Okay, good evening everyone, to all our participants. So today is another session of the Creation and Completion.
So, as usual we will start with the refuge and the mandala, all together.
I take refuge in the buddha, Dharma, and Supreme Assembly
jang chup bar du dak ni kyap su chi
Until the attainment of enlightenment.
dak gi jin sok gyi pé sö nam kyi
Through the merit of practicing generosity and so forth,
dro la pen chir sang gyé drup bar shok
May Buddhahood be accomplished for the benefit of beings. [THE FOUR IMMEASURABLES] sem chen tam ché dewa dang dewé gyu dang den par gyur chik
May all beings have happiness and the causes of happiness.
duk ngel dang duk ngel gyi gyu dang drelwar gyur chik
May they be free from suffering and the causes of suffering.
duk ngel mé pé dewa dam pa dang mi drelwar gyur chik
May they be inseparable from true happiness devoid of and suffering.
nyé ring chak dang dang drelwé tang nyom chen po la né par gyur chik
May they realize great equanimity, without attachment to loved ones and aversion to others. [SEVEN-BRANCHED PRAYER] chak tselwa dang chö ching shak pa dang
Through homage, making offerings, confession,
jé su yi rang kül zhing sölwa yi
rejoicing, exhorting, and supplicating,
gewa chung zé dak gi chi sak pa
whatever small virtue I have amassed,
tam ché dak gi jang chup chir ngo
I delicate it all to supreme enlightenment. [OFFERING MANDALA] sa zhi pö chü juk shing mé tok tram
The ground is anointed with fragrant waters and strewn with flowers,
ri rap ling zhi nyi dé gyen pa di
adorned with Sumeru, the four continents, the sun, and the moon.
sang gyé zhing du mik té pülwa yi
Through my imagining this as a buddha realm and offering it,
dro gün nam dak zhing la chö par shok
may all beings enjoy and completely pure realm. [GURU YOGA] penden tsawé la ma rin po ché
Glorious and precious root guru
dak gi ji bor pemé den zhuk la
who sits on a lotus-moon seat on the crown of my head,
ka drin chen pö go né jé zung té
Through your great kindness, having taken me as a disciple,
ku sung tuk kyi ngö drup tsel du söl
Grant me the accomplishment of the body, speech and mind of the Buddhas. [SUPPLICATION TO THE LINEAGE] …
shawa ri pa mé tri ra hu la k’young po nal jor …
So where we left off last time was 272. Am I correct, Lama-la? Yeah? Okay. So did I stop at the beginning of 272, or at the end of the 272? Not really sure? Beginning? At the end? Okay. So I will just go back little bit from the 272.
Tchig pur ne tse hlod tching rang ngo kyong
Mang po tsog tse dren rig sel ngar don
Dren rig ngo wo tchi yang ma drub pe
Ted so med kyang rang tsug dzin gyu yöd
When you are alone, have a continuation of oneself as a practitioner, basically a mindfulness.
Rang ngo kyong, rang means yourself, a mindfulness of yourself, Mang po tsog tse dren rig sel ngar don, and then when you are alone with other people, or other participants, or with the sanghas, let’s put it like this, and then have a sense of strength in your mindfulness, little bit more strength and mindfulness combined together.
Dren rig ngo wo tchi yang ma drub pe
Ted so med kyang rang tsug dzin gyu yöd
And by that continuation and good balance, and then it will have some sort of a result over the time.
Because when we call ourselves a practitioner, we often say that “oh now I’m doing a retreat”, “now I’m doing a session”, “now I’ve finished the session”, then we put our guard down. So then we say “I’m not in a session, now I can, I justify my distraction, I justify my engagement, I justify my laziness” and all of these things. But at the same time, these are not the qualities that you need to implement, these are not the principles that you have to add right away, it tends to happen over the time.
Like an example, in the beginning, everything starts with a very strict schedule, a routine or schedule in the beginning, that’s how it starts. And then over the time, when you are more adjusted with the routine, when the routine becomes your new ordinary reality as a practitioner, as a retreatant, and then this mindfulness, awareness, and a mindfulness combined together, when you are alone, as a practitioner, and then when you are engaged with others or other activities, and more strength within your mindfulness has to be implemented.
It doesnt have a particular visualisation or a particular result, but it has a benefit in the long run. That’s what he’s saying.
Rig tong yin pe tsöd tse dzin tchung ze ka
Ka yang gom na ngo che tred tar ong
Nang drag tog sum na tsog tchi char yang
Kho yi nam gyur nyid le dul tsam med
Monthly ZOOM teachings by Kalu Rinpoche
Session 6 – November 7, 2021
” [45] Tchig pur ne tse hlod tching rang ngo kyong
When alone, you can relax and maintain true nature.
Mang po tsog tse dren rig sel ngar don
When in a crowd, the powers of mindfulness, awareness, and clarity need to be carefully guarded.
Dren rig ngo wo tchi yang ma drub pe
Since mindful awareness in essence has no true existence,
Ted so med kyang rang tsug dzin gyu yöd
there is nothing to attend to, but there is something to establish.
Rig tong yin pe tsöd tse dzin tchung ze ka
Since it is awareness-emptiness, it is somewhat difficult to establish,
Ka yang gom na ngo che tred tar ong
but once you are used to it, it will be like meeting an old acquaintance.
Nang drag tog sum na tsog tchi char yang
Whatever appearances, sounds, or thoughts occur,
Kho yi nam gyur nyid le dul tsam med
there is not one iota that is not an aspect of awareness itself.”
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