Dharma Wheel

The Flight of the Garuda - Song 23 (Kunsang)

Emaho!
Once more, fortunate and only heart-children,
Listen joyfully to this vajra song!

When you have gained realization in this way,
The whole phenomenal world is the book of oral instructions and the real mandala.
On the multicolored parchment of appearances,
Awareness, the bamboo pen of self-existing wisdom,
Inscribes the letters of nonfixation that are groundless and primordially free.
This is read as the nonduality of appearance and emptiness.

On this spontaneously perfect mandala of the three-thousandfold universe
Is sprinkled the water of naturalness.
The pathways are the natural lines of the design,
And your footsteps are the drawings in colored powder.
Your own appearing yet empty body is the form of the divine yidam.
Your speech, resounding and yet empty, is its vajra recitation,
While your naturally freed and unfixated thoughts are the mind of the deity.

The movements of your arms and legs are mudras,
And eating and drinking is the dharmata offering.
All appearance of form is the body of the deity.
All sounds and speech are musical offerings.
Beyond keeping and breaking, this is the naturally fulfilled samaya.

Whatever else such a practitioner does,
He does not need to depend on the teachings of effort, cause and effect,
Because in the state of the luminous dharmata,
The instructions, the stages of development, and the samayas are all complete.

The special quality of the Great Perfection, fortunate heart-children,
Is the swift and effortless attainment of the marvelous and wondrous siddhis.

If you truly practice in this way,
All the concepts of samsara and nirvana are liberated into the primordial ground,
Like clouds vanishing into the sky.

When you realize this luminous dharmakaya of self-existing awareness,
Radiant as the unobscured sun,
You will be able to revive the dead, to comprehend all secrets,
And to convert beings by displaying various miraculous powers.

Having perfected the virtues of all the paths and levels,
People of superior capacity are liberated in this very life.
Those of mediocre capacity are liberated at the moment of death.
The ones of inferior capacity will be liberated into the ground of primordial purity in the intermediate state.

Thereafter, continuously remaining in the inner space without separation from the wisdoms of the three kayas,
They will display emanation bodies to tame whoever needs taming in whatever ways are necessary,
Thus ceaselessly benefiting beings.

Keep the meaning of these words in your heart,
And the sun of happiness will surely arise from within.

The one who composed this realization in songs
Is the renunciant Tsokdrug Rangdrol.
By its virtue, may many fortunate disciples
Swiftly purify the stains of ignorance, emotions, and concepts
Into the original space of primordial purity
And attain fruition in this very life.

(source: http://archive.thebuddhadharma.com/issu ... ation.html" onclick="window.open(this.href);return false;)

The Flight of the Garuda - Song 23 (Dowman)

EHMAHO! Once again my best beloved heart-sons [and daughters], listen with
rising joy to my vajra-song! When you realize that the five Buddhas are
inherent in the mind's nature and in emotional defilement, then the whole of
phenomenal creation and the life therein is a book of instruction and is itself
the ultimate mandala. On the parchment of diverse red and white phenomena the
bamboo quill of self-existent primal awareness and Knowledge inscribes
baseless, unattached ciphers liberated from the beginning, creating images to
be read in the space of co-emergent appearances and emptiness.

This spontaneously accomplished mandala, which is the entire three dimensions
of microcosmic world systems, is consecrated by the natural sprinkling of
rainwater; its streets and alleyways form the natural lines of its design;
our footprints are the dots of colored powder; our own bodies of apparent
emptiness are the existential mode of the Yidam deity; our speech of auditory
emptiness is vajra-recitation (of mantra); our thought, detached and naturally
liberated, is the deity's spirit; and all the movements of our limbs are the
deity's mudra.

Food and drink are offerings of the nature of reality, and all phenomenal form
is the deity's body; the expression of all articulated sound is music. There
is nothing to protect and nothing to be impaired in this natural samaya.

Whatsoever the yogin [or yogini] who practices in this manner does, he [she]
need not rely upon a path of cause and effect and diligent striving, because in
the space of clear light reality his [or her] instruction and the creative
stage of meditation, and the samayas, are naturally fulfilled. To attain
quickly the great miracle of the ultimate power, without striving, is the
special characteristic of the Great Perfection, my heart sons and daughters.

When we practise like this consistently, just as clouds vanish into the sky,
the welter of thoughts and concepts of samsara and nirvana dissolve into the
primal ground of being.

After the dharmakaya is revealed as the clear light of intrinsic knowledge like
the radiant, unobscured solar mandala, we are able to raise the dead and
comprehend the mysteries, and demonstrating various miracles we can direct
beings.

After perfecting all the qualities of the ten stages and the five paths without
exception, individuals of superior capacity are liberated into the pure ground
of being in this lifetime, individuals of middling capacity at the moment of
death, and those of lesser capacity in the bardo (the after-death state).
Thereafter, remaining forever inseparable from the pure awareness of the three
modes of being in the continuum of reality, emanating apparitional bodies to
transform all beings in whatever way is required, we work unremittingly to give
ultimate meaning to all sentient beings.

Keep the significance of these words in your mind, and surely the inner sun of
happiness will shine upon us.

He who has expressed such aspiration in song is the vagrant Tsokdruk Rangdrol.
Through its virtue may all those many aspirants who have such good fortune
swiftly dissolve all the defilements inherent in loss of awareness, and in
emotion and thought, in the primal continuum of purity. May they attain the
goal of Buddhahood in this lifetime.

(source: http://members.upnaway.com/~bindu/anant ... ruda23.htm" onclick="window.open(this.href);return false;)

Sönam wrote:

Martijn wrote:Have you read the new and revised Dutch translation that is available via http://www.karnak.nl/" onclick="window.open(this.href);return false; 'De vlucht van de Garoeda' by Robert Hartzema? It is recommended.

The french translation is realized, it will be published in january ... but translating KD requires to use KD's translation.

Sönam

Your translation of KD's translation?

/magnus

Canto Twenty-Four

Amazing!
Now then, sole fortunate dear children,
listen to this vajra song with joy and enthusiasm!
If realized in that way, the whole of existence
is the ultimate mandala of a book of advice
in which baseless, forever liberated non-grasping words
are written on the pages of various white and red appearances
with the pen of vidyā’s self-originated primordial wisdom.

Having read the book in the state of non-dual appearance and emptiness,
the naturally formed maṇḍala of the billion world cosmos
is wetted with the water of a natural downpour of heavy rain,
the lane is marked with the natural great lines,
and one’s footprints are images of colored sand.
One’s body is the form of the yidam deity of appearance and emptiness,
the empty sounds of speech is vajra recitation
and the self-liberated mind of the deity does not grasp memories or thoughts.
All motions of the limbs are mudras.
All food and drink is an offering of dharmatā.
All apparent forms are the form of the deity.
All loud noises and speech are music.
Naturally occurring samaya is not protected and cannot be harmed.
No matter what such yogins do,
since their instructions and creation stage along with
commitments are perfect in the state of luminous dharmatā, [145]
there is no need to depend on dharmas of effort.
Effortless siddhi is very amazing.
Rapid attainment is a special feature
of the great perfection, fortunate heart children.

As such, if one practices with confidence,
just like clouds disappear into space,
the mass of concepts of samsara and nirvana will be purified in the original ground.
Just like the disc of the sun is clear without any obscuration,
after one’s vidyā manifests the luminous dharmakāya,
one will be able to revive the dead and be able to understand what is hidden.
Having demonstrated various miraculous abilities,
one will tame migrating beings.
Having totally perfected all the qualities of the stages and paths,
the persons of the best capacity are liberated in this lifetime
and the medium are liberated in the bardo at the moment of death.
Having been liberated in the originally pure basis, after permanently dwelling
as the three kāyas and primordial wisdoms (that are never joined with one another or separated) in the dharmadhātu,
also send forth emanations to tame whoever is to be tamed,
performing the benefit of migrating beings without interruption.

Bearing these words and topics in mind,
it is certain the sun of happiness will arise from inside.
That one who sings a song of such realization,
appears to be the renunciate, Tsogdrug Rangdrol.
By this merit, may all the stains of the conceptual affliction
of ignorance of many fortunate disciples
be quickly purified into the originally pure original dharmadhātu
and the result be attained in this life.


(This is my independent rendition that was made without depending on a prior translation; unlike Dowman, which depends on Kunsang)

Namdrol wrote:Canto Twenty-Four

Amazing!
Now then, sole fortunate dear children,
listen to this vajra song with joy and enthusiasm!
If realized in that way, the whole of existence
is the ultimate mandala of a book of advice
in which baseless, forever liberated non-grasping words
are written on the pages of various white and red appearances
with the pen of vidyā’s self-originated primordial wisdom.

Having read the book in the state of non-dual appearance and emptiness,
the naturally formed maṇḍala of the billion world cosmos
is wetted with the water of a natural downpour of heavy rain,
the lane is marked with the natural great lines,
and one’s footprints are images of colored sand.
One’s body is the form of the yidam deity of appearance and emptiness,
the empty sounds of speech is vajra recitation
and the self-liberated mind of the deity does not grasp memories or thoughts.
All motions of the limbs are mudras.
All food and drink is an offering of dharmatā.
All apparent forms are the form of the deity.
All loud noises and speech are music.
Naturally occurring samaya is not protected and cannot be harmed.
No matter what such yogins do,
since their instructions and creation stage along with
commitments are perfect in the state of luminous dharmatā, [145]
there is no need to depend on dharmas of effort.
Effortless siddhi is very amazing.
Rapid attainment is a special feature
of the great perfection, fortunate heart children.

As such, if one practices with confidence,
just like clouds disappear into space,
the mass of concepts of samsara and nirvana will be purified in the original ground.
Just like the disc of the sun is clear without any obscuration,
after one’s vidyā manifests the luminous dharmakāya,
one will be able to revive the dead and be able to understand what is hidden.
Having demonstrated various miraculous abilities,
one will tame migrating beings.
Having totally perfected all the qualities of the stages and paths,
the persons of the best capacity are liberated in this lifetime
and the medium are liberated in the bardo at the moment of death.
Having been liberated in the originally pure basis, after permanently dwelling
as the three kāyas and primordial wisdoms (that are never joined with one another or separated) in the dharmadhātu,
also send forth emanations to tame whoever is to be tamed,
performing the benefit of migrating beings without interruption.

Bearing these words and topics in mind,
it is certain the sun of happiness will arise from inside.
That one who sings a song of such realization,
appears to be the renunciate, Tsogdrug Rangdrol.
By this merit, may all the stains of the conceptual affliction
of ignorance of many fortunate disciples
be quickly purified into the originally pure original dharmadhātu
and the result be attained in this life.


(This is my independent rendition that was made without depending on a prior translation; unlike Dowman, which depends on Kunsang)

Have you posted this on your Atikosa blog?
Is it cool if I share it?
I would of course give credit where credit is due.

heart wrote:

Sönam wrote:

Martijn wrote:Have you read the new and revised Dutch translation that is available via http://www.karnak.nl/" onclick="window.open(this.href);return false; 'De vlucht van de Garoeda' by Robert Hartzema? It is recommended.

The french translation is realized, it will be published in january ... but translating KD requires to use KD's translation.

Sönam

Your translation of KD's translation?

/magnus

yes ... supported by a clever reviewer

Sönam

Nangwa wrote: I'm not a fan of Dowman's translations either. He seems to have some kind of universal mysticism angle that he tries to force in where it doesnt really fit.

Also some assertions in his commentary I do not agree with ...

Sönam

Namdrol wrote: You may share it with attribution. I have the entire text translated along with its companion song on Thögal. But as you know, I do not generally share my complete translations with anyone but my students or Khachab Rinpoche's students.

I would have loved to read the companion ...

Sönam

The flight of the Garuda - Song 6 (Kunsang)

E-ma-ho!

Listen again, fortunate heart-children!
That which is widely renowned as mind, does anyone have it?
No one has it!

What is it the source of?
It is the source of samsara and nirvana and their myriad joys and sorrows.

What is it believed to be?
There are many beliefs according to the various vehicles.

What is it called? It is named in countless different ways.

All ordinary people call it I.
Some non-Buddhists call it Self.
Shravakas call it "individual egolessness."
The Mind Only School label it Mind.
Some call it Prajnaparamita, [that is,] "transcendent knowledge."

Some label it Sugatagarbha, [that is,] Buddha-nature.
Some name it Mahamudra.
Some give it the name Madhyamika.
Some say "the single sphere."
Some name it Dharmadhatu, [that is,] realm of phenomena.
Some call it the name alaya, "ground of all."
Some call it "ordinary mind."

Despite the innumerable names that are tagged onto it,
Know that the real meaning is as follows:

Let your mind spontaneously relax and rest.
When left to itself, ordinary mind is fresh and naked.
If observed, it is a vivid clarity without anything to see,
A direct awareness, sharp and awake.
Possessing no existence, it is empty and pure,
A clear openness of non-dual luminosity and emptiness.

It is not permanent, since it does not exist at all.
It is not nothingness, since it is vividly clear and awake.
It is not oneness, since many things are cognised and known.
It is not plurality, since the many things known are inseparable in one taste.
It is not somewhere else; it is your own awareness itself.
The face of this Primordial Protector, dwelling in your heart,
Can be directly perceived in this very instant.
Never be separated from it, children of my heart!

If you want to find something greater than this in another place,
It’s like going off searching for footprints although the elephant is right there.
You may scan the entire three-thousand-fold universe,
But it is impossible that you will find more than the mere name of Buddha.

This is the song which indicates the natural state of the main practice.

Source: (http://www.khandro.net/meditation_garuda.htm" onclick="window.open(this.href);return false;)

The flight of the Garuda - Song 6 (Dowman)

EHMAHO! Again, beloved children of my heart, listen! "Mind", this universal
concept, this most significant of words, being no single entity, manifests as
the gamut of pleasure and pain in samsara and nirvana. There are as many
beliefs about it as there are approaches to Buddhahood. It has innumerable
synonyms.

In the vernacular it is "I"; some Hindus call it the "Self"; the Disciples
say "self-less individual"; the followers of" Mind-only call it simply "mind";
some call it "perfect insight"; some call it "Buddha-nature"; some call it the
"Magnificent Stance" (Mahamudra); some call it the "Middle Way"; some call it
the "Cosmic Seed"; some call it the "reality continuum"; some call it the
"universal ground"; some call it "ordinary consciousness". Since the synonyms
of "mind", the labels we apply to it, are countless, know it for what it really
is. Know it experientially as the here and now. Compose yourself in the
natural state of your mind's nature.

When at rest the mind is ordinary perception, naked and unadorned; when you
gaze directly at it there is nothing to see but light; as Knowledge, it is
brilliance and the relaxed vigilance of the awakened state; as nothing
specific whatsoever, it is a secret fullness; it is the ultimacy of non-dual
radiance and emptiness.

It is not eternal, for nothing whatsoever about it has been proved to exist.
It is not a void, for there is brilliance and wakefulness. It is not unity,
for multiplicity is self-evident in perception. [here I think of "in
perception... only? ...and I'm inclined to think in answer to this...yes. Then
beyond this, follows a thought of total interdependence, regardless of
perception or not, of course, and yet beyond this "I" come to a thought of, in
reality a non-interdependence due to this very non-separatedness encountered or
perceived in total interdependence, spontaneously and so - 'ad infinitum.' So
anyhow, to continue...] It is not multiplicity, for we know the one taste of
unity. It is not an external function, for Knowledge is intrinsic to immediate
reality.

In the immediate here and now we see the face of the Original Lord abiding in
the heart centre. Identify yourself with him, my spiritual sons [children].
Whoever denies him, wanting more from somewhere else, is like the man [person]
who has found his [their] elephant but continues to follow its tracks. He
[They] may comb the three dimensions of the microcosmic world systems for an
eternity, but he [they] will not find so much as the name of Buddha other than
the one in his [their] heart.

Such is my introduction initiating recognition of our true existential
condition, which is the principle realization in
Cutting Through to the Great Perfection.

Source: (http://members.upnaway.com/~bindu/anant ... aruda6.htm" onclick="window.open(this.href);return false;)

...

Namdrol wrote:Canto Twenty-Four

Amazing!
Now then, sole fortunate dear children,
listen to this vajra song with joy and enthusiasm!
If realized in that way, the whole of existence
is the ultimate mandala of a book of advice
in which baseless, forever liberated non-grasping words
are written on the pages of various white and red appearances
with the pen of vidyā’s self-originated primordial wisdom.

Having read the book in the state of non-dual appearance and emptiness,
the naturally formed maṇḍala of the billion world cosmos
is wetted with the water of a natural downpour of heavy rain,
the lane is marked with the natural great lines,
and one’s footprints are images of colored sand.
One’s body is the form of the yidam deity of appearance and emptiness,
the empty sounds of speech is vajra recitation
and the self-liberated mind of the deity does not grasp memories or thoughts.
All motions of the limbs are mudras.
All food and drink is an offering of dharmatā.
All apparent forms are the form of the deity.
All loud noises and speech are music.
Naturally occurring samaya is not protected and cannot be harmed.
No matter what such yogins do,
since their instructions and creation stage along with
commitments are perfect in the state of luminous dharmatā, [145]
there is no need to depend on dharmas of effort.
Effortless siddhi is very amazing.
Rapid attainment is a special feature
of the great perfection, fortunate heart children.

As such, if one practices with confidence,
just like clouds disappear into space,
the mass of concepts of samsara and nirvana will be purified in the original ground.
Just like the disc of the sun is clear without any obscuration,
after one’s vidyā manifests the luminous dharmakāya,
one will be able to revive the dead and be able to understand what is hidden.
Having demonstrated various miraculous abilities,
one will tame migrating beings.
Having totally perfected all the qualities of the stages and paths,
the persons of the best capacity are liberated in this lifetime
and the medium are liberated in the bardo at the moment of death.
Having been liberated in the originally pure basis, after permanently dwelling
as the three kāyas and primordial wisdoms (that are never joined with one another or separated) in the dharmadhātu,
also send forth emanations to tame whoever is to be tamed,
performing the benefit of migrating beings without interruption.

Bearing these words and topics in mind,
it is certain the sun of happiness will arise from inside.
That one who sings a song of such realization,
appears to be the renunciate, Tsogdrug Rangdrol.
By this merit, may all the stains of the conceptual affliction
of ignorance of many fortunate disciples
be quickly purified into the originally pure original dharmadhātu
and the result be attained in this life.


(This is my independent rendition that was made without depending on a prior translation; unlike Dowman, which depends on Kunsang)

for fun ...

EHMAHO ! De nouveau mes fils de cœur les mieux aimés, écoutez avec une joie naissante mon chant vajra ! Lorsque vous réalisez que les cinq Bouddhas sont inhérents à la nature de l'esprit et aux apparitions émotionnelles, alors la totalité de la création phénoménale et la vie qui s'y trouve est un livre d'instruction et est en soil'ultime mandala. Sur le parchemin des divers phénomènes rouges et blancs125, la plume de bambou de la conscience première existant par elle-même et de savoir total grave des pictogrammes indépendants et sans base, libérés depuis le début, et dessine des images lues dans l'espace de la co-émergence des apparitions et de la vacuité.

Ce mandala spontanément accompli, totalité des trois dimensions des systèmes des mondes microscopiques, est consacré par l'aspersion naturelle d'eau de pluie, ses rues et ses allées forment les lignes naturelles de sa conception, les empreintes de nos pas sont des points de poudre de couleur, nos propres corps de vacuité apparente sont le mode d'existence de la déité-bouddha yidam, notre parole de vacuité auditive est la récitation vajra (des mantras), notre pensée détachée et naturellement libérée est l'esprit de la déité-bouddha, et tous les mouvements faits par nos membres sont les mudrā de la déité-bouddha.

La nourriture et la boisson sont les offrandes de la nature de la réalité, et toutes les formes phénoménales sont le corps de la déité-bouddha, l'expression de tous les sons articulés est la musique. Il n'y a rien à protéger ni rien à détériorer dans ce samaya naturel.

En la matière, quoi que fasse un yogi qui pratique, il ne doit pas dépendre d’une voie de cause à effet et d'efforts répétés, parce que dans l'espace de la réalité de claire lumière, ses instructions, l'étape de création de la méditation et les samaya, sont accomplis naturellement. Mes chers fils et filles, atteindre rapidement et sans effort le grand miracle de l'énergie ultime est la caractéristique spécifique de la Grande Perfection.

Lorsque nous pratiquons continuellement ainsi, de même que les nuages se dissipent dans le ciel, le déferlement des pensées du samsara et du nirvana se dissout dans la base première d'être.

Après que le dharmakāya ait été révélé en tant que claire lumière de la conscience intrinsèque, pour diriger les êtres, tel le mandala solaire rayonnant et non obscurci, nous sommes capables de ressusciter les morts, de comprendre les mystères et de faire la démonstration de différents miracles.
Après avoir parfait, sans exception, les qualités des dix étapes et des cinq voies, les individus de capacité supérieure sont libérés dans cette vie au sein de la base pure d’être, les individus de moyenne capacité le sont au moment de la mort, et ceux de moindre capacité dans le bardo (l'état après la mort). Par la suite, restant pour toujours inséparable de la pure conscience des trois modes d’être dans le continuum de réalité, émanant des corps d'apparition pour transformer tous les êtres comme il est nécessaire, nous travaillons inlassablement pour apporter le sens ultime à tous les êtres sensibles.

Gardez le sens de ces mots dans votre esprit et certainement le soleil intérieur du bonheur brillera sur nous.

Celui qui a exprimé en chants une telle aspiration est le vagabond Tsogdrug Rangdrol. Grâce à sa vertu, puissent tous ces nombreux disciples possédant une telle bonne fortune, dissoudre promptement toutes les souillures dues au manque de conscience, aux émotions et aux pensées, dans le continuum de pureté première.
Puissent-ils atteindre la bouddhéité dans cette vie.