Satirical Advice for the Four Schools
by Jamgön Mipham Rinpoche
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 no-self 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 belongbe it Sakya, Ngor or
Tsarbut
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 of all four schoolsSakya, Nyingma, Kagyü
and
Gelug. Mangalam!"
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Translated by Adam with the invaluable assistance of Khenpo
Dorje.
http://www.lotsawahouse.org/id35.html
