O'Hearn, P.

PersonType	Category:Authors of English Works Category:Translators
FirstName / namefirst	Peter
LastName / namelast	O'Hearn
MainNamePhon	Lama Yeshe Gyamtsho (Peter O'Hearn)
SortName	O'Hearn, Peter
namealt	Lama Yeshe Gyamtso,
bio	Lama Yeshe Gyamtso: from http://www.khandro.net Lama Yeshe (Peter O'Hearn) is from Montreal, "the Paris of North America," where his family had ties to one of the major English dailies. The milieu, familial and cultural, undoubtedly enhanced his talent for languages and contributed to the comprehensive and subtle command of vocabulary that makes his translations not only accurate but delightful. In the late 1970s, Peter attended Dawson College, a multi-cultural institution that is the largest of Quebec's English language community colleges. He then went on to McGill University. He became a student of the Second Kalu Rinpoche (d. 1989) and, in a notable video recording from those days, the self-effacing transparency of the skilled interpreter is already apparent. Determined to deepen his training and commitments, Peter completed two 3-year+ retreats under the direction of Lama Norlha, and is qualified to guide others. That is, the "lama" (guru) designation is not a mere honorary one, so when Lama Yeshe renders into English the following excerpt he knows what he is talking about: What moves is mind. Its nature is awareness. If primordial purity is realized, They are said to be one. Wisdom is the primordial purity of consciousness. When resting evenly, That abiding in emptiness Is the recognition of dharmakaya. The lucidity is said to be sambhogakaya, The movement nirmanakaya. Those three are one in the expanse. If you remain in equality without ever straying, That exhaustion of dharmas, That transcendence of the intellect, Is svabhavikakaya. ~ Ch. 18, “His Achievement of Beings' Benefit in the Land of Li,” The Lotus Garden, A Biography of Vairochana. Lama Yeshe no longer holds full monastic vows but, fully committed to helping beings in samsara, he also knows its suffering. He knows the implications when he translates from the Tibetan such lines as these: Don't leave this woman, Yeshe Tsogyal, behind! Hold me in your compassion! Guru Padma answered, "You couldn't reach the rakshasa land in this body. For a time, continue to benefit beings in Tibet. We are inseparable, and will meet in the ranks of vidyadharas." In that way he did not give his permission for me to leave, And I remain to benefit beings. ~ Ch. 10: "His Departure and Subduing of the Rakshasas in the Southwest," The Vajra Garland: Treasure Biography of Guru Padmakara. From 1991-1993, Lama Yeshe served as resident lama at Rigpe Dorje Centre in Montreal (when it was on St-Jacques street.) Then he was invited to be the primary translator at Karma Triyana Dharmachakra in Woodstock, NY, the main seat of the Karma Kagyu in the Americas. He currently resides nearby and is the father of a young daughter. For a translator, who is himself a practitioner, there are sometimes special considerations. Lama Yeshe knows the flavour of the situation when he writes: Then Vimalamitra, Humkara, Shri Singha, and other pandits and siddhas Said to him, "Vairochana, you are unlike others. We have blessed you as the son of our hearts. You have now received All of the most profound instructions. Keep them secret! “When you return to Tibet, Don't teach these instructions right away. It would cause misunderstandings. Why? Because this dharma Does not easily fit into the intellect. So teach the dharma of the sutras. “A time will come for the teaching Of these instructions, But don't disseminate the essence of profound dharma In the presence of the unreceptive. Teach it only to those who earnestly seek it, And not to those whose faith is just in the mouth. “Don't exchange instructions and awareness For illusory wealth and possessions. Kings rule over everyone, But they don't rule over dharma. “Don't break the seal! If you gain a reputation for learning, Slander will come from India. Don't proclaim your reputation! “Say, 'I don't have it! I don't know!' Since Tibet is a borderland, A land of demons, There will be much doubt. Obstacles will come! “However, if you possess instruction, Wherever you go will be the realm of disciples. Don't lose your dharma texts! Always be ready to run! “Don't forget your gurus! Always pray from your heart! If you keep your samaya, You will be protected by our compassion." Vairochana offered each of them A measure of gold powder in gratitude. Each of his masters gave him A support for his practice. ~ Ch. 9, "Slander of His Dharma Teaching, and the Averting of Obstacles," The Lotus Garden: Treasure Biography of Vairochana, the Great Emanated Translator: Also, a translator often has to leave home to work in a new milieu, where frequently is found a complex interplay of politics, influence and personality. There can be perils. When Vairochana the Translator (fl. 750 CE) reached Tibet and the court of King Trisong Detsen: He stayed there, turning various dharmachakras. The Indians were displeased And discussed him. They decided to send three runners To Tibet to spread slander. Three atsaras were sent and reached Tibet. They went into the crowd at a market And said, "The king of Tibet is a fool! He has been deceived! “The man who calls himself Vairochana Is a demonic evil magician! He didn't bring back the authentic dharma for which he was sent! He has brought to Tibet A lot of ruinous, evil spells. “If he is permitted to teach, All Tibet will fall to ruin! If he is prevented and killed, Your land will be saved! The dharmaraja of India is benevolent. For Tibet's sake we three were sent." The queen met with all the Bönpo ministers. They said, "It is true!" And rewarded the three atsaras. They discussed the situation And assembled before the king, saying, "This Vairochana is a deceiver, a liar. He did not get the holy dharma for which he was sent! “He has returned with all sorts Of ruinous, evil spells! The king of India, in his supreme benevolence, Knowing that Tibet would be ruined, Sent messengers fleet of foot. “They told us, 'This Tibetan boy didn't get dharma! He learned evil spells! Don't let this bringer of disaster live! Kill him!' As he will harm Your Majesty, Pass sentence on him now!" The king replied, "None of this is true! It is slander born of jealousy. Arrest those three messengers! Throw them into a dungeon! Vairochana is my guru. Whose law is it to punish the innocent?" But in this case, the interference of others leads to the outsider's imprisonment and it is not easy for him to regain his freedom.
IsInGyatsa	No
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Though it can simply be used as the expression "I" or "me", in Indian thought the notion of self refers to a permanent, unchanging entity, such as that which passes from life to life in the case of people, or the innate essence (svabhāva) of phenomena.

Primordial purity is a term found in the Dzogchen tradition and refers to the empty nature of phenomena which is experienced through the practice of cutting-through meditation (khregs chod). It is often juxtaposed with spontaneous presence (lhun grub).

The state of being empty of an innate nature due to a lack of independently existing characteristics.

The Kagyu school traces its origin to the eleventh-century translator Marpa, who studied in India with Nāropa. Marpa's student Milarepa trained Gampopa, who founded the first monastery of the Kagyu order. As many as twelve subtraditions grew out from there, the best known being the Karma Kagyu, the Drikung, and the Drukpa.