Listening to Dharma Teachings

In general, when listening to dharma teachings, we should give up the six obstacles of pride, lack of faith, lack of application, outer distraction, closed mindedness and depression.

It is said that no water stays on the “point” of pride. If one approaches the teachings thinking that one knows more than the teacher, or that the teachings are too simple to be bothered with, or with the idea that one is already a very developed person and does not need such things then one will be unable to absorb any of the instructions given and will attain no benefit, because pride cuts one off from any outside influence.

Secondly, lack of faith also cuts one off from the benefit of the teachings. Without faith in the teachings one is receiving, one is unable to approach them properly.

Thirdly, even if one hears and understands the teachings, but has no intention of practicing them or of applying them, then the teachings are useless. Dharma teachings are not just something to be admired; they must be applied in order to free sentient beings from suffering.

If one becomes distracted when listening to the teachings by looking around and thinking of this or that and focusing on various things other than the teachings, one will not hear the teachings in the first place, and, again, the teachings will be useless. Similarly, if one becomes too absorbed in internal reveries, thus closing oneself off to outside influence when the teachings are being given then, once again, the teachings will be of no benefit.

Finally, if one becomes overly depressed or sad while the teachings are going on, one will just tend to get involved in these emotions and will not pay attention.

These six obstacles, commonly called the “six stains,” should be avoided when receiving dharma teachings.

     The Types of Teachings

The Shakyamuni Buddha gave teachings, in the form of the sutras and tantras, to different beings according to their different abilities, and, of these, the tantric teachings are far more profound. The tantras are divided into four classes: Kriya tantra, Carya tantra, Yoga tantra and Anuttarayoga tantra. The Mahamudra teachings discussed in this commentary are concerned with Anuttarayoga tantra, the highest classification.
Tantras can be taught either in terms of their meaning, or in terms of direct instruction for the practice of meditation. In the former method, the tantras are presented as a whole, under such headings as “The Path and its Results,” etc., in a kind of commentary. In the latter method, the meditator is instructed progressively in meditation, so that he or she comes to understand the nature of the mind.

In ancient times, great gurus like Saraha and Tilopa did not enter into discussions on the nature of the tantras or teach in a commentarial fashion at all. They gave only instructions on the practice of meditation. Later, in order to impart the significance of Mahamudra, some teachers began to give general explanations of the nature of the path, thus originating the tradition of tantric commentary.

Here, the commentarial approach will be adopted regarding the path of Mahamudra, according to its four stages. These four stages are: (1) the four ordinary foundations, i.e., the four reflections which turn the mind from samsara; (2) the special preliminaries, such as refuge, bodhicitta, etc., (3) the development of single-pointed concentration, or samadhi, and (4) the attainment of insight. These teachings are a commentary to a short lineage prayer entitled The Short Prayer to Dorje Chang, composed by Jampel Zangpo, a disciple of the Sixth Karmapa. This lama was not a recognized incarnation (Tib. tulku), but through persevering in the practice of Mahamudra he attained realization and eventually became the guru of the Seventh Karmapa. Thus he is always mentioned in the Kagyu lineages.

Although this lineage prayer is short, it contains all the factors of the path to realization, and, for this reason, has been chosen as a fitting basis for this commentary, which is called Showing the Path of Liberation.

     Great Vajradhara

The first line of the root text reads “Homage to Great Vajradhara.” The Tibetan name for Vajradhara is Dorje Chang, and it has two syllables: dorje stands for the “unchanging, immutable” nature of realization, and chang means “to wield” or “to possess.” So homage is made to the fundamental realized condition, in which the ultimate immutable nature (of reality) is to be found.

This text can be approached in two ways: either as an actual prayer, in which it serves as a basis for devotion, or as an explanation of the levels of meditation. If we use it for a prayer, we visualize our guru on the crown of our head or in front of us, and pray fervently to receive the blessings of the lineage. By receiving the blessings of the lineage we will be able to attain realization. Without such blessings we can never attain the goal of the tantric path.

In this commentary, the levels of meditation in the prayer are discussed in two broad sections: the levels of visualization, and the levels of abstract meditation. Through these levels of practice we also receive the blessings of the Mahamudra lineage.

In general, there are said to be two types of lineages in the dharma: the “lineage of teachings” and “the lineage of realization.” The “lineage of teachings” refers to the commentarial tradition, passed successively from guru to disciple. The “lineage of realization” refers to the enlightened understanding of the disciples who, blessed by their gurus, practice meditation and attain the goal, in accordance with their preceptors’ instructions. This “lineage of realization” is our field of aspiration in this practice.

The great teachers of the past, like Gampopa, the First Karmapa - Dusum Khyenpa, and the great Drukpa Kagyu teacher Gotzangpa Gonpo Dorje all said that future beings wishing to practice the Mahamudra path should continuously pray one-pointedly to the lineage, and by doing so they can attain realization. By following such advice and praying devotedly, beings will certainly attain their goal. There need be no doubt or vacillation, for if we have real devotion for the path and the lineage, realization is assured.

     The Creation Stage

If we apply ourselves and approach the practice with this conviction and the proper motivation then we begin to work with the first application, which is like using tools. Then, after a while, we will be able to apply ourselves on the Mahamudra path with a great deal of happiness, practicing just because we feel like it, because we are always eager to practice the path. Thus we will develop the second form of application, which is the application of receptivity. The third form of application is the application of not flagging. Once we have set out to realize Mahamudra, we should continue unwaveringly, without leaving the path, and constantly applying ourselves to attaining final insight. Such constant, unflagging application will certainly result in the understanding of Mahamudra, as Gampopa, Dusum Khyenpa and Gotzangpa have declared. We should all pray strongly and one-pointedly that we may apply ourselves to this prayer.

In performing the prayer, we should first visualize ourself as Vajavarahi (Tib. Dorje Phagmo), or whatever yidam we practice, or we can just visualize our ordinary form. Then, above the crown of our head, we should visualize a lotus, on which rest sun and moon discs. On top of this sits our own root guru, the essence of Mahamudra understanding.

Because it is the mind of the guru which is really the essence of Mahamudra, we should visualize him or her in a pure form of the guru’s mind, and not in ordinary physical form. Thus we should see him or her in the form of the First Karmapa, Dusum Khyenpa: very old, wearing the three monastic robes of pale blue. On his head is the hat woven by the dakinis, which symbolizes his understanding. We should visualize his root guru, Gampopa, above the crown of his head, wearing monastic robes and the Gampopa hat. Above the crown of his head we should visualize Milarepa, who is blue-green in color, signifying his practice of ascetic dharma. He wears white cotton robes and has matted hair.

Above the crown of his head we should visualize Marpa the Translator, dark red in color. In most commentaries Marpa is said to be very fat, with hair standing five fingers straight up off his head, and to be aggressive or angry looking. But this commentary, which was written in accordance with the instructions of Karma Chagme, describes Marpa as having matted hair, and as wearing a chuba with big Chinese style sleeves and a large cape. In this tradition, no particularly aggressive expression is ascribed to him. Above the crown of Marpa’s head we should visualize his root guru, Naropa, dark blue in color, and above his head Tilopa, light blue in color. They are wearing the white clothes and bone ornaments of Indian siddhas, and have their hair matted and piled on top of their heads.

Above Tilopa we should visualize Dorje Chang: blue, with a single face and two hands, wearing great jewelled ornaments and five silken robes. He holds a vajra in his right hand a bell in his left, with his hands crossed in front of his chest. His blue color signifies the unchanging fundamental nature, and the vajra and bell crossed in front of his chest signify the unity of skilful means and wisdom.

Around Karmapa Dusum Khyenpa we should visualize a great host of other Kagyu gurus, grouped in no particular order. We should visualize the other founders of the four greater schools: Baram Dharma Wangchuk, founder of the Barampa school, Tsondru Trakpa, founder of the Tsalpa school, and, in particular, we should visualize Phagmo Drupa, the founder of the Phagmo Dru school, whose disciples founded the eight lesser schools of the Kagyu. Phagmo Drupa’s most prominent disciples, such as Drigung Kyobpa Jigten Sumgun, who founded the Drigungpa lineage and spread the dharma greatly; Taglung Thangpa Trashi Pal, who founded the Taglungpa lineage; Lingchen Laepa Padma Dorje, founder of the Drukpa Kagyupas and the other founders, we should also visualize. (see chart page 38)

From these gurus countless rays of light radiate to all of the Buddha-fields in all the ten directions, summoning all gurus from their abodes. These gurus descend in an unending stream, and are absorbed into the great host of visualized teachers. Then, with great devotion to the lineage, we should pray to all of the gurus, perhaps reciting the “Lama Gyangbod,” or “Calling the Lama from Afar” (page 55). The word gyang means “from a long way off’’ and bod means “to shout,” so this prayer is a shout to the guru from a long way off; a shout like that of a child separated from his mother and crying out for her to come to him. The practitioner is a being lost in cyclic existence crying out to the guru for relief from suffering, and craving release from the pangs of samsara. We should recite the prayer with this attitude, singing it in a beautiful tune. However, if we don’t know the tune or are not able to sing well, we can repeat the prayer in whatever fashion will increase our faith and devotion: we can shout like a barking dog if this increases our devotion, or we can whisper softly. When reciting the prayer we should feel such great, heartfelt devotion that our skin quivers, that we weep and have a very powerful experience. This is the beginning of the meditation.
After reciting the prayer “Calling the Lama from Afar,” we should visualize all the gurus of the lineage dissolving into light and being absorbed into the central figure of Karmapa Dusum Khyenpa. Then we should visualize Dusum Khyenpa dissolving into light and being absorbed into ourselves.

From the visualization of the lineage gurus and the recitation of the prayer until the dissolution of the gurus and their absorption into oneself is called the creation stage.

     The Completion Stage

At this point, we should feel that the body, speech, and mind of all the gurus have become inseparably mixed with our own body, speech and mind, like water poured into water. Having obtained the blessings of the lineage, we should remain, without doing anything, in the basic nature of our mind, which gives rise to everything. We should not attempt to improve anything or concern ourselves with any deterioration, but should leave the mind in its original condition, without altering or doing anything to it at all. We should just leave the mind alone, as it is. As an example, if one locks a cat in a room, the cat won’t be very pleased. It will climb to the top of the room, skulk down to the bottom of the room and wander around in all the corners trying to get out, but if one opens the door and lets the cat out, allowing it to go wherever it wants, then the cat will have nowhere in particular to go. It may go out a bit, but will come back at meal times and will usually stay around. One’s mind is similar to a cat: if one locks it up trying to keep track of all its movements, trying to record each thought, one will just disturb it. The mind will continue to chase things, looking for a way out of itself, and thus will wander around, to very little purpose. However, if one leaves it just as it is, without doing anything about it, merely being aware of it, then the mind will have nowhere to go. It will have no way to get out of itself. It will have no way to get away from itself, and will only carry out its own natural function. The mind will then naturally become relaxed in its own nature.

Leaving the mind alone, consider whatever projected notions, disturbances or mind forms that occur to be merely waves on the surface of deep, calm water. If waves suddenly appear in a calm lake this will not change the nature of the lake: the water is still water, and the waves are still water, as they have always been. So the nature of the water is not changed by whether it has waves or not. Similarly, the nature of the mind does not change, whether or not there is disturbance in it, such as a thought or emotion. Fundamentally, there is no improvement in a calm mind and no deterioration in a disturbed mind. Maintaining this point of view, we should leave the mind as it is, without any judgement whatever as to any improvement or deterioration. The leaving of the mind just as it is, is the actual practice of meditation.

Praying in this way and practicing the meditation described is an extremely skilful method for receiving the blessings of the lineage gurus, because it joins the factors of prayer and meditation. For this reason, we should continually make prayers to the lineage.

© Copyright Namo Buddha Publications & Zhyisil Chokyi Ghatsal Publications 2002.