PHILOSOPHICAL TEACHINGS

The Buddhist philosophical tradition is both vast and profound. We are fortunate that these teachings have begun to be available here in the west. We have here some teachings which are of particular interest to our sangha because they were given by our own teachers.

Audio Teachings from Gar Drolma Retreats (links to Audio PAges)

Pith Instructions from Chakrasamvara Retreat (May, 2013)

The Ganges Mahamudra: teachings on the complete text (January, 2011)

Two Extensive and Extraordinary Teachings from the Milarepa Retreat (2010?)


FROM Garchen Rinpoche

A River That Cannot Be Frozen: A Practice Instruction

Practicing the Buddha Dharma in the West: an Interview with H.E. Garchen Rinpoche

The following teaching is recommended by Garchen Rinpoche:
The Benefits of the Mantra Om Mani Padme Hum

The Victorious Merits of Garchen Triptrül Rinpoche's Blessing of Liberation Through Sight

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FROM Ven Lama Thubten Nima

The Meaning of Yeshepa and Damtsikpa as Found in Many Deity Practices:
I would like to clarify the significance of the "yeshepa" and "damtsik pa" in the practice of meditating on the deity.  It is very important to understand the meaning of this well.  The essence of the blessings of the deity are contained within this understanding.
 
First of all, the damtsik pa is oneself in the form of the deity.  When we meditate as the deity we become the commitment being or damtsik pa.  The enlightened nature of the wisdom being is the deity outside of our selves.  When we meditate we must have full faith and confidence in the actual presence and boundless qualities of the wisdom being. 
 
When we have generated ourselves as the deity and we get to the part in the practice where the wisdom being or yeshepa dissolves into us this is a very important part of the practice.  It is actually an empowerment.  The nature of the wisdom being and the samaya being becomes inseperable.  The blessings of the enlightened nature of all the Buddhas and Bodhisattvas which are contained within the wisdom being rain down on us like snow.  If we meditate on this well with complete faith and confidence we will truly accomplish the generation stage.
 
This is the same basic principle in all the different deity practices and empowerments.  Even though there are various vizualizations the essence is the same. 

Teachings on Correct Altar Maintenance:
Altars, generally, have 3 levels or shelves, one higher than another, but, in the home environment as little as one level is ok.  Sometimes, up to seven levels are used, for instance during a Drupchen. On the top shelf is kept representations of the Buddha's Body, Speech, and Mind. The 'Body' is usually represented by a statute of the Buddha, a picture of the Buddha or a thanka is just as good. The 'Speech' is often represented by a text of a sutra or mantra. The 'Mind' is represented by a stupa. A picture of a stupa will also work. Here, also on the top shelf, would be kept a representation of one's root Lama (statue/picture), for instance Garchen Rinpoche. The top shelf should also have a representation of the  deity being used in the present sadhana; for instance, at Gar Drolma Choling, a representation of Green Tara or whichever deity practice is currently underway. Others deity images are fine, but not necessary. Female representations should be set to the Buddha's left and male representations to the Buddha's right.

On the middle shelf are kept those representations not presently in use, one's Lamas that are not one's root Lama, and tormas for various deities.  On each side of the shelf, a pair of matching Bumpas (sp). One for empowerments and one for cleansing. These are not necessary on home altars.

On the bottom is kept the offerings comprising 7 bowls, they are placed starting to the right of the Buddha: water (for washing), water (for drinking), flowers (usually artificial), incense (for burning), lamp, saffron water (for perfuming), and food. If eight bowls are used, music is added after food.  Already having a lamp in the offerings, two more can be added, one on each side of the alter on the bottom level. Live or cut flowers, also, can be offered: two vases, one on each side of the alter, bottom level. Incense in a small burner can be placed on the alter behind the offerings, but (if only one level) in front of the representations. Incense in a large, Tibetan style, burner is usually placed in front of the alter close to the floor.

Why is it beneficial to make offerings?
We make offerings in order to purify our own obscurations, to purify our sel clinging.  The Buddhas and Bodhisattvas do not actually eat the offerings and they do not want the offerings for themselves, however they are exceedingly happy when we make offerings because we are sentient beings suffering in Samsara and when we make offerings we are accumulating merit and purifying our own obsurations and because of their great compassion all the Buddhas and Bodhisattvas delight in this. However, there are some deities who do actually enjoy offerings such as protectors.  So when we make offerings to Dharma protectors though it may only be some tea or a torma we multiply these offerings with mantras and satisfy the Dharma protectors.

What is a root lama?:
There are two types of root Lamas.  One is the Lama with whom we receive empowerments from, and enter into the practices of secret mantra with and from whom we receive oral instructions.  This is called the Root Lama of the three kindnesses.  Then there is the Lama who introduces us to the true nature of our mind.  The one with whom we truly see our own true nature is our Root Lama.  It may happen that a Lama gives us an introduction to the true nature of mind but we are not actually able to recognize it.  Then it would not be appropriate to assume that this Lama is our Root Lama.  When one recognizes the true nature of the mind this is an extemely profound realization.

In taking refuge with a lama, are you taking refuge with the lineage he is from also?:
When one takes the refuge vows with a Lama, one is taking refuge in the Buddha, the Dharma and the Sangha.  One cannot take refuge vows without a Lama.  And when one takes refuge with a Lama one is also taking refuge in the Lama in the sense that the Lama is also the sangha.  When we receive refuge vows with a Lama we receive the blessings of his lineage.  But this does not in any way limit us to the practice of a particular lineage.  All lineages take refuge in the same Buddha, Dharma and Sangha.  However if we take refuge with a Lama of a particular lineage it is likely that we have a karmic connection with that lineage.

What are the nagas and what is naga practice?:
Nagas are serpent like beings who generally live in oceans and bodies of water.  They are worldly beings who have not obtained freedom from Samsara.  However, many Nagas posess great worldly powers and are able to heal sickness and affect weather etc... Sometimes humans will engage in Naga practices in order to accomplish benefit for beings on a worldly level. i.e. to heal sickness, bring rain etc... There are many classes of Nagas.  The majority are like animals, some are like hungry ghosts, some are like hell beings and experience great suffering, some are similar to gods and possess great power and are able to grant relative siddhis to humans. Sometimes one may benefit from engaging in Naga practices and often there are sections in yidam sadanas and other practices where one makes offerings to nagas in order to clear worldly obstacles and accomplish wordly siddhis.  However it is important to understand that Nagas are worldly beings and do not provide ultimate refuge. Also sometimes great Bodhisattvas take birth as Nagas in order to benefit sentient beings.

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More Sources for Tibetan Buddhism

Learn About Tibetan Buddhism
a fine series of basic teachings offered by Karma Kagyu website

Tibetan Buddhism Archives
an extensive series of teachings by Lamas from various lineages

A Brief Introduction to the Drikung Kagyu Lineage of Tibetan Buddhism

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Introductions TO SPECIFIC TEXTS

Nagarjuna's "Letter to a Friend"

The Prayer of Kuntuzangpo

 

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To access our online bibiography of books about Tibetan Buddhism, click here