Thrangu Rinpoche - The Spiritual Song of Lodro Thaye-Zhyisil Chokyi Chatsal (2008) PDF
Thrangu Rinpoche - The Spiritual Song of Lodro Thaye-Zhyisil Chokyi Chatsal (2008) PDF
Commentary by
KHABJE KHENCHEN THRANGU R.INPOCHE
Originally Translated by
SARAH HARDING
Retranslated by
CORNELIA WEISHAAR-GUNTER
All rights reserved. No part of this book, either text or art, may be
reproduced in any form, electronic or otherwise, without written
permission from the Namo Buddha Publications or Thrangu Rinpoche.
Note
Tibetan words are given as they are pronounced, not spelled in Tibetan. Their
actual spelling can be found in the Glossary ofTibetan words.
We use the convention of using B.C.E. (Before Common Era) for "B. C."
and C.E. (Common Era) for "A D."
Table of Contents
INTRODUCTION 29
CHAPTER 1 The Importance of the Lineage Lamas 29
(verses 1 to 40)
GROUND MAHAMUDRA
CHAPTER 3 Ground Mahamudra 51
(verses 63-121)
PATH MAHAMUDRA
CHAPTER 4 Path Mahamudra 75
(verses 122-153)
FRUITION MAHAMUDRA
APPENDIX
Notes 131
Glossary ofTerms 141
Glossary ofTibetan Terms 163
Bibliography 167
Index 169
Forer.vord
VEN. CHOJE LAMA SHEDRUP
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 of meditation which requires years of working 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 of these 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
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
of endless, unimaginable miraculous powers. The space element adds
a quality of lightness 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 of dharmakaya, 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 of the 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 of consciousness
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.
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 Wan gpo, 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
teachings. There the learned one, the great pandita Naropa, displayed
signs which indicated that he was a siddha whose prana and mind
had become inseparable. This sign results from the exceptional
practice of the Six Yogas ofNaropa. 6
Normally, "subtle wind" which is called prana in Sanskrit or lung
in Tibetan is pretty much synonymous with breath. We think of
prana as the inhalation and exhalation of breath, moving in and out
with the body. This is our feeling or experience of prana. What we
call "mind" is the movement of discursive thought that we perceive.
There are two kinds of prana. On the grosser level it seems simply
that prana is this feeling of the body inhaling and exhaling. But on a
closer examination, prana is the moving of the mind which creates
the feeling of prana. The mind and thoughts are connected with the
prana because they are both moving. We believe inhalation is one
thing and our thought process is another. But in fact they are
inseparable. For instance, the feeling of lung, the feeling of wind
being exhaled and inhaled, is actually just a perception of mind. If
we try to locate exactly where this prana is by asking, "Is it in our
body? Is it outside our body? and so on, we simply can't find it
solidly existing like a typhoon. The exhalations and inhalations are
mental phenomena.
The experience of the inseparability of prana and mind begins
to happen with the practice of subtle heat (Tib. tummo) in which we
are working on our breath, particularly holding the breath. When
we hold the breath we start to notice that the mind also stays. Then
the physical obscurations are cleared and bliss is generated. When
this happens, there is more and more clarity and insight into the
nature of mind. This engenders the realization of the inseparability
of mind and prana. By changing the mind we can change the prana,
by changing the prana we can change the mind. This is why there are
so many meditations based on the breath; they show this inseparability
THE IMPORTANCE OF THE LINEAGE LAMAS 39
The next lineage holder is Marpa Lotsawa. The line, "In the
valley of herbs, Drowolung, in the South" means that it is a very
isolated area where many different plants and medicinal herbs grow
which wouldn't grow in populated areas. So this really means in the
wilderness. Marpa (who came from the Trowo valley in Tibet) was
actually an emanation ofHevajra and being an emanation ofHevajra,
his main activity was to translate books from the Indian languages
into Tibetan. He is called a lotsawa, which means "a translator." He
stayed in Trowolung which was an isolated place but the "wellspring
of all siddhas" means that although it was isolated, many disciples
came and because the special teachings were so profound, they
attained siddhi. They in turn transmitted these teachings to others
who also became siddhas. Therefore it is said that Marpa established
the source of the river, which is a spring, from which many siddhas
have arisen. The reason is that the special teachings were so profound.
31. In the holy places ofthe body, speech, and mind centers,
32. The many siddhas ofthe four great and eight lesser lineages
33. Gained the essential power ofMahamudra
34. And couldn't help but reach Buddhahood.
The line "in the holy places of body, speech, and mind centers"
refers to the three main seats begun by Dusum Khyenpa (the first
Karmapa) where the Karma Kagyu teachings flourished. The
THE IMPORTANCE OF THE LINEAGE LAMAS 41
39. Developing the knowledge that "understanding one liberates all. "
40. They couldn't help but fulfill their great prophecies.
of true being, then one knows everything, so for this reason they had
transcendental wisdom (Tib. yeshe).
So up to this point this spiritual song has reviewed the necessity
of faith and devotion in the root and lineage lamas.
Questions
etc. These are statements in relation to the way it is. Karmic cause
and effect are used in terms of the confusion. From the perspective
of confusion, anything can arise. When anything arises, karma takes
place. As is said, "awareness is the self and intrinsic radiance is the
effect." There is the perception of the existence of self and outer
objects, and based on that actions are accumulated, and based on
that their results occur, then the essential nature is completely lost.
The root of all that, however, is the mind and in it there is not even
a bit of existence. This is the whole point of meditating on the nature
of mind-it is the root of the whole thing.
For example, on television we can watch the news from India
or Russia or anything. But when we turn off the television it is
basically dumb and speechless and can't show anything at all. Like
this, anything that arises does so in basic bewilderment, but if you
really look at the root or source, if you meditate on the mind, you
see it is empty of anything. If you just look at the turned off
television nothing is there.
2
The View zn Mahamudra
I N THE PREVIOUS CHAPTER THE necessity of the exalted root and Iineage
lamas, and the manner of showing faith and devotion for receiving
the blessings was discussed. We will now discuss mainly the
importance of enthusiastic effort, mindfulness, and awareness.
Generally, the way to cultivate these is explained in the Song ofLodro
Thaye as being dependent on the special qualities that have arisen
due to the connection with the exceptional root and lineage lamas.
So a special meditation arose in the stream of being of Jamgon
Kongtrul, but it wasn't due to his own powers but to the blessings of
the root and lineage lamas. It is explained by way of two examples.
Diligence, awareness, and mindfulness are very important for
attaining experience quickly. But if we don't have them, everything
is not just a waste of time. For instance, if a person in Halifax
wants to go to Gampo Abbey, but doesn't have much mindfulness
or diligence, he or she may take one step, and that is all. That
person won't arrive at Gampo Abbey. In contrast, if one has thought,
"I want to meditate," eventually this thought will have a great effect.
So even just visualizing the lama one time above one's head or doing
one mantra will later have a very great result and is certainly not a
waste of time. But if we want to attain Buddhahood right now,
then we really need diligence, mindfulness and awareness. So the
46 THE SPIRITUAL SONG OF LODRO THAYE
Buddha said when one takes one step with the motivation to attain
enlightenment, it is very beneficial. But in the end it is not enough.
arose from the blessing of the lineage because each and every one of
the holders of the lineage starting with Tilopa obtained complete
mastery and was a siddha. He then passed these same instructions
on to Naropa, who not only obtained the words but went on to
obtain complete mastery of the meditation ability. He then passed
them on to Marpa who also became a siddha. The lineage continued
to Milarepa and so on to Perna Nyingche Wangpo.
These are degenerate times where faith and devotion don't come
easily, and there are many mistaken kinds of meditation. These are
the distinguishing characteristics of this age. We do not hear of
mahasiddhas who are free of these characteristics. These kind of
calculating thoughts of beings to be spiritually realized have nothing
to do with true mastery or siddhi. It is no indication of spiritual
qualities at all. Even though he lived in a degenerate age, Jamgon
Kongtrul through the lineage received the true, profound instructions
and practiced according to these instructions. Based on these special
instructions of the lineage, the meaning, the result, the fruition of
these instructions was seeing the transcendent wisdom of
Mahamudra. Through the arising of this wisdom, the ground, path,
and fruition Mahamudra is understood.
I. GROUND MAHAMUDRA
64. It exists in two ways: the natural state and the state ofconfusion.
really exist. We simply use labels for external appearances that are
made by the mind. For instance, we have the word "hand" which we
apply to a hand. But if we examine this hand closely we find that the
"hand" is actually made up offour fingers and the thumb and various
joints and skin and so on. The thing we call a "hand" is actually
made up of other parts and there isn't a single thing we can say is a
hand. It is just a label for this collection of things that appear together.
Even examining further, a thumb has joints and a knuckle and a
fingernail and these different parts are conveniently labeled a "thumb,"
even though a thumb is not a single thing by itself.
So in this way we see that actual external objects have no real
intrinsic existence. But how is this possible? In essence they do not
exist, but they appear to the mind. What is the reasoning here? In
the language of the dharma, we say, "being clarity, it is awareness."
For example, I can say this table exists because it appears clearly in
my mind. Other than that, I can give no other reason. Because I can
see it with "my" eyes, I can understand it with "my" mind and I can
touch it with "my" hand, therefore there seems to be a table there. If
I ask someone else if it exists, they will say it does and when I ask
why they will say, "I see it with 'my' eyes and I can touch it with 'my
hand."' So the existence of an object depends only on the relationship
to our perception and there is no other reason to say it exists. Using
careful reasoning we can come to the conclusion that all phenomena
appear to our mind and exist relative to our mind and this is a sign
that appearance is mind.
This is why we can say all appearances are mind. In general,
there are two kinds of phenomena: external appearances and internal
mental events. We have seen how external phenomena are mind.
Subjectively, the mental experiences such as desire, confusion, hatred,
compassion, love, happiness, and sadness are also obviously mind.
So both external appearances and internal experiences are mind.
60 THE SPIRITUAL SONG OF LODRO THAYE
Having realized the view, unless one then meditates, the view is
useless. It is like the rich man who is stingy so when he really needs
money, he doesn't use it. Without meditation, there won't be any
benefit, just like the money of a rich stingy man doesn't benefit
anyone. Therefore, we should fully realize the view and meditate
well with this view. The experience of this union of view and
meditation is the way of great beings, and we can really achieve the
path, and, like them, through this we can achieve the path.
(1) clinging to self, (2) being proud of our self, (3) being attached to
self, (4) having an incorrect understanding about self, and (5) our
mind being too luminous. With these five different causes, we develop
clinging to the notion of self and experience excessive clarity and so
on. Because we don't understand our own true essence of mind, we
don't recognize our "own face." We loose the ability to recognize the
intrinsic emptiness of mind which is the true nature of mind.
112. just appearance, they are the brilliance ofthe three kayas.
There are six essential points in resting or placing the mind: (1)
without distraction, (2) without meditation, (3) non-fabricated, (4)
80 THE SPIRITUAL SONG OF LODRO THAYE
to have a fresh mind, (5) to have a relaxed mind, and (6) for the
mind to be naturally dear.
These six essential points can be condensed into three important
points. The meditation instructions are to be undistracted and rest
in freshness of mind. If one's mind wanders off. then one's state feels
old and stale. Therefore, being without distraction, stay in the
awareness of "nowness," and being in the present instant without
wandering off is dwelling in freshness. Thus, ( 1) "without distraction"
and (4) "freshness" are related and summarized in the first point.
Secondly, when resting in this fresh, present state there is not the
slightest thing for mind to meditate on. This is non-meditation. This
means that, other than resting in the basic nature of awareness itself,
there is no particular object at all on which to meditate or anything
to do. So we just relax as we are without any contrivance. So (2)
"without meditation" can be joined to (5) "relaxation" as the second
point. The third is non-fabrication, nothing to make, so there is
natural clarity. This meditation is extremely dear and pure. When
you are caught up in fabrication, this clarity and purity don't occur.
If you're not making up anything, then meditation is naturally clear
and pure. So, (3) without fabrication and (6) rest in innate clarity
are the third point.
Meditating with these six methods, the text says, "(rest) in the
space of the three doors to freedom," which refers to the first three
methods of non-distraction, non-meditation, and non-fabrication.
In other texts the three doors to freedom are usually listed as the
causes free of characteristics, the fruition free of aspiration, and the
essence, emptiness. However, in Jamgon Kongtrul's text this refers
PATH MAHAMUDRA 81
140. The balance ofmind between tight and loose must always be kept.
141. Thus subtle, gross and strong thoughts will be pacified.
There are certain experiences (Tib. nam) that occur when the
mind is already in great clarity. If these experiences occur, it is very
good. However, we must not become attached to these experiences.
As soon as we start to have thoughts like, "This is really important.
I have attained great clarity" or "I have attained stability of mind,"
then this is called "an activity of mara." The maras were the
negative forces that tried to keep the Buddha from reaching
enlightenment. They are not an external demon as they are
84 THE SPIRITUAL SONG OF LODRO THAYE
149. Those who have studied little, but apply great effort
150. Are often seduced by seeming virtues,
151. Guiding themselves and others to the lower realms.
Questions
'v
W
hARE CONTINUING WITII THE explanation of pathMahamudra,
a~d the second of the three parts, the various obstacles and
errors that can occur in the practice of Mahamudra.
strong and stable. So, in general, the method for attaining stability
is to develop this unshakable devotion.
Once we have nailed devotion to our heart, then, "rock hits bone
in natural awareness." Only when rock hits bone at exactly the right
place will it break. It is an old example for precision. If we have
devotion, stability of mind, and great perseverance, then the blessings
of the absolute lineage are transferred. These blessings are as if the
realization of the lineage masters, from Vajradhara right down to
our own root lama, all that experiential realization that is in the
mind streams of all those lamas, is transferred to our own mind
stream, and arises in us.
Based on the blessings, one won't stray into these four deviations,
and then not fall into the three errors. The four deviations relate to
the practice ofVipashyana, and the three errors to Shamatha.
The three errors relate to the three kinds of temporary
experiences one can have in Shamatha practice: bliss, clarity, and
non-thought. One shouldn't have attachment to these experiences.
If the experience of bliss arises, don't be attached to it. If experiences
of clarity or non-thought arise, it is necessary to be unattached. If,
however, one is attached to the experience of bliss, then within the
three realms of existence, one will not be able to go beyond the
Desire Realm. If there is attachment to the experience of clarity,
one will not transcend the Form Realm. And if there is attachment
92 THE SPIRITUAL SONG OF LODRO THAYE
159. Surpassing the four joys, free from the three conditions,
So the biggest faults are the four deviations and the three errors.
If we avoid the four deviations and the three errors, then we experience
going beyond the four joys. The four joys are part of the path of
means which is the practice of working with the subtle energies using
the prana, the hindus, and the nadis. The four experiences or joys
are: sublime joy; exceptional joy; transcendent joy and; free of joy,
which means going even beyond joy. In general, these four joys relate
to the path of means, the practices concerning channels and winds
(prana). However, the kind of realization that is generated here is
beyond the four joys.
One should also be "free from the three conditions" (Tib. rkyen
gsum). The three conditions or temporary experiences (Tib. nams)
are, again, bliss, clarity and non-thought. In the previous instance,
the three experiences were mentioned in the context of attachment
to the experience in meditation, which would be the cause of
continued cycling in the three realms. Here, this freedom from the
three conditions should be understood to mean that these temporary
experiences will dissipate by themselves; the experience neither
benefits nor harms, they occur naturally. When this has occurred, it
is "freedom from the three conditions." In general, these experiences
are considered good. However, they can cause the meditation to be
unstable. If there is freedom from these three experiences and one is
OBSTACLES IN THE PRACTICE OF MAHAMUDRA 93
Our intrinsic awareness (Tib. rigpa) that arises naturally from our
realization is naturally clear or self-illuminating (Tib. rang gse/). It is
impossible to describe this nature of mind either in words or analogy
or concepts. We cannot find any example which can accurately
describe primordial wisdom.
169. The six sense objects appear like the moon in water,
170. In the sphere ofprimordial wisdom.
state, like seeing the moon in water which is "the sphere of primordial
wisdom" meaning that everything arises within wisdom and then
naturally subsides, without attachment. There is just arising and
natural subsiding.
Externally, all the outer objects of the senses and, internally, the
thoughts arising to consciousness are, without any fabrication at all,
they just naturally arise without attachment. The arising is naturally
in its basic true nature, without contrivance. For this reason, whether
the outer objects of perception or the inner thoughts, all are the
nature of Mahamudra. If we can maintain this state then we will
realize the nature of Mahamudra.
Then "the phenomenal world is the great bliss of the
dharmakaya." Whatever appears and arises in samsara is naturally
seen as the dharmakaya. And since the dharmakaya is completely
free from suffering, it is great bliss.
manifest in seeing the unseen true nature of mind. These two must
arise together.
In general, there are three phases of mind: stillness, mental
activity, and awareness. The first, stillness, arises during Shamatha
meditation, and one has the experience of"now my mind is still, it is
abiding." Secondly, there is movement or mental activity, when the
mind is not still, but thoughts are active. Without any investigation
the mind appears to be in one of these two states: either still or
moving. However, when we really investigate what the difference
between the still and moving mind is, we find that their essence is
actually the same! If there is stillness, one can't say "this is the stillness,"
if there is movement, one can't point to the movement. Because the
essence of stillness and movement is the same, this is awareness. Seeing
that the nature of these two is no different represents awareness, the
third phase. But this implies that:
189. Ifone wants to divide the path, there are four yogas:
tradition this is called going beyond the four extremes, the four
elaborations, or the thirty-two exaggerations. These all are basically
the same thing. In actual meditative experience it is said that any
kind of designation, embellishment or elaboration of any extreme
is removed.
After this experience of the single flavor, one reaches the fourth
yoga or level called the stage of non-meditation. Through the power
of becoming habituated to meditation we reach a stage in which we
no longer distinguish between meditating and not meditating. This
PROGRESS THROUGH THE VARIOUS STAGES 105
209. And the mixing ofthe mother and child clear light.
210. The primordial wisdom of the dharmadhatu pervades space.
We have a brief summary of the four yogas. The text says, "If the
mind can dwell according to our wishes, this is one-pointedness." In
terms of resting in equipoise, when the mind can dwell as long as it
wants and there is some control this is one-pointedness-the first
yoga. The quality of one-pointedness is that one really sees the nature
of ordinary mind, meaning one experiences ordinary mind directly,
not intellectually.
The meditator who goes through all twelve levels and increases
the experience as described in this text is called a great yogi. This
kind of yogi has existed from the beginning of the Kagyu lineage
with Naropa and Maitripa right down to Jamgon Kongtrul's own
lama Perna Nyingche Wangpo. All of these have been masters who
have reached this final stage of non-meditation in which all faults
have been completely eradicated and who have the good qualities
described. They have reached the kingdom of the dharmakaya. The
main things which they abandoned were the two veils or obscurations:
the obscurations of emotions and the obscurations of knowledge.
With these two veils being completely purified, the knowledge of all
ultimate phenomena and the knowledge of all conventional
phenomena develops. These two wisdoms increase and then help all
sentient beings. It is like opening the treasure of the sky which
completely pervades throughout space.
Questions
medium rare, that is fine, you feel just fine about that. I like to know
really if one-taste means that.
Rinpoche: Yes, this is one flavor, but it also includes the aspect of
knowing or awareness. It is not like you are not aware that the steak
is overdone, you have an awareness of it. But the state of not having
attachment to anything nice and, not having aversion to anything
unpleasant, is an experience of one flavor.
7
Fruition Mahamttdra
235. The ground is introduced as one's own face, the innate three kayas;
236. The path consists in concentrating on the view and meditation;
237. And the fruition is the manifestation ofthe immaculate three kayas.
268. It is the only path used by all the Buddhas and bodhisattvas.
So these are the qualities all the Kagyu lamas have attained. It is
the Mahamudra that they have practiced and the result ofMahamudra
they have attained. The instructions they have given to their disciples
were the Mahamudra instructions. So Mahamudra can be said to be
the very essence of their thoughts or intentions. Also it is the way, it
is the path which all Buddhas and all the Buddhas' children, all
bodhisattvas, all siddhas and so forth have traveled. They have
achieved enlightenment in this very way, in this one way. So it is the
single path traveled by all the Victors and their sons.
This text was composed by Yonten Gyatso Lodro Thaye, the subject of
Padma, so as not to act against the seal ofthe all-encompassing speech of
Him, who is Prajnaparamita herself, emptiness endowed with all excellent
qualities, who appeared as a ~jra Holder. The place was Kunzang
Dechen Osal Ling on the left slope of the third Devikoti, the Precious
Tsan-like Rock. SHUBHAM
Questions
Question: Could you say something more about what it means that
all qualities are present in the dharmakaya?
Rinpoche: This means that it has all qualities or is the foundation or
basis of all qualities. It has the ability; there exists the capability of
eliminating all that which is to be eliminated, all the bewilderment,
all the ignorance, all the bewildered appearances of our normal
experience. This whole thing which was described with the clarity
being more and more vivid and final, the appearances and the whole
duality appearing, is something which is to be cleared up or
eliminated. That bewilderment is to be eliminated. It is something
to be eliminated. When it is eliminated then we say it is through the
actualization of the emptiness of the dharmakaya and, through the
wisdom and quality of the understanding of the clarity aspect of this
potential, the fact of it having all this potential as clarity. Because it
has those two aspects or, one realizes those two aspects, it is said to
be the foundation of qualities.
Question: The book the Clear Light of Bliss lists a Mahamudra lineage
which didn't have any names I recognized. It was a text on the
completion stage of Mahamudra. I wondered whether this was the
same discipline as the Kagyus?
Rinpoche: Essentially the book discusses Mahamudra using the same
terms as we have, but it is from a different lineage (Gelugpa). It
comes through a different lineage and I think that our lineage, the
Kagyu lineage, is a little more profound. Why? Because our lineage
holders actually practiced and gained direct realization of
Mahamudra, their understanding arose from actual experience. The
other lineage has kept the meaning of the words very well and passed
on an intellectual level, but it has not always been based on experience
of the meditation.
The Six Realms of Samsara
Name & pictured in thangkas Obstacle
HIGHER REALMS
LOWER REALMS
I 0. Some Buddhist schools such as those of the Theravada schools hold that
there are six consciousnesses with there being five sensory consciousnesses
{visual, auditory, olfactory, gustatory, tactile) and mental consciousness
which comprises the functions of the seventh and eighth consciousness.
Other Buddhist schools such as the Mind-only school, for example,
hold that there are the five sensory consciousnesses, a mental
consciousness, and then a separate seventh afflicted consciousness, and
a separate eighth alaya consciousness.
The five sensory consciousnesses perceive sensory input directly
without doing any evaluation. The sixth mental consciousness which is
what we call our "mind" it does all kinds of integration and evaluation
of the sensory consciousnesses. The seventh afflicted consciousness is
the every-present belief in an "I." The first seven consciousnesses are
held together by the eighth foundation or alaya consciousness which
also functions to store the imprints of everything happening in the
sixth consciousness.
11. In Thrangu Rinpoche's Transcending Ego he describes this eighth
consciousness in much more detail and two aspects of it. First, the eighth
consciousness holds all the other consciousnesses together so one has
the feeling that one is a single unitary being which gradually changes in
time. Second, it is also the "store-house" consciousness in which all the
karmic seeds are stored so when one sees an airplane, for example, one
remembers that this is an airplane. These karmic seeds or latencies (Tib.
bakchag) also carry one's karma of positive and negative actions which
continues on from one lifetime to the next.
12. What happens is that all of the bakchag, "habitual tendencies or habits
or ways of perceiving" are stored in the alaya or storehouse consciousness,
the kun zhi namshe; then when certain conditions come together, we
get the projections of all of these appearances that are the result of our
having stored our previous habits in this storehouse consciousness. We
think that these projections from our own consciousness are real, when
in fact they're not, they're just confused appearances. The storehouse
consciousness is called by two different names to illustrate the two
134 THE SPIRITUAL SONG OF LODRO THAYE
just a particular wavelength oflight. This would be more like the ultimate
level of reality.
22. Fully enlightened beings, Buddhas, and their manifestations are often
understood by way of the three kayas: the dharmakaya is enlightenment
itself, wisdom beyond any reference point which can only be perceived
by other enlightened beings; the sambhogakaya, often called the
enjoyment body, manifests in the pure lands, which can only be seen
by advanced bodhisattvas; and the nirmanakaya, which can be seen by
ordinary beings as in the case of the historical Buddha, who was a
supreme nirmanakaya, meaning that he displayed all the physical signs
and marks of perfection, but nirmanakaya can also be any type of being
or relative appearance to assist ordinary beings.
23. The failure of the mind to recognize its own true nature is what is meant
by the term ma rigpa, or ignorance, the first level of obscuration or
defilement in the mind. As a result of this ignorance, there arises in the
mind the imputation of an 'T' and an "other" (the other being something
that is conceived as something that is other than the mind). This dualistic
clinging, something that we have had throughout beginningless time
and that never stops (until enlightenment), is the second level of
obscuration, the obscuration of habits (habitual tendency).
Based upon this dualistic clinging arise the three root mental afflictions:
mental darkness (variously rendered by translators as ignorance,
bewilderment, confusion, etc.), desire and aggression. Based upon these
three afflictions there arise some 84,000 various mental afflictions
enumerated by the Buddha, all of which together comprise the third
level of obscuration, called the obscuration of mental afflictions
(variously rendered as klesha, emotional affliction, disturbing emotions,
etc). Under the influence of these, we perform actions that are obscured
in their nature, which result in the fourth level of obscuration, called
the obscuration of actions or karma. This is the process that keeps us in
samsara. - Khabje Kalu Rinpoche
24. It was said by Tilopa, "Child, it is not by appearances that you are
fettered, but by craving. Therefore Naropa, relinquish or cut through
NOTES 137
qualities that we associate with the thirty-two and eighty marks of the
Buddha. When we go through the very profound and rapid path of
Mahayana, we won't necessarily get those. If we look at the life ofJetsun
Milarepa or the life of Gampopa, they didn't manifest the thirty-two
signs and the eighty marks like the Shakyamuni Buddha did. This is
because, for instance with Milarepa, he was born into an ordinary body
and quickly perfected the Mahamudra. So the mind quality of realization
is exactly the same, but the body and speech qualities that manifest for
others are not the same. - Khenchen Thrangu Rinpoche
30. The Tibetan is zung Jug which is often translated as unity. But as the
Tibetan term clearly implies the coming together of two factors such as
emptiness and luminosity, coincidence is more precise. - Cornelia
Weishaar
Glossary of Terms
Dhatu. These are the six sensory objects of sight, sound, smell, taste and
body sensation; the six sense faculties: the visual sensory faculty, the
auditory sensory faculty, etc., and the six sensory consciousnesses: the
visual consciousness, the auditory consciousness, etc. They make up
the eighteen constituents of perception.
Doha. A spiritual song spontaneously composed by a Vajrayana practitioner.
It usually has nine syllables per line.
Dzogchen. (Skt. mahasandht) Literally "the great perfection." The teachings
beyond the vehicles of causation, first taught in the human world by
the great Vidyadhara Garab Dorje.
Eight Kagyu Lineages. Phagmo Drupa, one of the four greater lineage
founders, had eight main disciples who founded eight additional
lineages: 1. The Drikhung Kagyu was founded by Drikhung Kyopa
Jigten Sumgyi Gonpo. 2. The Drukpa Kagyu was founded by Drupchen
Lingrepa Perna Dorje and his disciple Choje Tsangpa Gyare Yeshe Dorje.
3. The Taklung Kagyu was founded by Taklung Thangpa Tashi Pal. 4.
The Yasang Kagyu was founded by Zarawa Kalden Yeshe Senge and his
disciple Yasang Choje Chokyi Monlam. 5. The Trophu Kagyu was
founded by Rinpoche Gyatsa, and his disciple Trophu Lotsawa Champa
Pal. 6. The Shuksep Kagyu was founded by Gyergom Tsultrim Senge.
7. Yelpa Kagyu was founded by Yelpa Drupthop Yeshe Tsekpa. 8.
Martsang Kagyu was founded by Martsang Sherab Senge
Eight mental constructs or complexities are mental formulations that
phenomena have such attributes as arising and ceasing, being singular
or plural, coming and going, and being the same or being different.
Eight worldly concerns. (Tib. jik ten cho gysh) These keep one from the path;
they are attachment to gain, attachment to pleasure, attachment to
praise, attachment to fame, aversion to loss, aversion to pain, aversion
to blame and aversion to a bad reputation.
Emptiness. (Tib. tongpa nyi Skt. shunyata) A central theme in Buddhism. It
should not lead one to views of nihilism or the like, but is a term
indicating the lack of any truly existing independent nature of any and
all phenomena. Positively stated, phenomena do exist, but as mere
146 THE SPIRITUAL SONG OF LODRO THAYE
endowed with the ability to cognize." The two aspects are "empty
luminosity," like a clear open sky; and "manifest luminosity," such as
colored light images, and so forth. Luminosity is the uncompounded
nature present throughout all of samsara and nirvana.
Madhyamaka. The most influential of the four schools of Indian Buddhism
founded by Nagarjuna in the second century C.E. The name comes
from the Sanskrit word meaning "the Middle-way" meaning that it is
the middle way between eternalism and nihilism. The main postulate
of this school is that all phenomena - both internal mental events and
external physical objects - are empty of any true nature. The school
uses extensive rational reasoning to establish the emptiness of
phenomena. This school does, however, hold that phenomena do exist
on the conventional or relative level of reality.
Mahamudra. (Tib. cha ja chm po) Literally means "great seal" or "great
symbol," meaning that all phenomena are sealed by the primordially
perfect true nature. This form of meditation is traced back to Saraha
(tenth century) and was passed down in the Kagyu school through
Marpa. This meditative transmission emphasizes perceiving mind
directly rather than through rational analysis. It also refers to the
experience of the practitioner where one attains the union of emptiness
and luminosity and also perceives the non-duality of the phenomenal
world and emptiness; also the name of Kagyupa lineage.
Mahapandita. Maha means great and pandita Buddhist scholar.
Mahasiddha. A practitioner who has a great deal of realization. Maha means
great and siddha refers to an accomplished practitioner. These were
particularly Vajrayana practitioners who lived in India between the eight
and twelfth century and practiced tantra. The biography of some of the
most famous is found in The Eighty-four Mahasiddhas.
Mahayana. (Tib. tek pa chen po) Literally, the "Great Vehicle." These are the
teachings of the second turning of the wheel of dharma, which emphasize
shunyata (see shunyata), compassion and universal Buddha nature. The
purpose of enlightenment is to liberate all sentient beings from suffering
as well as oneself. Mahayana schools of philosophy appeared several
GLOSSARY OF TERMS 151
hundred years after the Buddha's death, although the tradition is traced
toteachings he gave at Rajgriha, or Vulture Peak Mountain.
Maitripa-was a guru ofMarpa, the Tibetan forefather of the Kagyu lineage.
Thus it is through Maitripa that Maitreya and Asanga's crucial work on
Buddha nature, the Uttaratantrashastra (Anuttara), became widely
followed in Tibet. It is said that he had been a student ofNaropa when
the latter was head of Nalanda monastic university. Maitripa also
transmitted to Marpa the esoteric aspect of Buddha nature embodied
in the Mahamudra teachings, which treat the topic of mind in great
detail and provide a wide range of progressive, highly refined
meditations. Maitripa was brought to enlightenment through
Mahamudra under his guru Savari, who received the complete teachings
ofMahamudra from Nagarjuna, who received them from Sahara, whom
Marpa encountered in his dream state.
Mantra. (Tib. ngags) 1) A synonym for Vajrayana. 2) A particular combination
of sounds symbolizing the nature of a deity, for example OM MANI
PEME HUNG. These are invocations to various meditation deities which
are recited in Sanskrit. These Sanskrit syllables, representing various
energies, are repeated in different Vajrayana practices.
Mara. Difficulties encountered by the practitioner. The Tibetan word means
heavy or thick. In Buddhism mara symbolizes the passions that
overwhelm human beings as well as everything that hinders the arising
of wholesome roots and progress on the path to enlightenment. There
are four kinds: skandha-mara, which is incorrect view of self; klesha-
mara, which is being overpowered by negative emotions; matyu-mara,
which is death and interrupts spiritual practice; and devaputra-mara,
which is becoming stuck in the bliss that comes from meditation.
Marpa. ( 1012-1097 C. E.) Marpa was known for being a Tibetan who made
three trips to India and brought back many tantric texts, including the
Six Yogas of Naropa, the Guyhasamaja, and the Chakrasamvara
practices. His root teacher was Tilopa, the founder of the Kagyu lineage
and the teacher of Naropa. Marpa initiated and founded the Kagyu
lineage in Tibet.
152 THE SPIRITUAL SONG OF LODROTHAYE
it is. That is the true meaning of naked ordinary mind, a famous term
in Tibetan. It means not tampered with. There is no "thing" which
needs to be accepted or rejected; it is simply as it is. The term 'ordinary
mind' is the most immediate and accurate term to describe the nature
of mind. No matter what terminology is being utilized within the
Middle-way, Mahamudra or Dzogchen, naked ordinary mind is the
simplest term.
Pandita. A great scholar.
Path ofLiberation. The path of Mahamudra practice.
Path ofMeans. Refers to the Six Yogas of Naropa as well as to the stages of
creation and completion with attributes.
Prana. Life supporting energy. The "winds" or energy-currents of the vajra
body.
Prajna. (Tib. she rab) In Sanskrit it means "perfect knowledge" and can
mean wisdom, understanding or discrimination. Usually it means the
wisdom of seeing things from a high (i.e., non-dualistic) point of view.
Prajnaparamita. Transcendent perfect knowledge. The Tibetan literally
means, "gone to the other side" or "gone beyond" as expressed in the
Prajnaparamita mantra, "Om gate gate paragate parasamgate bodhi
svaha." The realization of emptiness in the Prajnaparamita Hridaya or
Heart Sutra, made possible by the extraordinarily profound dharma of
the birth of Shakyamuni Buddha in the world and the practices that
came from it, such as the Vajrayana tantras, which make use of
visualization and the control of subtle physical energies.
Prajnaparamita sutras. Used to refer to a collection of about 40 Mahayana
sutras that all deal with the realization of prajna.
Pure realm. Realms created by Buddhas which are totally free from suffering
and dharma there can be received directly. These realms are presided
over by various Buddhas such as Amitabha, Avalokiteshvara, and
Maitreya who presides over Tushita.
Rangjung Dorje. (1284-1339 C.E.) The Third Karmapa, especially well
known for writing a series of texts widely used in the Kagyu school.
Rtzngtong school. The Madhyamaka or Middle-way is divided into two major
GLOSSARY 0 F TERMS 155
Six realms. The realms of the six classes of beings: gods, demigods, humans,
animals, hungry ghosts and hell beings. These are the possible types of
births for beings in samsara and are: the god realm in which gods have
great pride, the jealous god realm in which the jealous gods try to maintain
what they have, the human realm which is the best realm because one
has the possibility of achieving enlightenment, the animal realm
characterized by stupidity, the hungry ghost realm characterized by great
craving, and the hell realm characterized by aggression.
Spiritual song. See doha.
Stillness. Absence of thought activity and disturbing emotions, but with subtle
fixation on this stillness.
Subtle channels. (Skt. nadi, Tib. tsa) These refer to the subtle channels which
are not anatomical ones but ones in which psychic energies or "winds"
(Skt. prana, Tib. lung) travel.
Subtle heat. (Tib. tummo) An advanced Vajrayana practice for combining
bliss and emptiness producing heat as a by product.
Sugata. An epithet for the Buddha.
Sugatagarbha. (Tib. de sheg nying po) Buddha nature or that enlightened
essence present in all beings that allows them to have the capacity to
achieve enlightenment. It is closely related to tathagatagarbha.
Supreme siddhi. Another word for enlightenment.
Sutra. Sometimes "surra" is used to cover all of the teachings given by the Buddha
himself. But correctly it means one of the three sections of the dharma
called the Tripi taka or Three Baskets. In the Tripi taka there are the Sutras,
the Vinaya and the Abhidharma. The sutras are mainly concerned with
meditation or samadhi; the Abhidharma is mainly concerned with the
development of wisdom and understanding; and the Vinaya is mainly
concerned with discipline and the rules of morality and conduct.
Sutra Mahamudra. The Mahamudra system based on the Prajnaparamita
scriptures and emphasizing Shamatha, Vipashyana and the progressive
journey through the five paths and ten bhumis.
Svabhavikakaya. The "essence body." Sometimes counted as the fourth kaya,
the unity of the first three.
158 THE SPIRITUAL SONG OF LODRO THAYE
Tilopa. (928-1 009 C. E.) One of the eighty-four mahasiddhas who became
the guru ofNaropa who transmitted his teachings to the Kagyu lineage
in Tibet.
Tranquility meditation. (Tib. Shinay, Skt. Shamatha) One of the two main
types of meditation, calm abiding, the meditative practice of calming
the mind in order to rest free from the disturbance of thought activity;
the other is insight or Vipashyana.
Tulku. (Tib. Skt. nirmanakaya) The Tibetan means "Multiple body." It is
the term used for describing the emanation body of an enlightened
being or bodhisattva. The syllable tul has both direct and indirect
meanings. The direct meaning is "multiple" and the indirect meaning,
"manifestation," which refers to the sending out of compassion. It is
the illusory emanation of the dharmakaya as a nirmanakaya form. Ku
means body. In Tibet, however, it came to mean the emanation of an
advanced Buddhist master who chooses to continue to incarnate for
the benefit of others.
Tummo. (Tib.) An advanced Vajrayana practice for combining bliss and
emptiness which produces heat as a by product. This is one of the Six
Yogas of Naropa.
Two accumulations. The accumulation of merit with concepts and the
accumulation of wisdom beyond concepts.
~jra. (Tib. dorje) Usually translated "diamond like." This may be an
implement held in the hand during certain Vajrayana ceremonies, or it
can refer to a quality which is so pure and so enduring that it is like a
diamond.
Vajradhara. (Tib. Dorje Chang) "Holder of the vajra." ~jra means
indestructible and dhara means holding, embracing or inseparable. The
central figure in the Kagyu refuge tree, and indicating the transmission
of the close lineage of the Mahamudra teachings to Tilopa. Vajradhara
symbolizes the primordial wisdom of the dharmakaya and wears the
ornaments of the sambhogakaya Buddha, symbolizing its richness.
~jrapani. A major bodhisattva said to be lord of the mantra and a major
protector ofTibetan Buddhism.
160 THE SPIRITUAL SONG OF LODROTHAYE
Yidam. (Tib.) Yi means mind and dam means pure, or yi means your mind
and dam means inseparable. The yidam represents the practitioner's
awakened nature or pure appearance. A tantric deity that embodies
qualities ofBuddhahood and is practiced in the Vajrayana. Also called
a tutelary deity.
Yidam meditation. Yidam meditation is the Vajrayana practice that uses the
visualization of a yidam.
Yoga. "Natural condition." A person who practices this is called a yogi,
characterized by leaving everything natural, just as it is, e.g. not washing
or cutting your hair and nails etc. A female practitioner is called a yogini.
Yoga tantra. Literally, "union tantra" and refers to a tantra that places emphasis
on internal meditations.
Yogi. Tantric practitioner.
Yogini. Female tantric practitioner.
Glossary of Tibetan Terms
Kagyu Lineage Prayer (Pron. Dorje Tungma). This chant in libetan with an
English translation and a commentary by Thrangu Rinpoche is available in
Showing the Path to Liberation (New Zealand, Zhyisil Chokyi Ghatsal, 2002).
Rain of Wisdom, translated by Nalanda Translation Committee. Boulder:
Shambhala, 1980. A collection of the spiritual songs of the Kagyu masters.
Keith Dowman
Masters of Mahamudra (Albany, NY: State Universiry of New York, 1985).
Keith Dowman translated a work by Abhayadarra who collected the stories
of eighty-four mahasiddhas. It should be noted that there were many
more mahasiddhas than eight-four.
Nagarjuna
Knowledge ofthe Middle "Way (Skt Mula-madhyama-kakakarika, Tib. dbu rna
rrsa ba'i shes rab) This work has been translated several rimes. A new
translation is Mulamadhyamakakarika ofNagarjuna by David Kalupahana,
India, Motilal Banarsidass.
Shantideva
A Guide to the Bodhisattva's "Way ofLifo (Skr. Bodhicaryavatara, Tib. byang
chub sems dpa'i spyod pa Ia 'jug pa). Translated several times. One is
Guide to the Bodhisattva "Way ofLifo translated by V. and T. Wallace Ithaca:
New York: Snow Lion Publications.
Tashi Namgyal
Moonlight ofMahamudra (Skr. none, Tib. phyag chen zla ba' i od zer) Translated
as Mahamudra: the Quintessence ofMind and Meditation by Lhalungpa
and published by Shambhala Publications, 1986. An extremely derailed
description ofMahamudra meditation. Thrangu Rinpoche's commentary
168 THE SPIRITUAL SONG OF LODRO THAYE
Thrangu Rinpoche
Essentials of Mahamudra: Looking Directly at the Mind. Boston: Wisdom
Publications, 2004. A commentary on the Moonlight ofMahamudra.
The Practice of Tranquility and Insight translated by Peter Roberts. Ithaca,
New York: Snow Lion Publications, 1993. A detailed commentary on
Shamatha and Vipashyana meditation and their union.
Transcending Ego: Distinguishing Consciousness from Wisdom. Boulder: Namo
Buddha Publications, 2001.
The Uttaratantra, A Treatise on Buddha-Essence. USNNew Zealand: Namo
Buddha & Zhyisil Chokyi Ghatsal Publication 2003.
Uttara Tantra by Asanga and Maitreya (Skt. ratnagotravibhaga, Tib. rgyud
bla ma, Pron. "gyu lama") This text was written by Asanga who received
the transmission from the bodhisatrva Maitreya in Sanskrit in about the
fourth century. The complete Tibetan text has been translated by
Obermiller (E. Obermiller, Acta Orientalia, IX, 1931, pp. 81-306) and
has been reprinted more recently in a book edited by H. S. Prasad (The
UttaratantraofMaitreya. Delhi, India: Sri Satguru Publications, 1991).
Thrangu Rinpoche has also written a commentary on this text called The
Uttara Tantra: A Treatise on Buddha Nature. Boulder, Colorado: Namo
Buddha Publications, 1994. This book also includes a translation of the
404 root verses and Rinpoche's commentary.
The Heart Sutra. (Skt. Prajnaparamita-hridaya-sutra, Tib. shes rab snyingpo'i
mdo, Pron. "sherab nyinpo dho") Translated by Conze (I 959) as Hridya-
mahayana-sutra. One of the most important Mahayana surras which is
often chanted each morning in dharma centers. It is a short sutra of the
Buddha of several hundred words summarizing the Prajnaparamita
teaching on the meditation on emptiness
The Heart Sutra. (Skt. Maha-prajnaparamita-mitahriidaya sutra, Tib. bcom
/dan 'das mashes rab kyi pha rol tu phyin pa'i snying po'i mdo). This is a
surra by the Buddha which is a condensation of the Prajnaparamita sutra.
This surra is chanted daily in almost all Mahayana Buddhist centers.
Index
A desirerealm 91,92
devotion 29, 30, 32-34, 36, 37, 43,
affiictive consciousness 69, 70
45,49, 76,89,90
alaya consciousness 61, 69
dharmadhatu 56, 57, 65, 66, 104-
B 106, 110, 117
dharmakaya 30, 31, 34, 35, 52, 65,
bhumi 40, 100
71, 75, 76,94-96, 109, 114-
bindu 92
117,125,126
blessing 29-36,45-47,76,89-91,
dharmata 42, 105, 118
120,
disturbing emotion 71, 81, 91, 110
bodhichitta 41, 42
bodhisattva level 40, 48, 100, 128, doha 29
Dusum Khyenpa 40
129
Buddha-nature 54, 56, 65, 66, 86, Dzogchen 56
113 E
Buddhahood 40,41,45,49,58,
eight worldly concerns 33, 34
105, 119, 122, 128
eighth consciousness 61, 62, 70
c empowerment 34, 35, 40
enlightenment 40, 41, 46, 83, 116,
chakra 34, 41
122, 128
Chakrasamvara 37, 40, 123
clarity 34, 37, 38, 52, 57-59,61- F
64,67,69,70,80,82-85,91-
five paths 100, 107
92, 116, 120, 124, 125
five wisdoms 104
dear light 65, 83, 101, 105, 106,
form realm 91, 92
118, 119
formless realm 92, 108
co-emergent 69, 75, 76, 85
foundation consciousness 60-63, 68,
completion stage 58, 126
69-71
consciousness 30, 31, 57, 60-64,
foundation Mahamudra 49, 50-52,
68-71,95, 96, 104
57, 74, 113, 119
creation stage 58
four yogas 100, 106, 107
D fruition Mahamudra 49, 50, 52-54,
75, 113, 114, 119, 121
Dakpo Kagyu 29, 36
170 THE SPIRITUAL SONG OF LODRO THAYE
root guru 30, 32 sutra 13, 14, 26, 29, 42, 55, 56,
root lama 32, 34, 36, 41, 90, 113, 67, 87, 103, 122, 126, 141,
123 142, 146, 152, 155, 158
s T
Sakya Pandita 108 tantra 53, 55, 56, 66, 122, 123
Samadhi 29 tathagatagarbha 54, 56, 105
samadhi 37, 40, 74, 76, 77, 84, ten bodhisattva stages 107
85, 101 Tilopa 36, 37, 40, 46, 47
Sambhogakaya 116, 131 togyal 93
sambhogakaya 30, 72, 114, 115, twelve stages 107-1 08
116, 124' 125 two accumulations 42
Samsara 54
samsara 54, 55, 57, 68, 70, 71,
u
73, 74, 85, 96, 118, 122 Uttaratantra 53, 66
Shamatha 39, 77, 91, 96, 97
v
Shantideva 81
Shentong 56, 66 Vajradhara 30-32, 37, 90
siddha 36, 38, 39, 40, 41, 46, Vajrayogini 39
47,48,49,122 Vipashyana 91, 96
siddhi 30, 39, 49 w
Six Realm 10, 127
Six Yogas ofNaropa 37,38 white element 30, 31
spiritual song 29, 30, 43, 108 wish-fulfilling jewel 36-37
subtle heat 38, 39, 40 y
Sugatagarbha 65
sugatagarbha 65, 66 yeshe 31, 43, 52, 57,95
Sutra 155, 158 yidam 58
Care of Dharma Books
Dharma books contain the teachings of the Buddha. They have the
power to protect against lower rebirth and to point the way to liberation.
Therefore, they should be treated with respect.