[Tutorial] "Meditation on the teacher, a torrential rain of nectar that nourishes the sprouts of the four Buddha-states"

[MacLu69]

Meditation on the Sixteenth Karmapa

The Sixteenth Karmapa, Rangjung Rigpe Dorje
thanK16-scrGyalwa Karmapa, gave this teaching in September 1980 in the United States. It was translated into English by Ngyödrub T. Burkhar. The Tibetan text was revised and translated into German by Manfred Segers. The full title of this meditation in Tibetan is:
bla ma'i rnal 'byor sku bzhi'i myu gu skyed bdud rtsi'i char rgyun. Translated as "Meditation on the Teacher, a Torrential Rain of Nectar Nourishes the Sprouts of the Four Buddha-States."

THE THREE LIGHTS MEDITATION

This new edition of the "Three Lights" meditation text appeared in the summer of 1994. The 16th Karmapa transmitted this simple yet all-encompassing tool to Hannah and Lama Ole Nydahl in the late 1960s with the wish that the meditation on the Karmapa always
remain fresh and in tune with the spirit of the times, which explains the creation of this new edition. This meditation can be used without preparation and frequently throughout the day.

The significance of this cornerstone of the Diamond Way remains unchanged after the arrival of the 17th Karmapa. Therefore, on the one hand, we should not meditate on the 17th Karmapa until he reaches physical maturity, and on the other hand,
each Karmapa shows a different path to realizing his state.

We feel the formless flow of air entering and exiting at the tip of our nose and allow thoughts and noises to pass without judgment. We then turn to the four fundamental thoughts that lead us onto the path to Enlightenment.

We understand our precious opportunity—through the Buddha's means—to use this life for the benefit of all beings. Few in the world are so fortunate, and even fewer take advantage of this fortunate opportunity.

We remember the impermanence of all things. Only the open, clear boundlessness of the mind is permanent, and no one knows how long the conditions necessary to comprehend it will last.

We reflect on cause and effect, on how we ourselves determine what happens. Past actions, words, and thoughts have become our world today, and now we, too, continue to sow the seeds that will sprout tomorrow.

Finally, we clarify why the Buddha's path has no alternative: Enlightenment means timeless, supreme joy, and we can do little for others while we ourselves are confused and suffering.

Since we don't always perceive the world as we would like, we want to learn from those who already can. Therefore, we take refuge:

• in the goal, the Buddha—the enlightened state of our mind;
• in the Teaching that leads us there;
• in our friends and helpers on the path;
• and most of all, in the Karmapa, who unites blessing, means, and protection. He is represented by his Lamas in the Kagyu lineage.

Now, before us, the golden, transparent form of the 16th Karmapa—a form of energy and light—condenses from space. He wears the Black Crown, which has the power to awaken within us the deepest states of openness. His expression is gentle, his face golden in color. The Karmapa's eyes see us; he knows us and wishes us the best. His hands, folded at his heart, hold a bell and a dorje—symbols of wisdom and wisdom, joy and space. In full meditation posture, he is surrounded by a force field of rainbow light.

We understand that the Karmapa is not some limited being, but an expression of the truth of space and the mind of all Buddhas. He is present, regardless of our ability to see him clearly. We deeply desire to discover his
perfect qualities within ourselves for the benefit of all, and, sensing our desire, the Karmapa smiles and approaches us. He stops at a pleasant distance from us in space, and we think or say:

"Dear Lama, essence of all Buddhas, we ask you! Grant us your power, which removes ignorance and obscurations from all beings and from ourselves. May the timeless clear light of mind awaken within us!"

A powerful clear light radiates from his forehead into ours, and our heads are filled with this crystal-clear light. The light's influence dissolves all obstructions in the brain, nerves, and sense organs. All bad habits and illnesses disappear, and our
body becomes an instrument for giving beings love and protection. Remaining in the clear light for as long as we wish, we hear the inner vibration of the syllable OM.

Then, a powerful red light radiates from the Karmapa's throat into our mouth and throat. This transparent light dissolves all difficulties in our speech. It is purified of inappropriate and offensive words, becoming compassion and wisdom, a conscious
means of benefit. Inseparable from the red light, we hear the deep vibration of the syllable A.

Now, from the Karmapa's heart, from the center of his chest, a powerful blue light radiates into the center of our chest and fills it. All mental obstructions dissolve, the complex tangles of mixed feelings and rigid views disappear, and our mind
becomes a primordial joy, inseparable from space. The syllable HUNG vibrates along with the blue light.

Finally, three lights radiate within us simultaneously: clear light at the forehead, red at the throat, and blue at the heart, and thus we recognize MAHAMUDRĀ, the state of the Karmapa.

At this time, we can utilize the vibration that connects outer and inner wisdom: by repeating the mantra KARMAPA CHENNO, we access the energy of the Buddhas for the benefit of all. We recite it loudly or softly, holding
the lights, and do this for as long as we wish.

At the end, the Karmapa's golden form and Black Crown dissolve into rainbow light. It flows within us, and all forms disappear. There is only consciousness—beyond the middle and boundaries, timeless and omnipresent.

When this state can no longer be maintained, the world reappears—pure and perfect. Every atom vibrates with joy and is held together by love; everything is fresh and new, full of limitless possibilities. All beings
arise as Buddhas of either male or female form, whether they know it or not. Noises are mantras, and thoughts are wisdom, simply because they can exist. Now our own body condenses from space into the form of the Buddha
we like most, or into our ordinary form, but without the former weaknesses and illnesses. And there is a vast difference from what was before. Previously, we were our body, vulnerable to old age, illness, and death.
Now we have a body, and it is our instrument for benefiting others. And we are, in reality, the clear light that was conscious even when there were no forms.

We strive to adhere to this pure vision in all situations of life, as best we can. In conclusion, we wish that all the goodness that has arisen now will become limitless and guide all beings to understanding their minds.

In Tibetan, it sounds like this:
"Ge wa di yi nyur du dag
chag gya chen po drub gyur ne
dro ua chig kyang ma lu pa
de yi sa la gyo par shog."

Use often and enjoy, yours, Tomek, Kati, Hannah, and Lama Ole.