Foundational Practices - Excerpts from The Chariot for Travelling the Supreme Path

Foundational Practices ~

t"el EXCERPTS FROM

~ ~

THE CHARIOT FOR TRAVELLING THE SUPREME PATH

dBang.Phyug.rDo.rJ e the IXth Karmapa

Published by KAGYU KUNKHYAB CHULING 2865 West 4th Avenue Vancouver, B.C. (1976)

©Ingrid McLeod Printed in Canada by DHARMADATA VANCOUVER, BRITISH COLUMBIA CANADA Cover by Gerald Giampa, Cobblestone Press

TABLE OF CONTENTS

Introduction ........................................................................ 7 Translator's Note ............................ ,................................. 11 The Chariot for TraveUing the Supreme Path .................. 13 General Foundations ......................................................... 15 Specitll Foundations ..........................................................17 Meditation on Vajrasattva ................................................ 23 Mandala Offering .............................................................. 27 Meeting the Lama's Mind ................................................. 33 Footnotes .......................................................................... 1;7 Appendix: The Mahamudra Transmission ....................... 51

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INTRODUCTION This booklet contains a translation of the part of The Chariot for Travelling the Supreme Path which is used for the foundational practices of the Karma Kagyu tradition of Buddhism. If you intend to do these practices, there ~re a number of things you should know; First, there are two parts to the foundational practices. The first is termed the 'general foundations', and consists of the contemplation of four themes: the precious human existence, death and impermanence, karma, and the shortcomings of samsaric existence. Explanations of these teachings, and of their role in Dharma practice, may be found in Kalu Rinpoche's Foundations of Buddhist Meditation, Jamgon Kongtrul's The Lamp of Certainty, or Gampopa's The Jewel Ornament of Liberation. These four contemplations will lead you to reappraise your ideas about life, impress upon you life's transitory nature, and encourage you to assume responsibility for your actions and future. Such changes are essential if you are to practise Dharma fruitfully. These contemplations may be utilized by anyone~ but it is best to obtain clear instruction from a qualified teacher if possible. If this is not possible, the three books mentioned above provide accurate explanations of these ideas. The second part of the foundational practices is termed the 'special foundations', and consists of several practices, each of which is repeated one hundred thousand times. These practices form the basis of vajrayana practice, and should be done only with the permission of and instruction from a lama. If you are interested in these practices, you should have received the vow of refuge from a teacher of 7

Buddbjsm. Each vajrayana practice has three ceremonies associated with it: initiation, authorization through reading, and oral instruction (dbang, lung, khrid). Each ceremony is administered by the student's lama. Through the associated initiation, the student is brought to the point from which he can proceed faithfully with the practice. The authorization through a reading of the texts concerned with the practice provides him with the support of the textual reference. And through the oral instructions, his lama explains exactly how the practice is done. Hence, the student is able to achieve liberation. While there is no explicit initiation connected with these foundational practices, you should have received the initiation for one vajrayana practice before you start. In addition, you must have the authorization through reading and the oral instructions for the text translated here. Many people begin these practices with little idea of their difficulty or the determination needed to complete them. As a result, many have found them beyond their immediate capabilities. The subsequent frustration and disappointment at not being able to do them can be very damaging. It is important to complete them once you have indicated your intention to do so. An old proverb is, "Better not to start, but when started, better to finish". We do not mean to intimidate people, nor to detract from these practices. The fact is that they are. very demanding, both physically and mentally, but they are extremely beneficial, as anyone who has completed them will tell you. All of the great saints and teachers of the past have done these mediations many, many times. Perhaps a few practical remarks may help. The first practice is 'Going for Refuge and Engendering Bodhicitta', and involves prostrations, the Refuge Prayer, and the Bodhisattva Vow. You repeat the prayer of refuge while prostrating your body and visualizing the sQurces of refuge. 8

The Bodhisattva Vow is repeated after each session of prostrations, along with other prayers which your lama can explain. A total of 111,111 prostrations are offered, and 111,111 refuge prayers are repeated aloud: one hundred thousand comprise the main practice and the 11,111 complete it. Since you will probably do prostrations faster than refuge prayers, some time needs to be spent completing the refuge prayers after the practice of prostrations is completed. You will need to have someone show you how to do a prostration. It is better also to do only a few - a hundred a day, for instance - until your body becomes accustomed to the movement. Then you can work up at your own rate. Most people use a mat for their knees and body to fall on, and pads to help the hands slide. If you are doing them on a wooden floor, make sure there are no splinters. People often forget that, while doing these prostrations, you are in fact standing before your lama and all the sources of refuge. It is· important to be fully clothed, though loose-fitting garments will be more comfortable. You may need something to drink during a session, but you should not eat or talk until a session is completed. Incidentally, in all practices, one time around a rosary of 108 beads is counted as 100. After completing the above practice, you commence the meditation of Vajrasattva. The practice consists of meditating while repeating in a low but audible voice the long mantra of Vajrasattva a total of 111,111 times and the short mantra a number of times (some teachers require six hundred thousand repetitions of the short mantra). Only the mantras that you do in a meditation session should be counted in this practice. You may find it difficult to sit for long periods of time, and you should exercise care. In all these practices, you should not talk or eat during the meditation session itself. For mandala offerings, you will need a metal base, 9

preferably made of copper, silver, or gold. A mandala offering consists of placing rice at various points on the metal base while you repeat prayers and practise visualizations. The thirty-seven point mandala involves placing rice at thirty-seven points on the base, and the seven-point mandala at seven. The mandala base and your rosary are held in your left hand, and your right hand places and removes the rice. It is the shorter mandala offering which begins, "Sa shi pu chu ...", that is said 111,111 times, and the longer mandala is done once after every hundred or five hundred of the shorter. The rice should always be washed and dried before offering, and changed for new rice as frequently as possible. You should also be physically clean when you do this practice. The final practice is Lamai Naljor, or 'Meeting the Lama's Mind'. The prayer beginning, "Lama rin po che ...", is repeated aloud 111,111 times, but there are additional prayers and meditations you should learn from your lama. Many teachers recommend that you do this practice in retreat if possible. For various reasons it is more practical for some people to complete these practices over a long period of time by doing some every day. Other people are able to devote their full time and energy to them. Either way, you will find that these foundational practices provide you with an excellent basis for further meditation. Ken McLeod

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TRANSLATOR'S NOTE

The boundless and compassionate buddha-activity of Kalu Rinpoche and Dezhung Rinpoche has led many people in North America to begin the foundational practices, or sngon.'gro (pronounced Ngon-dro). I sincerely hope that many people will be helped by this English translation of the prayers for these practices. I have tried to translate as closely as possible to the Tibetan, but it has been impossible to provide comprehensible English in some cases. All additions will be found in square brackets. I have sought to clear up as many points as possible by consulting both Kalu Rinpoche and Dezhung Rinpoche. My great thanks are offered to these two wonderful teachers, who patiently answered my many questions. I am very grateful to my husband Ken, who contributed the introductions and notes, and to Thomas Quinn, Richard Barron, and Joseph Duane for their contributions to this work. May many beings benefit from these practices. Ingrid McLeod Vancouver, B.C. February 1976

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KARMAP A XVI

THE CHARIOT FOR TRAVELLING THE SUPREME PATH

by Wongchu Dorje

[This introduction is directed to people who would be doing these practices together in a retreat.]

To the glorious, accomplished, and mighty Vajradhara, the lord who pervades all lineages, the lama Karmapa, To the origin of all mandalas, the yidam Vajrayogini,l who expresses the splendour of existence and peace, And to the transmuter of power, the creator of all buddhaactivity, the protector Berch en 2 and his consort, This one-pointed meditator bows in faith; pray protect me with your constant compassion.

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Great is the flow of the river of blessings Which rise from the tradition of the precious practice lineage. Having relied on many spiritual friends, I who have applied this tradition In order to engender bodhicitta, [Have written) this Perfect Chariot for TraveUing the Supre.me Path By arranging clearly all these vajra teachings. May all those who have the fortune to enter this path Be not distracted, but persevere. In order to carry these foundational teachings with you all the time, the following points should be observed. When you are roused by the sound of the drum which marks a meditation period, arise in a manner that accords with your outer precepts, whether they be the rules and discipline of a full monk, novice monk, or lay student. Join the assembly with the inner engenderment of both aspiring and persevering bodhicitta, and pay obeisance to the receptacles of the Three Jewels with faith. Sit, abiding by the instructions and commitments of your vajra-teacher of the secret way. Place yourself in position with your body in the five-pointed posture for meditative stability. Settle evenly, determined to practise the Dharma and to die unmoved by the power of the eight worldly dharmas3. When you are reciting these verses, do not let your attention wander, and keep the sound and the meaning of the words inseparable.

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THE GENERAL FOUNDATIONS

FOUR CONTEMPLATIONS TO TURN THE MIND TO DHARMA4

The Precious Human Existence First, I consider this jewel [of a human form] With its blessings and opportunities, Obtained with difficulty, destroyed with ease; I must make it purposeful!

Death and Impermanence Secondly, the external world and all therein are impermanent; Particularly, the life of each being, which is like a water bubble. The time of my death is uncertain; my body will become a corpse at death. Since Dharma is beneficial then, I must practise diligently.

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Karma, Cause and Effect Thirdly, at death my own power is dispersed and karma takes its course; To overcome this, I have to cease doing evil and practise virtue. Bearing this in mind, I must examine my way of life daily.

The Shortcomings of Samsaric Existence Fourthly, because I am continually tormented by the three sufferings, Homes, friends, joys, and possessions in the cycle of existeqce Are like a condemned man's feast before his being led to his execution; I must sever my attachments and strive vigorously for enlightenment.

After these contemplations, the course of your experience becomes receptive. You uriU tread the path to freedom whatever happens. Now recite the instructions for 'Going for Refuge and Engendering Bodhicitta'.

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THE SPECIAL FOUNDATIONS

GOING FOR REFUGE AND ENGENDERING BODHICITTA

Going for Refuge

Before me, in the centre o£ a lake, stands a wishfulfilling tree With one root, one trunk, and five branches. At the centre fork is a lion throne with a lotus and a sun and moon disc. Upon which sits my root lama as Vajradhara, Surrounded by the Kagyu lamas. In front of these are the yidams, to their right the buddhas, Behind is the sacred Dharma, to their left the sangha, And below the throne are all the protectors of the Dharma, Each surrounded by a sea of attendants of his own kind. On the verdant grass around the edge of the lake Stand all my grandmothers, whose numbers are as limitless as space. With one-pointed minds, we all go for refuge and engender bodhicitta.

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I and all sentient beings, limitless as the sky; go for refuge to all the glorious, holy lamas of the line and the kind root lama, who is the embodiment of the form, speech, mind, qualities, and activity of all the tathagatas of the ten directions and the three times; who is the source of the eighty-four thousand collections of the Dharma, and the lord of all the noble sangha.

The Refuge Prayer We go for refuge to .all the glorious, holy lamas. We go for refuge to all the yidams and deities assembled in the mandala. We go for refuge to all the transcendent accomplished conquerors, the buddhas. We go for refuge to all the holy Dharma. We go for refuge to all the noble sangha. We go for refuge to all the noble dakas and dakinis, protectors and guardians of the Dharma, who each possess the eye of awareness. PAL DEN LAMA DAM PA NAM LA CHAP SU CHI 0 YIDAM CHIL KOR Jl LHA TSO NAM LA CHAP SU CHI 0 SONG JAY CHOM DEN DAY NAM LA CHAP SU CHI 0 DAM PE CHU NAM LA CHAP SU CHI 0 PAW PE GEN DUN NAM LA CHAP SU CHI 0 PA WO KAN DRO CHU CHONG SUNG MAY TSO YE SHAY JI SHEN DONG DEN P A NAM LA CHAP SU CHI 05

This prayer is repeated 111,111 times.

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The Bodhisattva Vow And Engendering Bodhicitta Until I reach the heart of enlightenment, I go to all the buddhas for refuge. Likewise, I go to the Dharma for refuge, And to the assembly of bodhisattvas.

Repeat three times.

Just as the sugatas of former times engendered bodhicitta And engaged themselves progressively in the bodhisattva's training, So now do I, for the benefit of beings, give rise to bodhicitta And apply myself, in stages, to such training.

Repeat three times.

Prayers of Rejoicing This day my life is fruitful; Having obtained a human existence, Today I am born into the family of the enlightened. Now I have become a buddha's son. Henceforth, I shall do only That activity which accords with this line, So that no stain shall come to this faultless noble family. Today, before the eyes of all the sources of refuge, I have invited all beings to a banquet of the happiness Of enlightenment and the approach to it. Rejoice, you gods, titans, and others!

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Prayer for Bodhicitta Bodhicitta is precious. May those who have not engendered this attitude now engender it. May those who have engendered it not destroy it. May it ever grow and flourish. May I, never lacking in bodhicitta, Engage in bodhi conduct And, being completely sustained by all the buddhas, Come to abandon all evil action. May all bodhisattvas fulfil their aspirations to benefit beings. May the intentions of the lords Bring happiness to all sentient beings. May all sentient beings be filled with bliss And all the realms of evil existences be forever emptied. May every prayer of all the bodhisattvas on every level of enlightenment Come to be fulfilled.

The Four Immeasurables: Love, Compassion, Joy and Impartiality6 May all sentient beings find happiness and the cause of happiness. May they be free from sorrow and the cause of sorrow. May they not be bereft of the supreme bliss which is free from sorrow. May they rest in great impartiality, free from attachment and aversion to those near and far. Repeat three times.

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Finally, the sources of refuge melt into light and merge with me.

Prayer for Dedicating Merit

Through the virtue of this practice, May I quickly realize mahamudra: And establish each and every being In this same enlightened state.

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V AJRASATTV A

MEDITATION ON VAJRASATTVA [DORJE SEMBA]

This meditation cleans away unwholesomeness and limitations.7 On a lotus and moon seat on the crown of my head Sits my lama a~ Vajrasattva, white in colour and· wearing ornaments. He has one face and two hands, the right holding a vajra And the left a bell, and he sits with legs folded.

A Prayer to Vajrasattva My lama, [who appears as] Vajrasattva, pray clean away and purify the mass of unskilful actions, limitations, negligence, and transgressions of myself and all sentient beings who are as limitless as space! After this prayer, a hum upon a moon [appears] in Vajrasattva's heart. The hum is encircled by the onehundred syllable mantra of Vajrasattva. From these syllables, elixir continually flows. This elixir falls from his form and enters my body through an aperture in the crown of my head. As my body is filled with the elixir, all unskilful a~tion, limitations, negligence, and transgressions are washed away.

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The One-hundred Syllable Mantra of Vajrasattva OM BENZRA SATO SAMAYA MANUPALAYA BENZRA SATO TAYNO PATITRA DRIDHO MAY BHAWA SUTOKAYOMAYBHAWA SUPO KAYO MAY JlHAWA ANURAKTOMAYBHAWA SARWA SIDDHI MAY TRAYATSA SARWA KARMA SU TSA MAY TSITAM SHRIYA KURUHOl\'1 HA HA HA HA HO BHAGAWAN SARWA TATHAGATA BENZRA MA MAY MUNTSA BENZRI BHAW A MAHA SAMAYA SATO AH 8

This mantra is repeated 111,111 times.

The Six-syllable Mantra of Vajrasattva OM BENZRA SATO HUM

Then, joining your hands together at your heart, pray as follows: Oh lord, because of my delusion and ignorance I have violated and broken my commitments. Lama, protector, pray grant me refuge! .0 h lord, holder of the vajra, Quintessence of great compassion, Lord of beings, to you I go for refuge!

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I confess and repent each violation and breach of the commitments concerning form, speech, and mind, and the root and branch commitments. I pray for your blessings to purify me and wash away the entire mass of unskilful actions, limitations, negligence, and transgressions. Vajrasattva calls to me, Melts into light, and is absorbed indivisibly into me.

The Prayer for Dedicating Merit

Through virtue of this practice, May I quickly realize Vajrasattva And establish each and every sentient being In this same enlightened state.

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A MANDALA OFFERING

MANDALA OFFERING

The mandala offering perfects the accumulations of merit and awareness. All the Jewels9 are gathered before me in the sky. In the centre are the lamas; To the front, right, rear, and left Are the yidams, buddhas, Dharma, and sangha respectively, All with attendants of their own kind. Filling the space among them is a sea of protectors. Before me sits this supreme, perfect gathering.

The Thirty-Seven Point Mandala Offering 10 As you clean the mandala and remove all dust from it, think that all the unwholesomeness and limitations of yourself and others, gathered by holding [external oby"ects to be real] and believing [mind to be an existent entity], are being washed away. Repeat the one-hundred syllable mantra of Vay"rasattva: OM BENZRA SATO ... etc.

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Place some grain at each of the appropriate points while you visualize each point and recite its name. OM BENZRA BHUMI AH HUI\1 The completely pure basis is a foundation of mighty gold. OM BENZRA REKAY AH H0¥ A wall of iron mountains forms a complete circle, at the centre of which stands the king of the mountains, the perfect Meru. To the east, Lu Pakpo; to the south, Dzambuling; To the west, Balongshu; to the north, Draminyen; Lu and Lu Pak, Ngayap and Ngayapshen, Yoden and Lamchodro, Draminyen and Draminyenjida. The mountain of jewels, The wish-fulfilling tree, The cow that grants wishes, And the grain that needs no toil. Precious wheel, precious jewel, and precious queen, Precious minister of state, and precious elephant, Precious steed, and precious general. A vase of riches. A maiden of laughter, a maiden with garlands, A maiden ofsong, a maiden of dance, A maiden with flowers, a maiden with incense, A maiden with radiant light, and a maiden with perfumed water. The sun and the moon. The precious umbrella, And the banner which is totally v'ictorious in every quarter. 28

In the middle, all openly arranged, is the perfect collection of the glorious wealth of gods and men, nothing lacking, Overflowing, surpassing in amount the drops of water in the ocean. All this I offer to you, the lamas, yidams, buddhas, bodhisattvas, dakas, dakinis, and the host of protectors. Please accept my offering with regard for all beings' welfare, And then bestow your blessing. This foundation I sprinkle with fragrant water and flowers, And adorn with the perfect mountain, the four continents, the sun, and the moon. May my offering of this imagined buddha's realm Establish all beings in a realm of total purity. To you, the buddhas and bodhisattvas abiding In the ten directions and the three times, And the lamas, masters of vajrayana, And you, the yidams and surrounding attendant deities, And all the sugatas of the three times, To you, all supreme ones, I humbly offer The four continents and the perfect mountain; I offer a billion sets of continents, And a trillion, and a quadrillion, all included in one mandala! I pray that you accept this offering with concern and love, And then bestow your blessing. OM MANDALA PUDZA MAYGA SAMUDRA SAPARANA SAMAYE AH HU¥ As I have offered this excellent and pleasing mandala, May obstacles not arise on the path to enlightenment. 29

May I realize the intentions of the enlightened ones of the three times, And neither being deluded in samsara nor resting in nirvana, May I release all beings limitless as the sky!

The Seven-Point Mandala Offering

This foundation I sprinkle with fragrant water and flowers, And adorn with the perfect mountain, the four continents, the sun, and the moon. May my offering of this imagined buddha's realm Establish all beings in a realm of total purity. SA SHI PU CHU JU SHING MAY TOK TRAM RI RAP LING SHI NYI DAY JEN PA DI SONGJAYSHINGDUMIKTAYPULWA YI DRO KUN NAM DASHING LA CHU PAR SHO This prayer is repeated 111,111 times.

To you, the multitude of lamas who have perfectly realized the three kayas, I have offered the outer, inner, secret, and ultimate offerings. Please accept now my body, possessions, and all phenomena, And bestow upon me perfect mastery. I pray, grant me the accomplishment of a mahamudra. I dedicate to perfect enlightenment All virtue, however little, that I have gathered Through homage, offering, confession, Rejoicing, entreaty, and supplication.

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I have offered all the limitless riches belonging to myself and others,ll All beings are completely filled with the accumulations; The assembled field melts into light and I become of like value.

Prayer for the Dedication of Merit Through the virtue of this practice, May I quickly realize mahamudra And establish each and every sentient being In this same enlightened state.

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VAJRADHARA

MEETING THE LAMA'S MIND

Practise this meditation one-pointedly, without hesitation or doubt that this is the greatest of aU practices, particularly since the Dakpo Kagyu expertise is faith and respect.

On the crown of my head, on a lotus and sun and moon seat, Is my root lama as Vajradhara. He is richly adorned, and his hands, holding a vajra and bell, Are crossed in the .mudra of union. An ocean of Jewels and the transmission lamas seated on vajra-thrones12 Are clustered in tiers above him.

OM Oh pervading lord}-3 whose nature is that of all phenomena, Non-abiding, neither coming nor going, like space, Not identified by signs of arriving or departing; Who appears wherever imagined, like the moon's [reflection] in water; 33

Oh glorious heruka, subduer bf antagonistic forces, Oh lamas, yidams, dakinis, and attendants, Right now, as my faith brings forth this prayer, Please, through the force of your non-conceptual compassion, appear to me! To you, the epitome of the buddhas of the three times, Who proceeds from the supreme citadel of the realm of totality, To you, who clearly shows mind-itself as dharmakaya, To you, my glorious and sublime lama, I pay homage. In praise I present all offerings Of my body, possessions, and imagined things. I confess all past unskilful actions; Henceforth, I will commit no evil. I rejoice in the virtue of all beings, And dedicate [all merit] as cause for supreme enlightenment; I entreat the buddhas to be present And not to dissociate themselves from misery; I urge them to turn the Dharma wheel of the insurpassable perfect vehicle. [Oh my lama,} bestow upon me the blessing of true realization, The realization of all the victors and their sons: The perfection of impartial love and compassion And ultimate, co-emergent awareness. Inspire the realization of the apparent body as nirmanakaya, Inspire the realization of life's energy as sambhogakaya, Inspire the realization of mind itself as dharmakaya, And grant your blessing that the three inseparable kayas 14 appear!

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The Prayer to the Lamas of the Mahamudra Transmission

To glorious Vajradhara, who permeates all things, To Lodru Rinchen, the mighty one of the tenth stage, To Saraha, foremost of masters in the Holy Land, I pray: bestow upon me co-emergent awareness. To noble Ludrub, who sees the significance of phenomenonin-itself, l5 To splendid Shawari, who has attained mahamudra, To lord Metripa, who sees the essential meaning, I pray: bestow upon me co-emergent awareness. To Lodrakpa, lord over oceans of tantra, To noble Mila, foremost of masters in the Land of Snow, To glorious Gampopa, who was prophesied by the Victor, I pray: bestow upon me co-emergent awareness. To Dusum Chenpa,lord of buddha-activity, To Drogon Raychen, master of extraordinary powers, To Porn Trakpa, the victor's son who has mastered development and perfection, With humblest reverence, I pray: bestow upon me co-emergent awareness. To glorious Karmapa [Karma Pakshi], who tames those difficult to tame, To the master Orjenpa, who attained the two siddhis, To Rong Jungwa, who is master of the world's doctrine, I pray: bestow upon me co-emergent awareness. 35

To Yung Tonpa, the sovereign of vajrayana, To Rolpai Dorje, the jewel of the world, To the master Kasho Wongpo, who realized the existentiality [of mind], With humblest reverence, I pray: bestow upon me co-emergent awareness. To the Dharma Lord, Dayshin Shekpa, who crowns the emperor [of China),l6 To Ratnabhadra, skilled and learned, To Tongwa Donden, the splendour of samsara and nirvana, With humblest reverence, I pray: bestow upon me co-emergent awareness. To Jampal Zangpo, who is truly Vajradhara, To Paljor Dondrub, the embodiment of compassion, To Chudrak Jamtso, the source of inspirational blessings, With humblest reverence, I pray: bestow upon me co-emergent awareness. To the saintly lama without equal, the lord of Dharma, Who is renowned as Tashi Paljor, And to Chudrak Palzang, who emanates at will, With humblest reverence, I pray: bestow upon me co-emergent awareness. To the lord Shamar Chupendzin, who is Amitahba, And to Wongchu Dorje, lord of all mandalas! 7 The Karmapa who is a perfect king, lord over the six families of beings, With humblest reverence, I pray: bestow upon me co-emergent awareness.

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To [Chuchi Wongchu], the bearer of the blessings and signs of Amitabha, And to Chuying Dorje, who becomes the immutable [fusion of means and wisdom] By enthroning "Warn" [the symbol of bliss] Upon "Ay", the lion throne of mahamudra [the symbol of emptiness], With humblest reverence, I pray: bestow upon me co-emergent awareness. To Yeshey Nyingpo, the perfect nirmanakaya, The vajra mind embracing [emptiness and bliss] in a lattice of miraculous appearances, Who is Garji Wongchu, lord of the tantra as result, Vajradhara, I pray: bestow upon me co-emergent awareness. To Yeshey Dorje, the essence of all kings, Who is the form of co-emergent awareness, the union of bliss and emptiness, Who revels in the dance of the invincible vajra, I pray: bestow upon me co-emergent awareness. To [Palchen Chuchi Dondrub], the one in whom the two aims are fulfilled through perfect realization, Whose expertise and understanding arise from full examination Of both the vast and the deep aspects of the Dharma, I pray: bestow upon me co-emergent awareness. To the all-knowing lama, Jongchub Dorje, The pervading lord, the original protector who, from the realm of totality, Displays the dance of the four inseparable vajras!8 I pray: bestow upon me co-emergent awareness. 37

To Vajradhara, embraced by the beauty of utter emptiness, Who binds mutable bliss to the path of retention, The Yogin Tenpai Nyinjay, I pray: bestow upon me co-emergent awareness. To the intrepid Dutsok Dulwai Dorje, Who, truly seeing that which is the indestructible pith, Became master in the perfection of unchanging awareness, I pray: bestow upon me co-emergent awareness. To the glorious Mipam Chudrub Jamtso, Who is the play of compassion, teaching the Dharma Appropriate to the interests, capabilities, and temperaments of his students, I pray: bestow upon me co-emergent awareness. To the lord of all familjes, Payma Nyinjay, Who, [realizing) the sameness of samsara and nirvana, [dwells in) uncomposed bliss And makes perfectly evident [to others) what is ultimate, the dharmakaya in its immediacy ,19 I pray: bestow upon me co-emergent awareness. To the sun of all beings, Tekchok Dorje, Whose perfected awareness and intention are of skylike clarity, Whose radiance of boundless compassion permeates all, I pray: bestow upon me co-emergent aware·ness. To the buddha Yonten Jamtso,lord and teacher, Vajradhara of the five kayas, To whom the meaning of mahamudra, that bliss and emptiness are inseparable, is truly apparent, I pray: bestow upon me co-emergent awareness. 38

To Kachab Dorje, whose compassion is measureless, Vajradhara, the pervading lord, free in original vastness, The Karmapa whose form the buddhas of three times compose, I pray: bestow upon me co-emergent awareness. To Payma Wongchok, whose depth [of scholarship] and clarity [of exposition] are unequalled, Whose emanations in the vastness of Maitreya's heart pervade all realms, The emissary of Padma [Sambhava], the protector of beings and of the Victor's teachings, I pray: bestow upon me co-emergent awareness. To the unequalled and sublime Jamgon Chentsay Ozer, Who [abides] in the fullness of the realm of totality, non-referential awareness and emptiness, The protector of the teachings of the meditative tradition, an emanation of Vairocana, I pray: bestow upon me co-emergent awareness. To Norbu Dondrub, lord of realization, Who understands the existentiality of ultimate dharmakaya, Whose aggregated form melted into a rainbow's realm, I pray: bestow upon me co-emergent awareness. To the kind one who points out the naked essence of mahamudra, Existentiality as foundation, path, and result; To my root lama, who is truly all buddhas, I pray: bestow upon me co-emergent awareness.

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To the yidams and assembled dieties who confer the two attainments, And the gathering of Dharma protectors, lords of all activity, And the amassed ocean of deities committed to serve, I pray: bestow upon me co-emergent awareness. By the blessings of such prayer, May I realize mahamudra as basic condition: The basis of all, yet free from such [concepts] as existing or not existing And from positing, negating, accepting, or rejecting anything in samsara or nirvana. May mahamudra as path become apparent: The path which completely surpasses destination, traveller, or path, Which neither rejects the obscured, obscurations, or the obscuring, Nor conceptualizes the realized, realizer, or the realizing. May mahamudra as result become apparent: Result which is the inseparability of basis and result, with neither rejection nor attainment, With no conceptualization of goal, attainer, or attaining, Not existing, yet the nature of all that is.

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A Prayer to the Kagyu Lineage

To great Vajradhara, Tilopa, Naropa, Marpa, Mila, and the lord of Dharma, Gampopa, Omniscient Karmapa, who knows the three times, To those upholding the "four great" and "eight small" traditions, The lamas of Trikung, Talung, Tsalpa, the glorious Drukpa, and others, Those of the Dakpo Kagyu, the unequalled lords of beings, Masters of the deep path of mahamudra, I pray! I follow the tradition of the Kagyu lamas! Bless me with liberation! Disenchantment and revulsion, it is taught, are the legs of meditation; Bestow the blessing which dispels the yearning for wealth and prestige To this meditator, who severs ties in this life, And longs not for wealth and sustenance. Respectful devotion, it is taught, is the head of meditation; Bestow the blessing of uncontri~ed reverence and devotion To this meditator, who unceasingly prays To his lama who opens the doors to the treasury of instruction. Unwavering attention, it is taught, is the main body of meditation;

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Bestow the blessing that meditation be free of intellectualization To this meditator, for whom, resting in uncontrived thatness, The essence of any thought which arises is fresh. The essence of conceptual thought, it is taught, is dharmakaya; Bestow the blessing of the realization of the indivisibility of samsara and nirvana To this meditator, for whom whatever arises, though being no thing, Appears as an uninterrupted play. My mothers, all sentient beings as limitless as space, pray to my lama, the precious buddha. My mothers, all sentient beings as limitless as space, pray to my lama, the all-pervading dharmakaya. My mothers, all sentient beings as limitless as space, pray to my lama, the blissful sambhogakaya. My mothers, all sentient beings as limitless as space, pray to my lama, the compassionate nirmanakaya. KARMAPA CHENO

Repeat a number of times.

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The Six-fold Prayer to One's Lama

To my precious lama, I make this prayer: Grant me the blessing of dispensing with ego-clinging. Grant me the blessing of a personality free from wanting things. Grant me the blessing of the cessation of materialistic thoughts. Grant me the blessing of the realization that minditself is unborn. Grant me the blessing of intrinsically dispelling bewilderment. Grant me the blessing of the realization of phenomenal existence as dharmakaya. LAMA RIN PO CHELA SOL WA DEP DA DZIN LO YI TONG WAR JIN JI LOP GUMAY JULACHAYWARJIN JILOP CHU MIN NAM TO GAK PAR JIN JI LOP RONG SEM CHAY MAY TOK PAR JIN JI LOP TRUL W A RONG SAR SHI WAR JIN JI LOP NONG SI CHU KUR TOK PAR JIN JI LOP

This prayer is repeated 111,111 times. Splendid, sublime lamas, please confer upon me The four initiations which make me spiritually mature! Bless me with the rapid fruition of the four tantras!20 Please grant me with the attainment of the four kinds of activity!

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The moment I make this supplication, The radiance of all the attendants dissolves into the form of the lord, Who is the embodiment of all Jewels. Clearly apparent is my lama's form. White light shines from his forehead; As it is absorbed into mine, all limitations of body are removed. I receive the vase initiation, empowering meditation on the stage of development, And have the fortune to attain nirmanakaya. Red light shines from his throat; As it is absorbed into mine, all limitations of speech are removed. I receive the secret initiation, empowering meditation on channels and winds, And have the fortune to attain sambhogakaya. Blue light shines from his heart; As it is absorbed into mine, all limitations of mind are removed. I receive the wisdom-awareness initiation, empowering the integration of a.spects [of enlightenment] in meditation, 22 And have the fortune to realize dharmakaya. White, red, and blue lights shine from his three sources; As they are absorbed into my three corresponding points, all stains <>f the three gates23 are removed. Through the fourth initiation, I am empowered to meditate on mahamudra, And have the fortune to realize svabhavikakaya.

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My lama dissolves My body, speech The lama's three With three points

into light; as he is absorbed into me, and mind become inseparable from vajras, and become of like value. in mind, 24 liberation is spontaneous.

Prayer for the Dedication of Merit Through the virtue of this practice, May I quickly realize mahamudra And establish each and every being In this same enlightened state.

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FOOTNOTES 1. Vajrayogini is the principal yidam of the Karma Kagyu tradition.

2. Berchen (Ber.Nag.Chen) is a special form of Mahakala, and is the principal protector of the Karmapas. 3. The eight wordly dharmas are: gain, loss; defamation, eulogy; praise, ridicule; sorrow, joy. 4. bLo.lDog.rNam.bZhi. These four contemplations constitute the basic preparation for the practice of Dharma. Commentary on these contemplations may be found in: Writings of Kalu Rinpoche, trans. K. McLeod. The Lamp of Certainty, by Jamgon Kongtrul, trans. J. Hanson. The Jewel Ornament of Liberation, by Gampopa, trans. H.V. Guenther.

5. See footnote eight for pronunciation. 6. bTang.sNyoms. This word can be translated by "impartiality" or "equanimity". On the one hand, it signifies the lack of discrimination denoted by impartiality, and on the other hand, the freedom from disturbance of equanimity. However, it does not carry the detachment associated with equanimity, nor the coldness associated with impartiality. 7. sDig.Sgrib. The first syllable refers to the unskilful actions which characterize and perpetuate samsaric existence. Specifically, it means all actions which arise from emotionality the ten non-virtuous acts, violation and breaking of ordination and such. The second syllable refers to the limitations on one's understanding, personality, or capabilities. Some of these limitations originate from previous actions; others, such as the limitations of emotionality and that of ignorance, are deeper. 8. The pronunciation given here is a Tibetan pronunciation of the Sanskrit syllables of the mantra. Though there is among Tibetans a wide variation in the pronunciation of this mantra; please note that all A's are long as in "father", and all U's are long as in. "boot". Since many lamas recommend the use of the

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original Sanskrit pronunciation, we reproduce this below: Ol'sl VAJRASATI'VA SAMAYAM ANUPALAYA VAJRASATI'VA TVENOPATI:;iTHA D~QHO ME BHAVA SUTO~YO ME BHAVA SUPO:;>Yo ME BHAV A ANURAKTO ME BHAVA SARVA SIDDHIM ME P,RAYACCHA SARYA KARMA SUCA ME CITTA~ _ SREYAij KURl! HU¥ HA HA HA _HA HOI:I BHAGA VA~ SARVA TAT~AGATA VAJRA M4 ME MUNCA VAJRI BHAVA MAHASAMAYASATTV A Al:l 9. "Jewels" here refers to all the sources of refuge as in the meditation on 'Going for Refuge'. 10. The mandala that you offer is an ideal universe arising from your imagination. It is ideal in the sense that it is a realm of limittess beauty, free from emotionality or suffering, i.e., a buddha realm. The universe is offered in this particular form (the details of which are found in Abhidharma literature) because it is aesthetically pleasing in its composition, symmetry, and richness. 11. The idea of offering wealth which belongs to others may seem strange. It should be remembered that these offerings are imagined, and hence can be offered freely with no sense of pride or attachment. These kinds of offerings are limited only by your imagination. 12. The term "vajra-throne" is significant on three levels. Outwardly, it refers to the place where Buddha Shakyamuni attained full enlightenment. Inwardly, it refers to the seven-pointed posture of Vairocana, the traditional position for meditation. Esoterically, it refers to buddha-nature (tathagatagarbha) and its realization. 13. The terms "Kun.bDag" (lord of all) and "Khyab.bDag" (pervading lord) are generally synonymous. Both refer to Vajradhara, who is the buddha of all buddha-families, and hence pervades all of them. · 14. The three kayas comprise buddhahood. Just as a person exists in a physical framework, communicates, and is conscious, and these three aspects are inseparable, so a buddha is nirmanakaya, sambhogakaya, and dharmakaya. The term 'svabhavikakaya' indicates that these three aspects are inseparable in a buddha. 15. Chos. Nyid. A term which is practically synonymous with e.mptiness, but emphasizes the immediate nature of emptiness.

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16. The fifth Karmapa journeyed to China and became the lama of the emperor. The emperor was a man of such great merit that he could see the Black Crown of the l(armapas on Dayshin Shekpa's head. He asked Karmapa for permission to make a replica of it, which the Karmapas would show for the benefit of all sentient beings. The Tibetan is ambiguous, and can be interpreted as a play on words: . the fifth Karmapa crOWIJS the emperor, since he is the emperor's lama; on the other 'hand, through "his gift, the emperor crowns Karmapa. 17. While Wongchu Dorje composed the original text, each lama after ·him added a stanza of praise to his own lama. This prayer includes the complete line of transmission down to Kalu Rinpoche's own lama, Norbu Dondrub. 18. The four vajras are the vajra of form, the vajra of speech, the vajra of mind, and the vajra of transcending awareness. 19. The Tibetan uses the metaphor "one's own face" to express the 'immediacy' of dharmakaya, i.e., that dharmakaya is as "close as your own face". Payma Nyinjay, having realized "his own face", is able to point out dharmakaya to others. 20. The four tantras are: tantra as action, tantra as enrichment, tantra as meditative absorption, and tanira as supreme meditative absorption. 21. The four kinds of buddha-activity are activity which pac:ifies, develops, subdues, and destroys. · 22. This initiation enables the student to integrate such aspects of enlightenment as understanding and skill in means, compassion and emptiness. 23. The three gates are the physical, verbal, and mental facets of being. 24. The three points are: all form is the lama's form; all sound his speech; all thought his mind.

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VAJRA DHARA

APPENDIX

THE LAMAS OF THE MAHAMUDRA TRANSMISSION In some places in the prayer to the mahamudra lamas, it is difficult to ascertain immediately to whom particular lines or stanzas are directed. Many of these lamas were kndwn by several names; by their incarnation lineage, or by other means. The table below includes each lama's name as it appears in the prayer, other names in parentheses, and his incarnation lineage. It is strictly chronological in the sense that each lama was a student of the preceding lama. Lama's Name

Approximate Pronunciation

r Do.rJ e.'Chang bLo.Gros.Rin.Chen Sa.Ra.Ha kLu.sGrub Sha.Wa.Ri Mai.Tri.Pa Lho.Brag.Pa (Mar.Pa.Lo. Tsa.Ba) Mi.La.Ras.Pa sGam.Po.Pa Dus.gSum.mKhyen.Pa 'Gro.mGon.Ras.Chen sPom.Brag.Pa Karma.Pakshi O.rGyan.Pa (Rin.Chen.dPal, mGon.Po.rDo.rJe)

Dorje Chang Vajradhara Lodru Rinchen Sarah a Ludrub(Nagarjuna) Shawari Metripa Marpa the Translator Milarepa Gampopa Dusum Chenpa Drogon Rechen Porn Trakpa Karma Pakshi Orjenpa Rinchen-pal

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Incarnation Lineage

Karmapa I Situ I Karmapa II

Lama's Name

Approximate Pronunciation

Incarnation Lineage

Rang.Byung.Ba (Rang.Byung.rDo.rJe) gYung.sTon.Pa Rol.pa'i.rDo.rJe mKha' .sPyod.dBang.Po De.bZhin.gShegs.Pa Ratna.Bhadra mThong.Ba.Don.lDan 'Jam.dPal.bZang.Po dPal.'Byor.Don.Grub Chos.Grags.rGya.mTsho bKra.Shis.dPal.'Byor (Sangs.rGyas.mNyen.Pa) Chos.Grags.dPal.bZang (Mi.bsKyod.rDo.rJe) Zha,dMar.Cod.Pan.'Dzin (dKon.mChog. Yan.Lag) dBang.Phyug.rDo.rJe Chos.Kyi.dBang.Phug Chos.dbYings.rDo.rJ e

Rongjung Dorje

Karmapa III

Yung Tonpa Rolpai Dorje Kasho Wongpo Dayshin Shekpa Ratnabhadra Tongwa 1Donden Jampal Zangpo Paljor Dondrub Chudrak Jamtso Tashi Paljor

Karmapa IV Shamar II Karmapa V Karmapa VI Gyaltsab I Karmapa VII Situ IV

Micho Dorje

Karmapa VIII

Kencho Yenlak

Shamar V

Wongchu Dorje Chuchi Wongchu Chuying Dorje Yeshey Nyingpo Ye.S~es.sNying.Po (Padma.Gar.Gyi.dBang.Phyug) Yeshey ·Dorje Ye.Shes.rDo.rJ e Chos.Kyi.Don.Grub Chuchi Dondrub Byang.Chub.rDo.rJ e Jongchub D~rje bsTan.Pa' .Nyin.Byed Tenpai Nyinjay (Si. Tu.Chos.Kyi.'Byung.gNas) bDud.'Dul.rDo.rJ e Dudul Dorje Mi.Pham.Chos.Grub. Mipam Chudrub rGya.mTsho Jamtso Padma.Nyin.Byed Payma Nyinjay Theg.mChog.rDo.rJ e Tekchok Dorje Yon. Tan.rGya.mTsho Yonten Jamtso (bLo.Gros.mTha'. Yas) mKha'.Khyab.rDo.rJ e Kachab Dorje Padma.dBang.mChog. Payma Wongchok rGyal.Po Jalpo mKhyen.brTse'i.'Od.Zer Chentsay Ozer Nor.Bu.Don.Grub Norbu Dondrub

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Karmapa IX Shamar VI Karmapa X Shamar VII Karmapa XI Sl)amar VIII Karmapa .XII Situ VIII Karmapa XIII Shamar X Situ IX Karmapa XIV Kongtrul I Karmapa XV Situ XI Kongtrul II