Spring Teaching 2023 • Two Autobiographical Praises by Mikyö Dorje • Day 10
2 May 2023
With warm greetings to the source of refuge, the noble Sangha, primarily monks and nuns as well as the lay students, the Gyalwang Karmapa opened the tenth teaching session. This session focuses on the 32nd (out of 33) Good Deed from Mikyö Dorje's Two Autobiographical Praises, which reflects upon the profoundness of the guru-student relationship, preceded by some additional comments on the 31st Good Deed discussed in the previous session.
According to the outline from Sangye Paldrup’s Commentary on the Meaning (Drepung manuscript), this is in the passage discussing Mikyö Dorje’s practice of the path of the greater individual (v. 9–33), further divided into 3:
- The intention: rousing bodhichitta (v. 9)
- The action: meditating on the two types of bodhichitta (v. 10–21)
- How he trained in the precepts of the two types of bodhichitta (v. 22–33)
The Karmapa explained that he was speaking about the third, and among its seven sub-topics, addressing the fifth.
To recapitulate the sub-topics are:
- How he trained in the six transcendences
- How he trained in purifying his own continuum
- How he trained in the ways of all bodhisattvas
- How he acted in accord with the time and place
- How he acted in fruitful and fruitless situations, which has 2 parts:
- How he did what is fruitful, and
- How he gave up what is fruitless – the topic to be completed in today's session
In his text Instructions in Training in the Liberation Story Mikyö Dorje speaks on the subject of giving up what is fruitless.
In a degenerate time, while we try to uphold, preserve and spread the teachings, we commonly come into contact with people who act on the basis of the afflictions and tend to enter debates based on sectarianism or competition. Even if you don't wish to compete with them, they attempt to compete against you – such situations occur more often than not.
At such a time, you should uphold the teachings while remaining peaceful and subdued in the actions of your body, speech and mind.
When sponsors provide you with right livelihood, people (this happens particularly among monastics) who feel jealous might disparage you, cut connections with you, accuse you of things you haven't done or even harm your body and possessions – it could go as far as instigating a danger to your life or, at the very least, bring obstacles to your vows and samayas to pass.
Due to this, in order that those who make connections to you and have gathered for the sake of the true Dharma are not influenced by these adverse conditions - you must stay as far away from such jealous and competitive people as you can.
You should keep to places free of the nine bases of malice:
A) Three for oneself:
Having the feeling that:
- They harmed me.
- They are harming me now
- They will harm me in the future
B) Three for those who are connected to you, friends and relatives:
Having the feeling that:
- They harmed us before
- They are harming us now
- They will harm us is the future
C) When some people are helping those who don't like you; knowing that they are your enemies, they continue to make connections with them:
Having the feeling that:
- They helped my enemy,
- They are helping my enemy,
- They will help my enemy
The solution to these issues is relocating to a remote place where such thoughts will not occur. Should you stay in a place which breeds attachments and aversions, even your sleep could become seriously disturbed. And you should go along with your friends, people who will not create such obstacles.
Still, if you come to a more suitable place and the difficult conditions continue to occur, it means you need to distance yourself both physically and mentally.
By the same token, you yourself should try to receive offerings in a non-obvious way, remaining humble. It is important to give up the extreme of hardship and the extreme of luxury - residing in such a place where your body, speech and mind will not be distracted so you can engage in virtue.
Next, the Karmapa focused on the 32nd of the 33 Good Deeds: how he trained in the two bodhichittas. This is the sixth of the seven sub-topics and concerns how he accomplished the two benefits through the power of devotion.
Some people have had pure perceptions of me
Because I resolved that my guru, whom I trusted first of all,
In essence is the Three Jewels and understood
That he has the three kayas and five wisdoms.
I think of this as one of my good deeds. (32)
According to Mikyö Dorje’s Instructions in Training in the Liberation Story from his Collected Works, he had four root gurus (foremost of whom was Drubthob Sangye Nyenpa) and he considered all of them to be the Buddha in essence, the essence of the Three Jewels – knowing them all to posses the Three Kayas and Five Wisdoms. He wrote, “Due to my own perceptions of my gurus other people have such pure perceptions of me.”
As mentioned, one should stay in such a place, surrounded by such people that offer isolation for body and mind while maintaining a distance from situations that generate attachments and aversions. In order to spend this life practicing, making a strong commitment, you need to have supporting circumstances. What does this mean?
Just as raising and nurturing a child hinges on the parents being good people from a good family, likewise the accumulation and purification of a receptive student depends on the authenticity of their guru – and the student adopts the qualities present in the guru's mind-stream. Now, there is but one way of doing this: first, you must think of yourself as the lowest of servants while seeing the guru as an inexhaustible source of all qualities – like a mine of treasures. If one was to look for a gold or a diamond mine, one would go to various places, different countries known to have great mineral deposits and if by some chance one stumbled upon a vein of gold, one would be very happy. Buying a place alleged to be a gold mine but which produces nothing would be distressing.
Similarly, you should always see your guru as a mine of precious substances and then, in order to gain these precious qualities, you should never, not even for an instant, let your body, speech and mind be overcome by distractions. In addition, you should continuously develop virtuous roots, such as the 37 factors of realisation. Having a lot of enthusiasm to do so is essential, since the effort to do the work will naturally flow from such enthusiasm.
Furthermore, a stable wish to become virtuous will not be taken away from you or be diminished by anyone, no matter what adverse circumstances may arise. This will swiftly ripen as prajna different from the kind of prajna we gain by engaging in regular studies. You will know that critical point that recognises what you should and should not do. You will know what is the true Dharma and, due to your comprehension of that critical point, no matter what dharma you practice, it will develop like the waxing moon—this is the nature of how things are.
Some people do the opposite these days; they do a little bit of study with the prajna of listening and contemplating without internalising it. Then, when some confidence arises, they feel like they can teach the Dharma without necessarily getting the empowerments, instructions and transmissions from a guru because, they think, it's all in the texts. If they happen to get a wealthy sponsor and, thereafter, start to amass more and more students, they begin to think of themselves as on-a-par with all the teachers of the past and present and develop real pride. They acquire a certain status, and then can't stay in one place—they want to build a monastery, make statues, give empowerments, teachings and instructions and they gain the appearance of a guru with great activity. So, if the teacher's motivation is impure, the result is impure behavior and a lot of pride, which then causes them to develop envy as well. Consequently, the student will adopt those same characteristics of pride and jealousy – resulting in an impure lineage. Some temporary benefits, like food and clothing, might be gained, but in actuality, this only increases the origins of suffering, karma and afflictions. This kind of guru-student connection is futile.
With regard to this, Gyalwa Götsangpa said: “You must pray to an authentic guru, but supplicating like a dog or pig is not enough.” That is to say, you should supplicate someone worthy of supplications, not just anyone, like a dog or a pig. Don't supplicate those who are not truly qualified. With that in mind, once you find a qualified guru, you need to follow them properly – and this is a critical point you'll find in whichever Buddha's words or treatises you might read. It is very clear: this is the foundation of our Dharma practice. Further, apart from being someone who has entered the path of liberation and omniscience and knows how to teach it, the guru should be someone who has the love, compassion and power to prevent you from entering the wrong path and bring you to the good one. This is contingent upon your karmic connection. Even though a good, authentic guru is there, the connection cannot be established if the karmic connection is not present. In the histories of the past, we see that many great lamas appear but still people cannot make a connection with them due to the lack of a karmic connection.
So,when you have an authentic guru along with the karmic connection, you need to approach them and request the siddhis that will eliminate adverse conditions and create positive ones. Many people think that gaining siddhis is similar to receiving an inheritance from a parent – like it's some sort of a thing. We think that when the guru puts the vase on our head, there is some feeling that we have received something. Consequently, some students focus on getting and retaking empowerments, but when the guru is teaching the Dharma every day for a month, they see no point in attending. As a matter of fact, when the guru teaches the Dharma, and after listening you contemplate it - that's where the blessing is. Most people, unable to understand this, think that when something, even a rock or a mobile phone, gets placed on their head, the blessings are received.
In actuality, receiving blessings and siddhis is not at all like that. Siddhis are like the qualities of abandonment and realisation the guru has in their mind-stream which they achieved by practicing the accumulations and purification in the past. Despite knowing that, some of us think: “The buddhas and bodhisattvas of the past have worked hard and now I don't have to do anything. Now, please give me some sort of an accomplishment. You've done all the work, you have all the wisdom of knowing, all the compassionate love and power - now just give us something.” As if the gurus owe us something. We need to practice the accumulations and purification in order to gain the qualities of abandonment and realisation in the same fashion as the buddhas and bodhisattvas of the past did.
Whether it’s your root guru or a lineage guru, or whether it’s the buddhas and bodhisattvas of the past, the student needs to reflect on how they aroused bodhichitta. How did they practice the path of accumulation and purification? How did they achieve the siddhis? Then, the student has to make the same commitment: I'm going to do the same thing. I'm going to practice it well.
“And if you do it well, then before long, you will naturally swiftly awaken to the unexcelled perfect Buddhahood to benefit both yourself and others,” the Karmapa asserted.
Siddhi is not like a lump of some substance which is given to you by the guru.If they could give it like that, it would be very easy but, basically, there is nothing to give. There are blessings, of course, but you have to work hard. “There's nothing where you don't have to work at it, where you don't have to even lift a finger. There's no teaching like that in the Buddhist teachings.”
The Karmapa now spoke about this in terms of Sangye Paldrup’s Commentary on the Meaning:
These days, when people state their affiliation with a certain lineage, they speak out of a sectarian fixation. Such notions were present in the past as well, including Mikyö Dorje's time. We may not even know how to practice the dharma of our own school but we maintain attachment to ‘my school' or ‘my sangha’ with a devotion of fixation, without paying much attention to great scholars and practitioners of any other lineage.
Is this the actual authentic faith and devotion described in the scriptures? It is not. We mistake for devotion the kind of familiarity analogous to attachment we have to the people from our own family, school, or town.
Mikyö Dorje’s approach was completely different: He said testing whether a guru was authentic or not was like testing the quality of gold by splitting, polishing and rubbing it. He reached this understanding by himself. When Mikyö Dorje was young, he didn't have a lot of power and he had very little control. As the administrators of the Great Encampment were second-rate people, they wouldn't allow him to study with great, authentic gurus but chose his teachers from those lamas with whom they had good connections, presenting them as authentic gurus.
Actually, one lama really worthy of being Mikyö Dorje's guru was the 4th Shamar Chen-ngawa Chökyi Trakpa, a senior lama in the Karma Kamtsang lineage with great education, but they didn't allow him to study with this guru. Later, his primary guru became Sangye Nyenpa, although when he was little, they wouldn't allow him to study with Sangye Nyenpa either. They told Mikyö Dorje that there was nothing surprising or amazing about Sangye Nyenpa.
One would think that Mikyö Dorje, being the Karmapa, would be able to do whatever he wanted, but it wasn't like that. However, he was a clever person and he managed not to follow them. He used his own intelligence.
Some people follow a guru only to later back away very quickly, as if they had never followed them, but Mikyö Dorje wasn't like that. Once he followed someone as a guru, he saw them as the essence of the Three Jewels, as the embodiment of the Three Kayas and Five Wisdoms, basically as an actual Buddha. This sort of certainty is important because, in addition to being mere ordinary individuals, we are also just beginners and if someone appears who can truly guide us – this is the very activity of the buddhas. Although authentic gurus come in the form of a person, they have all the qualifications described in the sutras and tantras. Because he had a great understanding of this, Mikyö Dorje saw his gurus as the embodiment of the Three Jewels.
It is possible that some of the people who give us direction are emanations of buddhas and bodhisattvas and some are ordinary individuals - it is difficult for us, ordinary people, to distinguish. Whatever the case, we, the students, need to have the confidence that they're able to teach us the Dharma which is good in the beginning, middle and end, and have the ability to produce the path to liberation for beings. If they can do that, then that's a fully developed blessing and activity of the Buddha.
Then, the timing has to be right.
Due to the knowing wisdom, loving compassion and their activity, the authentic guru will come at the right time to ripen the student's mindstream.
The transference of blessings is not something that can be seen, like being possessed by a god. Normally, when someone is possessed by a god or a demon, their face, their speech and mannerisms become altered. So one might imagine that, when the student receives the blessings of the buddhas and bodhisattvas, it is a similar channelling. It is not like that. It is quite natural. And necessary. Whether they feel something at that point or not, they have received it – if they’re ready. This is the foundation for Buddhism remaining in the world; primarily when a receptive student’s mindstream is ripened by a qualified, authentic guru. When their mindstream is ripened, they are able to enter the path to liberation. This is the basis of the further spreading of the Buddha's words.
The meeting of the moment of the student's mind's ripening and the moment of the appearance of the qualified guru is the point of genesis – the moment when the receiving of the blessings occurs. “If you do not receive blessings at that time, there's not much blessing that you can receive,” the Karmapa stated.
He then paraphrased some lines from the Summary Verses which refer to the Indian tradition that Lake Anavatapa is the source of all the waters in the world. The waters are bountiful, emerging as rivers, lakes and so forth. These rivers flow through the world and ripen all the flowers and fruits and develop crops on their way. They all stem from the same source —Lake Anavatapta —and originate from the power of the Naga lords within it. In like manner, the Bhagavan Buddha is the original source of all the blessings. He taught the Dharma to his disciples. Further, in keeping with the connections of cause and effect, because he had disciples, those disciples were able to spread the Dharma, produce faith in other beings and free them from suffering. All this benefit has as its source the Bhagavan Buddha.
We receive some blessings from our root and lineage gurus, but how did the gurus develop this? Transforming someone's mind is not easy. If someone never had compassion, it is difficult to ignite this feeling inside of them. If they have a little bit of compassion and are able to develop more, it is all due to the guru's kindness. And for the gurus to be able to help us develop a tiny bit of compassion within ourselves – this is simply due to the power of compassion of all the buddhas and bodhisattvas.
This compassion, concentrated into one and set within a context of multiple causal conditions – is the transference of blessings. Then, we are able to develop a tiny bit of compassion within. Like an electric cord transfers electric energy from the socket, they connect us and ripen the mind-streams of disciples.
Upon finding confidence in this crucial point, the prajna that develops intensifies the power of all our accumulation and purification. Whatever virtue we practice is different than any other virtue - it initiates mutual pure perception. When the guru looks at the student, they will be able to have pure perception of the student and in turn, when the student looks at the guru they will be able to have pure perception of them.
His Holiness reiterated that if the guru is prideful, this impurity will reflect on the student and they will become proud too, because the student reflects the pride in the guru. Their respective faults infect each other and there will be impure perception.
Conversely, when students perceive that the guru has the wish for liberation, has compassion, faith and devotion, that perception spills over to the students. So, when you have receptive students, they will see the guru as guru, as the yidam deity from the mandala. This is primarily the sign of the purity of the student's mind-stream.
It is in that wise that Mikyö Dorje saw all of his four gurus as the buddhas among whom the most significant one was Sangye Nyenpa Drubthob. Along with this perspective, he had unshakeable faith in all of those who upheld the teachings of the Buddha – not only when seeing their actual body but also upon the mere sight of their statues, their writings in books or a piece of their robes. Simply upon setting his eyes on things that they had seen, used, or touched, he would perceive the actual activity of the Buddha. Indeed, one should see the ground the guru walks on or the air he breathes as the very activity of the Buddha.
And, truth is, Mikyö Dorje had that feeling. He had that pure perception. He had such pure perception of Sangye Nyenpa in particular. No matter what text he wrote – a great philosophical text or instructions, commentaries or even a sadhana - the opening line expresses homage to Sangye Nyenpa.
At times, Mikyö Dorje would raise some objections to the writings of his other gurus, other Karma Kagyu lamas, however, he never once objected to any of Sangye Nyenpa’s writings. Sangye Nyenpa, the lord of the family, had blessings to give. Supplicating him was effective. To think of him was to think of something valuable. To speak his name was to speak a valuable name. Mikyö Dorje saw him as the life force of the Practice Lineage, as the essence of the ocean of jewels, devotion to whom could not be shaken.
Sangye Paldrup writes that, whenever someone in the retinue would disparage Sangye Nyenpa even slightly, Mikyö Dorje’s would say: “Say what you like. I have certainty that he is an actual buddha.” Saying this, he would have a look of conviction and certainty.
Merely hearing of this example of Mikyö Dorje’s devotion is really fortunate for us.
Mikyö Dorje repeatedly said:
There is no choice but to see him as a buddha. He is the wish-fulfilling jewel we seek but cannot find. If you supplicate someone who has the unbroken lineage of siddhas, the unbroken lineage of the ultimate realisation, without feeling there is any near or far, presence or absence, it will bring out the power of the blessing.
He can give the two siddhis to those who have the fortune. If you know how to think, who could not have faith in one such as him?
Mikyö Dorje stated, “My devotion arose effortlessly and naturally. It did not come from considering reasons. Pure perception of the guru’s body, speech, and mind always appears as the wheel of wisdom and interconnected with that, others have had various pure perceptions of me.
The Karmapa commented that Mikyö Dorje is declaring here that he had uncontrived faith and devotion not because he himself was a great being but because Sangye Nyenpa Drubthob’s body, speech and mind were completely pure by nature. Due to that law of causality, when people saw Mikyö Dorje, they would have pure perceptions of him also.
Apropos this, Drikung Jigten Sumgön said that everything knowable in existence performs the activity of the Buddha.
How should we understand this?
The deeds of the Buddha are benefiting sentient beings, right? Even though there are different bodies of the Buddha, such as the dharmakaya, sambhogakaya and nirmanakaya, we commonly think of his nirmanakaya - the monastic who appeared 2500 years ago in a human body. We think that that is the Buddha who turned the wheel of Dharma and so forth.
Still, if we think of it from another perspective, a buddha doesn't necessarily have to act through a human form but can act through endless possible emanations and manners; in the form of animals, for instance, or even inanimate objects like water, mountains, rocks or stones, just like the plants and leaves in the pure realm of Sukhavati, moved by the wind, give rise to the sound of the Dharma.
Thus, if you have the connections of karma and aspirations, anything can perform the activity of the Buddha.
The crux of the matter is: because a guru such as Sangye Nyenpa and a student such as Mikyö Dorje, know how to use the eyes of their unconfused wisdom and they know how to look with the eye of faith, they needn't develop a contrived devotion based on examination and analysis, instead - the devotion naturally arises from within.
Take a skilled jeweller, for example. If they're looking at beryl, or if they're talking about diamonds, and so forth, they've got a lot of experience. Because they have so much experience, if a jewel or a gemstone is given to them, they don't need to look at it closely, they don’t need to think about it, they don't need to examine it, they immediately know whether or not it's a jewel. In like manner, the eye of faith and unconfused devotion are able to perceive without much deliberation. With that, uncontrived faith and devotion blaze in the depths of one's heart naturally.
So how did people who had a good connection with Mikyö Dorje due to their previous karma have pure perception of him?
Sangye Nyenpa (who, in fact, was his teacher for only three years) said to the young Mikyö Dorje: “From the time you are 18, teach the paths of the three types of individuals but don't teach the Secret Mantra, the stages of the path. From the time you are 27, guide students through the stages of the path of devotion to the guru and instructions on Secret Mantra Vajrayana, and in particular, the Mahamudra.” In accord with this advice, Mikyö Dorje brought tens of thousands of students who could train in the teachings and develop realization to take the pratimoksha vows; not only bhikshu but most likely bhikshuni vows as well, and the bodhisattva and Secret Mantra vows.
In particular, influenced by the prophecy of Dakpo Rinpoche that the eight impure things will bring problems, because of the way Mikyö Dorje communicated cause and effect, many gave up the eight impure things—land and property, profit and loss in business, dairy animals, livestock, meat, alcohol, armour and touching weapons (even carrying a small knife).
In the old days in Tibet, the Karmapa elaborated, fights between monasteries would often occur. The lamas and khenpos would act as generals and the ordinary monks would be pressed into being soldiers. They'd put their begging bowls over their heads as improvised helmets, carry their ringing staffs, wrap their robes around tightly and march off to fight.
Mikyö Dorje even advised students not to ‘loosen their belts and lay down' which meant that they should sleep ,fully-clothed, in a sitting posture. Making the bed and putting clothes on takes a fair amount of time, whereas if you're sleeping in a sitting position, then you simply sit up a little straighter and that's enough - you're ready for meditation.
Mikyö Dorje had quite a few students like this. They dwelled in silence, hid their qualities, and did not conceal their faults. They did not worry about what sponsors or negative friends thought. They abided within chaste conduct. Among such students there were a few who would have pure experience and perception of their nadis, prana and bindus ablaze.
The purity of the student’s being hinges on their recognition of the guru's purity which rests on the actual purity of the guru. It also depends upon the guru's discernment of the student's receptiveness and potential for becoming pure. For example: if a student doesn't see the guru’s compassion, it is unlikely that they will develop compassion within themselves. Equally, if the guru hasn't given up on this life, no matter how much they try to convince the student to do so, it is very hard for the student to develop any experience or realisation of giving up on this lifetime. The point where the karmic connection comes in, the Karmapa explained, is the overlap of the guru's purity and the student's aptitude for this feeling and recognition (without which the benefit does not take root). If there is a karmic connection, this one particular guru will seem rather different from other gurus. Otherwise, it would be somewhat like two blind people discussing the appearance of rainbows. They can discuss all they want for eons but, having never seen one, they will never reach an actual conclusion.
Thus, the guru and the student need to get along; they need to have a similar outlook.
When both the master and the disciple are thinking analogously in virtue, the power of virtue increases naturally. The same is true for the reverse: those who are matched in greed increase the power of greed.
If you have a virtuous person meeting a wicked one, what happens? Who is stronger? If the virtuous one is stronger, then there is a little bit of help but if the wicked one is stronger, then it's rather difficult. Bearing that in mind, it is really important for those seeking liberation to abandon false spiritual guides and negative friends, because the latent power of their virtue will be overwhelmed by the power of the other’s misdeeds, rendering all their previous virtue ineffective.
The same is true of the opposite situation: if you don't have much virtue but happen to meet a guru or spiritual friend who is powerful in virtue, this will turn your small roots of virtue into great roots of virtue.
Owing to all of this, those who were able to see Mikyö Dorje's activities of body, speech and mind as good had pure perception and, with faith and devotion, were receptive to his compassion and blessings.
Tibetans use the metaphor of the eyelet of faith which is needed for the hook of compassion — a hook needs to have something to hook onto or into— in order to be effective together. The Karmapa explained,” No matter how sharp the hook of compassion is, without a strong, stable eyelet of faith, it can’t hook on to anything, and if the hook of compassion pulls too hard, unless you have a good, strong eyelet of faith, it's going to break, and you'll lose the hook, right?” At times we may think that the buddhas and bodhisattvas have no compassion for us. However, if we reflect on it, instead of accumulating good karma, we've done actions to displease them. This makes it difficult for them to hook us with the hook of compassion – and we may end up devoid of any protector, defenseless.
That said, among Mikyö Dorje’s followers, were those who had spent a long time with him, attendants, great meditators and scholars, who acted with total disregard for the consequences in the next life, and didn’t even have a conscience or sense of propriety in this lifetime. Instead, their actions brought great disgrace to the teachings of the Buddha and the Karma Kamtsang. None of them were actually doing anything of benefit. Even so, Mikyö Dorje didn’t criticise, scold or kick them out. Just the reverse - he felt more compassionate and taught them even better. This led some people to say that his students didn’t practice properly.
In that regard, Sangye Paldrup, the author of the commentary on the Good Deeds, said that Mikyö Dorje would help all of those who needed help in the Dharma or in material ways, in a corresponding manner. Their bad behavior wasn't Mikyö Dorje’s fault. In effect, those students, whether due to past karma or circumstance, were there only in order to gain food, clothing, fame or prosperity in this life, and only had the appearance of being a meditator or Dharma student. They either failed to notice Mikyö Dorje’s qualities of body, speech, and mind, or, if they did see his qualities, they failed to value them and regarded them as pointless. They were focused instead on power and status—this is what they relished. They were only interested in a dharma which focused on this life, important people and political activities.So even though Mikyö Dorje was acting in accord with the Buddhadharma, they failed to recognise that.
It seems that they were following Mikyö Dorje as yet another way of gaining accreditation, it gave them the status of a Dharma practitioner and they were praised as such. Especially when they were doing practice, they were seen by others as having real fortitude. Wherever they went, they were accorded status — they were put at the top, seen as a really important guru or practitioner, a good scholar. They expected people to say, “Better put them at the head of the row.” This is what they hoped for, and if they didn’t achieve it, they would get angry and criticise.
Although Mikyö Dorje gave them the great flavour of the Dharma nectar, they couldn’t taste it or feel pleasure in it. Instead, they took much more interest and joy in accomplishing things in this life.
Though this would suffice for today, His Holiness said, that there were a few more topics to be taught in relation to this subject in the following sessions:
- The history of one of the main Sangye Nyenpa Rinpoche statues at Tsurphu, called Mungu Barnangwa in Tibetan, which was built during the time of Mikyö Dorje.
- The Karmapa’s Black Pills, which are considered very sacred. Actually, they are closely connected to Sangye Nyenpa Rinpoche as it was he who told Mikyö Dorje to make these black pills.
- The most significant among the numerous Guru Yogas of Karma Kamtsang, the Four Session Guru Yoga.
- The four great texts Mikyö Dorje wrote commentaries on
- Discussion on the recognition of Shamar Konchok Yenlak.
His Holiness said that these were subjects which required much elaboration, but the teachings had to finish soon. If there was time and possibility, he could make some recordings and release them so that everyone could listen together.
Then, after reciting prayers, the session was brought to a close.