Jul 24

Kalu Rinpoche | Niguma’s “Amulet Mahamudra” (Afternoon session) | Previous Kalu Rinpoche Mahamudra teaching 4

So he is saying that all the Buddhas and all the Bodhisattvas have gone through this path and this is the path that they have taken in the past.
And he also said:

ཕྱག་རྒྱ་ཆེན་པོ་དཀར་པོ་གཅིག་ཐུབ་ཞེས་ཡོད་ན་དེས་ཆོག་མེད་ན་དེ་མེད།

chak gya chen po kar po chik tup zhé yö na dé chok mé na dé mé
[it is “mahamudra, the single white substance which cures all,” which means that if you have it it is enough, but if not then nothing is.]

And if you have this nature of the mind and the recognition and you have everything. If you don’t have that and you have also nothing. Even you have everything, you have nothing. If you have the recognition and understanding about the nature of the mind, even you don’t understand anything, if you understand that only and that fulfills everything. Right?

I said this before, in Thangtong Gyalpo teachings he says that, Thangtong Gyalpo said “What is the point of recognizing the nature of the mind if you cannot liberate yourself in the state of the bardo.” So that’s what he said. And I was very upset by that because you can’t even do with the recognizing of the nature of the mind and somebody else says “Hey, that’s not good enough”. Somebody says that “Ah, no, the purpose of recognizing the nature of the mind is to liberate yourself from the state of the bardo”. Bardo is the life in between. You know? The life of between, the very existence of the bardo is due to the illusion of oneself and that creating a reality, instantly, and suffering from it. There’s no gap in between. And therefore that is a bardo. You know? There is immense suffering. So therefore, when you recognize the nature of the mind and the continuation of that sort of a practice and that sort of a realization, even in the state of the bardo, none of the illusion can actually put you in a vulnerable circumstance. So that’s that.

And also one of the great Shangpa masters said, you know, he said:

འཁྲུལ་ན་སེམས་ཅན། མ་འཁྲུལ་ན་སངས་རྒྱས།

trül na sem chen ma trül na sang gyé

འཁྲུལ་ན་སེམས་ཅན། “trül na sem chen” འཁྲུལ། “trül” means “illusion”. If you are under the illusion then you are ordinary sentient being. If you are absent from the illusion you are enlightened being. The line is very simple. There’s a very thin line in between. So there not so much in between. If you are absent from the illusion you are enlightened being, if you are within, in the state of the illusion you are ordinary being. Whatever you claim to know, whatever you claim to succeed, you know? Whatever you claim to achieve in the past, doesn’t count, none of it counts. So therefore recognizing the nature of the mind is also the key to liberate ourself in the state of the bardo as well. And some of the great masters, they don’t even need the stage of the bardo; they don’t even reach to that state …

སྟོང་གསུམ་གསེར་གྱི་བཀང་སྟེ་ཕུལ་ཀྱང་བཀའ་དྲིན་འཁོར་ཐབས་མེད་པའི་གདམས་ངག་ཟབ་མོ་གཅིག་བརྒྱུད་མ།

tong sum ser gyi kang té pül kyang ka drin khor tap mé pé dam ngak zap mo chik gyü ma
[You are the heir of such a profound instruction that you could not repay it even if you offered the triple universe filled with gold.]

སྐྱེ་པུ་སྟག་དོངས་དང་བཅས་ཏེ་སངས་རྒྱས།
བུ་མོ་བལ་སྐུད་དང་བཅས་ཏེ་སངས་རྒྱས།
ཁྱིམ་པ་སོ་ནམ་དང་བཅས་ཏེ་སངས་རྒྱས།
གཙོ་བོ་མདུན་གྲོས་དང་བཅས་ཏེ་སངས་རྒྱས།
ཕྱུག་རྫི་འཚོ་སྐྱོངས་དང་བཅས་ཏེ་སངས་རྒྱས།
དབང་སྣོན་སྐལ་པ་དང་ལྡན་པ་རྣམས་འདོད་ཡོན་མ་སྤངས་པར་སངས་རྒྱས་པའི་གདམས་ངག་ཟབ་མོ་སྙིང་པོའི་ཡང་ཞུན་འདི་ངོ་འཕྲོད་ན་ཡིད་བཞིན་གྱི་ནོར་བུ་ལག་ཏུ་ཟིན་པ་ཡིན་པས།
ཆུད་ཟོད་སུ་མི་བྱ་བར་གཡར་དམ་དུ་འཆང་བར་བྱའོ།

kyé pu tak dong dang ché té sang gyé
bu mo bel kü dang ché té sang gyé
khyim pa so nam dang ché té sang gyé
tsowo dün drö dang ché té sang gyé
chuk dzi tso kyong dang ché té sang gyé
wang nön kel pa dang den pa nam dö yön ma pang par sang gyé pé dam ngak zap mo nying pö yang zhün di ngo trö na yi zhin gyi nor bu lak tu zin pa yin pé
chü zö su mi jawar yar dam du changwar jao
[The boy with his quiver is awakened [buddha].

The girl with her ball of yarn is awakened.
The householder with his products is awakened.
The leader with her advisors is awakened.
The cowherd with his livestock is awakened.
Gifted ones with good fortune are awakened without rejecting pleasures.
When this quintessential profound instruction is revealed, you hold the wishfulfilling jewel in your hands.
So don’t waste it.
Commit yourself. ]

So this is a very precious teaching, if you have recognized the nature of the mind whatever the lifestyle you may choose you will be enlightened no matter what. So therefore, you must cherish these teachings about the nature of the mind, very much.

གཡར་དམ་དུ་འཆང་བར་བྱའོ།
དེང་སང་སེམས་ངོ་ཧ་ལམ་ཙམ་ཤེས་ནས་སྐོར་རེ་སྐོར་གཉིས་དྲན་ཙམ་རིག་ཙམ་རེས་གོ་ཆོད་ཤག་གིས་སྐྱབས་འགྲོ་སེམས་བསྐྱེད་མོས་གུས་སྙིང་རྗེ་ཁ་གཏོན་བཟླས་བརྗོད་ལྷ་སྒོམ་སྔགས་བཟླས་ཚོགས་བསགས་སྒྲིབ་སྦྱངས་སོགས་ཅི་ཡང་མི་དགོས་པར་ལོག་ལྟ་དང་འཛིན་ཆགས་སྔར་ལས་ཀྱང་དགུ་འགྱུར་ཆེ་བ་ཞིག་བྱས་ནས།
དེས་གོ་ཆོད་ཤག་སྙམས་པ་མང་པོ་འདུག་པས་འཁོར་བ་མཐའ་མེད་དུ་འཁྱམ་དགོས་ན་མ་གཏོགས་དེ་ལྟ་བུའི་གོ་རྟོག་རེད་མ་ཤོར་བར་དུས་རྒྱུན་དུ་རང་གིས་རང་ལ་རྟག་དཔྱད་ཞིབ་དུ་བྱ་ཞིང་།
ཉམས་ལེན་བརྟན་པ་མ་ཐོབ་ཀྱི་བར་དུ། སྐྱབས་འགྲོ་སེམས་བསྐྱེད་བསྔོ་བ་སྨོན་ལམ་རྣམས་ཀྱིས་ཆོས་ཆོས་མིན་དུ་མི་འགྲོ་ཞིང་།
ཅི་བྱས་ཐར་པའི་ལམ་དུ་འགྲོ།

yar dam du changwar jao
deng sang sem ngo ha lam tsam shé né kor ré kor nyi dren tsam rik tsam ré go chö shak gi kyam dro sem kyé mö gü nying jé kha tön dé jö lha gom ngak dé tsok sak drip jang sok chi yang mi gö par lok ta dang dzin chak ngar lé kyang gu gyur chewa zhik jé né
dé go chö shak nyam pa mang po duk pé khorwa ta mé du khyam gö na ma tok dé ta bü go tok ré ma shorwar dü gyün du rang gi rang la tak ché zhip du ja zhing
nyam len ten pa ma top kyi bar du kyam dro sem kyé ngowa mön lam nam kyi chö chö min du mi dro zhing
chi jé tar pé lam dundro
[Commit yourself.

Nowadays practitioners, having almost recognized the mind, assume that just having mindfulness or awareness once in a while suffices, and they have no need of refuge, bodhicitta, devotion, compassion, liturgy, recitation, deity meditation, mantra, accumulation of merit, purification of obscurations, and so forth.
Thus they increase their wrong views and fixated attachment to a much greater degree than before, and those thoughts of sufficiency proliferate even more.

So unless you want to wander endlessly in samsara, do not go astray into that kind of thinking.
Constantly examine yourself.

Until you attain stability in your practice, refuge, bodhicitta, dedication, and aspiration prayers will ensure that the dharma does not become anti-dharma.
This is the profound method to turn whatever you do to the spiritual path ]

So he’s saying that just by simply recognizing the nature of the mind once or twice it’s not going to give you any sort of a guarantee. Because he’s saying that he have witnessed some people, that you know, people that recognized the nature of the mind once or twice and they said “I don’t need the Refuge, I don’t need the Deity, I don’t need any sort of practice, I’m sort of, already reached to where I want to reach”. And then if you have that sort of ideas, that’s Ok. I mean if you want to hang around in samsara, go ahead, and do what you want! And then if you don’t want to go along that path, then just have some sort of a mindfulness of your behavior and your attitude and your practice and so on.

So therefore we must uphold the meaning of the Refuge, and then the dedication, and the accumulation of positivities as well.

So talking about accumulation of the positivity, I think I’ve said this before but I’ll say it again, it is great to be generous, to help other people, whether it’s religious organization whether it’s a charitable organization, to support them, to volunteer for them, to share, to be generous with the wealth, and time and effort and sharing your wisdom, all of this is great. There’s no argument about that.

But the real generosity practice really comes down to what you practice. It’s not so much to do with your status or your wealth. If you have interest to liberate yourself from the fixation and so on. So the real generosity practice comes from repeating the visualization of mandala. If you are religious, then repeating the visualization of the mandala again and again. And if you don’t want to appear to be so religious and still want to be a Buddhist practitioner then Tonglen practice is a good thing. Or simply saying that “I make an offering to all the sentient beings and let them be fulfilled and fully satisfied and everything, whatever they are seeking for. Let them be fulfilled, you know, because I visualize and dedicate to all of them.” And repeating that sort of generosity visualization again and again will dissolve your fixation eventually over the time. You know? So that sort of a generosity practice is very important.

སྐྱབས་འགྲོ་སེམས་བསྐྱེད་བསྔོ་བ་སྨོན་ལམ་རྣམས་ཀྱིས་ཆོས་ཆོས་མིན་དུ་མི་འགྲོ་ཞིང་། ཅི་བྱས་ཐར་པའི་ལམ་དུ་འགྲོ་དགེ་རྩ་ཐམས་ཅད་མི་ཉམས་གོང་འཕལ་དུ་འགྲོ་བའི་ཐབས་ཟབ་མོ་མེད་དུ་མི་རུང་བ་དང་།
ཁ་གཏོན་བཟླས་བརྗོད་ཕྱག་བསྐོར་མཆོད་སྦྱིན་རྣམས་ཀྱིས་ཚོགས་གཉིས་འཕྲལ་དུ་ཛོགས་སྒྲིབ་གཉིས་མྱུར་དུ་བྱང་ཏེ་ཆོས་སྐུ་ཕྱག་རྒྱ་ཆེན་པོ་བདེ་བླག་ཏུ་རྟོགས་པའི་ཐབས་ཟབ་མོ་མེད་ཀ་མེད་དང་།
སྣང་བ་ཀུན་ཀྱང་བདེན་མེད་སྒྱུ་མ་རྨི་ལམ་གྱི་རང་བཞིན་དུ་ཤེས་ཤིང་།

kyam dro sem kyé ngowa mön lam nam kyi chö chö min du mi dro zhing chi jé tar pé lam dundro gé tsa tam ché mi nyam gong pel dundro bé tap zap mo mé du mi rungwa dang
kha tön dé jö chak kor chö jin nam kyi tsok nyi trel du dzok drip nyi nyur du jang té chö ku chak gya chen po dé lak tu tok pé tap zap mo mé ka mé dang
nangwa kün kyang den mé gyu ma mi lam gyi rang zhin du shé shing
[Refuge, bodhicitta, dedication, and aspiration prayers will ensure that the dharma does not become anti-dharma.

This is the profound method to turn whatever you do to the spiritual path and make all the roots of virtue increase rather than diminish.
It is wrong to be without it.

Liturgical recitation, prostrations, circumambulation and offerings bring the accumulation of merit to speedy completion and quickly purify the obscurations.
These are profound methods to easily realize dharmakaya mahamudra.
You cannot do without them.
Moreover, knowing that all appearances are invalid, the nature of illusion and dream.]

And then the more you practice the generosity, based upon the visualization, and then the less you have time to give importance to the fixation. And the less time that you have to give towards the fixation, and then the less illusion of the impact that does to your life and to your mind. And the less illusion there is, more beautiful and genuine and spontaneous quality tend to grow by itself as you practice Dharma. So that’s that.
And then once you have that sort of a genuine qualities in your mind like that, and then the compassion, loving kindness tend to develop by itself. You know? You don’t have to get into the idea “I need to be compassionate”.

Like I said many times, because some people they say “Ah Rinpoche, Lama la, I’m a Buddhist practitioner I’m trying to be compassionate.” Doesn’t work like that. You cannot “try to be compassionate”, you’re compassionate or you’re not. You don’t “try to be compassionate”. That’s little bit like, I don’t know even what kind of example I can give but, compassion is a, it’s a realization state of mind.
That when you realize the separation between a self as an individual, not as a selfish person. But when you recognize yourself as an individual and when you make a distinction between your genuine self wanting to practice Dharma and then at the same time when you recognize the fixation. When you’re able to make the distinction and when you overcome that. Not just being able to make a distinction but when you overcome that. And then there’s a genuine compassionate state of mind that flourishes by itself.

When you haven’t recognized your fixation and when you haven’t overcome your fixation, whatever the compassion experience that you may have, is simply temporary. When you recognize the fixation in oneself and the false illusion of self, when you recognize that, genuine compassionate attitude, mind, determination and so on will exist by itself without any exhaustion. And there will be absolutely no vulnerable condition of yourself at all.

Like an example, His Holiness Dalai Lama, very compassionate, giving teachings all the time, online teachings, physical teachings, always touching people, giving blessings. These are not act, these are not “wanting to be compassionate”, doesn’t work like that. Either you realize it or not. So when you realize it and then you have this tremendous strength in your mind and quality. So that’s that. That’s the example.

སྒྲིབ་གཉིས་མྱུར་དུ་བྱང་ཏེ་ཆོས་སྐུ་ཕྱག་རྒྱ་ཆེན་པོ་བདེ་བླག་ཏུ་རྟོགས་པའི་ཐབས་ཟབ་མོ་མེད་ཀ་མེད་དང་།
སྣང་བ་ཀུན་ཀྱང་བདེན་མེད་སྒྱུ་མ་རྨི་ལམ་གྱི་རང་བཞིན་དུ་ཤེས་ཤིང་།
རང་སྣང་ལུས་འདི་ཡང་རྡོ་རྗེ་ཕག་མོ་སོགས

drip nyi nyur du jang té chö ku chak gya chen po dé lak tu tok pé tap zap mo mé ka mé dang
nangwa kün kyang den mé gyu ma mi lam gyi rang zhin du shé shing
rang nang lü di yang dor jé pak mo sok
[Speedy completion and quickly purify the obscurations.
These are profound methods to easily realize dharmakaya mahamudra.
You cannot do without them.

Moreover, knowing that all appearances are invalid, the nature of illusion and dream, your own appearance in this body can be the form of the yidam deity, such as Vajravarahi,]

ཁ་གཏོན་བཟླས་བརྗོད་ཕྱག་བསྐོར་མཆོད་སྦྱིན་རྣམས་ཀྱིས་ཚོགས་གཉིས་འཕྲལ་དུ་ཛོགས་ སྒྲིབ་གཉིས་མྱུར་དུ་བྱང་ཏེ་ཆོས་སྐུ་ཕྱག་རྒྱ་ཆེན་པོ་བདེ་བླག་ཏུ་རྟོགས་པའི་ཐབས་ཟབ་མོ་མེད་ཀ་མེད་དང་།

kha tön dé jö chak kor chö jin nam kyi tsok nyi trel du dzok drip nyi nyur du jang té chö ku chak gya chen po dé lak tu tok pé tap zap mo mé ka mé dang
[Liturgical recitation, prostrations, circumambulation and offerings bring the accumulation of merit to speedy completion and quickly purify the obscurations.
These are profound methods to easily realize dharmakaya mahamudra.
You cannot do without them.]

སྣང་བ་ཀུན་ཀྱང་བདེན་མེད་སྒྱུ་མ་རྨི་ལམ་གྱི་རང་བཞིན་དུ་ཤེས་ཤིང་།
རང་སྣང་ལུས་འདི་ཡང་རྡོ་རྗེ་ཕག་མོ་སོགས་ཡི་དམ་ལྷ་ཡི་སྐུ་ཞལ་ཕྱག་རྒྱན་ཆས་ཡོངས་སུ་རྫོགས་པ་་་
སྣང་ལ་རང་བཞིན་མེད་པར།
གསལ་ལ་རྟོག་པ་མེད་པ།

nangwa kün kyang den mé gyu ma mi lam gyi rang zhin du shé shing
rang nang lü di yang dor jé pak mo sok yi dam lha yi ku zhel chak gyen ché yong su dzok pa
nang la rang zhin mé par
sel la tok pa mé pa
[Moreover, knowing that all appearances are invalid, the nature of illusion and dream, your own appearance in this body can be the form of the yidam deity, such as Vajravarahi, with face, hands,

ornaments, and all aspects completely perfect:
appearance without intrinsic nature,
clarity without concept,]

And then, if you want to succeed in this path, then you have to practice the Deity. And when you practice the Deity, there’s a key principle to define “What does it mean? How do you visualize the Deity?” Whatever the Deity may be, it doesn’t matter, the key principle is that these three:

གསལ་ལ་རྟོག་པ་མེད་པ། བདེ་ལ་ཞེན་པ་མེད་པ།
སྣང་ལ་རང་བཞིན་མེད་པར།
གསལ་ལ་རྟོག་པ་མེད་པ།
བདེ་ལ་ཞེན་པ་མེད་པ།

sel la tok pa mé pa dé la zhen pa mé pa
nang la rang zhin mé par
sel la tok pa mé pa
dé la zhen pa mé pa
[clarity without concept, bliss without attachment.

appearance without intrinsic nature,
clarity without concept,
bliss without attachment. ]

These are the three sentences. These are the three sentences you have to keep in mind. If you say that you’re visualizing a Deity, these are the three key factors that it has to be there. Not in a forceful way, but just has to be there. So when you’re visualizing a Deity like a Vajrayogini or like a Sukhasiddhi or like a Niguma.

ཡོངས་སུ་རྫོགས་པ་སྣང་ལ་རང་བཞིན་མེད་པར།

yong su dzok pa nang la rang zhin mé par

means “experiencing the visualization but, at the same time, knowing that it does not truly exist”. You understand? So you’re visualizing, but at the same time, you don’t have the fixation that is there. You’re visualizing it, like I said, translucent.

སྣང་ལ་རང་བཞིན་མེད་པར།
གསལ་ལ་རྟོག་པ་མེད་པ།

nang la rang zhin mé par
sel la tok pa mé pa
[appearance without intrinsic nature,
clarity without concept,]

There’s a strength within that visualization, it’s not just a blurry visualization. There’s a strength within that visualization without interruption in between.
རྟོག་པ་མེད་པ། “tok pa mé pa” རྟོག་པ། “tok pa” means “the projection of thoughts”. “projection of thoughts” is perceived as a blockade or the interruption in between. Right? So without interruption in between.
བདེ་ལ་ཞེན་པ་མེད་པ། as we experience that, you experience bliss, you experience pure joy. And yet you བདེ་ལ་ཞེན་པ་མེད་པ། and yet you have no attachment towards that pure bliss. You’re able to experience it and you’re able to let it go. You understand? So that’s that.

བདེ་ལ་ཞེན་པ་མེད་པ།

dé la zhen pa mé pa

And knowing that your mind itself is emptiness.

རང་སེམས་སྟོང་པའི་རང་མདངས་སུ་ཤར་ཞིང་། དེ་ཡང་སེམས་དང་ལྷ་སྐུ་དབྱེར་མེད།

rang sem tong pé rang dang su shar zhing dé yang sem dang lha ku yer mé
[Arising as the innate radiance of the emptiness of your own mind,
the mind and the deity’s body are inseparable.]

And then seeing the nature of the mind and the Deity as one, not separate, as one.

གཤིས་མདངས་རྩལ་གསུམ་གྱི་རང་བཞིན།
ཡེ་ཤེས་ཆེན་པོའི་ངོ་བོ་ཆོས་ལོངས་སྤྲུལ་གསུམ་གྱི་རྣམ་པ་གདོད་ནས།
རང་གནས་སུ་ཡིན་པར་ཤེས་པའི་ང་རྒྱལ་དང་མ་བྲལ་བཞིན་སྣང་གྲགས་རྟོག་གསུམ་ལྷ་སྔགས་ཡེ་ཤེས་ཀྱི་རང་བཞིན་ཤེས་པས།
ཐ་མལ་གྱི་བདེན་འཛིན་རྣམས་ཧྲུལ་གྱིས་འཇིགས།

shi dang tsel sum gyi rang zhin
yé shé chen pö ngowo chö long trül sum gyi nam pa dö né
rang né su yin par shé pé nga gyel dang ma drel zhin nang drak tok sum lha ngak yé shé kyi rang zhin shé pé
ta mel gyi den dzin nam hrül gyi jik
[The nature of these three: basic character, radiance, and expression, is the essence of great pristine wisdom in the aspects of the three kayas: nirmana, sambhoga and dharma.

Maintaining the pride of knowing this as originally inherent in oneself, form, sound and thought are realized as the nature of deity, mantra, and pristine wisdom.
This instantly vanquishes fixation on ordinary reality.]

And then also, when we visualize a Deity, we are told that you need to have a Vajra pride. Right? We are told about that, we say “Ah you need to have a Vajra pride”. The Vajra pride is not something that you think of yourself as “I am Sukhasiddhi! I am Vajrayogini!” like almost like a drilling on the ground. Like “I am this!”, like squeezing your thought together and saying “I am this Deity!” that is not Vajra pride at all. That’s so far away from the Vajra pride. The Vajra pride is simply a continuation of awareness of these three principles.

སྣང་ལ་རང་བཞིན་མེད་པར། བདེ་ལ་ཞེན་པ་མེད་པ།
སྣང་ལ་རང་བཞིན་མེད་པར། གསལ་ལ་རྟོག་པ་མེད་པ།
སྣང་ལ་རང་བཞིན་མེད་པར།

nang la rang zhin mé par dé la zhen pa mé pa
nang la rang zhin mé par sel la tok pa mé pa
nang la rang zhin mé par
[appearance without intrinsic nature, bliss without attachment.

appearance without intrinsic nature, clarity without concept,
appearance without intrinsic nature]

Witnessing everything, but knowing ultimately it doesn’t exist. Right? Clarity without interruption. Pure bliss and joyful experience and yet no attachment to it. Right? And knowing this Deity and your mind is one. You know? So that’s that.

So that, if you have these principles, then you have the Vajra pride by itself. You don’t need to collect some sort of a different mental attitude saying that “I need to collect the Vajra pride”, or “I need to have a Vajra pride”, doesn’t function like that. If you practice like that and then if you practice like that and then all the ordinary fixation will dissolve by itself. Yeah.

[Vajrasattva 100-Syllable Mantra] X5
OM BENZA SATTO SAMAYA/ MANOUPALAYA/ BENZA SATTO TAINOPA TICHTRA DRIDHO MAI BHAVA/ SOUTO KAYO MAI BHAVA/ SOUPO KAYO MAI BHAVA / ANOURAK TO MAI BHAVA/ SARVA SIDDHI MENTRA YATSA/ SARVA KARMA SOUTSAME TSITAM CHRIYA/ KOUROU HOUNG / HA HA HA HO BHAGAVANN/ SARVA TATHAGATA BENZA MAHME MOUNNTSA BENZE BHAVA MAHA SAMAYA SATO HA//

 

བླ་མ་དམ་པའི་བཀའ་དྲིན་ལ་རྟེན་ནས་རང་གི་མྱོང་བ་དང་སྦྱར་བའི་ཞལ་གདམས་གནད་ཀྱི་ཐིག་ལེ་སྐལ་སྡན་བགྲོད་པས་ལམ་བཟང་ཞེས་བྱ་བ་བཞུགས་སོ།

QUINTESSENTIAL DROP: A GOOD PATH TRAVELED BY THE FORTUNATE.
Spiritual Advice Based on the Kindness of My Genuine Guru in Conjunction With My Own Experience.
Previous Kalu Rinpoche

Niguma’s “Amulet Mahamudra” by Kalu Rinpoche (afternoon session – 1h 09′ 25”)
Kagyu Sukha Chöling – Friday March 11, 2022