Yongey Mingyur Dorje Vision of Karma Pakshi the 2nd Karmapa
During his twenty-fifth year, the Year of the Snake, while he was living at Dzodzi Monastery, he performed the accomplishment of the protector Bernakchen. Early one morning (but not while asleep; in actual waking experience) he saw the mahasiddha Karma Pakshi. Seated above Karma Pakshi's head he saw Guru Rinpoche. On Karma Pakshi's right he saw Hayagriva; on his left, Vajravarahi. Behind them he saw Rechungpa and in front of them the protector Bernakchen accompanied by the Mother and the Smith. The mahasiddha Karma Pakshi said to him:
“KYE HO! Inexpressible, self-aware wisdom
Enters the land of craving when the radiance of appearances
Becomes the ground of bewilderment. Awareness-display follows that.
The chain of solidification, fixation on reality, and habit ensues.
The illusions of various appearances can arise as anything.
Whatever arises, pleasure or pain, is the appearance of an object without reality.
Look at it nakedly. Rest in naked self-awareness.
Appearances are the symbolic guru. In the absence of craving,
Whatever objects appear are self-liberated. E MA HO!
This is how to view the mind itself, the ground.
This is the symbolic guru of appearances.
This is how to meditate on the mind's nature.
Then, how to train one's conduct on the path:
KYE HO! When unlimited variety appears
A mentality of bewilderment, dualism, and hope and fear arises.
Look in this way at the very face of whichever of the five poisons arises:
Look at this bewilderment arisen from kleshas;
These three poisons; this craving for pleasure,
For food, wealth, possessions, position, and companions.
Through the inactivity that is the absence of solidification, hope, and fear,
Rest in the vast, spacious expanse beyond the intellect,
The state in which, in the absence of craving, whatever arises is self-liberated.
Seeing it nakedly with undistracted awareness is the path.
This is how to train the mind on the path.
KYE HO! Do not crave whatever arises from the ebb and flow
Of self-arisen self-awareness. In the absence of the elaboration of craving and fixation,
In a state beyond elaboration, cultivate experience and appearance.
Apparent objects are empty; emptiness is a spacious expanse.
In its midst abides inexpressible wisdom beyond the intellect,
Naked seeing without distraction or bewilderment.
It is without substance yet produces variety.
Its ebb and flow are functions of awareness-display, the fundamental path.
The path of liberation-upon-arising is the unreality of whatever functions occur.
If the meaning of this is realized, you will become a buddha in one life.
Karma Pakshi bestowed these and other instructions
The great vidyadhara Gokyi Demtruchen, who among the regents of Padmasambhava appeared, in the center and four directions, as the treasure revealers with the name Lingpa who had the nature of the five buddha families, as well as those in the four intermediate directions. Dorje LingpaAmong these were Terchen Dorje Lingpa in the East, Pema Lingpa in the West, and Shikpo Lingpa in an intermediate direction. There was also Rinchen Puntsok, the great terton of Drigung, the vidyadhara Jatson Nyingpo, and Namcho Mingyur Dorje.
Among their following reincarnations were twenty-one major tertons with the name Nuden, among which was the first incarnation of Yongey Mingyur Dorje. Born in the Lhatok region of Kham, in his early years he had visions of Padmasambhava, Karma PakshiKarma Pakshi, Hayagriva, Vajra Varahi and Mahakala and composed a guru sadhana for Karma Pakshi fashioned as a mind treasure received in a pure vision.
There are many great Tertöns and many exceptional Termas, and the Terma revealed by Yongle Mingyur Dorje is that of Dorje Drolo. So Karma Pakshi, Dorje Drolo, and Mingyur Dorje are not different and distinct from each other.As said, Yongle Mingyur Dorje lived during the times of the Tenth and Eleventh Karmapas and contributed immensely to the Kagyü Tradition. A detailed lifestory of Mingyur Dorje is available at http://blog.tbrc.org/?p=335
It happened that, due to political upheavals during those times, the Karma Kagyü Lineage was split apart in the regions of U and Tsang, i.e., the central and northern provinces of Tibet were fighting. The Terma of Mingyur Dorje was very important for the Kagyü Tradition, because its practice strengthened the Karma Kagyü School in the region of Kham, East Tibet, enabling practitioners in that region to turn back enemies and bring peace. And that is why the practice did not become extinct and get lost.
Mingyur Dorje was poor. He took on the outer appearance of a beggar who had no home or possessions. A black dog and a secret consort were his only companions, but his nature was not separate from Dorje Drolo, the wrathful manifestation of Guru Rinpoche. The 10th Karmapa, Choying Dorje, gave him the name Rigdzin Mingyur Dorje Drakpo Nuden Tsal. He also became a learned and highly accomplished master through his scrupulous studies of Sutra, Tantra and the general sciences.
On one occasion the Kagyu lineage was severely weakened due to invasion, as well as outer, inner and innermost obstacles. At that time, in accordance with Guru Rinpoche's prediction, Yongey Mingyur Dorje revealed the complete teaching cycle of Guru Dorje Drolo which he then offered, in secret, to the 10th Karmapa, Choying Dorje. This lord himself also applied it in practice. The great terton personally practiced the approach, accomplishment and activity applications of Dorje Drolo for nine months and by doing so vanquished the outer, inner and innermost unfavorable circumstances and obstacles, including the invading army. Thus he caused the Kagyu teachings to shine like the rising sun.
In the later part of his life, he followed the yogic lifestyle of a mahasiddha. He subjugated and brought to the path of liberation many samaya violators, evil influences and obstructing forces who harm the Buddhadharma and sentient beings. In particular, he bound under oath the Nine Demon Brothers and their retinues, evil forces that wreak disaster in the world. In these ways, he assisted the Dharma and beings immensely.
The ritual of Karma Pakshi is a Gongter, spelled dgongsgter in Tibetan, i.e., it is a revelation directly within the mind and is not found through a material substance. Teachings envisioned and revealed in this way were planted within the indestructible sphere at the time the Tertön in a former life was one of Guru Rinpoche’s disciples. Karma Pakshi and Karma Pakshi Guru Yoga are very important for the Karma Kagyü Tradition and therefore the Sadhana is practiced in retreat.