Welcome to our new Dharma Teachings page.

More to come soon!

TEACHINGS BY HH KARMAPA, Nov 8-13, 2006 at Mirik, translated by Ngodrup Burkhar
transcript by Lama Zik

Nov. 8,  Teaching #1 

“Life after life, may I never be separated from the authentic Lama And so enjoy the spendour of the Dharma Perfecting fully the qualities of the Stages and Paths May I quickly attain the state of Vajradhara.”

This traditional aspiration prayer does not refer the being inseparable from the Lama’s physical body, but to the Lama’s mind.  Activities such as living or passing away should all be understood as the variety of enlightened activities of a great teacher—nothing is actually born or passes away.  Passing away is a profound expression of the master’s enlightened activity, demonstrating the truth of death and impermanence.  (It is more difficult for us to understand the subtle aspect of impermanence.)  The sudden passing of a great teacher instructs us in cutting off attachment and craving, in renunciation, in bodhicitta, in the appreciation of the Lama’s enlightened activities, inspires our practice and understanding of impermanence/lack of permanent, independent entity of “teacher”. When the student is able to correctly apply the Lama’s instruction, this is the real meaning of  “inseparable from the Lama”.  The blessings and compassionate embrace one can receive from the master can also be understood as “remaining inseparable” from the master’s teachings.  There is an important role of pure samaya and faith in maintaining inseparability with the Lama: we should develop a pure outlook of the great master’s body, speech and mind. Whatever habit we develop, we experience familiarity with that:  if we develop a familiarity with the instructions of the Lama, then in the future we may experience an affinity/resonance and connection with the Lama’s body, speech and mind in whatever form they may take.  If we remain inseparable from the instuction of the Lama we will receive the benefits of that.  As students of Khyabje Dorje Chang Bokar Rinpoche (KDCBR), you have received instructions from him during his lifetime: these are the ones to apply on a lifetime basis.  It’s not necessary to feel lost or discouraged without KDCBR’s physical form.  It is necessary to reflect and rely on one’s own faculties and resources, our senses and consciousnesses, to observe and understand that samsara is truly like an illusion and to apply that understanding in practice.   It’s not necessary to have everything pointed out by a teacher.
 On Mahamudra and Guru Yoga:  First it’s important to understand that we’re talking about a lofty and profound view.  To begin to actualize this view we need to concern ourselves with the basic groundwork necessary to actualize it.  There is one great obstacle to understanding the view correctly: normally when we talk about “view”  we think that it should be comfortably, clearly, easily and eloquently talked about and conceptualized.  This is incorrect.  The correct understanding of the view does not sit well and so we entertain doubts.  There is no certainty that our conceptual view is the correct one; there are problems with this assumption, as opinions/concepts vary from person to person, they are not ultimate truth.  Concepts change constantly, as well.  Clinging to conceptuality does not guarantee the proper view.  There are two approaches to understanding view: one is directly finding out what the view is; the second is indirect, though breaking down mental fixations/fabrications, which, from the Madhyamika viewpoint, are not the view. We need to start with this because of our tremendous, basic dualistic fixation on “I”, our strong clinging to the attitude that our “self” is what matters.  By diminishing our self-fixation we create the space for profound view, the stark, fundamental reality, the nowness and freshness of the present moment, to manifest.  When there is this space, perhaps the teacher can introduce something, some instruction that resonates with the correct view, along with the blessings that come with it.  When the “nowness” occurs, it may be beyond words and categorization, beyond yes/no.  A strong but temporary fixation to a hope/desire, to a new possibility may occur after the partial breaking-down of obstacles, but it won’t last.  What’s needed is the correct understanding of interdependence, cause and fruition taught according to one’s individual mental capacity and mental climate.  It’s difficult to find a teacher with this insight into our mind, so it falls back upon the individual to clarify this for ourself—there’s no “easy way out!”

Nov 9, Teaching #2

I was introduced only last year and have had little time to contemplate the Mahamudra teachings, yet I have the aspiration that in the future I may have the experience and realization of Mahamudra to share with you.  I might have some thoughts on Guru Yoga to share with you:  First, we need to understand “Lama” as someone we must rely upon and turn to during ground, path and fruition levels.. We begin the groundwork with going for refuge (in Sanskrit “sharanam gatchami”, to rely on, following.)  With this spirit we should go for refuge.  Going for refuge has the sense that, in fear and insecurity, we need to rely on sources of protection and that, through the process of going for refuge, we could conquer and become free of all fear and insecurity.  Going for refuge is not limited to trusting in the Three Jewels and leaving everything up to them.  Included in the total way of going for refuge is recognizing the importance of recognizing one’s own potential, developing freedom from fear.  There are two aspects to Refuge:  “causal” and ‘fruition/result”.  Causal refuge is the enlightened refuge objects to which we turn for benefit and inspiration.  In doing so we develop our own experience towards realization, which is fruition refuge.  In Shakyamuni Buddha’s life as Siddhartha, he had the potential to become Buddha.  Buddha became Buddha through the truth of the cessation of suffering and the truth of the path to the cessation of suffering.  Buddha is the essence of Dharma and Sangha as well.  Thus it is not sufficient merely to rely on the enlightened ones:  in the future we must become liberated not only from samsara but also from the joy of self-liberation, we must achieve complete Buddhahood.  The purpose of embracing Dharma and Sangha is to fulfill the realization of our potential, which is not separate from the objects of refuge.  Fruition refuge, one’s ultimate objective and intimate support,
is currently a hope, an aspiration to become free from both the suffering of samsara and the joy of nirvana.  One wants to become oneself the perfect refuge.  For practical reasons one needs to turn to the causal, relative objects of refuge: to the Buddha who has shown the path of Dharma, and to the Sangha, which has sustained the continuity of the teachings and supports one on the path.  One turns to the causal Three Jewels ultimately to realize fruition refuge.  Fruition refuge has the conditions/properties of causal refuge, but the reverse is not true.  By going to causal refuge with the proper understanding we are getting closer to fruition refuge, but this does not give the experience of fruition refuge (indestructible happiness, etc.).  Right now we don’t have direct access to the Buddha, we don’t have the realization of Dharma (the truth of the cessation of suffering and the truth of the path to the cessation of suffering) and we don’t have direct assess to the Noble Sangha.  Our objects of refuge for the moment are currently the designated representatives of the objects of refuge.  Whoever is our most kind teacher represents the Buddha.  Whatever wholesome, virtuous thoughts we have represent the Dharma.  The community of practitioners who support us and of which we are a member, represents the Sangha.  The representative objects of refuge are equal or greater in kindness to us though not equal in realization, to the Buddha himself.  So we should appreciate our current teacher, who is walking the same road of suffering and joy that we are; we should appreciate the importance of their role in our lives and we should embrace the noble qualities of their body, speech and mind: this is Guru Yoga, carrying the Lama on the path.  To derive/import/gather the qualities and blessings of the Lama within oneself, the most important thing is trust, the genuine confidence and sense that the Lama is the only one one turns to, he embodies all the qualities of all objects of refuge.  We hear often, “Lama is the embodiment of the Buddha, Yidams, Dharma Protectors, etc., Lama is not separate from Vajradhara”.  Whether this is true is beside the point: it is a profound skilful means of being able to direct one’s complete focus on one point, ultimately to rely on one’s own resources and possibilities.  The Lama is the completely sufficient embodiment of all sources of refuge.  With effort and focus on the teacher, we may appreciate and see his qualities and thus begin to integrate/take on these qualities.  While intellectually/conceptually we may entertain the notion that the Lama is the Buddha, Yidams, Dharma Protectors, etc., the highest, etc., we have not yet realized the qualities of the Lama, we are ignorant of the application of the method to do so.  Heartfelt, genuine confidence is needed for genuine insight into the truth to occur.  Until one is able to directly relate with things as they are, rather than indulging in our concepts of how they are, one will not develop this insight.  Dharma is our direct wholesome/virtuous outlook/inspiration/thoughts; we need to value and protect these seeds, however insignificant they seem.  It is important not to “float in space” (lofty conceptualizations of Mahamudra/MahaAti).  When I was little, I felt compassion naturally.  Now, after thinking and philosophizing so much, I can’t claim that my present experience matches the natural compassion I had then.  Start with your own mind’s natural thoughts of virtue, however small: refresh them; value, nurture and protect them.  The more you indulge in thoughts, the more doubts and confusion you have: thoughts are endless.  The benefit of the Sangha’s inspiration and support of our practice is important, as Sangha is the representative of the Lama who may be gone. 

Nov 13, Teaching #3

I will share with you my thoughts around Khyabje Dorje Chang Bokar Rinpoche (KDCBR) and about events connected with the near future, so you will have some sense of how to prepare for them.  Myself included, we all have a special, evident connection with KDCBR throughout the whole course of the relationship: beginning, middle and end.  In 1992 KDCBR came to Tsurphu (Tibet) when I was enthroned there: our first meeting.  This meeting was spiritual in content and not a personal meeting, as I’d never met him before.  Since then, we met on several occasions in Tibet; I was between 8 and 11 years old, a child with childlike interests.    I clearly remember KDCBR, who was in his 40’s or 50’s, coming down to my age level and taking interest in me like another child with an atmosphere of caring and interest that affected me profoundly: it made me feel good, and I developed an affinity for KDCBR.  One evening late he came with coconut milk, which I liked a lot.  He was like my playmate despite the “generation gap”.  In most particular I remember that most of the people around me were very serious—supposedly for my benefit—but that KDCBR had a pleasant, gentle, smiling demeanor.  There are not many Kagyu lamas known for their smiles!  There is something special and particular to KDCBR’s personality, the magnetizing effect of his smile: my whole environment would change.  My sense of closeness with KDCBR was deeply felt, because of this character trait of his.  Then in 1998 or 1999 when KDCBR came to Tibet we had opportunities to meet and to have several exchanges and during that time I brought up the subject of my intention and wish to journey to India, a significant, important, sensitive, confidential and dangerous subject.  From my own observation, I was sharing this subject with KDCBR because I trusted him with my name and my life.  This is also a reason for the profound intimacy of the relation I had with KDCBR.  After my arrival in India, meetings with KDCBR could be more frequent.  Immediately upon my arrival and from then on, things have been difficult and challenging.  When KDCBR visited me in Gyuto (Ramoche Tantric University in Dharamsala), it was so good:  just knowing he was there in the same compound gave me a sense of well-being even if I couldn’t see him.  An uplifted and Dharmic outlook manifested; I felt that blessings were given, and this was also a significant aspect of the relationship.  When I heard of KDCBR’s sudden passing away, I was in the middle of a conversation which was left unfinished.  It left me dumbfounded.  There was no preparation or warning, it was like a lightning strike.  Recalling the last transmission I had received from KDCBR was of Hevajra and the next month’s instruction was to be Gyud Lama, my immediate reaction was that I wanted to remonstrate KDCBR, to get on his case: how could you leave me without finishing this instruction?   I strongly wanted to come to Mirik, and though this was not easy, because of our pure samaya and through the strength of our relationship, I felt that the visit to Mirik would take place.  Then I came to Mirik and was in the presence of KDCBR’s ku dung (body relic): proof that, relatively speaking, he had passed away, as much as one would have preferred it otherwise.  Still, I wished strongly that KDCBR could be revived physically but there was nothing that could be done.  Back in Gyuto I had a dream about KDCBR’s ku dung: in the dream there was a meeting of scientists (who determined that) if you transfer someone’s blood (to the dead), they could be made to live again.  I felt that if this were true, I would give my own blood to bring KDCBR back—in reality this didn’t happen, but the intention was there.  By the power of faith, there was the wish and willingness to do this.  In this way, KDCBR completed his life, but that’s not the end of his activities.  We believe in reincarnation and the recognition of tulkus (reincarnations of highly realized Lamas).  From this viewpoint, you can hope for this possibility.  Khenpo (Lodro Donyo) Rinpoche and the monk body of this monastery have wholeheartedly and continuously requested that I recognize KDCBR’s new incarnation: this big responsibility they’ve thrown on me!  It must be the genuine recognition and I must take care of (this) activity; I took on this responsibility.  You haven’t received any information but you may have heard rumors.  I could cook up some believable rumor, but the true and proper incarnation must be found.  It is taking time; I’m waiting and so are you.  When the moment comes, I hope you will receive the reincarnation with certitude and pride, and that I will also have the feeling of pride, “Look what I’ve recognized!”
 In this way I could make up stories, but it wouldn’t be appropriate and the karmic consequences would be bad.  The authentic tulku whose qualities resonate with the previous Bokar Rinpoche’s qualities must be found.  When you meet him, you should be able to feel the similarity between them.  My sincere hope and wish is that we find the tulku you can rely on, just as you were embraced by his compassion in the past.  Good and wonderful things can happen and erase the sadness of the past.  In order for this to happen, it’s not totally up to me, it’s our collective responsibility.  We all have a role to play:  you should make strong and clear aspiration prayers so that our common purpose may become actualized and KDCBR return to us.
 Now on this occasion, if I tell you something as a personal representative of KDCBR, having some idea of his intent and speaking on his behalf, Rinpoche’s concern for you is not exclusively (limited to the wish that) you are studying and practicing Dharma: it’s much more comprehensive.  It’s that in your life, everything works well: a good, happy, fulfilling life with a core of Dharma, (a life) inclined to the Dharma.  When we talk about the happiness and sufferings of samsara, there’s more suffering than happiness and it has a greater impact on our life.  Some want to end their lives, due to the weight of (their) suffering.  Even when we approach happiness, we’re continuously buffeted by suffering.  We live through tremendous suffering, how is it that we continue to exist at all?  It’s by the strength of our hope that it will change for the better.  If our wish and hope is to become free of suffering and find happiness, we must have that wish and conviction.  We have intelligence and skilful means at our disposal in both hands. Here we are gathered, we’re a lot of people but, for me, it feels like one person.  When we all feel like one person, it’s quite simple and easy.  If one important objective is fulfilled, that’s good for all of us.  (In) the future I envision good things coming for you, more effortless practice, good health and happiness:  I wish you all the best! 

Kagyu Takten Puntsokling is a 501[c][3] religious organization and your contributions are tax-deductible to the full extent allowed by law.