THE LIFE OF MILAREPA
Part II Chapter 4 - The personal Guidance by the Guru
Retchung then said, ‘Master, after hearing the Doctrine, did you immediately
go into solitude or did you remain with the lama?’
And Mila continued:
The lama told me to meditate with perseverance. He provided me with ample supplies
and directed me to meditate in a cave called Tiger Nak at the Southern Cliffs.
Then I filled an altar lamp with butter, lit it, and placed it on my head. I
meditated day and night in this way, without moving, until the butter in the
lamp was exhausted.
Eleven months passed. Then the lama and his wife came, bringing me food for
a ritual feast.
The lama exclaimed, ‘Well, my son, to meditate for eleven months without
letting your cushion get cold is excellent. Open the entrance to your cell and
come home for a rest so that you may talk with me, your old father, about your
inner experience.’
I thought to myself, ‘It has been peaceful here, but I must go out since
it is an order given by the lama.’
I began breaking down the entrance. I had hardly begun when I stopped for a
moment, not daring to continue further. Just then the lama's wife returned and
asked, ‘Are you coming, my son?’ I replied that I dared not break
down the wall. The mother said, ‘There is nothing wrong. Such an auspicious
event as this meeting with the lama can only have a good result. It is a law
of the secret path. Refusing would anger him and spoil the auspicious event,
so break open the entrance and come out.’
Knowing that the mother spoke the truth, I tore down the wall and came out.
The lama said, ‘We two, father and son, will meditate together. Mistress,
prepare a feast.’
As we were making the offering the lama said to me, ‘My son, what definite
knowledge have you reaped from my special instructions? Let your mind relax
and tell me what perceptive and intuitive experiences and understanding you
have achieved.’
In an act of faith and ardent veneration toward the lama, I knelt down and joined
the palms of my hands. My eyes blurred with tears, I paid homage to him for
all that I had understood, and I sang this Song of the Sevenfold Devotions:
O Master, who, to the
eyes of impure seekers,
Appears in diverse forms,
And, to the assembly
of pure Bodhisattvas,
Manifests as Sambhogakaya
Buddha, I salute you.
Sounding the sixty tones
(1) of celestial Brahma, you spoke about
The sacred teaching in
its eighty-four thousand (2) aspects
Which was understood
by people each in their own language.
I prostrate myself before
your speech
Which is inseparable
from its innate emptiness.
In the clear and lucid
space of the Dharmakaya
There is no defilement
of discrimination,
Yet it encompasses all
knowledge.
I salute the mind of
the Immutable Dharmakaya.
Dwelling in the palace
of pure emptiness,
Immutable Dakmema, with
the body illusory,
You are the Mother who
bears the Buddhas of the Three Ages. (3)
Dakmema, I prostrate
myself at your feet.
Master, with unfeigned
respect, I salute
Your spiritual sons whom
you have united,
The disciples who carry
out your commandments,
And the multitude of
your followers.
I offer my body to you
And whatever else is
worthy of sacrifice
In all the realms of
the universe.
I repent of all my sins,
one by one.
I delight in the virtuous
deeds of others.
I implore you to turn
the Wheel of the Law far and wide.
I pray that the supremely
perfect lama may live
So long as there are
sentient beings enmeshed within samsara.
May my spiritual merits
benefit all sentient beings.
‘Having begun in this manner with the Song of the Sevenfold Devotions,
I, your humble follower, wish to express my feeble understanding, made possible
by the perfect action and power of spiritual influence arisingfrom the boundless
compassion of the lama (who is inseparable from the Buddha Vajradhara) together
with the mother and son, and the deep gratitude I owe them.
‘Please listen to me out of the unchanging state of your mind. I have understood
that this material body, made of flesh and blood along with mental consciousness,
is gathered together by the twelve chains of cause and effect - one of which
is volition - originating from ignorance. This body is the blessed vessel for
those fortunate beings who wish for freedom, but it also leads sinners into
the lower realms.
‘I understand that in this body lies the vital choice between enormous
profit and loss, relating to eternal happiness or misery on the border between
good and evil. Relying upon your power of compassion as the venerable guide
of sentient beings, I am hopefully endeavoring to achieve liberation from the
ocean of existential bondage, from which escape is very difficult.
‘Having first sought refuge in the Three Jewels (4) and
having scrupulously observed the precepts, I understand that the source of all
happiness is the lama, and therefore the first principle is to fulfill all his
instructions and maintain, unblemished, a spiritual bond with him.
‘Furthermore, a fortunate human existence is a state difficult to acquire.
By arousing the mind with great intensity regarding impermanence
and death, the consequences of action, and the pain of samsara, one develops
a longing for liberation and must pursue it through the observance of moral
precepts. Such is the foundation upon which one must build.
‘From this point, progressively ascending the Path, it is necessary to
observe one's vows as carefully as one guards one's eyes. Even in failure, remedies
must be employed. By not seeking one's own liberation on the path of the Lesser
Vehicle (5) one develops Bodhichitta (6) (enlightened
mind), which seeks to work toward the liberation of all sentient beings. It
is my understanding that the development of an enlightened attitude leads one
to rededicate, for the good of all, the fruit of one's action, born of love
and compassion.
‘In order to embrace the path of the Greater Vehicle (7),
one abandons the path of the Lesser Vehicle. Based upon the foundation of perfect
seeing, he enters the supreme path of Vajrayana.
‘In order to achieve perfect seeing one needs a perfect master who knows
how to transmit fully and unerringly the four aspects of initiation (8)
and skillfully explain the hidden meaning with compassion. Initiation awakens
one to ultimate reality and from then onward one meditates through all the various
stages of the Path. Having endeavored to discover the non-selfhood of personality,
which is common to all exoteric traditions, one examines the self by means of
logic, the teaching, and analogies and, not finding the self, one understands
selflessness. One must then bring the mind into a quiet state. When the mind
is calmed by means of such reasoning, discriminating thought ceases and mind
reaches a non-conceptual state. If one continues in this state for days, months,
and years, so oblivious to the passing of time that one needs to be reminded
of it by others, one has then achieved tranquillity of mind.
‘This state of tranquillity is maintained by means of continued attention
and awareness, not allowing it to become distracted or to sink into passivity.
Intensified by the force of awareness, one experiences pure consciousness without
differentiation - naked, vivid, and crisp. These are the characteristics
of tranquillity of mind.
‘Pure consciousness may be regarded as a flash of perfect insight; individuals
do not actually experience it until they reach the first stage of Enlightenment.
At this stage, one meditates, visualizing the forms of the yidam. In so doing
one may experience visions and forms, but these are devoid of substance and
are merely products of meditation.
‘To sum up: First, a vivid state of mental tranquillity and a sustaining
energy together with a discerning intellect are indispensable requirements for
attaining perfect insight. They are like the first steps of a staircase.
‘Second, all meditation, with or without form, must begin from deeply aroused
compassion and love. Whatever one does must emerge from a loving attitude for
the benefit of others.
‘Third, through perfect seeing, all discrimination is dissolved into a
non-conceptual state.
‘Finally, with an awareness of the void, one sincerely dedicates the results
for the benefit of others. I have understood this to be the best
of all ways.
‘Just as a starving man cannot be fed by the knowledge of food but needs
to eat, so too one needs to experience in meditation the meaning of emptiness.
I understand more particularly that in order to arrive at perfect insight it
is necessary to practice meritorious deeds and self-purification, without respite,
in the intervals between meditations.
‘In short, I saw that this meditator's understanding of the emptiness of
things, of their unity, of their indefinability, and of their non-differentiation
corresponds to the four aspects of initiation according to Vajrayana.
‘In order to make this knowledge manifest in myself, I subdued my body,
deprived it of food, harnessed my mind, and achieved equanimity in the face
of all circumstances including the danger of death.
‘I have not come before the lama and the mistress, my father and mother
of unsurpassable goodness, to repay them with services and riches. But I offer
the best I shall be capable of attaining in my practice of meditation as long
as I live, and I ask them to accept the ultimate understanding that I shall
attain in the palace of Ogmin:
‘Great lama, who
is the Buddha Vajradhara,
Mother Dakmema, bearer
of Buddhas,
And you, sons of the
Victorious Ones,
Inviting you to listen
to these few words
Born of understanding
and true perception in my mind,
I beg you to bear with
patience my faults,
My ignorance, my wrong
understanding, and my errors.
Please correct them according
to the Dharma.
Under the blessing of
the burning rays
Descending from the sun
of your compassion,
The lotus of my mind
has opened.
With this perfume emanating
from experience,
And possessing nothing
equal to my gratitude,
To you I render perpetual
homage.
May the fruits of my
meditation be profitable to all beings,
In striving toward the
limits of perfection.
I beg you, listen to
the voice of your disciple who dares to beseech you.’
Thus I spoke. Then the lama said, ‘My son, I had great hope and my hope
has been realized.’ And he was filled with joy.
The mother said, ‘This son of mine has the strength of mind for great achievement.’
After many religious talks, the father and mother returned to their house. As
for me, I walled up the entrance to my cell and meditated.
About this time the lama visited the northern region of U. One evening, after
performing a ritual feast at Marpa Golak's house, a dakini explained to Lama
Marpa a certain symbolic message given by Naropa which Marpa had not understood.
While the lama was contemplating a visit to Naropa, as urged by the dakinis,
a young girl appeared to me one night in a dream. She was blue as the sky, and
beautiful in her brocade dress and bone ornaments, her eyebrows and lashes sparkling
with light. She said to me, ‘My son, you already have the Teaching of the
Great Symbol (Mahamudra) (9) and instruction in the Six Esoteric
Doctrines. (10) These lead to Supreme Enlightenment through
continuous meditation. But you do not have the special teaching concerning the
Transference of Consciousness to Dead Bodies, (11) which leads
to Buddhahood in one moment of meditation. Ask for it,’ she said, and she
disappeared.
I thought to myself, ‘This young girl was dressed in the costume of the
dakinis. Is it a warning from the gods? Is it a demon's trick? I do not know.
Whatever it is, my Master, who is a Buddha of the past, present, and future,
will surely know. He not only knows one thing but all things, from the means
for becoming a Buddha down to the formula for putting together a broken jar.
If this is a warning from the gods, I must ask for the Doctrine of the Transference
of Consciousness to Dead Bodies.’
I broke down the wall of my cell and went before the lama, who cried out, ‘Why
have you come out of strict seclusion? This could hinder your progress. Why
have you done it?’
I described the young girl and what she had said to me in my dream, and I asked,
‘Is it a prophetic call or is it the sign of an obstacle? I do not know.
If it is a call, I have come to ask for the Doctrine of the Transference of
Consciousness.’
The lama reflected a moment and said, ‘It is certainly a warning from the
dakinis. Before I started back from India, the Master Naropa spoke about the
teaching of the Transference of Consciousness to Dead Bodies. Since I was about
to leave, I may not have asked for it. So we must search for it through all
the books from India.’
We, Master and disciple, searched diligently day and night for the text, Transference
of Consciousness to Dead Bodies. We found many works on transference of consciousness,
but we did not find the least mention of transference of consciousness to dead
bodies. The lama said to me, ‘The sign I received in the north of Central
Tibet urged me to make the same request. Since there may be other teachings
that I do not know, I will go to Naropa and ask for them.’
I reminded him of his age, but did not succeed in dissuading him. He converted
his disciples’ gifts into gold, filled a pot with it, and left for India.
Naropa had gone away to engage in the exercise of great yogic powers. Marpa,
wishing to be with him even at the risk of his life, consulted many omens, and
it was revealed that he would find him. Praying fervently, he set out to look
for him. He met Naropa in a virgin forest and invited him to come to the hermitage
of Puhlla Hari. There he asked for instruction in the Transference of Consciousness
to Dead Bodies.
The Master Naropa replied, ‘Did you think of this or did you receive a
sign?’
‘This did not enter my mind, nor did I have a sign. One of my disciples,
Good News, received an exhortation from the dakinis and came to ask me for the
teaching.’
‘What a marvel!’ cried Naropa. ‘In the dark land of Tibet, this
disciple is like the sun rising over the snows.’
He raised his joined hands above his head in veneration and said:
‘O disciple called
Good News,
I prostrate myself before
you,
Like the sun rising on
the snow
In the shadows of the
somber north.’
With these words he closed his eyes and bowed his head three times. And in India
the mountains and the trees inclined three times toward Tibet. To this day,
the treetops and the mountains of Puhlla Hari bend toward Tibet. Naropa gave
Marpa in its entirety the secret teaching transmitted by the dakinis. Then he
interpreted certain omens. For example, Marpa’s manner of prostration foretold
that his own family line would be short, but that the spiritual lineage molded
by the unfolding action of the teaching would be longer than a great river.
Marpa then returned to Tibet.
Some time later the monks and disciples were commemorating the anniversary of
the death of Marpa's son, Darma Doday, which had taken place as foretold by
the omen. When all were assembled for that occasion, the disciples asked Marpa,
‘Lama Rimpoche, your son was like a Buddha of the Three Ages. Now our best
hope has gone, and you are no longer young. How will the precious Kagyu Doctrine
be transmitted? Tell us what our discipline and our task should be.’
The lama answered, ‘I, and all the descendants of the Master Naropa, have
the power to prophesy through dreams. Naropa has delivered a good prophecy regarding
the Kagyii Doctrine. Chief disciples, go now and await your dreams.’
Later, the disciples related their dreams. Even though all had happy dreams,
they were unable to extract a premonitory sign. I had a dream of four pillars
which I told in the presence of the lama:
‘Following the instruction
of the Lama Buddha Vajradhara,
Last night I dreamed
a dream.
I tell its story to the
lama.
Please lend ear to it.
I dreamed that in the
vast North of the world
A majestic snow-clad
mountain arose,
Its white peak touching
the sky.
Around it turned the
sun and moon,
Its light filled the
whole of space,
And its base covered
the entire Earth.
Rivers descended in the
four cardinal directions,
Quenching the thirst
of all sentient beings,
And all these waters
rushed into the sea.
A myriad of flowers sparkled.
Such in general was the
dream I had.
I tell this to the Lama
Buddha of the Three Ages.
I dreamed that to the
East beyond this high majestic mountain
A colossal pillar was
standing.
At the top crouched a
great lion.
His mane of turquoise
flowing everywhere,
He spread his claws upon
the snow,
His eyes gazed upward,
And he roamed proudly
on the vast whiteness.
I tell this to the Lama
Buddha of the Three Ages.
I dreamed that to the
South a great pillar was raised.
At the top of this pillar
a tigress roared,
Bristling hair covered
her whole body.
She smiled three times,
She spread her claws
over the forest,
Her eyes gazed upward,
And she floated proudly
above the dense woods.
The cedars of the forest
were thickly tangled.
I tell this to the Lama
Buddha of the Three Ages.
I dreamed that to the
West a great pillar was raised.
At the top of this pillar
soared a giant garuda. (12)
The garuda's wings were
spread,
Its horns rose toward
the heavens,
Its eyes gazed upward.
I tell this to the Lama
Buddha of the Three Ages.
I dreamed that to the
North a great pillar was raised.
At the top of this pillar
soared a vulture,
Its pointed wings were
spread,
Its nest perched on a
crag.
This vulture had a fledgling
And the sky was full
of little birds.
The vulture gazed upward
And impelled itself through
space.
I tell this to the Lama
Buddha of the Three Ages.
I took it as a happy
omen
And rejoiced at this
good fortune.
I wish you to tell me
its meaning.’
I spoke thus, and the lama joyfully answered, ‘This dream is a happy dream!
Mistress, prepare a ritual feast.’
The mother brought the necessary things and, when she had done so, the disciples
and spiritual sons gathered for the feast.
The lama said to them, ‘What a marvelous dream Mila Vajra Banner-of-Victory
has had!’
The chief disciples asked, ‘Since you know how to unravel the portent of
dreams, please tell us what this one foretells.’
Then the lama, perfect Master and great Translator, sang this song, which unveiled
the dream to the disciples:
‘Lord Buddha
of the Three Ages,
Master Naropa, I prostrate
myself at your feet.
All disciples seated
in this place,
Listen to the astonishing
omens of the future
Made known by the dream
That I, your old Father,
am going to tell you.
The northern land of
the world is Tibet
Where the Doctrine of
Buddha will spread.
This snow-clad mountain
Is the old Translator
Marpa
And the Kagyu teaching.
The summit of snow which
touched the sky
Is matchless insight
without equal.
The sun and moon turning
around its peak
Are meditation radiating
wisdom and compassion.
The light filling space
Is compassion dispelling
the darkness of ignorance.
Its base covering the
whole earth
Is the pervasive action
of the teaching as it unfolds.
The four rivers flowing
in the four directions
Are the four aspects
of initiation and instruction.
These rivers quenching
the thirst of all beings
Are for the development
and liberation of seekers.
All these waters flowing
into the sea
Are the reunion of mother
awareness and daughter awareness.
All the varied flowers
which sparkled
Are the enjoyment of
fruit without blemish.
The dream in general
is not ill-fated. It is favorable,
O monks and disciples
assembled in this place.
The great pillar rising
to the East
On this high majestic
mountain of snow
Is Tshurton Ouangnge
of Dol.
The lion dominating the
summit of this pillar
Means that Tshurton has
the nature of a lion.
Its flowing mane of turquoise
Is the realization of
secret instruction.
Its four claws spread
out upon the snow
Are the possession of
the Four Infinite Attributes. (13)
Its gaze turned toward
the sky
Is the parting from the
world of birth and death.
Its proud roaming on
the whiteness of the snow
Is the arrival in the
realm of liberation.
The dream of the East
is not ill-fated. It is favorable,
O monks and disciples
assembled in this place.
The great pillar rising
to the South
Is Ngokton Chodor of
Shung.
The tigress roaring on
the pillar's top
Means that Ngokton has
the nature of a tiger.
Its hair bristling on
its whole body
Is the realization of
secret instruction.
The three times it smiled
Is knowledge of the Trikaya.
Its four claws spread
over the forest
Are the accomplishment
of the four unfolding actions.
Its gaze turned upward
Is a parting from the
world of birth and death.
Its proud walk above
the dense forest
Is the arrival in the
realm of liberation.
The cedars of the forest
thickly tangled
Signify a line of heirs
and grandsons.
The dream of the South
is not ill-fated. It is favorable,
O monks and disciples
assembled in this place.
The great pillar rising
where the sun sets
Is Great Meton of Tsangrong.
The giant garuda which
soared above the pillar
Means that Meton has
the nature of a garuda.
Its wings widespread
Are the realization of
the secret instruction.
Its horns raised toward
the sky
Signify perfection in
meditation and insight.
Its gaze turned toward
the heights
Is a parting from the
world of birth and death.
Its flight across the
immensity of space
Is the arrival in the
realm of liberation.
The dream of the West
is not ill-fated. It is favorable,
O monks and disciples
assembled in this place.
The great pillar rising
to the North
Is Milarepa of Gungthang.
The vulture which hovered
over the pillar
Means that Mila is like
unto the vulture.
Its pointed wings outspread.
Are the realization of
the secret instruction.
Its eyrie in the cliff
Means that his life will
be harder than the rock.
The fledgling born of
this vulture
Means that he will be
without rival.
The small birds filling
space
Signify the propagation
of the Kagyu Doctrine.
Its gaze turned toward
the heights
Is a parting from the
world of birth and death.
Its flight toward the
immensity of space
Is the arrival in the
realm of liberation.
The dream of the North
is not ill-fated. It is favorable,
O monks and disciples
assembled in this place.
The work of the old one
is finished.
For you, disciples, your
hour has come.
If the word of this old
man is prophetic,
The perfect teaching,
transmitted,
Will spread far and wide
in the future.’
So he spoke. Then all those present were filled with joy. The lama revealed
to his chief disciples the treasure of the Doctrine and the special instruction.
He instructed us in them by day, and at night we joyfully meditated on them.
One evening, when he was giving the Initiation of Anatmata, (14)
the lama began to ponder on what particular instruction he should give to each
of his disciples destined to fulfill the task of spreading the teaching. He
decided to consult the omens of the dawn.
The next day, in the light of dawn, he saw his chief disciples. Ngokton Chodor
of Shung was commenting on the text of the Yidam Hevajra. Tshurton Ouangnge
of Dol was meditating on the Transference of Consciousness. Great Meton of Tsangrong
was meditating on Purity of Awareness. (15) As for me, I was
meditating on the fire of Tummo. Thus the lama knew what the special task was
for each of us.
He then entrusted Ngokpa with the transmission of the six modes and the four
methods (16) of explaining the Secret Teaching which set the
teaching out like a row of fine pearls, and gave him the six jewels of Naropa,
his rosary of rubies, a sacrificial spoon and strainer, and the Sanskrit commentary
on the Hevajra Tantra. Then he said to him, ‘Work for the good of all beings
by giving discourses on the teaching.’
Tshurton Ouangnge of Dol was entrusted with mastery of the Transference of Consciousness,
likened to a bird flying through an open skylight; he gave him a lock of Naropa's
hair, the fingernails of Naropa, pills (17) of nectar, and
a crown called the Five Classes of Buddha. (18) Then he said,
‘Work toward mastery of the Transference of Consciousness.’
Great Meton of Tsangrong was entrusted with the mastery of the Purity of Awareness,
which is like a fire lighted in the darkness; he gave him the bell and vajra
of Naropa, the damaru of Naropa and his kapala (19) lined
with mother of pearl. And he said to him, ‘Free yourself from the intermediate
state of Bardo.’
To me he entrusted the secret oral instruction of the Fire of Tummo, comparable
to a well-set wood fire, and gave me the hat of Maitrepa and the garments of
Naropa. Then he said. ‘Go and wander in the barren mountains and in the
snows, and practice perfect seeing and meditation.’
Finally, to all the monks assembled for a ritual feast, he said, ‘Just
as I made the gift of my instructions to you, as foretold by the omens, I have
entrusted to each of my foremost disciples his respective task as well as the
great benefit of my teaching. Because my son, Danna Doday Bum, is no longer
here, I have entrusted to you as a paternal heritage the Kagyu Teaching and
the transmission of my illuminating energy. Therefore, be full of zeal, and
the benefit of all beings will increase.’ Then the chief disciples departed,
each to his own region.
The lama said to me, ‘As for you, stay near me for a few years. I will
give you special initiation and instruction. It may be necessary for you to
consolidate your inner experience in the presence of your lama. Therefore, remain
in complete seclusion.’
As prophesied by Naropa, I withdrew to the cave called the Dzangpuhk Drok. The
father and mother gave me provisions, including a share of every ritual feast
they celebrated. And this they did with great tenderness.
Thus Milarepa spoke. So ends the fourth chapter, in which Milarepa through meditation,
with the lama brings to germination the seed of awakening.
1. Sixty tones of
celestial Brahma refers metaphorically to the sixty supra-mundane qualities.
Aspects, and tonal ranges of the Buddha’s voice. Among them is the unique
power of the Buddha’s voice or speech is believed to be capable of communicating
with each individual in the way he understands best.
2. Eighty-four thousand aspects. Buddhist scriptures refers
to eighty-four thousand aspects of mind’s delusion and defilements and,
therefore, the parallel existence of eighty-four thousand remedies of Dharma.
The numeral designation seems to be an emphatic indication of the magnitude
and diversity of the human mind. The eighty-four thousand aspects are divided
into four categories, with twenty-one thousand in each category. All defiliments
of mind are therefore summed up in four groupings: (1) delusion, (2) desire,
(3) hatred, and (4) the mixture of these three emotions. Similarly, there are
four kinds of Dharma remedies represented by the teachings. The first deals
with the manner of perceiving reality as shown in Abidharma and Prajna-paramita;
the second, with the self-discipline in Vinaya; the third, with quieting the
mind’s duality and awakening higher consciousness in Sutra; and the fourth
deals with rapidly gaining self-transformation in Tantra.
3. Buddhas of the Three Ages. There are two aspects to this
concept. It refers to the Buddhas of the past in this cosmic aeon, such as Khorwajik,
Serthub, and O-sung, and Sakyamuni Buddha of the present five millennia and
the remainder of the Thousand Buddhas from Jampa to the last Buddha, Mopa. The
concept also refers generally to all those who achieved Buddha-hood in the past
and who may achieve it in the present or in the future.
4. The Three Jewels. Refers the Triple Refuge – Buddha,
Dharma, Sangha. (See Note 8, First Part, Chapter 3.)
5. The Lesser Vehicle: Hinayana Buddhism.
6. Bodhichitta. This refers to Mahayana’s central principle
– Enlightened Mind, a complete and unconditional concern for the liberation
of sentient beings from the bondage of samsara. Every follower of the Dharma
is required to develop not only great compassion for all sentient beings, but
also to achieve a complete awakening to the ultimate level of Bodhichitta. Only
then can one achieve enlightenment through the selfless action of compassion
and supreme wisdom.
7. The Greater Vehicle: Mahayana Buddhism.
8. The four aspects of initiation. This refers to initiation
according to the highest order of Vajrayana. The four stages of initiation are
as follows:
9. Great Symbol (Mahamudra).
This refers to an awakened state (described as ‘primal awareness’)
which embraces the unfolding unity of highest bliss and its inborn emptiness,
signifying enlightened experience and achievement. The meditation of Mahamudra
is a means to realize this directly. The great seal is so designated because
every initiate who has glimpsed such a state of awareness during the initiation
continues to ‘affix the great seal’ of his insight upon all his perceptions
of reality. The Kagyupa Order speaks of two traditions of Mahamudra, one according
to the Sutras and the other according to Tantra.
The various school of Tibetan Buddhism offer somewhat differing viewpoints on
the doctrine and meditative approach associated with the Mahamudra.
10. The Six Esoteric Doctrines. This refers to some vital aspects
of Buddhist tantric yoga. Sometimes known as the six doctrines of Naropa, they
are:
1) The yoga dealing with the supreme Fire of Tummo.
2) The yoga of the subtle body.
3) The yoga of dreams.
4) The yoga of luminous awareness.
5) The yoga of the transference of the stream of consciousness.
6) The yoga of the intermediate state of Bardo.
11. Transference
of Consciousness to Dead Bodies. This practice of transferring the consciousness-stream
into a recently dead man or animal is to be distinguished from transference
into a chosen realm at the time of death. Marpa brought the former teaching
to Tibet and handed it down to Milarepa, and to his own son, Darma Doday. The
latter transferred his stream of consciousness into the body of a bird at the
moment of his death in a fatal accident. Following Marpa’s instructions,
the bird flew to India, where he entered the dead body of a young Brahmin, who
subsequently became a teacher known as the Pigeon of the Mysterious Tree.
12. Garuda. According to ancient mythology, Garuda was a celestial
being that had its adobe in the wish-fulfilling tree in the thirty-third heaven.
It is considered to be a counterforce against the serpent-gods of the undersea
world. In Buddhist tantric tradition there are Garuda-yidams corresponding to
the five kinds of Buddha-families.
13. The Four Infinite Attributes. Love, compassion, goodwill,
and equanimity.
14. Initiation of Anatmata. This refers to Anatama, the consort
dakini of Chakrasamvara.
15. Purity of Awareness. One of the six esoteric doctrines,
synonymous with the Luminous Clarity of Awareness. See Note 10, above.
16. Six modes and the four methods. This refers to the four
methods of explanation and the six modes of elucidating the Buddhist tantric
doctrine. The four are: (1) the literal meaning, including that of symbolism
and mantra; (2) the general meaning; (3) the hidden meaning (allusions to certain
omitted crucial explanations); and (4) the ultimate meaning. The six modes are:
(1) and (2) teachings given with or without concealed intention or insight;
(3) and (4) those that have apparent or ultimate meanings; (5) and (6) those
that have literal etymological meanings and those that have a meaning different
from the literal.
17. Pills of nectar. The origin of these pills were the enlightened
masters of ancient India and Tibet who had the personal power of esoteric alchemy
so that they were able to transform five kinds of flesh and five liquids into
ambrosia for the benefit of initiates. At the present time, pills are made out
of various herbs and extracts from the remaining ancient pills. They are then
consecrated through meditation by the lamas. A human skull, real or artificial,
is used as a container. The skull is the symbol of highest awareness encompassing
bliss and its emptiness. A yogin practices the complete transformation of the
senses into the five aspects of illuminating awareness, this being the complete
integration of wisdom’s insight and the sensation of highest bliss.
18. The Five Classes of Buddha. This refers to Sambhogakaya’s
five manifestations: Vajrasattva, Ratnasambhava, Amitaba, Amoghasiddhi, and
Vairochana. Each of these embodies specific aspects of enlightened awareness:
mirror-like awareness, awareness of equanimity, discriminating awareness, spontaneously
fulfilling action, and all-encompassing emptiness.
19. Damaru and kapala. The damaru is a double drum made from
two skull crowns back to back, the kapala is a libation skull, sometimes natural,
sometimes fabricated in precious material.
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