Rain of Wisdom

THE RAIN

OF WISDOM THE ESSENCE OF THE OCEAN OF TRUE MEANING

Bringing the Rain of Wisdom The Spontaneous Self-Liberation The Blazing Great Bliss The Quick Path to Realization of the Supreme Siddhi THE VAJRA SONGS OF THE KAGYii GURUS

Translated by the Nalanda Translation Committee under the direction of Chogyam Trungpa

1980

SHAMBHALA BOSTON & LONDON

Shambhala Publications, Inc. 314 Dartmouth Street Boston, Massachusetts 02116 Shambhala Publications at Routledge & Kegan Paul 14 Leicester Square London WC2H 7PH

© 1980 ChOgyam Trungpa All rights reserved.

98 76 54 32 Distn"buted in the l!ntied States by Random House and in CantldtJ by Random House of Canada Ltd. Printed in the· United States of America

Library of Congress Cataloging in Publication Data Main entry under title: The Rain of Wisdom. Translated from Tibetan. Includes index. 1. Spiritual life (Buddhism)-Bka'-rgyud-pa authors. I. Trungpa, ChOgyam, 1939. II. Nalanda Translation Committee. 294.3'443 85-2454 BQ7679.6.R3413 1985 ISBN 0-87773-345-7 (pbk.) ISBN 0-394-74199-4 (Random House : pbk.)

Nalanda Translation Committee

CHOGYAM TRUNGPA, DIRECTOR

LAMA UGYEN SHENPEN LOPPON LODRO DORJE HOLM LARRY MERMELSTEIN, EXECUTIVE DIRECTOR DAVID Cox DANA DUDLEY CHRISTINE KEYSER SHERAP CHODZIN KOHN ROBIN KORNMAN

)UD LEVINSON )OHN ROCKWELL, )R. CATHRYN STEIN

IVES

WALDO

SCOTI WELLENBACH GERRY WIENER

Dharma Cllakra Centre His Holiness ·lie XV Itil Gya(wa Karmapa

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~o~ ~e \."-~ .R~n them with an eye of compassion. In general, there is no happiness in the state of sarp.sara. In particular, the beings in an age when the five corruptions ace rampant Insatiably practice evil deeds. Their minds ace not in accord and one hates the other. Even loving. parents are murdered. People are arrogant and think that they are not capable of hypocritical actions. What preparations have they made to benefit their next life? Even their present actions have no more than a sesame seed's concern for the ultimate goal. No matter how I look at this, I feel sad. 11 .,

THE SONGS OF KHYENTSE OSER

In general, one cannot rely on the dharmas of sarpsara. In particular, it is sad how things are these days. This impermanent body of the four elements becomes frail and passes away. The enemy, the Lord of Death, will throw a noose around my neck, But still, the distractions of present activities lead my mind along. Years, months, days press from behind. Karma, the plack and white actions, escorts me along from the front. Now whatever I do, I am distracted by the activities of this life. My mind has not followed the dharma; I am a hollow replica of a dharma person. Others may count me as an excellent place of refuge, But I do not have any power to protect them. Heedlessly, I use the faith offerings for the living and the dead. Days and nights are passed in arranging business affairs. Not even one meaningful action is done; Reflecting now, I despair. Even the young with their fresh faculties Are overcome by the cold frost of ugly old age. This physical body is upset and agonized by sickness. Yet I, fixated on permanence, intend to last for a long time. Guru, please look on me with kindness. Listen here, old Paldenpa!* If you act now, act virtuously. If your mind plans, plan for the next life's benefit. The teachings of the sutras and tantras are vast and limitless. Fully realizing the complete dharma Is not for you of unworthy karma. Although you may be trustworthy, how could someone like you Carry the burden of the spiritual and temporal teachings?

113

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THE RAIN OF WISDOM

Amidst the mountains, in an unknown retreat site, Let your mind be carefree, without reference point, and that will be good. Contentment is the inexhaustible wealth, the essential jewel. Fill your treasury with this jewel that cannot be lost; that will be good. Do not let loose the enemy, the five poisons. If the father guru ornaments the top of the head, that is beautiful. Do not be distracted by the frenetic strain of endless work. Rest simply and take your time; that would be better. That which is known as madhyamaka, mahamudra., and ati, How can a wretched one like you realize their secret essence? Do not make a painful effort; merely lying down would be better. The refuge of beings of ill-fortune in the snow land of Tibet, The Great Compassionate One, should be supplicated. Sing the respected little song of six syllables.* Do not keep your body ordinary; meditate on it as a deity. Let your discursive mind be self-liberated, free from reference point. Meditate on bodhicitta, which is kindness for our mothers, all sentient beings; Abandon the cultivation of deceiving self and others, Not hoping to flatter others; Isn't it better to live without masters? Ungrateful servants strain one's mind; Isn't it better to abandon servants? However one acts, there is no happiness. Keep in mind that whatever you have now is enough. The infallible jewels are the supreme refuge. They are all embodied in the glorious guru.

TilE SONGS OF KHYENTSE OSER

115

Keep your trust in him, both now and in the future. It is up to you, guru, whether this lowly one is happy or sad. This servant has no one to depend on but you. Father Karmapa, please look on me with kindness. Thus, the lazy one called Karma Palden Khyentse Oser, who is crowned with the name of the Dharmaraja Jamgon, wrote down spontaneously whatever arose in his mind.

Lord of all the families, supreme primordial buddha, Glorious guru, please dwell inseparably in the center of my heart. I follow this supreme victorious one as his lowest servant. Seeing this lazy one as a dharma person performing the three activities Is like seeing dirt as gold. Out of kindness you have taken me as the lord of your family. E rna, this is due to the power of former aspiration. This was not deliberate, but spontaneous auspicious coincidence. I have received your good command as an ornament on the top of my head. This little song of realizing the meaning of mind Is an offering of music to please the supreme noble one. First, the thought arises that all conditioned dharmas are impermanent, Bring suffering, and are futile. Second, having properly entered the complete path, You should understand that sarpsara should be abandoned and nirvar;ta should be gained. Then you will gain the confidence that sarpsara and nirvar;ta are the same. All dharmas are the manifestation of jiiana-dharmakaya. Nowness, which is the threshold of both intelligence and ignorance,

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THE RAIN OF WISDOM

Is mind, the root of all confusion and liberation. This mind of nowness is not abandoned, changed, or fabricated. It is self.manifesting and self.existing, empty, luminous, and unobstructed. All outer appearances without exception and inner mental fixation are empty. There is no way to separate appearance and emptiness. This unity, which cannot be shown by words and which passes beyond the mind, Is the limitless natural state shown by a hundred names. Through the hundred methods in the sutras and tantras, utpattikrama and sampannakrama, One realizes that buddha is no other than this very mind of nowness. However, you, protector, completely enlightened from the primordial beginning, Appear in human form for the benefit of tormented beings. Though you do not have to tire yourself traveling through the stages of the path, You appear in a way we can understand in order to show the oral instructions by example. Although you pretend to gradually give rise to experience and realization, You certainly experience the great one taste and vast nonmeditation. This old man rejoices. With faith, devotion, and joy, I join my palms at my heart. At all times of the day and night, with uncontrived devotion, I think, "I have accomplished my life's purpose for the sake of the teachings.'' You are Vajradhara in person; the essence of your mind Is the family inheritance, the good experience passed to the son.

THE SONGS OF KHYENTSE OSER

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In the existing line of the golden garland of Kagyus, Impurities of brass, falsely appearing to be gold, have not entered. It is certain that the victorious ones of the ten directions and the three times know this in their realms. The c;lakinis and dharmapalas must also see this. Rangjung Khyapdak Rikpe Dorje, Accept me with kindness so that my mind may be dissolved inseparably with yours In the great kingdom of the dharmakaya of nonmeditation. By virtue of this, may the teachings of the Victorious One be beautifully ornamented. Having bound to the top of my head as a golden crown the command request of the great omniscient sixteenth Gyalwang, I offer you a mar:tc;lala of the extent of my realization. I am a humble servant, who has respect for the level of your supreme experience and realization. With this aspiration that I may not be separated from the vast mind of the supreme refuge, I, Jamgon Tulku, a son of the Victorious One, wrote this down directly without alteration. May this offering be an object of delight to your wisdom eye.

THE SONGS OF RANGJUNG RIKPE DORJE NAMO GURAVE

Rangjung Rikpe Dorje is the greatest of the great noble ones and the holiest of the holy. Primordially, he is the father of the victorious ones of the three times. Although he is fully enlightened, he has appeared for the benefit of the untameable savages of this dark age in the form of the supreme nirmal)akaya, the vajracarya. He has taken up the burden of performing splendid benefit for the teachings and beings. He knows and sees the meaning of all dharma and nondharma without exception, and is replete with inconceivable good qualities. This refuge of beings, the glorious holy guru, whose name is difficult to utter, the one known as Palden Rangjung Rikpe Yeshe Lungtok Chokyi Nyima Trinle Tonkiin Trup, sang this vajra song.

[Rangjung Rikpe Dorje wrote:] Not even a mere fraction of the virtues resembling those of the Kagyii guru forefathers are seen in me, a bad son. Nevertheless, because the oral instructions or"the glorious h~ly gurus are so powerful, it is impossible not to obtain a little certainty in them. And so I offer this melodious vajra song to please the guru and rding to Thrangu Rinpoche there have been four editions in total:(!) the o~iginal edition by Mikyo Dorje, {2) an edition by Tenpe Nyinche (Chokyi Jungne, the eighth Situ), which corresponds to the Palpung edition that we have consulted, (3) ~n edition by Khakhyap Dorje, printed at Tsurphu, and (4) an edition by Rangjung Rikpe Dorje, printed at Rumtek monastery.

NOTES

339

page 305

*

We have omitted from our translation a brief colophon written by Tenpe Nyinche, since it only occurs in the Palpung edition. The colophon is as follows: These vajra songs of the lineage gurus Of the glorious Karma Karp.tsang tradition Cause wisdom to arise in whoever hears them. This book was edited by Tenpe Nyinche At the monastery Thupten Chokhor. By whatever virtue arises out of producing this woodblock, May the teachings of the Practice Lineage flourish and expand. May all beings attain unsurpassable enlightenment.

MANGALA¥ 309

*

316

* sgrub-brgyud-karma-kaf{'t-tshang-brgyud-pa-rin-po-che 'i-rnam-

323

par-thar-pa-rab- 'byams-nor-bu-zla-ba-chu-shel-gyi-phreng-ba by Si-tu-par;t-chen-chos-kyi-' byung-gnas and 'Be-lo-tshe-dbang-kunkhyab (New Delhi: 1972), pp. 256-258. Since Tibetan texts consist of unbound folios, this might be a debatable point. We are in possession of a hand-annotated text for use by an umdze (leader of liturgical chanting). Accordingly, this manuscript, which expresses the tradition at Rumtek monastery, establishes the order of pagination that we have followed.

*

Our main sources for the dates and biographies of these lineage holders include: Nik Douglas and Meryl White, Karmapa: The Black Hat Lama of Tibet (London: Luzac & Co., 1976); Helmut Hoffman, The Religions of Tibet (New York: Macmillan & Co., 1961); Hugh Richardson, "The Karmapa Sect," journal of the Royal Asiatic Society (1958): 139-164 and (1959): 1-17; George N. Roerich, trans., The Blue Annals(Delhi: Motilal Banarsidass, 1976); E. Gene Smith, "Introduction" to the Shes-bya-kun-khyab, Lokesh Candra, ed., (New Delhi: International Academy oflndian Culture, 1970), pp. 1-87; R. A. Stein, Tibetan Civilization (Stanford: Stanford University Press, 1972); Karma Thinley, The History ofthe Sixteen Karmapas ofTibet(Boulder: Prajfia Press, 1980); and Giuseppe Tucci, The Religions of Tibet (Berkeley: University of California Press, 1980).

Glossary This Glossary contains most of the technical terminology appearing in The Rain of Wisdom, whether in Sanskrit, Tibetan, or English. Also included are many names and places. Most points covered in the Mterword are not included here, particularly biographical information concerning the authors of the many songs compiled in The Rain of Wisdom. Please note that the definitions given here are particular to the usage of the term in The Rain of Wisdom, and should not be construed as the single or even most common meaning of a specific term. Abhirati (T: mngon-par-dga'-ba; higher joy) The eastern buddha field of Ak~obhya.

abhi,eka (T: dbang-skur; a sprinkHng, annointment, empowerment, or initiation) A ceremony in which a student is ritually entered into a mar;tc;lala of a particular tantric deity by his vajra master. He is thus empowered to practice the s~dhana of that deity. In anuttarayogayana there are four principal abh~ekas: (1) vase abhi~eka (kala§~bhi~eka) which includes the abhi~ekas of the five buddha families: water (vajra), crown (ratna), vajra (padma), bell (karma), and name (buddha); (2) secret abh~eka (guhyabhi~eka); (3) prajnajii~a-abhi~eka; and (4) fourth abhi~eka (caturth~bhi~eka). An abhi,eka is ~sually accompanied by a reading transmission (T: lung) and a tri. The h.ing authorizes the student to read and practice the text. The tri is the master's oral instructions on how to practice. See also reading transmission, tri. absolute truth See trUths, two. acirya (T: slob-dpon) An accomplished master of meditation practice and study. An official position in a monastery. accumulations, two The accumulation of merit (S: puoya-sambhara; T: bsod-nams-kyi-tshogs) is creating favorable conditions for following the path, by means of surrendering ego-oriented approaches, and exerting oneself toward dharma practice. The accumulation of wisdom (S: jiiana-sambhara; T: ye-shes-kyi-tshogs) is the resulting realization. A.dityabandhu (T: nyi-ma'i-gnyen: kinsman or friend of the sun) An epithet of S~yamuni Buddha. Adicya (sun) is the gotra name of Sakyamuni's family. Ajita (T: mi-pham; unconquerable) An epithet of Maitreya, the future buddha.

340

GLOSSARY

341

Akani~fha

(T: 'og-min) The highest of the ropadhatu deva realms, but usually used to mean the highest buddha realm. Aqobhya (T: mi-bskyod-pa; immoveable) The sambhogakaya buddha of the vajra family. See also buddha family. alaya-vijiiana (T: kun-gzhi-rnam-par-shes-pa; store-house consciousness) The root of dualistic consciousness, and hence of sarps~a. It is the eighth consciousness according to the Yogacara abhidharma exposition of mind. From a vajrayana perspective, this term is also used as a synonym for dharmata, the absolute, primordial basis of both sarpsara and nirval).a. Alaya-vijfiana can be abbreviated to alaya. Amitabha (T: 'od-dpag-med; boundless light) The sambhogakaya buddha of the padma family. See also buddha family. Amoghasiddhi (T: don-yod-grub-pa; unerring accomplishment) The sambhogakllya buddha of the karma family. See also buddha family. a01fta (T: bdud-rtsi; deathless) Blessed liquor, used in vajrayana meditation practices. More generally, spiritual intoxication. anuttarayoga (T: rnal-'byor-bla-med; none higher yoga) The practice of the anuttarayogayana, the highest of the four tantric yanas, according to the New Translation school of Marpa and his contemporaries. The first three yanas are kriya, upa (carya), and yoga. apsara A type of demon. arya (T: 'phags-pa; noble one) An epithet of the enlightened ones: arhats, bodhisattvas, and buddhas. aryan riches, seven (T: 'phags-pa'i-nor-bdun) The seven riches of a bodhisattva: faith, discipline, generosity, learning, decorum, modesty, and knowledge_. Asanga (T: thogs-med-pa) A fourth century Buddhist teacher, one of the founders of the Yogacara school of Buddhism. aspects of supreme union, seven (T: kha-sbyor-yan-lag-bdun-ldan) These seven aspects define the virtues of the sambhogakllya buddhas. According to Dilgo Khyentse, Rinpoche, these are the following: Whatever manifestations of realms, palaces, and forms there are, peaceful and wrathful qualities, they do not exist on a gross level. They are forms of sunyata endowed with all the supreme qualities. Therefore, they are known as possessing the aspect of being without selfnature. The mind of those buddhas are completely filled with the wisdom of unchanging nondual bliss-emptiness. Therefore, they are known as possessing the aspect of union. Their body, speech, and mind are eternally filled with the taste of

342

GLOSSARY

great bliss, free from increase and decrease. Therefore, they are known as possessing the aspect of great bliss. In the realm and palace, none of the chief and retinue, devas and devls, have ever known suffering. They are completely endowed with all the good qualities of sarpsllra and nirvaQa. Therefore, they are known as possessing the aspect of complete enjoyment. Their wisdom of great bliss is free from meditation and postmeditation, neither increases nor decreases, and is without change or cessation. Therefore, they are known as possessing the aspect of freedom from interruption. As for themselves, they achieved such virtues, but through compassion, they eternally care for confused sentient beings. Therefore, they are known as possessing the aspect of having a mind completely filled with great compassion. Their buddha activity tames others at all times in all directions throughout the three times. Therefore, they are known as possessing the aspect of continuity. ~ta mantra wheel A circle of eight mantras. ati (T: rdzogs-pa-chen-po) The highest of the six tantric yanas of the Nyingma school of Tibet (Old Translation school). The six are kriya, upa (carya), yoga, mahayoga, anu, and ati. Ati teachings are the final statement of the fruition path of vajrayana. auspicious coincidence (T: rten-'brel; S: pratitya-samutpada; dependent co-origination) The coming together of factors to form a situation. The Tibetan word has an additional connotation of auspiciousness. From the view of sacred outlook, coincidence gives rise to fitting, proper situations. avadhuti (T: kun-'dar-ma, dbu-ma) The central na