Vajra songs are teachings in poetic form and an expression of realization. However, the term “vajra song” does not mean that these teachings must be chanted. In our lineage, Milarepa is especially famous for this because there are many teachings from him in this form. These songs by the 2nd and 5th Shamarpas, respectively, come from a collection of texts by the main teachers of the Kagyu lineage, published in English under the title The Rain of Wisdom.
In the Kagyu school, the lineage holders are referred to as the Black Crown Karmapa and the Red Crown Karmapa, the latter being the Shamarpa, for the name Shamarpa means the Man with the Red Crown. Among the lineage holders of the Kagyu school, the Shamarpas were the earliest to hold this function among the Karmapas, and then until the 10th Shamarpa, they were usually the lineage holders. The Karmapas and Shamarpas always had a very close connection, sometimes even being born in the same family. Their function as lineage holders was to hold the teachings and find each other’s rebirths. This is also very important for us today because the current Shamarpa1 found and recognized Thaye Dorje, His Holiness the 17th Gyalwa Karmapa.
This song of the 5th Shamarpa is from a collection of songs by the main teachers of the Kagyu lineage, also published in English under the title The Rain of Wisdom.
When you reflect on the great kindness of the
compassionate Jetsün Mikyö Gal,2
There is no reference point from which to see its
causes and conditions,
But still the realization of the teachings of the
three vehicles4 has dawned within.
In this way, Shamarpa Könchog Yenlag praises his teacher, the 8th Karmapa Mikyö Dorje, at the beginning. He is enlightened, he says, and beyond cause and effect; that is to say beyond having a point of reference. When you are still caught by duality, as we are, you always have a reference point. But Shamarpa’s teacher, the Karmapa, is beyond that because he is enlightened.
I am a bad example to look to, but my preparations
for the permanent goal have come to good.
Shamarpa says that although he himself is not yet enlightened, he is making every effort. (Hannah laughs).
At first, I looked with hope to this life,
But compassionate methods have turned it into
benefit for the next life.
He understood, he says, that it is not enough to wish for all kinds of things for this life, but that one must think beyond this life for the sake of other beings.
When I was young, I attended spiritual friends,
But now that my youth is passed, my goal is accomplished.
I pedantically analyzed the texts again and again,
But when experience arose in my being, I saw the main point.
One begins by learning what a precious human body is, what the impermanence of all things means, what is relative and absolute truth, etc. Then, when one also meditates, this understanding becomes more and more of an experience and does not remain mere theory.
I lived corruptly off the donations to my guru,
But this turned into a multitude of virtue completely
freeing myself and others.
The 5th Shamarpa was a close disciple of the 8th Karmapa and also “benefited” from being too close to his teacher. In Tibet, traditionally, one was always warned against being too physically close to one’s teacher. When one comes into the inner circle of the teacher, one also participates in eating and other things. As a result, one’s connection with the lama can become something mundane, and one forgets how valuable he is. Such a situation could lead to obstacles.
This is the teaching Shamar Rinpoche is referring to here. However, in his case, he says, the benefit of the situation was still greater for him.
I have had constant companionship for a long time,
But they have now become permanent spiritual friends.
Those disciples who look up to me,
Have not been misled by lies and hypocrisy.
All the monks who strive for the sake of learning and contemplation,
Have established many causes for liberation into the higher realms.
Since his teacher, Karmapa, set such a good example, Shamarpa can now guide his own students in such a way that they will also benefit. His students develop on the path, and the good impressions they accumulate in their minds will be of help to them in the future.
The great meditators are devoted to complete resting,
But they know how to guide someone in the discipline of supreme wisdom.5
Here the 5th Shamarpa talks about the difference between calm-abiding6 and insight7 meditation. Shinay meditation is about calming and concentrating the mind. Lhaktong, on the other hand, is about developing wisdom.
There are many spiritual disciplines, not just Buddhist ones, in which one learns to dwell in deep meditation and control one’s mind. But these methods of attaining mental tranquility alone are not liberating. On our Buddhist path, on the other hand, we go through a progression of first bringing the mind under control and then liberating it by realizing its true nature.
Like meteoric iron plunging from the midst of the sky,
Blessings rain from the midst of inconceivable kindness.
In the midst of our development, we feel the blessing. The more we open up and the more we practice, the more blessings we will experience. This is not just a story about something that is far away from us but something that really touches us and that we experience ourselves in our practice. No one has to tell us about it because we feel it ourselves.
Cutting the tree of fixation and conception at the root,
All appearances become like mist.
This is not accomplished by deliberate effort,
Rather the compassionate display of coincidence cannot be fathomed.
We will have real experience by letting go of all our ideas and concepts. The fewer concepts we have and the more we are able to leave them behind, the more authentic our experience will become. We cannot force this development because genuine meditation experiences arise as a natural result of our practice. The more strenuously we want to create them and the more we cling to ideas of how they should be, the more we want them to be a certain way, the more we keep them from us. The only way to get the real experiences is to practice and not expect specific results. We just do the practice, and then, when we least expect it, the experience is suddenly there!
As practitioners, we all know this: the more tense we are in our practice and the more we want to do something in meditation, the less actual meditation experience we will have. So, what it’s all about is developing the right balance— relaxation, but at the same time not falling asleep. We just do our practice without having any expectations of it. Just practice regularly every day, whether it’s interesting or not. That’s the way the results will come. The real realization, liberation, cannot be forced; it comes effortlessly.
I understand this as the compassion of the old father Kagyus,
In particular, I understand this as the compassion of the kind one.
Shamarpa Könchog Yenlag thanks the transmission lineage for making it possible to meditate, because without transmission, the methods would no longer exist. Buddha lived 2550 years ago, and if there had been no living transmission until today, we would not be able to meditate. Maybe we would have some dusty books, but nothing living. Only transmission makes it possible to really get the methods and the blessings.
This verse is from the 16th century, but it is just as true for us today. If transmission had stopped then, what would be left today? This shows us the importance of transmission and how fortunate we are that it is still there and that we have the connection to it. That gratitude always stays with you.
First of all, I know the phenomenal realm
is full of impermanence and suffering,
I do not fear it.
We are indeed fortunate that transmission is still here. But it is transient, like everything else. So, we have to use transmission here and now.
Next, though I know the benefits of liberation in the
higher realms,
I do not hope for them.
Shamarpa says here that it is not enough just to attain a good rebirth. Our path is about evolving to be able to help others, so it is more than just a pleasant rebirth which does not give us the opportunity for realization.
Finally, though sentient beings, our old mothers, are innumerable,
I am not discouraged from accomplishing their benefit.
This verse is about the bodhisattva view. Every time we make the Bodhisattva Promise, we reinforce that courage that comes with it. The Bodhisattva Promise is something very great because what we are promising ourselves here is to work for the sake of all sentient beings for as long as there are sentient beings. Since their number is limitless, this is an immense task, and it takes great courage to do this and stick with it. Because the strength of this attitude is so great, a bodhisattva is also called a hero in Tibetan. The bodhisattva attitude means taking birth again and again and again and being active in the world. It is about helping beings to enlightenment as best we can.
To enlighten beings, it is not enough to just wish it. If that were so, then all beings would already be enlightened. How many buddhas have already wished for this! But the wish alone is not enough, there must also be a connection. As a bodhisattva, you give beings skillful means and sow the seed in as many beings as possible so that they themselves can walk the path to enlightenment.
I know the defects of misunderstanding,
ignorance and confusion,
Therefore, the wisdom of equanimity toward
confusion and liberation dawns.
What Shamarpa is saying here means that one should no longer get involved on the level of ignorance. One knows how things work on a relative level, and one also sees what level beings are on—but at the same time, one also sees their buddha nature. One sees the potential in every being. Instead of being discouraged by sometimes unfavorable circumstances, one always keeps a positive view and understands that everyone has the potential for enlightenment. When you look at all the beings you know, sometimes the potential seems far away. But the buddha nature is present in every being, and that is why it is possible to realize it.
I do not cling to any personal or general belongings at all,
Therefore, I am without attachment and have perfected the
generosity of completely letting go.
Here, Shamar Rinpoche talks about the liberating actions, the paramitas. The bodhisattva path is not only meditation, but part of it is also bodhisattva activity. This is also true for us: to become enlightened and benefit others, meditating is not enough; we must also apply what we have learned in life and benefit beings. The basic liberating action, the first paramita, is generosity. Generosity means being willing to share with others and not to hold anything back—not just blindly giving but rather, in connection with wisdom, sharing and giving what is truly beneficial to others.
I do not experience aggression, that complete turmoil.
Therefore, I have naturally completed the perfection of
disciplined patience.
This verse is about another of the liberating actions.8 Being patient means that you don’t get carried away with negative reactions. No matter what you have to fight against and how people treat you, you keep your level.
Sometimes you may have to do things that seem angry from the outside, but you never really get angry. A bodhisattva can certainly do many things that may not seem enlightened from the outside. But there is one thing that must never happen to a bodhisattva—and that is hatred. To truly wish ill upon other beings is in no way compatible with bodhisattva practice. A bodhisattva can do many things but not this. No matter what he does, the basis for his action is always compassion, and based on that, he then uses skillful means. He would never want anyone to suffer; he would never have aversion or want to keep people away from their happiness. This is indeed the most important thing for the bodhisattva.
I remain in the state of non-meditation and non-distraction,
Therefore, this is exertion without a moment for laziness.
The 5th Shamarpa speaks here about the liberating action of joyful effort, that is, diligence based on inner joy in doing good. This means one likes to do good and, therefore, never gets tired of it. One never says enough, rather one keeps on going.
The awareness of the real truth has not deserted me,
Therefore, through meditation, wisdom has become completely pure.
Shamarpa Könchog Yenlag has actually realized the level of wisdom where one has gone beyond duality and is able to hold the pure view.9
The essence of disturbing feelings10 is primordially non-existent,
And I see the primordial purity of the dharmadhatu.
The wisdom nature is inherent in everything, and this means that even the disturbing feelings have this quality. Once we realize the true nature of the disturbing feelings, they become buddha wisdom because their wisdom nature is already there. This ultimate quality is dharmadhatu.
Therefore, I understand that the factors of enlightenment
and all good qualities
Of being ripened and freed arise spontaneously.
Like the wish-fulfilling tree and the good vase
All the good qualities of the ground are effortlessly obtained as fruition.
The qualities that will develop on our path and fully manifest in enlightenment are all here now. There is no need to get them from somewhere because they are already inherent in us as potential. The only thing that matters is to remove all the veils that prevent us from experiencing this potential. It is not something new that we have to get from somewhere else. Because we have buddha nature and practice the path, the result is that their qualities manifest.
The non-conceptual buddha activity of the fruition
Arises inexhaustibly to tame the host of beings.
When we have achieved the result and attained enlightenment, spontaneous buddha activity unfolds. A buddha does not make plans; he does not think, “How do I help others?” His action is a spontaneous activity according to the needs of beings, and it is always right. This is the result of practice, all the wishes for beings, and liberating actions. The buddha activity of enlightenment automatically manifests in every action that is helpful to others.
Born in the primitive regions of barbaric Mön
An old man grown old throughout the lands,
It is uncertain in what land I will die.
I am an old man called Könchog Yenlag.
Shamarpa is talking about himself here, calling himself an old man, even though he was not actually that old at the time he wrote this song.
When considering mundane coincidence, I become deeply sad.
All past actions are like a dream.
These present thoughts are like flickers of lightning.
Future plans are like closing your eyes at the edge of a cliff.
When I examine all such scheming,
I do not know what to do, and my mind is scattered.
Nevertheless, I understand the essence of this inconceivable mind
As the way of all samsara and nirvana.
Now what is the use of much thinking and examining?
Let your body and mind loose in
the relaxed state of non-action,
Beyond thoughts and words,
this fresh mind is Paramita,
The supreme mother of all the victorious ones
of the three times.
Here Shamarpa again talks about himself as a practitioner and looks at what is going on in the world. For him, it is like a dream, but ordinary beings consider all that is happening in the world to be real. What we are aiming at is practice on a level where our mind is in a state of realization, and we can go beyond all our ideas and concepts.
The one truth is pointed to by a hundred terms.
This is the essential nature taught by a hundred signs.
This is the wondrous practice guided by a hundred methods,
Although you travel by a hundred paths,
you arrive at just this.
This verse is about how to develop all the qualities on the bodhisattva path.
This jewel of the mind which dwells within,
I have realized as my own nature
through the kindness of the guru.
My inspiration for the essential truth of
the supreme vehicle blossoms.
In short, everything is the kindness of the guru.
Though it is impossible to repay this kindness,
With an inspired mind, I offer my own and
others’ bodies and possessions,
And superior objects universally desired.
Shamarpa again praises his teacher because it was through the teacher’s kindness that he was able to practice and get the results. This is the core of our practice: to have this connection with the teacher, to hold it, to value it and to follow it. This is how we can evolve.
Please accept them as an undefiled cloud of offerings.
Having accepted these, may all sentient beings, who have been
my mother, without exception,
Become inseparable from Mikyö Dorje
In the dharmadhatu buddha field of Abhirati.11
Grant your blessings so that the impartial benefit of beings
will be accomplished.
Shamar Rinpoche ends by dedicating the merit to all sentient beings and he thanks his teacher, the 8th Karmapa Mikyö Dorje.
- The then-current Shamarpa was the 14th Shamarpa, Mipham Chokyi Lodro (1952-2014). ↩︎
- Another name for Shamar Rinpoche’s teacher, who was the 8th Karmapa Mikyö Dorje. ↩︎
- Vehicles (Skt. yanas) ↩︎
- Wisdom/the understanding of the true nature of phenomena (Skt. prajna) ↩︎
- Calm-abiding meditation (Tib. shinay, Skt. shamata) ↩︎
- Insight meditation (Tib. lhaktong, Skt. vipashyana) ↩︎
- The 5th Shamarpa seems to have combined the second and third paramita in this verse (a meaningful lifestyle, also referred to as discipline and patience). ↩︎
- Shamarpa mentions here the fifth and sixth paramitas—meditation and wisdom—together in one verse, with an emphasis on wisdom. ↩︎
- Disturbing feelings (Skt. klesas) ↩︎
- Abhirati (lit. the Joyous) is the eastern pure land associated with Akshobhya, one of the five Wisdom Buddhas. ↩︎
