It seems to me Buddhism is kind of magical, that it can solve all my problems – is that realistic?

Many people feel that the Tibetan Buddhism practice is a little magical or miraculous. They believe that if you receive an empowerment and practice, then something happens and solves all your problems immediately. In the same way, when you hear about Mahamudra, they think there is something special – that miraculously, everything is solved.

People have these kinds of wrong expectations about practicing Buddhism.

It is quite impossible that just because the Dharma, all of your problems in life can be solved.

His Holiness, 17^th Gyalwang Karmapa

Ogyen Trinley Dorje

Mahamudra Teaching, Nurburing, Germany

What is the impact of the materialistic philosophy of the West on interacting with Buddhist teachers?

In this 21^st century, we have become very materialistic, so that we also regard this blessing as a material thing. I want this blessing, and then the teacher give it, and now I’ve got it. This is not the way, blessing is not something that is given, and then you have it and that is it. Blessings are kind of a long-term thing, which kind of slowly builds up.  Maybe you have met a lama and received teachings. Three years go by, nothing happens, there is nothing special. But perhaps, after three years, you think back and you realize something did happen at that time, or something occurs to you now about that time. It takes time. It is not the material way of doing things.

We have such a strong material mentality that we think that Dharma practice also is done in that way; that you just give something or receive something and the transaction is finished. Blessings, Dharma practice and the materialist approach do not operate with the same principles.  Sometimes we do not have patience, we just want it now, we just go and get it from lama, and lama just gives it. Dharma practice does not happen in that way; it is something that has to be slowly cultivated and developed. It happens slowly, this absorbing of qualities within yourself.

HH, 17^th Karmapa
Ogyen Trinley Dorje

What are blessings?

That is what I understand by blessing. So this blessing, when you say blessing, there is nothing to be seen. But there is something to be received. That is what I feel. I sometimes feel that children and parent are together, although parents do not do anything specific, the children feel confident and protected in a certain way. I feel that is a kind of blessing.

So when you receive blessing from teacher or lama, this is something that happens in my life also. Sometimes I have disturbed state of mind, lots of things going on in my mind, and then I go to see one of the lamas or teachers. After discussing things, being with him for a while, without doing anything special, when I return, my mind is peaceful and all the disturbances are pacified, I feel good, relieved, in peace. I feel that this is blessing. 

This is a kind of blessing, when a lama has lots of kindness, compassion, and positive qualities; somehow, students, slowly, step by step, absorb those qualities in themselves. I feel that this is blessing. I do not know of any other blessing than that. If someone else has something else that is called blessing, some object that you can give someone, than I do not know about that.

HH, 17^th Karmapa
Ogyen Trinley Dorje

What is the main point of relationship between student and teacher?

What is the main point of relationship between student and teacher?

In the Kagyu system, the teacher tries to pass on wisdom and compassion - the most important qualities. First the teacher trains in developing these positive qualities, then the teacher tries to pass on these qualities. 

Then the student tries to inherit that, to possess those qualities within themselves. 

That’s what we call receiving the lineage, receiving the kindness and blessings of the teacher. Training in that is the system of Kagyu lineage – that’s what we try to work on. 

That is what I understand as the main relationship of student and teacher.

HH, 17^th Karmapa
Ogyen Trinley Dorje

What does it mean for student to be devoted?

The devotion from the side of the students has two meanings – one is longing, another is true respect. The devotion from he students has these two meanings. When you have a qualified teacher, he has to be inspiring. This teacher has certain qualities, better qualities than yourself, which can inspire you. You see it and it steals your heart, so that you fervently wish to follow that. Those qualities are not about physical qualities – he’s beautiful, charismatic – not those kind of qualities, but inner qualities, like kindness, compassion, things like that.

Because you are inspired by those qualities, you want to aspire to possess or develop those qualities in yourself. With that kind of understanding, a natural strong respect or devotion arises in you. 

It is not just saying good things, or just showing outside respect.

It is not about outer things. It is about recognizing the great qualities that the teacher has, those positive qualities that the student really fervently wishes to develop in themselves. 

How much one can absorb those qualities in one’s self – that is a sign of how much devotion one has, how much devotion is understood.

HH, 17^th Karmapa
Ogyen Trinley Dorje

What is the purpose of the kindness of the teacher?

The kindness of the teacher is not just to free the student from gross problems and pains and sufferings. It is not only to give students happiness, pleasure, or success, worldly kinds of progress. These things may be temporarily seem like happiness or success, but eventually, these are also source of suffering. Therefore, when teachers, the true kindness of the teacher, what they really wish for the students is to go to the root cause, the seed of the sufferings, the teacher wishes to really uproot the cause and the seed of the sufferings – the kleshas and ignorance. 

That’s what the teacher’s intention is. And the students should know that, when you receive instructions, guidance, what the teacher is mainly focusing on is how to decrease, uproot, completely sever the root of the causes of sufferings. 

That is how all instructions and guidance should be seen.

HH, 17^th Karmapa
Ogyen Trinley Dorje

How should the kindness of the teacher toward student be properly understood?

This kindness of the teacher, the love, affection of the teacher, we have to understand very deeply, because there are many ways of looking at that. Sometimes, we look at this affection or love of teacher just like worldly love or affection. Then we can feel that lama is more loving this person, more affectionate to this person because he is teaching him more, and not teaching me, and doing this to that person, and not too much to me. This kind of problem can arise.

Therefore it is important to understand what the love, affection, and kindness of the teacher really is.

HH, 17^th Karmapa
Ogyen Trinley Dorje

In Tibetan Buddhism, how do teacher and student relate to one another?

The relationship between teacher and students is based on two things – one is the blessings or kindness of the teacher, and the other is the devotion or openness of the students.

When you talk about thug-rje or blessings of lama, mainly it is compassion or affection of teacher.  Generally, in life, there are many different kinds of affection – the affection of parents for children, the affection of friends, of family, and things like that. And this affection of the teacher towards the student, it is very important when you are practicing the Dharma.

HH, 17^th Karmapa
Ogyen Trinley Dorje

What is guru yoga?

We have four main schools of Buddhism in Tibet, and most of them belong to the later spread of Buddhism. In all of them, guru yoga – or the relationship between teachers and students – is considered very important.

This guru yoga practice is to have a very special and strong

relationship between teacher and student. It is not just a physical level relationship – the teacher is giving teachings and the student is listening. It is something even deeper than that, something very intimate, spiritual, a very inner relationship, very deep relationship. It is not merely physical, it exists much deeper than that.

HH, 17^th Karmapa
Ogyen Trinley Dorje

Independence is highly valued in the West – so what’s wrong with thinking of myself as independent?

There is nothing wrong with thinking a self or “I” exists. But which kind of “I” exists? We think it is very independent, single, solitary. That kind of “I” in reality does not exist. But sometimes we invent reality – it is not reality, but we think it is reality. That’s why we need this very clear understanding of which kind of “I”, and how the “I” exists.

To get this understanding of an “I” that is interdependent, dependently arising “I”, we need to understand that existence is completely dependent upon the environment around us.

HH, 17^th Karmapa
Ogyen Trinley Dorje

Why do lamas reincarnate and what happens when they do?

When the lama dies, he does not want to abandon his students. So to continue this relationship between students and teachers, lamas come back. That is how the system or reincarnate lamas happen.

When a lama passes away, his student try to find his

reincarnation in many ways. Then this young reincarnate lama continues to work with his students from his past life as his own students, sometimes, also even their reincarnations as his students. 

And so this kind of life-after-life continuation of teacher student relationship, that kind of special system is something unique that comes from the lineage of the Karmapas. This connection is something that continues uninterrupted even by death.

HH, 17^th Karmapa
Ogyen Trinley Dorje

What is this system of reincarnating lamas or teachers?

The system of recognizing reincarnate lamas, called tulkus, was started from Karmapas, it comes from the Karmapa’s lineage; this is generally known.

And particularly the third Karmapa, Rangjung Dorje – when he was recognized by someone else as the Karmapa, he was the first tulku who was recognized in the system of recognizing tulkus that is prevalent now.

HH, 17^th Karmapa
Ogyen Trinley Dorje

How did Buddhism evolve within Tibet?

In Tibet, there was an early translation period and later translation period. Because of the problems and difficulties within the Buddhist community, within the spirit of Buddhism in Tibet, there are two historical waves of Buddhism. 

We have four main schools of Buddhism in Tibet, and most of them belong to the later spread of Buddhism.

The lineage of Kagyu came within the later spread of Buddhism.

HH 17^th Karmapa
Ogyen Trinley Dorje

Buddhism started in India, right? What parts of the Buddhism of India went to Tibet?

From seventh, eighth century onward, the teachings of the Buddha came to the land of Tibet.  Tibetan Buddhism is not only Vajrayana. The type of Buddhism that came to Tibet, also includes all the teachings of Mahayana Buddhism, and also the basic Buddhist teachings, what is also sometimes called the Pratyetkayana and Sravayakayana levels of teachings. The complete, whole, entire teachings that existed in India came to Tibet, and that’s what Tibetan Buddhism is.

HH, 17^th Karmapa
Ogyen Trinley Dorje

I practice the Dharma in the hopes that my life will get better, because of blessings and karma from previous lives. Do I need to do more than that?

The understanding of karma teaches us that we have a great responsibility to improve our own intentions and aspirations and way of life.

It is important that we are not always expecting something to come from outside ourselves, that Buddha and Bodhisattvas will bless us, rescue us, will make good things happen. It is also important that we not wait for the teacher or lama – “please bestow on me your blessing”.  Sometimes we believe that we did good things in the past – so we are expecting good things will happen now.

It is very important, not simply expecting external Buddhas, teachers – we need to understand that we have inner Buddha and inner teacher. We need to produce good energy. We cannot wait for this to come from outside. It is very important to produce this in yourself.

HH, 17^th Karmapa
Ogyen Trinley Dorje

What are the “uncommon” preliminaries?

 

The four uncommon preliminaries are refuge, Vajrasattva practice, mandala practice and guru yoga – these are the four special ngon-dro practices.

HH, 17^th Karmapa
Ogyen Trinley Dorje

What is the long-term effect of our materialistic lifestyle?

The resources in this world that we are currently enjoying, these resources are limited. The physical world has certain limitations on its resources. But desire is unlimited; greed is unlimited. Therefore it is impossible that the limited resources that we have on this earth can fulfill the unlimited desire and greed that we have.

 

Therefore, if we can see that, it has been estimated that if we continue in this way, limitlessly exploiting limited resources to fulfill our unlimited desires, there will be a great disaster in the future. We can now see the signs of this and it can be forecast very clearly. 

It is the time for us to think deeply again, and think deeply on these issues.

HH, 17^th Karmapa
Ogyen Trinley Dorje

The implied promise in Western culture is that a materialistic lifestyle will bring happiness and satisfaction – up to now, that has not worked. Is it possible?

So in this century and the previous one, if we thought that the progress and development of external environment has been the main source of happiness, so all energy has been invested there. Completely, without any hesitancy or reluctance, we totally enjoy that – that is how society operates at this time.

But outer enjoyments, enjoyment of external luxuries, to make us happy alone, this is very difficult. However much we enjoy these luxuries and sensual pleasures, the desire for more keeps increasing. Through that alone, it is very difficult to have complete satisfaction and fulfillment, to bring complete satisfaction and fulfillment to ourselves.

HH, 17^th Karmapa
Ogyen Trinley Dorje

It is said that everyone has Buddha within them. What does that mean? Really?

You are Buddha, you are a super-hero. It is not only the Buddha that is a super-hero, each one of us is a super-hero. Every individual has this power to change this world.

Actually, you are the Buddha. At the moment, perhaps, not so effective Buddha, but small Buddha. Our Buddha is kind of like a child – it is a Buddha, but it is not so mature, it is not grown enough to do more. That’s why we need to nurture this inner, not yet mature Buddha. Then we use this power, these intentions and aspirations to improve the world.

HH, 17^th Karmapa
Ogyen Trinley Dorje

I would like many things in the world to be better, but I am only one person – what can one person do?

So when we talk about individual aspirations – individuals are all related to other individuals. Therefore, an individual’s actions and aspirations are connected to many others, so one individual’s small aspiration can also change and impact the whole world in a very big way. That person or that individual is not only independent, but is related to everything else. The aspiration and responsibility can also have a big effect on a whole community or the whole world.

Therefore, each individual becomes very important. Each individual has power and influence. We think of the Buddha as having super-powers, being a super-hero, that everything will be done by Buddhas and bodhisattvas. Each one of us has that capacity.

HH, 17^th Karmapa
Ogyen Trinley Dorje

People often speak about karma as if it is inevitable – is that the case?

Whatever we do, we need to do it with positive intention and aspiration, understanding the kind of results we want, then properly taking responsibility. Then with this responsibility and positive intention, we take action, and the results will come. That is karma.

It is that the results come from the intentions and aspirations we have, taking the responsibility, putting those things into action. That is karma.

HH, 17^th Karmapa
Ogyen Trinley Dorje

What is the worst danger the world faces?

The absence of compassion is the worst danger that the world faces, because, slowly, bit by bit, without our knowledge, we could be transformed into a society completely without compassion, unwilling to help of care for each other. But it does not have to happen; if we are willing to help one another, to love one another, we can prevent that danger.

His Holiness, 17th Karmapa

Ogyen Trinley Dorje

Is there something good about impermanence?

Impermanence means that we all have the possibility to change. (The famous Buddhist yogin) Milarepa is a good example of this: in the first part of his life, he did many terrible things. After this, he practiced and achieved a state of great accomplishment. 

We need to recognize this about ourselves and we need to take responsibility for this opportunity and to strive hard to use this opportunity to improve ourselves.

His Holiness, 17th Gyalwang Karmapa
Ogyen Trinley Dorje

What is the purpose of contemplating impermanence?

Many people think that the reason for contemplating impermanence is in order to develop fear of death. But that is not why. Naturally, we all fear death. Even animals fear death.

When we meditate on impermanence, it is for the purpose of understanding that we need to embark upon and attempt to accomplish the great task of our lives without delay.

His Holiness, 17th Gyalwang Karmapa

Ogyen Trinley Dorje

I feel kind of helpless when I think about all the things that are not right. Is it possible for one person to change the world?

Each individual has power and influence. We think of the Buddha as having super-powers, being a super-hero, that everything will be done by Buddhas and bodhisattvas. Each one of us has that capacity.

You are the Buddha, you are the super-hero. It is not only the Buddha that is the super-hero, each one of us is a super-hero. Each individual has this power to change our world. Therefore, it is important that each of us understand what kind of power we have. We need to develop our aspirations and intentions; when we do that, we can affect not only ourselves, but everything around us. When we know that, it becomes a great responsibility for us, how to improve ourselves, how to use this power, our intentions and aspirations to improve the world.

HH, 17^th Karmapa
Ogyen Trinley Dorje