I greatly appreciate hearing his voice without translations covering over. Well-done and for me, as a lineage member, so wonderful to understand better what my teacher tells me about wonderful Dudjom Rinpoche.
I heard about this video/teaching from a beautiful soul (Phelgye Kelden, who's the owner of DO KHAM - New York City , a beautiful place with beautiful energy where treasures from Tibet & the Himalayas are sold). After talking a bit about Dharma, he held my hand and taught me to do OM AH HUM, we did it together, he wrote "Dudjom Rinpoche about meditation 1979" on a piece of paper for me to listen to. I will never forget this, since then my practicing on the path has leveled up Dharma is a part of my daily life, I am grateful for that.
mis hermanos en el Dharma..., sois las valiosas joyas que voy encontrando..., en el sendero del camino..., hacia el abandono del sufrimiento de samsara..., y por el beneficio de tod@s l@s seres del ciclo de existencias..., podamos tod@s alcanzar la iluminacion.
Watching the Tibetan Buddhist monks I feel pleasantly proud that Buddha's teaching have come to fruition in Tibet where it took the shape and form of Mahayana. Praise to Sakhyamuni. Namasthe fom India.
Clear Transcript On one hand, what we call Dharma is very difficult but, on the other hand, it's very easy because it all just depends on our own minds. So you should search for your mind and look after it. Don't let your mind get carried along by arising thoughts. Cut the elaborations and conceptualizations of mind and allow your mind to relax into its natural state. Let your mind simply be in your body and allow relaxation to enter into your mind What does the state of relaxation feel like? It's like the experience of a person who has just finished some exhausting work. After laboring long and hard to accomplish their task, once it is finally over, they experience a blissful satisfaction and are content simply to rest. Quite naturally their mind will arrive at a state of calm and they will remain relaxed for a while without being caught up in their usual patterns of wild, unimaginable thoughts. So following this example, you should try to guard and protect your mind even in the midst of all kinds of turbulent thoughts. Leave your mind in its own natural state and relax. Keep your body still and your speech silent. Don't think about whether or not you should do this or that. Just settle your mind into a state of relaxation and calm in which there is no chasing after objects and no wild and crazy thoughts. Instead, you should find yourself in a state that is vividly open and empty, brilliantly clear and deeply relaxed. This state of ease is an indication that mind has arrived at its inherent clarity. And it will simply settle itself in that state of clarity. But it won't remain like that for long, something happens: a thought arises. When that arising takes place, let your awareness recognize it just as it occurs. Don't think that something has gone wrong but recognize the arising as soon as it arises and just leave it at that with the recognition. If the mind is just left in its own natural state, it becomes pacified and all of the arising thoughts naturally subside. As you leave them, they liberate themselves. It's like waves in the ocean, they are left to dissolve back into the ocean and this is really the only place for them to go. It's the same with our minds. When from out of a state of stillness a movement occurs, by simply leaving it to follow its own natural course, it will be liberated by itself. It will be naturally pacified and become clear by itself. That is how you should practice this but if instead, you think, “oh now this thought has arisen! That can’t be right!” and you try to stop the thought then that itself is just more thinking. Practicing like that you only risk furthering your own confusion as the mind follows after objects. So don't practice in that way. Resting in the recognition without following after thoughts is known as "peacefully remaining" because it diffuses or pacifies the power of thoughts and enables you to remain in the blissful nature of your own mind. This is what we call the practice of "Shamatha" in Sanskrit or ‘Shinay’ In Tibetan. When you become somewhat familiar with this practice you may experience a state of physical and mental bliss or ecstasy; or if you're meditating at night you may experience a state of clarity as if daylight had dawned. Different experiences such as these can occur and they are signs that you are cultivating the peace and calm of Shamatha. There is no fault in seeing these as positive but it would be a mistake to become attached to them. If you just allow them to occur without feeling any attachment towards them, they can only assist you in your practice and no harm will come of them so whatever experiences of bliss or clarity occur, there is no need to grasp at them with attachment and no need to suppress them either. Simply allow them to dissolve naturally. You could also have what is known as an experience of absence of thought. This is a dark, dull and drowsy state in which there is no awareness whatsoever. You are not quite asleep but you're in a blank dullness. This experience of an absence of thought does involve some calm abiding but there are no arising thoughts and none of mind's inherent clarity. This is because you have drifted into the alaya, the all-ground. And you will need to alert yourself and awaken from it. In order to clear it away, straighten your body, exhale the foul air and focus your awareness in the space in front of you. Otherwise, if you remain in such dullness, your meditation will be ineffective and will never evolve at all. This experience of an absence of thought is a fault in meditation and it must be cleared away whenever it occurs. Then it is also very important to sharpen your awareness. Practicing like this is the way to develop calm abiding. When the mind is resting naturally and at ease in its own unaltered state, that is referred to as the stillness of meditation. If a thought arises out of this state of stillness, that is called movement. That which knows when mind is in a state of stillness and recognizes any movement is your awareness or Rigpa. These are known collectively as Ne-Gyur-Rig-Sum: the three states of stillness, movement and awareness. As a beginner, unless you do this practice formerly in proper meditation sessions, you won't be able to remain at peace. But once you become more familiar with it, you will be able to remain undistracted even while you are walking about. And when you are sitting, you will sit without becoming distracted from awareness. You should apply the practice to whatever you do and then it will gradually develop and improve. Was that okay? So shall we practice a little meditation together? (Prayer to Guru, meditation session)
When we rest for a while in the natural state like this, it's called meditative equipoise. This is what we refer to as a formal session of meditation. Then when we rise from that state and we resume all our normal everyday activities such as walking about, sitting, reciting prayers or mantras and so on, all activities such as these fall into the period of post-meditation. Post-meditation refers to the period after you have arisen from a formal meditative equipoise If you are able to maintain an awareness of the present moment without losing it throughout the post-meditation period you will quickly gain stability in your formal meditation. So you should try to guard this awareness and never lose it. In meditative equipoise, we allow the mind to settle calmly into its own nature like the ocean unruffled by the wind. Then, when a thought arises as an expression of mind's energy and a change occurs, that arising takes place upon the mind itself. Mental distraction is only a movement or a change that takes place within the mind. Whatever turbulent thoughts arise, if you allow the mind to settle into its own nature, they will pacify themselves just like waves in the ocean dissolving back into the ocean. That is how to practice in your formal meditation The post-meditation which includes the activities of eating, sleeping, walking around, resting, and so on. You shouldn't just jump up like a startled rabbit the moment you finish your formal meditation. Get up slowly and then if you need to leave your home and go outside, walk with your body relaxed and your mind at ease. Focus your gaze lightly on the ground a few feet in front of you at about a plough's length as it is said in the teachings and walk calmly so your mind is not disturbed. If on the other hand, you walk around aimless, turning your head from side to side as you go, then you become agitated. So when you walk, you should move slowly and steadily, taking slow steps and looking at the ground a few feet in front of you. That is how to walk about. When you sit down, don't fall to the ground like a sack of earth or like a heavy stone. If the stone is suspended above the ground and the rope that holds it in place is cut, it crashes to the earth with a thud. Rather than sitting like that ourselves, we should sit slowly and calmly. As for how you should act when encountering other people, it is said that when I look upon another being, may my gaze be honest and filled with love. So when you encounter someone, gaze at them straightforwardly and honestly from a state of natural calm Look at them with a sincere and loving gaze. if your mind is loving and you have Bodhichitta then that will lend a particular expression to your gaze and convey an atmosphere of peace and calm. So when you look at other beings, look at them honestly and with love. When you talk, don't just chatter away meaninglessly about whatever comes to your mind. Speak truthfully and gently in a way that suits your listeners and is agreeable to them. When you eat, don't make all kinds of noises like a cow chewing the cud or a dog gobbling up its dinner. Eat and drink calmly and mindfully in a state of natural relaxation. When you go to the toilet, find a suitable location to do it in -- one that is hidden from other people and away from popular gathering places and sacred sites such as temples. When you go to sleep, lie down gently and in a relaxed way then pray to the master and the Three Jewels - the Buddha, Dharma and Sangha. That is how to fall asleep with your mind at ease and in a state of prayer. When you wake up, bring your Three Jewels and your master clearly to mind and get up in that state of devotion. In this way, it is said that devotion should arise in your mind just as you yourself are rising. Then throughout out all of your daily activities, walking, resting, eating or sleeping, your body should be relaxed. You should move calmly and slowly. Your speech should be calm with as few words as possible and yet disciplined: pleasant to the ear and agreeable to the mind. If you act like this, then all of your daily activities will accord with the teachings, and most important of all, your mind will be in harmony with the Dharma. Here, in this context, Dharma means taming our minds and pacifying all of our disturbing emotions.
Lama khenno Lama khenno,Lama bless us all so we can learn dharma practise dharma and help ourself and help to all sentient being ,Lama khenno Lama khenno
Your Essential Nature: No words can describe it No example can point to it Samsara does not make it worse Nirvana does not make it better It has never been born It has never ceased It has never been liberated It has never been deluded It has never existed It has never been nonexistent It has no limits at all It does not fall into any kind of category. Dudjom Rinpoche 🙏🌹💕🌹🙏
Eh M! How fortunate are we! Thanks so very much for blessing us with these precious teachings and allowing us not only to hear the words, but to experience the precious manifestation of Kyabje Dudjom Rinpoche's ku sung thug! Thank you so very much!
handful of thank for sharing precious vedio .. It help me alots to bring oneself to natural state and give me lots happiness in mind.. May all being find happiness and peace of mind.. Once agin Thank you 🙏 for sharing and putting tireless effort to benefit all sentient beings..
You can see how much Dudjom Rinpoche loved Sogyal Rinpoche by the way he was listening to him at the start! The translator is Patrick Gaffney, Sogyal Rinpoche's main student.
