[From a teaching on the Aspiration Prayer of Mahamudra by the Third Karmapa given by Bardor Tulku Rinpoche at Kunzang Palchen Ling in May 2012. Translated by Lama Yeshe Gyamtso. Transcribed by Linda Lee. Edited by Matt Willis. All rights reserved. Please do not reprint without permission.]
The most important thing in considering this [the Aspiration Prayer of Mahamudra by the Third Gyalwang Karmapa Rangjung Dorje] is our appreciation. It is said that until the teachings of the thousand buddhas of this kalpa have finally disappeared, the teachings of the Gyalwang Karmapa, the guide of beings, will never disappear. In every lifetime, as he has taken successive rebirths, the Karmapa has reappeared something in the manner of a flame of a butter lamp being used to light a second butter lamp, and so on.
In that way, the Karmapa’s realization, the Karmapa’s blessing, has not diminished through time. The First Gyalwang Karmapa Dusum Khyenpa was given the epithet Dusum Khyenpa, Knower of the Three Times, because he was able to see everything of the past, present, and future — all at once — as clearly as we would see something placed on the palm of our hand. Because of the Karmapa’s omniscience, and because his teachings will remain until the teachings of the thousand buddhas of this kalpa have disappeared, he is called the Embodiment of the Activity of All Buddhas.
For example, in the Guru Yoga for the Four Sessions, composed by the Eighth Gyalwang Karmapa Mikyo Dorje, it says, “Precious Guru” or “Lama Rinpoche.” Why do you call the Karmapa “Lama Rinpoche”? Because rinpoche means “precious” like a jewel. So, it’s actually metaphoric. You’re referring to the fact that your guru is like a wish-fulfilling jewel in that he can supply everything you need, can grant all of your wishes, and can fulfill all of your hopes just by being asked.
That section of the liturgy continues, “You possess the ultimate lineage.” This means that the lineage of the Karmapas, in his successive rebirths — from the First Gyalwang Karmapa Dusum Khyenpa down to the present Seventeenth Gyalwang Karmapa — the blessing, the realization of the Karmapa, has in no way diminished, has in no way decreased or weakened. The Karmapa, as I said, is like a flame transmitted from one wick used to light another wick as he passes from body to body. This was true of the First Karmapa Dusum Khyenpa, the Second Gyalwang Karmapa Karmapa Pakshi, the Third Karmapa Rangjung Dorje who composed this aspiration prayer, and all of them, down to including the present Seventeenth Karmapa.
The liturgy in the Guru Yoga of Four Sessions continues. It says, “You have massive blessings.” Massive blessings means the Karmapa’s blessing. The blessing he can impart is unquestionable. It’s huge. It’s enormous. It’s incomparable. You don’t need to wonder, “Does this guy have any blessing or not? Can he protect me or not?” It’s way beyond such questions.
The liturgy says, “You also have the full confidence of realization.” That means that he has achieved and remains in the confidence of a full realization of Mahamudra.
It continues, “You have the eyes of supercognition,” which again refers to the Karmapa’s omniscience, his knowledge of past, present, and future.
“You can display miracles.” That means that when it’s appropriate, when he sees that it’s actually going to help one or more beings, the Karmapa can and will perform miracles.
“You are kind beyond any possibility of repayment.” The kindness of the Karmapa is something that not only could we never repay, but it’s almost beyond our understanding or appreciation. This is because it’s utterly spontaneous. It’s almost automatic. It’s almost unthinking. Its responsiveness is instantaneous to our needs. And therefore, his blessing is instantaneous.
The liturgy continues, “You place buddhahood in the palms of our hands.” This means that when you receive the Karmapa’s blessing, in that instant — when you receive it fully — you will achieve buddhahood. This is what is intended by the statement made by the Buddha, “The difference occurs in an instant; buddhahood is achieved in an instant.”
The liturgy continues, “You transform ordinary appearances.” In that instant, when you receive the Karmapa’s complete blessing, everything changes forever. Everything that appears to you is changed. How is it changed? The next line in the liturgy says, “You display their boundless purity. You display or reveal through your blessing the boundless purity of all phenomena that was previously concealed.”
The lineage of this Mahamudra, the definitive and ultimate meaning of all of the Buddha’s teachings, was mentioned widely and propagated by Lord Gampopa, and therefore is upheld by the successive Gyalwang Karmapas and by all of the twelve branches of the Dakpo Kagyu of Gampopa’s lineage.
Because of the tremendous benefits of the practice of Mahamudra there is also tremendous benefit to the practice of this aspiration prayer. And there is no doubt that if you recite this prayer as part of your practice — since the only concern that buddhas have, the only thing that they really care about, is helping beings — there is no doubt whatsoever that they will help you, and that you will finally realize Mahamudra.
We are, therefore, very fortunate to be exposed to this tradition and these practices. So I strongly encourage you to make active use of this aspiration of Mahamudra
