' •c•in. Think ina funhc-r. I retf'l
200

nu; MIN Of WlSOOM Gr«t Vajradh:ara. sourcc of blessings,

Gr11.nt

)'OU t

blmings so that this Jowly onc's ~dness

may be clcarcd a.,.y.

Thw. Mil-a sang. ~cloud stretc-hed out coward him, d0$er and closer. likC' a bolt of doch umolling. Whtn it was abo\'<' his head. Mila saw on the tjp of ic guru Marp2 himself. rtding an unbridkd white lioness. M:atj»

said, " M il:uc~. wh:u has h:apJXncd that today )"'U ha\'C nu.dc such gu::u la.mcntation? Has f-a.ith in the guru :ui$c11? Or have dinraC'ting thoughu lcd you to pursuC' tht phcnomcn:al world ? H:aYc obstacln o( dC$iting happinm entered )'OUt prt
Having S«n lh<" face and heard the voic<" of ch<" lord guru. This lowly one's deprmion corns inco meditativ<" o~r ience.

Thinking about the- guru's kindnC'$S, Th<" d<",'04ion of realization arises from my dep1hs. 8«aUS<" you bt$t~d your ki.nd bi<"SSings in p<--rsoo, NondharmK appnrances are compk udy rot off. Ahhough t hl$ lamemation in a.n emp~y unpcopkd

valley Juitates chC' nr <J the: father g1.1 ru. This lowly oot' could be satisfi<"d by nothing och<"r than che guru's a.p~O«.

This pr11ntce <J P<'fk,·erance and asceticism Is sen •Ke pka.sing to che facher guru. This solitary reu <"at fr<"<' from sicknes:s Is senoire pk-uing tO rhe mother cJ:lkinls.

THE SONGS Of'}I!IWs MILAIU..PA

201

n.. axn.- bff" ol burine hvnac-r and KCqK•f'll dnth b a lift

10 Kftbc:nC

brinp who hJw- no ptOCC'C1ot,

ThiS pc1':1oe'Wf"t.ntt. alone: and without frttncb b th< bloom which fW«Pf away karma and iu ripcnine. ~ dh
Arc the favorabtt ('ondition fOt a.nd rcaliution.

tt.e ari1ing of ex-Pf"riei'K'e

Tht k•ndnc:ss of the fathc:r ruru is rtpaid by prl('tl«'. to.d auru, pte-ax k«p tnt' 10 your lund hnn Gra_n t your bkssinp so that this ..,_.,. one may kftp t0t't'1ft"al.

Thut, Mila unc. Mib's m1nd beam< blissful and he nmtd JOmC' wood bade up to lht CJ'I(', WMn ht arrn.td there, ht found in tht nw K'Yt'n meul ap5aras with bodio the siu of thumbs and eyts the sju ol ('Up$. Some w('tt' m:d dns fi re, some wtrt brinaing wll.ttr. JOtnt' wt're &rind· ins n:ampa, and 50fl'le At pt·rforming various mJ&i«l ui<'ks. AJ tOOn tJ ~111a saw thtm he b«atn(' (ughtt""nt'd. l-Ie me-ditated on his deity, uuett'd a .subjuptinc mantra, pe-rfotmtd • g:au, and aroukd hit Pftwn«. He chen meditated on compw.on and friendli· nt'SI, but"*! ltdl unabl<e to pacify them HC' chouaht, ' "l'bc::w might be- the local dt-nttS olchis pbcc. Althou&h I havt" bttn but fot montht aM yno. I haYt' not pnixd dwm Of cm:n th«n any co.-mJ "So M sane a sonc ol ptaJK' co that pbce

E ma' ThtJ satttd around of JOinuy tcttnt b cht pl:acc wh«c vinoriot.u ono hut acuintd enltahtenmtnt.

This pia« whcr( I dwell done Is cht R«< Rod: Agate Marujon Focu(-SS o( G-aru<Ju. Above. &tcr clouds ,cath(r And d't' vuhute """t't'pp 11'lod soan.

202

In

th~

valley the river swirls and churns,

And fl$h and oucN: fWi m :a.nd dive. Behind. the king of mounu. i.ns hu a klcy pe-ak

Where '12l;ous kinds of ucrs and shrubs blos.som. In fronc are hills like hnps of rice Where Spt'inp ar'KI 00'111·crs abound. At the fOOt is a marsh with dice· like spotS Whrrc deer, wild asses, snd thdr young play.

Lnves and o~u art' sh~~d like lotuses Where blackbirds sing melodiously. Theic art many rod: 2.nd slate snow m01.1ncains Whtre pnrmigan sing btaucifully.

!kt>wet-n highlands and lowlandJ Thctc 1.1c no hum1n (oocprincs, Whit
Thus, Mila sang.

Three :IP':ll'U who were pt"rfocming magic ftnc Ut"ly, buc Mlla was still unable" co makC' the othC't four go away. Realizing thu the fotu demons were maaia.J obsudes, he sang this song of confidC"cn« in the n :ptticnce.s and viC"W: lam chC' .scion oh whitC' lionc.ss.. As a tub, J I~ the pridC'. As a fu ll·grown lion. I r02m thC' snow nngC'S.

20}

Ewc-n mr C'Dtmy. tbC' m.t.nc PIOWROtm. dou not ~num.cbr~t mr. I atn the tcion of a pruc;b. ktnJ of bltd~

As a chick. I kd the flock. IU a full·&rown rtuc;la, I soar chrouc.h thf: hc1chu. Evtn towtring pr«ipicn do n01 intim•datc mt.

I am chr scion of th<" great fish, che sa-lmon. As a )'Ounc fl)b. 1 compwN th<" farrC'M'ha of cht' lt:l:t. At a maturt' flSb. I roam the ri~rJ. £'"C'n the rtpids do nor inumidatt mt. I .,.
1'hus. Mila ung. Thrtt of thor apwu \'&ntshed ltltc 2 rainbow. "'nc rtmajninc ap· P-1'1 pcrforl't'IC'd aA impos.inJ d-arn, a.nd Mila thoucht. ''This one is nriout and wry powuful. ··So he Pn.& thiJ .on& ol tht «w. tht pinn:ackoltn.t..utJOft· '1llt paw$ ol a lioo

aouc:-.: "" dw

JnOW -ate" ~KW:r

«
tnow
The: bird chat 502fS dw: skit'S cannoc fa ll. I( chr bird th:u soars the skin (Ould (all, Thr broad su: •ints oft bitd would havr liulco mnninJ.

'I'M fnh d.a1 ct.rc:lh i.n 1ht w::un csn.noc droan I{ thr (~ Uw dft:tls in 1hr WJIC'f cou'd dlooa-o.

l04 ThC" round eoklcn C')"C of a fis.h would be of liuk m~aning.

An iron boukkr nnnoc ~ bc'oi:C"n by stone. If an iron boulder cwld be brolC"n by scone, Hiehly rtfinC'd iron would

h:a\'('

link rnt1.ning.

My re3liz.:uion of cht rncurC' of mind h:as no fear of demons.

If my realiucton of the naturC" of mind had fear of dC'mons. Living among high rocks would h:t\'C' littk mt"aning.

A dC'mon likC" you does noc intimidate me. If a demon likC' you could intimidate' me, The arising of d~ mind of tompusion wookl be of liu iC" mnning. IXmon. if )'OU wcrc co stay here tongei. chat - ·ould be finC'wich me-. If )'OU h:n•c friC"nds. bring thtm :tlong. We will t.1lk our our diffcrcfl(es. Ah tsa rna! I f~:d compassion fOf chis spirit.

l.oc'd Vajradhan. whOS<" essence' is AQobhyt. Cr2nt )'OUr bk$sing:s so ch:u chis lowly one may h.tve compiC"cc compassion. Thus. Mila Png. Wich fricndliO('SS and rompassion. and wichooc con«tn (Ot his body, Mila placed hi~lf in the mouch of tht dt-mon: but t he dtmon could not «l him , 1nd so v:~n is.hC'd likt :11 r:~inbow . All thi.s is the ('haptct on the RC'd Rock Ag:~tt Man:s.ion.

ThC' jc:u:On then ~m 50uth towa.rd Lhogo in Kungth:~ng. wht'rc therC' were many ~k who h:~d gathered for a fair.

ntE SONGS Of J~N MII.AUPA

20)

Among them was 2 very h2nd$0mdy d r(';$.S('d )"OUng l2d)· who uid . "Yogin, what i$ your country and who u~ )'OU t f:uhcr, mother, 2nd

rdui,·a?" In reply. Mila sang this song: I prosuatc to the lord gurus. I ask )"OU co gnnt )'OUt blasinp. My lather is the all·good . My mother is chc sood bC'ins. My cldcr brother is thc l:ing of k-alning. My 2unt is chc luminous corch. My sister is the lady of faith. My fri~nd is che #If-existing wisdom. My son is chc link child o( iru.ight. My books 2rc the n2cural oisnnce o( the- phenomcn1l workl. I ride the S12llion o( the wind o( corutiow.ncu. My pauons arc thc four pcovinccs o( 0 and Tsang. I mysclf 2m the liulc white offering aucnd:&nt. Thus, Mila S2ng. Thc maide·n said, ··A Ia Ia. how wondrous, how grcac indeed. Out we -·~!dly ~uoru do noc und ~rst2nd . Plusc cdl us what you mcon So Mil2 S:&ng chi$ sons:

I never re~at 2 pte\•tous song, But now J will cxpJajn chisclc-,uly. My only fa ther. the all·good. Ga,•c me as allowa_nc:e chc view and mtdic:&cion: I never had a ""'oddly idC"a. My moc.Mr, chc good being. Nursed me with the u:ac of 01'21 iruuuctions: I ~'as nc,•cr nw·cd (or pranice. My elder brother, the king of learning. Gave me the swOC'd o.£ pr2jM: and up1)'2:

I cue

ch~

doubt about outer and inner dharmas.

MJ Nm. thc-lumenous torch. ~bdt me' kKJt IntO the- rninof oftrr'f ft'l.lftd, Thd I'm ~~ b«n wnishnl by cht du1 o( h;~buu..JI paccuns. My suctr, cht lady offaich.

Umted the knot o( miserliness: This )'Olin 0(\'tf had food 01 wnhh . ~Vrn

tf I had, I would nt\'<'f have $C1imptd and s:avt'd.

My (u('nd. d~ Kl(.nis;cin& •isdom, Wu my trwpuabk companion; ~t Dn'n

had the bad tnnpcn to f'C-tn

!1)-.th
My boob.

I ndC' the stallion of chc ·-ind of conKiousnC':SI, l lil't.nt co £0, ht uln: f'l'lf rhtrt, I ,.,... rock • bon< o( fk1b and blood

Whnf\'('f

Tht potrons, tho four pro
ni:E SONGS Of ]ElSON NILAIU:PA

maKicn said, "A l-a 1-a. ch-at is cxcclkm. Whcn amon~ us, you must be bc)·ond a senK of Sl.Jl'l$1ta.' ' Thc jcuiln sang this song: Th~

207 )'OU

comC"

When I loot Ovt'r ac satpstra, chc cOC"my, At fim saquua is a joyful npcri~n« . Latcr ill appcan.nces arc dcccpt.iVC'. Finally it is a prison without etc::apc:. I am nause-ated. by chc cxtcnt of sa.qutra. Wh~n you look 0\"C"r ac your kwcr, First your lover is a smiling aoddm. Later she is a vicious woman. Finally she is a black·fattd dernonm. Des:irc for a l~r is disastrous.

When )'OU look ov~r at your child , First your child iJ; a sofc.spoken )"OOng god. Latcr he is a discam-hca"C"d ncighbof. FinaJiy he is an anraaoni.nit crcditoc. h is a grcat mistake co feed an ungrateful enemy. When )"'OU look over at your wnhh, First your wnhh ~a pr«i<>us jewel. Lace-r you cannot gee along without it. FinaUy ic ~ like bees coll«cing hooey; Whate,·er )'OU have painfully ama.sst'd is taken by ochers. Think on this :and p-ractice thc divine dhuma. Then at lnsc you will not fctlrr-gret at the moment of d~ach . Thus. Mila sang. Fa.ith arOSC" in the maiden and she sai
$akyamun., 1ht nlt~J'2 who brnt(m bf~t~p­

l'h.J r:c~~n ~ thcx thttt t.nn,cn Do ,ou luw 1ht pod fottunt ro lu,~ (s•th ••thacth.r«' llntaga? Tbt.~s.

'-hb sang.

Tnt n.aidtn uid, ' 'Your l in-e~g~ tSA:OOCI. b\lc do )'0") )»,~ 2 good ct.~rur'

In reply, Mila sane chi$ song: M y Ol.ltfl £UN tnanj(csu ourwsrdly tJ the·~

lannlf. My lAM CUN nuni(diS Jntffftally at 1ht •AJ4h\

.........

......

M1 uhama-~ CUN arixs ift my rnlftd "1ht ulunvtc~

Thtt JOCin pot:k$k$ chcx thr« JUM

Wou&d lhc- younc bdy m....ot &ith '" thnt thfft IUM) Thus. P.hla nne 'l'he m-a.dtn s:aid. "You M."c met with such curw, bu1 did r«tiw abh iJc'kJ~·· In ttply, Mila sane this $0nJ:

)'OU

The OUIC'f a.bh~b is placin&: the ftW' on thf htad 'The •nnn abhqc:b is the tra.mmissiOn tho-•na OM·s bodr a~chc body ol chc d<•r· '1"'W' uluma1c- ablt,ipc:b is tht uamnus.SAC~t'l Jho--•nc dw

..one~ .. ~~.

Th~t )'OIIR po5iSl'S5(S rhesc- thr« abhqtb$ WoukltN JWna bdy f«'ci1"(' thew thfft tW.tfe'bs>

Thus, M•b.san.&. T~ nutdn1 sa1d, "You ha\""C rttcivtd profound abhif('kU. Alttf· 'lll':ltd, did )'OU t«tivc the oral irmrl.lctionsr· In fCJ>Iy, Mila $~ n1 this sons: 1llc OU tt'f mntuction is lnrnlns. conttmplmon, and ITK'dJtation.

1lfE SONGS 0~ j€1'50N MILAREPA

2()<)

Tht inn~r instruction is insighc when roc.k m«tS bon~. Thf: ultim:Jit in.scrucrion is fr« from vni.on or scp:u:uion with expcrien(<:, This )--ogin po$S($$<$ rhesc thr« inm uoion.s. Woukl rhc )'Oung lady receive rhcsc chr« iruuuctioO$?

Thw. Mila s~ng. The maiden n .id . "You h.2'~ r«t-i,·ed such instruerlons. After· ward. did you W.2nder in haumed grounds?" In reply. Mil:a sang this song: The outt:r dW ;s wa.ndcring in haunted grounds. The inner eM i:s seuing out )Vt.U body u a n ion. l'he ultimate ch6 istocomple
The maiden said, "Al PHAT is n«drd in the pr::a.('lM;c; of eM, what l$ the mnning of PHAT?" In reply. Mil.2 sang this song;

The outer PHAT is gathering tht: scant-red . The in ner PHAT de1t'S drowsiness. The; uhimatt- PHAT t l.li.S ch<- ground and root of mind. This )'ogin pQSStSSe$ th('S(' three rounds of PHAT. Would the t"OUng lad)· pr~c1 i.r~ these: thrte rOtlnds of PHAT? Thus, Mila siDg. The m:aidtn said. "Afttr having pranictd PHAT. wh:at arc the ground, p:uh. and fruitiQn like?" In reply. Mila sang this song: The unfabric:ltt:d ground is the; great aU-pe-rvading. The unfabrica.trd p~ th is thc great tnnspa.rcncy. The unf.2bricatC'd fruition is mahimudt:t. This }'ogin ~sst$ these thr«: ground. p:ath, 1nd rr~,~i tion .

210

w...Jd ch< ,..., bdr.,.,.... ,...,. chi« puod. path. and fruicion? Thut, Mil~ A.I'IC· Th~ maiden sa.1d, "Jf ground, rnch, and fru1110n arc l•kc thiS, what fcarlns confickiXn do you have?" In reply, ~111-a u.ng this song:

No cods and no demons: is tht confidrnct of che ''icw. Non-.·andcrinc and nonmcditation i1 tht confidcn« of nwdittcion. No hope- and no feu is tM confKkntc- o( frun100 ~ roc•n poac:ssc:s thest chrtt confackncn Would the- rounc lady dnirC' to rahu chnt chrtt

con('..Xncu>

l'hus.

~hb

san,.

Wuh ernt fl.nh, tlx maidtn couchtd his f«c .Siw: anv11~ h1m in tnd o«crtd hun good hospicaliry. She requ«tf'd mC'det-ation irutrU(· cion and offncd this suppiK-ation: 0 jctlOn rinpochc,

0 suprrmt )'Ogin, DurtnJ tht day.l am bus}' ••ith "'"'Otl:; Out~~ the- niche. I f-all into the ~lt(p of de l"~ · From dawn to dusl:, I am d~~t sla''t' ol food tnd


pnraicinc dtwmJ for atuinq Wddhahood l rtqunt cM dtwm2 fcc anaintnc rntJchccnmcnt

'Thttt IS DO ttmt for l tC'q\IC'M. the dharma

Thus. me sang In reply, the JC'tsOn sang this song of four analosin and fi'l'f manincs·

0 )'OUft£ lldy, P:al~bum, lisJCn ...-althy lady, eo~'<'d with f-aith.

took up into tlx 9-t~ Ae.4 ptlittttt mt'dit:abon frtt from fnncC' and ctnt('t

'nf1;: SONGS OF jE1'S(IN MIU.IEPA

211

Lool up :at the sun :and moon. And pn.ccitt meditJtion free from bright a.nd dim.

Look oYC".r at t he mouncains. And pn.etice mC'dicatton free from de-paning :and ch1nging. Look down at the lake. And praCtice meditation free from waves.

Look here tt your mind, And pr2cti« meditation free from di5Cursi,·c: thought. Thw. Mil:a n ng . The: young lady medicated 1nd latc:r offered this enm ination of hc:rmind:

0 jc:u:On rinpochc:. 0 supreme yogin. I :am :able: to mtdit:ate on the sky: But when douds ar1sc:. how s.h<>ukll mediu.td

I am able to meditate on the sun and moon: But whc:n hc:2\'C:nly bodies move:. how should I mediute~

I am able co medit21c: on the: mountai ns; But whc:n crc:es and shrubbery blossom, how should I meditate:? I am able: co meditate on tht lake; But whtn W2\'CS arise:, how should I meditate? I am abk to meditate on chc: mind: But whc:n discursive thoughts occur, how should I meditate? Thus, she: sang. The: jeu:On sang th;, song co ck-a.r away her obJuclc:s:

212

ntE MIN Of' WISOON

0

)"'OORB

lady. Pald:ubum.

Ween -.·eah hy lady. cndO'IImJ with faith. l( you uc abk co me'ditatc on the sky. Ooud.s arc manifestations of the sky. On« more t(:$()fvc this manifestation: O nce more resolvt" your mjnd. If you arc able co meditate on tM sun and moon, The stan and planets arc manifestttions of thoe tun

1nd moon. Once mort rC$01'((' chis manifestation; Once mot<' resolvt" your mind. If you uc abk co tm
Once more rnolvt your mind.

If )'OU arc able to mcditacc on your mind . Discursive thoughu arc muifestations of your mind.

Once more enminc the rOOt o( disc'ursivt" thought; Once more resolve your mind. Thus, Mila sang. The- maiden Rl('dimed a.nd uceUem e:rpcrience.s uose. Uter the guru saw her asain and Jans this soag of four c-ncounging cou~ls:

0 )'oung hldy, Paldubum. Liste-n wealthy lady. endowd with faith. The next ljfe's journey is long« than this one. Ha\'(' you prepared provisions?

T'hr PfO'"ISioos 2IC' ~OPt'f; do fW ha~ tNt? 1M c-nc:my known as miKrtuw:u C'aUW:S obMN«lOOS: h WOfb S«I'TiiftC bcndir. buc wtll bf•na: harrn Do you know misc:rJinns to ~ the cnc;m7? I( you know this, east it behind you I( )"'OU understand this. cue it behmd you.

0 )'Oung lady. Paldarbum, L.it:trn wra.hhy bdy. e-ndowe-d wirh faith.

ThC' nc:xtliJC' 1$ d:ult« cha.n this one. Ua\"C' )'OU pr~urd a toteh~ 1'hC' tOKh u luminosity; do )'OU tnc'd•u.cc> Tht ........, .. dttwion D
h worb tttminc bcnd'ic. bl.lt •nll bn~ hum. Do you k.now cktusion co be- rhc cncm7? I( you know this. eut ir bc-hu'Ci )'(XI If you uncktsu.nd this, asc it bch1nd you

0 young lady. Pald:ubum, Lbt('n wealthy lady, ('ndowcd with (llith, llC"Xt lifC' is moe(' fearful chan t hi~ one. til\'( you ptcp:ued 2 cuic:IC'~ ThC' CUKJC' is the divine dha.rma; do )'OU PfKU(C' it? Tht C'ntm.a k:nown u Kbt.iws arc hu~nntn: 1lwy work Sttming fOOd, but .-.u bf1"C hum. Do you l.now chr tm.cm to be the- ene-my, If""' k..,.. dUo. as< 1hcm bchoncl""' I( you unckatand chis., C2.St rhcm bdt•nd you

1M

0 young bdy. P11darbum, Lht('n "'ulthy lad)·. ('ndOWC'd wnh fa11h. The m•t JifC"'s journC"y is aongC"t and morC" I>C'ti~us than

thisonC"·s. 1-b"f )'OU txtpared a stallion,

'l'hC' ~ta.llion is o:C"nion: havt )'OU mountt'd ic? ~ t-llt'my knotin as luinn:s is lbh;

214

It worb S«ming: (>(nefic. bul will bring h~rm. Do you kno•• laziness to be thr enrmy? If you know thi.s, <2S.t ic behind you. If ~·oo undrrstand chis. nst ic lxhind you.

Thus, Mila sang. HC' ga''C' hcr the ouJ ins-tructions. S.hC' mC"dit:ntd. and i)('(amc a wondC'rful )'oginl, holdt:r of thC' hNring lint-asC'. ThU encls the c~ptcr o( Ulogo in Kungchang,

~

THE SONG OF RECHUNGPA Wt\.cn Jcu:Dn Rtthungpa was going co India, he could find no traVC"Iing companions while he was btrwttn Nepal and Jnddl. So he suyt'
of the wdc; I ha,·c JOmcthing impocu.m to t('(J.unt." 1M Icing appnred on chc roof of the castle and R«.hungp2 of. fcrt'd d)C three gifts and ~ng chis JOn&: Wh-ether the castle of the view ls high or not Will bt obvious when )"OU arc surrounded by the troops of biu . Whcthtr the mounu. i.n of meditation is lirm Of not

WiJIIx: obvious whtn you stay long in reue2t. Whetht-r the swi.mm-tr of anton is good or not Will be obviow when yot.~ cross the: river of the e ight worldly dharmss. Whetht-r tht stallion of excnion is swift or not Will bt obvioo.s when yot.~ gallop on the plain of luinm.

Whether th-t knot of avarice is loosed or not Will bt obviou.s when you come a
authority. l iS

216

Whccher che law of the king is suictly enfOtcC'd Ot nOt Will be: obvious whrn Rcchungpa goes co Ind ia. Thus. Rcchungpa sang.

The king sa.id. "Arc

)'OU

the diKipk o( MiJare-pa known as

R«hungpa ~··

Rtthungpa rC"pli«< ,

" I ~.··

Tht-n chc king gave him a kha()(l.a ~rmir and remrned all the gifts. He said. ''Now take whaccvc:r provisions )'OU O«d and howc\"ff many want co go co India, cake rhem wich you. It does not matter. " R«hungpa took about a hundred and lcfc. Under a uec in the woodland mndow of chc ~ldcn M :uJ~ala, he tnc"t Tiphupa. king of the K'Crct mantra.

!1.~

THE SONGS AND STORIES OF LORD GAMPOPA

One~ Lord Gampopa wss a.rous«l by hearing of cht mirad~ of the gu1u. Merely hearing the narm of chc loc'd guru hinuelf, he blued

with de,'CKion and~~ out to S« him. Aniving ac Trode Twhigang,

cnmpopa aJi:cd a w()m10 he SJW W('iYiOg, " Do )'0\1 kfi()W wh(f(' (() find JttsOn Mil::urpa who knows Other propk's minds and can perform va.rious mirac-lc:s?'' The lady replied. ''J'II_,Jcc you co a woman who knows about chis. " She cooll him co an old "·oman dad in totton and ~aring a bulky wh. who said, "You o mnoc rC"ach there tonight. Stay upstairs in my

houK." She invited him up and said . " Yc:srcrday when I was in che prcKnct" of chc great iruOn. the ;tHOn said, · A Kadtinpa monk from 0 d coming co visit me. Whoc,-cr brings him co tn«t me need no longer fc-:u crbinh in thC' ~~ realms. ' My daughter is a mro. ic:ator, a .s.tudenc of the jetsOn. Sht will conduec )'OU there. " Th~ n~xt morning th~ daught~r ar r~d in dw: pr~nc~ of Gam· popa. Rinpoch~ thought. "Bc<:a1.1sc he knew I was coming I muse be a worthy vesstl. · · He thought therc 'WOUld be no uoublc in recciving oral instruCtions. but Mila.rc:pa knew his proud attitude. For a fort· night, Gampop2 was not granted an audicnce. Scb<'nrcpa gave him a pot and a bundle o( Cirewood and led him to a. ditc;h. He said , "The guru knew that you, the monk from 0. were «>ming, and he intends co gi,·e you the oral instructions. So do not be upse-t. Stay ht-re and supplica.tc him," Thcn, after a (onnight, Gampopa wu told , "Come and m«t th~ guru at Trodc Tra..shigang. '' Whcn Gampopa. arrived. he saw the jc:uon siuing on a. boulder and he offcrcd him somc gold. Thc j('ts(ln said. "Gold and this old man do not agtC'C'. Usc it as )'OUr pro~·Uions (or pratt ice. What is your na.~?"

Ga.mpopa saKI, " My name is Pr«ioos Merit. " " Merit, merit, )'00 comc from accumulating grcat merit and 217

)'OO

218

v...wcp

PfffiOUJ co att ~·ncs .. ~~b repeated thu thr« t&:"'CL hod a Jl
ins nothing. Thrn MUlrcpa rcalitcd, "Hr will bt a linugr holdfr and 11 wonhy vts,cl (Of all cbc: onl iMtructioos without nccption. " Kr said, "Scbfnrcpa •nd Jl«huncpa. both of you come here Wr ihf:;uld sing a tone of •rkomc- to the monk." M_lia P.tl& thu SOtiC With his twO disctpln 1ft amJtftSJa.ftll'l'lo(,U;

In the rut K d~· ••hitc snow l.iono6.

Althouch hn milk is ddinittl)· nout~lhu'l· Only lndra ('an drink it. In chc ~n h is tht colorfulcigrr. Ahhoush ic is drfinitcly said his physical prar.·m is

''"'·

Only J;)ombl llrrub un tide- him,

In cht wnt is tht diviOC" pabc:c-of'Tu)ttl AlthouJh n • said to be'' CfNt sech•. Onty cht nobk Asa.Qp an .s« u. In cht nonh is dx pU bbdlkr ol tlw •h•tc (t$h . Ahhou&h n 11 ddit~itdy uid to bt bJuN 1n mr:e. Only 1hf qu«n of the- ni,gu. Ts;u£n• Rincht'n. tm ('Ji il .

Tht pa1h o(Naropa'$1unsmiS$ion is profound.

Ahhough ic is ddinitC'I)· a shon p:nh, Only Lord M:up:a the uansbtor has UJ\'el('d i1 Ahhou&h the swnbs lx7.rin&: l1nta,t of M:up3 tklinutl) &•ftS ~~to a:pt:rit1xt and rc-alluuon. Only I , Mibrtpa. pn«ict i1.

nt:E .SOSGS AND ST'ORf£$ ()t11.QaO C:AMPOP!\

119

ThC'$<' few words of Mil.ucpa's CXJ""-ricncc. Althoush they arc definitely tot~ poim, I w·i ll onfy teach them to you the monk from 0.

Gold and thCs old man do not agr« . Th«c is no SIO~"'t" tO br" ' the te-a, • My son, if you want to pracci« t he divine dhuma wholdlCtitedly. Do not tttk cnjoymcnt for th is life: think o( the next one. If )'OU wish to hoklchc (jncase stat of the KagyO. Do not enjoy words. look tO their meaning. You , the bhik$u. k«p this in mind. Thus, Mila sang this song in welcoming the mon.k. Gampopa said.. "In t he GMhJMIIm4j#. the Ct~III6Pi!ha, and Ofhtr wod:s it iss:aid, Making offering to one hair pore of the tttrya

Is superior to offering to tht- buddh:a.s of the thr« times. As is said, ' One could offcr a mountain heap of jewels co the buddhas of the thr« ti.mn, but there is grcatc·r tnc'tit in ma..k.ing offering to one hair of the guru: Is chere a way of accumulating mcrit profoundcr tha.n that?" Milarcpa rcplied, "There is... " Picuc innruet me in thls.'' Mil:arepa said, "If you practice che oral instructions siven by the guru without wasting them. that is it." Then Gampopa said , ''I havc asked Gnhe N)'UJtumpa if it is pos· sible toanain buddhahood in one life, in one body. And he said. ' In that C'Ut' it is required to ha\'e not a hair's corWder:ation for this (jfe. ' I asked the satn(' question co Gcshc Y:arlungpa and he said. 'That is not the true meaning, t hat is just t he literal meaning. You a n attain buddh a.hood by taking a mcdKine pill. which will gi~ you eternal ljf~ like the sun 1nd moon . in the ~nth life'time of pntcticc. by

120

*"'

•ltntUU'C dw dtnM rMiam4 or if J'OU ablt to tD~I tO the- cdnlul rnJm ' Wh.-h of thr:tt IJ uuc-?" )hbtqn ft'phrd. '"'l"M A~fi:oc of Gnhc- N)-ul'\lmpa " not JUK thf lttcrtl, but~ abo tM lt\K' mnninc. Y01.1 mu" havc notonstdcrauon for thiS ltfe l( an authe-ntic curu h2l a distipk .,ho it a wocthy ,·n~d. who ht' l('(ttvt~ the rompktc abhi~b in thco m1n111)"ina ma.o~ala and 'lllho prattt«t the oral i.nsuuction.s of utpauikrama a.nd SJmp:.n. nd:rama continuaUy, ch~ of tM highc.st po1cmial will ttta.in bud·

dhahood tn thtJ life; those o( m<"dium pou~mial will acuin ic j1.1n btforc tMy di(' or in the pardo. Even if somtOnC' i:s n:«"tdtngly lu-y, they Will ttt11n it tn $C'Vt'n or si:rt<'tn lifclitntS If they cannoc. atWn th&J, they mus;t hu-t C'Ofl\lpttd the-ir wnaya. and for a •halt- they mflht M ttbortt 10 tbr Iowa rnlms. ''In Cf
*'•f

~and IMU\ICUOft,

ntE SONGS AND STOR!f.S Of LOJU) GAMPOPA

221

.. Primordial tnrent$$ exUu in and pcrvada all sentient be-ings. All tht buddhas art' luminosity in tht' dha.rma.k:if11. The yogins pra.c· tice l'1'l«('rience cannot be: apr~ in words. Fot ex-· tmple. it is like the emasy of a young woman or the dret.m of a mute. Althouch this ground iJ in :aJJ St"miem bt.ings. it is not rttos·· niud. Therefore, it is very imponaru tO auend a guru who bokls a lineage. "Primordial awtrent3oS has no origin. hs gateway cannot be blocked in any way. h cannot be shown by any anaSogy. It canooc: be a.rtivcd at by a.ny spe:e
lf you S«k a view other than mind, Jt is like a rich person seart:hing for wnhh, 0 physician monlt. Do not cb.r away che fauhs of drOWSint$$ and

discursiveness: this is true m«
Do not alternate acceptance and rejection: this is uue ace ion. l( you ahemate accepting and rejecting in action, It i$ lilce t b« trapped in a web. 0 physician monk. Rat in the c:onfidenC't' o( the view; this is true- p,maya. If you seC'k t'lsewhere, there i.s no s.amaya to keep. now o( a river. 0 phys.ician monk.

It i.s like trying co revetK the

AroWC' confidence in your mind: this is true fruition. lf you sec-k el$CWhere. there i.s no fruition co attain .

222

ll{f; RAIN Of WISDOM

It is like a frog cryins to l«p into rhc sky. 0 physician

monk. lnqui~t·

into your mind; this i.s the true guru. If you S«k fort guru othct than your mind. h is li.h crying to~~ up your mind, 0 physKian monic Therefot'c, all appearances uc of the mind. 0 ph)'1ician monk. ThU$, Mib ung. B«oming more and mocc afraKI and unable co nand his guru's

ovcrwhclmina: pre$<'ncc, Campopa carried his nut funher down and went to sl«p. In the morning. he came into the presence of thc-

;ccsan. Miht(pa said, ' ' You, chc monk from 0. it you _..m co practi« t he uvc dhuma. tradina: on one's vinues and doing spiritual pract~ arc conmdinory. Thtrcfon•, in autumn, be-g aJms in Trin and Nyc· nam, but do noc nay in the village overnjghc: come bade co the cave

ofTrodc.'' Gampopa thought, "The jetsOn U right," and alms.

Lacer, TUpopa rtqvestcd insuvnions in

Cl(l~bh .

~~o·cm

lxgging

At first, hC'

meditated na.ked at the conOucnc<e of two nU<eys. Bli.s.sful h<eat blu· ed sponta.nC'Ously. but he- (dl uktp at dawn. and his body b«ame u rold as a rock. Th<en ht medic:u«< fot sewn days. with blissful h«t bluing .spontanrousty. On the morning o(thc ~·cmh day. he- had a vision of ch~ fiw buddhas. He asked the- gvru who said ... h i;s like seeing cwo moons b)· look· ing and prming )"OUr eyn. h is due co having captvc«
He asked dx guru who sa.id . · 'ThU is th( prt.o:a of the laJ:ana and is neither good nor b2d. K«p meditating. · · One morning, Gampop2 saw his place th.ronged with Avalolci· tdvan.s. nch one with a moon disc on his het.d. He tiked the ~uru ••ho said. " h is the increase of eM- hindu in the cakra of &reat bliss on the top of )'Our head. It is neither good nor bad. Keep medicating." At dU:Slt one e,·ening Gampopa saw 1h( Blac-k Line loleiJ. His hc:m sei.ted and he became intensely depressed. He asked the guru who ftid. "Your meditation belt is tOO short and is binding the ntcjrs. Make it alittl~ longer. It is due to having captured th( prtoa of circulation. It U n~ichet good nor bad. K«p meditatin,." O ne day Gampopa dwly saw the six ~Is of the gods of dffite and amrt:a rained from the upper realnu: into the lower realms. The sods enjoyed it and were sacisfl«<. but he saw his moc.hcr die of ta.S2.nt shiftin' into th~ nadhoti. h

chit$t. He asked the guru who said. "The rain of anl{ta is the increase of the bindu of the la.b.na and ra.sana in the throat cakra of enjoyment. The mother's thi.rst mnns the mouth of the avadhOti is not open. Thefefore. practice theK h:aJha )'ogaJ. " B«ause of the violence of these haJh:l )'ogas. after one month, c;,mpopa continually felt as if his body were trembling, shivering, and shUing. and he fe lt an involuntary desire co shout. He thought, "Ate thck del'nOns?'' He asked the guru who said. ''The hct.rt center dh:umaa.kra Cs filled with bindu. Medilate unincerruptCtil'y in this hatha yoga prac· tice. Jc is ncithet good nor bad." Thereafter. Gamp0p3 did not n«d much food . OnC' d:~y Gampopa saw t he sun and moon sci:ted by Rthu with cwo sua_n ds 2J thin as hofsc hairs. He asked the suru who said. "h is t he prtoa of the bbna and ruarU entering the avadhati. It is neither good nor bad. You are a Vff)' bra\'t man. " ThC'n he said. "Now. now." three times. Gampopa meditated with great energy. After one month, he saw the mar;t4ala of red HC"Y'ajra. Then he thought . ''This mun be the divine )'Kh.m. sil'l(e my guru said ' now, now.' " He a.sked th<' sum who said. ••The rakta obc._jned from the mother has b«n nc:ablished in the hean ('tntrr dharmaeak:ra. Jc is neither good nor bad. KNp meditating.··

224

'rnti RAIN OF WISOO.\t

Gampopa medicated with cxcnion. One day he saw the ma.l)<;bla of the s.kdetoo Cal:rasatpvara accot'ding ro l oyipa. He as.ked the guru •ho u.id. ''The navel nirm1Qa<"akf'2 i$ filkd with bindu . his ncicht:r good nor bad. K«p mcdiracing. ·· Gampop2 medicated with exertion. After fo1.1nC"en days. for one whole night, he n~ric nccd hi.s body u vaSt as space. From the top of his head co che $0k.S of his f«t were Jenticnt beings of the six re1lms. Most of them "''ere drinking jusc milk. Somt \\'ere drinking milk milked from the stan. There wu a concinuou.s droning sound and ~ had no idn where it nme from. At dawn he toolt off hi.s mcditacion beh and chc vision cnd«l. Hesskcd cht-guru whonjd, ' 'The brmaprtl)a i.s pushing the bindu into the incootcivablc thou.s:and ntc,hs of the body. Now is the time co transform chis prtf)a imo jnanapliJ.la. ·· fbt.n ht ga\'e Gampopa thC' supreme cao,<,blf instruction. Gampopa medicated . One day che whole vall<")' of Kungchang was filkd with smolte. Sy the late afcemoon it wu pitC'h black . He coukt not find the path and he walked along blindly until he arrived in the pcC$C'nce of cit<' guru. The guru said, "h does not mauer: sit here and practitt. · · Mila ga\"'C' him ttl<' instruCtion of' 'dearing away obstacle$' · and it bttvne as dear as dawn. One C\·ening Gt.mpopa saw his own body as a skdeton without nesh. bound cogechtr by \·ein.s. He 1Sled the guru who uid. " Your pno1y1ma has become tOO forceful: practice gencly. •· One e\·ening ac dusk Gampopa was meditating on his divine yidam and reciting mantra. At midnight, he practjced guru yoga and mad<' many suppli('tltions. In the \'<'ry early morning he practi«d che prtoa oflif<' fot«. In the morning. just as the sun camr up he fell asleep for a little while. He' expcrienccd .-.·cnty·four omens in a dream fr~ from any habitual patterns with which he was familiar. When he a~A·oke, he thought for a while: abo\.lt whether thisdrca.m was good or bad . Then he thought, ''Oh, I nm.i only ask my jersOn guru who is omniscitnt and who is the Buddha in pcC$0n," Without even having breakfast he goc up and went. The je-csOn wa.s sleeping at the base of a rod: on the bank of a rh·er. with his clothes 00\'ering his he:td. Afcer prostrating 2nd offering a ma-xJ:ala. Gampopa said. jeuOn. I have: someching very imponanc co cell you. Ple1SC don't sl«p: please get up!"

··o

nt£ SO.'IICS AND ~ES Of LOilD GAMPOPA

22)

The ;("On sa.id, ''I thought that JOme di.S<'uni'"<' thought h41d uls
I had fear and terror of the path of birch a.nd dnth. J renounced 'III"'OIIdly aui1udes. And de$.ire co practille ar05C from my depths. Lord. you acc(':pccd me with the iron hook. of )'OUr kindness. I hav(': not forgotten this: ic ls fixed in m)' mind.

226 Lord guru, )'OUt serva.nt has somtthing to ask you. At dusk lase night, I wu r«icing ~~ yidam manna. At midnight, I supplicau:d the lord guru.

Uctr, I applied mysdf in ch-e pr:l(la of chc life force. In the la.s-t watch of the night. at dawn this morning, I wcnr co sl«p for just a liulc whilc. Free from any familiar habitual patterns, Thek' woodrous dreams aJOk.

I had a sum!TlCr hac rimmed w'ith silk pkats Adorned with a bordrr of vermilion fur, With vulcurc fcachns on cop. t drn.mt I w01c chis on my hnd. I had scylish blue boots studded with brass And buckled with rin~:s of silV<"t. I drcamt I '~''Oft such a pa.ir of boou. I had a robe of whicc silk. The lapel Wl.S cmbroid«ed with J:Oidcn threads. With a bnuciJul dnign of vcrmiJjon dou.

1 drunu I wore such a ga.rmcnc.

I had a suh made of doc.h fron'l Mon Orname-nted with n rtoos muhicoloced n~·ers. And d«
n«E SONGS AND STORI~ OF LOIU> CA..'lPOPA

I thought, ''I will UK this as my drinking cup. ' ' I drt'Ul'lt I earricd this in my left hand.

I had a pair of multicolored shoulder bags FilJed with white riee. I thought, "I will usc this u my dharma provisions." J drn.nu I slung this 0\'er my right shoukl.cr. I bad the hide of a black amdopc With the hetd a.nd fou r hoova inu.cc. I thought, "I wiU UK" th.is as my ~ir-ation m11." I dreamt I slung this over my left shoulder. Then. I looted off to the right. There waJ a buutiful golden and grassy m~dow Where ma.ny ea.lves a.nd ,http were put out to gnu. In my dram. I thought, "I wilJ be their ht'fdsman." After th1t I Jookcd over to the left. There was a curquoi$C meadow Viv:id with many kinds of differem-cobcd flowers. ( dr('1.tnt there were many wotrl(n who prostrated to

In the ce-nter of a pad: we-re yellow flowers ln f'uU bloom with gold.e-n coiOC'. O n a SC'It of a hup of those bktssoms, I dreamt chat I usumed the $attvtsa.na, I dreamt I dreamt I dreamt I dreamt

founta.ins gus.hed fonh bcfOC'e me. that behjnd me brilliant light radjatcd. that my body blued with a grett fue . that the sun and moon arose in my hnn.

Tbne wondrous dreams uose. I do not know if thes< ome-ns au&\lr good or bad. lofd yosin , knower of the three- ti.mn, Please tdl me the meaning of what I do not undersu.nd.

227

228

ntl!llAJNOfWlSDOM

Thus, G1:mpop2 rt:latfd the onxns in his dram. Tbe-n.the je1sOn replied, "My son, physician monk, do not worry: rest your mind ~ly. Do not enter imo the inner fauh of f'JO-fiD· tion trapped in the nee of djxurs.ive thoughcs. Let the k.noot of doubt u nravd iudf. Cut tht thread of dua.lisric fixation wMrew:r it is thin. Disperse ch-c layer of dust of h:abiruaJ pauerns wherever it is fine. Do not generatr too msny 1houghu. Rest in nu ur1l frnhness. "Sinc:e I 2..m a yogin who is tra.in
Physici2.n, t his is my song of reply. J..iscen a refully and pay dose :attention. Son. you hne studied CaJc.raufTi van according co

Z.ngru And u:aintd in che Kadamp1 u:adition of upper Uru. You have- the continuous river of good dem«not. B«2uK you thoughr. "AU thesC' omens are ve-ry wondroU$," You regarded t he m as spt"Ci:.a..l And belit\'cd in )'OUr habitual drnms :and fancastes. Son, either you h:avt not l«rntd enough or you arc (aking . Have )'OU not studied SlltfaJ, ta.ntr.as. and ttsuas? In the prajt\1ptiamict of che true meaning, h is ~id thJ.t drr11.ms arc not real. They :are ('mpcy. hollow. and vain. As chc Muni hu said. they arc futjlc. In th(' s:vnc way he cxpou nded The eight parables o( illusion. Haven't theK entered )'OUr mind~

1lt:l! SOI'oiGS ANO ST'OIIf.S Of' LOt\0 GAMPOPA

Ne\•erthdns. this cime at kasc.. theK OmC"ns Are a proph«y for the future: how wondrous. how great ind«d! J a.m the )-ogin who~ tt'1ined in drea.I'T'I$ And who i5 well-versed in pointing out illusion. The white hat you wore on your hnd Is a sign of the: a.ctomplishmc-nt of the astending and desoeending yanas. The ChineK s.iJk pkau Show che subcle and profound mind . like the: colors of the: bNutifu l red fox, Different uoadicioos will not be mixed buc will remain distinct. The rippling feathers of the: vulture Are che apex of the view of mahtmudra. h is the J:ign of S«ing che unborn nscn«. The pair of boots you wore Are the sig:n of the journey of ascf'nding and dC$C'ending accion. The blue shOt$ ornamenced with four scuds

Are the sign of attaining the four ktyas of fruition . h is the: sign of h:n·ing gathered the two accumulacioru:. The briJiiant sil,·cr buckks Arc the .sign ch:~t knowing the ways of straying: in SC'UOn ,

You wiU not ac-t wdessly or heedlessly, But like a young prince. Your :a.c-cioru wiU be graceful and h«dful. The white silk robe you WOfe Is the: s.ig:n ch at your being is nOt stained with fau lu . The pure golden threads in your lapel An: the sign o( unchanging good intention.

22'9

230

THE MIN Of WlSOOM

The Mautiful dnign of ~rmilion dots 1.$ the sign of working foe the ~nc.fit of beings through compus.ion. The mh made of doth from MOn. Which bound )"'OUt waist three ti.ma, b the sign thu )'OUr bting keeps che vows of the tht« ytnas. The beautiful adommem of white flowers

And the dttorating gtrla.nd.s of ~rls Are tbe sign that )Ware adorned with the thtC'C trainings, And thai you lad your di.xiples with delight.

The white kid's feh ape: )'01.1 wOC"c on top Ls the sign of rcaliution of the stainkss dharmaktya . That the capt was natural a.nd untaiklftd Is the sign of that which is uncomriv<'d.

Being bound together by s.ilver dups Js the sign of unchanging uuth.

Th<' sandalwood uaff Js the sign ol finding the guru of your dnircs. The scvtn inl:aid ptttious stones Ate the vinucs of the bd guru. The gokkn filigi« on the bandit Ls the sign that by giving tht pith or2l inmuccions of the heating lineage

You will 2C«pt wonhy disciples. Ta.king it in your right h11.nd Is the sign that, joumeying from bljss co bliss, You will 2rriv~ in th~ buddha fields . Th~ a~nuin~ V2jn

kap112

Is the sign show ins th~ ~mpty

esscnc~.

n iE SOSGS A!\'1) STORIIiS OF LORD GAMPOPA

Stine filled co thr brim with the essence of amrta b the sign that the opcrienca arc in$Cparable from you.

The brilli:ant gold color of chc am{ta b the sJen of the luminos;ity of appearance. Thinking that you ..-ould usc chis u your drinking bowl Is the sign showing theSC" thrtt as one. Canyine it in your left hand ls the sign that the experiences :are inseparable from

)·ou. The be-autiful muhkolotcd shoulder bag Is the sign that whateve-r you dC$ire beromn pan of the path.

1lte pai.r of bags slung on one shoulder ls the sign that with the unity of prajftt and upty:a You will journey on the mahtytna path. The white rKc instde And your thought that you would usc it for dharma provisions Arc the sign that no obsudes to your life will ariSC", And th.at )'OU wi.LI be nouri$hed by the food of meditation . The black antelope skin on your left shoulder

Ls the sign of undisuxccd mindfulnC$$. The hnd and fou r hoova intact Art the sign that you are fu lly skilled in bodhicitta, And that you have pruti«d the four immeasurabla.

l'berefort, you will remove the suffering of tht six realms. Thjn.k_i.ng th-at )'OU would usc th.is f01 your meditarion mat

231

2!2 IJ ctw Jic:n chJr •ith inscpulblr ~mpnnnt and

compassion. RnJauuon Ms trikn an youf bctnJ

'1'M bnutiful,oldcn g~y m('tdow That you saw off ro your riaht Is chc siBn of your inner and ouccr viuun incnas.ing. l'he utm and sh«p that "'"'tre put 001 co cnu Arc the sign that through dharnu, MltC'tial goods, and

btin& an object o( ~fuce, You will fulfiiJ the hopes and wi'hts o( bc-inp. Tlunbnc '"'' ,.,.. _,ld be ,...., h<•obnun IJ c_M Wlf' thai tl'tok bC'inp who tul'f'tt Wtlhoul ptOCtttOI ptOtC'tt

You w1U

ill

with kindnns

The turquoue mndow Thou you saw ofT to your ld'c h 1~ ,:i&n that being fu lly accompli:shcd in undcr.lcd sam•dhj, You havt ~ttn the wi$dom of bliu and joy.

1M vlliou:J flowcn that adorM
The- many WC~Mn who prORntcd Art the si.J:n that you will ma,ncu1c cht .J;.kinJs Who dwdl in the ntdts and bindu. The parl: with yd'ow Oowtrs 11 the- cctncr h the- sign th at t"ndowcd wich tht ruliurion of samtdhi and ornamcmcd with pure diKiplinC', You will cuhrr sahchas around you Ltk<' douds in the' sky.

'Th.r total ot. hnp o( flownJ In fullblooon with cold
THE SONGS ANO STORIES Of LORI) CA.MPOPA

Ls the sign that because of your prajn.t You will noc dwe-ll in saqutia; But just as a lotus is not sttincd by the mud, You will not be sta.ined by the faulu of satJU1r1.. A.ssuming the sauvasana Is tht- sign that b«au~ of your tompus.ion. you will not dwell in peace; But like a youthful bodhi.unva, You will benefit as a nirma.oak:tya The beings of the six realms, our mothcQ. The fountain that gushed forth before you l,s the sign that )·ou will sptC'td the kingdom of dharma. The brilliant ljght radiating behjnd you Is the sign ch.u you will purify the land of Tibet . Your body bluing with a arC"lt fire Is tbc- sign th:u through the wisdom of the blissful heat of n.cxl:tlr, You will melt the icc of discuni,·e thoughts. The sun and moon uis.i.ng in your heart Is the sign thac you will always abide In the nate of luminosity lxyond coming or gains.

Son, chis dre-am is good not tnd. This proph«y of what will come to pus in the futu re l.s the dharmic sign that rev«b these omens as good. ln 8t'Oer21. whatever cxperiencn you ha,·e. whet~r dreams or real, f.( you di.ng to them as rttl, they will b«omc an obn ade. If )·ou know them as iJJusion, they become the path. If )'OU do not know che meanin.g of drearn1, )'OU cannot interpret them~ You might explain a good dream as bad. If you have realized the practice of dreams, You <'20 explain bad drC'IlmS a.s good a.nd auspicious. Generally, they are neither good nor bad.

233

THI! IAIS OF 'WISDON

0 - o ( - (vn;ly. do-~.. 10 .... aood 0

~.

k«p dUs;., m;nd.

nne. ' 'Neyw un of httt is :a mouncain niiC"d G:lmpod:u. Th-at 1"1"101..10'· t:ain IS hltC" a king ~uin(l: on his throne". The peak is a pr«iouscrown, l1kc: this: hat I am w«ring. The mndows tnd woods arc a.ua.ngC'd like" Thw. M•la

front,thcrt is :l mountain Ukc :l hcapofjC'A'tls. Thcrc a.tc Jcvtn surrovnding mouncains that tC1Cmblc mi_njsccrs pro:sttatinJ. On d)(' shouldt:r of thi.s mounu.in will be your students. Go thcrc and bcndit bcinp. ' ' Havin.c said this, t.fllartpa sa.ng this JOf\g:

:l mao.cjala of ,old. Jn

0 monic. art you eoinc ro 0 or not, MO
SomcutnC"S thoughts of wealth will UISC'. Whtn thoughu of wealth ar~. Take' thc SC''i'tn tryan richC"s a.s your ..·nhh. RC'COgni.te all ...•ct.lth and goodsu illuJion. Expcricn« wh:a~tver a.rises as dh:atmaktya. SoMC'umn thoughts o( companiocu,h•p ...,,u•r~. WhM thouchu of companiocuhip JIM,

niE SOXGS A~D STORIES 0~ I.ORO GAMPOPA

23~

Rdy on sdf-o:istiog wisdom u )'OOC comp2nion. Recogniu :aU friC"nds and companions as ilh,l:Sion. Expcricncc wh2tcvc.r uises :as dlurnukiy:a. Sometimes chough{s of the guru will arisl!'. WhC'n thoughts of ilk guru ari$C', SuppiK:ue him as inscpar:abk from the top of your h~d.

Never forgetting. ml!'ditate on him in the center of your hean. Even the guru ~ like an illusory drn.m. In geMral, recognize e\·erything as illusi-on. The mouma.in G2mpodar to the eas:t Ls like a king sitting on his throOC". The mountain ~hind is like a hanging of white silk. The mountain in front is like a heap of jewels. ThC' peak is like a pr«ious crown. The se-ven mountains ate like bowing ministers. ThC' woods and m(';i_dows are like a golden ma(lc.fala. On the shwlder of this mouma.in will be your disciples. You shovld go the-re and benefit lxings. Co son, and a«omplish the benefit of beings.

Thus. Mil:a S2ng.

"Your rume is World.Ren(nlo·ned V:ajra Holder." MiJa said . Then he gave Gampop2 funher abh~kas. bkssings. 2nd irunu<:rioos. H2ving complw•ly g i~·en him aUthe te2<'hings. Mila gave him golden myrobabn and spit on it . He g2vc him a fire-n ril:ing kit as wdl. Then the guru said. ' 'Now. go to thul2nd and medi12te. In gen· cra.l. like a wounded deer ot a bird. lx very (':treful. Yov should be ptaeeful and tame 2nd lm irritable. You should h-a\'C' great p2.tience and 2.('1 in 2('tOtd with C"V('rything. You should be ''cry pure and

2)6

ntE RAIN OF WISDOM

orderly. You should hnr liulr conttptual thoughl. Pass )'OUt timt' in mouncain reueacs. take a vow of silence. and wa.ll yourself in. "S~n though you rtaliu )'OUt own mind as buddha, you should

noc abandon )'OUr guru, the vsjr2 master. EY
)'OU

)'OUr

should sciU prtc· undemanding of

karma and irs resuh isu vasr as d~ sky, )'OU should shun the smallt"St evil. Even though )'OUr C'Xpt:Jiencc is fr« from me-ditation and posttntdit:uion. you should uncusingly practicc the )'082 of ttM- fou r pe:rtods of the- day. £,•en though )'OU rtaliu equanimity towards sdf and ochers. do not di;spange othtr tea
Then Mila sang a farcwciJ song

10

the man from Takpo:

Son, wh('n simpli<:ity arisn in ywr mind. Do not follow sophimin. Thct(' is the da.ng('r of ~ing <:~ught in th(' uap of the ('ight 'A'Ofldly d h2rma.s. Son, rest in th(' state free of ~rogance . Do )'OU underuand this, monk from 0? Do )'OU understand this. phytician from Takpo? Son. when s<'ff.libcra.tion arise-s within. Do not K"t up logical ('onnee1ions. There is the danger o( useless exertion. Son. rw in the sute free from discursive thought. Do you undentli.nd this. monk from 0? Do you understand this. physician from Takpo? When you rcaliu the cmptinffi of your mind, Do not be att\illchcd to the one or the many, There is the danger of falling imo nihilistic empcinffi. Son, rest in the su.te of si.mpli<:ity. Do you understand this, monk from 0? Do you understand this, physician from Ta.kpo? When you 21c pra.cticing mahamudrt, Do noc busy )'Ot.nsclf in body and sp«:ch with your daily ritual.

'llUl SONGS ANO STORIES Of' LORD CAMPOPA

237

Th~rc;

is th~ dangC'r that the wisdom of nonthought might V2nish. Son. rm in the' unf2bricated innate' state'. Do you understand this, monk from 0~ Do you understand thjs, physician from Takpo? When Jigru and ptophttics ~risc , Do not fuateout of joy or pride. There is thc dantcr that thc prophttics of Man will ar~.

Son. re1t in the- nate fret from fiutton. Do you uodernand this. monk from 0? Do you understand this, physician from Takpo? When you arc tt$0lving your mind. Do not h:anJtn fOf t hc highC'r ~rcC'ptions. Thcre is the d~nger of being t'a.rried a'\lo·ay by the manu of joy and pride. Son, rest in the scatc free from hope. Do )'OU understand this. monk from 0? Do )'OU undcmand this, physician from T~kpo? Thus, Mila s..ang. Then, in respon5C to the ph)'sician's request for the oral ins-tructions on the pa.rdo, the guru s..ang this $00g: I prostrate to thc lord gurus: Espcc:i11Jy I We refuge: in the kind one. Son, as you have m~de supplication, I now sing this song on the pudo. Gemnlly. both the scntiC'nt beings of the three realms of sar)U1r-a And the buddhas o( nirvaoa Ate on<' in the natural nate' of tC'ality. Take this u the pardo o{ the view. Both the reds and ..-hie~ of V2rious phcnomc.n-a And the inexprrn:iblc mind Arc on<' in thc i~pan ble innate' nate'. Take this u tbc pa.rdo of meditation.

2J8

ntE RAIN Of WISDOM

Both the confuk'd appesn.IXt of manifold phcnomcna And unbom mind Arc one in oondual cocmc:rgcntt. Ta.kc this: as the pardo of ace ion. Both the drnm of your ptn'iou.s night's sJeep

And the rc-a.Jjzacion of iu uruc-a.Hty when you awde Are one in the nature of illusion. Take: this as the pardo of drcam. Both the five impure shndhas

And the fivt: pure buddha families Arc: one io the $2JT'Ipannaknma of nonchoughc. Take this :u the pudo of the ucpanlkrama and

nrnpannaln.tna of the p2th. Both the father tantra.s which a.riK from uptya

And tM mother tanu-a.s which arist- from pnajnt OX'me:rge as one in the third abhi$(b. 'fake chis as the pardo of the pith. Both the u!Xhanging dharmaJcaya that b«<efiu oneself And the uoobsuuncd ropabyas chat be-nefit ochers Ate one in the ill.$(parable innate state. Take chis as the p:udo of the uikiya.

Both birth through cht «rvix of the impure illusory

body And through the pure manifescatfon of a d~va Arc one in th~ luminosity of the p:udo. Ta.kr rhis as thr pardo of fruition. Thus, Mila nng. Afc~r the j~'tsOn had krn Gampopa off. he rccurn~d. gathered aJI his di.sciplr$, and said. "This physician monk will ~ of lxndit ro

nu.ny sentient ~ings. Last night I dreamt a vuhurr flew from nne co me co 0 and b ndrd on top of a great mountain. from all dir«cioru, many flocks of c«sc gath~rcd for awhile and the;n djspc:rscd. Each goose was u~panird by five hundred an~ndam ge(11(, and tbr whol~ valley WitS filled with yeUow IJCCSC.

'THti SONGS AND STORIES Of LOW CAMPOPA

239

''I am a yogin. but m10y of my fol~n wiU ~monks. This phy· sician monk wiJI Mnt:fit innumer-able sentient beings. Thus, I ha~ fulliJicd tbc tC':lching of the Buddha.''

Gt~ltf/JO/NI

Hun of Mill 's l>Nth

Takpopa went to 0. He arr~d ac che place of (jc,he Nyus.rumpa who said, "Yogin, what kind of vinuc:s ha,·e you anained?'' Td:popa replied. " My prtQa docs not ncapc from within and my r«liz.-ation is as 'laSt as space." later, when Td.popa was staying at Nyal, h-e remembered what the guru had cold him. He bon~d cwdvc drams of gold from Gy2pa..serc and took a.long Regomr<"pa as a companion. W hen TU· popa ani~ at the conOuence of the Yulung. he met a donkq trader from Tsang who told him that the jetsOn had died on the four· lt'cmh day of the Horse momh. The crader had brought him th<" jCUOn's stall" and couon clothins as relics for worship and he pr~med them 10 Takpopa. Takpopa sht'd many tC':lN and (aimed. The proplc ncar him mas· saged his hands and f«t :and threw wat('r on his fact' . In a litd<" whilc.h( repined his SCn St'S. He scancrcd an ounce of gold in the dirtttion of Trin, and he offered this song of supplication to his guru:

lofd. when you go to th<" summit of che ... bitt' snow mounuin, Your actions are lik<" those of a whit<" snow lioness. You at<" the yogin whoo,·erpowen the outlooks of others. Lord. wht'n you go to the forest, Your actions ate like chose of a striped tiger. You are the )·ogi.n fr« from hope and fear. Lord. when )'OU go to the white rock summic, Your aiC'tion.s arc like th()S( of a white vulture. You arc the )'os.in who haseonquered space.

Lord. wh
l.ofd, whok xtions arc- like a c-hikl't, You lit' tNty without inhibitioN Lord, ~ anions arc- bC"yond concc-pc. You NV'C tf\lly rompn:Mnckd 1llac Lotd. &i:rxc you possess tM hichc-r ptr«ptiofts. Your inntt mind is uuly lum1nous Lord, whoK consider1111ion for food and drink is small, You uuly C"tt saJJ.'Ltdhi as food. lofd. like- the- mighty kine of jewfls. Whatt'\'C'r OM nttdJ (C)tnn from you.

Lord, like- tht- run moon atft0t1CM a mrrisd ol scan. You.,. th<-. bnutihd._ ...,. L«d, loh th< locus abcw• oh< mud, You are not stained with thC' faulu o( »tJUtra.

You are- wry kind co all bc:inJ:I. You h:avc- atcoroplishcd the- wisM of the Kt.J:yQ. Your cood qualitia a.rc- immeasurable-

And my ptJ.iJC' uiflin&. Think ol t\'llc with kindncas ttM:f Kttpt InC'. £¥'C'n thouch llu.VC' no mstnial cifu o( VC'nttacioo co a~.

THESOr-.'GS A.NOSTORifS OP t.0R0 GA.MPOPA

241

I will practitt Until we become one in dharmabya.

Do noc end your rh·er of bi«Sings.

Do noc reki5C me from the iron hook of your kindness. By che merit of chesc praise1. May I m«-t with the je-tsOn himself. When we mec:c. please grant your bkssings. Thus. Takpopa $1ng. Ga.mpopa n.id, "One night, I dr~mc chat I had a son and that I cut off h.is h(ad, sayin,a, 'I ha,·e cue my family line!' I then dreamt chat I rolled the corpS<' down the hill. Since this dream, J have: had no more d rettnS and my sleep has been tn.n.sfOC"mtd inco h.1.mi· nosicy. ' ' Thc:n Gampopa sang this song: I sing a song from the dh armadh2tu of great blEss. I speak these words in the state of wisdom, Thus re$Oiving the truth of nonchuJity. This compassion chat is free from auae:hment and chJt benefits othc rsSeiu firmly as supreme up2ya. This coc:meree.nt consciow.nC$SSeite firml y as wisdom. When cenainty at~ . that is it. ~discursive: thoughu of fixadon-

Sein firmly as dha.rmab.ya. When one experiences this, the ~ntt is S«n. Sights and sounds, the habitual panerns of l:a.bdin&-

Seite fumly as ultimate trulh. When cenai.nty arises, thac is it. Thes<"" discursive thoughts ate the birth of fixation. Whef'l one has mu ccu:d this, the truth is k'Cn.

242

lf one dC"s.ires to rcaliu tht tl\lth of 1his. Pnnicc continuously, like a rh-cr. Rest loosdy. without funhtr f.abficttions. Rest muurally without $«king funh!'t. RC'St C'a.sily without thinking. Ex~ri C"nce

and realization arc one.

Whtn reaJization is unim('rrupted, that is it. When it isu fimitkss as t}nlcc. that is it.

When one $«$ one's mind ss buddha. that is it. Now, I may have realized the uuc dharma~.

Fixation may ha\'C been seJf.Jibcraced. Without thinking, J may have spont:lncously a<-hicvcd rcaliutton. This Ls not Ot"dlntiy. and is not for the ordinary. This t2nnot be understood by gteit lt2ming. This ca.nnot be known by gr«t knowkdgc. This is not for rM labding of discursiw thought.

I remain on the p21h of blessings. I :mend to the ~~o·ords of the g1.1ru. h is tht faithful who achic\'C' rcali.zation. Is your rcalitation like this, all )'OU gre2c lmdir:aron? This should noc b< told to cveryon<. Thus. Takpopa sang. Takpopa said, "Gen(rally, I had gr«c difficulty in giving ri.st- co mcdit.~tM>n ntxriwccs in my b
THE SONG OF RINCHEN PAL NANO GURAVE

There was one who comprehended profound emptiness free from ouecmes. He W'U the prot«tor Na.garjuna a.s prophnied. in many ~tns by the Tstha.gara. In this dark age. he is chc practitioner. the mtndio.nt bhi.lqu known as Rinchcn h.L When chc lord, thr prot«·

cor of the chr« worlds. a Drilung:pa, was nayi.ng at Chan~:('hup Kyi· ling in Oriscowa, chcu: was a great drought in that region. All the pa·

uons and monks suppli<strd him. and so he said co Oocsi Shikpo. "Comc here. Ch:ant this song of mine- ncar the spring lxhind our monastery 2nd rain will fall ." This is the song he composed: NAMOGURAVE

Jn the vast sky of the- glofious dharmadhacu. fr« from ttnler or fringe. you cnc-omp1SS all dharmas. Rcmembtring again and again d h:umab.ya great Vajradh:ua. I supplicau: you with om-pointed )'ninins. Grant your ble$$in~;s so chit I may be realiud like you.

guN.

In the ea.st, in the land of ~hor, douds :ue g:uheriog. Wisps and biUows o( bkssings u ise. Remembtring again and again Tilo Pnjn1bhadra, I supplicate )'OU with onc:·poinccd ynrning. Grant )'OUI bkssings so chat J rmy bot rn..litcd like )'OU. guN. In the nonh. in Putpah1ri, ted lighming fl-ashes. Foe che sake of the dharma, you unde~nt twdve trials. Remembtting again aod again learned MahipaQ<_fita N:lropa. I supplinte you with one· pointed yearning. 24)

244

THE AAIN OF

WISO()~

Gunt )'OUr blessings so that I nuy bt r~aJiud llkc you. guru. In the.- south , in the.- valley ofTrowo, the uuquois.t

dragon thunders. You tn nsbncd into Tilxran tht insuun ions of the three lineages.• Rcmcmbtring again and again uansl:uor M:upa l.ot$1wa,

I supplicate.- )'OU with one-pointed )'C'aJning, Gr1nt your bkssin&$ so that I may bt rea.liud like )'OU , guru. In t he highl1nds of t he Uc·h i sno~· range. a genclc r:tin

is falling. The instructions of t he he-aring linnge strum cogcther imoala.ke.

Remembering ~ain and again gloriOI.IS Shepa Docje. I supplicace )"'OU with one:· pointed ynrning. bkssings $0 th:u I may be rcalited

Gr:~.nt )'OUr

l ike)~.

guru. In thc rut, in the Taldha Campo hills, the nnh is

soaked By t hc com inuous scream of the w:atcrs of luminosity. Remembering again an<:! agair) the lord. the king of phy$icians, I SYppliC2tt yov with OO(·pointed )'(arning . Gram y01.1r blessings so tMt J m:t)' bt realized li.k( you, guru.

In tht< land of PhagmOll'\1. a shoot grOW$ Blossoming as the treasury o ( the profo1.1nd Stttet manua. Rememb«ing: :~.g:~.in :and :ag:ain the k>rd, the B1.1ddha in person. I supplicate )'OU with onc·poinced yearning. Grant )'OUI bkss.ing$ so that I may 1><- reafi.ttd like )'OU. guru.

niti SO.~G OF IUNC HEN PAL

In c h~ nonh, ln ch~ region of Ori.kung. six arains ri~n. Thc$c six grains ~rvad~ all ch~ si.x rcalnu. R~mcmlxring apin and again the kind lords of dharma. uncks and n~ph~ws , I suppl ieac~ y<MJ with on~ ·poinccd yurning. Grant your blnsings so chac I rmy be rn.lized lilt~ )'OU, guru.

24)

~

THE SONGS AND STORY OF JETSON LOREPA Carrying 2 p:~.i r of shoulder l»g:s full of tsamp:l.JcuOn Loccpa journeyed co the grut lake of Namtso in the oonh, which surrounds the island of $(-mo. The ice on the l:lke had melted. and $0 he had to :stll)' on the $.hore near where many fuhermeo "''ere living. Ahhough he h:ad made a strong resolution to pr!l(tice on che isb.nd , since the icc had mclt«J, t herc Vl'aS no way to gct to thc island. So he suppiKatcd tht guru and wept. One of tht fisherboys s:tid, " Young monk, why are you w«ping?' ' lmepa replied, " I madc a vow to mtdit2rc on t hat isbnd bu• since t he tee has mtlte<:l. my praetice is hindered: therdCKe. I am sad." Tht fishcrboy n:claimcd, " How wonderful th:u y<~u have wch faith! I will feny )'OV tO the isl:and." But tht boy's father uid, ''This bke is bu('ki:sh. TMre is no water to $uStain you d1..uing )'OUt ascetic pnnices. aod if the Jake does nor fr«u. your twO )'ears' provisioru will no• be enough. There is no hjs. cory of anyone living there except glorious Galo and the Actt)'2 Padma.kara. Thjs boy is my onl)· $Otl and I dare not .send hjm , I know this IU:e lx:ner a nd I am monger than my son . Since )'OU ha~ such g~at fait h, I will rake you now, but we both might die. Even so. I ha.,·e committed evil b)' killing many fuh and )'OU might lilx:r:ue me.' ' They tied tht« pieces of '\\'ood cogechc:r as a ba.sc. Underneath that , they auachcd chr« inOa.tcd le-ather bags. On top of that, they made a lanicework of rope aod nicks. Then, they pur the: t,..·o full uamp2 b~ on the: raft . The (ishc:rm.an sat on one s.idC' and th<' lord of dharma sat on t h<' othC"r. O n the devc:nth day as the stat'$ came: out, they launc-hC"d their raft. At midnight t he lake roared and cruhed about, making a grnt tumult. The wa''" of the l:akC" rose co the hdght of :a man. Lightning Oa.shcd in the d :y and a great hailstorm tam<" do..-m. Fr~ as big as go:at·kid.s k2pt onro t he: raft. 246

TH:E SONGS AND STOaY 01" jETSON LOIUA

247

The ~UTWl bca.mc otrcmdy frightcmd and said. "It's uofcx· tunatc that you wt.nt to mcditau~ on the Uland: both of us arc coing tO djc, Don't )'OU h~vc someone like the KagyO gurus to supplicate? Can't you civc a command 10 dloC local diccics?" With imensc y~ning and longing. Lorepa made a suppljation to che Kacyo gurus, asking f01 hdp. He sang this secret .ong: Oharmaktyt Samantabhadra and coi\IOn. inseparable from guru Vajradhara, Your eman:ation. curu Tilo. prot«tOt' of bcinv. Guru Ntro)X'. free of fau lts and pc-rl'ened in vinue, From the dharm11dhttu of great bliss. p~ prot«t sentient ~ings . Tncher Marpa Ch6kyi Lodr6. kind guru, G·reat lord of yogins, guru Milarqn, Guru Physician. who realized compassion·emptioes.s, from the realm (1( unconditioned luminosity<mptinc:.f$, please protect sentient bcincs. Omniscient protector of beings. guru vajra-king, Supreme heruka. glotious guru Lingth.enrepa. Lord of the four kAyas. lord of dtwma, protector of beincs. honOtable Orukpa, Plnse protect sentient bcinc:s with your rompass.ion free (1( concepts. Authentic lord of dharma who acrompli.shcs benefit for himself and others, Kind rinpoche who mercifully acxomplis.hes beoefic for beings. Merciful guru, wise in che W#lfS of kindness. Please protect sentient beings of ch iJ dark age. Thus, Lorepa suppljcated. From the direction ofSc.mo i:sland they saw a mass of rainbow light shape-d like :a pitched tent. In th<' middle o( this, they saw a vision of Tsangpa Gyate in sambhogUtya aspttt holding a '115( of ctern:aJ life in hU hand . Again Lotepa :supplicated:

248

nt£ MIN OF WISOON

0 gurus. viccoriou5 ona

ot dw: cht« cjmes a.nd thcit

sons,

Ptc-ase hca.r the famcmnions from my he-art. GuruJ and hosts of vt~jra brothers and sisters, ln.rned and disc:iplin«< m~imors who hlvc auaincd unsurpus:abk t"nlightcnmcnc. O«ent dharma prac-titioners who h:ave cntcrC'd the &#te of the cuchinp. Plusc join )'Our minds together and prot«t Knticnt

beings. In this twifying fire pic of satpsan. Please prOt«C sentient beings who art u nai,·e u

rn<MM. In chis fathomles.s and boundless O«an of nrpsara, Pie~ ptOt«t Kntient beings who arc u fr2gile u a cobweb. In chjs picch-black abyss of AIJ'S1Ia. PI~ procttt U"ntient beings who arc blind and ha,·e los.cthcir W1.)' . In this grHt ptison of sa.rpsara withouc C'SC'IJK, PICUC' prot«t Knticnt bcinv who ue dcfcnSC"Itu captives. In chis poisonous pic of grnc suffering. sarp.sara. Please procecc SC"nticnt bein£$ who a.re blind 2nd mad . In chi:-1 (ucil< mirage o( sar'f\$2n, Pie~ protec:c ~mif-nt ~ings who are hot and thirsty wild anima.!$. In this d«ep1ive dtC'am 21nd illusion o( satyUin, Pie~

proctc:t ~mient ~ings. long: lack of rffijzation.

1ormcnt~

through

0 prottc:tor. lotd o( dlurma. be :a tduge Cor all. both high and low.

nil! SONGS f.NO STOitY Of' )nsQN l.OREPfo

249

Please protC'CI SC'miem beings wich your erne kindnes:s and .supreme consideration. O·urus. vinOtious ones at'Kichcir $0t\S, pe-ace-ful and ••rathful deities throughout the- uniwr~. Samayt·bound prot«H»r5 who dc:light in che side of che whice. Qudl obscadts and hoses of mtras and emblis:h SC'ntient beings in happi.nns. You gurus who do not discrimjnace Setwe
2)<)

niE RAIN Of WISOO!ol

of a ~mall rodcm's t":tr, the middle torma tht- si.ze of sh«p pelltiS, and th<' one hundred counas the site of small rocktu's pellets. He made the $tOCk of his gruel from 1M torm2 "''atC'r of th~ . He said that he ntver otp<"rieocro mot't jo)• than in that )'e ar. For the ofrering of thot t'A'cnty-liJth d:&)'. tht lord of dh:uma would dissolve a pi« C' of rcdo listen ro th(' lord of dharma's tea
n tE SOl\'CS AND STORY OF JI!TSON LQfti!PA

2) 1

'rhe lord of dharma's f:uher and mother wtnt to the tefuge of be· ings. Ts:angpa G)•arc-. who g2ve them his own a.uenda.nt, GcndUn· dar, u 2 guide. They joint'd toget her and traveled to the nonh. /u there- wu icc- on the- 1-.d:c-. they wei e 2bk co meet with t he lord of dharm2 on Sh2mo i.sJand. Soth mochet and fachet embraced the lord of dharma and cried. As it ts S3id ... Where- there is gre2t jO)•, there are many tears." Foe $CVetal d:ays, he contented his p:atcnts with ex· pounding the dharma, singing songs. 2nd performing mira
d
2)2

THE RAIN Of '1' 1$00.\t

suffering arose in ~ndonda.r . He boiled them ••ell and offered chttn co t he kwd of d ha.rma. Uttr on. Gendondar chought . ' 'Thc$c also :trc t00$umed. If I ••crc.co die. chac would bt- susccnaocc- foe tht guru. " He said. "Guru sir, t here is a human tOC'p$<' down on the be-ach. Is it aJri&ht co~~ it

oc not?" The tord of dharm:a said ... h is a.IJ right." Thrn d)t :mcndam ci«< one end of his sash to a bush, and tht ocher end around his n«k. Howcv.:r. chc bd of dh1rma knew chat Geod.Oodar had made prepar:nions co drown him.K"lf, and he quickly wcc'H ouc co him. The bd of dh:a.rma cook h.im by chc hand and brought him back up, ~ying, "Son, ic is not ne«:ssacy co mak<' such a misrakc. Although I may d ie. I have no rcgrcu. For the sake of the d harma, l h-ave praccict'd ascccicism. '' He chen sang rht song of fou r

nonrcgrcu:. Th:at nighc , the lord of dharma drn.nu chat the refuge of lxings, T~ngpa

Gyare. wa$ on che beach in a whice pitched tent, sur· rounded by a retinue of many klcaJ deitin. At dawn, d l-C' 50Und of a damaru was hnrd in the slty. The lord of dhtrma thought, ''What is th:u?" He tookC"d and he had a vision of the fi\'C' jft1nadtkinls. The 4tkints s:a.id. ' 'Brochcr. you h:ave b«n OVC"rburdened for 2 long time. Now )"'OU m:ay go to 0. WC" requC"St )'OU towa..IJc. on the surfaceoC the i<e." Then they vanished li_ke a rainbow. The lotd of dharma said, · ·~ndOndv. get up and SC'C' if it is poss;. bk that i<e hu formed on the b.ke in a«
nfE SO~GS Al\'0 S'I'ORY OF Jf.TSON I.OR.EPA

2)3

quick!)• gathtrC"d up the' $ilt: $tarf on which t hey both walkC'd, but sin(( the lord of dh:um1 had not rnchC"d thf shore. the t<w.·er pan of his bodt• was immersed in the water. The k>rd ofdharma said . " If )'OU had not looked b:~<:k . it woukl h:n~ b«n lxttcr. The sight of the iol:al dcit~ is poisonous: th<'rtfot't. )'OUr life willlx shon. If I bkss you, you will h2\'t 2lon,g life. but )'OU will not meet with me in the next life. Son. "'Ould )'OU lik<' a long: Iif<'. or would )'OU lik<' to be with tnt' in the nC"xt life?" GcndUndar taid. "Wh:~.t jo)' is rhcr<' in this life'? I would prefct the joy of bting with the- guru in the nC"xt life." Therefore, his life w.tS shon, but i.n his ncJCt life. he w:u born u the son of 2 pott<'r and met with hi.s guru. The lord of dh..uma a.nd his di$ciplc nrc .seen coming from the mjddfc of the lake by thrtt herdbo)•s. Each one .saw them in 2 dif· fcrcnc form , -and th<' herd boy~ were amucd. When th<' lord and his diKiple auived on the .shor<'. t he hC"rdboys prosttt.ted . offered 1hem thd.r uampa and leeks. and s:aid. "Boch of )'OU, master and discipk. m1.1st be siddh:u. What 2 grnt lii'Ooder that you have now come scros.s th<' •'atcr in this scuon. We request )'OU to trach th<' dharma." The lord of dh:uma then sang a song <'2.11cd "The Fi,·c Buddha fields" for the bo)'S. The bo)•.s sa.id, "If )'OU cross this hiU. you will find our camp. Pic~ go thrt<'. We ,..jiJ Jound 1.1p our $http 2nd emit: «rlicr than usual and COlD( there. " So che maste-r and diKipk \\'tnt cow:ud t he b cge cncampmcm called Kyangpa. but t he)' .SC2)'ed in 2 fidd at a distance from the cents. The anc-ndant asked if he could go into the encampme-nt. The lord of dh:trnu ~id, "If )'OU arc h1.1ngry. cat th( aamr>2 and led.~s .

Praccicc."

Gendo.~ar replied, "l.ord of dharma. ('V<'n

if )"()U will not go. I

mu.st go " If )'OU mu$t go. do not say that we: came from Sha.mo island."

When t he attendant arrived :at the encampme-nt, he found many dogs. There " '1$ 2lso :a group of )wng toughs who demanded, "Wht:rc- do you come from?" Nervously, Oc-ndond-ar blutt<'d out that he wu from Shamo island. '£'hey .said. "The lalcc h:l$ noc frozen for many years. You m1.1.st be a bandit chief," and they lxat him. When Ge-ndondar returned, the lord of dh-a1ma asked him if he had gouen :lOY alms. He said. " I did not get any alms. I got a be-ating.· ·

2S4

ntE MIN OF WISDOM

Th~ IOtd of dharma S3.id. ''I told you bdoce tO Stay and pnet~e. Now pr.K'tice." The rht« boys a.rrivt"d at the ct.mp at SUI\S('t a.t~d told their parenu a~n the lord of dharma. So the parenu went ovu and invited them

bot:h back co their camp . "Come co our camp, and we will sen-e they said. ' 'Ea.rlier on. wc did not rn.liz.e that you werc the at· ccndam of tht lord of dharma. Please f01gi~ us.''

)'OU,"

The lord of dharma and his anenda.t~t stl)'ed there a.bout SC"vcn oc eight days. Then, chtir patrons again requested che dh.ttma. saying,

"For the pas1 few days, you ha'N! constantly and naturt.lly caught the dhuma co us. But since -..e are highbnders, we havt' not underStood very muth. lbcrefore, piC'a.se put the holy dtwma into a melodious

song.'' lbcn, 1he lord of dhvma sang this song of the six encourage menu to pnni«, which bring imperm.2Mnce co mind: This workable mind ls like mist on white glacie-r mountains. One ncvtr k~ows when the mist wiJI di$appcu, to resott

to practKc. It i.$ certain that it wiJJ di.$appc1.r. so resort to the holy

dhanna. This iJJwocy body
These objccu of wealth coll«tcd chrough avarice Are like honey coUencd by bees. One never knows who will enjoy the honey. so reson co practice.

THE SONCS AND STOII.Y OF )biSON LOUPA

2))

It is c~nain chat oth~rs will ~njoy it, so raon to tM

holy dharma. Agrceabk and &oving relatives Ar~ lik~ rravcl~n gathered in a marketplace. One n~r knows when the: trtvekrs will disperse, so r~n

co prutic~.

It is «rtain that they wiJJ dispcrK. so raon to the holy dhs.rma.

TbeSC' sons of )'OU I own n~h Arc like hundrcd·)'('lf·Oid doc.a.rds. Ont MVer knows if they wiiJ help you , so rcson co

pranicc. his certain thar th~y will not h~lp you, so rtsort t he holy dharma.

10

Th~. the lord of dharma sa.ng. Gre-at faith arOK- in their patrons. Th~y said, "Ltt us find out where the pr«ious &ofd of dh:arrm lives, so that we may practice the dharma," later, when the lord of dh:arl"''\1 was living at Uri in tht north, t he pauonm known a.s Karlek, the chrec herdboys, and • fnr ochers C'imt th~re, rut their hair, changed their names, and b«ame monks and nuns. They n:quesced teaching and r«eived rransmission. I n p1nlcub.r, thty wC"re gi'ft1'1 t he viC'W' o{ the holy dhvma o{ maha. mudrfl, and the meditation of emptiness and sca.inless lu minosjcy. Thus, eM play of u nobstruct~d ~qxricnce arose in them. By doing jun this practice, some of them, both mak- and femak wandC"rcd car~frec from r~creat 10 r~creat, and b«ame r~aliz:cd, c1u.blishing confidence in the wisdom o( the t..laya.

ll?'f THE DHARMA CAIRNS OF KHARAK GOMCHUNG NAMOCUilAVS

Once, the grn.t spi.ritu:a.l friend Putowa a.nd tht linle MC'ditator of Khuak were dwelling. one above and one below. atnOng the rocks bthind a monastery in thc province of Phen. At that time, Gesht

Pucowa thought, ''This Little Medit:t.tOC' of Kh:ank dO<:$ not ha'"f much ttthnique in his meditation, )'Ct he does havt: much pt-m«-r· dumb medit-ation. If he would reqva.t meditation in· struction from me, he would comt to tht true dharma:· Ont day, he mec Khan.k Gomchung at the assembly, and he said. "You tht greatly JX~\·rring meditator-what degree of opt-rien« s.nd rn.liution has uisen in you?" The Little Meditator of Khvak replied, "Sy mediming on the

a.n« in his

diffiC'Uity of gaining human birch. free and "'' tll·fa'l'()red, and on d«th and imptrmanence, I uodC"rstand to cum my mind from the world. By S«ing the cause and rcwlt of karma as well as the retri· button of wpsara, I undc:nt'.:lnd •o turn my mind from the $C'C:ming pleasures of n is1ence and from desirable things. By tn«
To thlll fttbk ooc. m&Df lutmful a.bmu~tJ Mvt comt. \Vhtn I obtain conf.dmc~, cdamicia c:bwn AJ &tmds. Thd COC'I(acknce is tile a spad: which cnua a f01Ut fire-. I vow co dwell alone. On rhc touthcrn cairn was wriucn: Mara, tord of death, ncvc.r resting, comet cbcr tnd d~r.

As (or the nk'alU to escape hjm, thrre is noc nen one. tlus 'ltt'f moment, I do 1\04 ah~ in to drowslnat and

diruacrion. And lchJnk, " Abs. W'btn will ht come for md"

Enou&}l food and doc:hlna ro $USt:.~oin chu fjfe ls sufrle:lenc, Later, ic may be impossible tO S«k jXM«t cnlightC'I'lmcnc. NCH :.atttC'hed co friend$ 2nd enemies be-ina ncac or fu, One Jhould :.attain enlighcC'nmrnt for fuc urr •·tll·bcing:. On dl( nonhc.m cairn was written:

t'ht tophiwid of words ue inahawtll»r. Thc:td'Ott. uU up the- wisc:kwn of cht Vtteor.ou.s One. Th< ..... olth< fo
On the hntcl of the doorway wu wrincn: Not havin& h:a.rvcsted 0! hoarded n«asi t~.

w.u you die from cold or from hunger, f! re:n m«
Who will Stt' or hear what htppcns to you~ Ea.e n your.w:lf in pnctic:insrht nscncial yosa. On cht thro.bold of the- doorway was

wriu~n:

2)8

'Thok- who aK fCtfiSh.• d:iKont«W, •nd n.lbtl Ptfpttu11tC' uoul*: it is bac to 1x ••thout such K'fVtnts.

Uy tnendants a.re prajM. and amion. In ordf:r tot«<mplish lhe 3oal )'OU des;rc, br (r« from wttrysadnm.

THE SONGS OF SAMTEN PALLE NAMOGURAVIi

t-hy there be goodncu a.nd abundante. This c.imdy dharrm song was sung by t.hc unequalkd supreme bf:. ing, Samtc.n Pallc. He was deeply moved when he heard of the fame and renown of the: tillku of GyatrU. Ynhe SMnu. and. so went to m«t him 2t Lenpa 2«0mpanicd. by Gahe Sh~rin . When they met, Samccn Palk sang this "Long Song of Gr«'ting. ••

I knew from afar your fame, lord of dhanm. By the intcn$it·y of my devotion and pow<-tful longine. J was d«ply moved, and so, ucompanKd by Geshc ShOnrin, I caJm: co m«t )'OU at Unpa. When I arrivC"d at the l~·('r va.Ury of Unpa, There was a fr::~gr2n« I had nc~r smelled before. When I smdkd chat unlUUal fragrance, I u kcd the geshc, "Wh2t is that?" "Perhaps it is the srmll of roses," he said. lllcn.

1$ we wcm further up. I sme-lled it as bdorc. and the gcshc s:ajd, "This must tx the SWttt fragu.ra of the guru's disciplin<". I do not smell anychina : Your outlook must be $3««1."

Then, wh
260

ni.E RAIN Of WISDOM

Toward the whole uscmbly of monks, my out&ook was complttdy sacred. Your staff. btggina bowl, and ocher ~ons Were placed in one arn.

I offcrt'd a gift with pure imcntion. Indeed, at that vcry iruta.nt, Some burning inccn$ was brought fonh. Your face possnst'd a brillian« I had ncvt:r S«:n btfore . Your famC' pc:rvada the t hr« thOU$and uni''
UnconuoiJable devotion arose, And

u Mm bar~d.

I wailed aloud.

To you, the guru cnd~d with blessings, A& )'OU wc'tc sitting on your ('I.IShion. I offe~d this gift with longing and rcspttt. Out of f2ith and resp«t, I ulcd about )'OUt hcaJth. You said, "Have )'OU anived, my $00? How arc you?" Then, a.s I nt down in t he s.roup, Rinpochc, by juSt Stting you.

And by tht n:«IJcm powcr of )"'OUr blnsings, I was

moved co trtrS. "PI«St" accept with kind nessa lowly being like

my>
Thtn , havins ~en accepted. The
This poor imprudent Sanncn hJ Lc:-avina ~hind endless Jccivitics,

261

And noc ~ ro H>aluldtibk •hou&hu.

Ttla rd'u~ m thor curu who is s toOd and pcrman<:nc r~Ntc.

Bttausc I tnctr into the- sphcJe of c~ cood and

JXrmanent 8021, My t<'tions a.te :u ~and free. Whatever I do, I am blissful in the spa« of SU(hness. Althou&h it is true tlut know·kdgco is wichouc bias, still J am blissful lam frtt from the ri,·er of W]Uttt, which is t.IWi)'l dtfTK'UJt 10Cros5. Th< lord who is th< pMir kd ,... "" thr path o( ltbC'tatiotl. Hawu'l abandontd t.ht rwo ntrc-rnn conc:ccrunc lht phenomenal • odd.

Wnhouc a doubc, I am l~ntfd from the danacrou:s cklik of the- man who lnds ont co nny from the path.

I am fr« ~tMen "''tnderina and nonwandcrinJ. SponcaneouJJy libfrated from the mt.ra of~ and gain in meditation. Now, the Wvu of drowsinns and difnJrsivtnm ttitc as mtdicarion. Now. trnthouc a doubt. thtJ is the impamalrty of eM dh•nrub!". Hav1nc Jttn tht cqwlity of d)OfJfha and lh
afltMiocd. Now. I am cn,,.tlopro in 1M space ofpbr-fulnns, Th< s(&ru of po$1medicacion naturally digolvt. Wuhout a doubc, the MirliM of dualiJtic fixation diuppc"a.rs. mani.fC"sts out of thf C'SStncC' o( inhght. I hJiVC' no dair<" 10 changt-.

WhiiC'Y('t

8y ju.n this. whkh is na.tu~lly C'nou,h, Widaou1a doubc. aU the' stains ofth( mlhJ'•dni.K:s 11('

pu.rdlltd.

262

H.a ...nc Cn'tft up d)t p.l tL h:appinaJ. lam joyful oo ~.path o( oh,.li< I follow. No chou&hc ol tfflunciarion or culcincion cntm my mind. \Vuhouc a doubt, I C'fttc:r ch~ path of whacc:wr ~.

This S«tet path that u:compllsht:S great bcntfic by Jiuk

cffon Has t Jjnc:a.g:e that hu re2<-hcd the full m
Com_.t ohis IOCII """"Jh his 'l"'P'•hr fcc nobk ones .-ho sed: the- path.

F.v('n if I offer aJJ my possessions, your kindness cannot be l
-· .....

Th< oolr f•thu his
IJ'XI nirvaoa. Rcmcmbfrin,g thC' f2cher apin and a1atn, I bunc into tc:au. I min the one: whim kindnC'S.s is impossible co repay.

Your unbi~d leatnin& was accomplis.hed imundy. You havt I!(((Knplishcd eM el'tcnt o( what iJ co be don<. S, kadlO& W tO ha.p~. you :Iff ¥tty ttnd.

26}

Noc. rt:lfltlf on the bnna ol prniow pttnttt, You ptOl...

llnu. ht sana.

F1m is dhatnub)•a, fr« from ratrcmn o( compla.iry.

5«<k wloo ;. •ftl<palabk from cht tuka,-..

Fu•tc is chc s:amaya co noc suay inco chc cccrn;alum of

appun.t'l<'c. Se-cond is the sam:~.ya to not stray inco the nihilism of tmptinm. Third is chc umaya to unify ~~. frtt from dualism. Arc not thcK chr('C' a samaya of view?

FUse is the samay• co not wa.nder a.mi
264 Third is c.~ umaya to not separate these apan. Arc not these tht« a sam·aya of mcdicattonl

First is the samara to not fuss o~r details. S«ond is the umaya co no< be sloppy t.nd crude. Third is the samara to be free from wrongly accepting and rcjttcing. Arc not these th~c a sarnaya of actjon? First is chc samaya to not hope for tbc- goodness of peace and joy. S«ond is the samaya co not feat cvll aistcncc.

Third is the u.m1ya co be imptrtit l in the rwo benefits. An: oot thnc thr« a wnaya of fruition? By the kindness of the lord of dha.rma. glorious Treyak,

POOl, imprudent Ycpal, In the rcu~t plu<' Whjtt Rock. which is renowned as a holy place, Brought fonh chis $003 on the nmaya of vinr, meditation, ucion, and fruitton ,

Thus, he sang.

1HE SONG OF NGOTRUP GYALTSEN 1M AccompiUhcd OOC" of Nyrmo, Ngtkrup Gyatucn, who was a diJciplc of ctorious Thane~ of thr Taklona linC'~,&t and of cht lord o( dharnu TO.wm Kh)·cnpa, sane this sonc:

T1W 701io cuoslh< pound .00 • - o( mind c.houthcs are like waves on dw ocn..n Alt'-p th
0uru.fSI'f't

This mind chat ls m«ijtacjnc IJ tikt' chc sky frtt from dou
How ;oyful, this binh of the -.anbotnl A.h Ia I>. ......U0W is lh< Aa:omplishod 0... o( Nyc:mo! Ah b b . whac ;o, in the- mow and t&tc mountaiN! M1 mind, which Jw bttomc the dtwnu, And m, be-inc a~ cocuinLWiy de'ltlk'd ltkc wool. Whcrcwr it is placed. it is soft and fluffy. How joyful, this freedom from d.iKomfon! Ah Ia Ia, how wondrous is the AcrompfUhcd One of Nytmo! Ah lala, what joy in the snow a.nd slate mountains! ThU yocin has abandoocd coiJminc and holldi"t

.........

'l'hb .-~&.tth W pos:sa:sions 2n likC' wdd cku in 1n <mp
As I w:&ndcc alone in mounu.in ~icudts, This a,ppeanncC' is like: the' roof ofSamyt. From whatewr di.r«tion one: loots. 111rh1c a &rC'at sichc! How joyful. thcx appuC'm objn-rs a.risi"& u C'.Mj)(yl Ah Ja Ia. how wondrous is tM Accomplu;hC'd OM ol NymJO!

Ah b b. wtuc joy in the' soow and sbt<" tftOUnu•nt! Tlut wocbbk mind

b llkC' a vuJtuiC' .soarina hiah in c.he st ,.. h altdu•n che spa« of dharmau, as tuJpicious


When I d•'tU in places of soliruck. '1lwte apJWmt obj«u of chc sit JC'ftfft Are lli the sprndioc ol :a fO«St fuC'. How IOf(uJ. s.U chest uisinc as «WnpJruom' Ah b Ia. bow woodtous is th< A«<>mpluio
Nyemo! Ah Ia Ia. wha1 joy in 1M snow and sbtC' mouncau1.1! The mind is che eu<"nce of empcinm. UnrorNpctd by words. h U like the moon refl«ttd in w:uer, un:utl(htd to appnrantt or C'mpciness.

How jo).ful, chis freedom from oonfusion uisina as Juminositr!

Alt Ia Ia. -

WOftdrous is cit< A..-p~Ub.d On< of

N~mo!

A.h la b., what ioJ in the- snow and alate mountains! Ah La Ia, what dc-J:.ichc of chis link duld 1n tbt snow mountains!

Thus, he ta.ne .

~

THE SONG OF GOTSANGPA NAMO CUAAVI

ClkPnsp• G6npo Docjc. the: n on phcnotrKru JPO"taMOUJI'y (til 1pan and dawned u urunl npt:r~C'. Hc thc.n compottd this 1001 of ftj:ra optttentC' known u '"Tnnspatt"tlt P'hcf'IOmltm.''

I tupplnu: the dhatmabp. tht a;m.h buddha. ""' VajtadMn.

Th .,. .U dcttption. Th.is •ortd of tebtift tNth is the c•d.ccuy of illusion. The rock 1.t my bxk is tnrupucm.

I 1upplicace Tilo Pnjtubh-1dra. Thtte phtnomtn-a tiC' all dcaption. This world o( relative INC.h is chc cadactry o( illus.ion. The lOCk at my back is tn..rupatcnt.

IIUpt>lia« •h< kam ;, lh< pda
11K rock at my bad( is t~nspa~cnt .

I supplie:a1t Lord Shtpa Docjc. Thc1c phC'non'l('n2 art 2ll dtctpcion. ThiJ wodd ol rdativ<" ttulh is tlw: p:IJ('cry ol ill~. The' rode at my bad: is tnmpa~tnl .

IIUppbcsl< ch< dlwuwtp. ch< " " - o(Tdpo. T1xx phc-nomtt12 tit aU dttt"puon Thu wotld of "biD·c truth is d~ pdltuy ol dlu:sion. 'The- rork at my bu-:k is tnns:P.-rtnt.

I supplicat<' tht sugat:a, Phasmo Trujn.

1n«t phenomena a~c aU d«tption. 1'hl.s world of ~lafi,·t uuch is the gad&C'try o( illusion. l'hc roc-k at my back is uaru-partm . J suppll(.tte the a«omplishro Lincchrnrtpa That pht-nomms s~ aU ~.on. Thu wodd ol CC'la.tn"t" uvth is t.M c:adc«ty ol 1UuJion. 1lK" rock 11 mJ b:Jtt u cr:ai\JpU('nC.

I supplart dx tdUJt ol bt111p. Ts:aft~P~ GyJ.rt n,.,. pl><nom<no""' all d=p<;., Thas WCKid of rdat~ truth ;, the pdgcuy of dlw10n. Tht r«k at my ~k is tnnspartnt.

I suppli('ltc Buddha Mik)·6 Oorjt. 1'hC":Sc phr-nomtn2. :are all d«eption. Thb world o( rtlath·c truth is tht gadgetry o( illusion. 1M rock tt my b2rk i:s transp.artru .

l supplfttt c~ 'i«orious Kl>nthok Ycnlak.

n.... .,.,.......... ""'aD <~=p<....

Tbu wodd of rdatn-(' uud1 ts cht pdJC'U)' of a.ttus.on. Tlw rot& at my back is uaru.parmc

I tupphntr the JmUn Wan&
'nit. wortd of rtlat iv~ truth is the &Jdcccry o( flh.1s.10n. 1bt rod a.t my bad. is transpartm .

270

I supplica-te· che supr~:,mdy victorious Ch6yi.ng Dor;e. Thc$c phenomena are all da:epcion . This world of rdacive truth is the pdgctry o( illusion.

Th<' roek at my back is traruparem. I supplicate che victOttous Ycshc Nyincpo. Th~ phenomena are all dtttpUon. This world o( rcladve uuth is the cadgeuy of illusion. The rock at my back is cn.rupucm . I suppliace the incompuabiC' Yeshc OOfjc:. Thnc phenomena ue all dettptioo. This world of rdative u uc.h is the gadgetry of iJJusion. The rock :u my Nck is tn..nspareflt.

I supplicate the great a.nd gtoriow ChOii:yi T&mup. Th~ phcnomtn'l u e all d«epcion. This world of relative uuch is che cadgeuy of iUusioo. The roc;k u my back is uansparem. I supplicate the viCtorious Changchup Dorje. These phenomena are all d«epcion. This wodd of rcl:uive truth is the gadgcuy of illusion. The rode Jt my back is uansp2rent. I s1.1 pplin te che yidam Vajnvtrthl. Thtst- phenomena are all d«epcion. This W()rld of rd:uive truth is the pdgeuy of illusion. The rock at my back is uatlSpQ.reru. I suppliaue the dh~rMpilas . mahtktla. mahtktll, and their brothers and sisters. These phenomena are all dc«ption. ThU: world of relative truth is the pdgelry of illusion. The rock at my back is tta.rupatent. I suppljcare the holy dh :uma of mahtmudtt.

Thae phenomena a.re all deception. This world of relative truth is the 12dgeuy of illusion. The rod: at my ba.ck is trarupatent.

THE S0.'-10 Of chrsANGPA

I supplicate cht- ammbly of vajra btocht-rs and sisurs. These phC'nomC'na ue all dcteption. This wodd of tdative uuth is the gadaeuy of illusion. 11lC' rock at my back is trarup:ucnt.

Thw. he sa.ng.

271

THE SONG OF GURU SHANG The lord meditator. the thici son o( Tsoluim Nyingpo caJI.ed Shan& Rinpoche was botn in Tsawauu of Kyisha. At birth, ht was n:a.med Tarma Trd:. Se-eing the inherent (avhs of SIJ)l.sira, he became :a monJt, and when he was fuiJy Ofd-aincd a.s a bhilqu, he was gi~n the name TJOndru Trakpa. Through Studying with his four true gurus, glorjous G:do, YcrpaW'I of MaJ. Vairopa of NgOichu , a.nd Gomuol. he :auaintd perfec-t ripcninJ aod fr«ing. When Tibf-t was without govcrnmtnt and iu subj«u were divid· cd. Guru Shang ~ubl ished law and order in the mountains and plains. He buill a temple in Kungthang. 1noK who did not submit co his l:aw, he subdued with a magics! army. At chat time. the kadcr T:u ma Shonu and others on the baulcfield saw the &cc of the yidam deity a.nd chc rnli.tation of mahtmudrt wu born in m:a.ny of them. As Guru Shllng wa5 victorious in banlc, ht compowd chis vajra sooc:

0 little blue pigf'On, Arc you going C"Ut? If you ~y you arc going nst, Take a message to Vajruatt¥2 in the c-ast . Tell him, "Guru Sha.ng has won th<- bank The t«<"hings o( the Buddha have been spread. The sangha has an.a.ined the summit. Sentient be-ings have J>C2CC and happi.0($5, " Arc )'OU going &OUtM If you say you arc going sotuh, Take a message to Ratnuambhava in chc south. Tell him, "Guru Shang hss won the tnnle. The tnchings of the B1.1ddh11 have been sptC'Jd. The s:angha has anained the summit. Sentient beings have pea(e and ha.ppinC$S."

l1l

ntE SOSC Of GURU SHANG Ar~ )'OU

goinc wnc? J( you s:ay you are goin1 wac . Tak~ a messag~ co Amit4bh:a in cht ••m. T~ll him, "Guru Shang h:as won the baule. Th~ teachings of th~ Buddh:~ h:l\'~ b«n spend. The sangh:a has au:ained the summit. Xnti~m be-ings Mv~ pea« :and Mppinm. " Ar~

you going north?

If you say you ue goi.ng north, Tak~

a me5$ag~ to Amoghuiddh i in t h~ nonh. Tdl him, "Guru Shang has •'On tht battle.

1nt 1~chin1s of the- Buddh:a ha~ b«n spr~d . The saflgha has attai.~ th~ summit. Stmitn1 bc-inss h:a~ pn~« :and h:appintSS.' ' At~ you eoing 10 1h~ cem~r? I( you Py )'OU are going 10 the

«nter.

Ta.k~

a mt'5sag~ to Vairocan:~ in th~ cem~r . Tdl him. "Guru Sh:ang has won the b2ule.

The t(':l('hings of 1he Buddha hav~ be-en spread. The sangha has :acc:ained the- summic . Stmiem beings havt' peac~ and happin<'SS. '' Thus.

h~

sang.

27)

THE SONG OF SAMTEN PAilE S:a.mtcn Palle of Gomo au h'td at the huboc of Nyago. He nid tO a ferrym1lll, "Take mt across in your boat." Sut b«a~ Sa.mten Pal~ coukl not givt him his fC"c. the ferryman d id not W11nt tO u.ke him aet0$S. TherefOfe, the IOtd of d harms bid his mat• on the surfatt of the Tsangpo river and used hls walking: n ick a.s a paddle. He Jh~·C'd this minde for che sd~e of tim ing the ferryman and athtn: who n«d.C'd to be tamed. and t hen he sang this vajna song: My guru is the- suprC'mt ~ ing:. the loc'd of dharma. This lowly one's guru i.:s the buddha of the three timt$. The: river Shatr'K'hu o( Yttlung nows on the righL The blut" Kyichu ri,·cr Rows on the kft. Tht u p~.r wtters of the Tsangpo ri,·t"r flow in the centct. T~ three ri~n meet at the harbor of Nyago.

Nyago harbor is like ChOding mon'Utcry in Como. The ferry with iu horse-headed prow is likC' the houx of the guru. The big jolly ((uyman is like the supremt being. the

lord of dh·uma. Th<" boat's ljttl<" paddles ar<" ljk<" the ort.l instructioru of the guru. OdivC"ring ptopk from shole co .s.hore is like following the p1th of lilxr1tion . You deliver tM, the rtnun<'"i2nt, across c h~ ocdina.ry waters. And I sha.tl ddivtr you, cht big jolly (wyman, anoss the- waters of &alfiS:Ua, Isn't ir grntro be kind ro one another? Consider chis properly. Thus, he san~:. 274

~

LORD GAMPOPA 'S SONG OF RESPONSE TO THE THREE MEN OF KHAM "Sho 1110! Co, , &(j Up/" NAMOGUIAVE

Both d>< pi•« >lid.,._- h" < bc< VKmpliJhtd ones from Kham ftft' supreme. When the chr« men of Kham we're Living :u Uouklers Li.kc HoCKS and Yaks, Sah onc Shog:om ~id , ' ' We of the llncact of Ntropa must

pratt ice the ctnth day cdcbracion. Wouldn't it be bm co do a V2j+ raYirthl c;aoankra?'' K....mpa Ootcph:aid. ''Hcte. w< an bound by~~ drink inc ru.k. If dw· Mid drwtplatWJ monk f.&nds out, wt- will bt punishrd.'' But Shoco
176

On thlf octUtOn In us qjra btochotrs tupplntC' Lee w ac:nuancly AlpplfltC' and b~np wdl mt«. You who dwell on top of my hnd on a sun-moon 5nt. Kind root.auru, I suppliatc ,-ou. In the Ahninh:t dharma p3lacC', Dharm:d:tfa. gr('at Vajradh-ua, I supphcatc you.

In thC' co:rm. in elK pr«iOU$ monasrrry o(Sahor. Tlt.o Prajl\.tbhadra, I supplicate you.

lft 1.ht' nonh, in ~ahtri rnonutn, . Lnmrd ~ah1pao4ita Ntro, I tupplntt you In dx south. in tht moft1S(tty an the- nJkyofTrowo. Tfln.tbcor Marpa Louawa. I supplntC' you

In cht hrJhland pascurt" of the- U
Oharma.tA,j-a, thC' Ph,Uian ofTakpo. I suppli<'ttc

)'OOU.

In the •'Ut, an the- pabCC' of UQ41)'10"1, Coruoft Vajrav1r1.h1, I suppliatC' )'OU In dl!f Cool G~ dumrllfound, Dhatmap1bs. Mohilib one! M>h1k111. I :tupplotc you.

May ol»tadcs o( inner 1nd OUtC'r ad\'tt)inn

not auK. Plt":ut JUnt tM the supreme and ordrn)ry s.iddh1$

1'huJ, thty made supplication and danced a &,rtat dta.l. Th~ diKi· plinaty monk Tag)·t ht:ud thtm 2nd amt. "You 1hrr<' ha\"t gont :&g:&insc tht etntrallaws of tbt sangha. Sincin& song. a~ dancing. atl1hc;co violattOUI traditions and 10a1JIR$C rhc- dharma law. ~f('· fort. you nn noc na.r httc-: )'OU must In'~ nJhc now.·· he- said and lx:u thtm wnh stich.

n£E THilEE MES Of' KHA~

or

277

0org)-al t.ang, "Tht &round is ch<e (idd c-quanim.it)' . ' ' •" td l· ing him how to drink ch2t'IJ. bt.lc M woukl noc lisccn. Ht Wd. ''l.n.'T COf'IIJtU. Of dsc 1ft Jhc- moraine at J00D aJ JOU OD t« the rood. b< orr .. In the mornmg the thrcc men of Kham dtd not c~n h:avt c..mc to prosu:u r 10 thtit guru and ask his p<:rmis.sion co IN\'C'. Each brought ••ith him thC' few bcl on,ein&~ that he h:ad. While t hey •·crC' hocily runni.nc cto.n tM &rusrnUey, l..otd G1mpo~. •n the Mrmicaac of ~ aVC' a~'C' dK monamf}' • .-as Al•"C· ''laM nighc I had a fl. SIIOO and uw gtt"at mirx1C'11n t~ S.Uttts olchC' tnOMSt«y. But thiS morning the ~.abs 2nd 'fb.ktn(S arc prcpaunc co lca,·c .'' Thcrc(orc. he told Comuol to so and find 0 01 what wa, happ<:ning. Locd GomtsOI •·f'nt out and saw thai the- birds •·ere t hirpinc louder than uwtl :and dut eMf •'<'rt O,inc h'tly dotrrn cht- nUcy. It .sttmtd 1~1 tht tops of the' UttJ trnC' bn1n110 the .south ti wcU. t-Ic .sawthoc thr« men ofKham ptOStnrinc ar cht prostration udJ'C'.• and chen wpphcating :u chcy wcm down 1hc valley. (iomu:OI rttumed and told the prtc.ious guru wh:u he had Ktn. The guru sard. ' ' Ttu.t is noc good. lbc du~ men of Kha.m muSt ha,'C' b«n JM.tnuhtd, but rhU should ncM ha'"t btot-n dotw-. For many bfpu. che-w thr~ IJaq accumub.tcd tncttl s.nd cbnsotd thtu obKu· r.uiOO$. The-refore. the quillty o( eMir np«ttn« 1.0 mt'dicauon and th(ir vari(d behaviors and tuions ~~~o·oukl be d •ff'scuh for 'jlnybody co judge. Thtst three- shoukl t Ca)' htte for the rime- bC'ing. I( 1ht: hud di:sciphnary monk Ius npC'IIed them. I ftcll•kc going too. But in· stnd I wtll JO aJtn them and tc-U than 10 tomt bafl: up '' Gampopa •'C'nt do-·n (toftl the- Mnnu~IC' oi Sews a.'"t a~ thcmontit(ty. At he walked down on the iOUchtuc sad.c of the- &•wy valley ~hind the weste-rn htll, he sa•• the thf(C men below in a scc-tp rav-ine. At rhat point, the gof\1 c-limbed on copoh boukl(t, crasJ>C'd the corner of hts monk's robo with his hand, and .s.ignakd 1h(m 10 ~ b:adt up. s-ncinc c:hC' tnoa-n u "Sho mol Comot back

*"

K~ )'t! Lisctn, my rhrtt wpceme M-an fOtiS. Sons. don'c go any futth(r down, come back up! :.~..,

buthsaco

We had a profound b.rmit «>nn«cion In chc pmc:ncc of th( Lord Sam buddha. the Bhag
278

, . .,..,....... Su,.,..... When I ,...., dK" ~er youthful Candn.pnbha. I tf'quactd and wu gnnccd the StiM.JiliHr~vJ•Irll. You wert the leadC':rs of the njn. brothcn Who pchtrtd the-re in a minuc of many ten-thousands. Then tht Tathtsaca spoke chest words, " In the future when t he dark tgt has come. Whocvf.r sprnds the mnnin.c Of chis profound dharma, tht S.MitiiJirlp, W11J be the son of aU tht: buddhu of the- thr« tlmn. H< ••u b< dot -

of ph)'li
When he had r~ccd chis apin and lllla'n co n-cryonc,

r promixd 10 spcnd t hat cuching. Allch0$t aJ$tmbled there Abo madt' a.spiracions and \'Owed co help me. lknusc of our cxcclknc previous aspirauon, wt havt mc:t ac chls citnC'. T1'IOM' ihat•n& i.n chac bima and Jm:ric uc fonun:acc We ~~ tau.chc -ull thst profound dhatma Now 'll't arc atablilhcd in them~ ol noNC1UfRII'IC• SonJ. don' c 10 'Ul'f furthrf down, «<mC' batt up' Thu n«lkm place. this d"'LM: G2mpo mounc11n. b choe palace of the oca.n of divine ytda.""" The lfctt mcdjucon who rmdicacc in ch11 plxC'

Quk lcly 1u1jn the supreme and ordinary Jiddhu. Sons. don't ao any fun her d~n. come batk up! I, the fachef guru. the great m«
The diJciplc·50fU who dcJ>("nd on mt Quietly ttllir.t dot dlurm> of malwnudn. Som. don' tf}O anr funhtt down, C'OITIC bad: up!

THE ncRa Mf,..~ OF KHAM

The di:K:ipla who properly a«<mpiU.h the command Will C~rtainly rr«iv~ srnt ~ndit In thi.s life a_nd the next. lbt-re is oo need for doubt; havt" conftdence. Lc:t h .ith uiK in )'OUr mind. fonunate ones. Sons. don't so any further down, come bad; up! The rosie disciplinr of .s«ret actions is your good friend. Maintaining your prvcice throughout the fou r periodJ of the day. This heartfelt longing of de,-otion b: the .tuprernc friend who hur~ns you akin~ rhe p2ch. Sons, don't go any funht:r dOII''O, come bKic up! Cenc-.rally. these companions. your VJjr2 broch~ts and si.s.ters. Arc individuab who act in a«ord with dharma, And practice tht: u.himatC' meaninc of mahtytna. There arc no bcucr friends rhan chest. Sons. don't so any further down. come back up!

1nC' profound dha.rma. the six dtwma.s of mahtmudrt. 1s the ($$(nee of the Buddha's t~hing;s. all the souu and canmu. Instruction superior to this pith Don nor C'Xist fOf those' who wish co~ libc:ratC'd. Sons. don't go tny further down. come bad: up! If you know how co pra.tti«: unetringly. All the paths and bhomis will bc: trll\'t'IC'd at once. Fruition will actuJ.Jly manifest in this life. lt is satisfying not co be ddaycd until the n.rxt life. Sons. don't go tny funhcr down. tome b2clc up! A Jood place, spirirual friend, good companions, And dha.rma that huccn.s you along the path. Other than thCfC' four, you coukl find nothing nobler No tru~un whC'r<' you searched. Sons. don't go any further down. come back up!

279

280 If )'OU fors:al:c thae four paths, whe-re will you go? Now that •·r haw: mr1 through such aood and auspiciou.-j coincideO('(. Don't think too much about~ and fr2r. h would be good foe )"OU to praccjcc longer in this place. Sons. don't go any funher down, come back up! From the dh:uma pal1« o( AkanLH.ha. This is t.~ command of the dharmak.ty:t, grut Yajn.dha.ra: come b'-<:1: up :a.nd up! Thus. G2mpoJ» sang. 1bt guru left the imprint of his staff and his two fet-t on the bouldct as he made chis proph«y. Tht thr« men of Kham had S«n the guru come and signal with his hand . and they h-cud him ck-a.tly singing this song. They ~rt \'try happy aod prostnted many timtS. From eM top of a boulder in che ravine. they offen-d him chis joyou.J song and dantt all«t ' 'Sho mo! Going lncJc: up!" In the dharma palace of Abninha Dwells gre11t Vajradlun.

So on this occasion kt the vajra brothers make this supplication. Thc guru has Rid. "Come back."' so •·e are going back up and up. We a.re climbing the steps o( the higher realms. going up and up. We ve stamping d&wn the lo--·er redms. going up ~nd up. Shomo! Whac ~joyfu l . &OO
In the C'l.St . in the ptttious monas1ery ofSahor, Owdls Tilo Pr~jnabh2dra .

So on this O«aston Icc the V'2jta brothers make this suppliouion.

The guru hu s:tid. "Come bad:," so we a.re going batk up and up.

We :ttc dimbing chc seeps of che highet realms, goin£ up and up.

281

We ttt namping down the loW<'r realms, going up and up. Sho mo! Wb:at a joyful. good ope:rien<:t! l.n the OOfth. in the monastery of Pu.Jpshtri. Owdls Mahtpa(lc;litt. Ntro.

So on chi.:s octUion kt the n.jrs broth-«:s make this supplkacjon .

The ~:uru has said.

"Cot\'lo( back.'' $iO we are goin& l»dt up and up. We are climbing the Jttps o( the higher rulms. &Oit'l:l up and up. We ate stamping down the l~r t('alnu, aoing up and

up. Shomo! What a joyful, good expc:.riencd ln chc south, in the monas.tery in the vaJJey o( Tro-·o. Owdb Marpa the translator.

So on this O«Uion let the vajrt. brothers mal:c this suppljcatfoo. hi.$ said. "Come bade." $0 we a.rc going back up and up.

~guru

We arc c-limbing the Steps of ttl< higher realms, &oing up :tnd up. We arc scampin& do.-n the lo...cr realms. goina up and up. Shomo! Whu a joyful, good n~r~ncc! Jn the highl:and p;uturc of the Lachi snow rano~c ~ Us gre.~~c

Milarq>a.

So oo this O«asion IC't the vajra brothcn make this supplie:lltion. The guru has H.id. ''Come bad:," 50 we arc going back up and up. We arc climbing the steps of the hjghc:r rtl.lnu, going up and up. We uc stamping down the lower realms, going up and

up. Shomo! What a joyful. aood ()l;ptrience!

282

ntE RAJN OF WISOOM

In the east, in glorious Taklha G
Dwells the Physician ofTakpo.

So on this octasion let the vajra brothers make this supplication.

The guru has S2id ...Come lndc. •· so we are going back up and up. We are dimbing the su:ps of the higher rt.:~.lms. going up and up. We
Shomo! What a joyful. good experience! Thus, they sang and innumerable: foot-prints were le-ft in the rock from their da.ncing. Then the master and diK·iples wem back up together. Lord Gampopa lived in ~wa cave above the monastery. Khampa Oorgf2.llived in Khyungding eave. U·k li\·ed in Tsekar cave. Sahong Shogom lived in Chumik Na.kpo. The~ thret men of Kha.m vied with the yogin Ch6yung and other accomplished ones in the signs of a siddha. They spread and expanded the tea(hings of tM PranK~ Linc:agc:.

DEDICATION by Tenpe Nyinche

J dedicate aU this virtue of mysc'lf and others accumulated in the thr« cima of satpSin and niMQa, in utOtdan« •ith the views of the gloriow guru. the holy jc:lSO.n. the Sambuddha Mik)·~ Doc~ and

ochers, 111 the buddh.u and bodhinuva.s of the ten dircttions :at~d the thr« cjmes. so that all scntjcnt beings may quid:Jy atca.in cnlighccnmcm. • 01!1SVAS11 From the n.u realm ol 1pxc of Lord V•jndhar:a,

Your wonde-rful kindnn:s lbd ~of auomplishmtnt A!OW' as the crcsc omamcnc of the Jtddha nam~ Tik»pa.

His iiOfU, lilt«" ~ lamp k.indltnc a.oot~r. Obt1ined tht' wiM!oro of nondualicy.

L«ds of siddhas. the f*tlt.nd o( dawning suns, Suft«dcd one anochcr In chc univcrn.lly f'lm~ ~
From ttl<- dMrm:act~ra . vue likC" space. Just a f"' drops ol spcuh chu dUpd the dacknns of C'.listcncc Arc put tOCcther hcu in a rarbnd ol lcucrs: 0 how

wondrous! If you ask why, it is btta.WC' t'Vc-n tht 'lictorious on« and their sons Dt~nd only on th~ giOfious g\ltU. Til< Victorious One Sllid. "Thcr~ U &r(llt~r merit In of'f'("fing tO Ont ,uru than in o«~Jing co aU thcvictoriou' ones.·· H11ving madc- of'f'c-rin1 to d'C' lUlU on thc- brahmarandhtt, 11K cucnc~ ofbkssinl$ o(his crnt wUdom Will quicltly c-nt~r into thc- cc-ncc-r or your he'-an.

28)

284 ~~~(Of~ . md <>dious.ly sin&~~ vajr-a soogs: Ta.stc the supreme n~VOf of the mn ning of their ipt«h. And wpplic-:11c with -ardcrH and 0\~twh
Thi$ is the ca:f)«i:~lly noble and unmins tradition Of the great t~nd &lorious Tt~kpo KagyQ. Through C'ICcnion in chi$, the sup1ci'OC njra wisdom 1$ cffonlmly craruft"n«! in tbhi:fcka.

Everything unft~'i'Onbk- to the p31h of cnligbu·nmC"nt is pacifw:d. Alltht \'ictucs of chc paths and bhomiJ ate pcrfcncd. Tltc empowerment of th(' kingdom of the inn
And when the cmpowcrmt"nt of th<- guru V:tjr:adh<~~ra is obtll.in<'d. N«dlm cony, o ne o btains the ordinary siddhis. Sirkn~and dOns uc

wbdu«<. 11nd life :~nd merit

int:trtsc.

8)' \-inuous cxcnion in this. aU S<"n licn t bcinp u lim itlm USPJCC

Will enter lht' p:uh of the unsurpa.s~blc vajr2ya_n-a, Pcrf«ting th<"it dt'vocion. they will sec thci r inn:uc face.

M2y 1he sc:acc ol the uibt•a s:uru bt qukkl·r :utain<'d.

THE SONGS OF CHQGYAM TRUNGPA

L:uc njght I dreamt my only F.uhc-r guru, Padma Tri.r'Dt, was cany· ing ~white banntr, m:uk«i with 2 blue: HO;y, ch:u Outtc:rc:d in tM wind. Hc: was nl(M.IOtC'd on an unbridkd white hone, riding on the surfact: of the: oc~n . A1 I awokt:. with biuersw«-t tn
chis song of rC"CCll«•ion: Incomparable' ftthcr. lord guru: When you arc: riding the: whitt" hon( of dhvmatt You are not d:aunccd by chc wntS of rdacive truth: With genuine JXOCtnting insight. You fly the bannfr of ~ If-existing HO~. Whe-n you Oy in the spac:C" of bliss and empcine11 Your bearing is th2t of a white garu~a; You are not daUnted by exueme views; AJ you soar. all appe-an_n
When you reside in c.hc: p2lact of the Pl'\lC1tice Lineage Your bearing i.1 that ofV:ajradhan; You sing the SOOJS of mahtmudrt: The thr« v.·odcb :are filkd with holders of the: ultimate lin"ge. When )'OU are in the highb.nds of fwlessnm Your bnrins i.s tha t of a high gl2cier peak: The snows.tOfm of wisdom i..s all·pc:rva.sive; You court the whit<' clouds o( compassion. Wh<'n )'OU roam in th<' jungl<' of WJ'IUia Your bca.ring is that of a ciger; 28)

286

lliE RAJN OF WIS00.\1

You bite off the head of the lxast of ego--fixation: Yo~' con.sume rhe innards ofho~X and fear. Remem~r i ng )'OUt lxaring, fathC'r, I, your son. wale<' from a drC"am into Mi$$ -:~nd emptiO(:$$. This ga(lacakra of suprefn(" mahimudral=low delightful i$ this glorious fXlp<'tU:aJ e njoym<"nt!

May this song of one cute, the music of re:~litalion.

Libc-r:atc the beings of th<' three worlds.

Tht> Spo11taweous So,g of Ewteril,g into the 8/~nings (IIJd Pro/
Srt HC'ruka. th<" unchanging vajr'1 mind,

The primordi'al buddha, all·~rv2ding. th<" protc
Ct)tting the ao.n:u of th~ d~graded three lords of mat~•ialism

And daneing eM .sword dane~ of jXO~trating iMight: This i.s th~ bl~ssi ng o( my only f11her guru.

lnvicing th~ ra)'S of the' waxing moon, Vajra A,·~loki t clvara,

The 1ide of the oceano( compassion swells, Your only son. Ch~kyi Gyac.so. blossoms as a whit~ lotus: This is d u ~ to th~ limitl~ss buddha activity of ffi)' guru.

THE SO!I:GSOF CH6GYA.\f TRUNC PA

In the v:~Jt s.pace of m:a.h1Wny:at1, devoid of all c::xpress1on, The winv of $implicit)' and luminosity spread As the snakc·knot of con«ptu:lll mind unooils in space: Only father guru. I can never repay )'OUr kindnt"SS. Alone::, following tht- nample of the youthful son of the vic-torious on« . Riding t hC' chariot of the (jmitlc.s5 six p1ramit1S, Inviting infinite se:n•icnc bei•,gs as j)2$$Cngers. Raisine the:: bannC'r of the m:agnificem bodhis:invas, I continue :liS your heir. my only f1ther gt.~ru . LikC' a mountain. without the complexities of movement, I meditate in the nature of the sewn V2jus. Subjugating Rudra with the hundred rays of dcva. manua, and mudrt, 8nting the vittocy drum of the grC'Iit S«ret vajra)'1na. J fu lfill the wishn of my onl)' f.uher, the :tuthcmit guru . In the sky of dharmadhatu. which c::xh2usts the:: com·cmions of the nine )'tn:u, G:uhcring r.~indouds thick with t he bbsings of thtuhimatc lineage, ROQring the:: thlmdC'r of rckntlns tr.I.Zy wisdom. Bringing down the rain th:at cools the hoc :anguish of t he d:uk age, As I uaruform existence into a he2venly wheel of dharm:a, Please. my only fathe-r. authentic guru, come a.s m y guc.n.

The r:&.in o(che jfttna-amrta of th(' uhim:ate lineage, A l~·:l)'S uncorrupt('d, you skillfully bC'stow upon my hC"an.

187

288

TMI! MIN OF WISDOM

The only father suru. rerMmbt:rins you constantly, I, CbOgyam. your littk son. rc-msin in udnetJ. In devotion firm as an unchanging mountain. Truly Jtting you alone u tM Buddha, Free from con~ntions of young OC' old, In f01eign lands, in sadnns. with rrverC'oce, I survi,·c by the amra of your blmings.

In the spolless mirror of mind. Enjoying the dance of scJf.Jilxn.tcd yogi<' di.sciplinc. Listening co the sad doha. I. ChOfram, th<' little chikl. am dyi.ng: of sadness. TOftne-ntC'd by the hot n.ys of the fire of passion, Having compktdy bumed up the fud of tlaya,

I have uhaw:tcd grasping for sophisuits of liberation and confusion. lsn'c this the kindness of the: only father guru .

By the shup blade of the •·tlpOn of aggression. lboroughly picrcina the fixacion of mind. I have dlsco,·crcd the nau..uc of penetrating insight: My only fathc:r, you arc very kind. In the dark rwrow gorge of ddwion. Having arou.Kd a hundred chou.s2od curbulent wsvcs; of dharmati, Free from J« eptint and rej«ti.ng. thoughts of I :and other. Isn't chi$ the kindness of the only hthcr guru. You. my only father guru, have gone ft.r away. My va.jnt brothcn and s.iscen have wandered co the ends ofthe«nh. Only I, CbOgyam. the Little child. am Ide. Still. for the teachings of the profound a.nd briJJj:a.nc Praccitt Lincaae. I am willing co ~mender my life in sadness.

niE SONGS OF CH0cYAM TRUNGPA

Thl OoiJ4 •I C••foi..,. SMI So•g of tiN Fotn Rn~~l~~t~hNt~uJ As I look con.standy to the Gre-at Eastern Sun, Renxm~ rina the only father guru, blues like a bonfire), Chll-kyi Gya.t$0, remain alone.

~rwhelming d~·otion

Having b«n -atnndoned by my h«rt friends, Though my rc\·crish mind f«ls grnt longing. It U joyful tM.t I am sust-ained by this src:at confidence Of the only father guru and 1M Great Eas-tern Sun. H
289

COLOPHON by Chogyam Trungpa Ah ho! Prttious K.tgyo, forcfacher of a hundre-d siddha.s. You are eM :amrr2 which dispels chc mind's sufferin&. You alone aze t he guide who k-Ids one on tht p2th of li~:ration .

Wh:ac joy that )"Wr profound briJiiam wisdom has emertd my hean!

This link one wu botn as your gre:u.grand50n And is suscainro by your blessings :doot. Gram your blcs:sin,s so chac I may am.in che siddhi of being: inxparabk from )'OU And be able to liberacc 2JI beings as you do. f rom tht ocein of your spon12ncous profound K(ret vajra songs. Taking a small drop of its crue tntlnin&. J h.ave translated, edited. and published this in tht English language. May the' nupid rntdiuuors bt awakened from tht sl«p of ignorance: May the actt~dts of the 'ogicians with thc:it sophistries be vanquishtd. In tht space of che around mahtmudrt of luminous emptiness. Tn.vding on the pach mahtmudrt of luminous in.s.ighc, In tbe fruition m2htmudrt of luminou.s bliss-

May all tht' bdngs o( tht' thret- rt'atms ~ libcratt'd . May t.ht' plagut', famlnt'. and war of tht' d.ark ast' 1x

po
COLOPHON

292

May the dhum:a sun of the thr« yanu eternally rise:. May the golden victory banner o( the PracUce ti.nc:ace be niscd in a hundred dircnions.

May the authentic gurus Li ~ a hundred kalpa.s. May all enjoy the pcrfctt holy dlu.rm:a. May they ana.in the dharm:aUya of d~ lord guru V:ajndh:m.. Tht mahtmudrt of devocion. This was 1¥fiuen at che d harma 2..S$mbly of Vajradhatu by Ch&kyi Gyatso. who throughout many lives has b«,n

pr«-ious KagyO. NANGALA~

fl

sef'V'lm of the

AFfERWORD* by the Notanda Translation Committee Th~

Rli" of WiJJom is a text o{ cxccpttonaJ rKhnm and

dity. It is

2.1 one~

a colltttion of rdi&ious

~uy,

prof~.~ n.

a compilation of

doctrine, a biographittl rccolk<'tion, and the: ttX't of a lit'Utl)' pnc· tittd by membtrs of the Karma Ka3y0 ti.n~ge ofTibtcan Buddhism. The text is fine a coll«tion of poetry that destriba thc: experiences 1nd i.nsighu of gceu teachers of th(' KagyU lifl('t£t". lt is docuim bt·

cau.se these iNighcs and Cltpeticn«s an living embodiment$ of the fundamccntal Buddhist c~hinJs . It is biog~phKal in ch:u the C'Ycnu recounted stand ts « ntn.l ~ricnm in the lives of che$c teachers.

And it is Jirurgy bttt.uK the discipln of the Kuma KagyO path repone these songs and stories in their spi1icual pracci«. 2nd in $0 doing touch the hnrc o( thccir own cndicion. This "OO.n," known as m2h1mudrt or the great symbol. is the tC'21iucion dlat the most fun· damcmal and sKrcd truths of all ar~ ~xpreSKd in t~ s.impk. unadorned rn.licy of ~·('ryday lif~ . To npcri~nc~ chi.s tNlit'Ydir« d y, without pt«
FundatMntally, th~ linage of the- KagyO.S is not so much an ot· £2tli:tcd church as a group of people who h11ve vle,..· cd spiriruaJ d~vclopmenc as the- most imponant task of human life. Th<" origins and e2dy d~'·dopmcnt of th~ Kagyos renctt thi.s orit"ntation. Tiklpa. the- Indian found~r of what lat~t btt.am~ ch<" KagyO lin<"ag~. spent muc:h of his life wanderins, from pia« co p12ce. uudying tn('(!iution with various tca
29}

l94

nH~

RAIN ()f WISDO.\l

... ho. at th~ hC"ight or his 2otdemic careec as hnd of th<" famC"d N:lbnd,~ Uni,·en:icy in India, OM' day could no longec :avoid the emp· tiness of hls world I)' :attainmentS and his own lac.k of understanding. Sa
whom he took u his guru a nd with whom he studied for some cwdve ynn until he. too. realized the profound tMching of mah:1mudri. As hew~ enjoined to do by his guru. N:tropa aJso cook studentS, among chcm the Tibetan Ch6kyi todr6 ( r : chos-kyi-blo-grosr- of Mar. known as Marp2. At great risk to him.sdf and to the COn$tcrn:a· cion of his famiJy, Marpa madt three long trips OVC't the Himalayu to India tO St1.1dy thedh:uma with his guru Naropa. Finally. on his third visit h~ recei,·C'd the full tra.nsrnission of mahamudn. Marpa tr:U\S· miutd tht te:tchings to the t ibetan ascetic t.nd herm_it Milarepa, who cransmined them to the monuticall)' u aincd Gampopa. From there, the basic cei:C-hings of the K:tg)'U Hneage \'lt' ffC tr':lr~smincd from gen· e-ration co gene-ration. down u) th e present d:ty. The raison d'euc of this lineage throughout iu long history has b«n 1 spiritual awaken· ing to the sacrednt'S$ of the wotld- thc cxpaience of mahamudra. It is this aw~kening that is d«med most impOrtant in the lh·~ of indi· viduals a.nd of t he lineage itKif. :11nd ic is this thu is the central theme of The Rain of WtJdom. The Kag)'O teachers who arc the authors of these songs arc indivi· dual puccicioners within a ''<'ty traditional context. The f'i rst pan of t he context is the lin"-Be itsdf: every one of t h~S(' individuals learned at the feet of his guru , ma.turing his undemanding thrwgh his own meditation pr:~.n i«. under the guru '$ guid:ancc. For tht- KagyO.s. the fundamcnuJ truths of life c1n004: Jxo decived from texts or thtoty :alone. but must be reali.zed through Studying with :11n authentic master of the u~dit ion . In order to Jearn. an i.ndividua.J muse commit himst"lf to such a master and submit to his insuuccions. The master. in fu lfillment o( his own guru's injunctions. makcs a commitrnent to guide his student's de\•elopmcnt- a commitment said to be unshak· able. Far from dulling t he (fitical mind of the student. this relation· ship sh1rjXns hls insight to such an extcllt th.2t he f«ls himself in the midst of a. torrent of experience. without his old dcfenk$ and ref. ercnC'e points to provide security. In suth a situation he can no longer cdy on the opinions, presuppositions. and prejudices o( the p1Sr. Wh:lt he nttds is a dependable: guide. who li:nows the toncnt from firstha.nd expcrien« alld can show him t he safe wa)' across. Sut h a

Am:a..-oao

cu* IS tM avru. who in rttu.rft (Of tht INJt pb«d 10 ham Dwilling 10 ,m. liw Jff'l-1($1 ol Jifts.

•h<...,

Th~ ~ whr of th< K>gyo "'"" ·~ _,. of tk
or

path-the" pract.ra: and sta,es o( spiritual dcwlopmt"nt 1h2t Corm the con1ent of the K.pil linQce. As no~C'd esrtl('f m this vot~.~mt. the puh of dK" K.,.. hndJe is funda.mrnt-ally • Yllts)'tna path. We should uncknund that njray"tna U"llfttftJ lftCIU
mahayana. «-nter«< on the prac•ice

or compmionatc anivity f<w

others:, which developed in India a.nd beyond after the lim « ntury B.C. Only t.r•cr thae rwo stages of practi« have been accomplished may the practitiontr mow- to the third and culminacing rorm of Buddhin pr.ni«, th1t of thC' vajraytna, The rdauons;htp olthctt thrtt ytnas 01 whicb IS ckpined in a tr-aditional mcuphor: the h!m:)Ua K the foundauon of the pab« of e:nli,chtenmc-nc; the mahiyim. provides its walk and tupm.tructUtt'; theis •u culmim.ting and ao-mnJ colckn roof- it ckptnds on the ocher ytnas iu n:i:strocf", but adds a bnJIJanc 1nd rep.l completion co what they havt" provided. In order to unck~ the Buddhism o( TIN RJnit ojWUdo111 we n«d co con,ider briefly thne suaes o( practitt and dc,·e&opmenc. The beginning o( the Kagyo path ocrurs with • growing r«ogni. tion of 1he (ulility or one's habicu:al pattC'rru and occup:utons. Lire. "' race value and u pracntcd by one's cuhure, no tonacr Kcms to live up to itS promise. tnd death looms in the backcround 2.S final a.nd inevuablc. Ot\C' bc.&ins co fee.! cntnc:$hC'd in a pointlm struggle. This a.warcnm produtes a rC'YUls.ion toward one's us;u.al unqumion· in.c ~pun« o( lite. and a lon1int tOt« (unhn and unckrsw.\d

.,,,..yana

ror

llfE ltAIN OF WISDOM

more. In the KagyO tradition, chi$ls che moment when one Mgiru co snrch for an authentic tcuhc-r. Once $\ICh a cncher ha.s bttn found, $Cudy :and pr:attice can lxgin in earnest. The first step is b.matha meditation, :a prO«U o( ' ' tamin& the mind." the first nagc of h1nay1n2 prani«. This involves a $im· pie meditation pranl«, where one iJ inStructed to sit with eyes open and rest one's mind lighdy on the brnth, noting the thoughts, emotions, and sense perceptions that O«'UJ , In this way. one begiM with One$C'lf. $imply findin,g out what is happening in one's mind. Through thiJ practice, one S«S th:u mind iJ impulsi\'t', u nruly, con· {US('d. and evtn chaotk. Thoughts jump about wild ly: emotions either become rigidly fixated Of alternate, apparently at random. We arc ("r· ceda thought; we try to hold pleasant thoughts :and ~ish pajnful choughu: but the cht OJ of our mind prohibits th~. for we are dis· cracted e\·en from our diJtn.ctions a.nd continually lose- e''t'ry du~ "'e begin. Such an aW1rene$$ dearly demonstrates the nttd co thor· oughly taiDC' the mind. Until one cnsn ro live in the realm of hope and fear and can a(tually Ke what is going on in the present moment. nothing else C'a.n happen. Eventually. something does begin co cxcur within the fidd of now· ness that ha.s deve-loped. One begins to catch glimpses of the world as it is. Such glimpses are a natun.l o«unef'l«, When there is a gap in one's thoughts, th<' sicu:ation stands out dear!)•, free from our inces· sant thinking about it. Suc:h :a glimpse issimpk :and dire
297 \'10"tw.n Mel ,( cbr trudr:nc is withftc, chn t haniC' o( d&t«uon OC<\IB 1n tht ttmnOny dut nwb the ~00110& ol tht nuhaytna pub. Th.D tC'KtnOny • ca.Ucd W bodhiatrn vow, t.n wtuch otK urWttt· ably commiu OMXtf to hdp all OthorN M'hitvt c-nl•chccnmnn. ln In· dian and Ttbecan mahtytna cMrc arc cwo djJn(:NJOnJ co chis ptk· ci«. The f'int iJcompiJSM>ft. bru~ . formaJiud in the prt.C'ti«o(d)t ptramittl or traru«'ndcm actioru. ln every sicuacion it is the • d· fare of' 01hcn chat U impocunc, and one muSt rdi nqui~h all thoughts ofKI( in order to htlp chtm. ThC' ground (Of thiJ practin is prcwided by the s:cucknc's prC'Yious hl~ytna traininJ. Th< Othe-r duntnsion of mahtyJna Pfatticc d tM compku: aban· donmcnc ol pcnonalcerritOC"y. known in Sanskrit u tonyati or cmptina.. "~"hoe anai.n.motnc of this croundlasnc:M b«omn the pJ ol pracucC'. Mel d.tnf1.nc co &fOUnd b«oma an obttadt . Ln~ bt. lund ,_.,., ro. ..,.., own wdhK ..,.J -l"'C <Xiwmly fO< ch< c-n.bchcmrncnt ol others. the npt1~ ol tomplnc croundla.soca bqint tO~'&'C'· There att no rd«~tntt poenu, Jptfllual or f('('Ubt, tO which OM O ft djnl• Thil; 8J'OW'tn& t'lptfiC'nc'C' of tanya.-, of cMp· cinm u wtll u boundkssnns, is ucltl(:ndouJiy htlpful. h dnn out cht addicionallinacri.ng of subtle egocism. tnd osxru ch<- way f01 cbe intreasina tnd rt.sour«ful hdping of 0thc:11. In fu lfilhMnt of the commitment to ochers' wdf:are, one is tble co he lp rhem howcvtr th
2<)8

1M£ RAIN OF Wl$00)1

!Ony:u-t, and tonyat1 it$df b«omes a kind of reference point . This .subtk form of egotism muse bt banished foe the :a.tWnmem of complete realiuci-on. The vajn.y1na teachings invice the medicator co go further and co emer imo the most compktc groundlessness possible. Here, the eJtpcrience of the form of che ordinary world is not re· g111ded a.s in a.ny W2)' less profound than the C'Xpcrience of!ilnytct. In face, it is said that there :ut' two kinds of saeredne.$$-chat of the phenomenal world 2nd ch:ac of emptjness. l n the ~jraytna, chis non·

differentiation of sac-redness is c-a.IJed one taste. and the oompl,.ce loss of r<"ference poim ic enu.ils is called samp:tnnakram:l. the process of

re:alita.cion. According to the v:ajraytna. the compwion of the m:ah1y1na le~l of dc,·dopmenc is abo not complete. ihc mah1)'1na C"$tablished the prani« of the pcrf('(:tions and sec up the ide-al of the bodhis2tcV2 who w1$ dedic:uc-d to the welfare of all bcing,s. But b«:tl.lS<: it d id not achie,·e a full reali.ution of the sacredna.s of the world, it could not usc th e situations and possibilities of the phcnomc-nal world to their full potential. to help sentient beings. The v:ajr:aytn't fim cxptnds th e n_nge of methocb ($: uptya; skillfu l mc:1ns) :av:a.ilabk to help ochers. Now tny situation. even the most ordinary and unspiritual. may S<'rv~: a5 a teaching ~'("h ide. Sttondly. th e V'2j ra)~IU. ~:-nl argcs the possible spititutl ideaJs of the uadition. The bodhisauva is" now ful. filled in the rnahasiddha, :an ~:nlightcncd individ1.1al who may mani· fest any of 2 wide V1.riety of possible styles in hi.s work with others. Thus the Indian mahtsiddha.s-of whom Tilop:a and N-trop:;a are out· sr:anding enmples-~·erc SC"holan. yogins. caqxmcn, monks, blad:· smiths, kinp. be-ggars. ho1.1scwiv~. cr:afrsmen. ilnd SQ on. Thc:y were high ca.stc, low c:astc. and OUL(a.ste. Each in his own way uS<'d a p2r· ci('l.llar idiom of the phcnomentl world to communictt~: the tc-2chi.ngs of enlightenmcm tO his Stl.ldcnts. For the maha.siddh't, tny aspect of the world mighi be used 10 com·ey 2 sense its s:acredness, a sacred· ness chat ch2llcnged t he practilioner co step beyond :1111 ronceptuaJ determinations wh2lS()I!VCJ, tnd cRier into the egokssness of cnligh1enmenc. The schools of Buddhism chu thri,·ed i_n Tibet emphasized the vaj· r2ytnt teaching$ in nearly e'·ery one of the m:11ny linetgC$ of guna.s. Sof'n( of th~ lineages ~:mphasized the scholarly approach 10 rhe p:111h, m ining thc-ir disciples as sc.holars and logiciall$. Others placed gre-ater emphasis on the pracciee of meditation. Two of 1he mlilin praeticc lineages are t he Nyingma and the Kag)'O, Nyingma literally

or

AY'Il!II.WOlD

299

muns "cht anci~nc on~." and c h~ NyingrM lineages ti"'C~ tb
Phagmo Trupa (che fou nder of rhc fourth great lin~ge: lll0lt70) wa5 a discipk ofGampop2. The eight IUkr sc-hools wtre devd· oped by his disciples. They arc known as che (1) Drikung. (l) Talclung. (3) T
nu: RAIN Of WISOOM For one who practices the vajr2)'1M properly, as we saw abo\'C, a \'1St va.riccy of lifa:tyla and skillful means arc available. This wu vividly df!'monstratcd by the matwiddhas. the Indian founders of the Ka.g)·O linngc. In addition co their variety of wces 2nd O«Upations., thesf!' tannic pranitioncrs often folJowed octrf!'mdy uncon~ntional lifescyk~ 2nd consistently violated the norms of monastic prutice. They were often unconventional and unprC'd.Ktabk. wiUing to mani· fest t.2.llttic principles in the most unusu2l W2ys. Some enpged i:n lifestyles that Otdinuily woukl haV<' b«n tn.rugrtuions of Buddhist cthia. For ('X2mple. che ma.htsi.ddh2. Sara.h2 worked as an arrow mUer and produced ~J~•eaporu , in viol:atton of the principle of hvm· lmncss and non,ggressioo. Tilopa. the founder of thf!' K.agyQ lint:2ge. 9f0rkcd for a while as a procurer fOf an Indian prostitute. VirOp:a was famed for consuming mira:cu lou~ a.mounts of liquor. The m:2.htsiddhu of India communicated thtir tcachinss in an un· usual way as ~u . through songs called dohas. ThC$C' doh:ti were ('Ompo$Cd in the style of popular songs of the period. CharactcriJ. tically, their messages were communicaccd through complex CJOCeric S)'mbolism. This b«amc a tradition of 1e2ching in Tibet, panicularl)' (Of the ~gyO line,ge. Marpa. the first Tibetan of the Kagyo lineage, rettivtd chc cu.nsmission on compos.ing dohts from one of his pri.n. cipa.l teachers, Maiutpa. Ma.rpa later tr':lnsmiucd ch is le:~.Ching co his main disciple, Mil:at("p:ll, pe-rhaps Tibet's most famed yogin and pocc. Composing spontaneous doh1S •as a canuK practire in iudf-a ptttcice in which serious meditators •ere thotoughly t1'2incd.. lm· mcdiaC"y o( cxptcssioo was che impOJUnt fanor in ch~ songs. rather chan origin:alicy. The aim was to ~ommunicate one's fC'C'Iings and understanding in the n'lo0$t dirett a.nd sponuncous way possible. The $00gs in The R.41it of WiJJom are predominantly oriented toward the path of meditt.tion. They arc ime-nscly cxperienci:21 and tend co emph1siu thf!' quality of journeying on the Buddhist path. In them, the gr('Jt rr.cditacors of the puc dc:scribe their doubu and discow-ries, their probl(ms and succCSKs, chcir visions for the future and conccpcionJ of the past. Very few of the $0ft_g5 hne the quality of rcuospectivn. Usually they are composed in the midst o( a pra:ctice situation and communicate the personal experiences of e:ath lineage hokler-tht perceptions of a yogin at a paniculu moment on his path. They report teachings he just rtteivcd, rcalitations he juSt 21e:hievcd. and above aU the welling up o( dcvoci.on and gratitude co the guru who cransmjucd co him the npcricn« of mahllmudrt.

APTERWORD

lOl

From the prose: n.unti'-a that pcttede each composjtion we &« chat cbt author of a panicub ..r sons actually stoppN whateve-r he was doing and began to sing. This is probably true, parti<:ularly in the n.rly songs, for the- tradition of Tibe-tan devotional pMtry is mainly on I. h is founded upon the ability to au·mponnoeously compose i.n sophisticated VC"IK forms. Many KagyO gurw have- auchored muhivolume coiJections of thtir own vc.llC. h was not unu.suaJ for ad· van«d practitioncn of the tantric schools to do this ne-arly "<"ry day .u certain ptrioc::b in their livc:s. Thus, a vast body of dt"Votional and didactic poe-try dew-loped in Tibe-t. From this litenturc. wctmive editors o( TIN hit~ of Wi.JJ.o, selected songs co be- pan of a liturgy for pn.clicioners. Songs ftrc- ad· ded acnention after generuion. the compkte litur~r being periodically re-published for ochers to study and praccKc- through eh2ntina the te•t. The a.i.m o( the development o( cheR songs u a liturgy is to provide a method of connttling and ide-ntifying with gurus of the past. A cC""ntnJ message of The RAiw of WUtlom is chat devocion co the vajnytna guru is the key co realiution. h is impoccant to undemand why this is so. The Buddha himself W'U, of counc. the original guru - che sour('e of all dharma linc2ges. There 1.re ma.ny W1)"$ in which co rC"gard the Buddha. First and foremost, he is an example of a human being who achieved enlighcenmenc through his person;a_l dJons. This aspen o( che guru principle is highlichted in ch e h1naytn~. Although G-autam1 Buddh2 is regarded to 10me extent u a divine being. nevertheless. he is said co have caught in a very ordinary and direcc w1y. He spoke ccachin£.$Chac describe-d the n21ure of reality, a.nd ex· plai.ncd practices. such as medication, that would. enable his diKiplts co eK~pc the C)de of sai'J'Utn. His students studied , tontempbtcd., and pncticcd these teachings and thus gained reka.sc-. Tht-y then ex· plainC'd and dabonted ch.cse same teachings co their students, and thus. a lineage devdoped. In the mahiytn~ and njraytn2, the BuddM came co be regarded noc. simply as -a preceptor who taught tbe path, but a.s a Klf-C"Xi.ni.ng principle of enlightened mind. As such, he is more dun simply an obj«t of rnp«t and emulation: he i$ an objttt of incense d('VOtion. This devotion, however MtunJ and spontaneous it may bt, is an as· pcct of skillful means. (or chr01.1gh de,'Otion a medica~or (':t.n actually come to ide-ntify with the Buddha and 1utain complete C'nlighcen· mcnc. In the m:ah~y1n1 this approach is made explicit in the :auitude

}02

ntE RAIN OF WISOOM

toward the guru. who is rcpdW as a buddh a hir'n:$Clf. The principle

of buddh:.hood hu three major a.sp«u Wled the uikaya or thrtt bodies of buddha. The first :up«t is the dtwma.kiya-the body of the dh:unu or the body of the te
sambhogaktya is rcprtkntcd by various dcitia. SambhogU:tya bud· dhas WC'af ric.h doches and ~legam omamems. Thtst' symbolize as· p«u: of oomp:l$$ion :and oommunicuion. Often chcy :arc seen wn,r. ing uOWn$ and dres.sc'd in royal rostumn. Some: s:ambhogahya d(i· t~ arc pc:attful: .some manifest in wNth(ul form, symbolitin,& the ~~ o( a buddha's spe«h to cut through illlWon and dnuoy the limicactoru: o( coocepcu:al mind. Sa.mbhogak1ya and dh:umalc1ya buddhu uaruccnd history and have a primordial quality. The third body o( a buddha is the nirmtoakt)·a- the cm:a.nnion or uansformatioo body. This is a buddha who manifesu in the phc· oomcrtaJ workl as a huma.n be-ing. The hi.scoricsl Buddha. Gaut1ma S1k)•amuni. is a nirm1Qa.k1ya. Oisc·iples also regard t~ir gurus as nirm1.oak·ayas. Together, ~~ thr« bodin correspond co the three gates of body . .spe«h, and mind. The chr« gitC$ o( an enlightened be-ing :a.rc ac• tually the thr« k.2ya.s of a buddha. To identify with the: guru is tO idemify one's body, spe«h . :and mind ... ich these thr« uni\•ersal en· lightened principles. Thus. the relationship bc-twc:en guru and disci· pie is the piv01·2l point o( cam ric realiutton. This rd::actonship must &r.adually dc:vdop until the minds o( guru and disciple m«l in :a dirttt and unmcdiaced way. The m«tins of one's mind and guru's is ca.IJed t~nsmissioo . Dirttt uans.missjon is the highNt form o( V2jr:ay1n.2 cnchinss. The reader will St"e in The Rtt.iw of WisJom that there a.rc: many different kinds of uarumisston thJt C'2n cake plate when the devotion o( th~ Jtudent a.nd the comp
Af'T'ElWOIU)

}0}

instructiom.. G~n~rally, oral crammiss.ioiU 2r~ not writt~n down, but oro.u pe:®n·to-pc®n. Thw, th~ Kag:yO llnea.g~ is so~tim~s called th~ hnring li.nns~ b«a~ of iu ~mphuis on oral tl"lns.miuion. There m abo S)·mbolic trt.rumissions- mom~nu of profound com· munication bttwttn guru and ddcipl~ that do nOt rdy on words or nplitit content. Many o( these O«Ur in ritual form; Othcn ar~ spon· tancous garures and symbolic acu that arist- ti a rnuh of th~ d~ link that hti b«n for~:ed . A very important form of u ansroission is calkd abh~ka ot' ~m· ~rmem . An abhifc:b introduceJ t he disciple to an »P«I of the guru's • ·odd. Abhl$cbs ar~ usually usociatC'd with particular rantras a.nd coUtttions of liturginJ pta.cticu known u ddhanas. Receiving abh~ka i.s the first st~p in being injtlated. into a particular cyele of tancric pi'2C'ticcs. Having bttn thus empowered co do those pra('ticC'$, a student must receive a tC"'adjne transmjss.ion in which he is g.ivtn the right co~ the lic·ura:ies and appropriate commem2.rics. These twO ccremonin would be: usdess, howc-\-er, without t he third sc:age, a .lled c.r1, wh i~th is tttual oral instru<"tion in how to perform the pr~· tic:C"$ involved. The last nag~. of coum, is to pnctic~ th~ stdhana.s one has re«ivcd. The tanui< path employs a great nriety o( JOphisticated concern· plative technjques. Underlying iu complexity, howC"vtr, is dC'~"'t ion and the relationship with one' s linnce. Th($(' are t~ mJ..in s:ubjCCt.s of Th' Rliw ofWUJom, which we K<' expoundC'd in numerous ways :across nint hundr~ years of histotic3.1 d~velopm~nt.

TIN Tal Th~ R.t~i• of Wt'sJom is a col&tttion of sonss with pr~ inuocluc· lions. spa.nninc aJmosc a miUenivm o( OuddhGI history in India a.nd Tibet. l.ik~ most Tibetan boob, it Ms rwo titln. Th~ comp l~t~ tid~

is The Else11u oftlu Ou"" ofTnu Muwi11g: Briwgilrg tlu R.#.iw of W1itlom. the Spon~t~weo11s S,/fLibmlliow, the Bl.niltg Gmll Bliu- tlu Q11iti P11th to R,~;~tltiow oftlu S11p"me Sitltlhi, tlu Vt~j· Sowgs oftb~ Kt~gyii Glltii.J (T: mthog -gi-J,gos-gn~b·II'IIIIO" ··""· hy"J.fN'i·myMt·.l tlm·bh '·bru~tJ-blt~· mtl·f'lltlms·*ti·rth·rje 'i·mgMr· tlhyugJ·1''1hts·ehtn. 'b,bJ•tillll·ttOIJhMII•gfllb·btkclull•tllb· 'Jnsr. 11gn-Jo1NVt1·mlsho 't'·s•yillg-po). 1bt shon tid~ is simply K118.Jll G 11rtso (T: bU'·JNvMrl·mgMr•mt.sho). which tnnns Tlu ()e,aw of f'il

THe RAIN Of' WISDOM h~we sdn:ced The Rt1i11 of WiJtkJm as an appropr-iate conckn.scd tide in English. The R11i11 of WisJom wu compiled by Mikyt) Oorje, cht eighth K.atmaps, in the fine h:alf of the &i:rtecnth « ntuty (c. 1)42). At th:u time, it was m«.nt tO be the liturgy for a chanting ~rvitt chst would invoke the blesosin~s of the entire Kslma KsgyO line-age. With the ssme :a.im in mind. su«es:s:i,·e edifioru of che K11lfll G11rtJo h2\'e add«t songs by holders of the Karma K~yO lin«ge bom after the time of Mik)-6 Oorje. In this way, the seNice it~lfha.s gndually lengchened umi.l in modtrn times iu complete form requires an encire dt)' to chant. In chis E,nglish tnn$lacion ••e have followed che otd« of chapters O«Urring in the woodbiO<:k print of the KtJVii G11rtso produced rc-· cendy at Rumcc·lt monasccty in Slkkim, India-the pracnt K'llt of the Gyalwa Karmapa. This edition concains a series of son£$ by Karma. pa.s and teadxn of Karmapa.s, out chrono'ogKal ordc1, fotkrwcd by a S«tion which goes Mck co tht- foo nder of the Ka'yO lineage, Tilopa, and his immediate SU('ttSS()rs. Following this the-re is a third S«tion of miKdl:aneous tea
Songs oftlu Kt1lJI1J. We

or

or

AF"'"£ft.WORD

rhis senion, even induding: SOOI$ b)' eM preS<'nt Kauna.p2. This tells us the period of history in which the Dege Wit ion was carved-some· where arO\IOd the time of the eigtuh Shamarp2. The lineage supplication u the beginning of the G11TtJO relin« the dating even more, foe in the Palpung edition it mentions Changchup Oorje. 1he twelfth Karm.#J>2, disciple of the eigh1h Sham.upa. It wu the custom noc co memfon one's guru by rwne in a supplication u nless he h:~.d already died. Thus, 1he Palpung edition must ha,·e b«"n done a.fcer the d nth ofChangc-hup Dorje. This twelf1h Karmapa lived in 1he prOV· inee of Kham, several months journey from Palpung and it is likely 1ha1 whC'n they heard of his de-ath, there were no songs by him in Palp1.1ng mona.Siery. Hi.s songs were added co the P:llpung edition ac a later period. during the ti.me of the eighth Sicu. Tenpe Nyinche ( l70G-1 774). They wc·rc added u 1he end of 1he Palpung edition as extra folios con1inuing the pagination with pag<' eighty•eight. At chat time, songs by the twelfth and thineenth Kumapas as wdl as the eighth Situ were added. • The ,wpplication at the beginning of the liturgy was Jam supplemented by simply writing in extra ,.c:,es. in the margin. co those gurus. A song by Padrna Nyir,c-he was added as wcll , this cimc in the form of an appendix labeled simply "p#ges one and tWO·end'' (T:gcig. gnyis-byon). One may note- th-at the additions listed a_bo\•e were- not added at chdr prope-r point in the tc:xt. If the organization of chaptNs wetc suil:dy tonsistem. thc addition:al Ka.rmapa.s $hould have gone with che e-arlier K2rmapas and the Sit\IS should have- appc"ared after thc list of Shamarpas. But since they did not r«a.rl·e the "'OOdblod:s. C"h:anging thc pagination , th i.s un1.1sual order was developed. Ahh
nil! RAIN OF WISDOM

br-gins. Thjs i.s d~,·oted to the root gurus of aJJ S«lS of the Kagyo. th~ (i,·~ origin2.l lintlge hold~rs: Tilopa. N:lrop2. M:arpa, Milarepa. and Gampop2. The third section is devoted 10 a miscellany or CClChers. "''ho are not mentioned in the Karma K'-&)'0 lineage suppJjanion. The last song in the G~trfJO, :tppropri:ately enough. is a return to the life of TO.Wm Khyenpa. the first Karmap:a. This is the famous story of his "pulsion from Ga.mpopa's monwery for singing, da.nc. ing. and drinking at :t vajra feast. Thi.s is followed by 2 dedication written by Tenpe N)•inche. Her~ the Rumtek K4g]iJ G11rtso ends, but not che English edition. Follo... ing the tradjtion disciples throughout the ages. we h2V( :tp~ pended cransluions of a colophon and songs by the dirtttor of the N:al:andt Transl-ation Commiuee, Vajrtctrya the Vener:able CMgyam Trungpa. Rinpoche.

or

Tide Page

SupplicaciOfU and Offuings to the Kagy() Guru.s Easing the Mind o( '«'orthy Oisdpks Miky6 Dor)e's Jnsc.n.Jctions and SuppJitalion 10 the Kag:yO Guru.s

Rumcek

PaJpung

lA

lA

IB: t-28:4 P.z 1- 7A 26:4-48:6 1<8 :1-2)

148:2-S tho($(' lines nOt in PaJpung ed.l Milcy~Oorje

48:6--IIA:4 IIA:4-UA: I lSA: J.:UA:S 11A:S-1)8: 1 236: 1- 1)8:6 2)8:6-278:6 178:6-288:2 288:l-29A:S 29A:S- 30A:S 30A:)-318:4 318:4- 34A: I

Wancchul: Oorje CMying ()Qcje

Khie"hO Wangpo K6nchok Ye·nbl: CMkyi Wang
Chokyi Jungne Colophon by Tenpe

N)'inc~

1A: S-38:6 138 ha.s 2 scveRth li.ne

written in co :~dd (ltlt2

gurus co tM supplintionl 38:6-88: 1 88: 1-IIA:4 liA:·i - 1)8:3 IS8:3-17A:2 17A:3- 188:4 188:4- 20A:2 10A:2-20B: t 108: 1· 21A:2 88A:2-888:4 888:1-898:4 898:4- 91A:) 9 1A :~6

)07 Ru.mtdl

Padma Nyirx~

}4A: 1- .H 8:4

ThclchoJc Oolje

)SB:..-)78:6 }78:6-f}A:6 K• IA: l-68:6 H# IA: l -68:4 Ill 68,4-98,. I-ll ?8:}-128:1

P;a.lpunJ Appendix: I A-

1A(cnd) lbdr.,Tha~

Trubi Oscr

Kh:J.khyap l)orjc Kh~ncsc Oscr Ranaiu.nJ Ril'pc Doric Pcngat Jamptl Zangpo Tilop2

M:arpa Mllue~

Rcthullgpa G,.mpop2 R.if'l('hcft P1J

Lo<.,.

Khutk G«nchung $amtM P"J.IIe

Nsotrup CpJcKn Gouansp2 Gu ru Shane

Samten P:a.lk Rnponsc to the 'nu« Men of Kham Tell~ Nyi.n~:hc

a) VcffoC:S

b) Dedication Ocdicat.ion by Karma Trakpa Yollgdu

St~ppliurio"s

11A:l - 22A:4 12A:4-24A: l 14A:2-)98 : J J?B,2- )9A'6 S9A:6-60A:1 60A:I-7 18:4 718:4-728:2 72B:2-778 :S 778:S- 788: S 788:S- 80B:S SOB:S- 818:2 81&:1-828:) 828:) ..8}8:2 838:1-S4A: I I~A :
.. } 8 : J-4)A:}

"SA:l-478:6 478:6-71A:1 72A:1- IOOA:4 IOOA:6-IOIA:} IOIA: }- 11(\8:6 1168:6-118A:1 IISA:l-11)8:1 IUB:l-127A:I U1A: l - 1198: S ll98:6- l }08:6 I)IA: l-1328:4 1)28:4.. 1}}8:4 1))8:4-1}4A: )

TN So• gs an(/ 0/fonitgs f () rhe K11gyii G11nu

The first put of The hi" of Wistlom is 2 .supplication for the blessings of the Karma Kag)•O gurus. h be-gins with a six-line suppli· (at ion to S:tnU)'(': N)'cnpa. the guru of Miky<) Dorje. After this. the UK"mbly is dirttted to "Yisu:alil<' tht ljneage of gurus in from of them in the sky. These lnchen arc: wckomed •ith ver$C$ of pr-aj$C' and offering dra•n from the &Jhie'"1h4J4nl by Santide"Ya, The gurus having ba-n in"Yitc:d. they ate offered a rl(e ma_ooeJ:ala. symbolic of of. fering them the: entire: uni,·ersc:. &1i"R tiN Mi11d1 of WMby Di1eipln This Kttion i.s 2<1u:ally a small. KJnHte WOfk that has b«n :added

)08

m£ RAIN Of wrsooM

to this ~di1jon of the Kt111Jil Gffrtso. It is labc-l<"d the P11 A~ndix and i~a subtitle explains ch2t this is a .fho.f wMJ>, a manual of licur · gKal procedurt$. Equivaltnt manuds havt b«n wriucn for many

canuic pruti«S ch;at in''OI'"C" cexu co be- chanced and compkx ritu:a.ls co be ptrformed. This p2nkular manual hu been pla«d n the beginnjng o( th<" G11rts0 as an introduction to tht cn::c. h preKnts a numl>tr of subjecu, aU Mvins co do with the- wsys in which chcK songs can be UKd u ' 'ajraytna praccic<". "Easing the Mind" is divided into chrtt .s«tions. The first provides a g<"ncnJ o:planuion of tht practice of s.ing.ing dohas. lt n· plains tht- orisin of th~ devotional .songs. who s:anachc:m, why they wttc ('()fTipokd, and why practicjoncrs of the KagyU liJlC'l&c sins chtm . This explanation is suppocud in tradicioruJ fashion by quota· tions from a.nonica.J works of tht hlnaytn:a. m~tytna, and vajra)'1na scriptures.

Pa.rti
priat~ point in che stdhana liturgy. at ch~ poinc where ic instrucu t~ pranicion~r to sins songs co th~ KagyO gurus. We t~n return co Mi.kyo Dorje's inuoduccion. which concludes

with instructions co sing tht 100p of The hi11 of Wistlolfll whik concetnplttin& thciJ rm-aning. s.ppl~~~~ 10 tiN K11g,i C•n1 This is a suppliation co tht surus in the Karma KagyO lin~e . There ht~. of COUtSC'. b«n more chan th.c$c- fony·tht« enli&hlei\Cd cnchen in che history of the KagyO. Each and nery c«chcr has b«n a succ~ in a line of gurw and disciples. the entire succession des· cribing a litKt&e. Tbc'te ha~ b«n many SU
Cakrtill.IJivan (S.rr Htrub) Vajcayocint (wddom dd.inr con.tOn)

l. 4.

T,lopo (9<13- 1069)

).

M.11p1 (U.OuUpa: 1012- 1097)

6. 1.

MIJarepa (l.ocd Rc-pa; 104G-112J) Gt..mpopa (Lord Physidan: 107'9-IU)) TCbutn Kh)·tnpa. Karmapa I (IIIG-119J) OrOJOn R«hc-n~ (Sanme R«h~ ; 1068- IIS8) Pomtrakpa Ks.rma Paluhi. Karma.p~ll (Lord Karma.pa: 1206-128)) M.aht:siddha Utyenpa (Lord Mtht:siddha: llJG-U09) IU.n«i•.ms Dofje. Ka.rmapa HI (1284-1))9) YunatGn Shikpo (ll84- 1J6)) Rolpc Oorj~ . Kvma.pa IV (1).40-1)8)) Khl(h6 Wangpo, Shanurpa II (1;»-I.CO)) Tahin SMtpa, K.atma.p~ V (1}34-141}) Chopal Ynhe, Shanar~ Ill ( 1406-14)2) Rikpc RaJcri (Rscnabbldrt ) Thongwa Thndc-n, Kunupa VI (1416-14)3) Jampal bntpo (P~ntu KOnkhy
8.

9. 10. II. ll. 1), 14.

U. ' '· 17. 18. 19. 20 . ll.

Ntropa (1016-1100)

3 10 21.

Kuo Shih PaljOC' nn1tup, Gya.ltsap I (l..ot'd Goshti: c.l427- 1489)

2).

Chc:krd: Gyauo. Karmapa VU (104- 1)()6)

14.

San£1,-< N)·tnpa Orupthop Tmhi Palj01

2).

Mik)'O Oorje. Kumapa VIJI (1)07-US4)

26.

)9. 40. 41. 42.

K6nthok Ycnblr:, Shamupa V (Ul)-1)8)) Wa.ng
·H.

Kh)'ttltsc Ostr. JatnJOn Konsuol ll

27. 28.

2'9.

;o. )I, )1.

)), }4. )), 34. )7. }$,

o(

Palpuns OatntOn GuN:

1904-19S1)

MiAy6 [)ode, l
AP1U:W0R0

lll

Katma C1dri sehoo.l of an. He WJ.$ also one of the I"'''ISt prolifte authors in the hi.stocy of dK" Kacyo liot"a&t, writina mot't than thiny volumtS in all: wort.t: on web diveCK wbjecu as lingui.stia. rdic.ious law, hJna)•in:a. mahiytna. and vajrayt_n:a philosophy. the arts, and :a huge corpus of poeuy and songs. He com~ numerous ranttic lirur,gia whtch a.re niU in u.se today, u -·dl as several majoc commen· tarin on the pcactice of mahtmudrt. As a bodhisanva and tanui< practitioner. his lift wu exemplary in ics u«ticism. dt:YOtion. and cominual vivid actualiutioo of the principln of vajrayln:a. Hts t hapter in the Kt~IJi G11rtst1lxg:iru with a brief introduction. probably wriueo by one of his disciples. Following this are individual puagraphJ b)' Mik~ Ootje himself. inuod·uei.ng eac:h of the SOtl£1 he seiC(ted fOf the edition. Since they set the tone for the rest of the WOfk, we would li.ke to eumine them in g:rt'lter detail. Each 5003 is actually a supplication inspired by a visionary <"X· pcrkn« in which the eighth Karmapa saw a grut linn&e hold«. 1lK' fim vision is ofTOsum Khyenpa. the first Karmapa and founder of th<" Karma KagyO . h is intertstin& that Mik~ Ootjt' regatcls oneo( his own pt'evious ioounat.ions as an object ol ..,.-orship. This woukl be absurd ~re it not for the unique Buddhist appro:ach tO the tonCept o( identity. h is evidenc that MikyiJ .Dotje sees hinuelf both as the Karmapa and as an Ofdin:ary pranilioner inspired by the example of the: Karmapa.s. The S«oc:U. The cornpa.»ion of his guru is the one s:avin3 srace in an otherwise bleak picture of penonal in:adequaty. Th-e guru ha.s mirarulou.sly gnnted this unwor· thy one profound vision as a resuh of his practice of the ' 'Guru Rat· na" s.upplic:uion. It seems that chis g:i(t of ultim:~te teachings - ·ould be entirely unmerited if it were not for the intenK longing that Mik·

) 12

nu:. RAJS()fWI$00.\t

yO Dorjc fdc for his guru. AccuaUy, in his thirty•Ktond year, when

this Krin of \'Woos ~IJ'lO, Mik~ Dorje was ont of tht grncntlivi.ng teathen in Tibet. The major pan ol his cduc:nion lud been com· pieced long ago and thiou£h his imenS<' pncticc of mtditation, strict distipline. and unpan,lklcd nattual in.s.ig.ht. Mi.kyO Dorje had b«omc a complecdy accomplished and rnliztd c.a.nuic nwccr. This Kt"ming contradiction e2n be upbinC'd through a cons.idera· cion of the $tyle of KagyO teachjng, which combines the Kad2m teachings of tht m1hiytna path with the practice and vi'"' of maht· mudrt. The Kad'tm Khool pt'ekOU a ended path of gndl.lal discovery. As chc pr2eticioncr concinun from n~ to nage, his d tti~ co pfU'tice and free himK if from AJTISln incrcua in intensity. Thu:s, eM realizsclon that sartutra is an ocnn of suffering does not s.imply inuodu« onc co the p2th. but it l('()((urs again and again with re· newtd frnhntSS . ~ tanuic te.Khings. on tht other hand. do not have the pme gradual qua.licy. Enlightenment is $Cif..eUning: ic C, the vajra nature of all beinv aod the phenomenal world. Tile po<~~'et of the relationship bct'<~~•tt n guru and disciple makes it p<mible to realize chis quickly and achitve f'nligh tt-nmem in one lifetime. The uniting of these two eleme.nu:. gradual and sudde.n. prodo«s cne-hings sut h as th05e given in Milty6 Ocx~'s songs. They d<~~·dl on the immediate motivation for practicing with nenion- the wretc-h· edntUof all life lived in a stateofignonn«. Attht s:~me time, whjk M-·ailing the suffering and meaningleuness of stf'J'I$1ra. they « I<"· brat<' lh<' pow<'r of th<' guru to frec th<' meditator from this statC'. If the student h:a,s <'nough yearning and devotion for his V'2jra master, then ht wiJI be OJXO 10 th<' oral insuunions. which communO.te the guru's cnchings. and the mind to mind cransmiuions. whi
lll MikyO Dorjt- rttt.iv~ ~rfu l insights imo the nature of r~lity s.im· ply by b<-holdinatbc faces of gurus with whom he has a connection. This is the ~a.son chat ht ails his first vision "a miradr transcrnding mind," and that "from it confickn<e hu ariKn," by whi(:h he m«ns con fider~« in vajr2 nature.

Dod<. K•nn•P. IX (IJJ6-160J) Wang<"hu.k Dor;e was born in the Fire Ort.gon )'«<, U)6. He sptnt much of his youth studyin1 and pra.<:tking in the gr« t tnvding monastery of K6nchok Ycnlak, the ftfth Sbamat tOlku. and rc· W••g
ceivtd from him the teaC'hings of MilcyG Oorje, t he previous Kar·

mapa. Many teachers tnvek:d in such d a.bor.uc encampments. These were known as gutt·hen ("gr«t tents'') and included all the fuilitia

of a monastrry. In thi.1 way, Buddh.i.st t('a('hin£$ Wffc spread through· out a region while the ulivifit'S of a monasury were presctwd. Both JOn£,S iocludcd here ~rc written while Wa_nechu.k Dorjc was suying in the moum2in retreJt « ntet chat i$ pa.n ofTsurphu mon:u· tery. the tndittonal 5C't.t of the Karmapas. In its $U\Icture, the first song is very typital of KagyO dcvotion2l poe-tty. It begins with ase.ri~ of four-line !&obs, the fust of whKh is a ckdicatory hom2ge to the guN in the form of the previous Karma~ . This i5 followtd by St2n· zas praising famous shrines and holy places in each of t he ft~ d ilct· tions. Thi$ is followed by 2 brief contempl:ation of his own limit2· tioos and personaJ obstacles. the r«
ChilyiNg [)o,je, K"""•P• X (1604-1674) C~ying Oorje was bom in the Wood Dragon year of 1604 in e2Stern Tibet. He was rctOgniud during his c-hildhood by the sixth Shanwpa, ChOkyi Wangc.huk, who had b«n a discipk of t he pre· viou.s Karmapa. ChOkyi Wangthuk and the Pawo tOiku, Tsukbk Gyatso, W(re his chi(( gurus 2nd t h( t(nth Karmapa tr2l't'l(d with th(m fOt many ft'lr$, teaching t hrou&hout Tibet.

Jl4

nfE RAIN OP WISDOM

The C'atly .k"\"tntecnth «ntury was a time of political uphea'l'&l in Ti~t. Unde-r the- kadf'rship of the fifth Dalai Lanu, tht Gdukpa order wu gaining polutcal tupremacy. Their patron was none ocher than the Qoshot Mongol Gushri Khsn, who thrnttncd local Tibetan kings who expressed anti·Gt"lu_kpa scntimencs with invasion. On one occas:ion Ch6yine Oocjc wu insuurncntal in preventing such an in¥2· sion. Utcr such invasions occurred. and he hclpc:d to dfttt a t«''f''· c.iliuion bc-t~C'n the KagyO and Gtlukpa linnges and was greatly honored by the 02bi Uma. Ch<>yine Dorjc trawled 1. grut detl throughout his life. Besides being acti,·t as a tocher a.nd as a bcndi«nt inOucnce on the political situation, he wu 2lso kno.,n u a painter o( thangkas and rdigious murab. The chapter of songs by the tenth K.trnupa be-gins with scm-r2l re· matk.s by the C"ditor, followed by brief imroductioru to each of the songs. Th~ first sona wu Wfim·n •h~n ChOyina Dorj~ was ~ish rem )'«rt okl. Ac that time he was staying at Shampo Lhari in Yarlung in the province of 0. Yulung is said to be the sit~ of t h~ capital of th~ original divine kings of Tibet. Jn the first pMt of this song the )'OUng Choying Oocje supplicates the arnt yoain Milarepa and nates that he will visit the placa where Mila.repa studied and pra<"ticed. He will go to the borderb.nds of M6n (south of Tibet), where the cr('llt )'Olin pta«ic:ed in reu~at . He will visit the tOWt"r Mil:arepa built of s.tone at the command of his guru Ma.rpa. He will visit the J.achi snow range where Milarepa sang many of his famous sonss. and aJso Tro111'01ung where Marpa had his teaching cemer. Vuhure Nest Rock and the six fonresses: are Othc.r retreat sites of Milarep:a. The two sp«:ial and authentic shrines probably refer to the famous )0111'0 SUra statun of ch~ Buddha in Lhu:a. The S«ond song was wrinen around 1630 wh~n Ch6ying Oor;e was s1aying at Ts.urphu monascery. It ts 2 $00& of homage to his guru, ChOa;;yi Wangchuk, who h:ad just d ied. The third song begins with ch~ lines made famous by M il:ar~p2, "Gram your blessings so dut chis lowly one rmy ke~p to retreat." The inuoduetion sutn that he sang thiu ong bt-foce gotns into r~ueat :and after "desiring to ~e the tUU:u ()(his guru ," namely. Yes.he Nyingpo.

Kh«hiJ W••IPO• Sh•,mP• II (IJJ0-140J) Tb~ RM" of WiJrl.om turn._, now tO the songs o( the Shamupa in. cun:ations. who were instru~mtJ in maima.ining che cominuity of

An'ERWOIU>

c~ Karmapa lineage. The fim Sh1marpa was Tral:pa Scngge (1283-

1349). a disciple of the third Karma.pa, Rangjunc Dorje. Tral pa Scnuc founded Nenang monanery and it was the monks of thac meditation ttnter ••ho dUccwered and enthioncd hi:s next i.n<'11ft2· cion, Khat"h6 Wangpo. KhachG Wangpo was a dixipk of Rolpe Dorje, the founh Kar· nupa, who 8ramcd him the red crown (sham:u) in r«<Snition of his :ac.hie,•ement in realization. 11K" close rclacioruhip between these two lineages of te:ll(hers was to continue through the centuries imo mod· etn ti.ma. In many .w«eS.S:i\·e rebirths they puscd on their tc-achin&$ conch other and often ahctnatcd a.s ~h ocher's In chis capac· ity the Stwnar tUlkw carne to be known a.s rcaenu of the Ka1y0 lineage, maintaining che incegricy of the mahamudrt teachings and running the monastery duting the minoricy of the next K:mnapa. Tht first $008 by Khach6 Wangpo was wrinen at Nenang during a time of iruernaJ fa.ccionaJism among t he monb who lived there. Dis· custed with their bthavior. Khadt~ Wangpo sang this song about proper (OC'Iduct on the path of bodhi. Khach6 Wangpo's second song is on the subject of the two truths. Although fair ly shon. it deserves SJ>«ial mention because of its powerful presentation of the prindples of tanuic vision and puccice. The mahtyana schools dC'Kribc tC'llity in teems of the two truths. Relative truth is of two kinds. PC'rvened relatiw truth rC'fers 10 the perceptions of OC"dirwy proplc. in which the world is hcavlly overlaid with random proi«tions based on dingins to the illw.ion of a sol.id sdf and on phenomena u really subscanti11. This is like miscalcing a rope for a sna.ke. Puce relative truth rC'feu 10 a dir«c and simple ex· pc'IiencC' of things. by one wh05c: being: i.l purified of such d inging. Teaching$ about the oondicioncd nuure of saqu1ra are considered pure rel-ative truth. This is like S«ing a rope: as a rope. Absol·ucc uuch rcfer.s co profound a.nd vase expcricOCC' that tnnscends (\'CO che subtle rutuions of pure rcb.li\'C' truth. Reality i5 emp. tinC'ss, Klf·ex.istc-ncC' free" from t he cx.ucmes of nisting or not cx:Uting; pure, inherently undefiled by confusion: joyful, unbiased coward refC'rencC' points of pain and pleasure : and unchanging. com. pkte. The practitioner ueads the path with the attitude of reali.zing t hat rclati\'C' and absolute' truth arC' tC'ally iOSC'parable. Kh:ach6 W2ngpo's $00& criticizes those who t orrupc nonduality by using dualistic distinctions in their c.xplan2tion of thC' two truths. F01 che rantri< praccicioner, son~:s w ch 2$ chi$ arc objeru of scudy and

euru.

)16

subjects for or2l commC'ntary by their tC"KhC'n.. Th# Rt~i" of WiJJo,. indudes m1ny such rompositions. Some of choem t.rt- compkx and show gr«t imdl«tu11 sophis:tieation. Otheu, like this one. art d«epti,·d y si.mpl<". All of them art" in somt ~~ ~lf·5«rt-t, btnusoe they prncnt the kind of phjJosophy that an only be oompktdy undemood through tht pr2ccict' of meditation and the oral trans· missioo of a guru. K611tixM

Ye116J~.

SINm11rpa V (IJ2J.. JJ8J)

This next song is 2 reprt$CntatiV( worl of K6nc'hok Yenlak. abo known a.s K6nchok Stky;a. H<' was a disciple of Mikyi) Dorjt- and t~ guru of Wang
)u.s-t as KOncholr: Yenbk m.ainWnC'd the continuity bctw«n the <'ighth and nimh Karmapas, so ChOkyi Wangchul: Krwd as tht con· duit of undersu.ndina bctw«n the ninth and tenth Karmapu. h if CC'nain t hat the sixth Shamarp2 was very youns when ht" wroce the fine song in this chaptC'r. His a:act age at the time o( t he romposicion is, howt:vrr, quitr a mysury. In his o-n prose imroduction Chalyi Wangchuk reporu that he w:u thitt«n y«rs okl whe-n hc wrote the song in reuur. A page later. in the condw.ion, ht gives his age as (ouneen. Thcrr ~rms co be: no way o( expl:a.inin& thls dUcreptncy. Onr collttt ion o( Kagyo biographies, the DnVI Ch11 SiN/ *Ji Tn•g· "'YI, S«ms to mrncion this ''C'ty song . Unfonunately, it rrporu that he was ti(Wn )' C'VS old when hr wrotr it. A (rw li~ o( the song art givrn in thc- 03w Ch11 SIN/, but thry only add co the
AYJ'E.lWORD

)1 7

Y11he Ny;Ngpo, SlwmPf'• VII (<.16)9-1694) The SC"Wnth Shamarpa was r«O&niud by the ninth Karmapa and insuucced by him, He in cum b«amc: the guru of the de\·enth Kar· mapa, w~ nrly death is mourned in the: pr~ inuodunion to the: nC'XI SoOng, C~y; n •wp. Sh'"''"P' VIII (169J- 17J2)

ChOlyi T6ntrup's guru was the ekvtnth Karmapa. Ye.she Ootjc, at thC' tiC' of I'A'Cnt)'•$('VC'n. ~ bioJ:taphies of the e-ighth Shamarpa repon that he: n'IC't his guru at the age of Kven. Compati· son of the: datC'S of the two men's lives indicatC'S chat Yeshe Dorjc: died wh
Ch.Ngth•P Dwj<. K'""'•P• Xll (170)- 17)2) This bcgiru another Kkction of songs by Kumapas and theit reaenu. Ooc might a:pen that these- K2rm2pas would ~ppnr urlic:r in the text aSoncside previous Kuma.pu. but as we h:ave cx:pl2inccl above this .s«tion of Tlu R11ir ofWtitlom was pt'Obably appended in a later edition. Five: 't(t-SC':.S written by OOdOI Oorje, the chinc•e nth Karmapa. inuodu« thls cha.pter. h was he who edited the: neatly ille-gible manwc:ript of Changchup Dorje's song for uSC' in the Th~ R11i11 of WiJtlom. Very eleg:andy, his name: is siven in Sanskrit: Mara Oam2b V:ajra ("lnclenruetible Subduer of Ma.ra' ' ), The song wu written in Pumthang. ~ f2mous pilgrimage: place in Bhutan , sacred to P:adm:a.sambhava.

) 18

THE RAIN OF WJSD0.\1

Diitlif Dorj<. K•rm•P• XIII { 1733-1797) Th~ chin~c:nch K2rmapa's &uru was ChOkyi Jungoc:. chc: cighth Situ tOlku. Two of his major disciples "''c:re the tenth Shamarpa, CMcrup Cr:uso, and the ninth Situ, Padma Nyinchc:. whose song$ follow th.U (haptc:r, The major p:m of OOdol Oorjc:'s son& is devOte-d tO a subj«t known as chc rc:mindus of rC'nunciation (f: blo-ldog-rn:ams-bz.hi; tht four thoughtS th:u rc:orcrse the: mind/ one's :auitudc:). Thcsc fou r are: ( I) difficulty in find ing a free and wdJ.(a\'ot'C'd situation (T:cW· 'b)'ONnyc:d·dk:a')- t~ ptetiow human birch: (2) de11h :and imp«· manc:ntt (T: ' chi-N.-mi-nag-pa): ()) brma, iu ausc and result (T: la.s-tg)'U•' bras}-chc: c~ehings o{ kum:a: and (4) the evils of ssqutn (T: ' khor-bca'i· n)·es-dmigs). This is a traditional ~:ontc:mplation de:·

signed co awaken motivation co pncctcc:. h is rc:plccc: in references 10 Buddhist cosmology. whic.h may require sorrw: aplanatioo. In the St(ond stanu OOdUI Dorjc at~:~lyzcs t he nlturc o( suffering as it «• curs in K''tral of the realms of rebinh. There are a total of si:x such t(':llms. the hi1hest being the realm of t he gocb. The god.s. according to Buddhist cosmology. arc long-li,·ed beings of Lmmaceri_.aJ body who hlve gained this comfonable rebirth through pnctitt1 of a.swi· cism and renunci:ation. They arc said to n~ricoce nearly endlm lelsurc and cnjoymcm , partiC\IIarly in the hca\·en known as the deva realm of the thirty· three. Their pleasure is no1 eternal. howcwcr, and when the karma that caused t heir higher rebirth i.s a hausted, t hey Fan into lower r« lms. The human rnlm is midway be~en che god realms and the lower rC"aJms :lflimab, hungl)' ghosts, and hdl beings. h is consid· r red the ideal condition (or rebirth because it i.s pos.sibl.r to fully pnc· tice chc dh :uma. In the higher re~.lms . pleuure ovctwhclms t~ mind and it is difficult co hear or appreciate the teachings. In the l~r realms. pain and hunger are so J_rellt that one does not h:a,·e theleisure or clarity to Marthe dharma. Particularly horrible ts rebirth in the hell realms. Tmcre are eighteen such hdls, their tortures match· ing the e.,-.il xu chat brought those rcbinh$. Rnliting t he da.nger.s of rebirth in the hiJ_her and lower rnlrns is an important pan of the contemplation on renunciation. h shows the unique n lue of human life and en
or

Af'TUWORD

)19

sut'I"M:d under the two tateaorin of "fr«" and "~11-favored" (T:d1l·ba and 'byor-ba). By "free" is mtlnt chat one has the time and opportunity co practice the dtwma. There arc eight aspecu of this state: frttdom from bting 2 MIJ bting, prcta (hungry ghost), ani.ms.l, barbarian (unable co hea.r or undemand the dhuma). long· living dC'Y2, person holdi.na pcn·c,rccd vinfS, bc:ine born in a time when chtre is no buddha, and an ianonm one-d«f and dumb co the dharma. ' 'WeiJ.favored" is divided into fiwe fi''OOl.ble circum· stances that uisc from ourKives and fiV< through the "Jency of others: obtaining a human body, born in a land wherC' thC' dharma is taught, po$SC$Sina all one's stnses, entering the path and nOt actina contrary co c.he dh:alma. having confidence in the thr« j~ls; and, the appear.lnce of a buddha, the tca~hing of the dharma, the dhar· ma endures. it is practiced by many. and having compassion for ochers. '~"hex cighttt:n 'conditions an be lost in a moment, At the hour of death one loses control of one's fate and goes on co the next life tc· cOfdi.ng to previous b.rma. h is possibk co oerci$c choKe at th.is point, but only if one has dC'Vtlopcd greater awareness through meditation practice. ThC'tC'forc. C'Omemplation of the hour of dct.th a.nd ic.s unceru.inty is a cndJcional way of cncounging fun.her mcdi· cation practice. 1bc four reminders of renunciation arc fuUy explained in almo$1 e'"
r ..

w.,. o..n .mo

coof«m~

ch< cick T.. SiN dllrinc • ....,.

.t

K.af10 JUNJ co tM Chioot- coun. Eftf sin« then, Ux Situpa:s ha"ft h«n cmc ~" in the Kacy0 l•nnrc-, t.fwlyt tloKiy ltl'ltcd with

K•""'I'U·

ell< Ch6kyi Juncnc. ~eighth Situ, abo known as Tcnpc Nyi:nc:he. wu the I\IN of the chin«mh Karnupa tnd diJc:ipJc of tM cishth Shamarpa, Cholyi TOntrup. His song U prindpa.lly tn 1u-adt upon cht hypocrisies of mahtytna and vajraytna di.Kipks who turn their ditciplintt into pcrsontl ctedemials. The mahtytnisu are compa.rtd 10 the kaendary monk Tambd: of Drcpunc motWtery. This monk wu famed for havina strictly kC'pt the: monuuc dixiplinc of the vln:ayt 1ft public. whik viohtinc it na,nntly in ptiV\11((' . Ttnmku t('tti.t ~n more suKknc aiumm for usin& their etOCniC' tnchu,.s as a tuppon fot tJO. ChOtJ•Juncnr aiUciles than (Of bnu"'' "' eM ........... chCric ((O(honp ch
vow. As .JUCh, d'Cy douoy t~ root of ant's pnh and •ntC1Uify coofu:sion and sufft'rine. T'hcy art: dOpva,cln,: obcyiftC wh:at the Buddha aid, ha¥11\1 COnlt'mpt for OftC''s .,..,n bfochc-n and si:R.as. fom.tina kand~ coward aU tmcicoc bc•np. abudoomc bod!Ucir... dispone"" the dlullno. ptO<Wrn. dtsttOf OM's samays

ont'J CUN, 1101

inc: xc:~t tndunp co tbok- who atC' unllpC'. cknounc:q ooc's body.

doubuna the purity o( aJI dlutmu.lo¥tnJ C'ncm~a and h2rmful be-· inJ1, hav•na the" •ron& rnliution of the" dharma which is beyond

words. <'lusinc tOtnc'Onc to be their faith, not kC"CIMnc with Ont$Cif n«nary articles for one's amaya vows. and disrnngin,g •-omc:n. The 10ng ends with "Thus, this nuy SOt!& of whatcvu came co mind spomancow.ly arose. " This unusual commcnc is prolnbly true. Whotn a Tlbctt_n poet says chat he- h:u wng tht fiNe thine thac ct.me inco ~is mind. he is usuaJiy noc. cxaucntin.t. 1M pnc'titt of .s;in,gil'l& ~·o•uJ s~s. u ~ haVC" noct'd bn'Ofc. inwof,u ~JosMnc tht ab1lJty to uucr ~ sponWlC'OUsly and n:tempofiMOUsJ,. ThG apo

HI proadt don noc: puuntt t.h:u tht poetry ••U be- of cht- hiJhar qu11fity (rom dw J*nl of vKw oi dw Nks of tuphofty and "t'rsifi· C2UOtl, Jt docs. hown~r. promocc ~\'tty dltC'Ct anc:f IOICnst nptcsSion of immtdi:ate f«lil'lJS 2.1 -.·dl as JCOUIM. INJ)Itltion. This iOOC is a r.ne enmplc of •hat dir«tnas 21nd tncenJuy. P11tlm11 NJ;,tthe, S1iu IX (1774-IBJJ) A contemporary of t he tenth Sh2mupa, ChOcrup Gyacso, tht ninth Situ thart~ with him the hoROf bting t tool £UfU of Thd:chok Dorje, thor fou rtttnth Karmap:a. Hr WlJ abooneo(cht- teacht:rs: of)amp Koncuoll.odr6 Th:ar<'. dw cnu Ka.cyU Jtholar who wu

or

co-foundcr o( the- Tibnan rcm.iss:ancc thac be-c.-an at this t.i~. T._«~

0..,.. K,_./'4 XIV (1798-186JI)

'llwkchok Doric' wu olfK:iaJJy r«ocniud as the f'ounttnth J<ar. by the ntnc.h Snu tOllru. Unckr hit NtC'I~e and lntt at Tau· phu, he- uudted both the- KagyO and Nyingma tetehinc:s. During his lifetttne the &rnt «lttcic rl'M>\"emenc of the n•ncceemh ccnnuy •·as initiated. LodtO Thayc, one of cM grnr kadcrs of that school of pranicc, wru his suc<'essor 21$ lineage hold<'t. tnt~pa

IAJ~ 10.ye, KowgtriJ/1 {18/J- 1899)

Tht nuKtttnth nntury pw a period o( rcvitahution of the c('a(:b. inp. LodrO Tha)~ was a lad~ in this ~tmtnc known as R.imc-. whK'h wu chaD«trlU'd by manifac.ations of crnt xhobnhip as wc:U u nst «k«IC:Um. Rune- littt.illy mt'lnt ''noc btak'd'' or ''nonpani· s:an''-..n tcftrt-ntt" to the manyt«Q ofBuddhl:!otlt Loclro Thart. rhe nunt ht used mosc. ofte-n in his si(nt"d colophon:s, w&S the- bodhi· PHYl vow name J•rtn co him by Suu R•npocht t
)22

lliE RAIN Of WISOOM

the- Nymcma and Kaet-o mdmons. as •YII as dx· ochn majot linc::I,J(':J or Tlbcun Buddhism. be-coming a Khol
OVtr the country. Th< ''Th< 5ot1c of M>lurnodrt" ;, typal o( hd h is l<>n&. didattic, and pr~nu a $J$C«MUC' oudiot of ms.himudri tn.chincs lkauK of its profund•ty. compkccnm, and ckpncc o( cxprmion,

- t.

chi$ ...ork i$ uied ss a text for study among K-.uma Kagyil di.Kiples. In it he addr0$4!$ Padma N)•inchC' as his guru. caiJine hAm Padma Wa..,a..noc .unptyhdma. H< ""ahoadoopkofThtlu>< of rh< "Sot1c of Mahimt>dn " Th< f«
the lineages thn dcKC'nd from CampOpa. He cx.prc.s:scs hij appuxia· tion co tht KatyO JUrw ...m wert responsible fOf tht ptoon.al rc:ali· ution o( mah1mudra thai he it about co tC'pon. In the- nc:xt xnion... he Jd)"' honu~ to the (ou.nden o( the K..aJ)"'O l•.ncaae and their dn·

cendanu, who arc not like the "duiJ mcdiuuon of the d ;u k age." tannic pta(titioneu douded by au·ogance and ln incss. All of chis is a prdudt to t.bc- body of tht t'ntt, •hic:h is .nuoductd wnh tht •«cb ""!"ol'n"flthclas th.rou&h the cxcdknc oW insuwuon:s of che cumpk JinC"agcl l have '"" thC' wi5dom (JI( ultimaiC' mah1mudra •· The oc-ganiution of thts nn t Kttion follows the dmical threefold logic of &round. path. and fNiuon . 6y ground is mut11 dloC' basis for mshtmudtt. which in this cue is the view or pcup«tiw (T:IIa..l») a prvciuonu should h~vc- . 1lus vacw has be-en aprc:sscd bd'oce in TN biir ofWiJtb.Jm. paniculatly in the $OR£ o( KhathO WanJpo on the two tn.uhs. It will be S«n 2.gain In evC"n more drtail in chr long philosophnl tong by Khalthf1p Oocjt, the fift«nlh K1rmtpa tnd disci· pk of )amp Kof>att111. The p:uh of mahtmudti. is a.n nplicationofpnccice,chc S«
32} t~ of bmuha and vipUys_nt, where

the discipk tuminn his own

mind. The t hird S«tion of che n-plkalion of the path is evt-n more

sp.«ifte. Jt is an :analysis C)( the fou r yoga.s of mahamudra. the explicidy tantric techniquts th2t are tht hean of KagyQ vajraytna: OM· pointedness. simplicity. one casce. and nonmedication. Each of these are divid«< into chr« as«-nding stagts of ~~, ~dium, and grn.cer. This is folla-·td by a S«tion r~mmari2ing the four yogu and a brief supplicstion to the K.agyO gurw co qutckly lnd che au· thor co the summit of nonmtdhuion. 1hc fruic;on S«tion tics togcthC'r the chcttfold logic of the emire

song. showing the relationship bctw«n ground. p21h, 11nd fruitiOC'I.

Tm1hi <Jur (18J6-J910) The Rumtek edicion of TIN hi11 of Wi.ulom is a contempon.ry priming. h includes t hr« appc'ndixcs, On(' of whjch we ha~ alre2dy mentioned. i.n.sened :at the beginning of the cot. The- S«Ond t.pfX'n· dix is labeled with th~ fim l~tt~r of t h~ Tibetan alphabet, h. It i.s in· serted dir«lly following the ''Song of Mah1mudrt. ·•• The influcn« of the «l«tic revival of Rjme continues with these two songs by Tnshi Oscr. the abbot of PaJjor monasccry and a diKiple of Lodro Th:aye.

Khdhy•f> Ooife, K•rm•P• XV (1871- 1912)

This sons begins the H11 A~ndi:r , which comes immediately after the JG,. It also e:rprmes the phi.IOJOphjcaJ p
the- bocf)uacm path puts lft1'Mndous cmphasu on compuNoo and 1hc- ftRd to tc:btc co xmiau iu ultllNtt aun o co tt'l.R51t:md chc k-wl of rtb.Uff uulh. RC'b.~ uuch druty t«t tht phc-nomcmJ wortd and
brine-.

initjacina • reappraisal of the phenomena.! world ilSC'If. This song proda.ims the- yni(l(ltion o( tht two within a sin,ck vis.ioon. K.,,,tst Ou,. }t111116• Ko,ttriilll of PMJntlll (19().1..J9JJ)

Kh)'C'nuc O..r wu tht- JU-N of dw pt(ttftt G)·atw. Karmapa. liJ"CCun& Aal-pr Oorje. He WfOle thJs .one tn ~ 10 his own d*apk oa the OttUIOD of his Yisic 10 Ta,phu mocwtuy. h is in-ttffM:in& co noce that Jot,m the curu-d«apk tc::boonthap Ms bttft f't'o wntd 1n honor ol thC' Katmapa's ac:hicwnw-nc oftnlanuon aod ~­ ~ry of hts compkce anherittnce. R6•tt. .l Ril;t Ootj<, K'""'•P• XVI (1924-) 1l.e sJllttenth Karmapa, who$t full name: it aiven in tht introduc· cion co hiJ tOngs, currently resides at Rumcek monucery in SiUim, lndla, He haJ tontinuW to propacace ch.t Kaayo d httma throuch a mote dtrfiiCUit period of political and sodaJ uphn¥JJ-cht Chi~ CommuniJt tal:~cr ol Tibn. In addic.ion co hd nt«~Sivt teaching in Mil he tw trndtd ~Witt co Europe and North Amc:rica. This ytat nwb 1ht aUipl(iow Otl'Uion of his dwd ,ourncy to the Wac. Ho >~Cml th< """lusion ol th< HI Appn>d...

,,.,.J••JNII Z.zpo Jn c}\.e tuppllll'lluon co 1M 1<1.1)'0 prw at the bc-Jinninl of c.ht G~tmo. Jampal Zlngpo is alled Pcnpt KOn.khyen. He if a major dise:iplt o( tht sixth Karnupa, Thonpa Tbndcn and auru to 1hot ne11t cwo lineage holders i:n the list, Lord GO$hri and Chout.k Gyauo. His sona ('n
TJop• 1988- 1069) In th• M'Cuon ol TH R.M- fi/II'Utlo• wt rcn:.m

(I)

tbcoricimof

~·

....

32) the Kasyo linnse. The first dtapter in this S<"ries is a song by Tilopa. the fine guru in the Jjnea.ge. TiJopa was born in nsurn Ind ia. Thtte trc manydifferent ~tsioos of his life, all of them filled with miracutow t\'tn ts that carry profound symbolic mes:s21g4$. Tilopa was ln.spil(:d co tltc Buddhist path b)' a mysterious encounter with a hidrowJy usJy woman, who was che yidam Vajrayotinl- a cantrit' ma.nifatation of the principle ofro. emcrgC'nt wisdom. This woman ch:allenge
Tilopa transmitted his tC'Jchings co the great Pao4 it2 Ntropa (1016-1 100), who in Otdcr co scudy with Tilopa had renounced his rnona.nic vows and li'"Cd as a maha.sjddha. Mupa. the tn.nslator from

nt£ IWN Of WlSD()M

Tibe-t, .-at Nli'Opa'J chid' ditOp~ and jou1~ to Jndg; thn:oc titnd: an o.-ckr to study with him. This chapter ol dw tonp of Marpa is drawn fromdtffercnt portions of his bios:nphy, wtuch IS plc:fe"tltcd in bne( b-do fa.mily in l.hotnlc. As a youth ht w;u wild and un11.med. so much so that his father sene Marpa away co nudy the dhuma a1 the distant ttnter of Drogmi, a translator who had traveled to India. F« thr« )'tlrs he studied Sansk1ic, and after ma.stcrina the lanauage he rnolved co travel co Jndi':l in order co study with the fa_mous tdl)•as there. To this end Marpa returned home to lhoud a.nd CO\'crtc::d his: inhcritanrt inco cokL A "ca1 deal ol tTIOMY wu nttd~ si.mpty for the cotu oltD\'C'I Ewn more was rc· quiK'd Q pa)·mc:nl to lhc Indian JU.NS, who ._'C' rC' not. in the h.abi.t of cn·io& thcd tC"Xhin.p frtt of char&c". On htt way to lnclta. Marps sc.opprd 11 a tl'lccllt-auon ttntct in Lec6-ta ((W clays joumcy from prc$tftt day Lhua.- wh.Kh was run by th< 1<"Kh. cwo f2 mous disciples of Naropa who were already famous aurus in Nepal. l.ato:r, Paiodapa a«<mpanied Marpa to Phulla.htri. ncar NtJanda. •here Ntropa himsdf tJ;ughc. Mupa nudit-d there fot twc.h-c )·ears. r«tivin& ma.ny tbhijtku 'l.Od instructions from Ntropa. u -·dl as from ochocr mahlStddha rurus to whom Ntropa tt'nt hun for pc:riods

or ......

'The I«UOO datnbinc Ma.rp.a't

ram viSit 10 lndr.a IS area.dy 2bbt'C'·

Yiactd in TIN RM• of Wis.th•. h detcnbts only a poniota ol the u;ammW.oru he tttti:vcd, :and n:pb.iM that Marpa. prxuc~ what be WU t2UJhC, penonalJy ruJiz.ina: thosf tnchin~ throu&h lti'C2l CXCf•

cion in MC'dnatiMI. At the end of thls twdYC'·yea.r pcrHxl. Marpa aavt a caoacaba in honor of hi.11uru and u ng the firs1 of eight f-amou.s tongs co Ntropa. This fi rst song is highly technical and includes • great deal tantric tcrminolotl,y. Ntropa sings a song of oral in_m \ICtion in rcspooK. The n.s tnti\·e chen jumps to a point along M:upa's homeward journe-y to lAouU:. Nett tht Tibl!ttil·Nepa]cse bofdct Mttpa has a vislon of Saraha, anothe-r famous mahtsiddha who h'ld tlu&ht in southern fn· d"· pcrhtpt a hundred )'OU'Sntltcf. A tACdc btet. Ma.rpa wtSsa.ying

or

}27

in the Nc-p~k:K town of Kyitron, whtn a ~~from l.okya centa aniwd with an inYiu.tion for 1um co come and end\. & dtd 10. and durina a.nochet 12oacdra Marpa P.nJ a sonc in which M rc-pon~ hd d rum of Saraha. The tonC d .-try intr.rrsting bttaUJt Suaha's composicion uses the

,}c~H''s

sa_~ t~h tnd extrC'mtfy ob:srure «
chsttt.IM wu hKickn tn rcuc::u. TIN R..• o/Wu.,_ omiu muth ol Mupa's bqnphy and continun at tbt potnc when N:arpa taka Ia~ o( Nttopa for the third :a.nd We cimc-. Thit 1$ a panitubrty sicnjfnnc O«UJon btau~ u ((H)tains tM formal dcdtracion by Naropa th;at Mupa U hi$ dhuma SUC«$$01. This m~tnJ that Marp2 will bt th~ prindpal ptOOn r~sponsibk for pres
}28

Ma.rpa about ""SC'1rth fot NttOJQ and hrt nr:pc-rw:nttj 1n Jndtt. £:at. ltrf, Mupa and Pa.ocJapa had ttltchtd c~cht-1 fot dK'IIC'lN· buc N>rp> found Na- only afm he and ~'>•o4•pa h>d pamd. The nc::~n d;~y at anothct gal)an.kn, C~oM o( P11QdJ.pa's sc:udcnu ub "-btpa co sin,g a song on the .,Kw ol n».htmudra a~ taught by the Indian guru Maiulpa-one of cllt many '"laud cnchC'r t who

scr,·W u guru co N:UOI)a had

~h.rpa.

K'VC: n

major d isciples who were a ll t nlighu:ncd '"''"''

and co whom Ntropa

$Cnl

many of his Jtudcnu for ~p<:C"i al i zed in·

Jtruruon. Pti(Xlapa 'lnd Chich«pa were the fiNe of th~. their princlpal rotc- 1Min1 to introduce Marpa co the cnchmgs of Ntros» and Iacer t O the: curv himK.lf. Srt Stmibhadra .... t.noth.tt a( N aropa's ditcipb. co .-hom wu dcJqlccd the- sp«•al f('Jpomlbility of tn.nsmimn& the- 1Uh411fi74U.tn. ~ is "~r
twn•na

ci''C':S hun further nu.himudrt tranSmwiofu 8oth ~ drnms are repone<~ tn OM JOn&. which initiates ' \C'r$C toJioquy b«wttn Marp4' and Paiodap:a drnm, he- xu Maiutp2. who

j~IJIIH 1Ur/Jr6~ (1040-IIZJ)

MilatC'J)ll is thc most famous of all Tibecan p<)(IJ and several collec· cion1 of hu .songs have txen publishcd in Enelhh, Unlikc Marpa. h is CUN, he •as ne-ither a .scholar nor a houKholdcr. but 1hc quintessc"n· u:aJ wl~r inc )'Olin. He a:prt'Ut'd his rra.c-hinli in countkss o:tcm· ponr~u IOf'I&J '" choc st)·k of populu Ttbcun baJI:adJ. HIS tOmpc> s;KKJM aril' ttthnK"&&. sometimes; sampk, 1nd ahiiii'J)'$ a.nhy. In the

J29

cue olTh~ Rt~i" ofWiJtlom he is $0mecjmC'$ addressed by his tannic name, Shtpa Oocjt-, whjch mearu "laughing Vajra. " He had many different na.ma: Great Magician. che first name Marpa gave him when he recei\'«< Milarepa u a scudem; Mila ThOpaga. which mnns "Mib who is a joy tO hear;"and the Gruc Repa. "couondad one," an ap~Uat ion ai,·en to many tannic yogiru. who wnr a white robeinstead o( monastic dress. The narrati\'C in tht lGioi G11r1so lxsins at the point where Mila· repa has completed his training with ).b rpa and is preparing co visit hjs homC"land. which ht ha5 001 S(C'O in ycus. At chis point. as in $0 many Other piKC$ in The Rtrin of WiJJom, the- text d iffers Hccually from ocher sourc". For exampJe, in the Biogn~phy ofMilllrep•. Mil· p2

orders hi.s major disciples co report their drnms $0 th:u he may

pt'ophrsy the fu curt of chti.r lint"agrs. Milarepa repocu hjs famous dr("am o( tbc (our piUm. which M-a.rpa inu:-rprcu u representing the four lineagn thai will dtvdop from Marpa's tnchi.ngs. 11K' sam~ dr('211l is re-port«t in TJu hi" ()f Wtitiom. but this 1imc it is Marpa who dreams it, not Mil:uf"pa. 11K're is oo nsy way to oc:plain thC'K diu::repat'l(ics. Some of them undoubtedly dtve)op«< from changn that occurred as the songs WC'CC' passed from d.iscipl~ to dUcipk. Often che 8iogTI:~ph1 of Mil•rep., TIN Htuulnd Tho11J1111tl S.Ongs of Mikrepg, and TIN R11i11 of Wisdom will aU repou th~ .531nC' songeach with diJfetent readings in the Ti~tan Miginal. This reinforcn th~ impression that th~ grnt ascetic actually sa.ng his compo:s.itiot\$, whtch ~·ere chen commiued to memory by his di.scipks. Having said fare"'l''C'll to M:&rPJ. MiJarepa goes 10 his home village to v~1 his mochet. He disrovcrs thai in his absence the family h:as co.n1plC'tdy disintegrated. His mother has died and hC'r bones lie M· al«t«< in c.he house. His sister, Peta Paldr<'n, hu b«omc a beggar, wanckring: from villag:C' to viJJag~ . The background or this tragedy is the S1d nory of Milarepa's youth. His fathC'r di~d wh<'n Mila wa.s a child, and a.s so oft<'n ha.p~ns in Tibet, che fathe-r's <'~Ute passed in· co the hJ.nds of his brother. who enslaved Mila's modM:r a.nd hC'r family. turning t h~m into fidd workers. WhC'n he grew up. Milarepa gainrd revenge chrough m:2gicaJ powers, kimng many of the uoc:k's family and d~stroying most of ttl< crops of the village. Theon, feari ng che COOKqu~nces of his tvil d«ds, hC' w~nt co study the: dharma. Mnnwhile, MiJa'a mother and siJtcr remajn in the village-objttts o( hatr«< to 1he remainder of ch~ uncle's family and the villagers.. Wh~n Mila rC'curru, his only fr i~nd curns out co be the' old monk from che Joc:al t~mplc. Experiencing gen e &ond incss a11d angutsh.

HO Mila.repa cont<'mplaces the impermantncc of all things and tlK futility o( life in a:a.lf'L$tt'l. Much of chis he aprcsses in toni' sung to his aunt aod the monk. Then. cutting all ties with his prcvtow life. Mill lotS off co meditate in rettC'11. The period of retr<'at lasts many ynn and takes place in many n ves and solitary places. Th~ hi11 of WiJJom pres<-nu a K ltaion of ~ tongs from different periods during his soliwy practice. The lut composition in the Milarcpa colltction is tUcn from the bucr period of his life, when he ~pn co teach throughout Tlbtt. In an exchange with an cxucmcly wcll·cduC11t«< young woman , he o:· plains many t«hni<:al asp«u and practi«S of vajraytna .

R-.b•NJ/P" (1084-1 / 61)

This brief chapter is dc,'OC.ed to a single compo$ition by Milatepa's distiplc R«.hungpa. h occun on his way to visit India co colkn further ma.htmudrt teachinas. Rtthungp:a is an imponam figure in many of Mila's songs in the H11,rlr#tl ThoiiJIInil So11gs. He is abo noted as havin& ;otJrneyed to India co brin& l»ck teac'hing,s for Mila.repa.

1/JrJ G•m!JOJ>• (1019-IIJJ) Gampopa's a.bbreviatcd biography in tbc G~trtso rompletn the hiscocy of the found ins of chc KsgyU. One ponion ofic, howt"vt:r, is lef'c unciJ the end of chc: cue: the humorous JIOry of the fine KJ.r· mapa's expulsion from Gampopa's monastery fOf drinking. Ga.mpopa wu the founder of the mona.nit order of chc KJ.I)'O school. He btgw his adult ca.recr as a hiahly u-ai.n-td physician in Takpo. and thus the line-aces chat bn.nch ouc from him arc k.nown as the Ta.kpo KagyO. He is often caJJcd Tdpopa (the man from Takpo) a, well as Takpo lbarje (che physician from T:akpo). After the deaths of Locd Gampopa's family in an c·pidemic, he b«:ame a monk of the K:adam ordc:r, praccicin& chtir te-achings fOf many ycus.. Although the: Kad-am lin«ae does not cxi.n today u a Kpartte Khool, their "'ell«ganited and systematic practice of m.2htytna has entered imo m:any Tibetan ljnca.ges. Gtmpopa's famous }NHI On~t~nu•t of Liher#tio, is :an example of tht Kad:am uyle of t~e:hings , as is TIN SeHII Po;nls of MJ', J TNint:, g by AtU:a with an cx:tcru.ivc commentary by jamg6n Konac:rOI Lodr6 Tha~. Thi.s work sys:tc:macizcs chc: Kadam prutice of ex~hanging self fOf other, a tcthnique that uansmutcs sclfashnes.s into compassion.

The chapter on Oa.mpopa ~gins at the point w~re h-e hn.rs o( Milarepa and SC"ts out to sntch for him. After a journey invotvina in· tense hardship and area.t pa.in, the Ta.kpo physician monk arrim at Trodc Trashigt.ng, where it ap~ars that Milarcpa hu bttn cxp«cina him. Already his di.sciples undernand chat Gampopa will ~a holder of Mila.repa's linca~:e and welcome the monk with arne hos-pitality beJore kadina him co his destined guru. All thts :mention has stirred the ambitions of Gtmpopa, whose pride and spiritual maceriaJism are not hiddC"n from Miluepa. AJ a rauh . his firs. at.~dic n« with the gun.a is ponponed for a fonniahc. When chq fi.n1.11y m('et it is a moment of his.tot'ic significance. Mil-a1epa offen his new disci.ple a bowl of chang (Tibetan barley·beer). Gampopt OOicatH co drink it, since chis would ~ a violation of his monastic vows. bt.~t does anyway. demonstrating th;ac he will be: 2blc co r«ei~ aU ch-c cnchings of mahtm udrt from Milarepa. Following Mil:arepa 's song o( wckomc, Gampopa ssks how to pr:acti« the dha.rnu. The loog prose exchanse that follows U a typical n· ampl-e o( how guru and disciple rdace on the path. Wmpopa asks how che teachings of his previous mahayana gurus relate co the can· uic path of Mila.repa. The yogin rC$ponds in careful dec:UJ and his a.~n to Gampopa.'s quHcions dc\·elop into a diKOUI'S( on SO:nyart pncticc. The S«tion in which Gampop:a pranl.m: m:ahamudra in rem::u is also \"C'I)' signi_fieant, as ~II as humorous. The d&s.cipl(' continually returns 10 hi:s guru 10 report nper·ienc~ that he hopes arc si3ns of enlightenment. Mil:arepa mali:n lisht of thest' reports. atuibuting G;unpopa's visions to simple maucn SU(h u the tightness of his mcdicuion belt :and the mcwenltm of energin in his body. ThcSC" epi.sodn culminate with a prophetic dream, which fornh:adows chc auspicious future of Ga.mpopa.'s lineage. This is followed by a section in which Milarcpa gi,·cs his h('ir oral innn,.nions ()tl pnetice and lif'~tyle .

So,gs bJ Oth" G11t~~J Th(' last major section of Th~ R11tif of Wistk>m is devoted co songs by grnt teaehcn who arc not mentioned in the Karma. KagyO lineage supplication. Most of thest' teachcn are rcpr('$('ntatives of ocher bra.n<:hcs of the K~yo- thc four great and the eight l~r schools. Fint is a song by Rifl
JJ2

nfE RAlN OF WISDO.\t

The nat chapter is 2 story 1.bouc l.o!ept, founder of eM J..ower Drukpa KagyO. Lorepa was famous fCK the long t.nd difficult reueau he performed. Thi$ p2nicul2r reneat coofc place on 2n island in the middk of a wcry large lake in Tibet. Pa." of his problem with disap· pe1rins food supplies probabl'y tt"SUht'd from the vow he took before the reueat to perform a daily hundred-and-eightfokl offering of corrna. At c.he end of his reunt, l.Ofepa is sa~d from s-rarvation by the

action of 10<'1.1 deitic-.t. who buih a cau.sc..·ay for him from isbnd co shore.

Khank Gom(hung and PtuOW'I ate both Kadam monks. from the early period of KtgyD hi.uocy. Putowa, th<' guru who tau Khvak

Gomthung's undersunding and finds it sati3faC't<>ry, is one of the cnchC'rs of Ga.mpopa prior to Mi.Wepa. Sevtr-aJ JOI'Ig$ by Samtcn Ps.lpa of Gomo (129J.. J366) a.re in thjs l:uc colltttion. He was a famous Drukpa KasyO t<'achcr. Hd first song is well known bca\UC' of che unique way in which he KIMeS the pres· ence of his guru a.s he approaches hi.m f« the first time. Orupthop N)·emo N&:Otrup Gya_IU(n was a di.:sciple ofTOsum Khy· enpa. Following his song is a lineage supplicalion by Gouangpa (1189--12)8). who founded the Higher Orukpa Ka.gyO. This is not a supplication to the Karma Kagyo lineage, but rathtr the linease of the Drukpa Ka.gya . h begins with Vajr.adhar.a and the fi~ great fou nden: Tilopa. Narop:a. Marpa. Milarepa (StKp:a Ooc-je). and Gampopa (the physici:m of Takpo). Ph.sgmo Trupa wu a famous disciple of Gampopa. from whom the eight lesser schools OC"iginated. Phagmo Trupa's disciple, Lingthcnrepa (1128-1189). founded the Oru.k-pa and passed those ceaching1 on co Tungpa Gyate (11611211), the suru ofGow:ngp:a. The r«t of the wrxs were obvK.usly added after his death, by Karma KagyO editors of the G11rt.JO, for they list onl·y lineage hoklers in the Ka.rmapa line. No funher addi· tions were made after Changchup Oocjc:. which suggests that the ad· ditions co this supplication probably occurred about the time that the J>.alpuog edition was produced. Guru Shane. also koo•n as Ts&ldru Trakpa (112}-1194). was the founder o( the TsaJpa Ka,gyO a.nd a distiple of, among Others. Ta.kpo Gomuol. a nephew of Gampopa. After this is the last .song by Samten Palpa. Ahhoueh it is unusuaJ that this song is not included with his prcvioU5 songs. •·e bcli<'Ye this is bcaUK the subj«t m1.uer was S«n as more related to the following song. The fin2l th1.pter is the delig.htful scory of the three motn of

A.FT'ERWOitO

Kham's expulsion from Gampopa's mon:Ut('ry. U-K (T: dbu•$<'; grey-haired on(') is an epithtt of TUsum Khyenpa, the first Karmapa. Oorgy-21 is an cpithct of Phagmo Trupa, founder of the Pha.gmo Ka. gyO. onc of the "four gre2t" lineagcs. Sahong Shogom (T : gsaJ. stong.sho-sgom: luminosity-cmptincu split lip meditator) w2$ the guru who originated th e Tralek Khyapg5n tOlku line- thc supn:me abbot of Thrangu mon:astcty in Kbam. Th(' t('Xt doses with a dedioC1tion by Tcnpc Nyinchc, tht t'ighth Situ, :a.bo known as Ch6k)•i)ungnt'. W(' ha\'e adopted the arrange· ment of the Palpung edition here, whiC"h hu the shon prosc dcdica· cion foiiO'A·c:d by the verses. The Rumtek ('ditioo t('\'erscd this order. TeniX Nyioche was probably the kcond editor/compiler of the Kt1· gyii Gurtso, producing a cut corrc:sponding co th(' P-aJpung editton. It is traditionaJto write one's own colophon whcn preparing a new c:difion or rransla.ion and th('rdore we h2\'C appended thc cat with a colophon by ChOgyam Trungp:l. Following this wc ha\'e scl«ted four songs by Trungp2 Rinpoch(' f« inclusion in this cnn$huion . Ch6gyam Trungpa. whose full !ramaQ<"ta name is Karma Ng'lkwang Ch6kyi Gyatso KOng-a Zangpo, wa,s the $Upreme abbot of the Surmang mon::LSterits in Kham. H<" was born in 19}9 and wu rW>gniud in inf2ncy as the e lewcmh Trungp:a tOI.ku . His root guru wti P2dma Trime, JamgOn KongtrOIII ofScch en. Trungp:a Rinpoch(' received the: hight:St 1e2chings of th(' Kag:yO and Nyingma orders 2nd holds the: khtnpo degree:. Following the Chin~ Communist inV'lSion of Tibet. Trungpa Rinpoch(' c:scapc"d to India where ht served, by :appoimmcnt of H is Holina.s the Dalai Lama. 2.s th(' Spiritual Advisor tO the Young Umti' Home School in DaJhOU$ie. From 1963 to 1967 hr \ltt('nded OxfOtd Uni~·ersity. England. u a Spaulding Fdlow srudying WtSttrn philosophy. ps)·chology, art, :and comp:antivc religion. In 1967. h(' founded Sam)'e Ling, a Buddhist medit:ation cente-r in Xodand. Since hjs arriYi.l in the United States in 1970. Trungpa Rinpoch(' has founded Vajr2dhatu, an :association o( O\·t r lifty meditation centc:rs in North Am('rica and Europe. and the Nalanda Foundation. 2 5C'Cular Ofganit:ation including Natop2 lnstjtut('. Shambh1la Train· ing. and the Ntlud:a Transbtion Commiu«. H<" is the: author of numcroU$ books and 2nid ('s on Buddhist phil0$0phy and praC"tice, acsth<"tics, and related topic-$.

Pronunciation Guide

VoweiJ pronoun«d as in halian oc Spanish, but thtre is a disti.ntcton tong and shon '10'111'(1$; a line QVC'r a 'Vfo'el maJcn; it lon,:: shoct 11 u in sidu, but loast I as in Uf. Jho.n ; 2.s in fit. but lone/ as in fur . shon • as in pltlt, but I~ • as in &arot.

V~ls u~

~twc'Cn

The (ollo••ing vo•'(b: ttt always Ions:: 'as in da]. • ' uin pr~.

ou ins:o. iJII U

in how,

r is abo a vowel ($bon). pronounced u a rolled ' • nthC'f like n'. Accem is usually pJac~ on the ~nultim:att.· .syllabk •beG t.hts coo~iDS alooog vowd: o.htrwisc it i$ placed on the •rucpcnuhi~mrc. O.her syllables contain inc Ions YOwt"ls m21y bt- 10m"'h:at scrn.Kd: c.c .• yocinJ is pronounced JO·&i·wl. nQC

yo..gl-nl.

Cort~OIIIIJffJ

Most consoM.nu: arc pronouOC'cd as in Enclish. The upittttd conSONnu i.h, til. eh, jh, 1h, Jh, ph, IJJ, arc: c01'$idercd singk Glt u in ha.w~r . I is pronou nced as in lu.w:h, Of. bt(orc a vowe-l u in CUJOD . (, ;. , a.rc: pronoun«
H4

Pl.ONUNOATION GUIDE 1

is pronounctd u in t.6ould ot I\ICat.

• is a lmaching .KM.~nd. Jen<:rflly at the e nd of a word. ,. is a nualtOUnd at cht end ol a word; if it conw:s bd'ott 1 con· tonant ic is wim.ilttC'd coil. btcominc t ith('r Jt, Jt, If, " · or •· In p rinc:ip lc, it nualiZd the ptttcdinc vowel.

Tiint:~lf

Wt havt utili.tC'd 1 systtm o( Tibetan truuuipUon buC'd on an spproxima. tion ol pronu nc:iation, Our aim has b«n to truucribc Tibetan fot elK noosp«ia.Jisc. In cenual, vowels and eotUOnanu Itt' proDOUtl(cd., oodintd a.bow. Th«e

tbt addittonal 't'OWtiiOUDd.s o( ~ and I . 1be aspirated
lit

nounced u in hiiJ: t4

is pronounced u in worJJ; and Ill is pronounced u

bl. We ha~ indiKicd the proper onhoJra.phtt u'tnslitcracioo oi all Tibcta..n WOtds in th(' Gbsaty and /01 Lndo. The Nks fot the pronunciation of thil utnslitcntion arc coo cocnplex 10 be dn.lt with here, and such ttan.ttfiption is mn.nt only Cor t~ k.no•lcdgublt in tht Tibetan languace.

Notes

.... z • Staning •ic.h this nanu. d\r follo.rinc vmtS ur from che 8tr JftkMJINI.tlil (II: 1...23) by Suuidtn. S • Tb( "SanJS)'(' N)~npa Supplicuion'' W'l.$ eden from the P.tlpu na edition of the tcxc. h abo appnrs in tht !Jh'·rv•tl·thoJ-Jp,oJ. The 11Sc scanu is a tnditionaJ Vt'fK ol upi.r2cion. H

H S6

• By "infanc death'' is mnnc eithcr dnth shonJy afttf binh or niiJ· birth. Ricuals nisc fat both proctttion from chis condition and hnlin& tht infaru ru.s«pciblt" co an tuly dnth. • Sec McttwOtd , p. }16 (Ot a d iicwsion o!tht ditcrcpancy in CMlyi Wlllg(huk's qt. • 1bc Tibc'tan nknd:u adds one "~·· month cvtty thti:C' ynn: in ordcr to righ t thc uJroda..r with cosmology.

19 • Tibe-t proprr includes d~e JKOVinces of0 and T~.nJ;. GrntcrTiht't cmcomptiW:S a lu~r arn. intludi.ng chc proorinct of Kham, 84 • The (j,~ C1\UC$ IJC the five ltldu. Sec u~r.. in the Gloua.ry. 86 • Accordin1 co Oligo Khyt-nuc. Rinpoche. tht fou r stn yinp u c: M'"'ndm.candltll dw p-uc primofdial cmptil'la.. OM labtb m!M with (OI'WC'punJ nq;aeion. Thil: 0 known u tlrtyinc into tht rulm of (CICKC'pcuaiJonyat&. NOt hJ"inC fllith ift die: trOU.nd aM fNMion of the o.-ditlary mind ""ithin onotl(, OM" bopn fot J not• wqui:M1ion ollht fruition ol diw· mabya ~IKwlwtc-. Tb0 {) ino-11 u ntaril'll in rc-pd «t the path. Misuncknltndinc the" ..:~y ol JC"If.lib«
A<~!din; :,s[)1f,~•;h~~~~:l·inpochc-,

eM tht« misundmun·

djn,Rt ate:

WhC"tl onc ~ anachtd 10 bfW.f\aJ tntdm.t~ npcr~Mcn. OM )tnp tmo chc- detirc- r«lm , WhtA 01\if b«omn tnliChC"d to lumi.-ity, «
}J6

H7

The: du('(' condicKMu tK{I) C'ffmcd by onnclf, (2) cffccttd by Otht-r, and(}) mutual spa.rk:ing (T: bdat·rkytn, czhan-rkytn, ck·

ma.rha,-rkyen), They dacribc Lhc binh o( karm1. Wilh d)(' rol.inriorn o( tonp.ta, tbt-y b«omc the thrtc puritlcs- M scM, no otMr. and no Kcion. The three staD'i·lg()m·riM·giii.J-.by,J.pg'U,-gs•hlha.J.d•· H'i· 'tJ.u, (fol. }29A), Truhi N:uncya) writes: A«
9}

" Undersnnd1111 anta irom analytlctJ imaclca.tfoo; tht nptorknca ate )uonc ltld wnl blm alld twnlnoN!r. rn.liutioo it r«o,nb:iflc thitlp :u they a.rc." • This d a rdcrra« ro thc talc of th~:don.kcy who isdref$('(f in a tiC«

113 ll
• •

Ill

•

171 •

skin so that he- m~y fr<"tly C'njo, ncinc in diC' pa: jumpinc o« a tall bui.ldinj:, jumping into a fire, receivinc a beating upon ruinins the food of d)()$( tC"t'using co gi'~ alms, bc:in.g ••· t~lt~ by lcuhn u he aue.mpted to build a bridge, being burned by hoc r<'C'du.t thC" hand o(Tilopa. ch.a:si.na an appa~itionaJ man to the- poi.nt ()( nhawtion, tc
....

*

kh hit homt 11 a...,.. unlite-ffahlt hit boott cOtilld ba-tor btta at dw houw upon Wila't mlillf'l n. .....,'""J was ddned from tht U'ltlSb.tioft httt. 11) • Htrt, both the Jtumcd: and P11Jpu.n1 f
"tltctt Pttt h.ld.rtruna." 187 • Equ•ppcd wl&h Oinl and M«l. OM do« nol hiYe co borrow from nt-,hbott. 119 • "Sound" (T: $bel) wu ukta from tht Palpuft& ediOoo. 1bc JtWDtd: mw:b " ·pehtc'' (T: t'b.ft) 219 • In both dw- Jumcc:lt aACI PllpvQC f'dttiOftl. G~ olkn Nib ,o6d bt.tc ... tn.. Hmtt,ic ·~ du.c W.Jb •7'- ' "'J'ltcft' it eo M~ co bRow dw en~·· ~. • w.~·· ~1· R KICC'I that Gampopa ofkttd both told iltiCI tn 14• • l1wtt mnLtauon pnmcn tim NUOpl r«t"'f'd U'I.DJ'C'rmcC' ol COMUOU~. dtdln )'OCI, -attd ciiUtOfT· bodr· l~y . l74 • Tht M.IJ"II'--thc m3t du1 monkl haw ttlldctionally n rticd sin« tht timt o( ~k·pmuni Buddha. 177 • 1'hc tldac fJOrn whkh the mon&J.It'fY nn f'ittt bt Kc-n, •nd 11 which •rprOMh.itl$ uavdtn wculd m1ke protu•tiont. liJ • At thO po.nc in the lumcc:k tduion 1 colophoft-. Mded "*17 for thtt td1t.IOft, and ~don ~ •n dW ttaftdtcion.

rut

'* m • n.. pu._ o1 w. Ahnwo
follow-, we: tNkc-

M

"""*

tJw ~-ad ""' to uMmund chtw _ , Ia W p~~a that ~ eo c:~ but luw •c· tfttN ntnMal 10 . . . . thr mOrt Yft•

''""'fMC'd to Pft""dt wtw

(~ -.c:h the- «'GIC'MJ I dc:pmcbbk 1it'm1 to tJw ...,... 194 • Ow S7JCtm C. the onhoJn.ph.r tn.ntflttntiOCI of Tibtun WOldt (noccd br '"T~'') 11 modc-kd tfttr tNt dn-•wd by TvucU Wrfie i,. h• •rudt " A Sca.ndud Sytunui'Tibtun TrtnKfiJ.'liOn." 11Mwn1 Jo•rwJ ~/ AJUIK St1ulu1 U (1.)9): 161- 267. ~n,lrit WOfds arc tf1rulutf1ttd chrouchout Tlu R<~~ • ofll'u.,_, tnd ut $011)ttifna titn:~~lcd by "$:" . J04 • Accordin& co Thnnru Rlnpcxht thtrc- hiiVt' b«n (our e-ditions in total (I) tht orici.naJ nliri,on bf lohkyo Oofjt, (2) a.n e-dition br Ttnpco Nr.,xht (a.oq.i )U.f\CIW, tht t'lht.h S..cu). which cor-

rctpOftlh to d~ ~ nltcion that wt ht ¥t toMUhlt'd. ()) ao

«
.,.., 30)

• W~ hu~ omltttd from our tf11'Ubtion a brief coiQphon wrin~n by Tcn pe Nyin(hc. 1Uxc it onty O«UN i.Q the Palpun,t «
CauS<' wisdom to arik in -~~ bran them. This bool wu nlited by Tmpe Nyind~oe At tht mo«Wt«y Thupccn Ch61thor. By whatcvC'f vinuc uisa 01.11 o( produc:inc this woodbl« k. May t~ t"'hii\CJ of tht- Ptact.itt Lin"¥ lloutUh t.nd nJnnd. May all ~inp attain unturpwablt' t"nJightt1UI~ftl . NANG~ }09

• Our main SOUKa (Ot thc diiC'$

t.nd biot:raphics of Chts¢ linn,gc

hoktm ind~t: Nlk Douclu and Meryl White, Kllmlllp•: T« BIMl HJII Lim• of TiiHt (london: Luzac & Co.. 1976): HC"Imut Hoffman, Tlu R,/rlio•J of TiiNI (N~ Y0tk: Macmill:an & Co.• 1961); Huch Rithucbon, '"The Ktrmapa Stet," of tiN Rqpil AJU1N SINUfJ ( 19)8): 1)9-164 and (19)9): 1- 17; ~c N, ROC"ti
jlJ•"'"'

Press, 1980). • tgr•b·ltTlJMJ·A#NIII· AIJII·IJiJMIIg·ltTgJMi ·PII·nif·pO·tiH'i•f'1111M• p~~r-tftR.p...n~IJ.. '*Y••.J·•or·lt• ·zf•·iN·~h•· lhel·vi·PIN'"l 'N by Si·tu·pao
)16

tabiGhcs the order of p:aainatM:m that we ha-n: followed.

Glossary This Giom.ry tootairu mo:sc of cht u <.hnical terminolocy :~ppt:uin.c in T/u R.lll·, of Wi/J&m, whether in Sa.nskrit. Tibetan, Ot En1lish. Abo included uc many rumes and pl2oea. Most poinu oovc:red in the AftrrwOfd arc noc indud«< h<'rc. pa.nM::ululy bio&faphic:al infocmuioa cooctrning the 2u tbocs of the many son~ complied in The R~i" of WiSdom. Plcuc OOh" that the ckftnitiON gi\'<'n here src pa.niculu to the ungt o( thoc t«m in '1'/w R,;, of WiJ(/qm, J.nd should not be corutru~ as the slngk Ot c~n most common meaning ol a sp«if.c cmn. Ab hir..ci (T: mngon·par·dga'·b2; higher ;oy) '0\C ('UU:rn buddha f'it'ld of Akiobhya. :.bhit d :a (T: dbllng-sk:ur: 2 iprinJding, annoimmcnt, rmpo~r~nt , or init.iatton) A ceremony in •·hkh :11 stud ctu is ritu:ally ('n u:rcd into a ma(WjlaJa of a paniocutu tanu1r deity by his njr:a m-utrr. Hr is thus

t"mpow«cd co practicc thc .stdh11n:a ofchu deity. ln a.nuttaNI)"'py1na there arc four principal :tbhi~ku: (I) vas< abhiJcb (blilibhi$;tb)

which include$ th~ abhi$CkU old)( five buddha families: Wllltcr('n!jra), n) An :accomplished muter of mll!'ditation pDnicc and study. An olfK.ial position in a monutcry. attumulatiOA$. rwo The: tc<'umulnion of merit (S: puoya..,sambhan; T: b~·ttams·kyi·uhogs) i$ crc~uin3 &Y()ltble conditions fO« following the path. by me1ns o( surrendering eso-OC'icnt~d tapptOQI(h cs. and exening OOCS("l( toward d harma p ruricc. The :l(('Um ub tion of wisdom (S: jntna·nmbh.tra~ T: ye·shcs·kyi·u hogs) is the tduhing rttliution. Aditp bandhu ~: nyi·nu'i.gnycn: ki.nsman o r friend of t.h~ sun) An ~~~~:u:i's ~:~y~ni Buddha, Adit)'2 (sun) is the gou21 name of Ajira (f: mi·pham: unconqucra.blc) An epfthct of Maiueya. the futu re buddha,

340

.141 Abn.it4ha (T: 'oc·mln) The hiabeJc ol tht n'lpadhacu

dtv~

rc-al.m.s. bot

wua.lly uxd co mnn ch¢ h.ichnc buddha rn.lm. Aqobhp (T: mi-bdyod·pa: immovobk) Th<- wnbhopbp. buddh2 of the -.aj.r. (:unity. Su JKJ buddha family.

fbp.,ijMna (T: kuti•Jl-hi·tM.tn•p1t·ihN·pt; stor~·houst! rorudoumns) The: root ol dw.li$cK nym (Ot dhumact , ch< absolute, primotdi:ll buiJ o( boch saq'I.Sira and nifvtoa. Alap-vljMna csn bt a.bbrC'Yi:lttd co thp..

Am.itibhs (T: 'od.dpag·mtd; boundkts li&ht) 1M wnbhocabp bud· dtu o( thot padma family, Stt IIJo buddha family,

AMc>Jbuiddhi (T: don·yod·ttub·pa: unuri.n,: xcompiUhm~c)Ttk sam· bhocabya buddha of d~· brma family. Stt Jsq buddht family. (T: bdud-rtsi; dnthku) Bkutd liquor, UK"d ill njraytna mtdita· cion prac1ket. Mort gcncnlly. spiritual intoxicltion. anun myop (T: rnal·'bfor·bla·mtd; DOM hi&:htr Tht pnnkc ol the anunanrocay:IN, chc hichac ol th(' rwr t.anuic y1nu. according ro dK Ntw TraruJuion khool ol Marpa and hd conrcmpotarld.. Tht." first tht«" ytnas t rt kriyt. upa (CILI)'t). a..nd yogt. apan A typ.- of ckmon. trr- (T: 'pha.p-pa: nobl(' ont.") An eptrht."t or tht t."nlight('ned onn: a..r· hats. bodhiunns, :and buddhu. trpn ~ ~ (T: ' phap-pa'i·not·bdun) 1bt teYtn ric:hc$ of a bo· dhisa.nv:a: fa.irh , dis
roc•>

rounckrt or 1hc Yog~n tchool or tluddh~m . ol W))C'n~W: wt.~. fot'Yt'ft (T: lthNbrof·ran·bg-bdun-ldan) 1llcst scvt."n a.:spn-u define the .,;noes of chc n mbhogd::aya buddhu. A«
atp«U

nawrc.

The mind of thok buddhu uc complctcty lilkd with th(' wisdom of unthanging oondual bliss-<mptiMs.s. llw:rd'orc, they arC' known u ~nj the- a.sp«e of union. 1M-it body. sptteh. and mind uc ncrnally filled with tb(' ta.siC of

342

Gl.OSSAIY

gr('Jt bli::Js, free from increuc and d«r~. lberd'orc, they arc lt~n as pot.:StUing tht asp«t ol crttt bliss. In~~ rC'IIm and palace, none of the chief and retinue, dn-u and dnts. h:aft n« kno-n suffering. They art complc-tdy c:nciowol. coincidC'nct gil'(;S rise: to fining, proper

andhOti (T: ltun·'du·ma, dbu·nu) Tht CC'I'IUII nt<Ji of thC" i.IJu.sory body. Su lllso ntdl. Pf10ll. and bindu . AnlokiteMn (T: spran·ru.-J%ics-dbanc·phyuc) The: bodhi:sanw of com· pusion. ~ GyaJwa Kuma~ is said tO bt' t n itiC21nation of this bodhisatM : to abo is the- OaJai Wna. A...U.J!fsd. (T: mNOJ•II'Ill•rcp.n.pbaJ.mo-cht; flowtr otnatl':ldU) An important rru.h1.y1na $0tn ti$0Ci.u;ed with tht Yo,sctn school. Ariri ~U (T: mnar·mC'd·pa) 'The- dttpdt tnd hoctC'St of tht hdb. Jpta.na (T: s.kyc-tTI(hed; kft.S('·Iidd) A CliiC"Joty of th<' Jbh.idhauna. in• dudi.ng d'<" six SoC"nst Oflans ((')"'C'. nt. « <.) tnd thti:r obj
buldiu. cwo (T: don·cnyi.s) fkn<"fic (Of o~lf tnd for othm::: in pank· Yhr. auwWtc cnhcht~• oneM"If SAd li~unc ochc:r.s. lllupnc (T: brom-lcbn··d»)Tbc co do< Buddho. Can abo refer co a p«cc.ful tnak yida_m. bhapnd (r: bcom·ldan· 'du·ma) A acnc:ra.l term for a ptl(cJut female yid.,.. b1bJ<>oo CT dc<..Jooel A fvllr ..dai..,. moot.

---..me,.,

bh4mi (T·

M;

c:anh.

SJtJI(:,

kvcf) Utualfr td'us co eM cc-n ~ 0t1 cht

path or a bodhi.sann. bindu (T: chi&·k; drop. dot. point) Su ntc$1. prtoa. 1nd bindu. bbdc aowa Tht: aown f'W.hui\'C'Iy worn br the GyaJwa Katmapas. 'l'bt fmt bl.ac'k c.rown n~ ,,~,.co t.ht fi:(dt Ksmu.pa, Talun Sbtkpt, br Empc-Rif Yunc Lo o( Ch1na. TM cmpc:tot, throuah has dnofion co Kumapa, was able ro pt"rcei"e the sfl(.cxiscinc nown above his tcachct's he~d. the symbol o{ A"alokiceMra'scompusion. He mack a ttploao that aU mi&ht bt lnspit<'d co pnt'Ci"C Katmapa'stNC: naturt. bbcklio< hdl (S: "'''Ch>ca: T: bodu>:,.,.... doir· ...) On< ol do< hoc hcUs pumarily rncrvcd (Of tbi~. bJasinat (S: adhinhtna: T: byin.tlabt: S: tcandinc o'Vtc, rcsti.nc upon: T: splendcw wavc-<01'1\'tfi"' the KnK o( ltti'IO$phcrc dd<~tndinc or com· inc COW1ld cht pncuuontt) Onc'stooe auru and hMIJC' .fUN' arc Did co bt chc tou.KC' of blc:Min,p. \Vhtn ttw sc:udtftc (Aft open himttf( W'lc.h unconu.wd ckvocion, cht crac:c of 1hc hnn;g< m1.n•fau u bktt1nl•· whi.ch dhfOl,·e itUO tnd swtken him tO a ~n$C' of' 'tC'tiC't ttality. 111;, (S ,..ha: T: bd•·ba) bodbi (T· b)-q.c:hub; cnl.p.ttW.'IXat) Su «~lichttMW'tU. bodhiciu» (T: bpnc-). ~- o{ Klioqu"""'l onc·s ,......W cnltc:hctnl'l"'oC'nt co wock fot all stnucnc btinp. The YOW is coout1u1lly rcnew
bodhit31tn 10

tn-c ln our life.

GLQSS.UY

boA.atc"ra - . c " Tht I'Wik' ~ 10 dw bodh~MUTNO
......._t.uldhn

~~:m:~~~~:.~:~:h~ .,·i:~~:.~;.~~~~~d

bema.

tn

pani
bOOdtu 'l
buddha (amil~

w..r....

*""

Amhabha, d.tKriminarlnc·aWitcnns .-lltdom. ~. wtSc, l'f'
buddha r~ld (5; buddha ·.~Cra ; T: Af\CJ•ICPJ·l ·lll,l) Thf realm o( o:is· ttnu- of 11 buddh~.

cakn (T 'khor·lo. cudc. wbttl) Of'cn"t uwd '" 1 t«hmt-&1 KtW to rckt co cht ptt«Wy «nccn ol tht Ill'*""' body· hnd, thtOit, han, Uld

.....

~'lVII (T• "lhor·loo.tdom·JU· ~-hoc. biftdlftl ot un.on of the n l rM) A hmab of thC' motfw1: Ofdtt o( MUttiU UINta, borblptc 10 the- f*lma (J..Iftlly-; he • J, pamcubtfy lmpomJM ri!Cbtn Jft dw te.,.o

1•...,.

a.k.ra.-~ni•

(T 'khor·b·~l·b. ; curnn of •he whccl(of' dharma}) A uniwtml MOnlrth, When Prince Gtut"Jma wu bofn, 11..., fO«"told

ch:ac he wwld b«omt tithCf a world cnl .,tue~ ont Of 11 unMml n~natth , a ltins w~ PfOPa«atn t~ dh111m1 Thb till be !oC'cn as a sn:· ubr f'qUi¥'lknc o( tnli.Chtctllnt'nt- on.r whow tt'lln uWr• in a colden llf o( tn••Uuuon and culture, alf4ill (T· ccum·mo: (Jttce. wrJ.thfvl) A .,~;nyt.naleffft (or a kmd ol Pf)'· dw hut rcncrttcd and npcTi,c.I'I«'CC dvwah <
GLOS$AitY Candnpn~bhUumittbbOm (T: tJa.'od·czhon-nu) A disc:ipJe o( $ttra· muni, whak rrquot is tht OCf'tiion for the: Buddha's uumrc of ·~ s,..,.

Jhinlj.·lfitn. Gampopra is said to haY(' bttn an Unrn.tion of him. «bti::ll rffim (S: kh«ua: T: mkha'·<spyod; tl'IO'rin, i.n thc- 'lit) A rulm o( the dtkinb. C'ha.ftl (T: t htnJ) Tib«an batky·bf<'t. This tUtti is also Ukd i.n J ten• euJ xnx. referrins to any liqUOf. cb6 (T: chod: runi.ne) A vajtayina .-d.itatioft pnl('tite wbtre M(' viwal· izcs the- cunins up and offerillJ of ()0('$ bodr. Lord Atlb said that SUI· t('nckrinc and off«i.ng one's own cco-cli"'i.ng is tht tnCKC cffmiw WIJ to (W(:rcomc the four m&tu. 11Us practitt was ofttn pc:rlounC'd in (~ plun. Ch6 tcuhin&s ~n inuodi.Knl into T ibcc by Pha· dun.pa.g np-rgyas. and wtrc SptC"'d by his chid disc:iplc, d!IC' crC"t.t woman tnc-hC'r Ma·crir·labs.·sa:ron-ma. «>cmntent wUdoal (S: g hajajM.na: T: lhan-cig-$kyn·p:a'i·yt-$bn) A key term in YJ.jraytna t('fcrrina to tht simultaMOuS arUina of WJUtn. and nitva()ll, naturally t ivins blnh to witdom. The five rouuptioiU or the- darlt ~.&< : d«r(aS(' in thot ltn.atb of life-, pt:~rttd vi<'WS a.nd no faith in spiritual· iry, thot fivt ltkbs bc-in.g rampant, Kntic-nt btinp uc- difT~CUh tOcon• \'Crt. a.nd wa.rCarc- and dC'cr•
'nlot dl.ltinJs arc- uidy and playful, rtprtscnting the" basic sp:acc- ol ftr· cility 01.11 o( ...-hith tht- play of wp.$lta and ni.rvt.oa ariSd. They iru:pirt tbt union of skillful mNN and prsjt'11. Mort gt(l(:ra.lly. a 41kinf u n be a typot ol tnnJtn&:otr or procmor. Su tt/10 ytdam. f,Jl.lrulna A t)'IX o( ha.nd dn.~m, usually cwo-hC".ttdC'd . mack o( C'ithtr llulls or wood. and uKd (~utndy in 'nljnytna pwci«. cbdt aJe (S: kalil'I.IJa: T: snrics·ma'i.dus) Tbt prtxnc w«ld ace muked br tht
)46

GI.OSS.o\II.Y

dtn tubn ol th.irty.chmr (S: trtytnrii'J'~Jtb; T: sutn
dharnudhitu (T: thos·kr'·dbrints: spau. rnlm, or 1pht'rt' ol dh2tma) All.enc(Kl'lpassina spact. unconditional totaJity-uOOficinatinc and uMha.nging- in whith all phMM"Kna uix, dwll, and c~. dh~rmaJ.:iya Su uikara. OhatmakA)'I Buddha. sUth This rd'trs 10 Vajradhm, who is said to bt d\tdha.rmabya lndolchc~mbhot3.k1f1 . The fiW" jinuor uth1,£1tU ue mort purcly sambhocillya tm:tnnions, Htnct. Vaindhm is the:

Jix1h . dbarnuplb (T: chof·skyong: PfOl«tor ol the: dharm:1) A f)'pt o( dticy wboK funttion is tO protect dw pnrtit~t (fOn'!, dc«ptioofts and sick· ttt.(b, Oath·bound to th(' dhuma. noc bound to tht six rt:tlms. the dh2rma.pdu (ulfiJI the foor btm1S or enlightentd U'lions of pacify. ing, ('nrichins. ma.,ntti.rins. and cksu oyinc. thw ttrving and prot«tins 1he integrity ol the lca(hin.p a.nd ptu1ice. dha1m2.taia (T: chos·lcyi-rcral·po: dharma_ kine) An ('pithtt a_ppitd to cithct a crcat rulct ""ho ruliud a.nd fulfilkd the Yision ol dw Buddha's l('a(hint. or to Jft'lt ccadKrs thcmstl'ltS. dfurm21. ~i&hr world ly (S: J.Jflu lol:adha.rmab: T: 'jic-nen·&ri.chos· brgyad) Ga.in (S: Ubha: T: rny<'d·pa) and loss(S: a.IJbha: T: ma.rnytd· pa), fame (S: p;Sas; T: ionyan•crap) and discf'I('C' (S: ayab.s. T: ma• J:n..p). prlist (S: prdarpA : T: bstod·pa) snd blamc (S: nindt: T: J!'~Ud.pa), p iC"UUrt (S: sukh:a; T: bck. ba) and pain ( $: dubkha: T: sdut·bsnsa.l). ol Nttopt.. dh:l.tmas ol mahimudrt, iU Another name (or the six

rosa:s

dh:lrmal:i (T: t hos·nyid; dha.rma.•ncu) The CS5Cn« of reality, rompkrd y pure- nuurc.

CI.OOSAOY

H7

dhh\1 (I) "'ll< thr« r«lms ol saq\Slta: rttlm of dffirc (S: b .m.adhacu; T: ' dod·p2'i.k.ham$), realm of form($: nlpadhttu: T : c•u.cs·tri·kh:ams). and formkss rrtlm (S: tnlpyadhttu; T: pu~motd.k.hams) . (2) Th.ceighlttn dcmcn 11 clmiticd in che abhidharma: tht six f<nst otgans, srnx obj«U, tnd thdt «
dold A lypt ol Ymt Of sons spontan«~Wiy tom~ by njraytna prtc• t itioncn a.s 'In npr~ion of their rcaJization. l)o.Kham (T: mdo-kbiiN) Aooth<:r name f01 Kham, a ~itn ol East Tibn •h«c the- KacJO linN.~ cnjoyt'd trf!lt popubrity. l)ombl Hc:rvb On(' ol the tighcy-four mahasiddhu ol tht lndian njrayt.tU1 tradition. He ...u a d ittipk of Viropa and • D'IJJitr o( the H1HjNI4MtrL

d6ft (T: tdon) A typt ol nukvolcnt ~i ri t, usualty of the prcca '"lm. who tends to cawc: d~phys.ica.l Of psythological-duc to a lad: of mindfulness on the: part ol the practidonC'r,

Orcpuo,a (T: 'bru·.SJ!'In«:s) 00( o( tht: chrtt main Gdu.kpa monutt:tia, lon.t~

nonh o{ Lhua.

1 and v~ e is eM S«d syllabiC' (or cht: ft:mini.O( ptincipiC'-t:mpcintU, pcajM; Y~ is tht: S«d syllable fet thC' muculinC' princ:ipk- form. u~ya. f.V~ is tht: union o( pnjAI and upara-spa« and indatruc·

tibility.

ejection o( conteiowow (T: ' pho-bia) A yo~:K pt"'l('ti<:t: in which ronK:ious.I)C'SJ kaYeS the body. Ont: ohhc six>~ ofNttopJ~ . dements ($: ma..htbhota: T: ' byung··ba
(toli<:ljty, ".ngibility), w:ut:r (
cncc-, C"Ven in the mosc $Ubdt: way. Buddhisc norms ol t:xpc-Ot:n
GlOSSARY

binh in »lf\Slrll, hs decrm o( lltcll.inmcnc ftf~ grad<'d by~~ four le"\~b.: sunrn ~nt~rer (S: srotapanna), on«·r~rurner (S: salqdtgtmi.n), noru~tumer ($; ;tn:Jgtmi.n), and lllhlll.

Atrotdincco mahtya.-a tradition, hJnllyliU nirvt.(la is a.,.., sc21tion, likt 11.n illwory city in tht dtJn. u cu the accioft (T: spyod·pa·l•·cshtv·pa) A t«hnicalttrm in vajraytna relcuinc co the mce of practic:C" "''here one aNndons aiJ con«pcs ol mtditat* and nonmtditac.ion and dirtttly ~ncount<"rs the: phtnom· C'nal wocld. equali.tiiiJ the' c-:lc-:rnnaiJ (T: 'b)'ung-ba-ro-snyoms) Aooth« t<"rm (or thcprxtic~ "ooe t&$1C' . " OM of th~ aU )'Of&l of Naropa. " iJ d«ds (S: ~pa: T: sclja·pa) AnioN wh.ich ttnd to k1id ont away (rom cnligh1enmem. 1M Buddhisc equivalen t co " ·sin." f:Ut:Ju, thttt (T: dad·pa·csum) Tht~ at~ SitVet"ll traditiOM.I txpositions o( the stales of faith On che $pi.rituaJ pnh, Th~ ITIOSI re·levant here is: (I) sinwe inttfflt (T: daiiJ·ba) in the thrtt ;t..~h as tbt JOU.ttt and cuick on che path, (2) lonain' (T: ' dod·pa). btina C'a,JC'f tO pur:su~ che path. ttJd {)) trust (T: yid
or

or

vajra~na.. (as~.

four (S: vaijandya: T: mi-'jics·pa) ~ atC' four ((atks$· or grou nds of con lidenc~ of 2 bodhisann.-twQ f~ulmtiCSK'S conct-rning ontkl(: ha,.in.c abandon~ all limitations or (a.utu and be"· ingche complecc embodiment of rnlincM>n: :and twO fcvlmtle$$n conct-rning otht-rs: (nrks.t in showi.n.g the path a.Ad feulm i.n pt)inti.n.t out thc obscur-ations and obscu:les. frce :and ~JI·fa-•ornl ($: klaq.:a...umpad: T: d11·'bror) A ctthnicsl tu-m ftC'SSC$

!49 dattibing chc very sp«i:al situ ation o( :a huma.n binh th:u ~diOW$ OM to heat and pr:anicc the- dharnu. Su JJO Afterword, p. )19. pqxdn (T: uhoJs-ltyi.' k.hor·So) A fnsc offerina : a practice- in which d(Sirt tnd SC1U( ~ttcptions art madt pan o( tht path. Br cdcbruiQ£

the phcnomroal world, the pnctidon" simuhancoul.ly n:tmdJ his undtrnanclinc o( s:acttdneu and funh« sunc:Ddc-rs ceo. podh2t.-a (T: dti•u) A dw of deities said 10 live off of srn.ells. They :arc

cclatiaJ mwi<:iaru.

ptue"Ja

(T: lthyung) A bird of lndi1n my~holo,y said to hacch fully crown and htnc( srmbolitts th<' awd:('l)(d sutt of mind. pta, thl'ff (T: Sg<>•V:U.M) Body, lpcrth, and mind. The thin: J21CS Of II'IO
Jtms. thttt (T: not•bt..rtum•cwm) Tht" thr« tcuhina:s th2t T ilopr1 rc. cti~ from Vajra)'OCinJ: the- wb.li o( body. thc Sttd syiJa.bk of s:pctth, and the mudra or mind. These eotrapond 10 the lineage holdtr, the path that ripens, snd tbt ptth th2t frets. Jttbt (T: dgc·bshcs; abbrni:nion (Ot dgc·ba'i.bJ.hn.gn)~n: S: k:alyi\U· micra: spiricual friend) A cick civen in tffi>Cnition o( scholatly and mcdicaciw a«Ompli:shment primarily by ch< Gdukpa khool or Tibe-t-an Buddhism,

aocb of cksi.tt

(S: bmavatara; T: 'dod·pa·m ·spyod·pa) The t.ix levds or

gods chac dwell in the kimadhaw.

th~

rn.lm o( dnir~ .

Jood qualitiots,

ri&bt (T: yon·tan·bfgyad) QuaJicKs o( Vajradha.ra, vtty similar to the K'JC'n »p«U ol SU!)f'tmc union.

1raspina: aacJ (&UciOG (T; CtUnt·bl·d&ng· ' dtiO·pa) Tbt CWO ptOCtutf that

ronscicute the ceo or sci( and the ceo or d h:umu . Obj«U are fiuced on (T: czunc·ba-yul) as JOiid inckpc:ncknc ~xistcnc«. a.nd the mind then &:rups them (T: ' dzin ·pa·Kmt). erne btits (S: nuh~kha : T: bc.k-1»-c:hcn-po) Gtttc Compatsfonate O~~e (T: UtHhu,cs-rje-t·heft·po) An epith« o( Avaiokitd'l'lH.

Gmt EtittM Sun (T: shat-c:htn--nyi·ma) An impomnt i.mace in the Shambhll.la cBdition, re-prnc:minc indncrunibk wa.kefulnm.• Beine spontaMOusJy pte:s«~t, it ra.diatd pc:ace and tonfede.nte. lkinc brilliant, it iltuminatn the W1f o( discipline. Si.rxe it $hines over aJI. bn.veft, nn.h, and man find their proper p ia«. Gmu R~:p~ (T: ruopa•<'hcn·po) An epichcc o( Miluepa. Gu.hpumija (T: csanc·b•·'dus-pa; k'(Ut a.mmbly) A hC'ruka or tbt fuh('t Ofdtrof•nuuua t•nua. Bdontinc tO d)( vajn (a.mily, h(' txttn• p!ifaes the pcn
or

llO

GLOSSAIY

v2jruan2, h~ hu six arms and four face$. With two arms he- dups hi:s prtjAt (cocoort) with his vtjn. and chlo~t: thC" ochtr four hands hold chC" mudrt:s of cht ocher fou t buddtu ft.miltc:s: a d h:umtcdn, a fbrtl• ing jtwtl, a lorus. and a uosstd njra. Guoa Sipl'lll (T: )'OM2n•tgya.-·mubo; ocean of good qualities) The moMSCk nam( of JamcOn KontttOI LodtO Thayc. prv (T: bb .•mJ: mutn, ceuhct) Su Pt-d'uc, pp. vii-xi. haJha JOJ* (T: ' lthruf."lthor) Advanced pr~ecicc in chc wjn.ytna unif)•ioc v;suati.urion, prt.QJayama (cOtmol cl praoa) and physinl posture. By woe-king with the mind and body maodalu to~dwr, d)( mind can be con crolkd. Su Jro n1cjl, ptiQa, and bindu.

lbpJrl"' (T: na-mgrin) A wruhful htn~b of th<- p:~dma ftmlly bclonc· ing co the anuyog:~. tllltra of the Old Tnn.sbcion school. Hr is usu1lly de-pined with thrn- bt-tt. six unu. and four k gs. with tht wing:s of 1 hcruka, in u l'lion with h is coruon . Uls $p«i:oll auribucc is 2 honC''! had sunnountitl& his pcindpal ~td . bntinJ LinoeaJC (T: snyan.bttyud) An epithet for the KagyQ lin~ . whost uildltioon tmphu&.ted tht onl insuuccions pustd from t«ehtr to s:tudent, Su 161JO orsJ insuurt'oru.. hmLb (T: khraa·' thunc) A wnthf'ul mak yidun. tht mU<\Ilint ptincipie of merJy and J.ki!Jful mAns that nukes t:itultiOns po'l'tTrful and d o( epdinsinJ. doubt, :and du:aJia1K confwion. In thC" tan• uu , ~f1 H«ub (tn C"pithet, uwally ol Cakt"ISalfiY1.1i) is o:plaincd as foiJoW'I: "itt (s:lorious) is nonduaJ wisdom: 1H mnns nuK and effm uc tanyact: "' mttns (r« (ro.m III('(UmuJu ioo: h is noc dwdli~c

a.nywherc:· Hnajn (T: k'yc'i,rdo-rjC") A semiwruhful heNb. "He" is an c-:ltcbma· cion of joy. H('Yijn. u•ruforms sense pJttSurC'S a.nd form into ;o,. throuah reali.tine the in prxt«. There arc xvcnl li!u of 11bhijtus, whith include the ability tO hnr and S« (Ot great distanecs. rcadinc others' miDds, and $0 on. Th('$(' a.rc more mundane
..._,._ (T t~q. po...._po .. thq..-...... - . ...,..,) 11w r.,. o1 tlw tltwe ,....... ..._.. • w.bdmdrd --. dw " 1nbJ1fta aDd pa· tyrc:b bucklha,...... s,,. ·- Jrtnb anct pn•fd.J.tM.ddha w, cbp o1 thor vKt.no. o.. (o., CT -.,_..-,.~~bdW) Four unpocwu cbp in d)t lik of $Qpmun.· whtft c.I'M: .mru u~ co wdiiCt tum, his ~ni&ChtCftlnttU t.nd ckach (Ot"currtd on lht .J ttllot da7). h111 flm tnthina. and when~ rctUrntd from tt'll('hinc h.is mother i.n the rod tC'a.lm. im.maMUibla, four ($: apn.mtoa: T: uad·mtd.pa) ,_hitn (ftimdli.ne~~~) . bruoa («NNIpplMion), mudict (jof). ~t'CI ~o~pcQI (im.putialicy). 1"bot att 1 tatt.lpt co the- bodhi&atft'l't auicuck. wtwn thor have a «Jndi. donal rd'C'f'tft« po.nc,lhry an alto rtfmC"d co u tht ••ctwt.run, plata bn..hmavlhan) Tbr bodhtaun MU thew u inclmai.

« Btahrftj'' ($

Wrwff11tGOJ'ld, aM e;nchisaw, thcft.«"allrd ··~· ·

M~a,....

~:::.--:.-:=.:,-:.~~~-.....

.. .a.

!'.c..,.;:.:.r:::!c;::=.::.,....lht-~JIIf.

I~V ~- - /C-.I) ...... .. ,_tb.V.. 1.~. (A ~ PubWiofw, 197). I' I Ul

i.ad.t~ ~bmOO. (S: pruitnol:p; T: MMOI·Chll·p•) A term dut rdus

co the monank dUc:ipllne of tht Yinaya, whith tupporu the indivtdual libtr~cion of the monk Of nun. MOft Ctntfllly, th(' nonthdu.ic auitu
of takiftl rnponlibiliry for onc' 1 own hbrration from Ulf.IU.Jti. J~•IJIIl

(T: dum·bu·clinc) The touth«n
;.rc..

.........

(T fJt"buM) Aft hoaotd.r T.hcuo tt'f• appl.td eo tnmd

jr.d.. •httt cs~ uv:~ma~ T : dkoo-ftll(_hoc·PRII) lluddhl. dtwnu, anc~ u 1t.- tht .~~m: obj«tt ol mu,.. luddtt. • '""CUIIIpk ot . human bctnc who lf'ln«C"ndcd conNsMHt. and abo ttf«t 10 t'nl'littrnmenc ic· ttl(, DhuJN indudn dw: tnch.if'ltt thJt uc told and •riutn, as wtll u t~tr ftahuUon-che dh11m1 thaJ U ttprritnctd. Sancha is the community o( practitioners and abo 1hc tt.Kmbly o( tt:aliztd onn.

;.uM (f: yNhts; wisdom) The wUdc>m·KtMty ol tnli.Jhtrnmcm. tn.nlrtncl•nt aiJ dutl.istk : Lool Sakyo) ldm to ~r....... Tlw ""'

})2

Cl.().$$ARY

brothm, jowo Sara. ct:fm to tlk

twO natuo: o( Stkyunu.n.i broucht co Ulm by the' Chi.nex t.nd Nepl.)c::K wjycs of Sronc·bum-:q:am•po. joys. four (S: tnancb.: T: dp' ·bt) Th<" (out joys ut USO(iatrd with tht third abhi$eb: joy($: tn.Jncb). perfect joy($: pan.mtna.ncb). joy of tdSltion (S: 'riramtnanda). and t«mtrt~t joy (S: sahailNnda). Kadampa (T: bka•·cdams-pa) The Kadam cr-.dition wu brouchc to TibC'l in tht d(Wnth tcmury by Auf:a OJpanbn. Sr1jn1na. the Jtt>at Indian tC"X'hcr ancl rcfom'lcr. 1bc Kadllflp:u placed a:rnt cmphuis on monu· tit d.isdpli.nt, training in compusion, and scudy. This «nphuis was in·
)'diS.

bptb (T: thod·pa: skull cup) Used in vtjrayan~ ritulls; uw.ally a>atains am(1a. b.tm.a (S: brm1n: T: lu; U'lion) A«ordint to the domint of attioft and result, one's ptt.Se-nt exp«iC"DCe is a prodt.Kt o( ptC"'iow 1c:1ions -and volitions, and future ('()C'K!itions dcJKnd on wh2t we do in the prctent. Actions may bt dassi.(t«< in tht<'t W'I)'S: (I) whokJomc-tC"nding cowud hichc:t realms ol UI'J'IS11"1, 01 in the: ptctentc of an enti.J:htt6td anitu
QI.OSSAitY

)))

Xu~

IW:pttanJ (T: ta.rma.h l}l·uluna) Anothct tll.mt (or the Kuma Kagya, oticinacina (rom a vision o( Ranciufl& Oorje. Karmapa 111. Vihln. of Abft.it~ba. (T: ' ot·min·b·rmt'i·JUUJ·Iac·khanc) An epithtt ol T.surpbu. ttl<- mon.~nery of tht Karma.pa. btuof Su compusion. K~m (T: khanu) A province in euccrn Tilxc. tha.l)da pdmiC A tra'lt'l p«mit. ~k:b (T: nyon•motiJ$) Su poj,on, kriyt yop (T: bya·ba: fiCtton) Tb( flm ta.ncric ytna, which emph.ui:cs puritr 1.nd the undeQtt.ndinJ that all phcnomt'fta ue inhttcntlr JM.Itc, natu,..]ly sau<"d, and beyond fintton. The deities are 'fi:Mllli1.ed tJ n· tern2.l and the pr~nitioncr emphasizes purification and ritu.al att.ion. See M1o -~ outkd:. ltfccnP'J~ (1': zhing•.d:yonJ; prot«tot of the land, (idd) A kind o( Jotal deicy ofcen associated wich t harnel grounds.. Ku,...tlu.nJ:PII (T: cung·thanJ·pa) An epithet of MiJmp2-t.hc pc:rsoa (rom Kun.cth.anc (a recton in JOUthwes.ctm 1ibn aton, the Ncpalaor Ku~

bofdcr). Lad7 Oorje Kundnk (T: jo-fOO.rdo-rje-kun·Jrap-ma) One or the twdvc cenma toddnK:J (T: biCatl•ma•btU··&-tlyis), wbjugtted by PadmtbJa (Padmasa.mbhava). b.JW (T: rkyang-ma) The ma.in ld'c M41. Su Jso nidi. prl()a. and bindu. l:lft'd S~e JUN.

ln.rnina. cooccm.placion. and mediucioo (T: thos·bwn·scom) Thrtt aspe
l.ok.dYan (T: 'jig-nc-n-dbang-pbyug: locd of tbc- world) A.n c-pith« foe Ankllt.icdvata.

kloiwa (translatOf: Pi<~ the-e oCMupa. Luyipa

On~t

tO~ a

corrupc_ion from Sanstric) Usuall1 tn c-pt.

of thC' mahuiddhu, known for eatifti fiSh•gutS.

atadhpm1b (T: dbu.ma) A mah1ytru Khool. founded by Nscujuna, wh~ c-mphui.tftt thC' docuinC' of fOnptt. Vajraytna hu many of itS phiJOIOphical roou in Madh)'Jmaka. SomC' of thC' ptincipaJ textS o{ this tradition UC' tbc- MIIIIMUII,ntl"Uhn'U tnd Vigniln,INrflhlf by N:~,tttjutU . the' /JqJ}JK_,,,.IMg by Ssntickn., and ttK Pr~IIMJip.JI and MU/,yi....UNtm by Candn.k:uti. INIJMUUnc. four means of (S: uncrahi.•VUC"Oni: T: bsdu-ba-rnam-b:hi) 1M: four ways a bodhisattva cach«J nude-net and sprnds tbC' dhuma: {I) gen«<:Siry, prooriding n«:(Witia 10 th:at $tudC'ncs will~ aun.c:tcd ro t.hC' dhatrru~ : (2) pni5t, bt-ing tC"Mrous in a plasi.nc and ki.nd way: ()) ac-tlng i.n ac
mahlklb (T: dPf.l·lcbn.•lhuno (• S: St'l drrll) A ftmak nuhtbla. NlhimJp (T: scyu-ma.-chcn.mo: grut iUuiion) A tsnttt of cht aoouua

maM.ml.tdd (T: phJ"JJ:·rcya
•.nd tcrctchit~.~ t«OU ch( whok olrimc-.

llit
t-

&Mit tbt ~~blllry of Dtumuu,., S.mbhopbp. tnd Nirmt.Qlktya. Itt wtualicy tfUI««
rqioru; o( the- lnttUrn. W:ahim..-ltt whith it ilbiVIIIMOUf npttictl(t o( 8uocidhlhood

GLOSSARY ~hni(esu iud( in S<~.mbhocUS)'J Kl'llifiU

bcil'lgJ.

{fJQIII HutKn v .

G~Knt~r.

and Nir~S)'J (o. chc bo:ndi• of

T., Lift "'"' r,,.._.,.,,

~1 ~~.

l.oncb:

Q.(Otd UtUWf'!lt y Plnl, 196). ... 12))

mahipaocjica {&rClllt S(hola:. rea<"hcf) IIUhiaUVJ (T: se.rns·d~· ·ch<-n·po: great ~io#) A term tNt re(«S to great bodhi»nvu. IIUMsiddha Su siddN. tNhtyin:& (T: theg.pa..c:hen.po; greato:r vehidc) The m:ahs~tl:& tchooh ap~ared in literary form S<'YCftl hundred ycars aft« the Buddha's death. although uaditiorully the tn.n-smi:Won lineage goes back ro ~sk1·:amun.i himself, •·ho is said co have firSt prekntcd maht)'ina tc-tChjngs on Vuhurc PW mountaln ncar Raja.grha to a eeknial as,scm. bly. Going beyond rhc somcwh:.u nihilis-ic emprinC$S o( the hln:ayina sthools and the preoccupation wich ind.ividual li~ration . chc grClllcet vehicle pruenu gre:ater vision lns«t on iany:na. «>mpusfon, and the acknowkdgmttH or uni\-etstl buddha nature. h inuochxed the idrtl of tbc bodhi$tnv:a., who livn in thC' •'Orld 10 ddi,'t'r scntiC"nt beings, while dwdJ.ing neicher in the nruggle o{ saQUttt noc in a qui(cistic nir· vl(l;a, SQ(hlly. the mahS)'ina e1rpa.ndcd the budd ludh:~rm:& lx)'Ond the mot~ucic communjrjd to che l:ay population. maM,.tn2 vow Stt bodhis:utva. Mabdvara (T: dbang·phyuc·chen·po: greac lord) Name of .a god. Maiuep (T: by:aJ'hS.pa) ~ n:1mc- of rhc- n.cu buddha. It is said th:at M2i· ueya pt'C':S.idc:s ov« Twita Maven, ~ru~iuf (T: by:ams: friendlinm) fric:ndlinm to OnC$CI(, chc prer~ui$i te i« compassion(« othcn. Maitfl also means ch< intencion ch:u subse· ql.IC'ntly ma.nifnts q companion. M.atWarOnr (T: m'l·pham·s.ru·mtsho) A lake in .,.«c«n Tl~r. ncar Me. Kaili$2, $a('red co Cal:ra.s!ll)\v:ara. mao<;bl11. (T: dkyiJ. 'khof: cirC'k. sph«e. group, society) The Tib<-can word dkyit. ' khOC' mt:a.n5 " cemet .and pcripbet}'· " It i! the unification o{ m:a.ny vast ekmC"nu inco one. through the ('.lp(t i.en« of medit:adon. $eC"ming eompleKit)' .and eh:.~os :ue Jimplifi
Jl6

GI.06SAJtY

mandinft (coni u«) Coruidacd co be quite ~auciful, ic is uid to JtOtt¥ in Su.khtnu (T: bdc·ba- tbt' prcxripti
nunuapn:a (T: snJ'l,J$·1tyi·thC'J'·p:l: whiclc of m:anu:a) Anochcr tum foe njraytna. whofot mcdit•don prxti
(T: bdud: death) The- ttmptor of $tltyiJ'I\uni Buddha, who ap· pc-attd iu« priot to his auain.Lne w.lj&httnmC':f'lt. More gc-Dtra.IJy. milti arc difficuhiC'Itlm tbt pr:acticionC'r nuy tncounter, ofttn clusificd u : sk:andb•.· mtta, m.isundtr«anding tbt fiYC skandhu u a self: klda· mira, bdng o'~rpo'I'I'Ctcd by the k}da.a.; t1'1(1fU·m1r:a, dctth, which in. terrupu one's pranite unku the yocin koows how co makt it put of the puh: 1.nd dn'1pu.U:a··m1t'l, Kduction by the bliss of mcdit'Jtions:till dwdli.n& in the sod realms of sat'JW.ra.

Mib Th6pa.p (T: mi·b·thos·tn·d&:a'; Mib- joyful to hear) ThC' narM of Milatcpa, &i,-cn co hi.m by his f1thcr. N6n (T: mon) Name for lmds to the south lind toUthwnt of Tibtt.

mudrt (T: phyaa·r.t:ra: sian. symbol. gcscurt) A mudra may be any tort of symbol. For instance, the white dbumafak:ra is a mudtt ofVII.itoet.lla ;

Cl.OSS.t\RY tht hooled knife is 11 mudtt o( VJ.jttV1t'-hl. Sp«ifi(2.Uy. mud ras ue symbolioc hand ccsturcs that accompa.n y stdhant ptxtk-cs 10 nate the qu:afity of different momenu of medita1io n . MOte cencnlly, mudr1 is the provocuive colo-r o f apparent pbc· nomcna, M~o~dli is Klf·nickntina. and the symbol and symbol.iud :ue irl$('patabk. tddJ, Pfitaa, and biRdu (T: rtsa, d u ng. thig -k ) A<eotding tO the yoskt('a('hing_s o( the pub ol up:lya, one wty o( aw~ i ning rttlizttion is to Syrt(h ronit e body tnd mind. Thi.s i1 done by medituing on Nc;IJ. pt'-(12, and bindu in the iLIUSOI)' body. By analot:Y· pttoa is lite a borK. mind-oonsngco pay homace. Hence: nama uttarebhyai} (homage co eM superior ones), na.mab ! rr gun~ (homage co the glo rious &utu), n:amo gun'-c (homage to the guru), namo buddhtya (homa.ge co the Buddha), n:amo guru-gui)
(hotn3.g~ 10 t.hf: guru, Vajra.dh:ara), rumo auru·vajrdva.ttya (honuc~ 10 rhe suru. rhe njr11 I
..arutll teate (T: anas·lugs) Synonymous with " rhincs as th<-y

n.i nnl~ldp

Su uihya.

nit'f'lqa (T: mya.nsan.J.u'd.u·PQ~)

Su (nlishtmm«~r.

n.,aarodha rrtt A ftc tr((. Npui T.td.po (T: cnya'·khri·butn·po) Sa.id to lK 1h( ftatf'l(' o( tht lim ki.ns of Tibe-r. who deK('ncl~ from the sky to Yulha Sh1mpo mou.nta.in. Nyendlen T:analha (1': Jnyan..(hrn·lhanJ·Iha) Name o( a mountsin ~ nonh of l.hu:a. tht abo
GL05.SA.RY

Jl9

ofkri• as (T: tnchod•ft2.) The princip le ol otrcrina h.u tcTCtal kvds of ap• plication. ~ntrally bu:d on &<"nti'Of,ity and surrc-nckrinc one-'s <"10dincina. Out« (m11cria.l) offerings of anything desirable in the world ate civco as n:pc~IU ol crttitudc. apprcedcion, and nonauach· ln("n t. l.nner offctinJ is givinJ up the anaduncru to one'$ body. S«rn o!Tcrinc is sumndcrina the cs:o rdnfO«cmtnt that we dctiw (rom d uaJ.inic cmocions. The " ·(0\.lnb" offering U rC'Cogni.r.inJ the in. xpuability o( oA'cttr, offcrin1. and the recipient in things u thoey arc. AJitbc above o«crinp arc referred to I$ "faith offcrinp'' (T:
ordi-ry mind (T: tha·mal·tri·shcs·pa) A key te:tm in njtayttu rcfcrrint: 10 the nabd Umplicity ()( thin,s u they uc. raw and ruucd. He-re there U nothing to abandoo and nothin3 to cultincc. It is synonomous with the founh momcm (S: vilak$toa: T: mmn · nyid·d~t~g·bt'l.l·ba) wiUth cua thrO\.Iah the web or PJ$C. JKCSCm, and f\au~. Ptdm.ibn (T: pad·tna· 'byuftg·gnu) Anothct rwm for hdrntsatnbha"'. who b rought ~ray1na ttJ T ibet in the cit:bth century. He is abo rc· (n~d to as Guru Rinpochc, the pc«ioos tC'kbct. pinmid (T; pha·fOI•tU•phyin.pa; ua.ntcmdmt, perfection, cone 10 the oth« shore) lbcre arr sn-cral u'aditiotul e-numerations, the most com· mon of which is the six practices o( the m:aha~na path: dina (T: sbrin. pa; etnttosity), ilia (T: u hul·khrims: disc-ipline), kftnti (T: btod·pa: p~tiC'ncc). v1ry1 (T: buon·'gru: exertion), dhytn.:a (T: b$3.m.gun; mcdit2tioo), and pttjnt (T: sht's-ttb: k:nowl~). They a.re caiJcd "traMCC'nclc-nc" or "gone to the otht'r shore" actions bccauw they C'at ty w 1ltfOIS the ri~r of s:arpstta and bc
pardo (S: antartbhava; T : bat-do: C'Xisting in bcnl'('('n) The intrrrncdiatc

360

GLOSSARY

p:atc after dc:ath and bc(Ofe the nut rebirth, h iJ $aid u.su:all)' to last fony·ni.ne cb.ys. parin.if'Yi.o;a (T: )'Ongs·1U•mra•ngan·hs·'d'lS·p:a: complete cmation) The death :a.nd hrocC' tbt end of the scream of rebinhs o{~lcyamuni Bud· dha, Of any enlistnencd being. Patvata, Srr A monastic cr-nter of soutl'lern lndi11, located in the pu~nt· day stau: ol M:a.d ra.s. N1g'lrjun:e is among tbt ~11 -kno"''n 6uddhis.cs who visited there. paths (S: mtrga: 1': lam) The pru1itionn' s way to enlighu:nmem. u:.di· cionally :arnngcd imo f'ivc paths: umbhtr:amarga (T: u hoss·bm: path of a«umulat ion). pr2)"0ptn2.rg::a (T: sb}'Ot·lam: pub of unifK'ation). d.arbn:.m:atp (T: mthong:-lam: path o( Keing). bhavanamtr&a (T: scom·l1.m: p:nh o( meditation). :and ninhtmtrga or a.h.ikp.mtrp (T: mthu-phyin-J»' i,Ja.m, mi-sJob·pa'i-lam: path of fulfillment or of no mon learning). O n the pach o( aom.unulatlon, the m~itator b4'ingl his l)('ing tO th
GlOSSAR Y

l6l

PhaJmc».rupa (T: p ha.g-mo-JNb·p2) A stud etH o( Ga.mpop:a. His St\1· dc-n tJ founded the eight IC:Skt l.inc-a£d wichin th(' K~O linn.gc . He is abo known u Khamp:a Oorg)•al o r Ooljc Cyalpo (T: rdo-rjt-rgy:aJ-po). po~ns,

live, thrtt

(T: dug) Poison is S)'nonymOU$ with klda. The th r«

root poisons ar(' r~g~ (T: 'dod·ch:ags; p2.SSion). dvcta (T: th<"·tdang: agg.rc~ion), a.nd

moh2 (T: gti-mug: ckl1.1sion). The fi,'< poisons indude the a.bov(' th r« plm manu (T: nca-rgya.l: a_rroga.nce) a.nd lrtf1 (T: phrag.doc: envy). Su fllso te
PDC'fi« Lind!<' (T: sgf\l b·b rgyud) A tumC' (or t ht: K2gyO li ne~c. whit."b c-mphasiU'S their suona: l.llt"g~ to meditaci.on pranK('. This epithe-t nn be- applied to the Nyi.ngma linng('. pnjM. (T: shes·rab : knowledge") Praj1'11 d the nacur2J sh:arpnC"$S o( :awarc-nC'$$ rhat sees, disotriminates. and :aJ10 KCJ ch rough COOC('ptual distrim ination. "i.o'A·t."t prajM" inducks any son of worldly knowl<'dgt: (e.g .. how co run a busii\C':s.s. how to cook a meal). ''Hight."r pn:jl'la'' includu lWOSt:ages.: K('ing ph
GLOMAJIY

ti.tnd ckptttrd u a JOUthful. unilit\J deity. Th~ Pnii'P...,.;Usl.l'ftU desni~ prajnt snd the OthC'f plt:unittl. In vajraytna. pn.jM torttJPOnds to tht- funinine principk ol spa«, the mochcr of all wisdom t.Dd rnanjfntation. Su IIIKJ IJikinJ. pn.jflt. pdl)a (T: rlunc; wind) Su ftt(;ll, ptt.oa, and b indu. ptto.i)"1m.2 A form of yogt pn.ctictd in the 'l':ljraytna. whKh invoi'U workinc with t.he iUwory body of nac;ll, prt02. and bindu by mnru ol cocmollina mind, bfttth. and body. ptltimokp. Su ind.ividual lib<:ntion. (T: f'llll·$1.t1JHg)'U: $0liwy buddha) In the ntfy t('IQ, one who mains librracion from wp.s1n. without the benefit of a ttuhtr tnd doC'S not tt-aeh ochers. In tht Tibe-tan tradition, tht pntyt:· bbuddtu b«:amc a symbol of a cen-ain stace o( enli&h tcnm«tt. He eonc~tratrs on i.Ddiridw.l l.ib
GLOSSARY

)6)

rain:~

(T: khr-a.g: b lood) T1w- femininr coutuerp2n of Win. (T: khu-tn: K"mm, sperm) It is S)'mbolk o( bodhiciua. Rans:jun.a: Gy.tlmo (T: rang·bf'W,£·rgyal·mo) A mahabll, consort of Per· na.kc.hcn (T: ber• n:~g-an) . the <enual mah1kaJa of the KtrtM Kag-yo. np_nt (T: ro-ma) The main right M41. Su ti!J.O n~dl, pr1(12, :~.nd bindu. rulyana (T: brud.Jt-n) An axcric pr:~n ice in which oM cakes only pre· pared food p ills as sustentn«. The (ood pills f<>fm :1 gr-aded u:gimen. One suns wirh pills m:~de of \'Cgeublc matter and g r-adually works up 10 pills mack e-ntirely of mine:raJs.

ht••b/6 (T: dkoo.mchos-bnsegs-p:a) Also known u the M11h.lw· tfdll/INillffl, an imponant coll«ri<>n or forc)'•n ine m-ahll)~tU souu. R:un:w~mblu n (i: rin-
or

..........

refuse (S: b.r:~..Qa: T: skyab$) Ccnen:lly. in the buddh:~dharm:~ chC' pm· 1i1ionC'r takd the rdl.1ae vow, whe.re he c-ommits b i1'1'1$CI( co the Buddha tS C'X:tmpk. the dhuma a.s t~ching. and the sangha ss ftllow pf'liC· titioners On the p2th. The rdugc vo-.· m2rb the practitioner's formal entry into 1hc dh:~1m2 . In l_he on.jraytna. the refuge is fourfold , in· clud.ing the root guru, or s.iJold. induding the thrcc roocs :md 1hc three jewels. reauAciacion

(T: nges.'bY'Jng: u ising of certainty) Renu nd-acton arises

~

-

........ .__....,

____........ •eoc

ti&ICI.n dw IIOOCht.- tndirioft thlt ~u. tofDttlllltc ,ou • · nthtt, ouc ol J'OUI ~t . rmuoc..c.- (Oft'la eo JOU· Su Jso '""INoft. ,..,. (T: "'*"pt.; c:ouon dad) TbG tc:rm mm to d*t ,ocint who Wft'C X· compl.wd 1n c:J.AXItll pnon~~ SAd to m.i&ht hnt WOfn • tinck cotton tloch, in s.pitt of Tibc-f• toW wintm. Tht mo.t tnou• of thac is Mtlt.rtp~ , alto known u the CrNt Rc:p• . mov.Wofl (T: -.hcn·k>t:; rtYersinc machmtnt, naukt) A M«>>j: ten« of dUct,l)l (ot wpwt. It is nwtn combincod wuh cb.t tttlnJ, ruba tht.n -uro.Jw dispst. Rn'l.lhion Jnclt to ~nunclauon Su JJ()

r..

ttt~Unc:ltcion.

....

rdpodw (T ,,..po
-

($:

mohp.nu:

T~

trfm

fot • Tibnaa

rut,t.' .. btlc•t.) k~ Aflu:.

· P JIO

- - (T -·-)Gwu. yidom• ....,dlw1Nj>ob 'l"ha
lnJ..Inttirinc. and ck.$«royinr). 1ne roo.

CUN

tmbodkt them aJI.

tn't•

~ t.l"fMM..ta o( • •nitttal mo~Urc:h., (T: rin·thcn, rc)'IJ·$lid·sna· bd~o~n) Thottt ltt the pt«iou$: whet·l (S: tt.kn: T : ' khof·lo), wilh.fuJ. filltnc cc:m ($: <:&ntamaoi: T: yid-bl:hin·Mf·bu), qW«n ($: JU"Tncn~: T! bwft.mo), l'ftltUJcu ($: Jtlupeci: T· Won-po), t.kphanc ($: huain.r· N . T· Jl.oc•,_). Mml (S: ......... T: "'""""""· ,.....,.w. T~-~

.... O..c.tla.Jir • ~«icy. aa(III:Miuooo/S...

_, cmml (S:

ta dw ~,.am•

..... • .... ,.._.r..uoo ..... - ..... ,........ -

.... Tnd.-..ly. lodn.,. • ......... wt.o .......-1 the oddhohood. t6.pd:jp (T: llUtf,k.yi..sku; fotrn.body) Tht- !Nddha lA human (onn . O r!Jimlly uxd co rdtr co ~ytJmJni Buddha. h oftc-n rdc:n to tbt sambhosdtya a.nd nirm.aoHtya eocc-ehn. In valt~~rtna, h tJ.n rdc-r tO a.ny tnl.lchecnnt bt-inJ. anyoor who cmbodln a.nd mani(m.s t~ aM"nce of cht Bt.lddha• .at'd OUitooli (T: dq-Jnq) A~ and Con"lipm!Gft lnd the ptac• uttOnn tO n~ tooyut.

from ch-. comn lu.m•r•tty, mani(Qt•

... .. .... ,.....,. """......w. ..... ,..._, ...... so... ....

GI.OSSAIY ~d.M~& COmH Ollt

ollllnyata. tM: ah«ncc o( p«'<~pcjons. it is Dtithu a rcHcM:Iw nor • KCulu .uion- dut is, s:pi.rituaJ and k'<'Uiu vi· Jioa((lU~ m«t. Mott<M'f, taC'r~out** isnoc confcntd b)' any god. Stto ckt.rly. the world is sclf.aistingly sacred. Sadipcatvdita (««·twttpina) Thf: narD( o( a bodhisattvl, rcnowntd for his unwnt:rinc pc't:5('V('n..ncc in tcd.inc cnli!hlcnmcnt. He appurs in cht l+rljl.l~,;u litcn..turt'. His t~tKr •as Dharmodgtta, whom ht met in the city o( C.ndlu'l"'tl, ~-J~J. . .·IVH (T: dam·pt'i-<.hos-dran·pt·Oyt·bat·t.haa:· p1'i.mdo: d)C foundations ol mindfulncsa of the uuc dlu.rma sou-a) A famous saua ol tht Buddha wbcff be- cluridttd the pmtkc o( mind· fulnm, .adhaaa (T: 5JNb·thabs) A t)"pc: of Yljn..ytna ritual''" "· u wtll u tht' ac:· cual meditation prucicc it :~eu out, afftoft roba ~nee tiM: t.imc of $llyttl"luni, Buddhist moab ht'IT wom salfron-co&ortd robn. Hrocc. saffron roba han: come to be known as a mar~ o! a Buddhist monk. Sabot (1': D·hof) A rtCKln kluttd ln the vKinity of pracnc-day &cncal. ~ A ui!x: of ancknt lncHa into wbi<:h Gaut2ma, d~ historical Bud· dh:~. was born. Tht Buddha is known u $ap..muni (Pgt ol the Stltyu), and abo lord or tbc Stk·yu and lt.inc of chc s.tkyu. amidhi (T: ting·ncc· 'dzin: fixin.a: t~ mind. meditati¥C 2bsocprion. con· ccntn1ion) A scau of tot:al invol~mcnt in •hith thc mind mu un· WJV
lanuth2 (T: zhi-a:nu: pc:acclul, calminc) A bas~ mtdita.tion practi«' common to mosc achoola o( Buddhiun. whose ai.m is ~~ camit~~ and ihatpCnina ol tht mind by rnrtnS of comina batlt aaaln and aaaln to

GLOSSARY

mcodiu.ti\·e disc:ipli.oe. Samathl is devc&op:d :u a ~pringbo:ard rot in· s.ight. S('('ing the U\IIR$p~.rency o( expcrienc;cs:, rath
chcm. Ma.ny BuddhiSt sc·hool$ tnch one to a«<mplish bmatM firSt. :and only then ho-w to euhintc vi~ya.na. Some fin~es. induding th:u or the KagyO ma.htmudJt. te2
Su uikt)"a.

Sambuddb:a (T: rdtotS·pa' i.·s:.a.nss-rgyas: perfect buddha) SupcrluiV(' (or "buddha,:• S:lmp;tnnalcr.am:t (T: tdtotS·pa' i ·rim-pa: compktion, pc.rf«tion st:age or pratti«) On(' or the ('111'0 St:lg<'S or sulh1na pn.nic~ . In sampanna· krama. the pr;J,('tittoncr dissolvn the visualization or the ~dhan:a and meditates rormiC':Ssly. ThU br<'lks any fo::nion that may havt' devdopcd (rom dw: visu.aliution. Samp:ann:a.k.ratn2 is tht' kty pr111cticc whkh dc· lines tht' nonthdstic: approach . Utpanilu111m:a 2risa rrom s:amp3n· nak.u.ma, Visu:aliution bcins bUt'd o n nont'£0 allows the dcit~ to n:aturally :arise (rom the prucition«'s mind . Su .Uo uti):IHikrama. ~n

(T: ' khor-ba) In conuut to nirv:a(la, SIJJUlta is the "icious cytk of ttansmigratory uistenc<'. h arisn out or ignorance and is eharac· teri:ted by a:uffcring.

Sam )'C (T: bPm·}'U) The firtt mOf\Urery buih in Tibet. Sam}'t was mod· ~l~d afrcf tht' Indi-an montstt't)' Odant:apo.~ri , l>lowcn:r, S:amyc' s xtual d«ign is :1 combinalion o( lndi:.n, Chinue, and Tibetan styles.

GLOS$A.RY

sanstu (T: dge·'dun) The third of chc: three: jewels of refuge. In the nat· ' row krue, sanctu rcf~rs to Budclhi$t monks and nuns. In • mahayana sen~. the: mah2s:a:ngh:a or ereatct Pl'lgha abo indudcs elK lay tom· mu ni[y. The vajra satlgha indudes nj.rayana praccition
sam nuil.:abm (:all auspiciousness) bsu:l (T: bnt.n·bc:os: ucatis<-) A

C)' J)C of 8 uddhi.$c mcncary Of a philosophi
((XI:

ecncr:tlly a tom·

nuY'bJna (T: sems-dpa'i-,d:yil-k.rung) A rypc o f noss-kggcd meditation posture in whioth the lets arc v~ry loostly
ilob A sranu. o( pot-tty. J.n th~ Satu.luit tradition, ir has a putitulat kind of common ('pic m«.('r• .OOrudd, chrtt (T: dbcn-pum) SoJirudn of body, sP«th, and mii'HI. spiriru11 friend ($: btyao.J,mitn: T: dce-ba'i.·bshn.cnyen: JOOd. vi:nuow (ritnd) The spiritual (rici'HI is cht pru at the l'll1haytna ~1. Su .Uo

Prd'xc. ldnb (T: nya.IHhos: hntcr) O ri,ginaUy a dUcipk •ho artua.Jiy hntd tht t(a(hin.p of d'lc &ddha direnly. It if abo the name of cht first of tht nilk yanu, in whith ttl<" pnttidOC'I<'r <"Oft«"ntntcs on basK mt
tun-ni·nxboc-dallc·ldan·pa) An Lmponanc t«-hninl t«m r~r~rrinc to the uperu of the sambhopbra deities in their ('()n'lpkt~ $plcndor and Jlory. Su ttlso asp«a ol.suptc«K union. kffn. nus (T: mdo; junnuu) n.c SOtru an those hrnayan;a and nu.hJylnJ to-u ln the Buddhist canon thu arc: atuibt.lttd to Satyarnuni BuddM. Thc:yu~

found in th~ Kanjur (T: bb'.'gyur). S0u1. mc:uu mttti.nc point. junccioo. refenioc to the: mttting ol Buddha's cnlichc~n.mcnt and th~ s-udcnt'$ undcntandint, A SOtr'l ts usw.llta didocuc: bc:tWttn the: Buddha J.nd one or mo« o( his dUd· pks, thw ~l:abor:uing 'I snrcicular topic: dh;arma.

or

Tdpopa (T: dvacl-·po·pa: the: one: from Talcpo) The: .-ill~ and mountain of Glmpo lie: in the rr-aion ol Takpo, which d southeast ol 0. GJ.mpopa was so-namnct, it means that body, &pc«h . tnd mind. in alJ tbc:ir confustd and walcc:ful rmnifntat.ions. ate included in tht- puh. Path tanua means apptying profound tcdlniqua 10 ~rcomc buk <'JO. Bc:ta.we d~ U.iJiful mt"l.ns ~~~ based on the: aroond pttsp«tive, 1.htylt'C profound J..nd progress in s:taCtS (tom ckaJinc with tbt crude apc:riencc: o( beginners up co the: compl«~ rtaliution ol Vajt-.dtw'l, Fru.icion tanu2 mans fin'llly rnJi:inc who and what you arc. You rn.liu your being u one with the body. spc:«h. and mind o( the tathtglltU. That is, you rn.li:c the a-round that was there con t.inuousJy (rom d~ bc:gi.onin.a. dntrib (T: sncap·pa.: one who doa nu.ntta) O ne who prutkcs tantra Of n jraytna,

370

QI.OOSAJtY

T:ld (T: sgrol·ma) An ~rnanuion of An.lol:itdvatt, sht" is said to haY«' vixn from ont of hts cn.rs. She- embodin the female ssp«t of cotn• pauion and is a ~ry popub.r ckity in Tibe-t. H« two common iconographic forms ue white and grttn.

tat.hipta (T: de.br.hin·cilkgt·pa; thw tomt oc thw cone) An cpichtt

foe a buddha, tathttt (T: de •.bahin·nyid; chwn~) Ancxh« rcM'I foe chines u they att,

d)l( wocld as $('ttl from ACrC'
That

Ti)opa r«eivC'd from h iJ four ma.in t~hers. Thnc (0\Jr u'llnsrniaions pa5kd from Tilop2 to Nttopa and t:Mn to Mup~.. 1bey atC' the

'ftrt'

)'012.$ o( the-

illwory body. dtwn. luminosity. and caodlll .

(T: khrid) 1'ht of#.J rom.mtnwy chac a vajra mut~r CivN to his s:ru·
mcnt o( com~o tod communicaUon.. lconocraphia.lly. iu sp1C11· doris tC"ptC'S(ntcd by the: fin: buddhu, yid:anu, and dharm2piJu.

1M nirmil)ak:tp. is the- buddha thac anually cakes form u a human. who nts, sleeps, and .hues his life with his s.cudcnu. Jn the- mahiystu tradition. this wualJy rtfC"n to Sll:,.amun.i. In the 'ltjraytna. the root auru's body, ~h. and mind uc rcgudcd as the uikaya. (S: nJttrtha: T : 1\Cfl·don) Tht ddi.nicivt. hichc:r ~ i.ng. T~xu and JtJ.tcmctiU arc coruMicrC'd u nnanha (uuc) or ncrtrth:a (T: dn.na:·don: liccn.l) in mct..nli\J. dcptnding on whcth~t thdr ~ inc is ultimatc-n«di.f\1 DO quaJirncioru or intcrprctatiooa (nltUtha): Of li!«-al-1 usd'ul ln.chin& bu1 One that n<'C'd1 furth<:r qualifK'ation.

true mc'Sni"'

GLOSS.U.Y

cn,nhl, IWO (S: paramlnha·ncya: T: don·c:bm·pa'i-b
T~ta (T: daa··~t.n: joyful) ~tkyamuni BuddM. the Buddha or chc pre· $Cnl 2.JC'. ldt Tutica hn~n to come to the hurrun 'fi'Ottd and ttach the d huma.. Na.iutp., the nat buddha, is said to rtign in Tu,ira now' t.nd ttl
Ts-anc. U(l4i,ylp. (T: o-r&Y~n) Blnhplxt ol hdmabra ('Pad.m2Wnbh1YJ) t.nd also sa.td to be the rtcKln in whk h Tiklpa rr:MdC'd. ~flphica.lly. U4cjiya.q.a probably tin in the arn bccwetft Afghanistan and K.uhm.ir. It is abo rcaudC'd a.-s the rcaJm o( c.hc cjakinb .

od•m.Nn fJowu It is a.n

This no.·u is said co b loom On« ~~rr thounnd yurs.

a.naloJy fot the rarity and pt«iowncss of th<- human tMnh.

}72

Gl.05SAJI.Y

oniw:nal mocwdt. Su cd:ran.rti.n. Upii)'S (T: dubs: skillful tl'lts.N) GencnJiy. Upt}'l
n.l4Drp Upis la.tuli. Vaif'0(2JU (T: mam·Jnr•snana·mchad:
thi1bs. (2) tht back is smichc, ()) the- cya arc- n.st diaconallr dowrn· ward. (4) d~ chin is slicht.ly drawn in, ()) tht shouJck:u uc raiJitd (like " tht wines or J vuiiUie"), (6) the tip ol the ronruc is n.iscd 10 1ht palate, and (7) th< mind is ca..lm ("rfllly mtinl''), njn. (T: rd~Hjt ; 2dum.ntinc, diamond, indcsttue1.iblc, chundcrbolt)Onc or th< fiYt buddha &mil.ics. the vtjra fa.m.ilr is usoc:iat<'d with th< bud· dtu Aqc,bhya ol the easmn dimtion. Its q uality i:s pristin« duicy, indncrunibiliry. In J«W:r'LI. tbt term Y'ljn. convtyS the Krut of what is beyond arisinc a.nd ccWnc and hence indcsuurtiblc. A vajra is alto a rirual tccpccr uJCd in Yajn.y&M prtni«. nJrtdtya Su vtjra m~cr . Vajrtd.Jun. (T: rdo.rjc•'duna:: n.jra holder) The name o( the dtwma. U,.a buddha. He is dcpintd u duk blue, and is puticul:arly impot• 12n1 to the KasyO lint"~c u it is Wd th::at Tik>pa r«ci'ltd tht vtjray&M tnchings dircnly from Vajradh1t1. Yajra holder (T: rdo-rjc· 'd.r.in-pa) Can either rder co Vajradhll'l « tO a n,jn.c:trya.

GLOSSARY

HJ

n jra ml$t(f (S: va.jfktl)'a: T : rdo-rjNiob-dpon) Om tfbo is i«<m• pli5h«< in the njraytn~ tc:achings an d capabk of U2.rt$mining them co otb('rs. n j ra Mm~ (1': gunc·ba'i,minc: secret n~m~)The name ciY('n co a vajraytna pn,.ctit'-oncr by th(' vajrt(tryt du1ing th~ abhi$rb tuemony. Va_j rapto.i (T: pbyag•n.a-rdo-rje; widder of the vajn.) A»CC(Ut«< with the \'Jjra (am~ly . Va.jn.p4oi is saMJ to b<- the: lord o( manua. abo u JJI!d l.ot'd ol S«rtt. He is a bodhisattv2 21\d is dcpk-t~d in l»th pc:ll.('eful and • ·rnbful(orm. njru. KWn Su V2if0<2n:a, sewn (h:ar:an~ti,tia of. n j rtpn:a (1': rdo·ri~·gdan: indesuu<"tlbk $('1111) A t~rm appiit:d to Bodh· gayt, thf: kat or rcsin by cradC'd sra~~ of pranic~. for thoK who come: gradutlly to ~nlichtcnmcnc From India tnd Ccncral Asia. vajraytna s.pr<"ad to Tib<"t, China, Japan. and Southcut ~a. Although :anulll.l2)'0J2 ta.ntra wu uuahr

) 74

.. Chana. " .... ftOt .oddr pnniC~ del don ... ...mw eocb,.. "''k )lfJ&I'Ift't Sh..... ( .. true' word," 1.( , , IIWMtlr&ftl) lthool, ~tlf'd bt' Kobo ~. IIK.bJa tcxhirtp ol dw lo-a WM1U bu4 ftOt cbc. (1/~n~.~u:an.tlftttl..

h "aMicNc ~p.muni nunifated ~ Vajttdh..,.. 1n cwdn UJ cexh 'fhto liiUIU do OOC trod tO ptnc'nl I dt:l~ brfwttl'l wd:cfutnna: tnd
~. J.ftitft ud tc.u:

Su rmN)'liU Uld hWJiM.. V.... (T ........ mo) AoUWllw!oohubo• OlONIMW 4a«tpiK'IC' and tthia .n l'fMtl.l

-

~ (T· ""«·mdoooc: ....,..., " " " " - dw......! ......... btlutha mt'CLu~. ltht- praniuoau may bee• to htwc-

inMP• intO

pbmomtna "J'hd dcv•lttJI'II o/ tht piiiUtfN t(lftiAd and IU wodcl il: \ftown U vipdyanL It o:pnds IIIlO ~AJ.ptramit•• ~. th.ltt (S: '*'fl'"lltl; T: $dQm.pa) TMrc: • a1'0W fot

ncb of the: thtc'c: r•n.u, which rmrb the: prutjtiontt' s c:nHtn
wfut tw brtft told •IKI wluit -

btc:A t'aprMntltd (T: IW"'·ci
}7)

woddt. 1htet- (T : kham.t.-awm. Stid·pe.·pum) The thrtt WOfkU ol wp. san: c~ h«"'n of the cods (T: ltu). the WOtld of human. (T: mi). and the: undtrwotlds ol n2rraas (T: l:lu). Yuu (1': phin•*) The &ord of death, said co p.csidc oYer the hells. J'IAI (T: thq:·pa: 'ft'hick) 1'ht "Yth.klor that catTin thc: praoct.ition<:r t.lon, tht path 10 liberation . On diffcr
uaJ jour!)()' from
}76

GLOSSARY

cra.nKrodc-ncaJ KN<"-simuhanrous ~Nr&nttiz.in& and destroyinc u •n nprcs:s~ of the awakened teste. Wnthful yidatns t i t utOC':iat~ with th<- dynamk cntrcy ol"'l'ljra tng<"f , " ttl<- primordial compasUon dut t'Uts chrouah hesitations of idtoc compusioon and ddbdinin& in Ofl(''s buddha NltUJt. 1M mak yidam (pcacc:ful; bhagav11: Krn.iwralhful: cjt.k2.; tctniwn11hful t.nd wruhful: hcrub) iicnif'" awaktn
1nd pnjM. This tmptinm is furwb.nw·nct.l utommodnion and ultimate fcnility. Throuch un ion with the htrulu, the- dtl:inJ an ciw birch to enlightenme-nt.

yoaas. four (T: rn:aJ,'byor·bl:hi) The four yogu of tn1b1mudtt: ont· pointcdncu (T: I'UC·a
INDEX OF PEOPLE, PLACES, AND DEITIES AU names ol pc'Oplt, places, and df.itics ~in both cbt em and cht Afttt• word m irwkxtd htK. 11w: Cto.ary hat noc blfc:o inC'Iudcd. Sin« many Pf'Ofllc: a.nd lilt' knowc by mew chaft Ofl( ewnc- Ot ~th«. ~ ha¥C (IQII.·Ic:(c:f't'O(fd dww tntrks. AU Tibt-u.n worclt l.l't ~ by dwir onbQanphic ll'll'lfo titmlion ill pw«~tbon.

dticia

.,..q ..,,., .116"

·b~i.W.. Uhlll

Abhin.ti, U

Adil:pb&Mh~ .

1m

Adnrahb1a, l6l Ajita. l

.......... ~&ii.iL&iLU!6. 116,

uo

.._,.. W.~Ul.W.W.

U!. 18l.

w

Ato.itablla, 1t.1f.U.lli. AI'I'IOthuiddhi. ru Anancbhlladra, U MaMava,in. W.. 112. )ll Atat.IJt. lll

Ac*', UO

Avdokil:dwn, 1L jQ. ll. U1. 116, lll. Su J10 Grnc CompuMoftt tt' Ont. Lol:dvvl A'tki htll, U, i6

)77

INCOX Ch6rrup Cyauo (ch~·Jtub·rcr•· I liln:ho). U. ll.Q.lll. )21 Cb6yit.IJ l>ofic (Triek NJOC!pv ~ Pal) (chc..dbyU~p.rdo-tj.t.phrin.lu.

tftftJOD•pU•fiUhO•bl"i•dpaJ), IJ..

li. IZD• .!Ol. J06. llO. l,LI,llj, llA; IOCipoi. lt*f

~CIJ(chot-J, J"'IIC), li2

Oum.k Na.kpo (cflu.mif· n.ac..po), 211 Cool G~ (blil· ba· bhat), 116

lhtmcma (bdaa·mtd..ma) ,

~ ~~

JJo NiilttmytOt-.1 l)atimfl, W.lll Dark fuen Moumain. ( ri-mun•pa-«.n· ayi·n~). l.ii

Fomus o( A·udhtlli (d b u-mt'i. rdl!OQI). lSO

GaJo (tJ.,.·Io). 2-'6.

w

Ga.mpo {tpm· po), 27), 178

GurlpocW (,._.ro·po-bclv),

1)4-.J))

<;unpop. ('P'fl•pG-pt). & ~.

m

27)-18.2.

m. m

}12, )17, ~lll; -of. l.U:l.IL 277-lfO. Su ~~~~ )Mh. Pr«iout .wen. TalpopJ )06,

(ia~qti, ID

D«bt-n (bdc--<:htn), W

Gsncn ri¥er, z. U. 1J:1:.Ut. 1.!1. IlL l.\1 C«
~L 2.0

•J. UL~ll6 Golckn\.&nd{ptt·Jlillf). W Goldtn M1(1dab. (Jttr•a:ri•mQdata),

Ottbo Wepo tbck4Pf'OCI-tN:•aa·po). tl. S~t J,o Khv.hO \Va,np Drre (loCk-dJe), 10klOl Dbtrmabodhi AJob. Dtlarmodpu. m

w_

Dila:o Khy~ftiK ( d i, •mto•mkhyen· bttlit), }J6

Oo """"<""""'"-). ll. I' Oolpo (
Drqluna ('tJm..spunp), 6I Drikuna ('btl·tui'\1). lli: Drikut~t:p• f bri·pnc·pt). U.s

Gomuol (.,.,..utwl). 277 Got ..~~q ($f0f•lu.fl&), w Gottlti (JHhti), Lt. llQ. llt. Su ... Kuo Sluh P-aJiot TOCMNp COUIIIIPI (G6apo f>o.tj~) (11od· uhtliJ·P•·mcon-po.rdo-rj~) .

Otitak (' bri-~eq).UO

G~-11

r>qmi C'btor·mi). l26 OrotOII luhcnp-a ( 'aro· maon.ns·

chtn· pa). J.Q2. Su ill10 SanaCJ·c

uz.

ONtpt r~w1..,.). 2)0 DtuPJyO TMdtt (J~,Nb.brl)\l
t-."..IcNPGrakxn

(bdud- 'dul•tdoo~).

l2z.

Compuslonut Qn.e (tha·ch~· rjt•thu· po). Ut.. ""o A....sokitdftn Gu.hyuamljs, ~ a.M. W Gu,o:tm.ti, t6J Gu.ouf,pn, I.Q1. Su IIIHt LodiO Ths~

s,..

Cru:.MKiwl. lli

~ft (flp·JII·JXf·K).

dar). W 0Npthop Nyemo N,OCNp Gyt..lt«:n (CNb·lhob·SO)'Cfl•ti)OodnJOS•If\lb• r a ya l -muhtn). Hl , Su 11 f1 0

u.

U6

Gomo (rpmo), ill Gomowa ( ttO>fi'IOobJ), MJ

JJl;&rahtlwl, - " · l6aill1 Gmt LU. Su -~ SwJu

Dr~( 'bri•K·b.), W

Doctol l.>ofjc

Sand [)una (tha.b ·~·

ru..

Oombl Hnub., 118 [)o(jc-KO.ntn.emt(rdo-rje•bn··a,.p.o

""""'

Gbt~ and

U.

21. )()~. ~. llQ. lU:l.IJ. ll:O.: ~ol. "=66. J.u.UOW&No

Daml.b Vajn OOtM Shilpo (bdiad·rul·dallc·po). W

Gyauat (•IJ'I·bnf),

U2

~

Cr«pbu (dCJU·phu), W

l79

INOtlX

Jam~pa. l2,. lL Q. ll!: Jam~ ('jam•mpn), ll... W. UL

Su M10 K.hyci'HK Our K«~auol ('jam-mron,tOCIC·

J-un&On

tpt11l). llQ. Su .ho l.odrO Thayt" j C"Wtl Rod:: Lofty Gr«11 Mwnl-alo (rllpO<mdlOCI·ri.n.<.lwn·tn,·ri). lJ )Mb. 11). Su tiho G.vrlpopa )nana.tatbh., 1.48 Jlla.w.ldd.N, UJ.. Su.boNi~

K.uppo KtnJn (Wp.po-p.np-n.), U

......... w

Khrcnrap Phormol (mkhyca•u .b · ...... """'~ 101 KhycfHk OKr (mlhrcn•bnu. 'od• &«), lQL .1.1.2. ill; *~P ol UZ; Ul. Su J.~G JlfniCCI, hldcft~ Khyuncdinc (U.)'II~·Idiftt>. 111 Khrun&PO {lth)'llfll· po). lOJ Kb~ Ndi'Cn (kb)'lln,•bu'.dpal· 'dre:n). ~UI

w

Krltf0t18 ('kyid.JfOI'I), KOcKhot Ycnlak (dkoo·mthot;··yan• bJ). Ij. 269. )QI. J06. 1Jl!.lli.

ut; - < i. j2,)..1

Koncuol (kq·JJ>N.I). Jll. Su J/() Lodr6 'l'ba~ Kuktunpt, .U 8 K11aJ1la,nc (.ru.nc ·that~a). UL J.ll. ~W..Ul

K11t1Jthi DJp1 (Jun&•thlfii·PI}, U. SuJJOUil~

Katltt(tar.kp), ill K...- OIOk ( b •;flfta•tO-k) . u Karma Gyllwana ( h·rm•·rar•l· d""'c). W Kum• N&abana Ch6kJi Gyauo KOnJt Zanapo (h· tmt•OJI J • dbanJ·cbot·krl·rJra·muho·klln• ~~~~!::;~ JH. Su •ho

.,.,..bck-odwn.'ocl.pt.llinc). 9.0 K110 SliM Pl.ljor TCOCNp (dpat. 'byor. doft· Jrub), UQ. SN JJo Gothri Kyat~p (trit~~ ·P.). lH

(Kt,_rma N&-.k•111J) Yonlcn Gyauo ( h · rma· nJ• a ·dbana··JCNI•Uft•flfJ• Mts:ho), IJ.. i!1t. Jll. SuJJO Lodto

Latbl (k·pbyl). ll_. 1!. 244. 176.

Th•><

Katma PWbl (b
Karma TtO.Iuitn C)'1DO (ka.m'la..uhul· kbtiiN·'JYI·muho). 80 Khacho Wuapo (mtha' .spyo.d. dbooJ·po). u. l!ll. .106. ill: ll!. Hl: toni' of, iCU. Su M10 DnMZ..Opo l(ht1hyap Oo!jc (mkha' ·khr-.b·tdor)r) , L U. W.. )01, lQZ. ut, Jll, W::.ill,.lll; lOOp of, LQ1:W Kham ( khams), lU-lSl . )0), JJJ.

m

m

K~;;~~ 2~;:'~~;~ ~~~-~ ~~j."$;~d;;;

Pbac,..,Trupa Khutl Gomdwt~l (Li1dc Mcdm..cCII') (kh•·rac·sJ
Kot~.una

lkc:ht'n Oul Lin.& (kiln·

KJicbu. ( styid-c:hii). W

K7W.. <..,........,I. ru

Krictoclc (strid·JIOCIC). W,. )21

m.

ill

Lady ol Gbdcn (jo.mo·Jlf'tll). U. li La..,pokhar (Cb.llc·po-·nilllar), Ul

i.tDpa (b.ft.pt), U9: LctO (I.,~ood) , Jl6 Uubum (Jha,. 'b\lm). L66, UJ Uwa (lhaoA), a, ~ JU lbtuo (lhi·IDUho). W J.hoco(-). ~

UIOI.n1(1t:o.brlf), U!. 126 IJ>oonlpo(Jho......po). lL.Mli. Su J~t~ Wupa

IAncc:bc:IVcp~ (Ciiflc-dkft.tu.p.),

l69. Ul

..

U2.

Liftti«cpa (hdtDa Dorjc) (Jiinc-r;c.

~:=r

~joc). !L lU

Lod~ Thayc: ( blo-&*"l'tldl•'·yu),

u.

!9l.lQZ.l!A. Jli- JU. U2; 101'\J ol, ll:25L Su #l1o G\ll)aUJIIl. J•Mc&n Konauol, Kum• Naat. "Ill Y6n!C'O (iysut). KoncU(tl

)80

INOIX

I.Oitr Grcctl Nouftu,;., Sky fomus (IPO·Ii·ipO·fnll\oft·Mtft·Mkha ' i.

. . _),181.JiL W

Lokd
J.. U. U. Ul. Su Jw

AnlotitdYtn lok)'11 {Jc»t) (l.loc4k~ ·;o.stu), W..

Ul. }2~)21 l.lxd of Ontb. Su Yama

Loftpt(lo-ru-p.). Mt2..ll1; t0ft~Jol.

1-4&-.2))

WWnpe (or Nib., Gift! ltts--) (mi-lt · IU-pl, fU·pt-dletl•;po), 1.0. lQ. 11.

u. u. w.

I& m ,.,., m llliW. m uz. w..u.t. ~

~ }1.8-)}2. lU:JJl;

tofiCl of.

llt-119, W=l.ll. U:l:::; Ul. Su •ho Kun(l.lu.ncpa, M.ib ~

-.-Oo<j<

M'fJa Tbop•l"* ( mi. la .dWK·p1.d:Ja'),

llll.. tiL W. ut. Su •l1o

Loyipt. l l i

Wil.uc-pa

M1ncu.lcw CI:Mk Whi.~oe lah (rnuho< cU:ar-spn~&..,.·i·pho-bntiC). Jj

w

MV.sbodbi. l4Q M.tllabrlhml, Ul

.... (....). l.l.. U.liL Uj. iJ9,

Mahamsya. W

... - . 1.16 Ma.iu~p~. 6Q. u. 11. Ul. ljQ. W. w.. w. LU:JJJ. l.l.!:J,®. "'=

""'...,.,"... lit

Mll (mal}, lll M:I/Waf'OI'J,t , Lakc. l

"'"""· lR. IL fJl. U. tl. U. ut, ut lli=.UL U2. ~ Ill. 1.29..

&14.»Q. Jl'7-Jl8

M:U~C (nuJIC).

UJ

Trutu

0...

M.ati~Chap, l.. 1. St-t .JM, lobll;ukt Wallf'liff, U. Stt fJbo MU~jucbop Nal\jultlmitn. W Wtn(s), !6. 44.. U. At 22. 1.». 1.61. 112. Ill , Ill, Ul. 261: of kktu,

lQ1

Nan~ Vtjn, Dodol Dor~

a, UL Su.bo

Narpa (Cbotri l.odrO) (m•r·pt-
m ~. mi!!Lm.tJJ.ill: U2,.ill; tcqsof. ~Lii6:

w

)IJ.c.IIJ't, UA. ill M~pa. W,. U8

Mnu, Mount, U Mn(kl Ttbnpo (t!M:S·non.uhon.po),

w

Mil:,. Dofjc (Ga•t Ytn&<<'ft) (nt.i·

bs.krod-rdoo-rj('-dra · ·b:a'i-dbr11 n1 •

cat~). u. IJ. ft. 11. l:i. 169. w.. lAt.~ ~)(17 • .MI!CUJ.. 116; ~··

...

Su • ho

"'-""

Ntlulda. 2?(. 326 Namuo (pm..mubo). 2~

.w. HZ. HI.

11), 11~. -~ l:91.)06, 1Q2.~

20). 218,

M.Wp.b.rdmi, it. lQ1. SN Q

w. ill

Nai r t1myt Out, U.

)lt. lli.l.U.ill: ""'9.ol. w.. WdU. Su .00 J6tnulddhi

fi. ill UkJ.lL I.JkLlt. ~ 1ll::JM.. Ul. )J6..)H

NtiWIC (&1*-C'W'If). ~pll.

....,. llll

Naoh~

ChWor

(IIIJOC·tto~t-c:boJ•

Nf(lcn~p G,..kkn {d~·crub· rc,..t• mrWD), iQZ; .on,ol. lti~l. Su Na&~ rvp

•ho Orvpchop Nrc-mo Gy>l""'

N,Okbu (dAJVkhu). ill NyaNya(...YI'·cqp'). ~

Nrtr (l':lyt·lftCO). 21J Nyll(layll). ~

..,...,. ll.l

Nyanau Ka.r1Jtll {oyaoa•bta'·dbr· !l.' ya.cti TK~ (lora'·lrl· buan· po). M !lo)~mo (~7NftO) U. :6l=l.6l N)fflam (~mm), W. W.. ll6 Nyuwhoen Tluoalht (tnroea·choea· w.,.lha), W:. no Nriwa m Nruart;~mpa (•orvt·rvm-pa), Ui: llO. U2

<mri·'->·

)81

J>IDilX


~

W

Pb.in of Pbim (dpaJ,.diO-dpe;l·chtn,).

1.1!.""

til. Pk..cte... m

Potmntpt. (~bt.a·pl), Pocab. Jj

u. tilS!

Pn jftlbhadra, W. 116. 280:. Su J soTilopa Pn,jllapwmiu, tl Pft"C.iow Nwt (btod·M~M·rifl-c:btn) , 2.U. SuJ141Gsm~

Pumthan, (bum·thatll), fl. ill P\!Jp~. ;w.. 17,. 28J Pu~ (pv·to-bl). 11:6. )21 lapn.a(rq··INI), W

llltY. W lamadolt, U2 ~cc

Dorioc: (raJIC·bf\II'IJ·•do-•ioc:). U.l92.lll

bVa1

Gralmo (nnf'bru:IIC·•Jyal·

f00). 6J bnsj~o~nJ

(Khyt.pdd:) l i.kpe Dotjt ( nna·bJunc· kby•b·bd•a · ric · pt.' l•rdo-l}c). tu. MU. W. Ul: .OOIJol. llld.U. Su MM:~ Palckt!

lhnajunc J.ikpt Ynhc Lunctok

OKII!yi N1im.a Tril'lk T'Oftt.Gn TNp .K!2. 5#-~ Jso Rllpt

btt~abh:ktn , lh

IW
md--·-1. 11.'-"

l.tc:hullfl* (RHhUI'IJ•pi), lit, lQ2,.

l.Mt - A&Jtc "· ill=lli R.td Rock MaNIOn (FortiUI ol Gauu;lu) (brac·dmu·mchone· ctiol·kh)'Ut'\I·Prd~C). l!l..:..t.Ot

m

lqomltpa (ru.JIOM•ru>J*). Jlikpt J.al.tri
UJ::.W

lifl(h(Q TJOI (tuHht""n·rJhul). UL l6{. lll l.iu6pt. (ri·khrod·pt.). .u lolpt Dor;t(tol·pt.'i.rdo-·tjt-), U. W:~

lll

l\loldn. ll7 Jtunndt (rum,bnC)• .W.lll.l..ii

}82

INl)EX

...

S..,pntUdiu.U,) Sahor
Salton:J Sho&om (cul-stona·sho•

.llom). :m.zez.H3

Sanwl«~bb.d.r•.

1.

mw

Samltn Pal~ (bum-an.ll:·dptJ.Ic). mm ~ ot. ~ut

..

SuMJo$atl)c.n~ hlp~

Samun Palpa (bflm-cu n-dpaJ·pa), llL S.u .IHJ Samctft Pllk Samccn Yidonc Linul W&ftJtbw.k ( bum-Jian-yid-'ona-atins·ti·

d........,...l). ll

Sl.tnyt(b6am·ya~).l:66

»ntw

Nytnpa (Dnlpthop Truhi

PaJjor) (S&I.,NIY»•MftymoJ"I•JNbthob-bbt.·tll·dpt.l· ..,..,, 1. 1:£ !bli.!.tlQL~U6

StliUft Ruhtft (unct·IIJilH*-1• chta), U. 101. Su J so OtOJOft lt.«htnpa ~~:uibhactra. lfll. ne

w.

-

l
m.

~IJIIu, lO

Sd~111tpa {k· biii·W•pll).

S«lxn (u-chtn). ))} Semo (te•mo), 146-UO

uz. 118

Sc-(tc·ba).171. Ul Slwncbu ( lbam
w

~Uwi(Jharn.-po-lha-ri), .u.t.

Su J Jo Yatllu Sbampo

S~~t~;~a_o~!~ '!t lftm~ ~.::: 0

T.ondrv Ttakpt

Shsrnup W... (IN.r·nub-J$JJ.ba). 1M SMn Oormo (IJ.Iw"D·rdor•mo), I,M.

l2i

Sh~

Dot;t (babtd-pa.rdo- rjt ), !i:ll,fl, 2<4 . M~. 216. Su lliJO Wilt.ttpt. Sb&aritl (~nn), U:t

Shut~s
Silmt (bti.l·mt),

SliJ:IhiKh'I.,., W

f.

m. m.

uo L61

Si.mo (trin-mubo). W

w

Somlputi, ~ $r1 Hcrub, !1.. 286,

Mit

~­ Subl!aain.l, W Su1badlwi. 110,. l!2 Suklunuti. Bnhmaft, UQ Sulha....jtt.

w

$ul:b4'1111tl, ~

Sumui, Ui

Sutl'lll.likrtU,

w

Sumuna (rur.ma~l).

))l

Ht MKI

~8~

INOOX

o r...,..IR. U. IQ.il..ut.ULW.

W.Ht, >76, Uil.lll. l94.298. Jj!j. .... N2. lll2. illdll. 1lL UZ;. $0CII ol, U6dlL Su Mso

Ti~. l.16 T~talllni, IJ4

Trakplo Chokp..n.a ( lfll"'f1o'mcboc·

u. llQ

Tnl:pl 5en.ut" (araat·Pl·att~C·et). ill Ttakk KhfiPCOcl. (khra •kaNkTt.hl· mp).JH Truhi NJJI\f)'tl {btruhiHnam-.ri)"IJ)

lll

TrulY 0ttt (bkn·thh·'od·ttr), m, Ui: sona o(, 9.1::.10.1.. Su •IJo Wollpluolml Trashi Paljof ( blu'll·,.hiJ·dpal· 'byoc),

llQ

TK}'U fphrtd.pp). 16)...~ Trill (brin), ;w_ 1JL ill:

TcodC'

Ti'UfW.car~~ (JPtO
qarr,). Ul.Ul.W Trowolu.Dt (bto-lM>-autll). 11. G. 198. l'-4, 116. . . ill Tpme Kor6ft (ru.,.·ma'l·ko-ton), W TAI'II(Iuan,c), U, UJ.. W:JJt6., U!2. l:Ql. .l06. m 2n. ll6 T~tnap• Crate (JIKft.l·pa·rn•.·ru). ML U 1..2)l, Mi. 269, 1U. UZ Tsancpo(tua,.·po). W T~ronJ (Cwrc·f'OI"'t}.

w

Tstu ·lih Jcwd Rocl (ut..'dn -ri.n· chen·brtf), iQ: Tu-.trv ( ullt·M ·&N), ill

TKbt (rue~). Ul TtOcldN Tnltpt (bmon·'&rui·Jr-..J.· pa), U2,. Ju J1o Slunc Taucraa li.w_fKn (CU"J·I\a·rio-dlca),

'"

TJukhk Cyu.so (auua·lla·rar•· miJho). U1 TsOh rim Nrinapo (uhul- khum,. Myinc· po), W Trurphu (mo~Jiu,u-phu), U. 22-ll.ll.

t.L. .t.1.

a. 41. )0), lU. l!i. .m .

lli..UB

TsuuGn W• na· ntt ( muhUI·IIOft· dt..rc ·~). uo T\liloit~~,l l 8

..~ IR.U.t'-U.l2.!6.a. w.

M. J06. lll2.ULI.llcliJ

O!d'-J. G.

Prt.jhbhadn

d.,..J).

~ Kh~~ (dwoputrHn.thy«<.

~

W.lli.

mru.

""'· m. zn w.. .w.. Ill.)28. '"·U6 lJi,lli. m-nz.

w-.u.w. "•

"""""""""'·a.;.. 116

\1~ (IHC)'UI-p.), ):g2 Vn ( dbu. ri). ill \IN (dbv·N), llAI

U·tt (dbu·tt). zn. lal lnlri. li6 VaitM.M, t.Ul

vattop.. m VW!f, W Vajr.dban.

~ L lQ. U. ~ U,. H, li.U.IQ.U.U.tl.il.IO.I.W.

1.0!6.W.W.I.lli.W.Il!.JJ2, lll.lll.W.L!Lliii.W.W.

w. w. HI.. l16 • . . m.. m. m W.UI V&jn.ptOi. 1li UQ.

Vtjrasun. . ~m

Va,jn ..-anhl. UQ. l1). 216 V&jn,oaY'II. (Q. 1Q2. iU Vlrihl, lli Vnl.II. W VitOpt., 300 Vulru;rt Nac lock ( bfta:·raod.uhan,).

11. .IU Wanacbuk Oorjt (dbana·phyua• rdo-f'jc), tf.M..U.. l69. J0:4. )06, 119- lJL 116. lJl; ..... o(, Uill Whitt Hadll, W Whilt Roct (rdu..db.r), l.6f Whnt l ock Lo(r y Mndow P·a fact (bn,J·dbt·tpO-mt*·pbo·bftnc).

"''

Yama {Lord o( Dnrh), ~ U-

w

m

Yulha Sllampo(pr·h·iha.m-po). !i. U. Su .tJo Sllampo lha.ri

v.n_.nc (Jv·klns>. m mill Ytrluna- (JU·Iuna·pt), Ui Yumo(pNDO), lt

YrjSJ (1('..,),264

~r~·cs;:~:.,jt). lj.6ca. lm.l.l2.11l Valle Nyuvl) (Shin Ort,..,.. K,l

0,....)C,.-4hft_,....,..,....a..

..,.....,.............~ U.llt. »>. ,.._ lll.ill.UZ. -<1.

_, llolt

va~w $heMJ ~phl6-•). Y....... (I.,...._...,), ~W

m

Y11"''o. Slukpo (l ·f'IAC'"Ofl·•hic· po). u. Hli

...,......... .... ~