2014/09/01

A COMMENTARY ON MILAREPAS SONG OF REALIZATION TO GAMPOPA by the Eighth Karmapa Mikyo Dorje







THE SONG

Son, when simplicity dawns in the mind,
Do not follow after conventional terms.
There’s a danger you’ll get trapped in the eight dharmas’ chains.
Rest in a state free of pride.
Do you understand this,
Teacher from Central Tibet?
Do you understand this, Takpo Lhajey?

When self-liberation dawns from within,
Do not engage in the reasonings of logic.
There’s a danger you’ll just waste your energy.
Son, rest free of thoughts.
Do you understand this,
Teacher from Central Tibet?
Do you understand this, Takpo Lhajey?

When you realize your own mind is emptiness,
Do not engage the reasoning ‘beyond one or many’.
There’s a danger you’ll fall into a nihilistic emptiness.
Do you understand this, Teacher from Central Tibet?
Do you understand this, Takpo Lhajey?

When immersed in mahamudra meditation,
Do not exert yourself in virtuous actions of body and speech.
There’s a danger the wisdom of nonthought will disappear.
Son, rest uncontrived and loose.
Do you understand this,
Teacher from Central Tibet?
Do you understand this, Takpo Lhajey?

When the signs foretold by the scriptures arise,
Do not boast with joy or cling to them.
There’s a danger you’ll get the prophecy of maras instead.
Rest free of clinging.
Do you understand this,
Teacher from Central Tibet?
Do you understand this, Takpo Lhajey?

When you gain resolution regarding your mind,
Do not yearn for the higher cognitive powers.
There’s a danger you’ll be carried away by the mara of pretentiousness.
Son, rest free of hope and fear.
Do you understand this,
Teacher from Central Tibet?
Do you understand this, Takpo Lhajey?


Spoken by the lord of yogins, Milarepa


THE COMMENTARY


I will now comment on some of the teachings of the great Milarepa, the lord of yogins.

Son, when simplicity dawns in the mind,

When the natural, luminous mind is purified of the discursiveness of the mental events, this
is called ‘the wisdom of simplicity dawning’. Yet it is not the case that *the natural,
luminous mind] had not arisen before and needs to be produced.

Do not follow after conventional terms.

At that time, the expressions and consciousnesses associated with conventional terms
completely disappear. The instruction, therefore, is not to follow after objects and
appearances. ‘Do not follow’ is merely symbolic because, in this state, all dualistic
appearances have dissolved. There is nothing there to follow after.

There’s a danger you will get trapped in the eight dharmas chains.

Conventional terms and generalities are objects of desire. Allowing yourself to become
distracted by them will prevent you from gaining freedom from desire. What need, then, is
there to speak of gaining enlightenment?

Rest in a state free of pride.

Rest in the state of selflessness, free of ‘me’ and ‘mine’.

Do you understand this, Teacher from Central Tibet? 
Do you understand this, Takpo Lhajey?

These lines are straightforward.

When selfliberation dawns from within,

‘Within’ indicates suchness. It does not indicate *mundane+ consciousness. ‘Self-liberation’
refers to being liberated from things to relinquish and things to accomplish.

Do not engage in the reasonings of logic.

This line teaches that, in the state of perceiving reality, it is unnecessary to set forth proof
statements to establish certainty with regard to suchness.

There’s a danger you’ll just waste your energy.

This line teaches that applying logical reasonings when resting in the state of perceiving
reality is pointless. It explains the fault that would occur: trying to establish again what has
been established already.

Son, rest free of thoughts.

The samadhi one experiences at that time is completely free from the discursiveness of
thoughts. This line is therefore an instruction not to arise into postmeditation from that
samadhi.

Do you understand this...
When you realize your own mind is emptiness,

‘Your own mind’ is stated symbolically here, but actually [this line] refers to [the time when]
all phenomena, self and other, have [been realized as] emptiness.

Do not engage the reasoning ‘beyond one or many’

At that time, you do not need to resolve all phenomena as lacking an inherent nature by
using the logical reasoning ‘beyond one or many’ For the yogin resting in meditative
equipoise, all phenomena will [naturally] be realized as lacking an inherent nature.

There’s a danger you’ll fall into a nihilistic emptiness.

This line teaches that the emptiness arrived at through the ‘beyond one or many’ logic is an
emptiness apprehended [merely] by the [conceptual] mind. It is an emptiness whose object
of negation existed before yet does not exist later. This [type of] emptiness is not [the
emptiness in harmony with] the true nature of reality.

Do you understand this...
When immersed in mahamudra meditation,

This refers to the time of traversing the path *called+ ‘free of obstacles’ (bar chad med lam),
which relinquishes the factors to be relinquished of the paths of seeing and meditation.

This [stage is arrived at] through having gathered the accumulation of wisdom.

Do not exert yourself in virtuous actions of body and speech.

This means, ‘*Continue to+ gather the accumulation of merit, but do not let it distract you.’

There’s a danger the wisdom of non-thought will disappear.

The fault [in becoming distracted by virtuous actions] is that the remedial wisdom, invoked
in a single instant, will be [once again] led away.

Son, rest uncontrived and loose.

‘Uncontrived’ means to be unchanged by the fleeting stains. ‘Loose’ means ‘nothing other
than the very nature of just that’

Do you understand this...
When the signs foretold by the scriptures arise,

The scriptures give foretelling descriptions of what kind of signs arise when one attains a
certain path or a certain bhumi. When such signs arise [in your experience]...

Do not boast with joy or cling to them.

Those who have [actually] attained the bhumis do not boast about or cling to [their
realizations]. Therefore this line is an instruction given to those who have not attained any
of the bhumis and yet cling to their own view or conduct as being supreme.

There’s a danger you’ll get the prophecy of maras instead.

This line [describes what will happen] if you cling to your view and conduct as being
supreme: rather than relinquishing the factors to be relinquished by the path of seeing, you
will be seized by maras.

Rest free of clinging

[Rest free of] clinging with regard to all inner or outer phenomena being ‘like this’ or ‘like
that’

Do you understand this...
When you gain resolution regarding your mind,

When you resolve that your own mind is selflessness...

Do not yearn for the higher cognitive powers.

You do not need to dedicate yourself to attaining the short-term qualities and so forth.
When you perceive the truths [taught by] the Mahayana, those qualities will arise
automatically.

There’s a danger you’ll be carried away by the mara of pretentiousness.

[This line was spoken] with the intention in mind that, if you fail to perceive selflessness,
you may attain the qualities born of concentration, but [these qualities] will, for someone
who desires liberation, [still] be samsaric [qualities].

Son, rest free of hope and fear.

Do not hope for the qualities of contaminated paths. Do not fear the great emptiness.


These instructions were given by the unequalled Yangchen Gawa (the Eighth Karmapa, Mikyo Dorje) 
to the master Chogkyi Langpo. Translated by Tyler Dewar



From the book "Heart Advice of Karmapa "


2014/08/29

THE SUCHNESS OF SAMSARA AND NIRVANA by the Fifth Karmapa Deshin Shekpa






Whatever is the suchness of samsara—that is nirvana. 
Whatever is the suchness of thoughts—that is original wisdom. 
Essential reality is beyond being one thing or many things—
May everyone have the ability to realize this.

Translation by Ari Coldfield



From the book "Heart Advice of Karmapa "


2014/08/28

OM MA NI PE ME HUM






Title:  OM MA NI PE ME HUM 
Artist: 17th Gyalwang Karmapa
Language: Tibetan


2014/08/27

Proclaiming Mind's Way of Being Mistaken by the Third Karmapa






I pay homage to all buddhas and bodhisattvas.
This is a proclamation of mind’s way of being mistaken.

Mind, mentation, and consciousness
Are what engage naturally pure and unconstrained luminousity,
Free from reference points, through all kinds of clinging to reference points.
You[mind], who conceives them as one, two, three, or six,
Do not rest in anything but intrinsic lucidity.

Completely ensnaring yourself by saying “me,”
Conceiving of forms, sounds, smells, tastes, and tangible objects,
Objects and subjedts are imagined as being two.
Through adopting and rejecting them, you deceive yourself.

Your ways are as fickle as those of a dancer,
Being and object of ridicule in [all] places in the three realms.
I will discuss the ways you act a bit, so listen!

Through name and form, your produce characteristics,
Which make attachment, aversion, and dullness flourish greatly in samsara.
Thus, you are born in its six sectors and dance through samsara,
Serving as a ludicrous performance for the wise.


From the book "Luminous Heart: The Third Karmapa on Consciousness, Wisdom, and Buddha Nature"



2014/08/26

His Holiness Karmapa visited Ngoenga School


2012.9.1

His Holiness visited the "Ngoenga school" for Tibetan children with special needs, where the disabled children performed cultural dance and songs.








Karmapa Press Converence April 27, 2001 (Worldbridges.Tibet)






Press Statement from His Holiness the 17 year old Karmapa Ogyen Trinley Dorje April 27, 2001, Gyuto Ramoche Tantric University, Sidbhari, Distt. Kangra, HP, India

On December 28, 1999, under the cover of a dark night, my senior attendant and I escaped from my monastery in Tibet and fled to India to seek refuge. The decision to leave my homeland, monastery, monks, parents, family, and the Tibetan people was entirely my own: no one told me to go and no one asked me to come. I left my country to impart the Buddha's teachings in general and, in particular, to receive the excellent empowerment, transmissions, and instructions of my own Karma Kagyu tradition. These I could only receive from the main disciples of the previous Karmapa, Situ Rinpoche and Gyaltsap Rinpoche, who were predicted to be my teachers and who reside in India.

There have been various reports in the press about my escape, and so I will simply and briefly tell the truth about my journey. In great secrecy, my companions and I made our plans, using various stories to cover our true activities. For example, when the preparations were complete, I announced that I was entering a traditional, strict retreat and would not come out for some days. This story worked and prevented us from being pursued right away. 

On December 28, around 10:30 at night, my attendant and I slowly climbed down from my room and jumped onto the roof of the Protector Mahakala's shrine room. From this o building, we leapt to the ground where a jeep was waiting nearby with Lama Tsultrim and a driver. We left immediately. The story had been given out that Lama Tsultrim and his companions were going on a journey. As if preparing for this, they had driven in and out of the monastery several times during the day, and, therefore, everyone knew about this trip and we could easily leave. Usually, the monastery was strictly guarded, but no twenty- four-hour guards were posted and we also left through a side road. 

After a while, Lama Tsewang and another driver joined us at a designated place. We decided to head directly towards western Tibet since few travellers used this road and the check posts were not so strictly guarded. Driving day and night, we stopped only to change drivers. By taking back roads through the hills and valleys, we avoided check posts and two army camps. Through the power of my prayers to the Buddha and through his compassion, we were not discovered and arrived in Mustang, Nepal, on the morning of December 30, 1999. Continuing the journey on foot and horseback, we crossed over several passes and finally reached Manang as I had planned. This part was extremely difficult and exhausting due to the poor and often dangerous condition of the paths and the freezing cold weather. During this time, I was tired and not very well physically, yet despite the difficulties, I was completely determined to reach my goal. 

Once in Manang, a close friend of Lama Tsewang Tashi helped us hire a helicopter. We landed in a place of Nepal known as Nagarkot and then went by car to Rauxal. From there, we travelled by train to Lucknow and continued with a rented car to Delhi, arriving at last in Dharamsala early on the morning of January 5, 2000. I went straight to meet His Holiness the Dalai Lama, the very embodiment of compassion, and he received me with his great love and affection. My joy knew no bounds. 

Ever since my arrival, the Dalai Lama has given his continual and generous assistance. Following his wishes, the Office of Religion and Culture from the Tibetan Government in Exile has made arrangements for my temporary stay at Gyuto Ramoche Tantric University. Situ Rinpoche, Gyaltsap Rinpoche, and other major Kagyu lamas in addition to reincarnate lamas and followers from all the other traditions of Tibetan Buddhism, have come to visit and kindly shown their concern for my well being. This was a source of great happiness for me. 

   Pursuing my aim in fleeing Tibet, I am now receiving from Situ Rinpoche and Gyaltsap Rinpoche all the empowerment and transmissions of the Kagyu lineage that are possible under these present circumstances. Kyabje Thrangu Rinpoche and other Kagyu masters are teaching me the treatises of the Buddhist philosophical tradition. In this way, I am preparing for my life's work: to teach and study Buddhism and to encourage compassion and wisdom within the hearts of all beings.

In 1959, my previous incarnation, HH the 16th Karmapa Rangjung Rigpe Dorje, was also forced to flee Tibet and come to India as a refugee. He settled in Sikkim and, with the assistance of the Central Government and the State Government of Sikkim, he was able to build the Dharmachakra Center, Rumtek Monastery, which became the basis for his world-wide activity. It was venerated and famous everywhere as the main seat of the Karma Kagyu lineage. Therefore, HH, the Dalai Lama, the Tibetan Government in Exile, Tibetan people from all over the world, and the Buddhist community of India, in addition to almost all Kagyu lamas and members of their Dharma centres consider it extremely important that I go to my main seat in Rumtek. They have made repeated requests that I be able to do so. From my point of view, going to Rumtek Monastery would be like returning home to continue the activity of my predecessor. This is why I consider it so important. 

I am fully confident that I will be able to go there since Sikkim is a state of India. I am also confident that just as my predecessor did, I will be able to travel abroad to meet my numerous disciples and fulfil their spiritual needs. With this end in mind, I have submitted an application to the proper authorities. 

I am especially grateful to His Holiness the Dalai Lama, the Tibetan Government in Exile, and the people and Government of India, all of whom have shown great kindness and generosity in providing for my stay in India. With great appreciation and respect, I offer them my thanks. 

In the past, the Gyalwa Karmapas did not engage in political activity and I can do nothing but follow in their footsteps. Concerning the future path of Tibet and the Tibetan people, I endorse and fully support everything that His Holiness the 14th Dalai Lama stands for. Embodying universal love, compassion, and non-violence, he is the supreme leader of Tibet and the champion of world peace and human rights. 

Recently, HH the Dalai Lama and my disciples in Sikkim and the rest of India, in addition to disciples and centers abroad, made earnest and repeated requests to the Prime Minister, the Home Minister, and the Foreign Minister to grant refugee status to myself and those with me. After due consideration, the Indian Government decided to grant us refugee status. 

With this new status, I was able to go on pilgrimage for five weeks, visiting major sites of Buddhism in the sacred land of India. In these places, I gave blessings and initiations according to the wishes of numerous disciples who came from near and far.

Karmapa ended the press statement with these lines spoken in what he called his english with "rough pronounciation". 

 

"Today, many people from the media in the East and West have come here for this press meeting. I consider it a precious occasion and give my thanks to each and every one of you. I thought it was important that the world know the true story and my true purpose in coming here. This was not possible until now, however, due to circumstances beyond my control. I hope that after this press meeting today, you will sincerely help everyone to know the truth."

Tashi Delek
                                                                                          -His Holiness The 17th Karmapa 



2014/08/24

A Song on the Alaya by the Third Karmapa








Namo Guru

I supplicate the supreme guru,
Who shows me that my own mind is dharmakaya.

Please take a seat here and listen to these words.
Realize their significance and make them your living experience.

The alaya is the basis of all of samsara and nirvana.
When not realized, it is samsara,
And when realized, it is the Tathagata mind.
This describes the essence of the alaya.

For example, in a mirror pure of tarnish,
Reflections may appear. Likewise,
In the open expanse of your own stainless mind,
Various consciousnesses rise and perish.

Since this clinging to the duality of subject and object
Rises and appears within this open expanse all by itself, The single essence of samsara and
nirvana being nondual
Not realized is delusion and, if realized, is liberation.

Though the thinker and what it thinks of are not two,
Taking them to be two is the ground of samsara.
Once you see the nondual essence,
The Heart of the victors is revealed.

This song on determining the alaya Arose in a solitary place.
Through dispelling all that obscures the alaya,
May you realize your own stainless mind.

This song was sung in the lower [valley of Tsurpu] Dolung Gyal
During the waxing ninth moon in the year of the sheep
By the dharma lord Rangjung Dorje
To the great meditator, master Ngarma, and his servant.


Translated by Karl Brunnholzl


From the book "Heart Advice of Karmapa "