These seventeen incarnations have manifested different activities due to the different times in which they lived. For example, the first Karmapa, Dusum Khyenpa opened the gate of dharma by building new monasteries such as Tsurphu, Karma Gon and the like. The second Karmapa, Karma Pakshi, was a very great siddha and manifested many miracles. By means of these miracles, which were wrathful he tamed other beings.

The third Karmapa, Rangjung Dorje, was both a great scholar and a great meditator. He composed many important treatises, such as “The Profound Inner Meaning,” “The Treatise Differentiating Consciousness and Wisdom,” and “Showing the Essence.” In particular, Rangjung Dorje was very compassionate. Thus, at the time of his death he entered into nirvana on the fourteenth day of the month and on the fifteenth day everyone was able to clearly see his face in the center of the moon. Because of this miraculous event, there arose an artistic tradition called “Karku Dashalma” in which the upper part of the Karmapa’s body was painted within the moon. Rangjung Dorje also composed this aspirational prayer.

There are aspirations that can be accomplished and aspirations that cannot be accomplished. For example, we may think, “May a flower grow on top of this table,” but no matter how many times we make this aspiration, nothing will happen because none of the necessary causal conditions are present. However, if I put a flower pot on the table, put a seed in the pot, water the seed and so forth, then later a flower will grow. Because the causal conditions have been met the aspiration will be accomplished. When we make the aspiration, “May the realization of Mahamudra arise in my mind,” we may wonder whether this aspiration can be achieved or not. If we make this aspiration, and then we meditate, gather the [two] accumulations [of merit and wisdom], study, develop good qualities and so forth, then gradually this aspiration will be accomplished. So first, we make an aspiration, then by the power of this aspiration we practice diligently, and then due to our diligent practice we are able to accomplish the fruition.

Generally, we make aspirations according to our own individual realization. As an ordinary [unenlightened] being, we might aspire to be very important or to have other people fear us. This aspiration is perverted in that it aspires to harm others. On the other hand, we may aspire to be very rich or to have lots of children. This kind of aspiration does not harm others, however it is very limited. Great teachers of the past have composed aspirations that were very vast and that were of benefit to both self and others. To show us how to make a vast aspiration, Rangjung Dorje composed this particular aspirational prayer that the realization of Mahamudra may arise in us.

To just aspire for the realization of Mahamudra to arise in the mind is a very condensed aspiration. Therefore, in this text we make this aspiration first, then it shows us how to achieve this aspiration step-by-step according to the stages of the path.

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