Awareness
becomes the "!
Khenchen-Thrangu-Rinpoche-The-Spiritual-Song-of-Lodro-Thaye
The fundamental meditation that is common to all schools of Buddhism is Shamatha and Vipashyana meditation. Thrangu Rinpoche has given extensive teachings on this form of meditation in his The Practice ofTranquility and Insight.
There is another major kind ofmeditation which is fairly specific to the Vajrayana school of Buddhism and this is Mahamudra meditation. The Vajrayana branch of Buddhism was preserved in Northern India and was brought to Tibet in the eighth through twelfth centuries C. E. by a series of remarkable Tibetan translators. Instead ofspending eons accumulating virtue and lifetimes studying the sutras, this meditation of Mahamudra involves examining the
? ? 14 THE SPIRITUAL SONG OF LODRO THAYE
mind itself in what is called "looking directly at the mind. " While this is a deceptively simple idea, it is an extremely complex and advanced form ofmeditation which requires years ofworking on developing an extraordinary clear and stable mind. This stability and clarity is developed through extensive Shamatha and Vipashyana practice. So we must realize that Mahamudra meditation and Shamatha and Vipashyana practice are inter-linked and complement each other.
We may ask who has practiced this Mahamudra meditation? The answer is that it was most extensively practiced by a large number of ordinary and extraordinary people in India in the second through twelfth century. Some ofthese individuals' stories have been recorded under the title of The Eighty-four Mahasiddhas which may be found in Keith Dowman's Masters ofMahamudra. These mahasiddhas were cobblers, weavers, arrow makers and even pimps and kings who carried on their ordinary daily activities while they simultaneously practiced Mahamudra meditation and achieved complete enlightenment in one lifetime. What is so relevant to our age is that in the West most Buddhist practitioners lead very busy and demanding lives and do not have long periods to devote to Shamatha and Vipashyana meditation, but they can practice Mahamudra meditation while they are making a living and raising a family.
Mahamudra meditation has been practiced in Tibet since the twelfth century and particularly by the Kagyu lineage of Tibetan Buddhism and has allowed thousands of individual meditators to reach enlightenment. This meditation oflooking at the mind as-it-is has also been practiced by Nyingma practitioners in the form of Dzogchen meditation with equal results. Those wanting to know more about Mahamudra meditation can consultThrangu Rinpoche's book, Essentials ofMahamudra.
A major difference between the traditional sutra and the Mahamudra approach is that the understanding of, for example,
? ? PREFACE 15
emptiness in the Mahayana is achieved by studying and contemplating and debating a series of texts on the Prajnaparamita which were written in India by great scholars. The texts on Mahamudra, on the other hand, were often written by highly accomplished siddhas who would explain their realization of years and years of Mahamudra meditation in brief spiritual songs called dohas. These dohas, often only a few dozen lines long, are still sung by the lamas today. They often contain the most profound instructions in metaphors ofgreat beauty derived from simple meditative experience.
This SongofLodro Thaye is just such a doha and covers the entire path of Mahamudra in less than 300 lines of verse. This spiritual song was first translated into English in the Rain ofWisdom. However, the spiritual song is condensed in meaning so one needs someone accomplished in Mahamudra meditation to explain the meaning of this great work. Such a person is Thrangu Rinpoche who not only was asked to establish the curriculum ofthe Kagyu lineage after the Tibetans were forced into exile in 1959, but also taught the four major regents of the lineage including Jamgon Kongtrul's reincarnation.
This particular book came about when Thrangu Rinpoche was asked to give teachings on Mahamudra at Gampo Abbey in Nova Scotia. Gampo Abbey is one ofa few Buddhist monasteries in North America and Thrangu Rinpoche is its abbot. In October of 1989 Thrangu Rinpoche gave this line-by-line commentary and it was first published in the Profound Path ofPeace. Sarah Harding translated this teaching that Rinpoche gave and when it was decided to publish this book, she not only retranslated the original spiritual song based on the teaching given by Thrangu Rinpoche, but also went through the tapes of the teaching and retranslated and checked every word of the teaching.
? famgon Kongtrul Lodro Thaye
? ? The Song of Lodro Thaye
by]AMGON KONGTRUL THE GREAT
1. Vajradhara, the illustrious one,
2. Said to possess eight enlightened qualities
3. Appears to me, an ordinary person,
4. As a man called Padma, the protector, full ofblessings.
5. I supplicate you: never for a moment leave
6. Theeight-petaledlotus-domeofmyheart.
7. Though I am not graced with simultaneous liberation and
realization,
8. I am blessed with just recognizing my own true nature.
9. Obsession with the eight worldly concerns has decreased.
10. By mixing my mind with the guru's
11. I have seen clearly thatfamous "luminous dharmakaya. "
12. Non-thought was found amidst discursive thought
13. Wisdom dawned within non-conceptualization.
14. Delighted to become a lineage heir ofthe Dakpo Buddhas,
15. I am moved to lift my voice in appreciation.
16. From the dakini's secret treasure in Uddiyana in the Wt>st,
17. The great siddha Tilo
18. Opened the treasure chest ofthe three gems.
19. At the monastery ofSplendid Ravishing Flowers in the North 20. ThelearnedgreatpanditaNaropa
21. Engendered the sign o fattainment o finseparable prana-mind.
? ? 18 THE SPIRITUAL SONG OF LODRO THAYE
22. In the valley ofherbs, Drowolung, in the South, 23. The translator, an emanation ofHevajra,
24. Established the wellspring o fall siddhas.
25. In the Lachi snow mountains ofthe West
26. The excellent being, Laughing Vajra,
27. Attained the state ofunity in one lifetime.
28. In the pure land o fDvagla Gampo in the East
29. The honorable doctor, the second Buddha,
30. Actualized the samadhi o fthe tenth bodhisattva level.
31. In the holyplaces ofthe body, speech, and mindcenters, 32. The many siddhas o fthe four great and eight lesser lineages 33. Gained the essentialpower ofMahamudra
34. And couldn't help but reach Buddhahood.
35. Expert in the attracting power through bodhichitta,
36. They couldn't help but bring benefit to beings.
37. Having perfected the two accumulations, this profound
attainment ofwealth,
38. They could not help but experience enjoyment.
39. Developing the knowledge that "understanding one liberates all. " 40. They couldn't help but fulfill their great prophecies.
41. Children ofparents who have accumulated much wealth
42. Are naturally rich due to previous karma.
43. Offspringofthewhitelionessandofthegreatgaruda
44. Are naturallyfully developed with thepower oftheir species.
45. The followers o fthe lineage o fKagyu siddhas
46. Meditate naturallyfrom the strength ofblessings.
47. Boastfully counting the years o fpractice,
48. Proud about dwelling in leisure,
49. Puffed up over the exertions o fsitting,
50. Chauvinist in discriminating selfabove others,
51. Keeping track ofone's ordinary discursive thoughts,
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19
52. Counting them to be the actual realizations on the paths and stages:
53. Such are the distinctive characteristics offoolish meditators in this degenerate age.
54. No siddha can be named who would be free o fthem
55. But because o fthe fine oral instructions o fthe exemplary lineage 56. The primordial wisdom o fultimate Mahamudra is seen.
57. Foundation Mahamudra is understanding the nature, the view. 58. Path Mahamudra is experiencing it, the meditation.
59. Fruition Mahamudra is the realization ofBuddhahood in
one's mind.
60. I am unworthy, but my guru is excellent.
61. Even though born in the degenerate age, I have goodfortune.
62. In spite o flittle perseverance, the instructions are profound.
63. What isfoundation Mahamudra?
64. It exists in two ways: the natural state and the state o fconfusion. 65. It cannot be divided into samsara or nirvana,
66. And it is devoid ofthe extremes ofadding on or taking away.
67. Not created by a cause, not altered by conditions,
68. Confusion does not make it worse.
69. Realization does not improve it.
70. Confusion is not experienced, nor is it liberation.
71. Since its essence cannot be established in any way,
72. Its expression is unimpeded and can appear in any way.
73. Encompassing all ofsamsara and nirvana, it is like space.
74. Confusion or liberation, it is the basis ofall
75. Self-illuminating, knowing, capable ofmanifestation.
76. With thefoundation consciousness
77. Being neutral, it has a cognizing aspect.
78. Empty in essence, its nature is luminous.
79. [Emptiness and luminosity] are inseparable, the heart essence
is awareness.
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80. Unidentifiable as anything, it [resembles} space.
81. It is immaculately clear, crystaljewel.
82. It is self-knowing, self-illuminating, like the brilliance ofa
butter lamp
83. Inexpressible, it is (like} the experience ofa mute.
84. Unveiled, it is splendid transcendent wisdom.
85. Clear light, dharmakaya, sugatagarbha,
86. It is pure from the beginning and spontaneous.
87. Nobody can prove it by the use o fexamples,
88. No words can express it.
89. The dharmadhatu cannot be examined by logic.
90. This is laid down right at the beginning
91. One should dissipate all doubts.
92. Maintaining meditation sustained by the view
93. Is like a garuda soaring to the sky.
94. Devoid o fany fear or doubt
95. Meditation without the view
96. Resembles a blindperson entering a plain
97. There is no way to determine the correctpath
98. Ifwe have the view but cannot meditate
99. It is like a wealthy person consumed with avarice:
100. It does not yield results for himselfand others
101. Practicing the union ofboth is the authentic view.
102. This neutral state has an ignorant aspect,
103. Which for five reasons, one does not recognize one's own face. 104. The ocean ofco-emergent ignorance,
105. Is set in motion by waves o fconfused ego-clinging
106.
Awareness becomes the "! "and its own luminosity becomes
the objects.
107. The imprints ofsubject and object become solid.
108. So that karma is accumulated and brought to fruition
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21
109. The water wheel o fsamsara turns continuously.
110. While {samsara] is turning, its essence remains immaculate. 111. At the very instance ofappearing, it [appearances] is devoid
oftrue reality.
112. just appearance, they are the brilliance ofthe three kayas 113. The nature o ftheir arising is unborn.
114. The unborn cannot be obstructed.
115. Between these two, there is no abiding.
116. From this mind itself. so hard to describe,
117. The various displays ofsamsara and nirvana arise.
118. Seeing them as self-liberating is the highest view.
119. Ifit is recognized, all is suchness.
120. Ifthere is nothing to refote or establish, it is the innate state. 121. When conceptual mind is transcended, there is the ultimate. 122. Path Mahamudra refers to
123. The Mahamudra ofmind itselfand the Mahamudra of
apparent existence.
124. Spontaneous mind is the dharmakaya.
125. Spontaneous appearances are the light ofthe dharmakaya.
126. When the blessings o fthe glorious lamas
127. A n d one's own karmic dispositions come together
128. One sees one's own face as ifmeeting an old acquaintance.
129. Endless explanation is useless,
130. The beginner needs a startingpoint.
131. Don't welcome or dwell on thoughts ofpast andfoture.
132. In each moment, there is the mind ofnowness.
133. In the continual, innate state
134. There is not the slightest thingfor mind to meditate on,
135. Orfor getting lostfor a moment in the confosion ofwandering
thought.
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THE SPIRITUAL SONG OF LODRO THAYE
136. {For the mind to be} Without distraction, without meditation orfabrication is essential,
137. Fresh, relaxed and naturally clear.
138. In the space ofthe three doors offreedom,
139. Carefully establish mindfulness and awareness.
140. The balance ofmind between tight and loose must always
be kept.
141. Thus subtle, gross and strong thoughts will be pacified.
142. Remain in the state ofnatural, uncontrived mind.
143. Gradually, the four grades o fexperience will arise.
144. The sun ofluminosity will continuously shine
145. And the root ofMahamudra meditation will have been planted 146. Ifit is lacking, talk ofhigher realization
147. Resembles building a castle without a foundation.
148. Yet being too attached to it is an activity ofmara.
149. Those who have studied little, but apply great e. /fort
150. Are often seduced by seeming virtues,
151. Guiding themselves and others to the lower realms.
152. Bliss, clarity, and non-thought may be wonderful experiences, 153. But they are causes ofsamsara ifone clings to them
154. Having hammered the nail o fdevotion into your heart
155. When rock hits bone in natural awareness
156. The ultimate lineage ofblessing is transferred.
157. Not getting lost in the four types o fdeviations,
158. Not falling into the three errors,
159. Surpassing the four joys, free from the three conditions,
160. And connecting with the three ways ofarising,
161. wewon'tbetroubledbythemindofthethreegreatones.
162. The self-arisen nature is not changed by experiences.
163. It resembles the center ofa cloudless sky.
164. Self-aware, self-illuminating, it can't be put in words.
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23
165. It is primordial wisdom beyond analogy or concepts. 166. The nakedness ofordinary mind
167. Without anything to understand or to boast about, 168. Is clearly seen as the dharmakaya.
169. The six sense objects appear like the moon in water,
170. In the sphere o fprimordial wisdom.
171. Whatever arises is unfobricated, the innate state.
172. Whatever is perceived has the nature o fMahamudra.
173. The phenomenal world is the great bliss o fthe dharmakaya. 174. Meditation finding naturally its own place is Shamatha, 175. Seeing the unseeable nature is Vipashyana
176. Inallphasesofstillness, movementandawareness
177. These two are not separate, but coincide.
178. The confusion ofdiscursive thought is not to be abandoned 179. The virtuous action ofthe antidotes cannot be achieved. 180. The time will come when you arrive naturally at this state. 181. When you are well established in this realization,
182. You'IIneverbeoutsideofmeditation
183. At the borderline betweenfreedom andattainment
184. Even meditation itselfhas no existence.
185. But beginners, whose discursive mind has not subsided 186. Should highly cherish meditation.
187. By means ofmeditation, experiences come up.
188. Experiences arise as adornments o fawareness.
189. Ifone wants to divide the path, there are four yogas:
190. Knowing mind's own face is "one-pointedness"
191. A n d has lesser, intermediate a n d greater stages.
192. Seeing bliss and luminosity in alternation,
193. Obtaining mastery over the concentration ofmeditative
equipoise.
194. And uninterrupted experience ofluminous appearances.
? ? 24 THE SPIRITUAL SONG OF LODRO THAYE
195. Realizing the rootlessness ofmind is "no elaboration"
196. And has lesser, intermediate, andgreater stages:
197. Realizing that arising, ceasing and abiding are empty,
198. Beingfreefrom thefundamental root ofclinging to appearances
or clinging to emptiness,
199. And cutting through all exaggerations caused by elaborating
on phenomena.
200. Mixing appearances and mind is "one-taste"
201. And has lesser, intermediate, and greater stages:
202. Mixing the dharmas o fthe two kinds into one equal taste. 203. Appearances and mind become like water poured into water. 204. And many types ofprimordial wisdom arisingfrom one taste. 205. The completepurification ofrigid mind is "non-meditation" 206. And has lesser, intermediate and greater stages:
207. Beingfree from all ideas ofmeditation and meditator.
208. Gradually purifying the imprint o fthe veils o fknowledge 209. And the mixing ofthe mother and child clear light.
210. The primordial wisdom ofthe dharmadhatu pervades space. 211. In short, asfor as meditation is concerned:
212. Ifthe mind can dwell according to our wishes, this is
one-pointedness.
213. One then sees theface ofordinary mind.
214. Realizing that there is no foundation is "no elaboration. " 215. Liberating all dualistic perception
216. In awareness is "one-taste. "
217. Transcending all conventional terms ofmeditating or
not meditating,
218. The imprints are ended. This is "non-meditation. " 219. Those on the level ofthe great yogins,
220. Starting with Naropa and Maitripa,
221. Down to my venerable lama Pema Wangpo,
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25
222. Those belonging to the golden garland o fthe Kagyu
223. Have gone to the dharmakaya kingdom ofnon-meditation, 224. They have purified the darkness o fthe two veils in the dhatu 225. Extended the great skill o fthe two kinds o fknowledge
226. Andopenedthetreasurythatpervadesspaceforthebenefit
o f others.
221. They remain as a refuge beyond doubt.
228.
