The Dalai Lama: Reliance on a Teacher

This article on reliance on a teacher originally appeared in the Snow Lion newsletter, Vol 12 #4, Fall 1997 Answers to Questions at the Tibetan Buddhist Learning Center, Washington, New Jersey, September 1990 Joshua Cutler: Americans in general are very wary of relying on one person and giving that person a lot of power and control. This is difficult for American people. But on the other hand, I know that, when the teaching was coming from India to Tibet, Atisha was asked by Dromtonpa, "How is it that we Tibetans have such a good knowledge of the teachings yet no one has produced any of the realizations of the grounds and the paths?" Atisha replied that it was because Tibetans were still viewing the teacher as an ordinary person. It’s very clear to me that this teaching of faith in the spiritual teacher is the very foundation of the teaching being able to grow in this country, but there is a problem because many spiritual teachers have abused their students and so people are very suspicious of teachers. Could Your Holiness please give us guidance on this practice of relying upon the spiritual teacher? Related Books His Holiness the Dalai Lama: Atisha explicitly mentions that all the Great Vehicle realizations, be they great or small, depend on proper reliance upon a spiritual teacher. He then says that as the Tibetans view their lamas as only ordinary persons, they are not attaining realizations. His advice applies to Great Vehicle realizations. But in giving a general explanation of Buddha’s doctrine, we have to include both the Great and Hearer Vehicles. Therefore, take for example the solitary realizers. In Maitreya’s Abhisamayalamkara, which is the root text of the lam rim lineage, he specifically mentions that solitary realizers achieve their liberation without relying on verbal guidance from another person. They attain their realizations mainly through their own introspective reflections. So we must make a distinction between general realizations and Great Vehicle realizations. Therefore, it is in the practice of the Great Vehicle path, particularly in the practice of Great Vehicle’s tantric path, that reliance on spiritual guidance becomes indispensable. Why is this so? In my estimation, a general understanding of the framework of the Buddhist path that is common to both the Great and Hearer vehicles is something that we can develop quite clearly on our own by reading, introspective reflections, and so on. When practicing and developing the realizations of the Great Vehicle path, however, we cannot always take the Great Vehicle sutras literally. There are various levels of meaning—the literal, the interpretable, and the final meaning. There are also many differences when we consider the traditions of the different monasteries. For example, Buddha taught the selflessness of phenomena in the Perfection of Wisdom Sutras, his definitive or principal teaching. The commentaries on his thought in these sutras differ in their explanation of emptiness. Therefore, in order to unravel the various intricacies in the meaning of these sutras, it is very helpful to hear the explanation of a qualified lama. Especially in the case of tantra, where there is special emphasis on using one’s afflictive emotions in the path, seeking proper guidance from someone who has actual and exact experience in this path is indispensable. Otherwise it is difficult for religious practice to be helpful. Rather, it will be only dangerous. In the Great Vehicle literature, such as the Perfection of Wisdom Sutras, there are two levels of meaning— the explicit teaching and the hidden meaning—whereas in the Hearer Vehicle sutras there is no such presentation of two levels of meaning. Therefore Maitreya called his Clear Ornament of Realization (Abhisamayalamkara) (which is a commentary on the Perfection of Wisdom Sutra) a "treatise of quintessential instructions," indicating that it contained instructions that would give us the keys to unlock the hidden meaning within the sutra. For this reason, in order to practice the Great Vehicle it is very important to rely on the spiritual teacher. However, in the Hearer Vehicle as well, we do find sutras, such as the Sutra on Moral Discipline (Vinayasutra), in which there are instructions to rely first on the lama who teaches moral discipline, and then on other lamas who principally will show the path to liberation. Thus, doesn’t this indicate that the lama is very important? Since reliance on a lama is a very important factor in spiritual practice, there are detailed presentations of the qualifications that are necessary for such teachers in both the Great Vehicle and Hearer Vehicle scriptures. The import of doing this is to emphasize the point that the spiritual teacher should be someone who will not mislead the students. Particularly, in tantric practice it is explained that the lama and disciple should examine each other for up to twelve years before adopting a teacher-disciple relationship. Along with the description of the qualifications of the lama that is found in the literature on moral discipline, the question is raised of how to look for such qualities in a person who is a candidate for one’s spiritual teacher. In one of the moral discipline commentaries called The Commentary of Tso-na-wa, a reference to examining the lama can be found at the end of a section commenting on the passage in the Sutra on Moral Discipline which talks about the qualifications that are necessary for an ideal teacher. The author quotes a verse from sutra which says, "Although a fish is hidden below the water, it is revealed by the ripples on the surface." In the same way, we can understand a person’s mental qualities by examining his or her daily behavior, speech, and physical expressions. For more on the Abhisamayalamkara and the other Five Maitreya Texts, see an interview with Karl Brunnholzl or see him discuss this below: Also, in his Great Exposition of the Stages of the Path to Enlightenment (Lamrim Chenmo) Tsongkhapa presents the method for proper reliance upon the lama and lists the lama’s qualifications, particularly the ten qualifications of a Great Vehicle teacher. In this section Venerable Tsongkhapa responds to a passage from the teachings of Geshe Potawa, the Kadampa master, where the question is raised: "What if the person whom you are thinking of taking on as your spiritual teacher does not possess all these qualifications? What minimum qualifications should we seek in such a person?" Tsong-khapa gives the answer that the most important qualification is compassion for the students. As long as that person has this quality, even a single instruction that the teacher might give will be beneficial to the students. The other nine qualifications, such as skill, are necessary, but compassion is the principal quality required. In this section Venerable Tsongkhapa also mentions nine attitudes that we must adopt when relating to our lama. To illustrate one of these attitudes, he says that we should behave like very obedient children behave toward their father. Whatever such children do, they always take into consideration the wishes of their father, and totally give themselves over to their father’s control. (This example reflects the way people thought at a certain time in India, not necessarily in today’s America.) Having said that, Venerable Tsongkhapa makes the very significant point that this analogy is made from the viewpoint of how we must relate to a fully qualified lama. He says that it is therefore very important to bear in mind that we should not simply be "led by the nose" by just anyone. In Tibetan these words are very powerful. There is a Tibetan saying that we should not allow just anyone to take the rope which is tied to our nose. This expression might have come from the Tibetan custom of tying a rope through the nose of yaks and other animals to enable the owner to lead the animal anywhere. So Venerable Tsongkhapa’s point is that we should not let just anyone have authority over us. I always refer to this quotation because it is very clear. Furthermore Venerable Tsongkhapa substantiates his point with a quote from sutra which states, "Act in accord with that which is virtuous; do not accord with that which is not," Then in response to the question, "Is that'only in the case of the sutra path?" Venerable Tsongkhapa answers that it is the same for the tantric path as well, and supports this by citing the following quotation from the Fifty Verses of Guru Devotion, "If we find that [an instruction] is not proper through reasoning, we should say something in reply." After Venerable Tsongkhapa gives the quote from the Cloud of Jewels Sutra, he mentions that "the meaning of not engaging in that which is improper is clarified in the Twelve Buddha Birth Stories.'' According to the birth story to which Venerable Tsongkhapa refers, Buddha was once born as a brahmin in India. One day his teacher decided to test some of his students, and summoned them to him. He said, "Nowadays I’m having very serious financial problems. Therefore you students should think about my situation." The students replied, "Now that you are in such difficulty, we will do whatever you ask us to do." The teacher said, "I should say something to you but you won’t do what I say." They all protested, "We will certainly do it." The teacher then said, "It is said, ‘When a brahmin is declining in his fortune, it is virtuous to steal.’ Brahma, the creator of the universe, is the father of all brahmins. When a brahmin is declining in fortune, it is all right to steal, because everything is Brahma’s creation, and the brahmins own those creations. Thus it is said, ‘When a brahmin is declining in his fortune, it is virtuous to steal.’ Therefore, please go and steal something." Most of the students replied that they would do just as the teacher said, but the student who was to become Shakyamuni Buddha remained silent. The teacher asked him, "You are my student. When I have such difficulty, why are you not saying anything?" The student said, "You, my teacher, have instructed us to steal, but according to the general teachings stealing is completely improper. Although you have said to do it, it doesn’t seem right." The teacher was very pleased and said, "I said this in order to test you all. He is the one who has actually understood my teaching. He has not been led foolishly anywhere like the front of a rivulet of water, but has examined what his teacher has said, and made his own determination. He is the best among my students." Therefore, if we have understood well the complete approach to the path in the Great Vehicle scriptures, there will be no problems. But the lama also has to be cautious. Therefore as a concluding remark, after mentioning the qualifications of the lama in this section on proper reliance on the spiritual teacher, Venerable Tsongkhapa says that those who wish to seek students and become teachers must examine whether they have all these qualifications, and then achieve those that they lack. Similarly the students who wish to seek a lama must also examine whether the potential lama has these qualifications, and rely on a lama who has them. Otherwise, if the student is ignorant of these factors and then comes into contact with a teacher who is also very presumptuous and greedy, both are put in a very difficult position. At the end of the section on special insight in the Great Exposition, Venerable Tsongkhapa mentions that if disciples have strong faith but do not have intelligence, they can be led foolishly anywhere, just like the front of a rivulet of water. They will do whatever they are told. We should not be like this. We should understand these points. So, I think it is very important to make people aware of these points by writing articles in papers, journals, and so on, especially when you know that there is some danger to the integrity of the teachings because of cases where people have taken on the role of teacher and then exploited the trust of their students. Do you have any further questions regarding this point? Vikki Urubshurow: In the biography of the famous Naropa there are many seemingly unethical acts. Why is this such an important text? His Holiness: I always say that if it is a case of the teacher being as highly qualified as Tilopa, and the student being as highly qualified as Naropa, then it is completely exceptional. However, it is very difficult to find a teacher who has such high qualifications as Tilopa and also very difficult to find a student who has the qualifications of Naropa. There is a Tibetan saying that states, "If the fox tries to jump where the lion can jump, the fox will break its spine." When teachers give instructions on how to practice proper reliance on the spiritual teacher, they emphasize different points of the practice. Some teachers assume that the teacher and the student have the complete qualifications, and stress following such good examples of the teacher-disciple relationship as those of Naropa and Tilopa, Milarepa and Marpa Lotsawa, and Shon-nu-nor-sang and his teacher. Nowadays, it is a time of unfavorable conditions. Therefore, Venerable Tsongkhapa’s approach is more well-balanced. This is very important to understand. It is dangerous to assume that you can give instructions on the practice of faith and the use of pure perception (dog snang). Rather it is better that both the teacher and disciple examine one another, using analysis just as we do when studying the philosophical texts. Isn’t this approach much more reliable? More on the student-teacher relationship: His Holiness the Fourteenth Dalai Lama is considered the foremost Buddhist leader of our time. The exiled spiritual head of the Tibetan people, he is a Nobel Peace Laureate, a Congressional Gold Medal recipient, and a remarkable teacher and scholar who has authored over one hundred books. Books by H.H. The Dalai Lama

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Excerpts on Life of the 17th Karmapa

The following article is from the Spring, 2003 issue of the Snow Lion Newsletter and is for historical reference only. You can see this in context of the original newsletter here. Ogyen Trinley Dorje Music in the Sky: The Life, Art and Teachings of the 17th Karmapa By Michele Martin   The first authorized compilation of the Karmapa's teachings, plus stories from his life and examples of his art As the second millennium drew to a close, the Seventeenth Karmapa leapt from the roof at his monastery in Tibet. Evading his Chinese guards, the then 14-year-old spiritual leader began a grueling, dangerous journey to India. The Karmapa's picture has appeared all over the world since then, yet his own words are hard to find. Now, for the first time in print, Music in the Sky offers a series of the Karmapa's profound teachings, an extensive selection of his poetry, and a detailed and gripping account of his life and flight from his homeland. Readers will be captivated by this wonderfully accessible and profound book. Music in the Sky concludes with brief biographies of all 16 previous Karmapas, specially composed for this publication by the highly respected Seventh Dzogchen Ponlop Rinpoche. Here, the reader will discover the compelling histories of the first Tibetan masters to be recognized as reincarnate lamas. Music in the Sky presents a definitive portrait of the Seventeenth Karmapa, strengthened and illuminated by an authoritative depiction of his place in one of the world's most revered lines of spiritual teachers. The bright sun of the Gyalwa Karmapa shines throughout this book. It illuminates his young life from his discovery in eastern Tibet through his difficult journey to India. The text also reveals the breadth of his teachings and the beauty of his poetry and art. Anyone wishing to know more about him and the ancient tradition of Buddhism he embodies would do well to read this book. KHENCHEN THRANGU RINPOCHE, tutor to H.H. the 17th Gyalwa Karmapa, and author of Essential Practice,  Everyday Consciousness and Buddha- Awakening (now titled, Everyday Consciousness and Primordial Awareness). MICHELE MARTIN has published numerous translations and has served as an oral translator from Tibetan and as a teacher all over the world. She lives in Woodstock, NY.   The following is a selection of excerpts from Music in the Sky.   The biography: Arriving at the monastery around 9: 00 A.M., Lama Tsultrim took out the carefully wrapped clothes they had bought for the Karmapa and told one of his attendants, "These are Lama Nyima's. Please bring them to him." In this way, the Karmapa's change of clothes arrived safely in his room. Then Lama Tsultrim went to talk to the administration about leaving. In line with his former paving project, he said, "We need a courtyard in front of the new temple of the Tsurphu Lhachen. I want to go and raise funds for it in Nagchu." While practicing the path that leads to stable, unexcelled bliss, when we meet with problems, we are also meeting with the pure nature they embody: the possibility of liberation arises at the same time as the problem. He was easily given permission to leave and returned to his room, where he lived alone. He was too worried to eat. Thinking that he was leaving on a long trip, his friends came to visit with him. They offered to take his things to the car, but he replied, "I'm not sure if I'm leaving tonight or tomorrow morning, so let's wait on that." Bidding good-bye and good luck, they left. This same day, Lama Nyirna telephoned from Tsurphu to Nenang Lama in Lhasa. In the course of their conversation, he mentioned: "This evening at 10:30 the Chinese are showing a special program on TV. Why don't you take a look at it?" Nenang Lama responded, "I'd like to see it." This way he knew that the guards would be watching TV at 10:30 and the Karmapa could escape then. I have many relatives and friends in Tibet, but one day I will die and have to part from each one of them. His Holiness is a great master of Tibet and has been for so many generations. My broader responsibility is to him. That afternoon, Lama Nyima and Thubten said to the driver, Dargye, "Bring around the car and let's go for a little drive." They went to the Lower Park, a beautiful place with a summer residence for the Karmapa and the home of a special deer. They left the car on the road and walked up into the park. They said to Dargye, "Let's sit down here. Have a seat, we had a special purpose in inviting you here. His Holiness is leaving for India and thought that you would be the best person to drive. You're an experienced driver and know the car so well. If you don't want to go, that's all right. We're not forcing you in any way. Everything depends on your mind and inclination. Can you make up your mind to leave your parents and relatives? Think it over carefully. If you decide to go, we leave tonight at 10:30. If you come, it's a great decision. If you choose not to go, it's all right, but you must not tell anyone else." Dargye reflected: "I have many relatives and friends in Tibet, but one day I will die and have to part from each one of them. His Holiness is a great master of Tibet and has been for so many generations. My broader responsibility is to him." He replied: "I will go with you. Don't worry." Around five o'clock that afternoon, Lama Nyima came to visit Lama Tsultrim in his room to confirm that they would be leaving at 10:30. He gave him a necklace of coral and zi stones for the Karmapa saying, "When he arrives at Rumtek, it would be beneficial to wear it during lama dancing." He advised Lama Tsultrim to be extremely careful on the road, taking good care of the Karmapa so that the police would not capture him and they could arrive safely in India. He said, "If His Holiness can escape to India and meet Situ Rinpoche, Gyaltsap Rinpoche, and Jamgon Rinpoche and finally go to Rumtek, I will have no regrets even if I lose my life." then at the end of the Mahakala puja, I realized he had composed a recognition letter for a young tulku. During this uncertain year, the Karmapa continued to recognize tulkus. Dzogchen Ponlop Rinpoche described one occasion: "One evening, we were doing the Mahakala puja, and His Holiness the Karmapa asked me to bring the computer. I was very uncomfortable bringing the computer to the Mahakala puja, but it was a command, so I brought his laptop to the puja. Then he said to write down what he would dictate, and so in between the chanting, I was writing his words down. He would say one word and then play the music with the damaru and bell, and then he would say another word. At first, I could not tell what he was dictating, and then at the end of the Mahakala puja, I realized he had composed a recognition letter for a young tulku. It just comes like that. There is the name of a place, the father's name, the mother's name, and the year in which the -child is born. Amazing! I have heard of these things before but never experienced them directly." Spiritual traditions have their freedom, and we are also free to choose one that draws us and to hold its lineage. With many different traditions, the Buddhist teachings have a broader opportunity to grow and spread and bring benefit to this world. From the teachings: Question: Do we need to embrace just one spiritual tradition, or can we go around to all of them and take a little here and a little there? Answer: All over the world, we find many diverse spiritual traditions. Within Tibet, there are mainly five that have classic descriptions: the glorious Sakyapa, the Nyingma of the Secret Mantrayana, the Gelukpa or those from the mountain of Ganden, the Kagyupa, protectors of living beings, and the Bonpo of the unchanging, nature. Each one of these accords with the particular perspectives of its followers. In the realm of taste, if someone likes bread, then they are given bread; if they like tea, they are given tea. In the same way, when we are studying, whichever teaching draws our interest and devotion is the one we study and practice. Perhaps you have studied The Guide to the Bodhisattva Path. It states that if there are many different spiritual traditions, many living beings can be guided along the path, and so the activity of leading them into the Dharma is more extensive. If there were only one spiritual tradition, some might like it and others not. With a variety of traditions, everyone can find something that fits. It is important to follow our inclination. For example, if some people do not eat chilies and one day you force them to eat chilies, it will only burn their mouth, and make them very uncomfortable. This has no benefit at all. The Buddha taught for the benefit and happiness of every living being, not to force people to practice a particular spiritual tradition. For example, someone might prefer the yellow hat of the Gelukpa tradition to the red hat of the Kagyu. People should follow what they want to do, and later the reason for their preference, perhaps a hidden feeling, will surface. Therefore, from the perspective of what appears and appeals to individual beings, the different spiritual traditions were taught. This spiritual tradition called Buddhism was taught by Shakyamuni Buddha so that all beings would benefit and attain happiness. There was absolutely no pressure to coerce anyone into practicing this tradition. As with the chillies, forceful tactics do not help at all. The Buddha did not teach to bring discomfort; he taught so that every living being could gather all the enrichments of life that bring well-being and happiness. Especially in this present world, independence, peace, and happiness are important. Spiritual traditions have their freedom, and we are also free to choose one that draws us and to hold its lineage. With many different traditions, the Buddhist teachings have a broader opportunity to grow and spread and bring benefit to this world. While practicing the path that leads to stable, unexcelled bliss, when we meet with problems, we are also meeting with the pure nature they embody: the possibility of liberation arises at the same time as the problem. We should also remember that we are practicing not just for our own benefit but for the benefit of the infinite living beings in all realms. For those who are practicing Dharma, various negative conditions come about and different kinds of fear arise. These can cause doubts to surface: "Why should this be happening?" Such thoughts could even propel someone into abandoning the Dharma. We should remember, however, that these negative situations arise for everyone who practices the Dharma, whether they are part of the monastic sangha or lay people who have taken refuge in the Three jewels. The Dharma is of great value: it is an unexcelled path that brings us and all living beings equal to the extent of space onto the path of bodhichitta that leads to complete liberation. Since we are seeking to attain such a great goal, naturally there will be problems. Further, not only in relation to our Dharma practice but whatever activity we may be engaged in, it is not possible to avoid some minor, temporary problems. While practicing the path that leads to stable, unexcelled bliss, when we meet with problems, we are also meeting with the pure nature they embody: the possibility of liberation arises at the same time as the problem. We should also remember that we are practicing not just for our own benefit but for the benefit of the infinite living beings in all realms. Negative spirits who create difficulties for Dharma practitioners will throw obstacles in the path of those who seek liberation. The harm they seek is to erase from the meditator's mind the desire to practice and attain liberation. Understanding this situation, practitioners should increase their diligence as much as possible and make as great an effort as they can to practice Dharma. This has two advantages. First, the obstacles can be stopped before they arise; and second, not losing all the work we put into practicing the path of liberation, we can continue along our journey. Negative spirits who create difficulties for Dharma practitioners will throw obstacles in the path of those who seek liberation. These days, some practitioners think that they must meditate intensely and attain all the qualities and special attributes of the Dharma, but they do not know well the nature of the view, meditation, or conduct taught in their own tradition. Even so, they insist that sometime very soon they will be enlightened and endowed with all the major and minor marks of the Buddha. When this does not happen, they say, "The Dharma is useless. It doesn't work. I practiced hard, but it was all for nothing." It is true that within the genuine Dharma, there is the path of the Secret Mantrayana, or the Vajrayana, which is very swift. There we find the oral instruction that states, "If you meditate right now, you'll become awakened right now." The Buddha and all his followers continuously taught this. However, if our minds lack the mental strength or capacity to accomplish such a swift path, there is little chance of swift liberation. The possibility of attaining liberation depends on whether the Buddha taught this path; however, achieving liberation depends on us. Therefore, if we do not put forth our full strength, the Dharma will enter inside but will not become manifest. If we do not have the capacity or the necessary attributes to attain the fruition of the practice in our tradition, we might then go to another tradition and, not attaining the result once again, disparage that tradition, saying that it Is not good. This pattern is the result of not being able to distinguish between a religious tradition and the individual, between the teachings and our limited self. There are other benefits from receiving an empowerment, but the main point is for us to see the very nature of our mind. In Buddhism, what we call "a religious tradition" means practicing a view or philosophy of the mind. All the paths found in these traditions are related to the mind. The Buddha and the incomparable masters who followed him taught that taming our minds is extremely important. Many of us have studied the major texts of Buddhism. (How much other types of study, like the sciences, benefit the mind ultimately is not clear.) If we receive a commentary on how to meditate on the preliminary practices or if we take an empowerment, these activities can benefit our minds. They are the heart of Dharma and have the purpose of establishing in our mind the habitual pattern for true happiness. If these do not help us, then receiving an empowerment does not impart its essential benefit: it is just placing a vase on our heads, and a great deal of work for the lamas. There are other benefits from receiving an empowerment, but the main point is for us to see the very nature of our mind. It is beneficial if positive habitual patterns can be established within our mind, for example, an experience of the true nature that can blend with and benefit our mind. If this does not arise, then no matter how many texts we have studied or how many empowerments we have received, they will not be very useful. It is crucial to connect with the essential nature of our own mind. For more information: The 17th Gyalwang Karmapa, Ogyen Trinley Dorje, is the spiritual head of one of the major schools of Tibetan Buddhism. The 900-year-old lineage of Karmapas has included some of Tibet’s greatest spiritual masters. Born to nomadic parents in rural Tibet, he was identified while still a young child as the heir to this leadership position. In 2000, the Karmapa’s dramatic escape to India from Chinese-ruled Tibet at the age of fourteen propelled him onto the world stage.   Dzogchen Ponlop Rinpoche, born in 1965 in northeast India, was trained in the meditative and intellectual disciplines of Indian and Tibetan Buddhism under the guidance of many of the greatest masters from Tibet’s pre-exile generation. He is a widely celebrated teacher, known for his skill in making the full richness of Buddhist wisdom accessible to modern minds, and devotes much of his energy to developing a vision of a genuine Western Buddhism.   Khenchen Thrangu is an eminent teacher of the Kagyu tradition of Tibetan Buddhism. He was appointed by the Dalai Lama to be the personal tutor for His Holiness the Seventeenth Karmapa and has authored many books, including Pointing Out the Dharmakaya, Everyday Consciousness and Primordial Awareness, and Vivid Awareness.   Related Books New and Recent Books on the Karmapas

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An Interview with Lama Tharchin Rinpoche

The following is from the Snow Lion Newsletter, Winter Supplement 1995   Snow Lion: Rinpoche, can you tell us something about your activities here in the West? Lama Tharchin Rinpoche: Last time I saw my root teacher, His Holiness Dudjom Rinpoche, his final instructions were for me to take care of the doctrine by teaching and establishing the Dharma. He told me that since I have been educated in Dharma and have gained experience in retreat, it was now time to share what I have learned with others. His Holiness Dudjom Rinpoche's son, Dorje Chang Kyabje Dungse Thinley Norbu Rinpoche, advised me to stay and teach in America where the doctrine has not been previously established. Kyabje Dudjom Rinpoche When I reflect on my teacher's request and what I want to do with the rest of my life, and I think about what I can give to America and the West, I feel the most profound gift I could possibly give would be the gift of inner peace. We are so wealthy materially, yet we lack the ability to find true and lasting happiness. Each of us has an inherent enlightened Buddha-nature and the ability to find inner peace and contentment. The way to find and reveal the inconceivable qualities within each of us is through the path and techniques of Dharma. This is the way we can remove the mental suffering and delusion that exists within the samsaric cycling of existence. The unbroken lineage of the Vajrayana teachings can only be held and continued for future generations through education and practice. Education requires the establishment of a college. Practice requires people to do retreat in all forms, including the traditional three-year retreat. Due to my teacher's encouragement, my life goal is to establish these two vehicles for rooting the essence of the Vajrayana teachings in the West. Two and a half years ago we established the three-year retreat. There are currently eleven people in retreat. We are also in the process of translating a complete treasury of sutra and tantra, a thirteen volume text called the Do Gyud Dzod. [Note: First volume published in 2015 as The Complete Nyingma Tradition Books 1-10] Only one copy of these volumes exists in Tibet, and we have now made a copy and brought it here. When this translation project is complete and if impermanence doesn't come too soon, I would like to establish a college under the direction of Lama Gyaltsen Rinpoche from Vajrayana East in Nepal and Tulku Thubten Rinpoche [Anam Thubten], who is a resident lama at Pema Osel Ling. Since 1986 I have been living in the Santa Cruz area where I have been directing Vajrayana Foundation and Pema Osel Ling retreat and conference center. I feel very pleased that so much progress has been made since I came to the West. Guru Rinpoche at Pema Osel Ling In addition to establishing the three-year retreat and beginning a college, we have also created the Institute for the Preservation of Tibetan Sacred Art. Our plan is to create symbolic supports for bringing enlightened energy to the earth in the form of stupas, statues, libraries and temples, which increase the wisdom and compassion of all sentient beings. So far at Pema Osel Ling, we have finished sculpting a large statue of Guru Rinpoche, which is now being painted and gilded, and an elaborate and permanent sand mandala of Guru Rinpoche's pure' land. My overall goal is to continue to establish the pure and unbroken Dudjom Tersar lineage in the West. Wherever one can establish a pure lineage, then whoever has the desire to hold that lineage will be able to. This preserves that lineage for the benefit of all beings, now and in the future. Today Tibetan culture and doctrine is very fragile. Some of the lineages of Vajrayana Buddhism have become very thin and are in danger of being lost. My intention is to train Westerners to become lamas who are both educated and experienced practitioners. In this way, the Dudjom Tersar lineage will be strengthened. As Westerners begin to teach, the Dharma can become integrated into this culture without losing the purity of the lineage. Even though I cannot accomplish all of these goals in my lifetime, I hope that others will complete what I have begun. Due to his great compassion and wisdom, and our extremely good fortune, Dungse Thinley Norbu Rinpoche has granted our request and has agreed to give next summer the entire cycle of Dudjom Lingpa and His Holiness Dudjom Rinpoche's empowerments, transmissions and teachings, which is the Dudjom Tersar lineage. Good fortune of this kind is almost impossible to find, especially for a humble Dharma center like ours. This will be a major event for the Nyingma lineage and Vajrayana tradition. SL: Please tell us about your experiences with Dudjom Rinpoche. Lama Tharchin Rinpoche in the early 1960s LTR: Actually, my father sent me to study and train with His Holiness Dudjom Rinpoche in 1943 when I was eight years old. I moved to his monastery, Lama Ling, in Gongpo. My whole childhood was devoted to education, then later I went into retreat. SL: How long did you stay in retreat with His Holiness? LTR: First, I spent five years by myself in retreat, then I did a three-year retreat with a group at His Holiness's place. I practiced and received teachings from Dudjom Rinpoche until I escaped to India in 1960. I then traveled with him until 1964 when he established a center in Orissa where I stayed until 1975. My whole life was devoted to serving him and his centers. SL: Can you tell us something about your relationship with his son Dungse Thinley Norbu Rinpoche? Thinley Norbu Rinpoche and Lama Tharchin LTR: We grew up together in Tibet. Later, as I became educated and finished retreat, my understanding improved and I realized how truly amazing he is. I thought that no one in the world could write like Dudjom Rinpoche, and then I read Dungse Thinley Norbu Rinpoche's books. I couldn't believe how sublime his work is, just like his father's. I feel that their qualities are inseparable, and that he is exactly the same as his father. I received Dzogchen teachings and empowerments from him and became his student Along with His Holiness Dudjom Rinpoche, Lama Sherab Rinpoche and Chatral Rinpoche, I consider Dungse Thinley Norbu Rinpoche to be my root guru. Dungse Thinley Norbu Rinpoche is an emanation of the great Mahasiddha Longchenpa, whose later emanation was Jigme Lingpa. In his previous lifetime, he was the son of Dudjom Lingpa. Now I can see that Longchenpa, Guru Rinpoche, Dudjom Rinpoche, and Dungse Rinpoche are exactly the same.   SL: Do you think it is important for people to attend the Dudjom Tersar transmissions in July? Lama Sherab Rinpoche, Lama Tharchin's uncle LTR: Yes, absolutely. This is a once-in-a-lifetime opportunity. Dungse Thinley Norbu Rinpoche never gives this type of advanced teaching and empowerments to the public. He is a totally hidden and secret Lama. Due to his incredible compassion and kindness he is willing to pass this lineage to us. I was recently in Nepal, and when I told people of his intentions, they couldn't believe it. They said that they normally never even get a chance to see him. They were so shocked to hear that he would transmit the whole cycle of empowerments and teachings. This is our incredible good fortune. Since this is such a rare opportunity, I want to let everyone know about this extremely auspicious occasion. Since His Holiness Dudjom Rinpoche passed away, this lineage has already grown weaker. Now we have a wonderful opportunity to make it strong again. SL: Many people here have very busy lives and will not be able to attend the entire four weeks. Would it be acceptable to attend part of the time? LTR: Yes, of course, whatever you can do is wonderful. I hope that many of our Dharma friends will be able to come. *** For further information on the Dudjom Tersar empowerments, write to Dudjom Empowerments, 2013 Eureka Canyon Road, Corralitos, CA 95076, or call 408-724- 2752. The Venerabla Dzogchen master of Vajrayana Buddhism. He is the tenth lineage holder of the Repkong Ngakpas or yogis, which was the largest community of non-monastic practitioners in Tibet. He is loved not onlyfor his inspiring teachings of Buddhist philosophy and meditation, but also for his accomplishments as a master artist. * Lama Tharchin Rinpoche (1936–2013) was a Dzogchen master of Vajrayana Buddhism and the tenth lineage holder of the Repkong Ngakpas, the largest community of non-monastic practitioners in Tibet. He left Tibet on foot with his family in 1960 and traveled to India and Nepal before coming to the United States in 1984 when he founded the Vajrayana Foundation. He was a student of His Holiness Dudjom Rinpoche, Chatral Rinpoche, Lama Sherab Dorje Rinpoche, and Dungse Thinley Norbu Rinpoche. This includes a foreword by Lama Tharchin Rinpoche Books Related to the Dudjom Tersar

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The Gelug Tradition of Breath Practice

Gelug presentations do not explain why the exhalation and inhalation of the breath is considered the best object of observation for “purifying” discursiveness. Simply, it works; the choice seems to be an empirical one, based on a long tradition of Buddhist practice. The governing principle seems to be that in systems asserting six consciousnesses, different conceptual consciousnesses of a similar type cannot operate simultaneously in the mental continuum of one person. Therefore, meditation on the inhalation and exhalation of the breath is able to pacify discursiveness, even though it is “not an actual antidote” to discursiveness and, thus, cannot eradicate it. Meditation on the exhalation and inhalation of the breath pacifies discursiveness because it causes “all other minds” to “settle down into a neutral (lung du ma bstan pa, avyakrta) state”; from that ethically neutral state, “it becomes easy [for the meditator] to develop a virtuous attitude.” As a basic explanation for beginners, Lati Rinpoche gives a simplified presentation of breath meditation similar to the one Gedün Lodrö gives under the topic “the settling down of the winds.” However, Gedün Lodrö presents the settling down of the winds as a three-stage process in which the first two stages are watching and counting, whereas Lati Rinpoche distinguishes between watching and counting according to the faculties of the meditator; according to him, meditators of dull faculties have to count, whereas meditators of sharp faculties are able to watch the breath without counting. Both Gedün Lodrö’s and Lati Rinpoche’s explanations are intended to serve not only as introductory presentations of the Ge-luk system according to their respective colleges’ textbooks but also as practical instruction for beginning meditators. —Adapted from Study and Practice of Meditation Related Books from the Gelug Tradition

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Anam Thubten on Simple Awakening

The following is an excerpt from No Self, No Problem by Anam Thubten When awakening happens, there is no longer any desire to become someone other than who we are. Every previous idea of who we are vanishes and along with it the pain, guilt, and pride associated with our body. In Buddhism this is called no self. This is the only true awakening. Everything else is a spiritual bypass. This awakening is what we should be aiming for from the very beginning of being on the path. It will rescue us from falling into unnecessary spiritual traps. When we are openhearted and ready to drop our previous perceptions of self, then spiritual awakening can happen at any moment. There is a beautiful analogy. Imagine a dark cave that hasn’t been illuminated for a million years. Then one day someone brings a candle into the cave. Instantaneously the darkness of a million years vanishes. Like that, when your true nature is realized there is no longer this “I” searching for anything else. The awakening has nothing to do with our background. It has nothing to do with whether we have been meditating for a long time or not. It has nothing to do with meeting impressive teachers or gurus. It is simply dependent on whether or not we are open to it. This opening, this receptivity, is basically related to our ability to resist arming the ego with concepts and ideas. A true spiritual path transcends all concepts and belief systems. It is not about reinforcing the mind’s illusion of self as an identity. It is not about being a Buddhist, a saint, or a better person. It is really about deconstructing all of our illusions without any mercy. It is very important to look into our mind to see what we are looking for, what we are seeking. This is especially relevant when we are going to receive spiritual teachings. When a spiritual teacher impresses us, we might discover that our desire is completely antagonistic to authentic awakening. Perhaps our mind is looking for comfort, for validation, for a spiritual high, or a new set of beliefs. Sometimes our ego convinces us that we are realizing this sense of no fixed self but at the same time we are holding on to another concept like trying to be sacred or spiritual. Holding on to concepts such as “sacred” or “spiritual” while we are working towards transcending self-attachment is very subtle. Perhaps this sounds like a lot of work, like an arduous insurmountable task. It isn’t when we find the secret ingredient. That is to know that this “I” is a fictitious entity that is always ready to wither away the moment we stop sustaining it. We don’t have to go to a holy place to experience this. All we have to do is simply sit and pay attention to our breath, allowing ourselves to let go of all of our fantasies and mental images. Then we can experience connecting to our inner world. As we begin to rest and pay attention, we begin to see everything clearly. We see that the self has no basis or solidity. It is a complete mental fabrication. We also realize that everything we believe to be true about our life is nothing but stories, fabricated around false identifications. “I am an American. I am thirty years old. I am a teacher, a taxi driver, a lawyer…whatever.” All of these ideas or identities are stories that have never really happened in the realm of our true nature. Watching the dissolution of these individual stories is not painful. It is not painful to see everything dissolving in front of us. It is not like watching our house burn down. That is very painful because we don’t want to lose everything. Spiritual dissolution is not like that because what is being destroyed is nothing but this sense of false identities. They were never real in the first place. More Books by Anam Thubten

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The Dalai Lama on Questions Concerning the Lack of Intrinsic Existence

The following article is an excerpt adapted from HH the Dalai Lama understands that questions (or “qualms”) naturally arise for students as they think about key Buddhist tenets. In this adaptation from his book Transcendent Wisdom (now published as Perfecting Wisdom)—translated and edited by B. Alan Wallace—he brings up qualms and gives his responses about what it means for things to be real or not real. Qualm: If it is an error to think of form and so forth as real, how can it be that we verifiably perceive them? What further criterion beyond verifying perception is needed to establish the true existence of entities? Response: Such entities are indeed verifiably perceived. However, when we say “verifying cognition” this suggests infallibility. It is a non-deceptive awareness with reference to the appearance of a self-defining object. Realists—those who assert true existence—have just this in mind when speaking of verifying cognition. They believe that phenomena appear just as they exist, and they appear to be truly existent. They call a cognition that is non-deceptive with regard to that appearance “verifying.” Now in the Centrist context, infallible cognition is acknowledged, while denying that there is any such thing as even conventional intrinsic existence. Such cognition is said to be deceptive with regard to the appearance of phenomena as intrinsically existent. The Prasangikas, who hold this view, do not accept verifying cognition with respect to such appearance. Thus, they allow that a deceptive awareness may nevertheless verify its object. Therefore, phenomena exist by the power of consensus, not by their own intrinsic reality. Such phenomena as form are regarded as misleading, for their mode of appearance and their mode of existence are not in accord with each other. Common people regard impure objects as pure, for the way those objects appear belies the way they actually exist. Although they are thought by consensus to be pure, that conviction is false. Likewise, although phenomena are not truly existent, they appear as if they were; and thus they are asserted to be misleading. Qualm: The Lord Buddha is recorded in the scriptures as saying that all composites are impermanent and all tainted things are unsatisfactory. Thus, when the Buddha taught the Four Noble Truths, he spoke of sixteen attributes, including impermanence. Are those not ultimate truths; are they not absolute? Response: The Buddha taught these in order for people to enter into the experience of emptiness; but ultimately speaking, there is no such thing as the impermanence of a pot. Ultimately, events are not momentary. Ultimately, the object itself does not exist, so it has no properties such as impermanence. Qualm: If one takes the position that ultimately events are not of a momentary nature, does that mean that the conventional presentation of phenomena as passing away moment by moment is incorrect? Response: No, that is not incorrect. That momentary nature is established by conventionally verifying cognition, so we accept that on a conventional basis. All the sixteen attributes of the Four Noble Truths are conventionally realized by contemplatives, so we can accept them. Qualm: Well then, can we not call those sixteen “reality”? Response: Common people mistake things that are essentially impermanent as permanent, and impure things as pure. In comparison to such attitudes, the contemplative experiences reality. It is conventional reality. Qualm: If you deny true existence, do you still assert that one accumulates merit by making offerings to Awakened Beings and so on? Response: Yes. One engages in illusion-like actions, and illusion-like fruits of those actions ensue. For example, Realists, who assert true existence, maintain that from real actions, real merit is accumulated and real results are experienced. The Centrists acknowledge the accumulation of merit and the effects of actions but as not truly existent. Qualm: If sentient beings are like illusions, how can they take birth again after having died? Response: An illusion is not truly existent. If an illusion appears as a horse or elephant, it does not exist as such. Although it is not real, it appears due to a complex of conditions, and it vanishes due to the cessation of that complex of conditions. So even an illusion depends upon causes and conditions. One cannot establish duration as a criterion for true existence. Perfecting Wisdom was previously published under the title Transcendent Wisdom. Books by His Holiness the Dalai Lama

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The Third Karmapa: True Nature of Mind

The Eight Kinds of Consciousness by Rangjung Dorje The Third Karmapa For the meditation on the nature of your own mind it is customary to ask your teacher for pointing-out instructions. Some practitioners are lucky enough to realize their true nature of mind straight away, whereas others merely perceive a sensation of it, a certain experience of the true nature of mind. But if they don't know exactly how mind and the consciousnesses function, their experience will dissolve after a few days.   The understanding of mind and the eight kinds of consciousness is obtained through the highest understanding (Skt. “prajñā”) of listening and reflecting. When we really meditate on this basis and glimpse the true nature of mind, we will be able to steadily increase our experience of it through all subsequent meditation. That’s why it is extremely useful to know about the eight kinds of consciousness.     —from Luminous Heart: The Third Karmapa on Consciousness, Wisdom, and Buddha Nature, translated and introduced by Karl Brunnhölzl   For more information: The Third Karmapa Rangjung Dorje (1284–1339) was a scholar of fabled erudition. He mastered texts and teachings across sectarian boundaries, wrote treatises on medicine and astrology, built monasteries, and was spiritual advisor to the last Yuan emperor.       Karl Brunnhölzl, MD, was trained as a physician and also studied Tibetology. He received his systematic training in Tibetan language and Buddhist philosophy and practice at the Marpa Institute for Translators, founded by Khenpo Tsultrim Gyamtso Rinpoche. Since 1989 he has been a translator and interpreter from Tibetan and English. He is presently involved with the Nitartha Institute as a teacher and translator.     Related Articles: Introduction to Buddhist Psychology The Eighth Situpa on the Third Karmapa's Mahamudra Prayer    

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Anam Thubten on Benefits of Falling Apart

When we pray, what we are doing is invoking the spirit of devotion. Devotion is about no longer resisting anything. We are no longer trying to hold the composure of this illusory entity, ego or self. Self is always collapsing and dissolving in each and every moment. It dissolves if we leave it as it is because it’s not real from the very beginning. It’s already unreal. It’s already collapsing. When we try to construct and maintain the illusion of self, then we suffer quite a lot. We experience insecurity and madness because we are trying to uphold something that is already falling apart. Self is already falling apart. Suffering is already falling apart. And who is it that works so hard twenty-four hours a day trying to keep samsara together while complaining about it at the same time? Who is that person? There is a bit of a dichotomy here. It’s confusing too because we come to the spiritual-path with a lot of enthusiasm and determination. We are complaining about samsara, our misery, and we are looking desperately for liberation. At the same time, we must remember that samsara is already falling apart. We may wonder how that can be. I have been stuck in it for many lifetimes. This vicious cycle is not falling apart on its own. The question is actually, “Who is the self? Who is the one who is trying to maintain that samsara?” Samsara is really very high maintenance. It costs lots of headaches and heartaches to maintain. Who is this self trying to construct samsara? Who is that person? —Excerpted from No Self, No Problem by Anam Thubten Books by Anam Thubten

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