According Bon Geshela Tian Wang Choekhortshang
will be on the 30th June 2011,
lunar Tibetan calender 29th of 4th month
Parinirvana of Mipham Rinpoche.
Below did Mipham Rinpoche not mentioned some remarkable things about the Bon Tradition, that would have sure some reasons........
Mutosg Marro
KY
Satirical Advice for the 4 Schools
by Jamgön Mipham Rinpoche
Namo manjushriye!
Through the enlightened activity of the victorious buddhas,
And the skilful means of their bodhisattva heirs,
May the four schools of buddhist teachings, old and new,
Successfully transmit their perfect methods of awakening!
The authoritative transmission of sutras, the Gendenpa,
The authoritative transmission of mantra, the Nyingmapa,
The authoritative transmission of exposition, the Sakyapa,
And the authoritative transmission of practice, the Kagyüpa.
The Sakyapas are the masters of learning,
The Gendenpas are the masters of discourse,
The Kagyüpas are the masters of realization,
And the Nyingmapas are the masters of spiritual power.
These are the four marvellous transmissions of the teachings:
The Nyingmapas whose view is beyond all extremes,
The Kagyüpas who persevere in meditation,
The Gendenpas with their perfect conduct,
And the Sakyapas with their regular practice of approach and accomplishment.
Although they all possess infinite qualities,
Each one emphasizes a particular practice.
Nyingmapas chant through their noses,
Sakyapas chant with their lips,
Gendenpas create the melodies mainly in their throats,
And Kagyüpas chant strongly from deep down inside.
The Gendenpas maintain the complete path of scriptural study, so they are like
the body of the teachings.
The Sakyapas bring together sutra and mantra approaches, so they are like the
eyes of the teachings.
The Kagyüpas bring everything together into the single practice of devotion, so
they are like the heart of the teachings.
The Nyingmapas possess the profound key instructions of the tantras and
sadhanas, so they are like the life-force of the teachings.
Now for a few words in jest:
The Nyingmapas claim they have a path for accomplishing the level of
Vajradhara through the practice of clear light Dzogpachenpo, without the need to
rely upon an external consort and so on, and yet the lamas say they must take a
wife in order to increase their longevity, improve the clarity of their vision,
maintain good health, assist in the revelation of termas and accomplish the
welfare of beings. They don’t say that in order to benefit the teachings they
should teach and practise! That taking a wife could be a way to benefit the
teachings and beings, and a substitute for teaching and practice, and at the
same time improve clarity of vision and so on, is, I think, incredible!
The Gendenpas claim the antidote to all the pains of existence is the wisdom
which realizes selflessness, and yet when they approach the realization of noself
they are so afraid to let go of this sense of identity that they can not sit still
upon their cushions. In the past it was said that the attainment of the path of
seeing and the clear experience of selflessness that precedes it are marked by
special feelings of joy, so I think this must be a symptom of the current
degenerate age!
The Sakyapas make the supreme assertion that one should not place too much
emphasis on conduct because inner wisdom is the most important thing, and yet
when they recite the Lamdü Hevajra sadhana, they maintain the discipline of
never leaving their seats, because to do so would transgress their vow. If they
ever did need to get up and do something, they would have to drag their seats
behind them, such are their rites of purification and liberation based on time and
the physical body. I wonder what would happen to them if they did leave their
seats!
The Kagyüpas assert that the Great Mudra is the wisdom which pervades all
samsara and nirvana, and yet they think of the word ‘mudra’ as referring to one’s
hands. I wonder what such an enormous hand would look like!
Ha ha ha! That was all said in jest.
The teachings of the great masters are rich in meaning,
And each school has its own unique vision and key instructions.
Most followers of the Nyingma school shun the taking of life but think that there is
no need to give up women. If they are a genuine yogins, I take refuge in them!
But in general this ordinary sexual desire is harmful to the Nyingma teachings, so
take care, I pray!
Most followers of the Kagyü school dislike classical exposition and logic,
preferring the approach that is based purely on mind and meditation. If they are
those in whom realization and liberation are simultaneous, I take refuge! But in
general this closed-minded attitude is harmful to the Kagyü teachings and must
be abandoned!
Most followers of the Genden school do not see any fault in taking life, but their
aggression is harmful to the Genden teachings, so take care, I pray!
Most followers of the Sakya school regard as supreme only those
empowerments and instructions they themselves have received and the
particular branch to which they belong—be it Sakya, Ngor or Tsar—but this
strong prejudice and dogmatism is harmful to the Sakya teachings, so it needs to
be abandoned!
Generally, even if one has attachment to one’s own tradition it is important to
avoid any antipathy towards other traditions. If we consider just our own tradition,
since we are all followers of the Buddha, we can consider that we are all closely
related. The different systems of teachings began at the time of Khenpo
Shantarakshita, Guru Rinpoche and King Trisong Detsen, and, following the
noble traditions of the past, all the schools in Tibet accept the four seals which
are the hallmark of the buddhist teachings. We are all equal in this respect, and
what is more we all assert the great shunyata free from conceptual elaboration.
Not only that, we all accept the mantrayana with its inseparable unity of bliss and
emptiness. This means that we are exceptionally close in terms of our view and
our tenets.
Other traditions, non-buddhist outsiders and philosophical extremists, who differ
even in terms of outer signs and dress, are as numerous as the stars in the night
sky, and by comparison we buddhists are as rare as stars in broad daylight. Now,
when the buddhist teachings are on the verge of extinction, all who seek to
ensure their survival must view one another as the closest of allies. Any feelings
of hostility will bring only ruin, so instead we must regard each other with joy, like
a mother seeing her only child, or a beggar discovering a priceless treasure.
Having become followers of the same teacher,
May all who are students of these same teachings,
Abandon any hostility and prejudiced views,
And work together with a sense of joy!
Whoever practises in accordance with the true meaning of the teachings,
Be they from one’s own or another tradition, may they gain accomplishment,
So that the four great buddhist schools here within the Land of Snows,
Come to blaze in dazzling splendour with a wealth of Dharma teachings,
And gain complete success and universal victory!
This was written playfully at the request of a friend who has the intelligence to follow all four
schools—Sakya, Nyingma, Kagyü and Gelug. Mangalam!
