No More Learning

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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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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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.
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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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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. The ora/lineage has been passedfrom one to another 229. This means that it is notjust words, but the meaning
that counts.
230. Even though I am an undisciplined, vile ordinary person
231. As I am holding the sign ofyour noble lineage,
232. Please lead me quickly to the kingdom ofnon-meditation.
233. Kind ones, please completely purify my rigid mind in the dhatu. 234. Fruition Mahamudra is concerned with
235. The ground is introduced as one's own foce, the innate three
kayas;
236. The path consists in concentrating on the view and meditation; 237. And thefruition is the manifestation ofthe immaculate
three kayas.
238. The dharmakaya is the basis, emptiness without any elaboration. 239. The sambhogakaya is its brilliance, the naturally luminous.
240. The nirmanakaya is the unceasing play o fvarious manifestations 241. Encompassing all things,
242. The nature ofMahamudra is coincidence.
243. The realm o fdharmas free from accepting or rejecting.
244. Possessing the beauty ofunconditioned bliss,
245. It is the great and vast wealth ofwisdom.
246. It is the naturalform o fkindness transcending thought.
247. Because ofwisdom, one does not stay in samsara
248. Because o fcompassion, one does not stay in nirvana
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THE SPIRITUAL SONG OF LODRO THAYE
249. Activities are spontaneously accomplished without effort. 250. The luminosities o fground and path, combine like mother
and child.
251. Ground andfruition will be joined together
252. Buddhahood is found in one's own mind.
253. The treasure that fulfills all wishes is revealed
254. E rna! What a great wonder!
255. Regarding the view o fMahamudra
256. Analysis cannot define it.
257. Therefore, throw knowledge ofmental constructions away! 258. Regarding the meditation o fMahamudra
259. Concentration on a thought cannot get through
260. Therefore abandon artificial resting in meditative equipoise. 261. Regarding the action o fMahamudra
262. Rules do not apply.
263. Therefore free yourselffrom notions o facting and not acting. 264. Regardingthefruition ofMahamudra
265. Nothing new can be attained.
266. Therefore cast away hoping, fearing, and desiring.
267. This is the profound intention o fall Kagyupas.
268. It is the only path used by all the Buddhas and bodhisattvas. 269. It is the method to turn away the confused circle o fexistence 210. It is dharma for obtaining Buddhahood in one lifetime, 271. The heart essence ofthe sutra and tantra teachings.
271. May I and all sentient beings reaching as for as space
212. Simultaneously attain realization and be liberated.
273. May we reach the supreme Mahamudra state.
? ? The Song of Lodro Thaye
commentary by
KHABJE I<HENCHEN THRANGU RINPOCHE
? ? 1
The Importance of the Lineage Lamas
IN THE WORDS OF THE BUDDHA or the sutras and the practices of Mahamudra it is especially important to supplicate the root and lineage lamas. It was said that it is most important to supplicate one's own root or main lama so that one will receive the blessings. The most important method to receive blessing is through devotion (Tib. mogu).
In the sutras of the Buddha, there were predictions stating that in later times when the dharma would degenerate, there would be ways to prevent the degeneration ofthe dharma and make it flourish. One prediction was that there would be a special individual named Lodro who would prevent or forestall this degeneration. It is said he would prevent the degeneration of the dharma "in five ways"1 and make it flourish. This was foretold by the Buddha in the King of Samadhi sutra and elsewhere.
The glorious, holy guru Lodro Thaye, also called KarmaNgakwang Yonten Gyatso, after having accomplished the realization of Mahamudra composed this spiritual song (Skt. doha, Tib. gyur). It is entitled, The Self-Arising Innate Song upon Acquiring a Mere Glimpse o f Certainty in the View and Meditation o fthe Incomparable Dakpo Kagyu. This spiritual song discusses the practice of Mahamudra meditation.
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THE SPIRITUAL SONG OF LODRO THAYE
The most important aspect of this practice is the supplication of the root and lineage lamas. From the root guru one receives blessings. Most important in receiving blessings is to have devotion. Therefore the song begins by praising the lineage of these teachings.
I. Vajradhara, the illustrious one,
2. Said to possess eight enlightened qualities
At the very beginning ofthis spiritual song, it says that Vajradhara was exceptional because he is endowed with eight special qualities. Vajradhara is the dharmakaya and therefore has the eight qualities or aspects. On the ordinary level these are of the five elements of (1) earth, (2) water, (3) fire, (4) air or wind, and (5) space, to which are added (6) red and (7) white elements from the mother and father and (8) consciousness. 2 In the case of the dharmakaya Vajradhara, these are completely pure.
In general, our experience is that our body consists of the eight elements. To us they appear to provide our vitality and life-force. But these substances are really a cause of bewildered appearances and keep us limited, unable to develop. For instance, the earth element gives us strength, the power ofour body. But it is not vast so there is a limit to our physical strength because the earth element has a limiting quality. However, when the earth element is pure at the level of dharmakaya Vajradhara, then the siddhis and enlightened activities are unimaginable. Similarly, the water element gives us illness and experiences of happiness and sadness and so on. When it is completely pure at the level ofa Buddha, however, it is naturally free from illness, sadness, and pain. The fire element gives us the ability to have bodily warmth and vigor, but it is not unlimited either. If it is pure, the dharmakaya and the sambhogakaya have the ability to radiate light unimaginable and vast throughout all the Buddha realms
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with no limit. The wind element gives us the ability to move and perform activities and actions. But again this is not unlimited activity. On the level of the dharmakaya this purified element has the ability ofendless, unimaginable miraculous powers. The space element adds a quality oflightness to our being and we would just kind ofimplode if we didn't have the space element as part of us. But still it is a restriction. In the purified aspect ofdharmakaya, it makes complete and total unobstructed manifestation of everything possible. In addition to these five main elements there is a red element and a white element. The red element allows us to have a body: it allows for the development and existence of a body. But it does not have the power to emanate bodies. With the purification of the red element endless emanations ofthe body are possible. The white element gives us a feeling of happiness or bliss. This bliss is a very limited kind of bliss and is not the limitless bliss that is experienced when the white element is completely purified. The eighth element is consciousness which allows us to understand, to see, to hear, smell, taste, and so on. But essentially it is ignorant knowing in a limited way, that consciousness cannot know fully. When the element ofconsciousness is purified and wisdom (Skt. jnana, Tib. yeshe) arises, one attains the state of understanding all phenomena or omniscience. When these eight qualities are completely pure, then the enlightened activities of the dharmakaya of a Buddha are endless and boundless.
3. Appears to me, an ordinary person,
4. As a man called Padma, the protector, foil ofblessings.
Although Vajradhara is widely known as the dharmakaya possessed with these eight qualities, to Jamgon Kongtrul he doesn't appear in this way, but in a human form, i. e. , his guru. Jamgon Kongtrul received all of the instructions and all the blessings from
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his root guru, the ninth Situ, Perna Nyingche Wangpo, and therefore he supplicates him as the lord named Padma who is endowed with the blessing. Jamgon Kongtrul had exceptional faith and devotion to his lama, Perna Nyingche Wangpo, and regarded him as actually being Vajradhara. Even though he had human form, Jamgon Kongtrul thought that he actually was Vajradhara with all the eight qualities and so the qualities of devotion arose in his stream of being. We as disciples should do likewise by having absolute faith in our root lama so much so that we regard him or her as Vajradhara. Whether our lama is exceptionally learned or has extraordinary qualities or not, we should still think he or she is definitely Vajradhara.
With sacred outlook or pure vision, Jamgon Kongtrul regarded his lama as Vajradhara even though he appeared to look like a human being. So Jamgon Kongtrul says, "To me he appears to be only a human, but in fact he is actually Vajradhara. " In the same way, through our sacred outlook, we should regard our root lama without faults, and if there are no spiritual qualities, we should regard him or her as having spiritual qualities. With pure vision we should see the lama with faults as without faults, and the lama without good qualities as with good qualities. 3
5. I supplicateyou: neverfor a moment leave 6. The eight-petaled lotus-dome ofmy heart.
We should regard the lama as being Vajradhara with the eight qualities and also we should constantly keep in mind and pray one- pointedly and supplicate the lama. It says that in one's heart, visualized in a tent of an eight-petaled lotus, there dwells the lama and the lama is there constantly. So not even for a second are we separated from the lama and so we can continuously recall the root lama.
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In the practice of Mahamudra devotion is crucial. It is said in the Kagyu lineage prayer (Tib. Dorje Chang Thungma) that "devotion is the head ofmeditation. " Ifsomeone doesn't have a head, they can't eat food, can't listen to anything, and can't see anything, and so on. But if they have a head, then they can eat and talk and see and hear. Devotion is like this because with devotion one develops one's meditation and then is able to receive the blessings of the lama. The method of bringing about devotion is supplication. That is why in Mahamudra practices, we rely on guru yoga as the method to develop devotion. Jamgon Kongtrul shows that he has devotion in this way and that we should also supplicate the lama and arouse devotion. In the case of Chogyam Trungpa Rinpoche, for instance, his guru yoga practice was a sadhana practice combining Karma Pakshi (the second Karmapa) and Dorje Trollo (the wrathful aspect of Guru Rinpoche) arising from his pure vision.