How is the structural ranking of Khenpos, Rinpoches and Lamas in Tibetan Buddhism?
In Tibetan Buddhism one finds mention of reincarnated masters and teachers who have the title Rinpoche. The tradition of a line of reincarnate masters began in the 12th century in Tibet.

So, to begin with, there were not as it is today, a lot of reincarnated lamas. That string of events took place throughout the centuries on the basis of that more and more monasteries were constructed and that a lama who constructed a monastery would have made quite an impact in the region. Thus, after his passing away, disciples would request masters with the capacity to find the reincarnation. Thus, a great number of reincarnated lamas came about as more and more monasteries were onstructed to date to about 6000.

Then, there is the title Rinpoche which has nothing to do with a master being a reincarnate but a way of addressing a person respectfully.

Then there is the position of a Khenpos, in the Western system would correspond approximately to a Doctor of Divinity. Someone would be appointed to this position on the basis on his merits on Buddhist studies and his conduct as well as on his capacity to teach.

Different monasteries would have slightly different systems in terms of the education resulting in someone being appointed as a Khenpos. However in the Kagyu, Nyingma and Sakya school, the systems are similar. So, the person starts out studying at a young age, first, there is a general education in Language and so on. Then, that is followed by an approximately 9 years education in Buddhist philosophy. In a group of students who go through this 9 years course, one of the students, the most apt, is chosen in the position of junior Khenpos. That person will for a period of approximately 5-6 years act as an assistance to the head Khenpos of the monasteries where he will develop experience in teaching. So, if it turns out that he has the capacity to teach he will then be appointed to the position of a Khenpos. Having acted as a Khenpos, having taught for approximately 5-10 years, if the person's teachings were beneficial to the students he will be appointed as a head Khenpos. In the Gelug school of Tibetan Buddhism, the position of a Khenpos involves a longer period of study and gaining teaching experience. The person first take the degree of a Geshe which involves the study of 21 years. He then for yet another couple of years will study the Buddhist Tantras after which he may on the basis of his merits be appointed as a Khenpos of his monasteries.

Then there is the position of a lama. That position is obtained on a basis of a practitioner having done meditational retreat over long periods of time. There is a tradition of an individual doing 3 years retreat after which they are given the title lama. However everyone with the title of a lama is of course not the same. The quality of the practice vary from individual to individual. However this is in general how someone obtain the title of a lama.

Do Tulkus have to go through the same stages of studies before they can actually be recognised ?
Most reincarnated individuals are recognised as children. However someone who is recognised as a particular lama should engage in the studies. But it does not always happens. That is quite individual.

In Buddhism we emphasise so much on non-duality and emptiness, why is the hierarchy system in Tibetan Buddhism still so important ?
If one looks at the Buddhist viewpoint in terms of how the true nature of reality is asserted, then these different structures where you have a religious hierarchy is not important. There is the structure set up by the historical Buddha Sakyamuni in terms of what one may call a hierarchy. There are 2 aspects. The first relates to realisation. That is to say that the individual has attained the state of an Arhat, thus, he has develop the realisation of an Arhat. And thus he is regarded as superior when compared to a practitioner who has not attained this state. Then there is the aspect of ordination. There are different types of ordination in the Buddhist system. When one looks at the system in terms of ordination. Someone would be regarded as an elder on the basis of having taken ordination and upheld the ethics of that ordination for a longer period of time. So, there the system is based on how long the person has upheld a certain type of ordination. The longer the more respectful, he will be treated. But that system set-up by the Buddha Sakyamuni do not have a system of people where because of their achievements in realisation, or in their achievements in upholding their ordinations, are being seated on thrones of different heights.

So that system set forth by the historical Buddha Sakyamuni was maintained in India at the various Buddhist universities such as Nalanda and other Buddhist institution. That system one also finds in Tibet. However during the 12th century in Tibet a connection was made between Buddhism and the Chinese Imperial court through the mediation of the then Tibetan King, Drogon Chogya Pagpa. So during the 12th century, the Yang Dynasty ruled in China, then the Ming and Qing Dynasty. Because of Tibetan Buddhism, from the 12th century onwards, being linked-up in politics in the Chinese Imperial courts there was an influence. That's how the tradition of Rinpoches, Lamas and reincarnated masters started to sit on high thrones. That tradition originated from the Chinese Imperial courts on the basis of political ties. So, in fact the hierarchy one finds in Tibetan Buddhism has nothing much to do with Buddhism. It is not at all important. In fact, it has become a source of problems, rather.

Could you explain when and how did the Tulku system originated ?
It originated in the 12th century in Tibet. This system is particular to the Tibetan Buddhism. It is not part of any other Buddhist system in other countries. It originated from the Karmapa. The line of Karmapas, is the line with which this system originated. The second line of reincarnated masters in Tibet is the line of the Sharmapas. So, it originates with the Kagyu school of Tibetan Buddhism.

Is this system still suitable for our modern society ?
It depends on the Tulkus as an individual. All Tulkus are not the same. If a Tulku is authentic, that is to say, acts and works in accordance to the Buddhist principles, then that system is adaptable and suitable in today's world. However, it has become a problematic issue because many Tulkus act on the basis of political motivation and again other Tulkus act on the basis of amassing wealth, gaining personal benefits and so on. So because of the action of these individuals, the system has been tarnished. It has become problematic. Someone I knew, a Tulku who went to Taiwan, having spent some time there I met him in one of his visits in India. This Tulku advised me that when I go to Taiwan I should see to it that I am addressed as Tulku Rinpoche, because as such I would be able to make a lot of money.

Could Khenpos tell us how is the procedure of finding and recognising Karmapas from the past up to now ?
It depends. 7 of the previous Karmapas left written instructions behind. 5 of them left oral instructions with a disciple of their choice. 4 of them left neither written nor oral instructions. The reincarnation in those cases themselves made clear who they were. So there wasn't a procedure of finding them on the basis of any written or oral instructions left behind. 3 of the previous Karmapas were identified by 3 of the previous Sharmapas. 1 was identified by one of the heads of the Drugpa Kagyu school of Tibetan Buddhism. One was identified by a Nyingma master. The head of the Drugpa Kagyu and the Nyingma master were assisted, in their quest, by various Kagyu lamas, such as one of the Situpas, one of the Jamgon reincarnation and one of the Khyentse reincarnation. So the identification in those cases were made on the basis of the combined effort of these people whereas in the case of the Sharmapas, it was done without the assistance of other Buddhist masters. For example, the 13th Karmapa was identified by a Nyingma master Khathok Rinzin Zherwang Lodrop. He approached the then Situpa and informed him of his thoughts then in combined effort they identified the 13th Karmapa on the basis of this Nyingma master's findings. Then there is the 14th Karmapa, who was identified mainly on the basis of the effort of the then head of the Drugpa Kagyu School of Tibetan Buddhism Kunzig Chokyi Namwar. However he consulted Situ Pema Nyingche, the 9 Situ reincarnation, so in combined effort they made public their findings. However it was mainly based on the effort of the then Drugpa Kagyu head that the 14th Karmapa was identified. Then we have the 15th Karmapa, who was mainly identified again by the then head of the Drugpa Kagyu School of Tibetan Buddhism, Kunzig Mingyur Wangyi Dorje. However he did consult Jamgon Lodro Thaye and Khyentse Wangpo and one of the Pawo Tulkus, so it was again a combined effort. However in the 3 cases in which the Karmapas being identified by 3 Sharmapas, the identification processes did not take place on the basis of a combined effort but were conducted by the Sharmapas alone.

We know that now there is presently 2 Karmapas, one found in India and another in Tibet. Can Rinpoche explain under what circumstances the Karmapas are found ?
I have spent 22 years with the 16th Karmapa as from the age of 9. I studied Buddhism and my meditation practice under the personal guidance of the late Karmapa. I was also appointed the position of a Khenpos by the previous Karmapa. After the late Karmapa passed away I have since then been in charge of all the activities associated with the position of a Khenpos in the monastery Rumtek in India for a period of 12 years, I have been the head Khenpos of the Nalanda Institute of Rumtek monastery as well as the educational director of the Karmapa Institute in Delhi. As to the young Tibetan boy appointed as a throne holder of the throne of the Karmapas in Tibet, the Zurphu monastery, that's a political appointment in that it was done by the Chinese authorities. The young child at Zurphu monastery was appointed the reincarnation of the late Karmapa by the communist Chinese. So it is a political appointment. The Dalai Lama has given his consent and seal of approval and that is also politically motivated. The present Kunzig Shamar Rinpoche has done all he can in order to find the authentic reincarnation which he was able to do and one finds the authentic reincarnation of the late Karmapa in Delhi. It is not something that I just say without having a reason for saying such. As I have said, I have spent the major part of my life with the late Karmapa, so I have a certain capacity to look at a propose reincarnation and investigate this child to see if he is the possible reincarnation. I have done so in the case of the reincarnation in Delhi and I am fully convince that he is the authentic reincarnation of the late Karmapa.

For me, there is no benefit in siding either Situ Rinpoche or Shamar Rinpoche. I have nothing to gain from siding either of them. What I have achieved in this life, I have achieved on the basis of the kindness of the late Karmapa. I am fully capable of leading my own life and need not be lead by either of the Rinpoches. What is important to me is to find the authentic reincarnation. My opinions are based purely on this. On my previous experience gained from having lived such a long period of time with the late Karmapa and on the basis of me being an independent person having nothing to gain and not even wanting to gain anything from anyone, have I arrive on this decision. In terms of what I can achieve in religious social status in the Kagyu school of Tibetan Buddhism, I have achieved this already. So I don't have to put my hopes in either Situ Rinpoche or Shamar Rinpoche to give me some sort of position because I was given that by the late Karmapa. And in terms of my financial situation, I have what I need, I don't need financial support from either. In terms of communicating with Buddhist students, the problem is rather that I am unable to attend all the programmes as requested for me to conduct. So the problem is rather that there are many requests by Buddhist students for me to teach which I do not have the opportunities to teach, so I don't need assistance from anyone.

Could Khenpos elaborate a little about the meaning of "political decision" as in relation to the Dalai Lama ? I have read in an article by Situ Rinpoche's supporters that the Dalai Lama saw the boy Karmapa in a meditative vision.
The Dalai Lama in terms of Tibet's status, would of course like to achieve independence for Tibet presumably. If that's not possible, He would go along with the status of Tibet as an autonomous region. However as the leader of that region, He would like to have full political power over the region. If he were to achieve that, it would be of great assistance to have a historically well-known person in your hands which the young boy in Zurphu would be such a person as the Dalai Lama has given his approval as the head of all the Kagyu School of Buddhism.

That means he did not see the Tibetan boy in a meditative vision ?
Isn't it the case that when the Dalai Lama said that "I have given my seal of approval on the basis of my wisdom vision", the reality of the background of this appointment is that all Kagyu representative concerned were not in harmony. How is it that his wisdom vision did not perceive that. Also if it were to be a true wisdom vision, why was the procedure of voting initiated by Situ Rinpoche and his representatives. Why did then people have to vote about who is the real Karmapa when the Dalai Lama's wisdom vision had already decided this. Its quite contradictory.

So, how is this issue affecting the Buddhist practitioners ?
Quite a number have left Buddhism simply because their Buddhist background is not very well establish in that they have not really studied or practice Buddhism very well. So because of this problem they have chosen to leave Buddhism altogether.

If we look at the Buddhist institution that the late Karmapa established in exile in India, which was aimed to preserve the Kagyu school of Tibetan Buddhism. During his lifetime and a few years after, whether one was looking at the monasteries, the educational institutes or any other Buddhist communities established by the late Karmapa, members would more or less be involved in Dharma activities 24 hours of the day. Now all that has been destroyed. There is nothing left. For example, if we look at Rumtek monastery, it is now a tourist spot for Indian tourists. That's all that's left of what the late Karmapa accomplished in exile. So, from one aspect, this is what has happened due to the current issue.

However one can look at this issue from another perspective which is the perspective that the Kagyu followers who are genuinely following the Karmapa, have ended up in one group and that may be quite constructive as to the future of the Karmapa. Because people in this group are genuinely concern with the authentic Karmapa. At times I'm quite depressed about what has happen but at times I think it may not be that bad after all because now it has become very clear who among the reincarnated masters, lamas and Rinpoches are concerned with the authentic Karmapa. Now one knows who is who, so to speak. In fact I feel as if I have broken up from the sleeve of ignorance regarding my perception on the various reincarnated lamas and Rinpoches who have shown their preferences in this matter. So I just hope I will never again fall into that sleeve of ignorance.

How have this issue affected Karmapa's monasteries, for example the monastery in Rumtek and the one in Zurphu ?
As to the Rumtek monastery I have just explained that there is nothing left of what His Holiness had established there. Its been ruined...destroyed. As to the Tsurphu monastery, at this point I feel I can't say too much as I really do not have the connection with the people in Tsurphu. There is no on-going communication. However, I am of the opinion that slowly it would become clear who is the authentic Karmapa and things would change on their own accord.

So in relation with this problem, is it proper for individuals like Khenpos and Rinpoches to come out of the monasteries and set up their own centres and monasteries and what would be the long term impact on this kind of a set-up ?
Individual lamas, Rinpoches and Tulkus who in fact lived and were educated in Rumtek monastery, many of them today established their own monasteries, centres and so on and have been doing so for many years. That is one of the reasons why we have this present problem. The late Karmapa's intention was that Buddhism should spread and develop. One should maintain the Tibetan Buddhism on the basis of a common effort. Now, some of the individual Tulkus, Rinpoches and lamas seem to desire otherwise. So they have acted otherwise, that is to say, in an opposite way. And that is one the reasons why we have problems.

If we look at Thrangu Rinpoche, for example, in the past, quite a few years ago, he established his own centre here in Malaysia. At the time, the Karmapa Charitable Trust contacted Thrangu Rinpoche, informing him that it would be preferable that his centre was a member of the general Karma Kagyu organisation, which he refused. Furthermore, later on, he associated himself with the appointment of Urgyen Trinlay in Tibet as reincarnation of His Holiness. And, he claims that his centre here in Malaysia is the head centre of the Karma Kagyu school of Tibetan Buddhism. So, in his case you can see what happens with just one person and how many games have been played and why it has become a problem. So because of causes of action like that of Thrangu Rinpoche, and in cases of other Rinpoches, Karma Kagyu today is shattered.

Will there be a happy ending to this ?
It would be difficult for me to predict the future.

What is the actual role of the Karmapa Charitable Trust and who was the one who set up the Trust ?
His Holiness the late Karmapa fled to India in 1959, and in 1961 he set-up the Karmapa Charitable Trust. So, the late Karmapa was the sole trustee of the Trust. Then there was yet another 7 trustee whom he appointed himself. At the time in 1961, Sikkim was still an independent country. One of the seven trustees appointed by the late Karmapa was then one of the ministers of the King of Sikkim, Vhanya Tashi Thrangu Denshapa because this particular family to which this minister belonged had been associated with the Karmapas since the 7th Karmapa. Also the family is well-known for being an honest and decent family.

There was Yarma Sherub Gyaltsen who at the time was the secretary of the department of the religious affairs in Sikkim. He later became the Chief Secretary of the State of Sikkim after Sikkim became a part of India. He was appointed as one of the trustee by the late Karmapa. He was also well-known for being an honest and decent person.

There was another trustee, Ashok Burma who is Indian. He is well-known in India as the owner of the Tabor Company a well-known medical company. He became a student of the late Karmapa during a travel of pilgrimage to India by the late Karmapa before Tibet was occupied by Communist China.

The other trustee was a Nepalese gentleman, Mr. Gyal Jothi. He went to Tibet before it was invaded by communist China. And he was already then a disciple of the late Karmapa. His Holiness in the case of these four trustees made the following arrangements. Namely, in the death of one of these trustees, the oldest child of the deceased person would take the position of the deceased trustee.

Another trustee who was the then general secretary of the Karmapa Dangchub Yondub, and another trustee appointed was Trakbar Yondub, the present general secretary Topga Rinpoche. Topga Rinpoche was the son of the late Karmapa's sister. He was the Vajra master of the Tsurphu Monastery. He has very high qualifications in terms of the Karmapa School of Tibetan Buddhism. Another trustee was Jamgyal Namgyel Gompu ,who was the son the of one the late Karmapa's uncle. And before Tibet fell he was one of the ministers to the king of Delgyer. And he was well known for his honesty and decency. These seven individuals were appointed as trustees by the late Karmapa. So the late Karmapa made the following arrangements, in the case of the death of himself, the Karmapa Charitable Trust would take charge of whatever is associated with the Karmapas until the reincarnation came of age. That is to say 21 years old. So the Trust is suppose to, according to the instructions of the late Karmapa, be in charge of whatever the late Karmapa created until the 17th Karmapa become 21 years old.

As for the general secretary Dangchub Yondub, Jamgya Namgyal Gompu and Topga Rinpoche, in the case of their death, they will be succeeded by a new trustee chosen among the disciple of the Karmapa. After the death of one of the above of either Dangchub Yondub or Namgyal Gompu, his place as trustee was taken over by the late Jamgon Rinpoche. Situ Rinpoche became the trustee for the other. Mr. Ashok Burma, the Indian gentleman resigned at one point, and Shamar Rinpoche took up his position as trustee. All this happened after the passing away of the late Karmapa. So we can actually make a consideration. During the life of the late Karmapa, none of the four regents were appointed Trustee. They only became Trustees after his death.

What was the reason behind him not appointing the four regents for this purpose ?
It seems that the Karmapa was aware of the problem that would surface now.

Would you say that this was a precautionary step that he had taken ahead of time ?
It is possible.

Is the Karmapa Charitable Trust having the full co-operation of the Kagyu Rinpoches and lamas.
Most of them not. The problem it seems, for those people, is that the Trustees are too honest. It doesn't suit their purposes.

In November 1992, there was a meeting in Rumtek monastery called by Situ Rinpoche aimed at dissolution the Karmapa Charitable Trust. To put it out. It was uncomfortable for him. However because of the laws of India, he was not able to do so. It wasn't legally acceptable.

Is it true that there can be only one Karmapa ?
Well, at one point in time hundreds of millions of manifestations may manifests. However, historically, in terms of holding the name Karmapa, there is only one. There are at this particular point, two who hold the title Karmapa. As to the young Tibetan boy in Tsurphu, who has been appointed to this position, his appointment was affected by Communist China. There is nothing anyone can do to change that. China is a powerful country. Also, why would one want to do anything about it. Kunzig Shamar Rinpoche himself had said he has nothing against this young boy in Tsurphu holding this position. It is perfectly all right. However, one can also not do away with the authentic Karmapa. The authentic Karmapa is a great Bodhisattva. So it is improper to change that. So at this point in time there are 2 with that title. It maybe beneficial in the long run.

Can Khenpos tell us about the search and the efforts of Kunzig Shamar Rinpoche for the authentic Karmapa in India.
I cannot go into details at this point of time because some of the details cannot go public as yet. However, at the age of one year and 8 months, the Karmapa in Delhi did at a number of occasions said "I am the Karmapa". There are people who witnessed this who can substantiate that claim. At the age of 3, he naturally without ever having been taught the text of the Madyamaka Avattara, recited the whole text. And that was also witnessed by a number of people who can substantiate that. This particular treatise is one of the great treatises of Buddhism. It is about the Madyamaka school of thoughts. Kunzig Shamar Rinpoche resorted to a number of traditional methods in order to find the authentic reincarnation. Amongst others, he supplicated his Yidam and stayed in meditation and in this way obtained advice as to the whereabouts of the authentic reincarnation. Furthermore there is a song of realisation written by the late Karmapa at the age of 22, which contains instructions pointing to the whereabouts of the authentic reincarnation and these instructions in the Song of Realisation accords with the background of the reincarnation in New Delhi. There is a treasure revealer in the Nyingma school of Tibetan who lived in this century, Silnang Lingpa, who also wrote down indications as to the whereabouts of the 17th Karmapa and his indications is also in accord with the background of the reincarnation in New Delhi. Also, Thaye Dorje's father, Mipam Rinpoche, is the reincarnation of the late Mipam Rinpoche, one of the greatest Nyingma masters of the century and previous century. The previous Mipam Rinpoche left a letter of instruction behind where he gives details of his next reincarnation. That is to say, the father of His Holiness is in possession of this letter and the instructions in this letter also accords with the background of the reincarnation in Delhi. So in general, those were the circumstances. I would not at this point want to go into further details. I have thoroughly investigated the circumstances before taking my decision. It becomes clear from the records during the Karma Kagyu's conference that Kunzig Shamar Rinpoche didn't make up his mind in one day. He applied himself to a process of investigation for many years. From 1986 to 1993, Kunzig Shamar Rinpoche made investigations in which he only made up his mind in 1993 having started his investigation in 1986.

Since the authentic Karmapa is found, what would happen to the supporters of the other "Karmapa" in Tibet ?
I can't predict the future. However, a lot of changes have already taken place. When the 17th Karmapa Thaye Dorje arrived in New Delhi, there were approximate 10 Tulkus who agreed with this. This year as the Kagyu Monlam was held in Bodhgaya, there were approximately 50 Tulkus. It seems quite a few have changed their minds so far.

What advice would Khenpos Rinpoche give to Buddhist practitioner in the light of this problem ?
The Kagyu School of Tibetan Buddhism is one of the division of Buddhism. As a Buddhist, one always should follow the truth. So wherever the truth is, there one goes. Perhaps some of you may feel uncomfortable because it maybe that one of your lamas are supporters of Urgyen Trinlay. If one has taken teachings from a lama or Rinpoche and one's opinion differs in this particular case, there is no need for speaking bad of that lama or Rinpoche. One should avoid such. However there is also no need to follow someone not seeking the truth. So it doesn't need to be a problem. I myself was a student of Thrangu Rinpoche for many years. Thrangu Rinpoche taught me a lot of Buddhist philosophies. I see no need to speak ill of Thrangu Rinpoche at all. However I do not also fear speaking the truth, because when Thrangu Rinpoche taught me Buddhist philosophy he taught me true Buddhist philosophy. So he taught me the truth. As to this Karmapa issue, we hold differing opinions. I don't fear stating my opinion as I am convinced that this is the truth. Also, my devotion for Thrangu Rinpoche as teacher of the Buddhist scriptures has not diminished because Thrangu Rinpoche is associating himself with Urgyen Trinlay.

What are the differences between the 3 vehicles of Theravada, Mahayana and Vajrayana ?
These 3 approaches in Buddhism were taught by Buddha Sakyamuni in relation to the fact that the disciple are of different disposition. It is not possible to explain the differences in just a few words. However one of the differences pertains to the fact that some of the approaches in Buddhism involves a greater number of methods than other approaches.

What is the significance of the Karma Kagyu lineage within the Vajrayana tradition ?
The Karma Kagyu School of Tibetan originated from the 1st Karmapa Dusum Kyenpa who practised and mastered the instructions originating in Tibet with Marpa the translator. Dragpo Rinpoche was the first Karmapa's root guru. And from Dragpo Rinpoche, Dusum Kyenpa obtained instructions regarding 2 particular phases of practising the Buddhist tantra. One relating to the phase on visualisation practice. Here the particular instruction are mentioned in the context of the union of appearance and emptiness, which one may also refer to as the union of awareness and emptiness. Then there is another set of instructions relating to the phase of tantric practice where the individual rests in the state without a reference point. Here, the particular instructions pertain to realising the inseparability of mind and prana. This is an extensive subject and there is nothing one can say in just a few words to be of benefit.

Why is the Kagyu Lineage considered unbroken and why is it called a whispering lineage?

The word whispering may not be a correct phrase to use here. Certain teachings were given from masters to particular disciples who had the capacity to master the teachings. They were not given on a large scale. It was not as if the teachings were whispered to some students. The lineage originates from the Indian master Tilopa referred to as a person of very profound esoteric knowledge and capacity. He studied with a number of great Indian Siddhas at that time. There is mention of that he studied with Indian Siddhas who held the teachings of what became known as the four special transmissions. Now, Tilopa did not just studied with these Buddhist masters. He also realised and mastered the meaning of the teachings he had received. At one point, as a result of his high realisation he encountered Buddha Vajradhara and obtained teachings from this Buddha. The teachings of the Karma Kagyu lineage has then onwards been passed on from master to disciple in an unbroken line up to today. This is the reason why there were never any period of interruption in the lineage and it is considered unbroken.

How do you explain some of the reincarnates that are considered to be an emanation of certain Bodhisattvas and Buddhas ? How one knows that ?
I find it difficult to comment on individual cases. However in the autobiography of Jamgon Lodro Thaye, he himself says that he is recognise as the great Tibetan translator, Vairocana, by many lamas. However he himself said that he is not the reincarnation of Vairocana even though many recognise him as such. He said the fact that some made this recognition could possibly come from the fact that he possesses the Buddha nature and that he in the past have had a very close connection with this particular Tibetan Translator. So, in that sense, there could have been this sort of recognition so to speak. However it is also recorded in his autobiography he himself knew fully well that he was not.

It could be, he said in his autobiography, by affording him this recognition, the consequence in terms of him as a practitioner would be that he would be very careful in his practice of Buddhism and that would maybe bring about in the future that he will become as great as the translator Vairocana. So maybe, it was for that type of reasons some lamas recognised him as the reincarnation of Vairocana.

Its recorded in the scriptures that Milarepa, Tibet's great yogi, at one point, spoke of his life said to Rechungpa and some other of his students. Having heard about Milarepa's life, his students said that "you must be either the reincarnation of a Buddha or a Bodhisattva". Milarepa answered, "What you have just said amounts to disparaging the Dharma. I'm not at all a reincarnation of a Buddha or a Bodhisattva. I'm quite an ordinary individual who have practised the path. And as a result of my practice, I have obtained Buddha the Enlightened state".

How can we know if someone is enlightened ?
An ordinary samsaric person entertains obscuring states of mind that produce sufferings whereas an enlightened individual has done away with the obscuring states of mind that produces sufferings. If someone looks at a Bodhisattva, one knows that a Bodhisattva is on his way to Buddha the Enlightened state. So one should not equate a Buddha to a Bodhisattva. Bodhisattvas do have certain obscuring states of mind, however not at all to the extent as ordinary samsaric beings.

What is the origination of the 4 foundation and the importance of it ?
The 4 foundations are important because they prepare the practitioner for the practice of Mahamudra. So it is a preparatory state. However, the practice is important but not the number of times that one does those practices. It is not impossible to attain Buddha the Enlightened state without the practice of the 4 foundation.

In order to attain Buddha the Enlightened state, the individuals must attain realisation of emptiness. In order to attain the first Bhumi, the individual must also attain the realisation of emptiness. For a person to be able to attain the realisation of emptiness, there are 3 principal causes, without which it is not possible to realise emptiness.

The first is that the practitioner has been able to turn his back on the samsaric way of life and that he has unshakeable trust and confidence in the triple gem. Also, the individual must have brought about a change of state in his mind in order to be able to realise emptiness. That is to say he would have to be a person who on the basis of his practice has done away with a great deal of karmic consequences as well as obscuring states of mind. The third cause is that the practitioner has created good or positive potential to a very great extent because without having brought about positive potentials, there is no possibility of being able to perceive emptiness. It is for the sake of developing these three, the four foundations were created. However, it is not the case that one cannot attain the state of Mahamudra without having practised the four foundations. If one develops these three on the basis of other methods, the result would be the same. At the time of, for example, Marpa the translator, the practice of the 4 foundations doesn't seem to have assisted. In spite of that, Marpa attained realisations. So, he must have done it on the basis of other practices.

The practitioners are normally asked to do the 4 foundations for a certain amount of times. So one can hear practitioners claiming the number of times they have done a certain foundation. Some says, for example, one prostration in Bodhgaya is equivalent to 10,000 times in other places. What is the view of Khenpos Rinpoche on this kind of perception ?
The number of times one does the practice is not important. It is the quality of the practice. If one does millions of prostrations while distracted that won't produce an effect even though one did many. Whereas if a person does this practices on the basis of genuine trust and confidence, even though he might not do the practices many times, but it will bring about an effect.

The Prajna Paramitas made mention of that, a Bodhisattva on the 2nd Bhumi and onwards has the capacity to imbue an area with his spiritual influence. Thus, doing practice in places where great beings have spent time, it means that the place has an effect on one's practice because the place, so to speak, is influenced by the spirituality of that Bodhisattva or that Buddha.

Should there be a certain mode of behaviour when one is attending a puja or Dharma session ?
When attending various events one should regard oneself as a person afflicted by illness. The illness of obscuring states of mind and the Dharma as the medical treatment and the teacher as the physician. Also one should resolve to attend the ceremony and listening to the teachings for the sake of becoming able to benefit beings in numbers as vast as the sky. For the sake of becoming able to lead them to Buddha the Enlightened State. Also, one should be respectful and act in a respectful way while attending these ceremonies.

When a person prostrates in the beginning of a puja or a Dharma session, what should his state of mind be ?
You should contemplate bodhicitta.

Before a master starts a puja or Dharma session, the practitioners will normally prostrate. Are we prostrating to the master, the Buddhas and Bodhisattvas or the Dharma that he teaches ? What should be our frame of mind ?

One should prostrate to the Dharma. Of course one should be respectful to the teacher. However, the main aspect is the teaching. Today it is quite difficult to tell if the teacher is authentic or not. So why prostrate to the teacher. It is better to prostrate to the teaching.

So if we are not sure if the teacher is authentic, we are also not sure if his teachings are authentic. Can we just not prostrate until we are sure ?

Yes. It is okay if we do not prostrate. No point in forcing oneself. Buddha Sakyamuni said that the teachings he made, he made available for the purpose of giving an opportunity for the beings to tame their minds. That is the purpose of his teachings. So if a teacher's teachings has an effect that one's state of mind improves, it probably means that the teachings are authentic.

If the teacher appears to be interested in amassing wealth, money and so on, if he appears to be a person of that calibre, it means he is not authentic. There are many variations here. The teachings may be authentic even though the teacher is not. You may have a situation where both teacher and teachings are authentic. You may have a situation where the teacher and teachings are both not authentic.

At the end of a Dharma session, should we prostrate ?

Some do and some don't. At the end of a course of teachings, it's a tradition to do that. Some do it after every teaching and some don't. There are no fixed rules.

There is a saying that Milarepa when he left Marpa, he prostrated, after which he did not have the chance to meet Marpa again.
He probably did not, not meet him again just because he prostrated to Marpa in their last meeting. That wasn't the cause for them not meeting again. So, that might have been some special kind of prostration ! Of course, in terms of Tibetan culture, we have various ways on the basis of which people claim to divine the future. Some people, for the sake of setting up future connections, would do certain things like, for example, if the teacher teaches certain things like the Jewel Ornament of Liberation during the last session, he would again give an explanation that illucidates the name of the scripture that he is teaching even though he has already done that at the beginning of the course because that is said to set-up the conditions for teaching the same scripture at some point in the future.

In the Vajrayana practice, we speak of this Guru-disciple relationship. Can Rinpoche elaborates on this relationship.
For there to be a relationship, the lama must be authentic to begin with. Both the teacher and the student, for them to have a proper relationship should have appreciation of one another. The student should regard the teacher as a parent and the teacher should regard the student as his child.

The teacher should be concerned with making efforts for the sake of making it possible for the student to free himself of samsara. And the student should regard the teacher as someone who acts for the sake of freeing him from samsara.

It's important to remember, be mindful of and practice the instructions that give you the possibilities to attain freedom from samsara. Nowadays, it's very often the case that a teacher establishes connections with people he calls his students for the sake of obtaining influence, wealth and so on and there are many Buddhist students who refer to themselves as the disciples of a certain lama but who in fact uses the lama for their personal purposes.

Is a Root Guru necessarily an ordained person ? Can a lay person become one's Root Guru ?

Why not. Marpa and Milarepa are not ordained.

Often we hear people talking about opening up our hearts to our gurus. So, what does it actually mean?
Well it means that as you practice under the guidance of someone, you should not conceal anything but you should tell your teacher of your experiences and so on, that you have a meditation. This is not a phrase one uses at all times. It's a phrase used in the context of seeing Mahamudra. As one practices, one will have various experiences and it's important to discuss those experiences with one's teacher. In order to find out whether a certain experience is a hindrance or something that will would contribute towards developing further. So that's why it's important not to conceal anything. And that's what this phrase implies.

What is the quality of a Root Guru that the disciple should look for and what is the quality of a disciple the Guru should look for?
It's difficult to make a general statement because it depends on what type of guru you're talking about. Whether it's a Guru in the Theravada tradition, the Mahayana or the Tantra tradition. Thus also if one looks at the characteristics of a student, then it depends on what practice the student is doing. There is nothing general. There are different types of spiritual friends. There are teachers and spiritual friends who are quite ordinary, then there are teachers and spiritual friends which are Bodhisattvas on any of the Bhumi. In brief, the Guru must have a profound knowledge and understanding of the teachings he expounds.

The Guru's behaviour must accord with the teachings he gives. His conduct should be in accordance with the advice he gives to students. Also he must teach because he wants to free the students from samsara. There should be no other motives to his teachings. In The Jewel Ornament of Liberation, we find a chapter devoted to explaining the qualities of a spiritual friend. In that text one can find a more extensive explanation. And the student must have trust and confidence and who is capable of making efforts in his practice.

What are Samaya vows?
Samaya, to begin with, is a particular feature of the Buddhist Tantras. It is not of all Buddhist school of thoughts. If a practitioner is capable of upholding his samaya being the various commitments he has made in relation to a particular tantra that he practices, the effect would be that he accomplishes and masters those teachings and he attains realisations. On the other hand if he is not able to maintain the commitments, he has committed himself to maintain, he will not obtain any result. When one looks at the Buddhist Tantras, in relation to each tantra there is a great number of different commitments. For there to be samaya, in terms of a guru and disciple, the guru must be an authentic guru of the Tantrayana and the disciple must be a disciple capable of practising whatever Tantras at hand. Otherwise samaya doesn't happen. Receiving empowerment is said to be the gateway to the Buddhist Tantrayana and most empowerments are made up of 4 stages. There are 4 empowerments that make up urn empowerment. Now each empowerment is associated with a particular prospective of the true nature of reality. That empowerment is meant to have the effect that the student when in the process of receiving empowerment, has a glimpse of that particular aspect of the true nature of reality. If that doesn't happen during empowerment, samaya doesn't happen. Each of the 4 empowerments that make up urn empowerments has samaya or a set of commitments. Its a code of ethics associated with viewpoint, conduct and meditation. So, its quite a few commitments associated with each empowerment.

The student has to be introduce to each and everyone of these commitments, otherwise how can there be samaya. How can someone uphold a set of commitments that he doesn't know. Furthermore, as have been mentioned earlier, for someone to qualify as a Root Guru, the case must be that as a consequence of the Guru introducing the student to the true nature of reality, the student has a short insight or glimpse of Mahamudra. If that happens, then the lama becomes a Root Guru. Otherwise not. Also for anyone to be associated with samaya, relating to a particular aspect of a tantric practice, there are certain conditions and circumstances that must be fulfilled, otherwise it doesn't happen.

There is often frequent mentioning of transgressing samayas. One should be aware of that here as well, it's not as simple as it is often made up to be. Cause again, there are certain circumstances that must come together for that to happen. It doesn't happen easily.

Receiving teachings and taking refuge and so on makes the person who gives the teaching or the refuge a teacher, a lama, a spiritual friend and by no means a Root Guru. And by no means a guru of the Buddhist Tantras. If one asks the question of whether one should accomplish whatever one is told to do by this person, the answer is, well, if what you are asked to do is in accordance with the Buddhist principles, yes, otherwise, no.

Today we have quite a few lamas who very often tell people that they have received some samayas of some sort. If they don't follow whatever he says, they will end up in Vajra hell and what nots, this is not true. As was explained, samaya is not easily obtained and furthermore if one doesn't know what the commitments are, how can one break them. Its also not the case that its just the student having samayas. The Gurus also have samayas to uphold. Its not a one-way street. Through their combined efforts samaya may be upheld.

When we receive empowerments, we may be asked to follow in recitation of certain prayers. And at the end of the empowerments, there are some commitments. When some lamas give initiations, we are just asked to chant and we will follow like parrots. Does this pertain to samaya ?
Its not authentic. No. It could be that some lama gives this advice in the hope that it will have a positive effect on this person to do this recitation. It is a virtuous action and this would help the person to develop on the basis that this person has received some spiritual influence to practice. But it is not samaya.

How many Root Gurus can one have ?
How could there be more than one because you do not need more than one to recognise the true nature of mind. Once you've recognise, you'd know it. So, there couldn't be more than one. However one can have many gurus in general. The great Khyentse Wangpo has 150 gurus.

However, for a beginner, it is not very constructive to take teachings from a lot of different teachers. Its a matter of not ending up with too many teachings and too much confusion. This was said by the Indian Buddhist master, Atisha. On a more advanced level, its all right to have a lot of teachers because one has stabilised oneself in the practice of the Dharma. He is no longer subjected to confusion in the same way as a beginner.

Does it mean that even if a Guru is not specifically giving instructions and the student perceives his own true nature of mind that this guru is considered his Root Guru ? Khenpo Chodrak Rinpoche: No. It would happen on the basis of the guru giving the instructions and the instructions having the effect on the student having a glimpse of the true nature of mind. It won't happen in the absence of instructions.
Is this nature of mind that Rinpoche mentioned a state of Mahamudra ?

No. Its different. That's why its called a "glimpse" of the true nature of mind because its not a realisation. It means that for a few moment, you catch a glimpse of mind's true nature but that vanishes. That's why you have to continue your practice. It meant that while receiving such instruction you may have become mature enough to for a few moments see the true nature of reality. However, that's not final realisation. Its just the beginning stage. So the point is, once you have a perception of mind's true nature, then you know what it is. Then you can cultivate it. And to cultivate that perception so that it becomes a continuous perception, what people call meditation. But the word actually means to cultivate. So you familiarise yourself more and more with the nature of reality.

Is the true nature an awareness without conceptualisation ?

It's not just a non-conceptual state. Its a state of mind where you recognise what mind in fact is ultimately. So, its a state of recognition. Its not just a state where you have no thoughts.

A lot of people seem to think that to rest in a state free from thoughts is to practise Mahamudra. In fact, this is not the case. Mahamudra is not just being free from thoughts. That's a simplification of Mahamudra.

If one is practising Mahamudra in the Kagyu lineage, can we say that ultimately our Root Guru would definitely be Karmapa being the head of the Karma Kagyu lineage?
There has been a great Tibetan master, Karma Charme who went off to the land of Sukavati. He didn't even leave his body behind. He seems to have said, to begin with, the Karmapa would not become each and every Karma Kagyu practitioner's Root Guru on the basis of him being the main figure of the lineage. However, the Karmapa, were throughout Tibet's Buddhist history, referred to as Buddha Karmapa. So, he had been regarded as fully enlightened. Now, even if you receive instructions as to the true nature of mind from anyone else. It is according to Karma Charme, advisable to regard this teacher to be inseparable from the Karmapa himself. If one looks at the teacher in this way, it means one has the possibility of receiving the spiritual influence of the Karmapa. In these times, regarded as very degenerated, its good to cultivate this kind of perception, says Karma Charme, because otherwise one will probably find faults with the Guru. But if you look at him as inseparable from the Karmapa, this will prevent one from finding faults with the teacher as well as it being possible to receive the Karmapa's spiritual influence.

Can the Root Guru and Disciple disown each other ?
You can't really eliminate a connection you have already established. Because, even if you don't meet the person in this life, you may meet him in another life. You can't really terminate a connection you have established with somebody. It is not within your power to do so.

So does it depend on the karma of both parties to determine the future development of the relationship ?
No. Because once you have a connection with somebody, you will meet that somebody at one point or another. When the karmic circumstance for meeting this person again are present or have gathered, then you will meet this person again, whether in this life or in another life.

Once having perceive a person as our Root Guru, later we find faults and we would like not to be associated with this person and not perceive him as our Root Guru anymore. Maybe take his picture down from the shrine or something of that sort. Can we do that ?
To begin with, you have to make sure whether he is your Root Guru as described. Of course you can avoid him. You don't have to go to places where he is. But to terminate the relationship, from the perspective of karma, that would be rather difficult.

honeybees collect pollen from flowers which they manufacture into honey. A bee flies from flower to flower to collect the pollens, then it brings back to the beehive and makes honey out of it. In doing so, it is not at all attaching itself to the flowers. He just collects what good the flowers have, what it can use and flies off. It's good to have a relationship like that. You receive the instructions and then you don't need to hang about your lama. You will find faults with him.

Can Rinpoche explain a little on Guru devotion.
It means that one finds out about the good qualities of the Guru and on the basis of one's knowledge of the Guru's exceptional qualities, develops trust and confidence in him.

If the transmission or empowerment have not been received for a certain practice, can one go ahead to practise them ?
No. One should not do practices in the absence of receiving instructions, empowerments and so on. It's not a good idea. Especially not on the Buddhist Tantras. The practice won't be authentic of course.

The general Chinese Mahayanists do chant some mantras without instructions and transmissions. How do we view this ?
That's okay because Chinese Buddhism has a different approach. Simply because its not the Buddhist Tantra. It is not Tantric. So, one doesn't need the lineage thing. Empowerments, transmissions and so on is part of the Buddhist Tantras. So that's why it is important in Vajrayana. As Chinese Buddhism is not tantric. It is not required.

However in general, it is always preferable to receive teachings on the basis of there being the background of a lineage of transmissions because if one tries to become a physician by just reading theories from medical books and no particle practices, it would not be advisable that one practices medicine. This would not make one a physician.

What does a Yab Yum practice represent and what is the correct view on these practices ?
In general we have 3 aspects of the Buddhist tantric paths. There is the foundation, the path and the fruition. When one speaks of the foundation, one is speaking of the fact that the true nature of reality exists from the very beginning with all enlightened qualities. In relation to the foundation, there is mention of what is called the union of appearance and emptiness. Then, we have the aspect of path , mentioning the union of a state of well-being and emptiness. Then we have fruition, being, attaining the kayas. The Dharmakaya and the 2 form kayas. So the Yab Yum figures symbolises these. They are symbols of these.

We come across many scandals from reading the medias, some considered highly realised masters having consorts claiming to be their tantric practices. What is the view of Rinpoche on this ?
Well, there is this aspect of the path where the practitioner contemplates on the union of both state of well-being and emptiness. There are different states of well-being that one may experience. One of them being the sensation produced during copulation. There is a practice in the Buddhist Tantras where the practitioner uses this sensation in order to perceive emptiness. So it has nothing to do with the ordinary kind of sexual activities. For a person to be able to do this sort of practice, the person must have developed in his practice to a point where he is in full control of the subtle energies that flows throughout the subtle channels in the body. It is quite an advance stage and it would probably be quite rare to come across a person who has this capacity. I cannot judge if so and so has accomplished this. However, its very likely that some of the people who claim to do this practices are in fact attached to the pleasures of the senses. That's not at all permissible on the context of it being a tantric practice. Its counter productive and may not be engaged in.

Is having a physical consort an outer part of the practice and different from the inner and the secret practices?
If what is at hand is someone capable of doing this particular tantric practice, its an inner practice. Also, the Tibetan word for consort is not consort but in fact secret consort. The practitioner is supposed to keep this a secret. So, people who present a girlfriend or a wife as a secret consort, who knows if that is truly the case.
For a practitioner to be able to engage in yab yum, he must be highly realised. But if one is highly realised why does he still need to have these practices ?
No. Its not that high a level. One develops the capacity to control the flow of prana in the body during the paths of unification. The 2nd of the 5 paths. So, its not an enlightened state. Compared to the ordinary person, of course this would be a very high level. Also, one can practise the Buddhist Tantras and attain realisation without ever relying on a secret consort. Its not absolutely necessary. There is for example the practice of Tummo, where this is not required. There are other Buddhist Tantric practices too. So it is not absolutely necessary. Some do and some don't.

What is the definition of a Dakini ?
The definition of a Dakini is a witch.

And Dakas ?
It's a male witch.

Are there different types of Dakinis ?
Yes. There are good and bad ones. There are good witches and bad witches. The word itself means "witch". That's what it means.

Why is visualisation so important in Vajrayana ?
In order to tame the mind, one needs to practice shamata and vipasyana. Visualisation is a form of shamata practice to which you obtain the capacity to rest in a calm state.

If during the completion stage of visualisation of a Yidam , one does not dissolve the visual and contemplate emptiness, is there any effects on the practitioner ?
It means your tendency to see things as real is too strong.