An important mirror, with which to see our practice and realization.

Advice to the dharma practitioner of Yartod (western Tibet), Rinchen Nyima.

 

I, the beggar, with my mind inseparable from the glorious jetsun gurus, bow not just once but at all times, at the supreme lotus feet of these matchless, holy, complete holders!

 

By the power of former residual karma and aspiration prayers,

You are rich with leisure and the endowments of the dharma.

Towards the essential meaning of the teachings of the Buddha,

You abide with excellent and perfect devotion.

 

You became ordained as a youth and are ornamented with the three trainings *

You are the practitioner of the dharma, Rinchen Nyima.

 

Out of necessity I have arranged this letter of experiential advice, spoken in verse,

On the excellent path of the teachings of supreme accomplishment,

Of the practice of the clearing away of impediments and the enhancement,

And the method of traveling the grounds and paths to the consummate fruition,

Right now in the current age of fivefold degeneration.

 

*The trainings of ethical discipline, meditation, and wisdom.

 

Because of the distractions of the fabrications of the three poisons in the guise of dharma, my response has been postponed, so I request you to be patient!

 

 

Listen, you the dharma practitioner Ratna Surya!

At this time of degeneration and feeble virtuous accumulation,

Although self and others have been influenced by positive and negative conditions,

 And have entered the gateway of the dharma,

It is rare to see a dharma practitioner who follows the “vehicle of happiness and suffering”!

 

Therefore, you my sacred dharma friend!

Whatever happiness or suffering, high or low, may arise,

Seek the one taste of hope, fear, acceptance and rejection!

 

Listen, you the dharma practitioner Ratna Surya!

At this time, a few who have entered the gateway of dharma,

Have little learning, and by holding a few words as being sufficient,

They entangle self and others in philosophical systems which cling to partiality.

I see this as an obscuration to the path of the unified middle way!

 

And so, my sacred dharma friend,

From all the holy and authentic gurus,

Give rise to vast learning of the tradition of the tantras and their commentaries !

 

Listen, you the dharma practitioner Ratna Surya!

Some dharma practitioners these days,

To penetrate the meaning  of what has been taught, fall into the category of seeking fame.

Apart from accomplishing the eight worldly dharmas,

It is rare to see someone who applies the meaning of what is taught to their mind-stream!

 

Therefore, you my sacred dharma friend!

In listening to and explaining the tripitika, the four classes of tantra, and the pith instructions,

Abandoning internal contradictions, hold to the key point!

 

Listen, you the dharma practitioner Ratna Surya!

These days some conceited dharma practitioners,

Although they abide on the path of hearing, contemplating, and meditating,

Form the attachment and aversion of thinking “I’m learned, I’m accomplished.”

It is rare to see dharma practitioners who tame their afflictive emotions!

 

Therefore, you my sacred dharma friend!

Engage in the nectar of the teaching of the holy dharma;

It’s the antidote to the great poison of attachment and aversion!

 

Listen, you the dharma practitioner Ratna Surya!

These days some with the name of “realized one”,

Don’t have the assurance of the unobjectified view.

They follow dry words and meaningless babble;

They turn their own experience into theoretical knowledge.

It’s rare to see experience gained from the perfect view!

 

Therefore, you my sacred dharma friend!

Cherish the view free of falling into partiality, or contention.

 

Listen, you the dharma practitioner Ratna Surya!

These days, some who wish to become realized ones,

Desire to attain accomplishment but have no time to practice.

Counting the days, months, and years of practice, they become very boastful.

It is rare to see one who makes extraordinary effort in the yoga of meditation!

 

Therefore, you my sacred dharma friend!

Having abandoned effort towards the incidental obscurations of sight and sound,

Make earnest efforts in practice, like the continuous flow of a river!

 

Listen, you the dharma practitioner Ratna Surya!

These days, a few great meditators,

Are attached to the experiences of bliss, clarity, and non-conceptuality.

As for supreme experience of appearance-less luminosity,

I see, they are bound in the web of dualistic doubt!

 

Therefore, you my sacred dharma friend!

Regarding those labeled as the” faultless three samadhis”;

Give up the  acceptance and rejection of the mind clinging to attachment and aversion.

 

Listen, you the dharma practitioner Ratna Surya!

These days, whoever the accomplished yogis are,

At the time of their abiding in the emptiness of cause and result,

By the  view of the “blank” emptiness of the ground, path, and fruition.

I see they de-emphasize the interdependence of cause and effect!

 

Therefore, you my sacred dharma friend!

In the ground of the naturally empty dharmadhatu,

Seek to sustain self-arising spontaneous presence, set free in a natural way.

 

Listen, you the dharma practitioner Ratna Surya!

These days a few engaging in the yogi’s conduct,

Even though they are devoid of the precise experience of watchfulness,

By the stain of holding the taste of their own experience as supreme,

I see they obscure the stainless kaya of supreme primordial wisdom!

 

Therefore, you my sacred dharma friend!

Not holding mere concepts as the experience of realization.

Come to a decisive experience of inexpressible great zangthal*!

 

Listen, you the dharma practitioner Ratna Surya!

These days, some practitioners with conduct that resembles dharma,

Drift away from the meaning of abiding in the conduct of the ethics of the three vows,

They abide in the “conduct of a cat”; merely superficial dharma.

I see this deceives both self and others!

 

Therefore, you my sacred dharma friend!

Establish your mind in independence, and in a state free of deceit.

Please abide within the sublime dharma!

 

Listen, you the dharma practitioner Ratna Surya!

And so, the undeluded view, meditation, and conduct,

Are the way of all the previous victorious ones.

By meditating with extreme effort on this profound path,

For the time being the impediments to the path will be cleared, and the enhancements accomplished.

All afflictive emotions will be cleared away and primordial wisdom will completely blossom.

The result of the five kayas will be accomplished in this very  life.

These are the key points of the great secret path of the Vajrayana.

 

One who sees their face in the clear and pure mirror of these teachings, will see the stain of their faults.

With effort endeavor to sweep those away!

 

In this way, by habituating to the stream of habitual tendencies of your own mind-stream,

There will be a time of seeing the stain of the faults of others.

Understand you are obscured by the faults of the three doors!

The antidote to abandon those are the teachings of this mirror.

 

In the vast sky of pure intelligence,

Is the supreme mandala of youthful discriminating wisdom.

Radiating the sun’s light rays of scripture and realization,

From the sun of the jewel of dharma-

Comes this elucidation.

 

By these merits may all migrating beings accomplish the stainless dharmakaya of nondual primordial wisdom!

 

Translated by Sean Ross in Chiang Mai, Thailand.

 

 

Rinchen Phuntsok’s instructions on practices to do each day!

Namo Guruve

 

Oh, venerable lord guru, the embodiment of all,

Abide inseparably as the ornament of my crown!

Bestow your compassionate blessings,

To all your children possessing faith!  

 

Kye ma!  All you fortunate beings,

Who have great devotion to the teachings of the Buddha,

Have purified your mind streams by hearing, contemplating, and meditating,

And desire to extract the essence of the leisures and endowments;

Take these words of instruction to heart!

 

One’s fatherland where attachment increases,

The place where there is the great distraction and self-grasping,

It is despised by the Victorious Ones and should be forsaken.

 

In the auspicious place of solitude that possesses blessings, 

One is suffused with joy, one’s elements  are in harmony, and there is little distraction.

It has been praised by the previous  holy ones and is to be relied upon.

 

One’s friends, attendants, and benefactors who possess of the five poisons ,

Whether one has many or just a few,

They should be abandoned just like an executioner. 

 

In such a place of retreat as that,   

With a stable commitment to practice,

Abandon the discouragement and indolence of the three doors.

 

At daybreak on a comfortable cushion, in an upright posture,

Meditate on the difficulty of finding the leisures and endowments,

Impermanence and death along with karma – the undeceiving nature of cause and effect. 

Cultivate love, compassion, and bodhicitta towards all sentient beings who have been your parents. 

 

Furthermore, one should strive with clarity in the visualization of the yogas of the  yidam deity, the channels and chakras, receiving empowerments from the lama, and indivisible tummo.

And strive effortlessly in the physical yogic exercises and  the key points of the wind energies.

At breaks in between sessions preserve your experience.

 

When the sun rises, engage in the key points of the actual practices of long life and the protection wheel.  

 Between sessions, purify the unobstructed manifestation of appearances,

Into nothing but an illusory dream.

Until they transform into a river-like flow. 

 

 At midday, practice restraining your speech,

Chanting, and relative virtues to the extent that  you feel invigorated and cut free from the snares of ignorance.

 

In the afternoon when rigpa is lucid,

Crack the whip of disgust with samsara and renunciation. 

Abandoning distraction, the practice without characteristics is of primary importance.

 

In the evening offer tormas to the assembly of deities of the three roots.

And engage in the approach of the deities.

Train in the expression of rigpa and concentrate on dedications.

 

At midnight, try to rest in the luminosity of dreams both with and without characteristics.

At the conclusion of the session, sleep with that cognition.

At the beginning of all stages of practice unwaveringly supplicate the exalted and glorious lama and dissolve him into yourself

 

Therefore, in a single period of 24 hours, 

With these gradual stages of practice,  

Your three doors will not become faulty and you will know the way of engaging in the practice of the oral instructions. 

 

Having been encouraged by the one wealthy with a few oral transmissions, the one who bears the name “Shakya”, I the Drikung Jadrel, Ratna wrote this in the district of Nyemo Phuntsog Rabten.  By writing this may all migrating beings progress along the path!

Rinchen Phuntsok teaching on definitive meaning.

རྟོགས་ལྡན་རྡོར་དཔལ་ལ་གདམས་པ།

Rtogs ldan rdor dpal la gdams pa

Advice to the realized one Dorpal

ན་མོ་གུ་རུ་དེ་བ་ཌཱ་ཀི་ནཱི།

Namo Guru Deva Dakini

 

 ཁམས་གསུམ་ཡེ་ནེས་དག་པའི་མཁའ་དབྱིངས་སུ། རང་བྱུང་རང་གསལ་ཀུན་བྱེད་རྒྱལ་པོ་ང། དངོས་འཛིན་སྒྱུ་མའི་འཁྲུལ་ལས་འདས་པའི་ཡུལ། གྲག་སྟོང་གྲག་ཆ་འདྲའི་སྒྲ་བརྙན་ངག། 

In the spacious expanse of the primordial purity of the three realms,

Am I, the self-arisen, self-luminous, kingly doer of all. 

 I transcend the objects of the confusion of illusory apprehensions of reality.

Resounding speech, audible yet empty, is like an echo.

Shallow are the conventional verbal expressions of living beings.

 

ཐ་སྷད་བརྗོད་ཚིག་གཏིང་མེད་ཡིད་ཅན་ལ། དད་ལྡན་ལམ་ཞུགས་སྒྲུབ་པའི་བརྟུལ་ཞུགས་ཅན། བུ་མཆོག་མོས་པའི་གདུང་བས་བསྐུལ་བ་ལས། རང་རིག་བླ་མ་དེས་ནི་འདི་སྐད་ལོ། 

You who possess faith, have entered the path, and possess the resolute will for accomplishment,

My supreme son, you have encouraged me with your longing devotion. 

Through the lama of my own rigpa, I have spoken these words:

 

ཀུན་གཞི་བདེ་གཤེགས་སྙིང་པོ་སེམས་ཞེས་ལ། སངས་རྒྱས་སེམས་ཅན་དབྱེ་བྱད་དབྱེ་བྱེད་བྲལ། བཟང་ངན་དགེ་སྡིག་སྤང་བླང་མིང་མ་གྲགས། མཁའ་དབྱིངས་དྲི་མེད་ནམ་མཁའ་ལྟ་བུ་འམ།

That called the mind, the buddha nature, or the ground of all,

Is free of the object of distinction or distinguishing agent between buddhas and sentient beings.

There are not even the names of good, bad, virtue, non-virtue, or acceptance and rejection.

 

གཡའ་བྲལ་མེ་ལོང་སྙོག་བྲལ་མཚོ་དངས་འདྲ། ཀུན་ཁྱབ་ཀུན་གསལ་འཛིན་མེད་དེ་ལྟ་ལ། ཅིར་ཡང་འཆར་ཞིང་ཅིར་ཡང་སྣང་བ་ཡི། 

The stainless spacious expanse like the sky,

Is like a mirror free of dust, or a lake free of turbidity.

Even though it is all-pervading, all-illuminating, and without clinging,

Whatever manifests, and whatever appears,

Is the arising of the power of unobstructed energetic manifestation.

 

བྱེད་པོ་སེམས་ཉིད་སྡོང་བུ་མ་རྟོགས་པར། སྣང་བརྙན་འཁྲུལ་པའི་ཡལ་འདབ་ལ་ཞེན་ཏེ། ང་ཁྱོད་ཆགས་སྡང་ཁ་རྒྱུད་རང་དུ་འདས། དེ་ཚེ་དགེ་སྡིག་མིང་ནི་མ་གྲགས་ཀྱང། 

ང་ཞེས་བྱ་དང་ཆགས་པས་ཁ་བྲིད་པས། དགེ་བའང་སྲིད་ལ་ཁྱོད་ཅེས་སྡང་བ་ལས། སྡིག་པ་ཉིད་དུ་བབས་ཀྱིས་ལྡང་བར་གྱུར། 

Without realizing the trunk, the creating nature of mind,

There is attachment to the illusory outward reflections of the branches and leaves.

Straying into the succession of speech with attachment to self and aversion to others,

At that time although the names of virtue and vice have not been pronounced, 

By attachment which thinks “I” one is led astray.

Although there is the possibility of virtue, from aversion which thinks “you”,

 By these naturally occurring misdeeds hatred comes to be.

 

དེ་ལྟར་ཤར་ལ་ཨ་འཐས་རྗེས་འབྲངས་པས། བདེ་འགྲོ་ངན་འགྲོའི་རྟེན་པའང་སྣང། དགེ་རྟོག་མཐར་ཕྱིན་པའི་སངས་རྒྱས་དང། ངན་རྟོག་རྗེས་ཕྱིར་འབྲངས་པའི་སེམས་ཅན་ཞེས། མིང་མ་གྲགས་ཀྱང་བབས་ཀྱིས་དེ་ལྟར་བྱུང། 

In that way, because of following with clinging fixation what arises,

The support of the good and bad migrations appear.

The buddhas have brought to completion the virtuous concepts.

Those known as sentient beings follow after negative concepts.

Even though the names are not to be found, they arise naturally like that.

 

དེ་ཚེ་སངས་རྒྱས་ཐུགས་བརྩེས་མ་བཟོད་ནས། འཁོར་བར་གནས་པའི་སེམས་ཅན་རྣམས་ཀྱི་དོན། བསམས་ཤིང་སྲིད་པར་སྐྱེ་བའི་ཚུལ་བཟུང་ནས། ཀུནལས་ཁྱད་འཕགས་མཛད་པའི་ཆོ་འཕྲུལ་བསྟན། 

At one time from the buddha’s unbearable loving compassion,

He intentionally assumed the mode of taking rebirth in existence.

For the purpose of all sentient beings abiding in samsara,

He displayed exalted deeds and miracles in all directions.

 

རྒྱུ་རྐྱན་ཇི་བཞིན་རྟོག་ཚེ་ལས་འབྲས་ནི། ཐབས་མཁས་དགེ་སྡིག་སྤང་བླང་ཚུལ་རྣམས་དང། དེ་ལས་ཉེར་འཕྲོས་ཆོས་འཁོར་རིམ་གྱིས་འསྐོར །རྗེས་འཇུག་སྲས་ལ་གདམས་པའི་བཀའ་རྣམས་གཏད། འདི་དོན་བཀྲལ་ལས་བསྟན་བཅོས་རྣམས་ཀྱང་བྱུང།དེ་དག་རྣམས་ཀྱང་ཅི་བཤད་ཉམས་བླངས་ན། འབྲས་བུ་བསླུ་མེད་ང་ཡིས་སར་ཕྱིན་ཏོ། 

When he realized cause and condition just as they are

Concerning karma and its result- he was skilled in all the modes of adopting and abandoning virtue and non-virtue .

From that he elaborately turned the dharma wheel in stages, 

And entrusted all the teachings of the oral instructions to his spiritual heirs.

From explaining the meaning of these many commentaries arose.

Although all those have been explained, if you put them into practice,

You pass to the stage of mine- the undeceiving result

 

འོན་ཀྱང་སྙིགས་མའི་སེམས་ཅན་ཚེ་ཐུན་ཞིང །མངལ་སྒྲིབ་ཉོན་མོངས་བག་ཆགས་རྒྱུད་འཇགས་པས། ཡང་ཡང་འཁོར་ཏེ་འགྱངས་བར་འགྱུར་སྙམ་ན། ཚེ་འདི་ཉིད་ལ་ངོ་བོ་གདེང་ལྡན་ཕྱིར།

ཀུན་བྱེད་རྒྱལ་པོ་ང་ཡིས་འདི་སྐད་བཤད།

However sentient beings of this degenerate age have a short life.

Because of the obscurations coming from birth from a womb, afflictions, and habitual tendencies presented to the mindstream,

You may wonder if cycling again and again goes on indefinitely?  

In order to possess the essence of confidence in this very life,

I, the kingly doer of all, have expressed these words:

 

 ཕྱི་ཡུལ་ཉོན་མོངས་སྤང་བྱ་རང་གི་སེམས། བགེགས་བྱེད་དམ་ཆོས་སྡོམ་པ་རང་གི་སེམས།

སྤང་གཉེན་དགག་སྒྲུབ་སྡོམ་པ་རང་གི་སེམས། བྲལ་འབྲས་སྤྲུལ་སྐུ་སངས་རྒྱས་རང་གི་སེམས།

སོ་ཐར་བསླབ་བྱ་སེམས་ལས་གཞན་མ་འཚོལ། ཤེས་བར་མཛོད་ཅིག་སྐལ་ལྡན་རིགས་ཀྱི་བུ།

External objects- afflictions which are to be abandoned are one’s own mind.

That which stops the afflictions- the vows of the sublime dharma are one’s own mind.

The vows which abandon by stopping and antidote by accomplishing are one’s own mind.

The result of separation from obscuration-the nirmanakaya of the buddha are one’s own mind.

Do not seek the training of individual liberation apart from your mind.

Know this to be the case fortunate son of noble family!  

 

 སྡུག་བསྔལ་སེམས་ཅན་མར་ཤེས་རང་གི་སེམས། ཉན་ལམ་ཟིལ་གནོན་སེམས་བསྐྱེད་རང་གི་སེམས། ཀུན་སྙོམས་བྱང་ཆུབ་སྒྲུབ་བྱེད་རང་གི་སེམས། འབྲེས་བུ་ལོངས་སྐུ་རྣམ་སྣང་རང་གི་སེམས། བྱང་སེམས་བསླབ་བྱ་སེམས་ལས་གཞན་མ་འཚོལ། ཤེས་བར་མཛོད་ཅིག་སྐལ་ལྡན་རིགས་ཀྱི་བུ།

Suffering sentient beings, known to be one’s mother are one’s own mind.

The thought of enlightenment which overpowers the hearer’s path is one’s own mind.

That which accomplishes the enlightenment equalizing all is one’s own mind .

The resultant sambhogakaya- all appearances, are one’s own mind.

Do not seek the training of the bodhisattvas apart from your mind.

Know this to be the case fortunate son of noble family!

 

སྣོད་བཅུད་གཞལ་ཡས་ལྟར་སྣང་རང་གི་སེམས། དུག་ལྔ་ཡེ་ཤེས་གནས་གྱུར་རང་གི་སེམས །གཞན་དོན་ལས་བཞིས་འདུལ་བ་རང་གི་སེམས། འབྲས་བུ་ཆོས་སྐུ་དཔལ་ཆེན་རང་གི་སེམས། གསང་སྔགས་ལམ་མཆོག་སེམས་ལས་གཞན་མ་འཚོལ།་ ཤེས་བར་མཛོད་ཅིག་སྐལ་ལྡན་རིགས་ཀྱི་བུ། 

The external universe and internal sentient beings – the appearance of the immeasurable palace of the deity, are one’s own mind.

The transformation of the five poisons into primordial wisdom is one’s own mind

The four activities, which accomplish the benefit of others, are one’s own mind.

The great glorious result of the dharmakaya is one’s own mind.

Do not seek the supreme path of the secret mantra apart from your mind. 

Know this to be the case fortunate son of noble family!  

 

དེ་ལྟར་བསླབ་གསུམ་སྡོམ་པ་སེམས་དང་བཅས།བསྲུང་དང་གཏོང་ཐོབ་འདུན་པ་སེམས་སུ་གཅིག།དེ་རྣམས་ཉམས་ལེན་གདམས་པར་བསྟན་པ་ནི།དམ་ཆོས་ལྔ་རུ་འདུས་སོ་བུ་མཆོག་ཀྱེ།

དེ་ཡང་རྩ་བ་ཆིག་ཆོག་རྒྱལ་པོ་སེམས། ཐམས་ཅད་འདི་ཡི་གཡོས་ཡིན་ཤེས་པར་མཛོད། 

Like that the vows of the three trainings are contained in the mind.

Protecting, abandoning, attaining, and aspiring are one in the mind.

Concerning the practice of the teachings of these oral instructions.

Listen, my supreme son, they are condensed in five sublime dharmas. 

Furthermore, the root, the sole sufficient king is mind.

Know it to be the case that everything is the minds game.

 

བྱམས་སྙིང་བྱང་སེམས་གདུང་བའི་འབྲལ་མེད་ཡིད། ཆུ་ལྦུར་ལུས་ལ་གཏད་མེད་དྲན་པའི་རྒྱུན།

འཆར་བྱེད་སེམས་ལས་དངོས་པོའི་ཆོས་གཞན་མེད། ཤེས་བར་མཛོད་ཅིག་སྐལ་ལྡན་རིགས་ཀྱི་བུ། 

Love, compassion, and bodhicitta, the mind inseparable from longing,

The unstable body- like water bubbles, and the continuity of mindfulness,

Apart from the arisings of the mind there are no other actual phenomenon.

Know this to be the case fortunate son of noble family!

 

གསལ་སྟོང་འཛིན་མེད་རང་ཤར་ལྷ་ཡི་སྐུ། འགག་མེད་གྲགས་སྟོང་རང་སྒྲ་སྔགས་ཀྱི་སྒྲ།

རང་བཞིན་ཁྱབ་གདལ་ལྷུན་གྲུབ་རྡོ་རྗེའི་ཐུགས །བཅོད་མེད་སེམས་ལས་གསང་སྔགས་བསྐྱེད་རྫོགས་མེད། ཤེས་བར་མཛོད་ཅིག་སྐལ་ལྡན་རིགས་ཀྱི་བུ།

The naturally arisen form of the deity- emptiness and clarity free of grasping .

The sound of mantra- self-resounding unceasing sound-emptiness.

The vajra mind- spontaneously present and naturally infinitely pervasive.

Apart from the mind without contrivance there is no creation or completion stage of secret mantra.

Know this to be the case fortunate son of noble family!

 

གཏད་མེད་ཡུལ་འཛིན་ངོ་བོ་ཆོས་ཀྱི་སྐུ། ཀུན་རྟོག་གཅིག་ཏུ་འདུས་པལོངས་སྤྱོད་རྫོགས། གསལ་ལ་སྣ་ཚོགས་འཕྲོ་བ་སྤྲུལ་པའི་སྐུ། མིང་བརྗོད་ཀུན་གཞི་ང་ལས་བླ་མ་མེད། ཤེས་བར་མཛོད་ཅིག་སྐལ་ལྡན་རིགས་ཀྱི་བུ།

The essence of the dharmakaya is objectlessness.

The sambhogakaya is all conceptions condensed into one.

The nirmanakaya is the clear radiation of variety.

There is no lama apart from I, the designated expression “the ground of all”.

Know this to be the case fortunate son of noble family!

 

མ་བཅོས་རྣལ་མའི་འདུག་ཚུལ་ལུས་ཀྱི་གནད། རྟག་ཆད་དབུས་འཛིན་བྲལ་བ་ལྟ་བའི་ཡུལ། ཆེད་བཅོས་དགག་སྒྲུབ་མེད་པ་སྒོམ་པའི་གནད། སྤང་བླང་རེ་དྭོགས་བྲལ་བའི་སྤྱོད་པ་སྟེ། རང་གནས་འདི་ལས་ཕྱག་རྒྱ་ཆེན་པོ་མེད། ཤེས་བར་མཛོད་ཅིག་སྐལ་ལྡན་རིགས་ཀྱི་བུ།

The key point of the body is an uncontrived, genuine mode of being.

The object of the view is free of clinging to the center, eternalism, or nihilism.

The key point of the meditation is for the purpose of being without contrivance, denial, or affirmation.

 And the conduct- free of acceptance, rejection, hope or fear.

Apart from this that dwells in yourself there is no mahamudra.

Know this to be the case fortunate son of noble family!

 

བསྔོ་བའི་མཐར་ཐུག་ཆོས་དབྱིངས་ཟག་པ་མེད། དུས་གསུམ་རྒྱལ་པའི་ཐུགས་གཏེར་ཟབ་མོ་སྟེ། རང་བྱུང་འདི་ལས་གཞན་པའི་བསྔོ་བ་ནི། བསྔོ་བྱ་བསྔོ་བྱེད་བསྔོ་བ་མ་མཐོང་སྟེ། དམིགས་མེད་བསྔོ་བའི་འདི་ནི་བསྔོ་བའི་མཆོག། ཤེས་བར་མཛོད་ཅིག་སྐལ་ལྡན་རིགས་ཀྱི་བུ།

The consummation of dedication is the uncontaminated dharmadhatu.

From the self-arisen profound treasures from the minds of the buddhas of the three times.

I have not seen other dedications with an object of dedication and an agent who dedicates.

This objectless dedication is the supreme dedication.

Know this to be the case fortunate son of noble family!

 

དེ་ལྟར་གདམས་བའི་མན་ངག་ལྔ་པོ་འདི། རང་ལ་རང་བཅས་ཡོད་པས་ཕྱིར་མ་འཚོལ། གཞན་ལ་བཙལ་ན་དོན་མེད་ངལ་བའི་རྒྱུ། ནོར་གོལ་གེགས་སེལ་འཁྲི་བ་རང་སར་ཆོད། ཤེས་བར་མཛོད་ཅིག་སྐལ་ལྡན་རིགས་ཀྱི་བུ།

Like that, these five pith instructions of oral advice,

Are in oneself and for oneself, in order that you don’t need to seek.

If you search elsewhere it is a cause of meaningless fatigue.

Cut errors, deviations, and the removal of obstacles in their own original condition!

Know this to be the case fortunate son of noble family!

 

མདོ་རུ་བསྡུས་ན་སྔོན་ཆད་བྱས་བསགས་ཆོས། མེད་པ་ཡོད་འཁྲུལ་རང་ཉིད་རང་གིས་བཅིངས། ཡོད་པ་མེད་བསྒྲུབ་རང་ནོར་རང་གིས་བརླག། གཉིས་མེད་བར་གཟུང་གཏི་མུག་མུན་པས་འསྒྲིབས། དེ་རྣམསརང་བྱེད་ཉིད་དུ་གོ་བགྱིས་ལ། 

If you summarize the essential points of phenomenon accumulated previously which were cut off,

One binds oneself with the delusion of that nonexistence exists.

By one’s own error of establishing existence as nonexistent one loses one’s own wealth .

Holding to “non-duality” one is obscured by the darkness of bewilderment.

Understand all those are done by you yourself. 

 

ཤེས་ལྡན་བུ་ཁྱོད་བསྟན་པའི་རང་སོ་བཟུང། བསྟན་པའི་རང་སོ་བཟུང་བ་གང་ཞེ་ན། བཟང་པོར་འདོད་པའི་ལྟ་བས་ཕན་མི་ཐོགས། འདོད་པས་བསྒྲུབས་པའི་སྒོམ་པས་ལམ་མི་བགྲོད། རྩོལ་བཅས་བསྒྲུབས་པའི་སྤྱོད་པ་ཚུལ་ཆོས་གོལ། དེ་བས་རྣལ་མའི་ལྟ་སྒོམ་སྤྱོད་ལ་རོལ། ཤེས་བར་མཛོད་ཅིག་སྐལ་ལྡན་རིགས་ཀྱི་བུ།

My intelligent son, hold the teachings naturally. 

If you ask “how do you hold the teachings naturally?”  

The view that desires the good is not beneficial.

The meditation that is accomplished by wishing does not progress on the path.

The conduct of accomplishment connected with effort deviates from the correct mode of dharma.

Therefore revel in the authentic view, meditation, and conduct!

Know this to be the case fortunate son of noble family!

 

རྣལ་མའི་ཉམས་ལེན་རྣམ་གསུམ་གང་ཞེ་ན། གཏད་མེད་རིག་པ་གཅེར་བུ་ལྟ་བའི་རྒྱལ། གསུམ་འཛིན་ཡེ་ནས་དྲི་བྲལ་སྒོམ་པའི་ངང། བྱར་མེད་ཡན་བ་འགག་མེད་སྤྱོད་པ་འདི། ཀུན་ཏུ་འབྲལ་མེད་རང་སོའི་གནས་ཚུལ་ཡིན། འདི་ལ་གནས་ན་ལམ་རྣམས་ཀུན་འདུས་པས། གེགས་སེལ་གཉེན་པོའི་བར་ཆད་རྩ་བ་ཆོད། རྣལ་འབྱོར་ཆེ་ཆུང་ས་ལམ་རྩིས་གདབ་ཀུན། བློ་བྱས་བདུད་བ་ཡིན་བས་རང་སར་གྲོལ། 

If one is asked “what are the three aspects of authentic practice?”

Objectless, naked rigpa, is the king of views.

Within the meditation of freedom from the stain of primordially clinging to the three *. 

This conduct, without action, carefree, and unceasing, 

Is the mode of being inseparable with one’s nature at all times.

If you abide in this, all paths are contained .

The obstacles of using antidotes to remove impediments is cut at the root.

All judgement about the paths and stages of greater or lesser yogis.

Are liberated in their own state because they are the demon of mental fabrication. 

·  madhyamaka, mahamudra, and dzogchen

 

སངས་རྒྱས་རང་དུ་གོ་བས་སྒྲུབ་ངལ་མེད། གཞོམ་གཞིག་བྲལ་བའི་ལུས་ལ་བློ་ཐག་ཆོད། སྤྲུལ་པ་བྱེ་བའི་སྣང་བརྙན་རང་ལ་ཚང།་ ཕན་བྱེད་དགེ་བའི་ཚིག་ལ་ཉེ་རིང་མེད། སྐད་བརྒྱར་ཀུན་ཏུ་སྨྲ་བའི་སྤོབས་པར་ལྡན། བསྐལ་བརྒྱ་ཏིང་འཛིན་གཅིག་གིས་བགྲོད་པ་དང། གང་འདུལ་ཏིང་འཛིན་སྟོན་པའི་ཡིད་ཅན་དེ། མི་ཟད་འཁོར་ལོའི་ཡོན་ཏན་བྱེ་བ་ནི། གྲངས་མེད་དུ་མས་ཕྱུག་པའི་བདག་པོ་ཉིད། 

Because the buddha is understood as oneself practice is not tiresome.

Attain  deep certainty in the indestructible body.

The reflections of countless emanations are complete in oneself.

In beneficial words of virtue there is no near or far.

It possesses the confidence to express a hundred languages fully.

One traverses one hundred eons by a single samadhi. 

It is the teacher of living beings, taming whoever needs to be tamed by samadhi. 

One is the lord, wealthy with countless good qualities of the inexhaustible wheel. 

 

 

ནམ་མཁའ་མཉམ་པའི་འཕྲིན་ལས་བྱེད་པ་ནི།  བརྗོད་པའི་མཐའ་ཡིས་རྟོགས་པར་ཡོངས་མི་འགྱུར། འདི་རྣམས་བབས་ཀྱི་བྱུང་ཚུལ་བསྟན་པ་སྟེ། ཀུན་བྱེད་རྒྱལ་པོ་ང་ནི་འཁྲུལ་མ་མྱོང། 

As for the enactment of enlightened activities equal to the sky;

Through the limits of expression their full realization won’t come about.

Regarding the natural mode of origination of these teachings, 

I, the kingly doer of all, I have never experienced confusion.

 

རང་བསྟོད་གཞན་སྨོད་བགྱིས་ན་ཀུན་བྱེད་ཉམས། དེ་ལྟར་རང་ཤར་དབྱིངས་ནས་བསྒྲགས་པའི་གཏམ། རྩ་བ་ཆིག་ཆོད་གཅིག་ཆོག་རང་མདངས་འདི། སྐལ་ལྡན་རྣམས་ཀྱི་བློ་ལ་བདུད་རྩི་སྟེ། སྐལ་མེད་ལོག་ལྟ་ཅན་རྣམས་ཁྲག་སྐྱུགས་པས། སྨན་ཆེན་འདི་ནི་ཀུན་བྱེད་རྒྱལ་པོ་སྨྲ། འདི་དོན་གོ་ན་ང་དང་དབྱེར་མེད་ཡིན། 

If you praise yourself and belittle others everything is depreciated.

In that way from the self-occurring expanse this speech was proclaimed.

This sole sufficient self-radiance which cuts at the root at once,

Is nectar for the mind of all fortunate ones.

And will cause all unfortunate ones with wrong views to vomit blood.

This great medicine has been expressed by the kingly doer of all,

If this meaning is understood, you are inseparable with me.

 

ཀུན་བྱད་རྒྱལ་པོ་ང་ནི་འདི་ལྟ་སྟེ། རྒྱུ་ཡིས་མ་བྱས་རྐྱེན་གྱིས་མ་སྐྱེད་པའི། ནམ་མཁའ་འདི་ནི་ཀུན་བྱེད་རྒྱལ་པོ་ང། 

I, the doer of all, am like this:

Not created by a cause, not arisen from a condition,

The space is I, the kingly doer of all.

 

རྟན་དང་གཡོ་བའི་བྱ་བ་ཀུན་བྱེད་པའི། རླུང་ཆེན་འདི་ནི་ཀུན་བྱེད་རྒྱལ་པོ་ང། 

Carrying out all functions of movement and stability,

The great wind is I, the kingly doer of all.

 

གསལ་དང་རྒྱས་པའི་ལས་རྣམས་བྱེད་པ་ཡི། བྱིན་ཟ་འདི་ནི་ཀུན་བྱེད་རྒྱལ་པོ་ང།

The agent of all actions of illuminating and expanding,

The fire is I, the kingly doer of all.

 

 ཀུན་གྱི་གཞི་དང་བརྟེན་དུ་བྱེད་པ་ཡི། འཛིན་མ་འདི་ནི་ཀུན་བྱེད་རྒྱལ་པོ་ང། 

The foundation of all, creating stability,

The earth is I, the kingly doer of all.

 

བདེ་རྒྱས་དགའ་བདེ་ལ་ནི་སྤྱོད་པ་ཡི། ལྷ་དབང་འདི་ནི་ཀུན་བྱེད་རྒྱལ་པོ་ང། 

Engaging in vast bliss and joy,

The king of the gods is I, the kingly doer of all.

 

བདེ་སྡུག་མཐོ་དམན་ཀུན་ཏུ་སྣང་བ་ཡི། མི་ཡི་སྐྱེ་བ་ཀུན་བྱེད་རྒྱལ་པོ་ང།

All appearances of happiness, suffering, and higher and lower states,

The humans are I, the kingly doer of all.

 

 འདོད་ཅན་བཀྲེས་པས་ཉན་པར་གྱུར་པ་ཡི། ཡི་དྭགས་སྐྱེ་བ་ཀུན་བྱེད་རྒྱལ་པི་ང། 

Desirous and pained by hunger,

The hungry ghosts are I, the kingly doer of all.

 

སྡང་ཅན་འཚེ་བས་ཉན་པར་སྣང་བ་ཡི། དམྱལ་པའི་སྐྱེ་བ་ཀུན་བྱེད་རྒྱལ་པོ་ང། 

Angry and with the appearance of pain caused by torment,

The hell beings are I, the kingly doer of all .

 

འཁྲུལ་པ་ཡེ་སངས་ཡོན་ཏན་ཀུན་རྒྱས་པས། སངས་རྒྱས་འདི་ནི་ཀུན་བྱེད་རྒྱལ་པོ་ང། 

Since delusion is primordially cleared away and all qualities have blossomed,

The buddha is I, the kingly doer of all.

 

མདོར་ན་ཀུན་ཏུ་སྣང་ཞིང་ཀུན་སྟོན་པ། ཐམས་ཅད་ཀུན་བྱེད་རྒྱལ་པོ་ང་ཉིད་དེ། ང་ལ་ཆགས་དང་སྡང་དང་ཉེ་རིང་མེད། ཀུན་བྱེད་རྒྱལ་པོ་ང་ལ་དབྱེར་མེད་དོ། ང་ལ་འདོར་དང་བླང་པའི་འཁྲུལ་པ་མེད། ཀུན་བྱེད་ང་ཡང་ང་ཞེས་བྱ་བ་ཡི། བརྗོད་བྱ་བརྗོད་བྱེད་ཐ་སྙད་ཀློང་དུ་ཐིམ། དེ་ལྟར་ཤེས་ན་ཀུན་བྱེད་ང་ཉིད་དེ།་བུ་ཁྱོད་འབྲལ་མེད་གནས་པའི་དོན་མཆོག་མཐོང། ཤེས་བར་མཛོད་ཅིག་སྐལ་ལྡན་རིགས་ཀྱི་བུ།

In brief all that appears and all teachers,

Everything is I myself, the kingly doer of all.

I am without attachment, hatred, near and far.

I am inseparable with the kingly doer of all.

I am without the delusion of abandoning and adopting,

Even “I” is the doer of all, and that called “I” with,

The designations of the object of expression and agent of expression have dissolved into space.

If it is known like that, I myself, the doer of all,

And you, my son, abide inseparably perceiving the supreme meaning!

Know this to be the case fortunate son of noble family!

 

 

ཞེས་པ་འདི་ནི་རྡོ་རྗེ་དཔལ་འབར་ཞེས་བྱ་བས་བསྐུལ་བ་ལས། འབྲི་གུང་ཕྱོགས་ཀྱི་ཤྭཀྱའི་བན་དྷེ་སྣ་ཚོགས་རང་གྲོལ་གྱིས་འཚེའུ་ཁར་བྲིས་པའི།

Thus, having been encouraged by the one known as Dorje Palbar,

This was written by Natsog Rangdrol, the monk of Shakya, in the area of Drikung called Tshe Kar.

Please consider donating to the Rinchen Phuntsok translation project

Hello All,

I am really eager to share the teachings of the great master Rinchen Phuntsok with the world. I believe that these teachings will be greatly valuable to meditators of all traditions. I hope to complete the first volume of teachings and publish a book of the final work. In the meantime some financial support for making these teachings available on this blog and to continue working towards publishing the first volume would be greatly appreciated. Thank you very much.

Sincerely,
Sean Ross