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།
la ma dam pé ka drin la ten né rang gi nyongwa dang jarwé zhel dam né kyi tik lé kel den drö pé lam zang zhé jawa zhuk so
[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.]
So, this is Previous Kalu Rinpoche’s, his personal Mahamudra’s teaching.
བླ་མ་དམ་པའི་བཀའ་དྲིན་ལ་རྟེན་ནས།
la ma dam pé ka drin la ten né
[Spiritual Advice Based on the Kindness of My Genuine Guru]
བླ་མ་དམ་པའི་བཀའ་དྲིན་ལ་རྟེན་ནས།
means by the blessing and the kindness of my Guru, by the result of that, and also my own personal experience combining together and making essential instruction as a nectar to liberate all the sentient beings to the state of Nirvana. So that’s the name. Okay?
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།
la ma dam pé ka drin la ten né rang gi nyongwa dang jarwé zhel dam né kyi tik lé kel den drö pé lam zang zhé jawa zhuk so
[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.]
So that’s that.
ན་མོ་གུ་རུ།
རྩ་གསུམ་རབ་འབྱངས་རྒྱ་མཚོ་འདུས་པའི་སྐུ།
བྱིན་རླབས་དངོས་གྲུབ་མ་ལུས་འབྱུང་བའི་གཏེར།
མངོན་སུམ་ཆོས་སྐུའི་རང་ཞལ་སྟོན་མཛད་པའི།
མཉམ་མེད་བླ་མ་མཆོག་གི་བྱིན་རླབས་སྩོལ།
na mo gu ru
[Namo Guru!]
tsa sum rap jang gya tso dü pé ku
[Embodiment of the bountiful ocean of the Three Roots,]
jin lap ngö drup ma lü jungwé ter
[Treasure from whom arises all power and blessing,]
ngön sum chö kü rang zhel tön dzé pé
[Revealer of the very face of manifest dharmakaya;]
nyam mé la ma chok gi jin lap tsöl
[Unequaled, supreme Guru, grant your blessing!]
This is like a preface, you know? Refuge to the Buddha, Dharma, Sangha and my Guru and so on.
བདག་དང་བདག་གི་གདུལ་བྱར་གྱུར་པ་རྣམས།
བློ་སྣ་དམ་པའི་ཆོས་སུ་འགྱུར་བ་དང་།
རང་སེམས་རིག་པའི་རང་ཞལ་ལེགས་མཐོང་སྟེ།
དོན་གཉིས་མཐའ་རུ་ཕྱིན་པའི་དངོས་གྲུབ་སྩོལ།
dak dang dak gi dül jar gyur pa nam
[Grant that I and all those who will be my students]
lo na dam pé chö su gyurwa dang
[Of varying aptitudes, will come to the genuine dharma,]
rang sem rik pé rang zhel lek tong té
[And seeing well our own minds as the very face of awareness,]
dön nyi ta ru chin pé ngö drup tsöl
[Will attain fully the powers of consummating the two benefits.]
So Previous Kalu Rinpoche also making a request and saying that “in order to benefit all the sentient beings, let all the sentient beings, let them face the Dharma so that they recognize the nature of the mind eventually. So then, they can fulfill the two paths: the path of non-duality and duality. So please I seek your blessings.” So that is like part of the preface.
དེ་ཡང་ཆོས་ཡང་དག་པར་སྒྲུབ་པར་བྱེད་པ་ལ།
dé yang chö yang dak par drup par jé pa la
[In order to practice dharma perfectly,]
And Previous Kalu Rinpoche saying that: “in order to practice Dharma genuinely,”
དང་པོ་ལས་འབྲས་བསླུ་མེད་གདིང་ནས་ཤེས་ཤིང་་་་
ཁམས་གསུམ་འཁོར་བ་འདི་སྡུག་བསྔལ་གྱི་རྒྱ་མཚོ་ཉིད་དུ་མངོན་པར་ཤེས་ནས་ཞེན་པ་གཏིང་ནས་ལོག་ཏེ།
dang po lé dré lu mé ding né shé shing
[first of all you must know indisputably that karmic cause and effect is inevitable.]
kham sum khorwa di duk ngel gyi gya tso nyi du ngön par shé né zhen pa ting né lok té
[Then, knowing full well that these three realms of cyclic existence are the ocean of suffering itself, reverse attachment from deep inside.]
He’s saying that “in order to understand everything, first you must start with the understanding of precious human life and the samsara and the preciousness of the time that we have here.”
So I think there can be also misunderstanding between that, all human life is not precious. The definition of the “human life is precious” is that you are meeting the Dharma. So that’s the definition of “human life being precious”, okay?
Because some people born in absolutely isolated place but yet they have a karmic connection and they found the Dharma. you know? Some people they’re born right next to the monastery, yet they never practice for the rest of their life. They’re good people, not necessarily I’m saying they are bad people, or justification “oh they’re religious, and now they’re good, and less religious, they’re bad people”. I’m not saying that. I’m just saying that some people have a karmic connection.
Like an example all of you, western, let’s say, individuals, your parents and grandparents, you have no history of Buddhism, you know, whatsoever. But yet, you come to Buddhist center, you come to the Buddhist place and you connect to the Dharma, these are karmic connections. So that’s that. And some even they’re born in a Buddhist family and yet they never practice. They suffer, they suffer a lot in their life and yet they never turn their face to the Dharma. So these are the karmic circumstances. That’s what I believe. So you believe whatever you want.
དང་པོ་ལས་འབྲས་བསླུ་མེད་གདིང་ནས་ཤེས་ཤིང་་་་
ཁམས་གསུམ་འཁོར་བ་འདི་སྡུག་བསྔལ་གྱི་རྒྱ་མཚོ།
dang po lé dré lu mé ding né shé shing
[first of all you must know indisputably that karmic cause and effect is inevitable.]
kham sum khorwa di duk ngel gyi gya tso
[Then, knowing full well that these three realms of cyclic existence are the ocean of suffering itself,]
So therefore, in order to understand everything, first you must have a clear understanding that reality of the suffering, and the reality of the samsara. Not just knowing the reality of the suffering but being completely disgusted to the samsara, from the depth of your heart.
ཞེན་པ་གཏིང་ནས།
zhen pa ting né
[ attachment from deep inside.]
ཞེན་པ། “zhen pa” means like “being disgusted”, གཏིང་ནས། “ting né” means “from the depth of your heart”.
གཏིང་ནས་ལོག་ཏེ།
དལ་འབྱོར་ལན་གཅིག་ཐོབ་པ་འདི་ཡང་རྒྱུ་གྲངས་དཔེ་གསུམ་གྱིས་ཤིན་ཏུ་རྙེད་པར་དཀའ་ཞིང་།
ting né lok té
[reverse from deep inside.]
denjor len chik top pa di yang gyu drang pé sum gyi shin tu nyé par ka zhing
[Your unique attainment of this gifted and free life is very difficult to find, as can be seen through the three reasons of its cause, rarity and example.]
And then being born as a human being and then, you know, having these circumstances
རྒྱུ་གྲངས་དཔེ་གསུམ་གྱིས་སྒོ་ནས།
gyu drang pé sum gyi go né
[through the three reasons of its cause, rarity and example.]
even by the numbers, even by the circumstance, even by the example. It is by these three examples, you know? It’s just so rare.
རྙེད་པ་དེ་ཡང་རླུང་གསེབ་ཀྱི་མར་མེ་ལྟར་མི་རྟག་འཆི་བས་མྱུར་དུ་འཇིགས་པར་ངེས་པས།
nyé pa dé yang lung sep kyi mar mé tar mi tak chiwé nyur du jik par ngé pé
[Even when found, it is like a candle in gusts of wind, likely to be snuffed quickly by inconstant death.]
And then even you found, how do I say, this life, and it is, it is very soon, you know, it is just a matter of time that we face death. So that’s something very important to keep in mind, you know?
We should not see the death as something to tremendously fear but as a part of the natural cycle. Anything that has a birth, has a death, you know? Regardless of the length. So that we should perceive it that way. Not in a very miserable way of perceiving it. So just having a very genuine understanding. Not a fearful understanding but rather genuine understanding, that is the ultimate truth, you know? That sort of attitude.
Rather than “oh what to do? what am I supposed to do?” not like that but “anything that has a birth, has a death. Anything that has a beginning, has an end. Today there’s sunrise and then there’s a sunset in the evening. So it’s a natural cycle.” Then that sort of a gentle attitude is important, rather than the panic attitude.
རྙེད་པ་དེ་ཡང་རླུང་གསེབ་ཀྱི་མར་མེ་ལྟར་མི་རྟག་འཆི་བས་མྱུར་དུ་འཇིགས་པར་ངེས་པས།
ད་ནི་གནས་སྐབས་སྤྲིན་བར་གྱི་ཉི་ཞུར་ལྟ་བུ་སྡོད་རྒྱུ་ཡོད་པའི་ཚེ།
བླ་མའི་གདམས་ངག་ཁོ་ན་བསྒོམ་པ་ལས་གང་གིས་ཀྱང་ཕན་པ་མི་འདུག་སྙམ་པའི་སེམས་ཐག་གདིང་ནས་ཆོད་པའི་་་
བློ་ལྡོག་རྣམ་བཞི་ཞིག་རྒྱུད་ལ་མ་འབྱོར་ན་ཆོས་སྒྲུབ་ལོ་དང་སྒོམ་ལོ་བྱས་རུང་མ་བྱས་རུང་། འཁོར་བ་ལ་ཞེན་ཇེ་ཆེ་རང་རྒྱུད་ཇེ་གྱོང་དུ་འགྲོ་བ་ཙམ་ལས་མེད་ངེས་ལགས་པས་་་་
བསྒོམ་གཞི་དེ་མ་ཤོར་བ་ཞིག་མེད་ན་ཐབས་ཆགས་སོ། དེ་ལྟར་འཁོར་བ་འདི་ལས་ངེས་པར་འབྱུང་བའི་སྐལ་ལྡན་རྣམས་ཀྱིས་ཉམས་སུ་ལེན་བྱ།
nyé pa dé yang lung sep kyi mar mé tar mi tak chiwé nyur du jik par ngé pé
[Even when found, it is like a candle in gusts of wind, likely to be snuffed quickly by inconstant death.]
da ni né kap trin bar gyi nyi zhur ta bu dö gyu yö pé tsé
[Right now at this juncture which abides like the sun rays shining for a moment between clouds, think with absolute profound conviction that nothing but meditating only on the guru’s instructions is of any benefit whatsoever.]
la mé dam ngak kho na gom pa lé gang gi kyang pen pa mi duk nyam pé sem tak ding né chö pé
[If these four thoughts which turn the mind around are not integrated into your being, it makes no difference whether or not you spend years practicing dharma and meditating.]
lo dok nam zhi zhik gyü la ma jor na chö drup lo dang gom lo jé rung ma jé rung khorwa la zhen jé ché rang gyü jé gyong dundro ba tsam lé mé ngé lak pé
[It is certain that nothing will happen other than the increasing attachment to cyclic existence and the increasing hardness of your being.]
gom zhi dé ma shorwa zhik mé na tap chak so dé tar khorwa di lé ngé par jungwé kel den nam kyi nyam su len ja
[If you have not maintained this a the basis of meditation, it is just a sham.]
[So for those fortunate who have developed definite renunciation of cyclic existence in this way, ]
So therefore we need to have, in order to liberate ourself from the realm of suffering, we must practice Dharma. And then there’s a particular Dharma practice that all the great Buddhas and Bodhisattvas have practiced and reached enlightenment. With this example, with these footprints, they have laid on upon us.
ཉམས་སུ་ལེན་པའི་ཆོས་སྐུ་ཕྱག་རྒྱ་ཆེན་པོ།
nyam su len pé chö ku chak gya chen po
[the practice subject is what is called “dharmakaya mahamudra”]
So the practice they do is the nature of the mind. All the Buddhas and Bodhisattvas.
ཆོས་སྐུ་ཕྱག་རྒྱ་ཆེན་པོ་ཟེར་བ་དེ་ནི།
chö ku chak gya chen po zerwa dé ni
[what is called “dharmakaya mahamudra”]
So this is the one they call the Mahamudra, the nature of the mind practice. And that’s what all the Buddhas of the past, that’s what they have been practicing. That’s how they reached to the state of enlightened beings.
So now, he is going back to the introduction:
རང་གི་རྒྱུད་ལ་དྲན་རྟོག་སྣ་ཚོགས་ཤར་མཁན་གྱི་སེམས་འདི་བཅད་བཅོས་གང་ཡང་མི་བྱ་བར་རང་ལུགས་སུ་ལྷུག་པར་བཞག་ནས།
ཕྱི་ནང་གང་དུའང་གཏད་སོ་དང་།
rang gi gyü la dren tok na tsok shar khen gyi sem di ché chö gang yang mi jawar rang luk su lhuk par zhak né
[Let the mind – that is, the one that arises as various memories and thoughts in your stream of being – rest freely in its own way without any kind of adjustment at all.]
chi nang gang duang té so dang
[Then, without external or internal focus anywhere,]
So when we talk about the nature of the mind a lot, we think that with the sharp we can recognize it and with a lack of sharp mind, we don’t recognize it, we have lot of ideas. But his explanation is very simple. He says: “we have all this thing”.
རང་གི་རྒྱུད་ལ།
rang gi gyü la
[Let the mind]
རང་། “rang” means “yourself”, རྒྱུད། “gyü” means “your mind”. In your mind དྲན་རྟོག “dren tok” དྲན། “dren” means like “thinking”, རྟོག “tok” means “the projection of thoughts”.
སྣ་ཚོགས་ཤར་མཁན།
na tsok shar khen
[the one that arises as various]
སྣ་ཚོགས། “na tsok” means “lot of them”. There’s a lot of them that is going on and on and on.
ཤར་མཁན་གྱི །
shar khen gyi
[the one that arises as]
་ཤར་མཁན་གྱི།
like we know that our mind
སེམས་འདི་བཅད་བཅོས་གང་ཡང་མི་བྱ་བར །
sem di ché chö gang yang mi jawar
[in your stream –without any kind of adjustment at all.]
སེམས་འདི། “sem di” means “that mind”.
བཅད་བཅོས་གང་ཡང་མི་བྱ་བར།
ché chö gang yang mi jawar
[without any kind of adjustment at all.]
བཅད་བཅོས་གང་ཡང་མི་བྱ་བར །
it means with absolutely no desire to alter, alter? means moving, right?, alter nothing. You understand?
We are not discussing about “him” or “her” causing problem, we’re talking about “the nature of the mind.” In our life, we say: “him, he did something to me; she did something to me, good, bad and so on and so forth.” right? So then we live our life complaining, promoting, praising and so on. So all sorts of things. But we’re talking about is the mind itself, we’re not talking about the individual, we’re not talking about the objects. We’re talking about the mind itself.
So,
སེམས་འདི་བཅད་བཅོས།
sem di ché chö
[in your stream of being adjustment ]
He’s saying:
རང་གི་རྒྱུད་ལ།
rang gi gyü la
[Let the mind]
I will just repeat that sentence again:
རང་གི་རྒྱུད་ལ།
རང་། “rang” means “yourself” རྒྱུད་ལ། “gyü la” “you” “in yourself” we have this mind that has a lot of thoughts, has a lot of projections, has a lot of things that is going on in your mind, just the mind itself.
So
སེམས་འདི།
sem di
[in your stream]
So you look at that mind with absolutely not even the subtle desire to alter anything, absolutely anything.
བཅད་བཅོས་གང་ཡང་མི་བྱ་བར །
ché chö gang yang mi jawar
[without any kind of adjustment at all.]
First is not having a glimpse of desire to alter anything. In the same time, being able to calm, you know? Being able to calm.
རང་ལུགས་སུ་ལྷུག་པར་བཞག་ནས།
rang luk su lhuk par zhak né
[rest freely in its own way]
རང་ལུགས་སུ། “rang luk su” means “being able to bring yourself into the natural state”. You understand? First is knowing the nature of the mind, the very condition, the very existence of the nature of the mind. Like we say: “there’s a lot of pollution, a lot of things”, the mind itself.
ཤར་མཁན་གྱི་སེམས་འདི་བཅད་བཅོས་གང་ཡང་མི་བྱ་བར།
shar khen gyi sem di ché chö gang yang mi jawar
[that is, the one that arises as in your stream of being –without any kind of adjustment at all.]
Without, not even a subtle desire to alter anything from the mind itself. Right?
མི་བྱ་བར།
mi jawar
[without]
And then at the same time
རང་ལུགས་སུ་ལྷུག་པར་བཞག་ནས།
rang luk su lhuk par zhak né
[rest freely in its own way.]
and being completely in the natural state, and without having desire to look outside, inside, none of that. And simply noticing, clarity, emptiness and so on. Simply noticing that and then meditating it.
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 – 41′ 30”)
Kagyu Sukha Chöling – Friday March 11, 2022
Comments are closed.