Friday November 17th, Saturday November 18th, Sunday November 19th 2023

Khenpo Samdup Rinpoche blessed us with an empowerment and recent instructions and transmissions given at the retreat in Shravasti, India with His Holiness Drikung Kyabgon Chetsang Rinpoche.

Vajrapani is the Buddha of Powerful means. Through his blessings and inspiration we can gain the inner strength to face the world’s daily problems and sufferings while eliminating our delusion, especially self-grasping ignorance, which continually robs us and out world of peace and happiness.

Vajrapani Supplication Prayer

Khenpo Samdup Rinpoche shared one of the beautiful and profound teachings from Drikung Kyobpa Jigten Sumgon. These pith instructions pierce through, illuminating the vital points of the dharma, the heart essence of the Buddha’s teachings and nature of mind.

Mahamudra Teachings: The Spiritual Song “Piercing Dharma’s Key-Point Just Once Will Suffice”

Below is a transcript of the teaching component of the retreat, which comprised of these precious teachings, empowerment and practice. Emaho!

Transcript: All rights reserved (copyright) to Khenpo Samdup Rinpoche

Mahamudra teachings and Vajrapani Practice November 18 2023 #1 [YouTube]

Spiritual Song “Piercing Dharma’s Key-Point Just Once Will Suffice”
~ Drikung Kyobpa Jigten Sumgon

So I am going to share the teaching, this Spiritual Song [“Piercing Dharma’s Key-Point Just Once Will Suffice”] with Vajrapani [Supplication Prayer] together. So the Vajrapani teaching we will focus on tomorrow. Today we will concentrate more on the Spiritual Song. Doing these [texts] together is very good. This Spiritual Song is composed by Jigten Sumgon from his own experience, Realisation. So Jigten Sumgon has composed 12 Volumes. The 12 Volumes everyone can read, engage in and practice. So usually I share the transmission of the 12 Volumes. Another two volumes are called the Secret 2 Volumes, usually these are not shared. This year I received that transmission of the Secret 2 Volumes. Then this Song of Realisation, it could be that it is in the Secret Volumes, there are many different sections. So the volumes have many Mahamudra teachings, followed by Jigten Sumgon’s own experience, sharing the Song of Realisation. Usually the yogis don’t write these down with pen and paper. When they stay in caves, in state of blissful joy of Realisation, the teachings [naturally] arise from their own experience. In [Jigten Sumgon’s] collection, there are many different Songs of Realisation. So Drikung Holiness asked a group of translators there, to translate into English, some of these collections of Songs of Realisation, this is one of them. So today I am going to share this with you. First I will do the Supplication Prayers. […]

So welcome to the teaching, and practice of Vajrapani. The [title of this Song of Realisation] is “Piercing Dharma’s Key-Point Just Once Will Suffice”. The Key-Point means, for practitioners, the most important sections for their practice experience. First Jigten Sumgon pays Homage to the Sublime Gurus. Homage to his Guru Phagmo Drupa, and then gurus also means many, many teachers. He pays Homage to all of them. Then, first, cultivate Bodhicitta. When Jigten Sumgon shared the teaching, every practice is called 5 Path Mahamudra. The first part of the 5 Path Mahamudra is called Bodhicitta. So he said, first cultivate Bodhicitta. We have to cultivate Bodhicitta, so Bodhicitta’s embodied form (embodiment), is called the Yidam Deity. This is why, to practice the Yidam Deity requires the cultivation of Bodhicitta. Bodhicitta is wanting [aspiring and engaging in the practices that lead to] Enlightenment, [to practice for Realisation]. We want to be Realised [Enlightened]. The reason is we want to help other beings liberate [from samsara’s sufferings]. It is not only just to take care of other sentient beings on the worldly level. Worldly level taking care of others, is called good intention, compassion, (love and compassion). Bodhicitta means, want to help liberate others. [Whatever worldly concerns we have], whatever we are taking care of on the worldly level, (whatever we do), everything is temporary. [For this reason], truly, it can not bring benefit any true long-lasting benefit. [When we die the only thing that is of any benefit to us is our dharma practice, (the dharma practice we have done)]. So that is why Bodhisattvas recognise samsara is suffering. Whatever we put effort into, within samsara, all of it is temporary.


So that is why Bodhisattvas are seeing all sentient beings, the same as their own mother. Seeing all mothers are suffering in samsara, (recognising that), and wanting to help liberate them from that, that is the reason, the Bodhisattvas practice. So practice has two purposes. First is, I want to liberate, (liberation for oneself). So today I am going to practice Vajrapani, I want to liberate, the same as becoming Vajrapani, why? (reason) … because I want to help all these mother sentient beings liberate. So that is called the Bodhicitta. And then the Bodhicitta’s source is compassion. Compassion is, we are wishing every single being is free from suffering. And then the source of that compassion is love. Love is, that we are wishing every single being has happiness, and that is the reason we have to cultivate love first. Love is the source of compassion. Compassion is the source of the Bodhicitta. Here Jigten Sumgon says, first we have to cultivate Bodhicitta, after visualise your body as the Yidam Deity. So we visualise our form body as Yidam Deity. The main point here, is not only visualising the form of the Yidam Deity (as we see in the images). The Yidam Deity’s form is empty. “Form is emptiness, emptiness is form. [Form is none other than emptiness, emptiness is none other than form”]. And when you meditate your body is emptiness, and then your body is the same as a mirror. The Yidam Deity is like [to use an analogy], the same as the way any object can appear in the mirror. So that is why, when we visualise the Yidam Deity we have to let go of self-grasping. [… clinging to a self, (which is merely imputation on phenomena), as having some inherently solid existence from its own side, rather than the arising, of certain causes and conditions, (which we mistakenly grasp onto, through our solidly mistaken apprehension of a self, as real). The difference between relative appearance, (mistaken, but appears that way to our relative perception), and the nature of ultimate reality].

So, last night I shared with you, if we hold the selfish, self-grasping, I and self, it is not possible to visualise the Yidam Deity as our form body. It is not possible, […] just as, someone wants to swim, it is not possible to swim in the iced [over] water. I mean, blocks of ice, completely already ice, how can you swim in there? The lake is ice, you cannot swim in the lake, and so we have, like that, this sense of ‘I’, ‘self’ existing, [solidly], and fixation to this, body. It is not possible, [in that conceptualised state], to meditate, visualise the Yidam Deity, [the Yidam Deity is/ arises out of, emptiness (awareness)]. Then, that is why ice must be melted to the water. Lake must be water, not ice. Then you have the ability to swim in it, [Recognise/ Realise]. In the same way, when we meditate our form is Yidam Deity, we have to let go of our selfish fixation to our own body, [habitual fixation of self], recognising [instead], all this body is emptiness. And that teaching, ‘Form body as Yidam Deity,’ is usually not Basic Teaching. In the Basic Level Teaching, we talk about, this form is impermanent, (compounded phenomena). It does not permanently, inherently exist. [All phenomena, in our universe is in the nature of impermanence]. So we share the teachings, not to attach to this body, because this form [body] is impermanent. It is going to be lost anyway, one day, sooner or later. So that is the basic way of cultivating letting go of selfish, [self-grasping mind].


Visualise your body as the Yidam Deity means, we have to know it is emptiness. And that is why any Yidam Deity sadhana, in the beginning, […] what it says, as we have just read…


Then, [the following lines]…

“Purify the confusion of grasping at the duality of samsara and nirvana, and meditate on the primordial purity of all-pervading emptiness”.

So the emptiness, (we are not creating), primordially this form is emptiness. Water is not ice, but due to the cold weather conditions, the lake is ice. But that is not the true nature, [form of the lake]. The ice is going back to the water. In the same way, right now we are selfish, grasping, fixated with our [form] body, but that is our delusion, [this attachment to our form body is not the truth, (it is not the true nature of Reality)]. We can go back to our true nature. This form body is primordially emptiness, (primordially our body is Yidam Deity’s body). We may think when we meditate, the body is transformed to emptiness, but it is not transforming, – changing, something that is not right. We’re just going back to our own nature, [through meditation, directly recognising our own true nature]. Since beginningless time until now we already have this true nature [Absolute Truth, nature of rigpa], (deities form). The deity’s form is emptiness. So that is why at the beginning of the Yidam Deity practice prayer, it says this. The reason is we are going to visualise our form body as the Yidam Deity’s form body. When the stage is reached, where you feel ‘I’ and ‘self’ don’t exist within your body, then your experience is totally different.

When we have dualistic, conceptual thoughts, selfish (I and self, fixation), at that time our perception is different. Yesterday, I shared with you, without internet connection, we can’t utilise that, in our devices, our computers, our iphones and laptops. In the same way, as long as we have that fixation attachment, [self-clinging, self-grasping], we can’t go into the [uncontrived] nature state, (at that time our perception is different). When we visualise Yidam Deity’s form, recognise our form is emptiness, and in this way, mind is not creating any conceptual thoughts. In that moment, then we have a different experience, so you really can feel your form is the Yidam Deity, and you have the ability to visualise and meditate. So that is the reason for these introductory, lines which begin the sadhana…


[The mode of abiding of all phenomena is itself pure openness. Sustain that nature].

It means this [mundane], ordinary body fixation, (self-grasping), is transformed, [like a state change, from ice to water (transmuted), through Recognition/Realisation of the true nature, rigpa)], into the deity’s form body (emptiness). And then we visualise the Yidam Deity’s form. “Form is emptiness, emptiness is form. Form is none other than emptiness. Emptiness is none other than form”. Then meditate on the Sublime Gurus on the crown of your head.

So we visualise this body is Yidam Deity, [the Yidam Deity body]. (This is Jigten Sumgon’s own experience). Then visualise Guru is on the top, at the crown of your head. On many thangkas, you see the [particular] Yidam Deity thangka image, and then on top of that they have Guru, sometimes Milarepa, or Marpa Lotsawa, or Jigten Sumgon, so like that. In our daily prayers, we chant the Achi Smoke Offering, form body is Vajrayogini. We visualise our own body is Vajrayogini, and above the crown we visualise Jigten Sumgon. So Jigten Sumgon becomes Guru.

[Image not shown: Achi Chokyi Drolma (Yidam Deity) thangka, (form body Vajrayogini, is shown above the main figure (in this representation)), and Guru above that. The next picture, is a thangka of Vajrayogini].

So that is why Jigten Sumgon says here, [in the sadhana text, The Spiritual Song “Piercing Dharma’s Key-Point Just Once Will Suffice”]…

Verse 1

“Homage to the sublime gurus!

First cultivate bodhicitta.
Visualise your body as a yidam deity,
and meditate on the sublime guru
on the crown of your head”.


Verse 2

“Next meditate on obstructors and hindrances
as being your own root-guru.
If you remain undistracted in this state,
then whatever obstructors or hindrances there may be
will certainly be transformed into the non-dual state –
the birthless, luminous state of your mind –
just like snow falling onto a lake”.

“Next meditate on obstructors and hindrances as being your own root-guru”. So [in 5 Path Mahamudra], first is 1. Bodhicitta, second is 2. Yidam Deity, third is Guru Yoga. So that is what Jigten Sumgon is sharing here. First he has spoken about Bodhicitta, and Bodhicitta is the Preliminary Practice. It is important that this is done first. Without that, [arising and cultivating Bodhicitta], you cannot go into the second and third parts. So that is why 1. Bodhicitta is the Preliminary Practice. Then cultivate that Bodhicitta, and visualise form body as the 2. Yidam Deity, (form of Guru), (second part). Then third [part], visualise, 3. Guru is at the crown, on top of the head. “Next meditate on obstructors and hindrances as being your own root-guru”. So that is the hardest one actually. Of course, when we have this fixation, (of conceptual thoughts), it is not possible to, “… meditate on obstructors and hindrances as being your own root-guru”. It is not possible, on this dualistic, conceptual level. So when you meditate, [you allow] the mind to go into the nature state, (nondual), [uncontrived], and you do not create subject and object, ‘I and self’, then this becomes possible. Not only is it possible, it becomes very powerful, [it is the nature of your awareness, (rigpa state)]. So then you really recognise, [at this point], that “obstructors and hindrances,” they are, (they become), the true Guru. [Through applying Bodhicitta, (making this effort), Realising the true nature, and liberating the mistaken conception into its true state, (the dharmakaya)].

This helps us become true practitioners. Without this, we cannot become true practitioners. Sometimes, on the worldly level, we talk about heroes, right. So without enemies, how can we become the hero? [Truly, these enemies, are our own internal/ inner enemies, (the mental afflictions, poisons), that are robbing us of our joy and peace, of mind]. On the worldly level, (samsaric people) call hero, you go to war, you become the winner, or hero. [But, that understanding is mistaken, that is not overcoming the true enemy, the mistaken concept in the mind]. So, without these “obstructors and hindrances,” then we cannot become victorious, [claim victory over our afflictions, of mind], which is the ‘Courage of the Bodhisattvas‘. So Bodhisattva means, courageous, [over the afflictions], heroic. So they conquer these “obstructions and hindrances,’ [to the practice, to Enlightenment]. Then that is why they become the heroes, the Bodhisattvas, (the Victorious Ones). So these ‘obstructors and hindrances,’ being your own root guru. [They are also the essence nature of your mind, beyond the veil (obscuration), of deluded perception. By looking directly into the nature of these afflictions, we can learn to liberate them in their own nature]. So, they become the true Guru. [Recognising in this way, we can liberate our mind from attachment to the dualistic conception]. And that is why Bodhisattvas enemy is precious, [treasure]. Enemy is called the ‘special object’ or ‘precious object’. Enemy, becomes root guru too. So this is Jigten Sumgon’s own experience, all the obstacles and negativity is the true Guru.


Use that energy, [that arises with obstacles and negativity, (just as fire consumes wood), to burn through the afflictions], and you can create the wisdom. Without these “obstructors and hindrances,” (negative emotions), then no source of the wisdom, or Enlightened quality, (not possible [for it] to arise). So that is why, in this teaching, it is not Basic Level. This is deepest level, higher level practicing. The ordinary way is, enemy is enemy, (is negative). Enemy creates anger, and anger creates negative karma, (and we go to samsara again). Falling to the […] hell realms, because killing each other, [cycling in that state of mind, (because of the arising of the cause and effect, of that action), until such time as the negative karma is exhausted]. And that is why we have to avoid our enemies. Not do contract with the enemies, as long as we cannot control our anger, (emotions). [When we are not able to recognise our delusion, in habitual obscuration of true nature of Reality (rigpa), (that all phenomena are selfless]. And that is why Basic Teaching, always is saying, don’t engage [with our enemies], avoid [them]. [Until we have the ability, through the correct training of the mind practices, in Recognising/ Realising, with mindful awareness in the nature of true Reality]. In this ‘Spiritual Song’ (sadhana), it is highest level, using this Mahamudra method, and so not avoid.

It is not the same as Bodhisattva level. Bodhicitta is more about comprehending, [really hearing each other, at the heart level]. Talking with each other, and coming to shared agreements (common ground)]. So, if you have an enemy, you don’t avoid that person, but you talk with them, and then [work to resolve any differences], make friends with one another. Engage with them, and come to an agreement together. So anyway you [all], just use different words. Whatever you use is correct, I think. [The Bodhisattva practice (caring for the other’s welfare)]. The Bodhisattva practice, (the sutra teachings), is don’t avoid, but talk with them, (enemies), and make friends. In this ‘Spiritual Song’ sadhana text, it is Mahamudra level, so not only make friends, but the ‘enemies’, they become the Guru. (Everything is brought onto the path of practice, and ‘enemies’ are the means, (the cause of our Enlightenment). Viewed in the correct way, we use that, [through the mindful awareness], to become Enlightened. Use that energy, so that is why Jigten Sumgon says, meditate on obstructors and hindrances as being your own root-guru”.


Then, “If you remain undistracted in this state, then whatever obstructors or hindrances there may be will certainly be transformed into the non-dual state – the birthless, luminous state of your mind – just like snow falling onto a lake”. So you visualise your form, (of the Guru), as the Yidam Deity, and visualise Guru at the top, above the crown of your head, then with Bodhicitta, all these obstacles, negative emotion, whatever the problem is, can become the causes of wisdom. Same as snow falling into the lake, or into the ocean. Snow cannot accumulate on the ground, because the snow, falling into the lake or the ocean, is dissolving into that. The snow becomes water naturally. So all the obstacles, all the emotions, and any enemy object, (making difficult problems [for us], causing negative emotion [within us]), all becomes the source of enlightenment, [through letting go of that energy, releasing that], they are transformed, into sources of wisdom. When your mind is abiding in its nature state (rigpa), with your form as the Yidam Deity, and visualising Guru [above the crown of your head], then all the obstacles, negativity, everything you can transform, by bringing it into the path. At that time obstructors and hindrances are no longer obstructors and hindrances. Everything is the source of enlightenment, [awareness wisdom]. So this is Jigten Sumgon’s own experience. Right now, when our level is conceptual level, (in the dualistic states), it is very hard to feel that experience, I think, due to our conceptual experience on the conceptual level.

So, when you have thoughts, emotion, anger for example, and you meditate, and your mind remains in samadhi, (you can use vipassana or samatha, (any meditation)), and then you look into your body, you see ‘I and self,’ do not really exist in there. It is emptiness, and at that moment, all this outer level phenomena, everything becomes different, [illusory in nature, not really substantial]. Different to when [we are holding on], to strong conceptual fixation, [self-grasping], in the mind. When you are in the samadhi meditation experience, at that moment, everything becomes oneness, [non-dual, nature of rigpa state], and enemies, obstacles, problems can not ‘hurt’ anything, in your mind. You just recognise they are there, but they do not upset you, or cause the arising of any emotion for you. The problems, negative hindrances, all this, naturally you feel is delusion, it is emptiness, [in the nature of emptiness]. If we don’t meditate, then these obstructors, hindrances are very strong obstacles. They torture us, and mind is extremely sad or unhappy, so easily arises these negative emotions. The obstructors create the cause for this, [when we are unaware, and the mind is not trained in mindfulness, of these]. But when you are in the meditation states, you recognise that these obstacles, hindrances, do not really bother you. Thoughts, emotions, do not really bother you, [in that state], and we can experience that.


So, when you have these strong thoughts, emotions arising, look into your form. Recognise it as emptiness. Apply form is the [Yidam] Deity’s form, [the Yidam Deity’s form is inseparable with the nature of the Absolute Truth Guru]. Meditate, stay in that state, [for as long as you can, habituate to that], all thoughts and emotions naturally release [by themselves], and the feeling is that of more peace. At the same time as you are visualising your body as the [Yidam] Deity, you naturally feel blissful joy, [a blissful state], and there arises this very strong devotion. You develop confidence in your practice, that it is powerful, [awareness] and recognising that, you really appreciate your practice. And also, you appreciate your thoughts and emotions too. You appreciate all these obstructors, hindrances, because they cause you to go into the meditation practice. Without these, [recognising these], we don’t practice. When we have our own problems, suffering, then we really want the Dharma, and the practices. Until then, even if our universe has problem, our country has problem, we don’t have fear, [wise fear and investigate more deeply]. Right now in the world, so many people are dying due to wars. We just see all the news, [over there], not very much [connection] feeling. People dying, just counting the number. We see/ say, already a 1000 dead, 2000 dead, 4000 dead. [Just a number], yeah 4000 dead, 5000 dead, that’s it. Not that much of any strong feelings of compassion, the feeling coming from the heart.

So that is why these obstructors, hindrances when they come to us, they really give us experience, good experience, [of putting what we are learning into practice]. We use that [arising] energy. As long as you can [transform, the negative energy, through the practices], then you appreciate these obstructors, hindrances. Then we see these obstructors, hindrances, truly are our [inner] Guru. This really helps us to become a practitioner. Without this, [putting this awareness-understanding into practice], we cannot become a practitioner. So, [for example], we are in the place where there is a disaster, where people are dying, [in war zones], in that space, that feeling is totally different, to you watching the news [covering the disaster]. Not the same. The ‘watching the news’ feeling, is just appearances. You are in that place [though], the feeling is totally different. In that moment, it maybe, that you only just want to survive, (and no attachment, or fixation to your house, or car, or whatever, other things). So that moment, different feelings, right. [In a similar way, when there is the arising of the feeling of intense suffering], when we have those [intense suffering] problems, when obstructors and hindrances, come to us, at that time, then using that energy to practice, is more powerful. You really can go into the practice, and that is the reason Jigten Sumgon says, meditate on obstructors and hindrances as being your own root-guru”.


Otherwise, we cannot say it, [the arising energy], is our root guru. [When we are not recognising the root nature], then obstructor is obstructor, enemy is enemy. As long as we can use that, [arising] energy, we can become the winner, victor in subduing our own negativity. [Not letting the afflictions run over us]. We [overcome], conquer this energy [within ourselves], then we can feel that we are Victorious. So, we become, at that moment enlightened, that enlightened feeling or experience, is arising within ourself. Then we recognise these obstructors, hindrances are Guru. [So, we can use this practice]. The obstructors, hindrances, they give us that opportunity, or they are the cause, [when their true nature is recognised], for our enlightened state to arise within us. Enlightenment state is not only referring to Buddha Shakyamuni’s fully, Awakened Enlightenment, [omniscient Buddhahood]. When you have these obstructors, hindrances, emotions, and you conquer those, at that moment you are enlightened.

When these obstructors, hindrances, emotions control us, that moment we are in samsara, and suffering. It can be that we are ‘hell realm beings’ in that moment, that moment we can be ‘hungry ghosts’, that moment we can be in the ‘animals realm’, and that moment, we can be in ‘human beings realm suffering’, in ‘jealous gods realm’ (demi-gods), or ‘gods realms’. Whenever these negative emotions control us, at that moment, we can be any of these six realms beings, [realms/ mind states]. The six realms of beings, are due to, [a result of], all this emotion controlling us, and which emotion is strongest, (predominant). So then, we call it ‘hell realms’ [hatred, anger], ‘hungry ghosts’ [craving], we can call it ‘animals realm,’ [ignorance and fear], ‘human beings realm’ [desire], ‘jealous gods realm’ [envy, avarice, greed…], ‘gods realm’ [pride]. Say, someone owns so many houses, so many cars, and land, but the person is extremely desirous, stingy, [self-grasping], not content, (zero contentment), and has strong fixation, then that person, despite whatever they own, (and here we’re not talking about, that they are externally rich), that person is ‘hungry ghost’. You understand. Hungry ghost means, no contentment with whatever you have, and strong desire, fixation. Whatever you have not knowing/ recognising that, always wanting more [what others have].


So, say you have a million dollars, not recognising someone has a hundred dollars, you are wanting that. So that is called the ‘hungry ghost’. Then that creates the perception, (strong karma, the self-grasping karma is very strong), so in the human being body, but already, is a hungry ghost, and when you die, you go to the hungry ghost realm, [cause and effect]. You cannot take birth [in one of the upper realms] in your next life, because you have become spirits, hungry ghosts, you have that strong mental perception. You stay there in the bardo, it can be for aeons. You stay a really long time, and always looking for food, and clothes or something. Trying to find that, and you cannot find that. All the time extremely suffering, that is called the ‘Hungry Ghost’ [realm]. So for that reason, when we have these obstacles, hindrances arising, we learn to recognise those and use that energy, [bringing it into the path of practice, using method of our mind training]. Who can be a conqueror [over that delusion], is using that energy to recognise, the true nature of one’s mind, it becomes wisdom, that is called enlightenment. We can become enlightened each moment. So when you have conceptual thoughts, strong negative emotions arising, (at that time, it is samsara). When you can recognise that, arise the form as Yidam Deity, visualise Guru, then mind is in the Mahamudra state. Then all these obstructors, hindrances, negative emotions become the same as snow falling into the ocean.

So all these problems, hindrances are the causes of our wisdom, [they cause us to utilise method, (mindfulness), our mind training, (turn the mind to Dharma), recognise the nature of our mind. So that is the [power of Awareness], the power of this practice. […] So Jigten Sumgon has his own experience of that. It is the reason that he always shares, 1. Bodhicitta first, (without that, you cannot visualise the Yidam Deity). Then visualising the Yidam Deity as your form, means in a state of recognition, [of the arising wisdom state]. This is not talking about, (as I have already mentioned),… today is visualising the form body as the Yidam Deity, Vajrapani. You think, I have to visualise this form body as the Yidam Deity, Vajrapani, but your mind is distracted. So even if outwardly you were to make an exact replica of Vajrapani, same as the image, you are wearing a mask and putting on those clothes, but inwardly you mind is distracted, (the thoughts and emotions are still going on), self-grasping fixation is there, that means you are not Vajrapani, [it is an inner practice of recognising one’s true nature, from arising that wisdom awareness].


We say, the lion’s skin is put on the dog, inside is still the dog, not the lion, right. Or tiger skin is put on the donkey, still it is a donkey, not a tiger, same. So whatever image you use, and outer level you create masks and everything for your body, that does not count. The essence is, body must be emptiness. No fixation, no attachment, and then mind is in the samadhi meditation, ‘vajra’. So this Yidam Deity, [image is held up], is called Vajrapani. Vajrapani means ‘vajra’. Mind is not distracted, it stays in the true nature, and then chant the mantra. [Mantra] sound is enlightened speech, so then, at that time we are true Vajrapani, and at that moment, you think of this form body (image of Vajrapani, Yidam Deity is held up), then the body becomes transformed into this form. This is because when your mirror is clean, [inside is in the emptiness state], and you use this image in the mirror, the mirror, [inner awareness nature], can see clearly. This is the same as, right now in the Zoom, your camera is on, [image is held up], so you can see this image clearly in there. In the same way, when your mind becomes emptiness, and this form appears, (arises from within, your awareness), your body can be transformed into this, [it is all oneness, there is no separation]. So that is why, this is an emptiness meditation, (the power of emptiness). So I mentioned last night, emptiness meditation is the same as internet. Right now, with the device here, everyone is in the Zoom, so you can hear clearly, you can see, so this is all connections. [And as the above example, of the mirror], in the same way, as long as you are in samadhi, (the emptiness state), then everything is brought into oneness. The mind becomes the same as this internet, Zoom. Everything can appear there. I can see you, you can see me directly, so that is the same as the power of emptiness. Then we go to the next lines.

then whatever obstructors or hindrances there may be will certainly be transformed into the non-dual state -the birthless, luminous state of your mind -just like snow falling onto a lake”. The nondual state is birthless. It is beyond death. In the nonduality states, there is no birth, no death. [On the relative level what is born, passes through old age, deterioration and death, as we are born, so the physical body dies. The mind continues, how it continues is what following a spiritual path is concerned with, whether it is liberated in its own nature, or continues in its dualistic delusion, experiencing uncontrollable rebirth]. Birth and death exists on the relative level, we have birth and death. But in the true nature states we don’t have birth and death. Same as like the sun, we have sunrise and sunset, but say someone is in the space where the sun is, they don’t have the sunset and sunrise, so it is not the same perception. It is a different experience for us, living on the ground here. We know that for someone in an Asian country, it is dark right now, it is night time. It is morning here, the sun is shining, so these are totally different perceptions. So when we are there, in those Asian countries, they don’t really have the same experience right now as we have here, and they don’t get this experience. What they have, we cannot get that experience. We say, ‘They are night time, yeah, oh night time’, but you don’t really recognise time, and what exactly in going on there, is night time perception, because we don’t have that. So that is only these certain levels, due to the fixations, boundaries. One day we are free from the boundaries, (the prison of samsara), which means we are in the space. So at that time, you don’t have these two separate concepts, that is gone. Do you understand?


then whatever obstructors or hindrances there may be will certainly be transformed into the non-dual state – the birthless, luminous state of your mind – just like snow falling onto a lake”. This is very powerful, “… transformed into the nondual state – the birthless, luminous state of your mind – just like snow falling into a lake”. When you are in the samadhi meditation states, thoughts and emotions are like snow falling into the lake, or the ocean. Same exactly, [it is all one]. The thoughts, emotions, distractions, really cannot make you suffer. So sometimes we have thoughts, and some unpleasantness, due to jealousy, or anger, right, or pride. Due to our ignorance, these thoughts are arising, some thoughts are very strong. Thoughts are very powerful, so strong is your mind, that is affects your body and your heart can really be beating fast, they create real suffering. [If at that moment, you can remember the practice], you visualise your form is emptiness, we arise the Yidam Deity out of that, [Guru above the crown of our head], just as Jigten Sumgon says, then all these these thoughts and emotions become powerless. It is the same as the snow falling into the ocean. Otherwise the snow is falling to the frozen ground. Snow falling to the frozen ground, the snow accumulates, and then we need shovels, and to put salt down, so much hard work. You know, yeah. Snow falling to the ocean, just becomes water, it is not anything other than that.

So when we are in this samadhi meditation state, our state is the same as the ocean, and snow cannot accumulate. In this same way, negative emotion cannot do anything to our mind, [it is rendered powerless], all is transformed in that state, [all is our wisdom awareness, recognised as such]. Otherwise, the snow is falling to the frozen ground. Then, one snow is falling, it stays, it snows again, that stays, and so forth. In the same way our negative emotion accumulates, it becomes very strong, very powerful, and it is really destroying our happiness. But sometimes we like that, [the feeling of powerful emotions], this is due to our ignorance. [Not knowing these emotions arise from the delusion of duality, (from attachment to a self (self-grasping)), a misperception of the true nature of Reality]. And sometimes due to ego, we don’t let go of that, [negative emotion]. We recognise that, but we go more and more in those directions. Human beings, everyone wants happiness, all sentient beings want happiness, but due to ego, emotion, ignorance, we follow those directions, and create further causes of suffering.


With a human life, we have this precious opportunity, [to receive instruction/ teachings, recognise, use the realisation]. We have the choice, do we want to become frozen ground, [suffering mind states]? Or, do we want to be the same as the ocean, [liberating the mind, through awareness recognition, realisation]? Thoughts and emotions are the same as the snow falling in the sky, when you are in the meditation practice. When we have love, compassion, bodhicitta, arise our form as the Yidam Deity, in the Guru Yoga practice, then thoughts and emotions have no power, [we are in our awareness (rigpa state), the true nature of mind]. [The thoughts], they are powerless. The thoughts and emotions are there, but they don’t [affect you], destroy your happiness. Just as when there is good weather, (spring weather), the wind is not going to freeze you, [your body]. In this kind of weather, (winter weather), the wind is so strong. Right, the wind blows into your body, you get so cold and hurt. In the same way, like that, when you have fixation, attachment, that moment, your emotion is very powerful, very strong. But when our mind is of love, compassion, bodhicitta, arising the form of the Yidam Deity, in the emptiness meditation states, that moment, the emotion, thoughts, have no power. Same as like a summer breeze, a summer breeze brings pleasure, when it is very hot weather, and a breeze comes along, it is very pleasurable, you feel happy. Like that, a practitioner, meditator when they have emotions, (these obstructors, hindrances), they are more happy to receive those, [in their practice, in that state], they need that. [They use that energy, in the practice, to enhance their awareness].

Same as when we have hot weather, we need wind. So without wind, then in hot weather everything becomes spoiled, [it expires in the heat]. Even water becomes very dirty without wind. So with wind everything is cleaned. In the same way, when we are good practitioners, that moment, (all the hindrances, obstacles, emotions), create more clarity, [powerful wisdom awareness], support, in one’s practice, that is why they are called Guru. So that is what we have to recognise, the practices, the Buddha’s teaching, everything is medicine for our own afflictive emotions. Different levels/ ways, for us to subdue or transform, our afflictive emotions. I can share with you another example. Think about surfers, (people surfing in the ocean). The waves are a problem for them or not? They need waves. Without waves, they cannot exercise, they are not happy. I know the surfing people, without waves, they are not happy, and they are chasing the waves. In the same way, practitioner, meditators, use thoughts and emotions, (they need them), same as waves. They use them to exercise, in mind training. Someone who doesn’t know how to surf, then these big waves are a big danger for them, it is very dangerous, they can die, (the waves can drag you into the ocean and you can die there).


In the same way, when people are beginning [mind training, meditation], thoughts, emotions are enemies. So we avoid these thoughts and emotions, until we can control (direct), use, those. Until then, we try to avoid. This is why Buddha Shakyamuni is very skilful. He has wisdom and compassion, and he shares all these different levels of teachings for us. This teaching is not a contradiction. It is due to the individual’s level. So you cannot say, waves are perfectly good, always safe, (you can never say that). And neither, can you say, that waves are bad, dangerous, (you can not say that). Some people need the waves. Some people need these obstructors, hindrances, emotions, without those, they cannot become victorious (enlightened). Do you understand? (So, that is good, you understand everything, so then I don’t have to teach). When I received the teachings, I didn’t understand, that is why we had a lot of homework. When I was in the Shedra in Tibet, (Shedra means study place), the monks put more effort, [into their studies]. More effort, more happy, more joy. It was totally different, to when I was in India [studying], India is more relaxed. So when I was in Tibet, we went to receive teachings and then study. When I received [the teachings], I didn’t understand. When I was in Khenchen Jigme Phuntsok’s monastery, (they call it Serta Larung Gar), when I was there, first I don’t understand the dialect. Secondly, because I don’t have understanding of Dharma, before [receiving] the Basic Teachings.

In Tibet, usually there is a big difference between regular words, and Dharma words. [So even words with the] same pronunciation, same spelling, but the meaning is earth and sky [different], that different. [For example], usually a regular word, we say, (Tibetans say) is, “chos” [pronounced cho]. “Chos” means dharma. “Chos dge sgrub”, (practice the dharma). But you go to Philosophy Studies, “cho” is not referring to the dharma. They are talking about phenomena, (everything), so there is a big difference. So that is the reason why many translators, when they translate “cho [ying], the philosophical word, they translate it to dharma [chos]. (Maybe they go to Google, or they are just hearing the word “cho”, that is dharma, and they use that translation as meaning, dharma). Many translators make that kind of mistake. So that is the reason, I also didn’t understand. And we go back after teachings and read so many books, and the commentaries, another commentary and then ask someone, so that I can understand, (someone with dialect from my own home town). Ask the monks questions, to share again. So we do that kind of study, and then 12pm-1am, go to sleep. Actually already am, and wake up 5am. So at that time, monks sleep a very short time in there, because everybody is putting such effort, [hard work], into their studies. […]

Verse 3

“Through the blessings of the Protector of the World,
trust in bodhicitta will grow,
while confidence in your mind arises
with the unity of appearance and mind being so

So, Jigten Sumgon is saying, his Realisation is, “Through the blessings of the Protector of the World,….”, which here, means his Guru, Phagmo Drupa. [Protectors of the world are the Realised beings]. “…trust in bodhicitta will grow,…” due to the Guru’s blessing, this bodhicitta, [awakening mind states] are increasing, growing. Like the waxing moon, starting from the first day, all the way to the full moon day, [each day], it is growing. In the same way, this bodhicitta is growing. “…. trust in bodhicitta will grow,…”. He also really recognised the power of bodhicitta, (bodhicitta is the essence of the Dharma). Yesterday I shared with you, bodhicitta is the same as electricity. Without electricity all these devices are dead. So you can not do anything [with them], even if you have 1, 2 or 50 iphones. They cannot do anything, they become just an object, a piece of junk. So bodhicitta is the same as electricity, as long as you have electricity, all these devices, the different devices work. (It doesn’t matter which company created them). All the cameras need electricity, (batteries, right), and all the computers, laptops, and all the iphones, need the electricity. [In the same way], so every single being needs bodhicitta. Without bodhicitta, then there is no essence. So that is the reason Jigten Sumgon says, “…. trust in bodhicitta will grow,…” he really recognised [Realised], that bodhicitta is the essence truth, [essential truth]. The truth and essence, of the teaching.

The bodhicitta is also the true protection, (at another level). [It is arises from the nondual, Realised nature, (the mind of the Buddhas and Bodhisattvas)], so our true protection is bodhicitta. Our enemies are our own afflictive emotions. It is not the people, or the person, that are the enemies, or all the outer level [hindrances]. Our true enemy is our own afflictive emotions, until we can transform, [release] those, [through applying the antidotes, arising love, compassion, bodhicitta, mind training, arising the wisdom awareness]. We can transform our afflictive emotions, [through skilful method], and then these [afflictive emotions], are the source of our wisdom [awareness], become root Guru, (the same as root Guru), treasure. So, without bodhicitta, our afflictive emotion is, (becomes), our own true enemy. And bodhicitta is Absolute Truth Protection. So long as we have bodhicitta, (those who have bodhicitta), then obstacles, hindrances, emotion really cannot destroy us. Anger cannot destroy us, as long as we have bodhicitta. The outer level enemy cannot destroy us, as long as we have bodhicitta, because they are the same as [our] delusion and dreaming. They are helping us to grow bodhicitta, [ripen our minds in wisdom awareness], so they are liberating us.


“… trust in bodhicitta will grow, while confidence in your mind arises…”. Then we use this practice, so we can develop confidence in it. (Guru’s blessing, practice Bodhicitta, and then we develop this [inner] confidence, – it becomes our own experience). Our own true experience, is arising within us. Dharma, [bodhicitta], truly comes from within ourselves. Dharma is not the words, not in the texts. Dharma is arising from ourselves, [through Recognising/ Realising our own wisdom awareness, (nature of mind/ Reality)]. So Jigten Sumgon has this direct experience, [of awareness of the true nature of his mind], through his Guru’s blessing. “… with the unity of appearance and mind being so…..,” so that is, all the appearances, and mind [itself], are inseparable. “… with the unity of appearance and mind being so…..,” means, inseparable. All the appearances are arising from within our mind. Everything is arising from our mind. Mind is emptiness, and all these appearances are emptiness. And then we no longer have attachment, fixation to the appearances, because appearances are mind projected, mind itself is emptiness. Mind’s true nature is clarity, emptiness, inseparable. [We are resting the mind in Recognition/ Realisation of its own awareness nature], that is the Realisation that Jigten Sumgon has, due to his Guru’s blessing. Then, the next verse.

Verse 4

“If there is arising, whatever arises is the accumulation of merit.
If nothing arises, it is the unarisen accumulation of wisdom.
When both of these come together, they form a unity.
What a great sense of ease with realisation as such!”

“If there is arising, whatever arises is the accumulation of merit. So, “If there is arising,” means, (whatever arises in the meditation states), so arising bodhicitta, love, compassion, and then joy, create generosity, ethical discipline, patience and so forth, whatever is arising, all creates an accumulation of merit. Even thoughts, emotions, whatever arises in those [meditation] states, [in the awareness wisdom of non-duality], is the creation of accumulation of merit. Not the ordinary delusional states. In delusion states, [duality], the arising thoughts, emotions, do not create an accumulation of merit. In the nonduality states, then thoughts, emotions, hindrances, obstacles arising, they all create an accumulation of merit. [They are recognised as reflections of our wisdom awareness, in the nonduality states]. Everything can create an accumulation of merit, because if someone has this bodhicitta and samadhi meditation, everything is brought to the path. […] Ordinary people see the beautiful objects, and due to karmic imprints (fixations) attach to those. For instance, males attach to females, females attach to males naturally, because of the habituation of our karmic imprints, but who has bodhicitta meditation states, (samadhi states), whatever beautiful things they see, is recognised as emptiness. (Not attached to that, that means transformed). Then the attachment to beautiful things, [arises wisdom awareness], is recognised as emptiness. Whatever beautiful objects that are seen, by not attaching to them, then mentally use that as offering, create an accumulation of merit.

When ordinary people see their enemies, they arise anger. Who has bodhicitta and samadhi meditation, their seeing is different. With bodhicitta [meditation], the enemy is seen as Guru, (root Guru). Who has samadhi meditation, enemies do not exist, (it is called emptiness, (Yidam Deity), emptiness is Yidam Deity). Then, that creates an accumulation of merit. [All] is emptiness [nature], [oneness, not separate from wisdom awareness]. [The cause of the delusion, (attachment to mistaken perception), (duality), is purified, in its own nature, (nonduality)]. So that is what Jigten Sumgon is sharing here. It is his own experience, very powerful. This is the reason I am sharing these teachings here today. We really need this, because, we see attachment object, easily attach to that, when we haven’t this ability yet, [practice of wisdom awareness Recognition/ Realisation]. We are seeing the object of anger, we arise anger and hatred, (unhappy). But here, Jigten Sumgon says, who has bodhicitta, who has samadhi meditation, then all this, [these arisings], creates an accumulation of merit. “If nothing arises, it is the unarisen accumulation of wisdom”. No thoughts arising, no emotion arising, (nothing arising in those samadhi meditation states), then every becomes wisdom [awareness] again, emptiness. The creation of an accumulation of wisdom merit, means, being in the natural [awareness] state, [nature of rigpa, Recognition/ Realisation]. So that creates two different accumulations of merit. One is when we are in the samadhi meditation, (or we have true bodhicitta), then, the thoughts, emotions, whatever arises, (becomes), creates an accumulation of merit. Second, nothing arises, (we have bodhicitta, we have wisdom samadhi), then all this creates an accumulation of merit, that is called ‘wisdom accumulation of merit’.


So the point is, (and usually in the Songs of Realisation, the yogis say), ‘If I am sick, I am very happy to be sick, it is my negative karma transforming, [purification of negative karma]. May my sickness represent the sickness of all sentient beings,’ [and, in this way is becomes causes of accumulation of merit]. ‘If I don’t get sick, I am very happy, joyfully I put more effort into practicing the dharma, [then in this way, this also becomes a cause of the accumulation of merit, is bringing everything, to the path of practice]. So either way, works for them, [yogis]. For us, either way doesn’t work, [until we cultivate the special attitude practice]. (So, without internet, without electricity, our [electronic] devices don’t work. As long as our devices, have the [electricity], they work). [The yogis], suffering, problems come, they are very happy, joy, they take to the path. If they are not suffering, no emotion arises, they are happy too, (that is the yogis). So that is what Jigten Sumgon is speaking about here. Secondly, is when both of these come together. “When both of these come together, they form a unity. What a great sense of ease with realisation as such!” When both of these come together, means, (when, in the emptiness, [of wisdom awareness], samadhi meditation), whatever thoughts, emotions that arise, (whilst in those nonduality states), they all, (everything), becomes inseparable, transformed by the [wisdom awareness Realisation], of the nonduality states. “What a great sense of ease with realisation as such!” So everything is taken to the path, nothing is left behind, that is the main point. “What a great sense of ease with realisation as such!” [All is oneness nature. This helps the arising of the true Realisation, that brings the true happiness and bliss, [which is the Realisation of the nondual unification, of the arising wisdom awareness state]. So that is what these verses are referring to. Then the next verse.

Verse 5

“If one acts, everything that is done becomes skillful means.
If one acts not, there is nothing to be done – all is spontaneously present.
When both of these come together, it is non-dual, great bliss.
What a great sense of ease with body as such!”

“If one acts, everything that is done becomes skillful means”. So here, Jigten Sumgon is saying, whatever the actions one is doing, (in the nondual samadhi meditation), then all the action, (whatever action that is), everything that is done, becomes skillful means, (skillful method). So through the bodhicitta, (whatever activities, that are being done, everything is skillful method. So it’s purpose is benefit for others, [this is the nondual, wisdom awareness], nothing is selfish, (for one’s own benefit), [self-grasping]. Everything is for others benefit, (for benefitting others), that is called skillful method. As long, as action is done with this Bodhicitta Realisation, then even action, that may look like it is negative, is skillful method. It becomes very powerful benefit.


I have shared many stories, this one, (skill in means), is [in Tibetan?] “grup dpon snying rje chen po,” (‘The Captain who had very strong compassion,’ (who had true compassion)). [Due to his compassion, bodhicitta [clairvoyance], the captain became aware of one, among the company, who was planning to take the lives of the five hundred merchants aboard the ship, [these 500 merchants, in the future were to become 500 bodhisattvas, and achieve supreme nirvana in that auspicious aeon]. Out of great compassion, to save the lives of the 500 merchants, and the robber from committing this great act of negativity, the captain took the life of the thief]. Due to his compassion, bodhicitta intention, although the captain killed the robber, it was skilfull method. [The captain saved the lives of 500 future Buddhas…]. […] The captain arose very strong compassion for that person [thief, assassin], no anger arose. If anger was to arise, then that would not be skilfull method, (then it is already emotion). So skilfull method means compassion.

So seeing that person, [robber] was going to create so much negative karma, (he was going to kill so many people), and due to that, he was going to be suffering for aeons, (because of that negative karma), the captain arose great compassion. His intention is, “I’ll take his negative karma”. (He didn’t think, I am going to kill him). His intention was, “I am going to take his negative karma. I am going to take his suffering, and go to the lower realms, so that person doesn’t create that negative karma”. It was with that intention, that he took the life of the man. It created so much accumulation of merit. Then that is called skillful method. So, [it is skilfull method], as long as there is compassionate action, bodhicitta, samadhi level meditation. The Absolute Truth bodhisattvas who have reached the first bhumi, bodhisattva level, then, whatever they do, [those beings], everything is skilfull method, is to benefit others. Then action may look negative, but it is not true negativity, [because the intention is not negative, but arises from deep compassion]. Negative is our perception. Negativity does not truly exist. Everything is due to our intentions, (individual level). So for example, for some people, to touch the snake, is a danger, negativity (not good). But for someone who knows how to do that, who can subdue the snake, (change, transform and save others), who knows how to take care of that, then there is no danger, no problem. So, in the same way, every situation is dependent. You cannot say, 100% negative, you cannot say it is a 100% positive either. Everything is up to the individual’s level, because everything is emptiness, that is why. Nothing truly inherently exists. [The negativity, does not truly, inherently exist].


So that is why the skillful method means, this bodhisattva has skillful method. Everything is taken to the path, everything is used for the practice, to benefit others. Ordinary people, who do not have wisdom, who do not have bodhicitta, everything becomes the causes of suffering, (samsara), [due to not recognising oneness nature, (wisdom awareness), and attachment to the concept of duality, (egoself and mistaken perception)]. Bodhicitta is used for skillful method, to take everything to the path, to benefit others. Then, next line, “… If one acts not, there is nothing to be done – all is spontaneously present”. Even if there is no action, (not doing anything), but spontaneously, naturally there arises, benefit to oneself and others. [This spiritual quality, arising the two-fold fulfilment, (self and others), is the mind, is in the practice, (the naturally arising wisdom awareness, that is the nondual meditation state, (the dharmakaya nature of reality)]. Just as, the Heart Sutra, [“The Heart of the Perfection of Wisdom”] text, arose naturally, as Buddha Shakyamuni remained in the samadhi meditation. [The main theme of the passage is “anatta”, which translates as emptiness, arises in a discussion between Chenrezig and Shariputra]. So in that same way, even if there is no action, they are not doing anything, [Shakyamuni Buddha is in samadhi meditation, still they naturally bring benefit to others, (through their emanations, mind generation), the compassionate wisdom awareness of the bodhicitta, bodhisattvas mind].

The point is, there is no need for the thoughts, to create, ‘I want to do something’. As long as you are in those states, [in the compassionate wisdom awareness energy, like electricity], you naturally bring benefit. So the moon arises, many beings benefit, also planets, environment, everything naturally benefits. Sun arises, naturally there is benefit. Sun doesn’t have the expectation, ‘I want to help this. I don’t want to help this’. You know, those kinds of concepts, don’t exist. So the Enlightened beings, Buddhas are naturally in that state, (don’t need to act anything), they just naturally benefit, “… all is spontaneously present”. Then next line… “When both of these come together, it is non-dual, great bliss”. When skillful method and wisdom come together, then it is called nondual great bliss. It means nonduality is the great bliss. Joyful bliss, happiness, [is naturally present, (arises), when mind is freed from duality, (conceptual) states]. So that is why yesterday I shared with you, wisdom is the same as water, and method. (Cultivating bodhicitta), is the same as warmness (heat), [it melts the ice block of our self-grasping, then the warmth/ heat naturally is everywhere, (all pervasive)]. [Without the warmth], you go to swim in the swimming pools, or the ocean, the cold is not pleasant. In the same way, emptiness without compassion, does not result in the great bliss of liberation from samsara (duality), (it leads to higher states of awareness Realisation, within samsara). Taking the Bodhisattva Vow, is not only to liberate ourselves, but all other sentient beings in samsara. It is not possible to become an omniscient Buddha without bodhicitta. Mind is fully ripened in bodhicitta wisdom awareness, (through our connections, we help others), and pay back karmic debts to all other sentient beings].


The water and the heat is inseparable, they are not separate. Then you enjoy swimming in there, (the pool, the ocean), you are not wanting to get out. [We continue with the practices of liberating the mind, [of duality], through compassionate, wisdom awareness method]. So in the same way, when you have samadhi meditation, (wisdom), with bodhicitta together, the warmth of this great bliss, you want to stay in there, [that state], and not get out. So then, you want, [to return again and again to the practice], you want to go back again, into those states. Without that experience, [of the nondual great bliss], our meditation is still ordinary, (or fake meditation), it is like, we can say, still worldly, [conceptual], level meditation, (not beyond the worldly, into [nonconceptual], meditation). Beyond worldly meditation, must be these two, (compassionate bodhicitta and wisdom awareness) are unified, together, their inseparability arises the great bliss. So long as this bliss arises, (the nondual state), and then you can visualise the Yidam Deity, it is so powerful, bliss arises. Guru Yoga is very powerful, and benefits. You read the text, every single word is very powerful, and then makes sense. It opens up everything, your heart centres, chakras, winds, and the connection is very strong. So until that occurs, [nonduality state arises], everything is limited, [conceptually bound]. Do you understand? [Then next line], “What a great sense of ease with body as such!” [When mind is freed into the nondual state, this blissful state is the arising experience].

Verse 6

“If one speaks, the benefit of self and other are accomplished.
If one speaks not, it is beyond words, thoughts, and description.
Whatever one does is the immutable state.
What a great sense of ease with speech as such!”

For taking into the path, we need the compassionate mind of bodhicitta, and the wisdom awareness together, [oneness samadhi meditation]. Jigten Sumgon is sharing this with us here, these two together, and we have to bring these two together, inseparably, as our [heartmind, compassionate bodhicitta, wisdom awareness, practice state]. “If one speaks, the benefit of self and other are accomplished. If one speaks not, it is beyond words, thoughts, and description”. So if you have good Realisation, bodhicitta, and you talk lots, it is great. [It is ripening mind in awareness, inner illuminating]. Otherwise, talking lots is a distraction, (obstacle), and wasting time, so we have to know that. “If one speaks, the benefit of self and other are accomplished“. So long as we have bodhicitta samadhi meditation, all speech benefits others, [in the nondual awareness state]. So this does not mean you have to talk lots okay. You have to look to yourself. Do you have bodhicitta and samadhi meditation, (recognising emptiness)? When you speak, are you [seeing, recognising], knowing others mind (states). [Tuned into a higher state of awareness], and benefitting them, (not hurting them). At the same time, whatever others are saying, you are recognising, ‘all sound is emptiness, emptiness is sound. Sound is none other than emptiness, emptiness is none other than sound,’ so that is enlightened speech. Then everything becomes enlightened speech, due to the bodhicitta, and due to your samadhi, nondual Realisation. (When these two, come together it is all enlightened speech). So then, all the speech, [in that nondual state], benefits others.

If one speaks not,” that is also great, “… it is beyond words, thoughts, and description…” So in that state, there is nothing to say, true nature is beyond words, beyond expression. You cannot put it into words, [simply abiding in the nondual, awareness state], and that is also great. (You are in the nondual, (nonconceptual,) oneness states, (of your wisdom awareness)). So the point, [Jigten Sumgon] is sharing here, is we need bodhicitta, and samadhi, nondual meditation. Without that, then talk lots, also a problem, not talk, also a problem. Everything becomes a problem. [We create an unaware, conceptual net for ourselves]. We create the causes of suffering. But as long as you have these two together, [compassionate mind of], bodhicitta, and [awareness], samadhi [meditation], then you talk, everything benefits others. And even if you don’t speak, you are in the nature states, [rigpa], you know, true nature, [dharmakaya state], is beyond words, beyond expression. So both become extremely powerful and benefit, [as illuminated inner awareness state].


“… beyond words, thoughts, and description,” so there is nothing you can say, or share that describes the true nature, [it is an awareness state]. [As words only point to the true nature], so then, not speaking, (talking), is best, another way, [when you are in the nondual state], meaning, you truly explain true nature, in this way, [the bodhicitta, wisdom awareness nature itself]. Because otherwise, [when you are not in that state], you simply create more dualistic thoughts. So when we are not in that state, and we say, ‘Yes that makes sense. I like that, I think that is correct’. So that means incorrect, because you create your thoughts here, that is making decisions, (subject and object). So that is too fast. Sometimes people do that, ‘I cannot say (you know)… you cannot do that’. [Subject, object created there. Fast thoughts stream, on its own busy, self-grasping concept channel]. [Your compassionate, wisdom awareness, bypasses thought, it simply knows]. So let them just be. Truly you cannot make decisions [about that state]. [It is direct recognition/ realisation of one’s own wisdom awareness nature]. It is beyond expression, thoughts. ‘… beyond description’. In those states, it is not explained by description. Guru can not make description of those states. You cannot use Google to find that state. Technology, cannot get into that state. The only way to get into that state, is through one’s own experience, (knowing own nature, due to one’s own experience, [through the bodhicitta, compassionate, wisdom awareness]. “… it is beyond words, thoughts, and description”.

“Whatever one does is the immutable state,” so unchanging state. “What a great sense of ease with speech as such!”… so that is the true essence nature, (Absolute Truth, Enlightened speech). Here Jigten Sumgon is sharing Enlightened mind, Enlightened form body and Enlightened speech. All three of the different ways, that he is sharing here, are very powerful. [This Song of Realisation, all arises from his own experience, through, as Jigten Sumgon says, his guru’s kindness. [The supreme bliss of Realisation, of the true nature state, (unification of bodhicitta nature and wisdom awareness, which is inseparable with Guru’s mind]. This is the key point of the teaching, and practice. Returning to the title of this text, Spiritual Song “Piercing Dharma’s Key-Point Just Once Will Suffice”. So here Jigten Sumgon is saying, tasting the nature of your mind, directly, (Dharma’s Key-Point), just once, (piercing through the veil of your conceptualisation), will serve the purpose. Once you have a direct experience of the nature of your mind, all the teaching is subsumed in there. So next Jigten Sumgon again, is sharing from his own experience.

Verse 7

“Do not speak of this to others
but take these secret words of the kusulu
and put them into your experience!
Without letting the exalted bodies
of all buddhas of the three times
be confined to the realm of words and writing
with general and specific characteristics,…”

“Do not speak of this to others,”… so Jigten Sumgon is saying here, I am not sharing this, as show, for others. (This song is naturally arising from himself, as his compassionate wisdom awareness experience). So, the point is, he is not saying, I have Realised, and I share with you, showing to you this Realisation, (not that way). He is saying, I have this Realisation and experience, and this Song of Realisation has arisen naturally, (I am just singing this song, as myself, (in his own experience of Realisation).

***at this point the recording of the teaching is cut off.

(to be continued…)

Any errors are the transcriber’s (Editor’s) own.
Immeasurable thanks for these precious teachings. Emaho!