Migyur Dorje Leaves Retreat

Rigdzin Dudul Dorje asked him to go back into three year retreat again because if he didn’t go, there would be obstacles when he was seventeen and eighteen. That was why he went back into retreat again. When he turned nineteen during the time of his second retreat, Karma Chagme was getting a little bit tired of teaching and serving him. Karma Chagme said to Rigdzin Dudul Dorje, his master, the treasure revealer, “I want to do my own personal retreat. You two are actually like a father and son, you two have a long karmic connection, so please take this from me, I am tired now.” Rigdzin Dudul Dorje said, “Well, you are old and you have done so many retreats already. Now it seems you don’t need to do retreat anymore. Treat this kid well, serve this kid well. Just by doing that,” he said, “you are also doing a great service to the teachings of Shakyamuni Buddha as well as to the teachings of Guru Padsambhava. Just serving that kid, you are spending all your time and energy to practice the Buddhadharma. This is itself called Buddhadharma or you can call this itself following the path of Guru Padsambhava.” He was encouraging him, but at the same time he was telling the truth.

After that Karma Chagme took him back to retreat again. They both started retreat again when Tulku Migyur Dorje was seventeen. Karma Chagme took care of him again. Then when Tulku Migyur Dorje turned nineteen, Karma Chagme said to him directly, “Now you are already an adult. Now you know what you have to do, and also you know what to think, what to avoid and everything.” Let me just say it exactly. He said it very beautifully. When Tulku Migyur Dorje turned nineteen, Karma Chagme said, “Although you are the mind of the Buddha, you are also a child. I have tried to teach you the Dharma as well as the mundane life so far.” Both kinds of education he provided: the mundane education and the Dharma education. “In both ways, I am taking care of you so far. Now you have to make your own decisions. Whenever you have difficulties, just invoke Guru Padmasambhava. I know that you have this clairvoyance and I know that you can see all these deities. Now you are able to make decisions by yourself. Don’t ask me anymore what you have to do or not.” From then, Tulku Migyur Dorje becomes free. After that, Karma Chagme went to his personal retreat. Tulku Migyur Dorje was not with him after that.

The life of Migyur Dorje will continue in future posts.

 

Migyur Dorje Receives His Name

 

The following is an excerpt from a teaching offered by Tulku Dawa Gyalpo at Kunzang Palyul Choling in Maryland. Future posts will continue with the teaching on the Life of Migyur Dorje.

In that way, the years passed. He went to Karma Chagme’s cave one time when he was seven. He liked staying there, but he was very shy and scared of his grandpa. His grandpa and his father would not let him stay over in a cave with Karma Chagme. At that time they met and they separated. And from there for three years, nothing. I think his grandpa was now drinking alcohol. He was always drinking, not taking much care of his grandson. And there’s another reason too. However, when he turned ten, he was able to go to Karma Chagme. Then they allowed him teach. Now it was time to study. Fortunately, it seems like grandpa didn’t know how to teach. Otherwise, he would teach. Then they passed Tulku Migyur Dorje to Karma Chagme to teach. Karma Chagme started teaching basic needs and all that, and about the spiritual path, too. From refuge, Karma Chagme started with the Dzogchen tradition.

He started teachings, then gradually he gave empowerment to that ten year old boy. The first empowerment he gave was the Amitayus empowerment in accordance with Ratna Lingpa’s treasure, and he gave Peaceful Guru Rinpoche and Wrathful Guru Rinpoche empowerments. Before giving empowerment, he checked karmic relations, which kind of deity or buddha was more akin to him or which he had his karmic relationship with. Throwing the flower, checking which is more suitable for you, to determine during the empowerment what kind of deity you have to visualize yourself as. In all three of those empowerments, whenever Tulku Migyur Dorje threw the flower, it either fell in the middle or in the east, always these two. Then Karma Chagme thought, “Now I will give him a name. He is always throwing in these two, so I’m going to name him Orgyen Migyur, Orgyen Migyur. Actually Karma Chagme said, “The east is Vajra and the center is Migyur. Migyur Vajra, Migyur Dorje. But he thought, “No, maybe I’ll give Orgyen Migyur.” And he gave him Orgyen Migyur, and that boy did not accept that name. That boy said this is not my name.

Now this is amazing. He said, “This is not my name.” Karma Chagme went back to his first thought. He said, “Well, I will give you Migyur Dorje,” and the boy was happy. He loved that. “Yes, this is my name.” That’s what he said when he was ten. From there on, he was cared for by Karma Chagme. Karma Chagme provided all the teachings and whatever he needed. The first year, when Tulku Migyur Dorje was ten, Karma Chagme gave teaching, empowerment, everything. The second year when Tulku Migyur Dorje turned eleven, then Karma Chagme started his retreat. At the same time, he let Tulku Migyur Dorje stay in retreat with him. So Tulku Migyur Dorje started three year retreat when he was eleven. He was receiving teaching and practicing. All this. Just two of them in a cave, in retreat. Right after he turned twelve, within this three years actually, he began to reveal the Sky Treasures, for which we have the sadhanas and the teachings we do in summer retreat. He revealed all this teaching during those three years. Some of them were revealed in a dream, some of them were revealed in his experience, some of them were revealed in actuality. That’s why it’s called [Tibetan].

Actions and Their Consequences: From “Naked Awareness” by Karma Chagme

The following is respectfully quoted from “Naked Awareness” by Karma Chagme with commentary by Gyaltrul Rinpoche:

Homage to Avalokitesvara!

A rough explanation of actions and their consequences has been presented in the preliminaries to the instructions on the profound practical teachings of Avalokitesvara, but it is difficult to gain from that more than a practical understanding. Precise comprehension of actions and their consequences is not achieved until one has accomplished great single-pointedness. Until there arises the realization of the “one taste appearing in numerous ways,” the subtlety of actions and their consequences is not discerned. Thus, the Kagyu masters of the past prayed, “Bless me that I may discern the subtlety of actions and their consequences.” For us, all felicity and adversity and all joys and sorrows of birth and death and so forth are dominated by our karma.

–“Great single pointedness” is the state of samadhi that arises due to investigating the nature of awareness, rigpa. The “one taste appearing in numerous ways” is a specific realization which is also called the “realization of the sole bindhu.” What is this one taste that appears in numerous ways? It is the single nature of all samsara and nirvana. It is seeing all phenomena simultaneously as being of one taste and one nature.

Spiritual success and mundane success all really stem from the merit you have accumulated in the past due to virtuous activity. Without merit, even if you give tens of millions of dollars towards a particular end, you won’t have the success you are aiming for. It really comes down to your own previous actions. So it’s important not to blame our lack of success on someone else when we experience failure or disappointment. Rather we must recognize that if we want to have success, we need to plant the seeds of virtue. If we want to avoid misfortune, then we need to avoid the source, which is nonvirtue. In the meantime, instead of blaming others for our failures, we must identify our own limitations and shortcomings and dispel them.–

The Chapter on the Cycle of Existence of Birth and Death states:

Wherever one is born in the three realms,
That birth is dominated by karma.
Karma, too, is something committed in the past.
Death as well is dominated by karma.
When the time comes for birth and death,
The gods gradually fall from the heavens.
Despite their great miraculous powers, they are powerless to remain.

–You can’t give someone else either good karma or bad karma, any more than you can give them virtue or nonvirtue. These are things that we accumulate and commit for ourselves. Whether we die in the womb, have a short life or a long life, these are the result of our karma.

Even great gods, such as Indra and Brahma, with their extraordinary powers, are powerless when the karma that propelled them into their present existence is exhausted. The reason for the precept not take refuge in mundane gods such as these is that they, like ourselves, are still entrapped in this cycle of existence. Since they have not liberated themselves, it would be difficult for them to liberate anyone else, so they are not suitable objects of ultimate refuge. Moreover, if you take refuge in, or absolutely entrust yourself to, other beings who are subject to the five poisons, you really have a problem, because they can’t release you from something they are not free of themselves. So this precept is truly for your own sake.

Some mundane gods may actually be great bodhisattvas, or even emanations of the buddhas appearing in the form of Indra, Brahma, and so forth. Nevertheless, it is generally good counsel not to take ultimate refuge in any of them, for it is difficult to discern which ones are actually bodhisattvas or emanations of Buddhas. In a way, we don’t really need to worry about this. we don’t have much, if any, direct contact with such gods anyway.–

Terton Migyur Dorje: The Origin of Nam Chö by HH Penor Rinpoche

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The following is an excerpt from a teaching offering by Kyabje His Holiness Pema Norbu Rinpoche at Palyul Ling in New York:

First examine your mind and try to get rid of any afflictive emotions or negative thoughts. Try to give rise to devotion, faith, inclination, and in that way, carry through the Guru Yoga prayers with a very sincere mind. From the core of one’s heart do the supplication prayers.

All the practices that we are doing during the retreat were revealed by Treasure Revealer, Tulku Migyur Dorje. The history or story of Tulku Migyur Dorje starts before the time of Shakyamuni Buddha. There was a king called Akara. When he was the son of the king, he went to collect some jewels from the ocean and wandered. As he was wandering he carried with him a cloth net called Zarapa, which is why he is also referred to as Arapa. For a while he had been looking for the guru named Apara. Apara was a great mahasidda who wandered, so Akara had not been able to find him. One day the guru master, Apara, knew that the King’s son was coming, so he waited in a certain place. When the King’s son, Arapa met the master Apara, he didn’t know who he was, and asked, “Do you know where Apara is?”

Instantly Apara flew in the air and landed on a rock where he left a footprint, and stayed there. Instantly Zarapa developed tremendous devotion. He went there and started receiving teachings. He received all the teachings and based on his practice, he had accomplishment. Then Zarapa also had many disciples.

He was reborn as three masters who had great miraculous activities. And then he was reborn several times in India. He was reborn as Kungol during the time when Shakyamuni Buddha was just attaining enlightenment in India. Kungol attended all the Buddha’s teachings and maintained the Buddha’s teachings.

During the time when Guru Padmasambhava came to Tibet, he was born as a great yogi known as Shupu Palge Senge. He helped Guru Padmasambhava’s activity by translating all the teachings from Sanskrit to Tibetan and then also by bringing tantric texts and teachings to Tibet.

Tulku Migyur Dorje had about 500 different lives. For a long time he had been manifesting in the six realms and benefiting all sentient beings, especially beings in hell. Lots of hell beings were liberated. When he was in the hell realm, of course, he didn’t experience the suffering of hell because of his power and realization. He just benefited and liberated all those hell beings. He emptied many areas of hell.  Sometimes the karma of some hell beings was so strong that he couldn’t help them, so he drew mantras on the sand and then threw them in the fire, which extinguished the fire, and benefited those beings.

Also he manifested in the animal realm just as very tiny animals like insects, and then huge animals, and birds and so forth. And then according to their own family, they started giving teachings and that way lots and lots of animal beings were benefited and liberated.

Later in Tibet he was born in a place called Ngam. When he was just three years old, he started giving teachings. His parents wouldn’t allow him saying, “What kind of ghost language you are speaking?”  When he was 11 years old, his master, Chagmed Rinpoche, knew he was a special being and invited him to his place. Chagmed Rinpoche had a relative who was a very negative guy. The relative saw that Migyur Dorje was staying there for awhile and somehow obscured his mind a bit. So Chagmed Rinpoche gave Migyur Dorje lots of purification nectar, and with that the obscurations were purified. Later he had clear visions of many deities. That is how all the Namchö teachings were revealed.

Then Chagmed Rinpoche started teaching Migyur Dorje all the scripts. And Migyur Dorje told him, “I know all those scripts.”  Then he asked Chagmed Rinpoche about the scripts from many different countries, and said, “Do you know these?”  And Chagmed Rinpoche said, “I don’t know them.”

In the beginning Chagmed Rinpoche was Tulku Migyur Dorje’s master. Then later when Tulku Migyur Dorje started revealing the Namchö cycle of teachings, Chagmed Rinpoche took Tulku Migyur Dorje as his master.  The whole complete revelation of the Namchö cycle of teachings were revealed in that way.

This Namchö is the exact Dharma teaching appropriate for this time. It is very condensed and profound, and has a great deal of blessings. In that way Tulku Migyur Dorje brought a lot of benefit. Then somewhere in another Buddhafield, a  Buddha was going to pass into Nirvana, and so Migyur Dorje needed to go there then as a kind of representative and to attain enlightenment. He lived only about 19 years on this earth.

The complete revelation of this Namchö passed from Chagmed Rinpoche to Rigdzin Kunzang Sherab until our present day lineage holders.  Many countless beings have become great mahasiddhas. It has been explained that there would be like 100 million masters who are honored with that banner. All the lamas who have the rank of Vajra Acharya, have great signs when they pass away. You are also following this tradition and practice. If you think properly and do the practice, then the same blessings are also there for you.

Prayer: The Wish That All Dear Parent Sentient Beings May Be Free of Suffering

The following is from the “Ship to Liberation” an extensive commentary by Karma Chagmed Rinpoche on “Buddha in the Palm of the Hand”

Now, with the wish that all dear parent sentient beings

may be free from suffering,

repeat this prayer from the Ship to Liberation:


KYE MA KHOR WA THAR MED GYATSHO’I DONG RING DU

Alas!  In the depths of this endless ocean of samsara,

TI MUG MA RIG LE KYI NAR WA YI

Punished by the karma of deluded ignorance,

DRO NAM DE WA DÖD CHIR DUG LA CHÖD

All beings desire bliss but behave with negativity.

THAB LA MI KHE MONG NAM NYING RE JE

Oh, how pitiful is the condition of all ignorant beings who fail to understand the method!

LE DRIB DUG NGAL DREL WAR CHIN GYI LOB

Grant blessings to free us from the suffering of karmic obscurations.

ZUNG DZIN GYI CHING TSÖN RAR DRO DI DAG

These beings who are punished in the jail of their own duality,

RI DAG GYAR TSHÜD LAR JUG JI ZHIN DU

Just like deer caught in the snare of a trap,

TI MUG CHEN NAM DRO DRUG DRONG KHYER DIR

Deluded beings in the great city of the six classes,

YANG NE YANG KHOR DRO NAM NYING RE JE

Oh, how pitiful it is, for they are continually revolving again and again in samsara!

RIG DRUG KHOR WA TONG PAR CHIN GYI LOB

Grant blessings to empty the six realms of samsara.

DUG NGAL CHI TSAM THONG YANG MI JIG PA’I

Even though they see suffering for what it is, they are unafraid.

NYING SEN CHEN NAM MI TSHE YENG KAB ZED

With courageous effort they exhaust their lives pursuing endless distractions.

LO TED MED PAR MA SHE KHOR WA DIR

In this untrustable state of cyclic existence, they remain unaware.

LAR ZHEN KYID DÖD MI TSHE DUG GI DA

Attached to the desire for happiness, they spend their lives in discontent.

MI TAG ZHEN LOG DREN PAR CHIN GYI LOB

Grant blessings to remember impermanence and to turn away from attachment to this world.

CHI NÖD JIG TEN NANG CHÜD SEM CHEN DANG

The external vessel, this world, and the inner essence, its living beings,

NA NING DA LO NAM DA’I TÖD MED DANG

Last year, this year and through the flux of the waxing and waning moon,

ZHAG RE NYIN TSHEN KED CHIG GYUR WA LA

Each day and night are changing in every instant.

SAM ZHIG TONG NA RANG NYID CHI WE TUG

If carefully examined, the time of death is impending.

KYO SHE NYING RÜ NÜ PAR CHIN GYI LOB

Grant blessings that we may have the courage and potential to recognize this futility.

DAL JOR CHO GYED DEN DI NYED KA YANG

Even though this body of eighteen freedoms and endowments is hard to find,

CHI DAG NED KYI TAB TSHE CHÖ MED NAM

When the Lord of Death gives us our final illness, those beings without Dharma,

RIN CHEN LING CHIN TONG LOG NYING RE JE

How pitiful!  Like going to a continent full of precious jewels and returning empty-handed.

DAG SOG DRO KÜN KHOR WA DUG NGAL GYI

For myself and all other sentient beings who are suffering in samsara,

NE LE DA TA THAR WAR CHIN GYI LOB

Grant blessings to be liberated from this condition at this very moment!

(By thinking about the meaning of these words, carefully examine them and take them to heart.)

Mahasiddha Karma Chagmed Rinpoche

Mahasiddha Karma Chagmed Rinpoche

(1613 – 1678)

Mahasiddha Karma Chagmed Rinpoche was one of the main teachers of Terton Migyur Dorje, and served as his scribe, writing down all the terma revelations as they were spontaneously revealed to the young treasure revealer.

Karma Chagmed Rinpoche was born in the province of Nyomtod, Zalmo Gang region, in the tenth Tibetan rabjung year (1613). He was given the name Wangdrag Sung (Powerful Speech) at birth. Throughout his childhood, he displayed many wondrous signs of being a special child. From the age of eleven, he received from the great secret yogi, Prawashara, his root guru of many past lifetimes, many extensive empowerments and transmissions. He diligently put the instruction he received into practice and attained great accomplishment in both the generation and the dissolution stages for each of the deities he practiced.

When he took his full ordination (gelong) at the age of nineteen, he was given the name Karma Chagmed and became a member of the sangha at the Thupten Nyinling Monastery in the same year. Known for his discipline and noble character, Karma Chagmed applied himself diligently and fulfilled all the accumulation of mantras he set out to accomplish in his practice. At the age of thirty-seven, he entered into a period of intensive retreat of Avalokiteshvara, Gyalwa Gyatso and the Mahamudra for thirteen years. After he left the retreat at the age of fifty, he performed many great accomplishment ceremonies during which many fortunate signs such as sweet fragrance in the air and rainbow colors in the sky manifested around him. He was regarded as the incarnation of Avalokiteshvara, Guru Padmasambhava, Songtsen Gampo, Gyalsei Sednaleg, Luyi Gyaltsen and Milarepa.

Karma Chagmed Rinpoche propagated the Buddha Doctrine far and wide to many students by giving empowerment and transmission on Namcho, Sangye Lagchang, Tsa-Lung and many other profound revelations. His foremost disciples included Kunzang Sherab, his sister Ahkön Lhamo, Pema Rigzin, Ratna Bidza and many others. In the eleventh rabjung year of the Earth Horse (1678 AD), when Karma Chagmed Rinpoche was sixty-six, he informed his students that it was time for him to go to Dewachen (the realm of great bliss). On the first day of the sixth month of the same year, Karma Chagmed Rinpoche condensed his mind into the heart of Buddha Amitabha and entered the realm of great bliss.

During the cremation ceremony, the sky was filled with rainbow colors which appeared like pitched tents amongst white clouds which manifested in the form of the eight auspicious symbols. In spite of the fierce heat of the cremation fire, the brain, heart and tongue of Karma Chagmed Rinpoche remained undamaged and clear images of the Wrathful Deities of Chemchod, Gurdrag, Drolod and the syllable AH appeared in the organs. The bone relics recovered from the cremation ashes were found to bear the embossed images of Avalokiteshvara, Dechog, Phagmo and the eight auspicious symbols.

Reference:  Pathgate Institute of Buddhist Studies

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