A Selection of Teachings from a Tibetan Buddhist Tradition

[From a teaching by Bardor Tulku Rinpoche on the Seven-Line Supplication to Guru Rinpoche based on Mipham’s commentary, White Lotus. Translated by Lama Yeshe Gyamtso. Transcribed by Linda Lee. Edited by Basia Coulter. All right reserved. Please do not reprint without permission.]

In considering Khenchen Mipham’s White Lotus, his commentary on the Seven‑Line Supplication, we need to think about the outer, inner, and secret aspects of Guru Rinpoche (Padmakara). Previously, I have identified the inner aspect of Padmakara as the nature of mind, the absolute bodhichitta. That absolute bodhichitta—our true nature—is stainless, immaculate, and pure like a brilliant lotus flower, and this is something that we all have. In order to reveal this, however, we depend largely on relative bodhichitta.

The cause of achieving non‑abiding nirvana—the state of buddhahood that transcends both samsara and nirvana—is our generation of bodhichitta. And one cannot generate bodhichitta just once or twice, and think that is enough. It must be constantly reinforced. Only through constant reinforcement will our relative bodhichitta develop through increasing familiarity.  That is why our practices begin with the re‑affirmation of the vow of refuge and of the generation of bodhichitta. Read More »

[From a teaching by Bardor Tulku Rinpoche on the Seven-Line Supplication to Guru Rinpoche based on Mipham’s commentary, White Lotus. Translated by Lama Yeshe Gyamtso. Transcribed by Linda Lee. Edited by Basia Coulter. All right reserved. Please do not reprint without permission.]

Whether you are studying the biography of the Buddha or a guru, or an aspect of Buddhist history, whether you are listening to teachings on the principles of Dharma or practical instruction in the techniques of Dharma practice, the single most important thing in any of these cases is that it be of real use to you.

For example, if you receive detailed instruction in an elaborate ritual practice, what is most important is that you understand the point of the practice and that you thereby become able to do it in a useful and practical way. If you study a guru sadhana practice, it is especially important that you understand not only how to practice it, but the point of doing so. And this is equally true of any instruction, in any aspect of either the generation stage or the completion stage. If having received instruction, you get the point, then there has been real value in your hearing it. The problem is that sometimes we miss the point and we develop a narrow understanding whereby we think that the particular practice we are doing does not contain the essence of any other practice. And we feel that whatever choice we make in terms of practice, we are going to be missing something else. And this misunderstanding comes from not having understood the basic point.

In his commentary White Lotus, Mipham talks at length about the outer Guru Rinpoche, the inner Guru Rinpoche, and the secret Guru Rinpoche. And I think it is important to reduce all of the information contained in the text to a practical understanding of these three.

Through ignorance, we are already immersed in in samsara. It is too late to prevent that from happening; it has happened. Whether we believe in this or not, because we are in samsara, we are dualistic; we think in terms of self and other. All our interactions with others in the world are based upon dualism and this dualism is, in fact, the greatest impediment to our realization of the true nature of things. We cannot simply hope that it is going to go away or pretend that it is not there. So to begin with, we have to practice in a way that temporarily accommodates our dualism. And this is why meditation on the outer Guru Rinpoche is so useful and so powerful. It is actually the best way for us to pacify our dualism. Read More »