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oundational Practices
t el EXCERPTS
FROM
THE CHARIOT FOR TRAVELLING
THE
SUPREME PATH
dBang Phyug rDo rJ
the IXth
Karmapa
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Published by
KAGYU KUNKHYAB CHULING
2865
West
4th Avenue
Vancouver B.C.
1976)
© ngrid
McLeod
Printed
in Canada by
DHARMADATA
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T BLE
OF CONTENTS
Introduction
........................................................................
7
Translator s Note ............................ ................................
The Chariot for TraveUing the Supreme Path .................. 13
General Foundations .
........................................................
15
Specitll Foundations .......................................................... 17
Meditation on Vajrasattva ................................................
23
Mandala Offering ..............................................................
27
Meeting the Lama s Mind .................................................33
Footnotes ..........................................................................
;7
Appendix: The Mahamudra Transmission .......................5
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INTRODUCTION
This booklet contains a translation of
the
part of
The
Chariot for Travelling the Supreme Path which is used for
the foundational practices of
the
Karma Kagyu tradition of
Buddhism. f you intend
to
do
these
practices,
there
~ r e a
number of things you should know;
First there are
two parts to the foundational practices.
The first is
termed the
general foundations , and consists o
the contemplation of four themes:
the
precious human
existence, death and impermanence, karma, and the
shortcomings of samsaric existence. Explanations of these
teachings, and of their role in Dharma practice, may be
found in Kalu Rinpoche s Foundations o Buddhist Medita-
tion Jamgon Kongtrul s The Lamp o Certainty or
Gampopa s The Jewel Ornament o Liberation. These four
contemplations will lead you
to
reappraise your ideas about
life, impress upon you life s transitory nature, and
encourage you to assume responsibility for your actions and
future. Such changes are essential if you are to practise
Dharma fruitfully. These contemplations may be utilized
by n y o n e ~
but it
is
best to
obtain clear instruction from a
qualified teacher if possible. f this is not possible, the
three
books mentioned above provide accurate explanations of
these ideas.
The second part of the foundational practices is termed
the special foundations , and consists of several practices,
each of which is repeated one hundred thousand times.
These practices form
the
basis of vajrayana practice, and
should be done only with
the
permission of and instruction
from a lama. f you are interested in these practices, you
should have received
the
vow of refuge from a teacher o
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Buddbjsm. Each vajrayana practice has
three
ceremonies
associated with it: initiation, authorization through reading,
and oral instruction (dbang, lung, khrid). Each ceremony is
administered by
the student's
lama. Through
the
associated
initiation,
the student
is
brought
to the point from which he
can proceed faithfully with the practice. The authorization
through a reading of the texts concerned with the practice
provides him with the support of the textual reference.
And through the oral instructions, his lama explains exactly
how
the
practice is done. Hence,
the student
is able to
achieve liberation. While there is
no
explicit initiation
connected with these foundational practices, you should
have received the
initiation for one vajrayana practice
before you start. In addition, you must have the
authorization through reading and
the
oral instructions for
the
text
translated here.
Many people begin
these practices with little idea of their
difficulty or the determination needed to complete them.
As a result, many have found them beyond their immediate
capabilities. The subsequent frustration and disappoint-
ment
at
not being able to do
them
can be very damaging. t
is important to complete them once you have indicated your
intention to do so. An old proverb is,
Better
not to
start,
but when started, better to finish . We do not mean to
intimidate people, nor to detract from these practices. The
fact is
that
they are.
very
demanding, both physically and
mentally, but they are extremely beneficial, as anyone who
has completed them will tell you. All of the
great
saints and
teachers of
the past
have done these mediations many,
many times.
Perhaps
a few practical remarks may help. The first
practice is 'Going for Refuge and Engendering Bodhicitta',
and involves prostrations, the Refuge Prayer, and the
Bodhisattva Vow. You repeat the
prayer
of refuge while
prostrating your body and visualizing
the
sQurces
o
refuge.
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The Bodhisattva ow is
repeated after
each session of
prostrations, along with other prayers which your lama can
explain. A total of 111,111 prostrations are offered, and
111,111 refuge prayers are repeated aloud: one hundred
thousand comprise
the
main practice and
the
11,111
complete it. Since you will probably do prostrations faster
than refuge prayers, some time needs to be spent
completing
the
refuge
prayers
after
the
practice
of
prostrations is completed. You will need
to
have someone
show you how to do a prostration. It is
better
also to do
only a few
a
hundred a day, for instance - until your
body becomes accustomed
to
the movement. Then you can
work up
at
your own
rate.
Most people use a
mat
for
their
knees and body to fall on, and pads to help
the
hands slide.
f
you are doing them on a wooden floor, make
sure
there
are
no
splinters. People often forget that while doing
these prostrations, you
are
in fact standing before your
lama and all the sources of refuge.
t
is· important to be
fully clothed, though loose-fitting garments will be more
comfortable.
You
may need something
to
drink during a
session, but you should not eat or talk until a session is
completed. Incidentally, in all practices, one time around a
rosary of 108 beads is counted as 100.
After completing the above practice, you commence the
meditation of Vajrasattva. The practice consists of
meditating while repeating in a low but audible voice
the
long mantra of Vajrasattva a total of 111,111 times and the
short mantra a number of times some teachers require six
hundred thousand repetitions of
the short
mantra). Only
the mantras that you do in a meditation session should be
counted in
this
practice. You may find it difficult to
sit
for
long periods
of
time, and you should exercise care. In all
these practices, you should not talk or eat
during the
meditation session itself.
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preferably made of copper, silver, or gold. A mandala
offering consists of placing rice at various points on the
metal base while you repeat prayers and practise visualiza
tions. The thirty-seven point mandala involves placing rice
at thirty-seven points on the base, and the seven-point
mandala at seven. The mandala base and your rosary are
held in your left hand, and your right hand places and
removes
the
rice.
It
is
the shorter
mandala offering which
begins, Sa shi pu chu , that is said 111,111 times, and
the
longer mandala is done once after every hundred or five
hundred of
the
shorter. The rice should always be washed
and dried before offering, and changed for new rice as
frequently as possible. You should also be physically clean
when you do this practice.
The final practice is Lamai Naljor, or 'Meeting
the
Lama's
Mind'. The
prayer
beginning, Lama rin po che ... , is
repeated aloud 111,111 times,
but there
are additional
prayers and meditations you should learn from your lama.
Many teachers recommend that you do this practice in
retreat if possible.
For various reasons it is more practical for some people
to complete these practices over a long period of time by
doing some every day. Other people are able to devote
their full time and energy to them.
ither
way, you will
find that these foundational practices provide you with an
excellent basis for further meditation.
en McLeod
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TRANSLATOR S NOT
The boundless and compassionate buddha-activity of
Kalu Rinpoche and Dezhung Rinpoche has led many people
in North America to begin
the
foundational practices, or
sngon. gro (pronounced Ngon-dro). I sincerely hope
that
many people will be helped by this English translation of
the prayers for these practices. I have tried to translate as
closely as possible to
the
Tibetan,
but it
has been impossible
to provide comprehensible English in some cases. All
additions will be found in square brackets. I have sought to
clear up as many points as possible by consulting both Kalu
Rinpoche and Dezhung Rinpoche.
My great
thanks are
offered to these two wonderful teachers, who patiently
answered my many questions. I am very grateful to my
husband Ken, who contributed the introductions and notes,
and to Thomas Quinn, Richard Barron, and Joseph Duane
for their contributions to this work.
May many beings benefit from these practices.
Ingrid McLeod
Vancouver, B.C.
ebruary 976
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THE CH RIOT FOR TR VELLING
THE SUPREME P TH
y
Wongchu Dorje
[This introduction
is directed to people who would e doing
these practices together in a retreat ]
To the glorious accomplished and mighty Vajradhara
the lord who pervades all lineages the lama Karmapa
To
the
origin of all mandalas
the
yidam Vajrayogini l
who expresses the splendour of existence and peace
And to the
tr nsmuter
of power the
cre tor
of all buddha
activity the protector Berch en and his consort
This one-pointed meditator bows in faith; pr y protect me
with your constant compassion.
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Great is the flow of the river of blessings
Which rise from the tradition of the precious practice
lineage.
Having relied on many spiritual friends, I who have applied
this tradition
n
order
to
engender bodhicitta,
[Have written this Perfect Chariot for TraveUing the
Supre me Path
By arranging clearly all
these
vajra teachings.
May
all
those who have the fortune
to enter
this path
Be not distracted,
but
persevere.
In order
to
carry these foundational teachings with you
all the time, the following points should be observed. When
you are roused by the sound of the drum which marks a
meditation period, arise in a manner
that
accords with your
outer precepts, whether
they
be the rules and discipline of a
full monk, novice monk, or lay student. Join the assembly
with the inner engenderment
of
both aspiring and
persevering bodhicitta, and pay obeisance to the recep
tacles
of
the Three Jewels with faith. Sit, abiding by the
instructions and commitments of your vajra-teacher of the
secret way. Place yourself in position with your body in the
five-pointed posture for meditative stability. Settle evenly,
determined to practise the Dharma and to die unmoved by
the power of the eight worldly dharmas3. When you
are
reciting these verses, do not let your attention wander, and
keep the sound and the meaning of the words inseparable.
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THE GENERAL FOUNDATIONS
FOUR CONTEMPLATIONS T TUR THE MIND T
DHARMA
The Precious Human Existence
First, I consider this jewel [of a human form]
With its blessings and opportunities,
Obtained with difficulty, destroyed with ease;
I must make it purposeful
Death and Impermanence
Secondly, the
external
world and all therein are
impermanent;
Particularly,
the
life of each being, which is like a water
bubble.
The time of my death is uncertain; my body will become
a corpse
at
death.
Since harma is beneficial then, I
must
practise diligently.
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Karma, Cause and Effect
Thirdly, at death my own power is dispersed and karma
takes its course;
To overcome this, I have to cease doing evil and practise
virtue.
Bearing this in mind, I
must
examine my way of life daily.
The Shortcomings ofSamsaric Existence
Fourthly, because I am continually tormented by the
three
sufferings,
Homes, friends, joys, and possessions in the
cycle of
existeqce
re like a condemned man s feast before his being led to
his execution;
I must sever my attachments and strive vigorously for
enlightenment.
fter these contemplations, the course of your experience
becomes receptive. You uri tread the path to freedom
whatever happens. Now recite the instructions for Going
for Refuge and Engendering Bodhicitta .
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THE SPECIAL FOUNDATIONS
GOING FOR
REFUGE
ND ENGENDERING BODHICITT
Going for
Refuge
Before me in
the
centre o£ a lake stands a wish
fulfilling tree
With one root one trunk and five branches.
t the
centre fork is a lion throne with a lotus and a sun and
moon disc.
Upon which sits my root lama as Vajradhara
Surrounded by
the
Kagyu lamas.
In
front of these are the yidams to
their right
the buddhas
Behind is
the
sacred Dharma
to their
left
the
sangha
And below the throne
are
all the protectors of the Dharma
Each surrounded by a sea of
attendants
of his own kind.
On
the verdant
grass around the edge of
the
lake
Stand all my grandmothers whose numbers
are
as limitless
as space.
With one-pointed minds we all
go
for refuge and
engender bodhicitta.
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I and all sentient beings limitless as
the
sky; go for
refuge to all the glorious holy lamas of
the
line and
the
kind
root lama who is the embodiment of
the
form speech
mind qualities and activity of all
the
tathagatas of
the ten
directions and the three times; who is the source of the
eighty-four thousand collections of the Dharma and
the
lord of all the noble sangha.
The Refuge
Prayer
We go for refuge to .all the glorious holy lamas.
We go for refuge to all the yidams and deities assembled
in the mandala.
We go for refuge to all the transcendent accomplished
conquerors the buddhas.
We go
for refuge to all the holy Dharma.
We go for refuge to all the noble sangha.
We go for refuge to all the noble dakas and dakinis
protectors and guardians of the Dharma who each
possess the eye of awareness.
PAL DEN
LAMA DAM
PA
NAM LA CHAP SU CHI 0
YIDAM CHIL KOR Jl LHA TSO NAM LA CHAP
SU CHI 0
SONG JAY CHOM DEN DAY NAM LA CHAP SU CHI 0
DAM
PE
CHU NAM LA CHAP SU CHI 0
PAW
PE
GEN DUN NAM LA CHAP SU CHI 0
PA WO
KAN DRO CHU CHONG SUNG MAY TSO
YE SHAY JI SHEN DONG DEN P A NAM LA
CHAP SU CHI 5
This prayer is repeated 111 111 times.
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The Bodhisattva Vow
nd Engendering Bodhicitta
Until I reach
the
heart
of enlightenment,
I go
to
all the buddhas for refuge.
Likewise, I go to the Dharma for refuge,
And
to the
assembly of bodhisattvas.
Repeat three times
ust as the sugatas of former times engendered bodhicitta
And engaged themselves progressively in
the
bodhisattva's training,
So now do I, for the benefit of beings, give rise
to bodhicitta
And apply myself, in stages, to such training.
Repeat three times
Prayers
of Rejoicing
This day my life is fruitful;
Having obtained a human existence,
Today I am born into
the
family of
the
enlightened.
Now I have become a buddha's son.
Henceforth, I shall do only
That
activity which accords with this line,
So that no stain shall come to this faultless noble family.
Today, before the eyes of all the sources of refuge,
I have invited all beings
to
a banquet of
the
happiness
Of
enlightenment and the approach
to
it.
Rejoice, you gods, titans, and others
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Prayer
for Bodhicitta
Bodhicitta is precious.
May those who have not engendered this attitude now
engender it.
May those who have engendered it not destroy it.
May
it
ever grow and flourish.
May I never lacking in bodhicitta
Engage in bodhi conduct
And being completely sustained by all
the
buddhas
Come to abandon all evil action.
May all bodhisattvas fulfil
their
aspirations to benefit
beings.
May
the
intentions of
the
lords
Bring happiness to all sentient beings.
May all sentient beings be filled with bliss
And all
the
realms
of
evil existences be forever emptied.
May every prayer of all the bodhisattvas on every level
of enlightenment
Come to be fulfilled.
The our Immeasurables:
Love Compassion Joy and Impartiality6
May all sentient beings find happiness and the cause
of happiness.
May they be free from sorrow and
the
cause
of
sorrow.
May they not be bereft of the supreme bliss which is free
from sorrow.
May they
rest
in
great
impartiality free from attachment
and aversion to those near and far.
Repeat three times
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Finally the sources of refuge melt into light and
merge with me.
rayer
for edicating Merit
Through
th
virtue of this practice
May I quickly realize mahamudra:
And establish each and every being
In this same enlightened state.
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V JR S TTV
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MEDIT TION ON V JR S TTV [DORJE SEMBA]
This meditation cleans away unwholesomeness and
limitations
On a lotus and moon
seat
on the crown of my head
Sits my lama a ~ Vajrasattva, white in colour and· wearing
ornaments.
He has one face and two hands,
the
right
holding a vajra
And the left a bell, and he sits with legs folded.
A Prayer t Vajrasattva
My
lama, [who appears as] Vajrasattva,
pray
clean away
and purify
the
mass of unskilful actions, limitations,
negligence, and transgressions of myself and all sentient
beings who are as limitless as space
After
this prayer, a hum upon a moon [appears] in
Vajrasattva's heart
The
hum is encircled by the one-
hundred syllable
mantra
of Vajrasattva. From these
syllables, elixir continually flows. This elixir falls from his
form and
enters
my body through an aperture in the crown
of my head. As my body is filled with the elixir, all unskilful
a ~ t i o n limitations, negligence, and transgressions are
washed away.
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The One-hundred Syllable antra ofVajrasattva
OM
BENZRA SATO SAMAYA
MANUPALAYA
BENZRA SATO TAYNO PATITRA DRIDHO MAY
BHAWA
SUTOKAYOMAYBHAWA
SUPO KAYO
MAY
JlHAWA
ANURAKTOMAYBHAWA
SARWA SIDDHI MAY TRAYATSA
SARWA KARMA SU TSA MAY TSITAM SHRIYA
KURUHOl\'1
HA HA HA HA HO BHAGAWAN
SARWA TATHAGATA BENZRA MA MAY MUNTSA
BENZRI BHAW A MAHA SAMAYA SATO AH
8
This mantra is repeated 111 111 times.
The Six-syllable Mantra of Vajrasattva
OM BENZRA SATO HUM
Then joining your hands together at your heart pray s
follows:
Oh
lord, because of my delusion and ignorance
I have violated and broken my commitments.
Lama, protector, pray grant me refuge
.0 h lord, holder of the vajra,
Quintessence of great compassion,
Lord
of
beings, to you I
go
for refuge
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I confess and r p nt each violation and breach of the
commitments concerning form speech and mind and th
root and branch commitments. I pray for your blessings to
purify me and wash away th entire mass of unskilful
actions limitations negligence and transgressions.
Vajrasattva calls
to me
Melts into light and is absorbed indivisibly into me.
The
rayer
for edicating Merit
Through virtue
of
this practice
May I quickly realize Vajrasattva
And establish each and every sentient being
In this same enlightened state.
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M ND L OFFERING
The mandala offering perfects the accumulations of merit
and awareness.
All the Jewels9
are
gathered before me in the sky.
In the centre
are the
lamas;
To
the
front right
rear
and left
Are
the
yidams buddhas Dharma and sangha
respectively
All
with attendants of their own kind.
Filling the
space among them is a sea of protectors.
Before me sits this supreme perfect gathering.
The Thirty-Seven Point Mandala Offering
10
s you clean the mandala and remove all dust from it
think that all the unwholesomeness and limitations
of
yourself and others gathered by holding [external
oby ects
to be real] and believing [mind to
be
an existent entity]
are
being washed away.
Repeat the one-hundred syllable mantra
of
Vay rasattva:
OM BENZRA SATO etc.
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Place some grain at each
o
the appropriate points while
you visualize each point and recite its name
O BENZRA BHUMI AH HUI\
The completely pure basis is a foundation
of
mighty gold.
O
BENZRA REKAY AH
H ¥
A wall of iron mountains forms a complete circle,
t the
centre of which stands the king
of
the mountains,
the
perfect Meru.
To
the
east, Lu Pakpo; to the south, Dzambuling;
To the west, Balongshu; to the north, Draminyen;
Lu and Lu Pak, Ngayap and Ngayapshen,
Yoden and Lamchodro, Draminyen and Draminyenjida.
The mountain of jewels,
The wish-fulfilling tree,
The cow
th t
grants wishes,
And the grain th t needs no toil.
Precious wheel, precious jewel, and precious queen,
Precious minister of state, and precious elephant,
Precious steed, and precious general.
A vase of riches.
A maiden of laughter, a maiden with garlands,
A maiden ofsong, a maiden of dance,
A maiden with flowers, a maiden with incense,
A maiden with radiant light, and a maiden with perfumed
water.
The sun and the moon.
The precious umbrella,
And the banner which is totally v ictorious
in
every quarter.
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In the middle, all openly arranged, is the perfect collection
of the glorious wealth
of
gods and men, nothing lacking,
Overflowing, surpassing in amount the drops
of
water in
the ocean.
All this I offer
to
you, the lamas, yidams, buddhas,
bodhisattvas, dakas, dakinis, and
the
host of protectors.
Please accept my offering with
regard
for all beings'
welfare,
And
then
bestow your blessing.
This foundation I sprinkle with fragrant water and flowers,
And adorn with the perfect mountain, the four continents,
the
sun, and the moon.
May my offering of this imagined buddha's realm
Establish all beings in a realm of total purity.
To you, the buddhas and bodhisattvas abiding
In the ten directions and the three times,
And the lamas, masters of vajrayana,
And you, the yidams and surrounding attendant deities,
And all the sugatas of
the
three times,
To you, all supreme ones, I humbly offer
The four continents and
the
perfect mountain;
I offer a billion sets of continents,
And a trillion, and a quadrillion, all included in one
mandala
I pray that you accept this offering with concern and love,
And then bestow your blessing.
O
MANDALA PUDZA MAYGA SAMUDRA
SAPARANA SAMAYE AH U¥
As I have offered this excellent and pleasing mandala,
May obstacles not arise on the path to enlightenment.
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May I realize
the
intentions of
the
enlightened ones of
the three
times,
And neither being deluded in samsara nor
resting
in
nirvana,
May I release all beings limitless as
the
sky
The Seven-Point Mandala Offering
This foundation I sprinkle with fragrant
water
and flowers,
And adorn with the perfect mountain,
the
four continents,
the
sun, and the moon.
May my offering of this imagined buddha's realm
Establish all beings in a realm of total purity.
SA SHI
PU
CHU
JU
SHING
MAY
TOK TRAM
RI RAP LING SHI NYI DAY
JEN
P
DI
SONGJ YSHINGDUMIKT YPULW YI
DRO KUN NAM DASHING LA CHU P R SHO
This
pr yer
is repeated 111 111 times.
To you, the multitude of lamas who have perfectly
realized the
three
kayas,
I have offered the outer, inner, secret, and ultimate
offerings.
Please accept now my body, possessions, and all
phenomena,
And bestow upon me perfect mastery.
I pray,
grant
me the accomplishment
of
a mahamudra.
I dedicate to perfect enlightenment
All
virtue, however little,
that
I have gathered
Through homage, offering, confession,
Rejoicing, entreaty, and supplication.
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I have offered all the limitless riches belonging to myself
and others ll
All beings
are
completely filled with
the
accumulations;
The assembled field melts into light
and
I become of
like value.
rayer for the edication ofMerit
Through
the
virtue of this practice
May I quickly realize mahamudra
And establish each and
every
sentient being
In this same enlightened state
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MEETING THE LAMA S MIND
Practise this meditation one-pointedly without hesita
tion or doubt that this is the greatest of a practices
particularly since the Dakpo Kagyu expertise is faith and
respect.
On the crown of my head, on a lotus and sun and
moon seat,
Is my root lama as Vajradhara.
He is richly adorned, and his hands, holding a vajra
and bell,
Are crossed in the .mudra of union.
An ocean of
Jewels
and the transmission lamas seated
on vajra-thrones12
re
clustered in tiers above him.
OM
Oh
pervading
lord} 3
whose
nature
is
that
of all phenomena,
Non-abiding, neither coming nor going, like space,
Not identified by signs of arriving or departing;
Who appears
wherever
imagined, like the moon s
[reflection] in water;
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Oh glorious heruka, subduer bf antagonistic forces,
Oh lamas, yidams, dakinis, and attendants,
Right now, as my faith brings forth this prayer,
Please, through the force of your non-conceptual com-
passion, appear
to
me
To you, the epitome of the buddhas of the
three
times,
Who proceeds from
the
supreme citadel of the realm of
totality,
To you, who clearly shows mind-itself as dharmakaya,
To you, my glorious and sublime lama, I pay homage.
In praise I present all offerings
Of my body, possessions, and imagined things.
I confess all p st unskilful actions;
Henceforth, I will commit no evil.
I rejoice in the virtue of all beings,
And dedicate [all merit] as cause for supreme
enlightenment;
I entre t the buddhas to be
present
And not to dissociate themselves from misery;
I urge them to turn the Dharma wheel of the
insurpassable perfect vehicle.
[Oh my lama,} bestow upon me the blessing of
true
realization,
The realization of all the victors and their sons:
The perfection of impartial love and compassion
And ultimate, co-emergent awareness.
Inspire the realization of the apparent body as
nirmanakaya,
Inspire the realization of life's energy as sambhogakaya,
Inspire the realization of mind itself as dharmakaya,
And gr nt your blessing th t the three inseparable
kayas
14
appear
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The Prayer to the amas o the Mahamudra Transmission
To glorious Vajradhara, who
permeates
all things,
To Lodru Rinchen,
the
mighty one of
the tenth
stage,
To Saraha, foremost of masters in
the
Holy Land,
I pray: bestow upon me co-emergent awareness.
To noble Ludrub, who sees
the
significance of phenomenon-
in-itself,
l5
To splendid Shawari, who has
attained
mahamudra,
To lord Metripa, who sees
the
essential meaning,
I pray: bestow upon me co-emergent awareness.
To Lodrakpa, lord over oceans of
tantra
To noble Mila, foremost of masters in
the
Land of Snow,
To glorious Gampopa, who was prophesied by the Victor,
I pray: bestow upon me co-emergent awareness.
To Dusum Chenpa,lord of buddha-activity,
To Drogon Raychen,
master
of extraordinary powers,
To Porn Trakpa,
the
victor s son who has mastered
development and perfection,
With humblest reverence, I pray: bestow upon me
co-emergent awareness.
To glorious Karmapa [Karma Pakshi], who tames those
difficult to tame,
To
the master
Orjenpa, who attained
the
two siddhis,
To Rong Jungwa, who is master of the world s doctrine,
I pray: bestow upon me co-emergent awareness.
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To Yung Tonpa,
the
sovereign of vajrayana,
To Rolpai Dorje, the jewel of the world,
To the
m ster
Kasho Wongpo, who realized the
existentiality [of mind],
With humblest reverence, I pray: bestow upon me
co-emergent awareness.
To
the
Dharma Lord, Dayshin Shekpa, who crowns
the emperor [of China),l6
To Ratnabhadra, skilled and learned,
To Tongwa Donden,
the
splendour of samsara and nirvana,
With humblest reverence, I pray: bestow upon me
co-emergent awareness.
To Jampal Zangpo, who is truly Vajradhara,
To Paljor Dondrub,
the
embodiment of compassion,
To Chudrak Jamtso, the source of inspirational blessings,
With humblest reverence, I pray: bestow upon me
co-emergent awareness.
To
the
saintly lama without equal, the lord of Dharma,
Who is renowned
s
Tashi Paljor,
And to Chudrak Palzang, who emanates t will,
With humblest reverence, I pray: bestow upon me
co-emergent awareness.
To the lord Shamar Chupendzin, who is Amitahba,
And to Wongchu Dorje, lord of all mandalas
7
The Karmapa who is a perfect king, lord over the six
families of beings,
With humblest reverence, I pray: bestow upon me
co-emergent awareness.
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To [Chuchi Wongchu],
the
be rer of
the
blessings and
signs of Amitabha,
And to Chuying Dorje, who becomes the immutable
[fusion of means and wisdom]
By enthroning "Warn" [the symbol of bliss]
Upon "Ay",
the
lion throne of mahamudra [the symbol
of emptiness],
With humblest reverence, I pray: bestow upon me
co-emergent awareness.
To Yeshey Nyingpo,
the
perfect nirmanakaya,
The vajra mind embracing [emptiness and bliss]
in
a
lattice of miraculous appearances,
Who is Garji Wongchu, lord of the t ntr as result,
Vajradhara,
I pray: bestow upon me co-emergent awareness.
To Yeshey Dorje, the essence of all kings,
Who is the form of co-emergent awareness, the union
of bliss and emptiness,
Who revels in the dance of the invincible vajra,
I pray: bestow upon me co-emergent awareness.
To [Palchen Chuchi Dondrub],
the
one in whom the two
aims are fulfilled through perfect realization,
Whose expertise and understanding arise from full
examination
f both the v st and the deep aspects of the Dharma,
I pray: bestow upon me co-emergent awareness.
To the all-knowing lama, Jongchub Dorje,
The pervading lord, the original protector who, from the
realm of totality,
Displays the dance of the four inseparable vajras 8
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To Vajradhara, embraced by the beauty of utter emptiness,
Who binds mutable bliss to the path of retention,
The Yogin Tenpai Nyinjay,
I pray: bestow upon me co-emergent awareness.
To the intrepid Dutsok Dulwai Dorje,
Who, truly seeing that which is the indestructible pith,
Became master in the perfection of unchanging awareness,
I pray: bestow upon me co-emergent awareness.
To
the
glorious Mipam Chudrub Jamtso,
Who is
the
play of compassion, teaching the Dharma
Appropriate to
the
interests, capabilities, and
temperaments of his students,
I pray: bestow upon me co-emergent awareness.
To
the
lord of all familjes,
Payma
Nyinjay,
Who, [realizing the sameness of samsara and nirvana,
[dwells in uncomposed bliss
And makes perfectly evident [to others what is ultimate,
the dharmakaya in its immediacy 19
I pray: bestow upon me co-emergent awareness.
To the sun of all beings, Tekchok Dorje,
Whose perfected awareness and intention
are
of sky
like clarity,
Whose radiance of boundless compassion permeates all,
I pray: bestow upon me co-emergent aware·ness.
To
the
buddha Yonten
Jamtso lord
and teacher,
V
ajradhara
of
the
five kayas,
To whom
the
meaning of mahamudra, that bliss and
emptiness are inseparable, is truly apparent,
I pray: bestow upon me co-emergent awareness.
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To Kachab Dorje, whose compassion is measureless,
Vajradhara,
the
pervading lord, free in original vastness,
The Karmapa whose form
the
buddhas of
three
times
compose,
I pray: bestow upon me co-emergent awareness.
To ayma Wongchok, whose depth [of scholarship]
and clarity [of
exposition]
are
unequalled,
Whose emanations in
the
vastness of Maitreya s
heart
pervade all realms,
The emissary of
adma
[Sambhava],
the
protector of
beings and of
the
Victor s teachings,
I pray: bestow upon me co-emergent awareness.
To the unequalled and sublime Jamgon Chentsay Ozer,
Who [abides] in the fullness of
the
realm of totality,
non-referential awareness and emptiness,
The protector of
the
teachings of the meditative
tradition, an emanation of Vairocana,
I pray: bestow upon me co-emergent awareness.
To Norbu Dondrub, lord of realization,
Who understands
the
existentiality of ultimate
dharmakaya,
Whose aggregated form melted into a rainbow s realm,
I pray: bestow upon me co-emergent awareness.
To
the
kind one who points out the naked essence of
mahamudra,
Existentiality as foundation, path, and result;
To
my root lama, who is truly all buddhas,
I pray: bestow upon me co-emergent awareness.
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To the yidams and assembled dieties who confer the
two attainments
And the gathering of Dharma protectors lords of all
activity
And
the
amassed ocean of deities committed
to
serve
I pray: bestow upon me co-emergent awareness.
By
the
blessings of such prayer
May I realize mahamudra as basic condition:
The basis of all
yet
free from such [concepts] as existing or
not existing
And from positing negating accepting or rejecting
anything in samsara
or
nirvana.
May mahamudra as path become apparent:
The path which completely surpasses destination traveller
or path
Which neither rejects
the
obscured obscurations or the
obscuring
Nor conceptualizes the realized realizer or
the
realizing.
May mahamudra as result become apparent:
Result which is the inseparability of basis and result
with neither rejection nor attainment
With
no
conceptualization of goal attainer or attaining
Not existing
yet
the nature of all th t is.
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Prayer to the Kagyu Lineage
To gre t Vajradhara, Tilopa, Naropa,
Marpa, Mila, and the lord of Dharma, Gampopa,
Omniscient Karmapa, who knows the
three
times,
To those upholding the "four great" and "eight small"
traditions,
The lamas of Trikung, Talung, Tsalpa, the glorious
Drukpa, and others,
Those of the Dakpo Kagyu, the unequalled lords of beings,
Masters of the deep path of mahamudra, I pray
I follow the tradition of the Kagyu lamas
Bless me with liberation
Disenchantment and revulsion, it is taught, are the
legs of meditation;
Bestow the blessing which dispels the yearning for wealth
and prestige
To this meditator, who severs ties in this life,
And longs not for wealth and sustenance.
Respectful devotion,
it
is taught, is the head of meditation;
Bestow the blessing of
u n o n t r i ~ e d
reverence and devotion
To this meditator, who unceasingly prays
To his lama who opens the doors to the treasury of
instruction.
Unwavering attention, it
is taught, is the main body
of meditation;
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Bestow the blessing th t meditation be free of
intellectualization
To this meditator for whom resting in uncontrived
thatness
The essence of any thought which arises is fresh.
The essence of conceptual thought it is taught is
dharmakaya;
Bestow
the
blessing of
the
realization of
the
indivisibility
of samsara and nirvana
To this meditator for whom whatever arises though
being
no
thing
Appears as an uninterrupted play.
y
mothers all sentient beings as limitless as space
pray
tomy
lama the precious buddha.
y mothers all sentient beings as limitless as space
pray to my lama
the
all-pervading dharmakaya.
y mothers all sentient beings as limitless as space
pray
to
my lama
the
blissful sambhogakaya.
y
mothers all sentient beings as limitless as space
pray to my lama the compassionate nirmanakaya.
KARMAPA CHENO
Repeat a number o times
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The Six-fold rayer to One s Lama
To my precious lama, I make this prayer:
Grant me the blessing of dispensing with ego-clinging.
Grant me
the
blessing of a personality free from wanting
things.
Grant
me
the
blessing of
the
cessation of materialistic
thoughts.
Grant me the blessing of the realization
that
mind
itself is unborn.
Grant me the blessing of intrinsically dispelling
bewilderment.
Grant me
the
blessing of
the
realization of phenomenal
existence as dharmakaya.
LAMA RIN PO CHEL SOL W A DEP
D
DZIN LO YI TONG WAR JIN JI LOP
GUMAY JUL CH YW RJIN JILOP
CHU MIN NAM TO GAK
P R
JIN
JI
LOP
RONG SEM CHAY
MAY
TOK P R
JIN JI
LOP
TRUL W A RONG SAR SHI WAR JIN JI LOP
NONG SI CHU KUR TOK P R JIN JI LOP
This prayer is repeated 111 111 times.
Splendid, sublime lamas, please confer upon me
The four initiations which make me spiritually mature
Bless me with the rapid fruition of the four tantras 20
Please grant me with the attainment of the four kinds of
activity
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The moment I make this supplication,
The radiance of all the
ttend nts
dissolves into
the
form
of the lord,
Who is the embodiment of all Jewels.
Clearly apparent is my lama s form.
White light shines from his forehead;
As it is absorbed into mine, all limitations of body
re removed.
I receive the vase initiation, empowering meditation
on
the
stage of development,
And have the fortune to tt in nirmanakaya.
Red light shines from his throat;
As it is absorbed into mine, all limitations of speech
re removed.
I receive
the
secret initiation, empowering meditation
on channels and winds,
And have the fortune
to
tt in sambhogakaya.
Blue light shines from his heart;
As
it
is absorbed into mine, all limitations of mind
re removed.
I receive the wisdom-awareness initiation, empowering the
integration of a.spects [of enlightenment]
in
meditation,
And have the fortune to realize dharmakaya.
White, red, and blue lights shine from his
three
sources;
As they
re
absorbed into my three corresponding points,
all stains
>f
the three gates23 re removed.
Through the fourth initiation, I am empowered to meditate
on
mahamudra,
And have the fortune to realize svabhavikakaya.
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y
lama dissolves into light; as he is absorbed into me,
y
body, speech and mind become inseparable from
The lama s three vajras, and become of like value.
With three points in mind,
24
liberation is spontaneous.
rayer for the edication ofMerit
Through
the
virtue of this practice,
May I quickly realize mahamudra
And establish each and every being
In this same enlightened state
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FOOTNOTES
1
Vajrayogini is the principal yidam of the Karma Kagyu
tradition.
2
Berchen (Ber.Nag.Chen) is a special form of Mahakala, and s
the principal protector of the Karmapas.
3. The eight wordly dharmas are: gain, loss; defamation, eulogy;
praise, ridicule; sorrow, joy.
4
bLo.lDog.rNam.bZhi. These four contemplations constitute the
basic preparation for the practice of Dharma. Commentary on
these contemplations may be found in:
Writings of Kalu Rinpoche trans. K. McLeod.
The Lamp of Certainty by Jamgon Kongtrul, trans. J
Hanson.
The Jewel Ornament of Liberation
by Gampopa, trans. H.V.
Guenther.
5 See footnote eight for pronunciation.
6 bTang.sNyoms. This word can be translated by impartiality
or equanimity . On the one hand,
it
signifies the lack of
discrimination denoted by impartiality, and on the other hand,
the freedom from disturbance of equanimity. However,
it
does not carry
the
detachment associated with equanimity, nor
the coldness associated with impartiality.
7. sDig.Sgrib. The first syllable refers to the unskilful actions
which characterize and perpetuate samsaric existence. Spe
cifically,
it
means all actions which arise from emotionality -
the ten non-virtuous acts, violation and breaking of ordination
and such. The second syllable refers to the limitations
on
one's
understanding, personality, or capabilities. Some of these
limitations originate from previous actions; others, such as the
limitations of emotionality and
that
of ignorance, are deeper.
8 The pronunciation given here is a Tibetan pronunciation of the
Sanskrit syllables of the mantra. Though there is among
Tibetans a wide variation in the pronunciation of this mantra;
please note that
all A's
are
long as
in
father , and all U's are
in
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original Sanskrit pronunciation, we reproduce this below:
Ol sl VAJRASATI'VA SAMAYAM ANUPALAYA
VAJRASATI'VA TVENOPATI:;iTHA D ~ Q H O ME BHAVA
S U T O ~ Y O
ME
BHAVA
SUPO:;>Yo ME BHAV A
ANURAKTO
ME
BHAVA SARVA SIDDHIM ME
P,RAYACCHA SARYA KARMA SUCA ME
C I T T ~
_
SREYAij KURl
U¥
HA HA HA
_HA
HOI:I BHAGA ~
SARVA
T T ~ G T
VAJRA M4 ME MUNCA VAJRI
BHAVA MAHASAMAYASA
TTV
A Al:l
9. "Jewels" here refers to all the sources
of
refuge as in the
meditation on 'Going for Refuge'.
10. The mandala
that
you offer
is
an ideal universe arising from
your imagination. It is ideal in the sense
that
it is a realm
of
limittess beauty, free from emotionality or suffering, i.e., a
buddha realm. The universe s offered in this particular form
(the details of which
are
found in Abhidharma literature)
because it is aesthetically pleasing in its composition, symmet
ry, and richness.
11. The idea
of
offering wealth which belongs to others may seem
strange.
It
should be remembered
that
these offerings are
imagined, and hence can be offered freely with no sense
of
pride or attachment. These kinds of offerings
are
limited only
by your imagination.
12. The term "vajra-throne" is significant
on
three levels. Out
wardly, it refers to the place where Buddha Shakyamuni
attained full enlightenment. Inwardly, it refers to the
seven-pointed posture of Vairocana, the traditional position for
meditation. Esoterically, it refers to buddha-nature (tathagata
garbha) and its realization.
13. The terms "Kun.bDag" (lord of all) and "Khyab.bDag" (pervad
ing lord)
are
generally synonymous. Both refer to Vajradhara,
who is the buddha
of
all buddha-families, and hence pervades all
of them. ·
14. The three kayas comprise buddhahood.
Just
as a person exists
in a physical framework, communicates, and is conscious, and
these three aspects are inseparable, so a buddha is nirmana
kaya, sambhogakaya, and dharmakaya. The term 'svabhavika
kaya' indicates that these three aspects are inseparable in a
buddha.
15. Chos. Nyid. A term which is practically synonymous with
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16.
The fifth Karmapa journeyed to China and became the lama of
the emperor. The emperor was a man of such great merit that
he
could see the Black Crown of th l(armapas
on
Dayshin
Shekpa's head. He asked Karmapa for permission to make a
replica of it, which the Karmapas would show for the benefit of
all sentient beings. The Tibetan is ambiguous, and can be
interpreted as a play
on
words: . the fifth Karmapa
crOW JS
the
emperor, since he is the emperor's lama;
on
the other 'hand,
through
his
gift, the emperor crowns Karmapa.
17. While Wongchu Dorje composed the original text, each lama
after ·him added a stanza of praise to his own lama. This
prayer includes the complete line of transmission
down
to Kalu
Rinpoche's own lama, Norbu Dondrub.
18.
The four vajras are the vajra
of
form, the vajra
of
speech, the
vajra of mind, and the vajra of transcending awareness.
19. The Tibetan uses the metaphor one's own face to express the
'immediacy' of dharmakaya, i.e., that dharmakaya is as close
as your own face . Payma Nyinjay, having realized his own
face , is able to point out dharmakaya to others.
20.
The four tantras are: tantra as action, tantra as enrichment,
tantra as meditative absorption, and tanira as supreme
meditative absorption.
21. The four kinds of buddha-activity are activity
which
pac:ifies,
develops, subdues, and destroys. ·
22.
This initiation enables the student to integrate such aspects of
enlightenment as understanding and skill
in
means, compassion
and emptiness.
23. The three gates are the physical, verbal, and mental facets of
being.
24. The three points are: all form is the lama's
form;
all sound his
speech; all thought his mind.
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PPENDIX
THE
L M S
O THE
M H MUDR
TR NSMISSION
In some places in
the prayer to
the mahamudra lamas, it
is difficult to ascertain immediately to whom particular
lines or stanzas are directed. Many of these lamas were
kndwn by several names; by their incarnation lineage, or by
other means. The table below includes each lama s name as
it appears in
the
prayer, other names in parentheses, and
his incarnation lineage.
t
is strictly chronological in the
sense that each lama was a
student
of
the
preceding lama.
Lama s Name
r Do.rJ e. Chang
bLo.Gros.Rin.Chen
Sa.Ra.Ha
kLu.sGrub
Sha.Wa.Ri
Mai.Tri.Pa
Lho.Brag.Pa
(Mar.Pa.Lo. Tsa.Ba)
Mi.La.Ras.Pa
sGam.Po.Pa
Dus.gSum.mKhyen.Pa
Gro.mGon.Ras.Chen
sPom.Brag.Pa
Karma.Pakshi
O.rGyan.Pa
(Rin.Chen.dPal,
Approximate
Pronunciation
Dorje Chang
Lodru Rinchen
Sarah a
Ludrub(Nagarjuna)
Shawari
Metripa
Marpa the Translator
Milarepa
Gampopa
Dusum Chenpa
Drogon Rechen
Porn Trakpa
Karma Pakshi
Orjenpa Rinchen-pal
Incarnation
Lineage
Vajradhara
Karmapa I
Situ I
Karmapa II
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Lama s Name
Approximate
Incarnation
Pronunciation
Lineage
Rang.Byung.Ba Rongjung Dorje
Karmapa
(Rang.Byung.rDo.rJe)
gYung.sTon.Pa
Yung Tonpa
Rol.pa i.rDo.rJe
Rolpai Dorje
Karmapa IV
mKha .sPyod.dBang.Po Kasho Wongpo
Shamar
De.bZhin.gShegs.Pa Dayshin Shekpa
Karmapa V
Ratna.Bhadra
Ratnabhadra
mThong.Ba.Don.lDan
Tongwa 1Donden Karmapa VI
Jam.dPal.bZang.Po
Jampal Zangpo
dPal. Byor.Don.Grub
Paljor Dondrub Gyaltsab I
Chos.Grags.rGya.mTsho Chudrak
Jamtso
Karmapa VII
bKra.Shis.dPal. Byor
Tashi Paljor
Situ IV
(Sangs.rGyas.mNyen.Pa)
Chos.Grags.dPal.bZang
Micho Dorje
Karmapa VIII
(Mi.bsKyod.rDo.rJe)
Zha,dMar.Cod.Pan. Dzin
Kencho Yenlak
Shamar V
(dKon.mChog. Yan.Lag)
dBang.Phyug.rDo.rJe
Wongchu Dorje
Karmapa IX
Chos.Kyi.dBang.Phug Chuchi Wongchu Shamar VI
Chos.dbYings.rDo.rJ e
Chuying Dorje
Karmapa X
Y e S ~ e s s N y i n g P o
Yeshey Nyingpo
Shamar VII
(Padma.Gar.Gyi.dBang.Phyug)
Ye.Shes.rDo.rJ e
Yeshey ·Dorje
Karmapa XI
Chos.Kyi.Don.Grub
Chuchi Dondrub
Sl)amar VIII
Byang.Chub.rDo.rJ e
Jongchub
D ~ r j e
Karmapa .XII
bsTan.Pa Nyin.Byed
Tenpai Nyinjay
Situ VIII
(Si. Tu.Chos.Kyi. Byung.gNas)
bDud. Dul.rDo.rJ e
Dudul Dorje Karmapa XIII
Mi.Pham.Chos.Grub.
Mipam Chudrub Shamar X
rGya.mTsho
Jamtso
Padma.Nyin.Byed
Payma Nyinjay
Situ IX
Theg.mChog.rDo.rJ e
Tekchok Dorje Karmapa XIV
Yon Tan.rGya.mTsho
Yonten Jamtso Kongtrul I
(bLo.Gros.mTha . Yas)
mKha Khyab.rDo.rJ e
Kachab Dorje Karmapa
XV
Padma.dBang.mChog.
Payma Wongchok Situ XI
rGyal.Po
Jalpo
mKhyen.brTse i. Od.Zer
Chentsay Ozer
Kongtrul
Nor.Bu.Don.Grub
Norbu Dondrub
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