Practical Advice for the View, Meditation, and Conduct of Mahamudra
THE THIRD KHAMTRUL KUNGA TENZIN
Namo guru prabhā karāya!
Lordly Drukpa, embodiment of all unmistaken refuges,
Even though we are never separate, I continually supplicate you.
For those of you inclined to practice the Dharma, I offer these words from the bottom of my heart:
Generally speaking, it is very hard to attain a human body and, more to the point, to acquire one possessing the three vows is next to impossible. However, when we have one if we do not use it to practice the Dharma, gaining another in the future will be extremely unlikely—put it to use with prostrations and circumambulations.
Your sworn enemy, Yama, the Lord of Death, approaches, his time of arrival unknown. Even though you intend to practice the Dharma, death may lay waste to your plans, therefore practice virtue and abandon negative actions right now!
If even hearing of the plight of those born in the three lower realms causes your heart to quiver, imagine what it would be like to actually be born there….What would you do? Considering this, avoid negative deeds as you would poison.
Pray to the Three Jewels—which are never actually apart from you—from the very depths of your heart. It is only they who are able to protect you from the seemingly endless pain of samsara.
The Third Khamtrul Kunga Tenzin (1680–1728)
The Third Khamtrul Kunga Tenzin realized the nature of mind when he was four years old. In retreat, he had a vision of Guru Padmasambhava in which he received prophecies of the sorrows that would befall the Tibetan people, and the command to leave retreat and benefit many beings through performing religious dance festivals and particular sadhanas.
Finding all beings within samsara’s six realms to be miserable, and recognizing that each and every one has, at one time or another, been your parents, dedicate the results of your Dharma practice to them.
Visualize your perfect guru seated upon your crown and supplicate him from the very depths of your heart. Imagine he melts into light and dissolves into you, his wisdom mind merging with yours. Remain with this experience and watch your mind, without changing anything.
Rest and observe its outer, inner, and secret movement without altering anything. Mind does not exist as it has no substance, similarly it does not not exist as it can think about all sorts of things; sometimes it stays and sometimes it goes—watch it without break.
The empty essence of your mind is Amitabha—the dharmakaya,
Its luminous nature is Avalokiteshvara—the sambhogakaya,
And its myriad projections of thought are
Padmasambhava—the nirmanakaya.
If you recognize the five poisonous emotions when they arise, they are the five Buddha families. When the mind is particularly lucid, look at the nature of that luminosity—this is the mahamudra of luminous emptiness. When the mind is particularly blissful, look at the nature of that bliss—this is the Great Perfection of bliss-emptiness. When the mind is particularly empty, stare into the face of that emptiness—this is the empty awareness of the Great Middle Way. When the mind is particularly fearful, look at the nature of the fear—this is what is to be dissolved in the profound practice of cutting demons, chöd. When you don’t see the mind as anything whatsoever, this is the emptiness of mind, the prajnaparamita.
Whether moving or at rest, look at the mind—all activity will be the ultimate circumambulation. Whether eating or drinking, look at the mind—this is the inexhaustible feast of the ganachakra. Whether resting or sleeping, look at the mind—this is the pith instruction to experience sleep as natural luminosity. The profundity of the recitation practices of approach and accomplishment comes from watching the mind; it will also reverse the obstacles of Mara, should that be necessary.
Right now, no matter what fleeting thoughts may run through your mind, resolve that your meditation will last the length of your life. Whether socializing and chatting among friends, watching entertainment, or when busy with the affairs of your life, never fall under the sway of distraction—never be distracted from the nature of the mind. This is what it means to have a profound meditation.
Do not forget this instruction; keep each and every point in mind and your practice will become stable and strong. Use it to repeatedly bring your mind under control and you will become very accustomed to the uninterrupted flow of meditation, like the course of a wide river.
This advice, an oral instruction like refined gold, was written by the reincarnation of Karma Tenpel, Ngawang Kunga Tenzin Gelek from Kham, and meant for all: lay or clergy—male or female.