Teachings by Bardor Tulku Rinpoche

Simply getting angry does not constitute mentally abandoning beings, but when we form the resolution to never help them in the future, that is mentally abandoning them. When we experience conflict with others, we need to remember that there is a great deal of difference between dharma and practitioners of dharma. Dharma itself is pure and unafflicted. Whether we are thinking of dharma as tradition (the buddhas teachings) or dharma of realization, they are both free of affliction. So when someone acts inappropriately and we become outraged, or we think they are acting inappropriately and we become outraged, we first of all have to remember that they are acting in contravention of dharma, not in accordance with it. And if they are fellow practitioners, then this should inspire our compassion rather than our resentment, because they are acting against the course of what they have chosen to do with their life. If you can view it that way, then instead of feeling so much resentment towards the person, you will make the compassionate aspiration that you will be able to help them in the future. In that way a situation of potential conflict can become a source of great compassion that will fuel your bodhichitta.

The vow of refuge opens the door to all buddhadharma, but it is faith that opens the door to the vow of refuge. And by faith we mean three things: Awe or wonderment; desire or aspiration; and trust or belief. The need for this type of threefold faith is great. It is said, “Just as the seed that has been burnt in a fire cannot possibly grow into a sprout, a person without faith cannot possibly develop any virtue.” Especially if one is going to generate bodhichitta and practice the vajrayana, we need the vow of refuge that comes from the inspiration of threefold faith.

The teachings of the Barom Kagyu, like the teachings of all four primary and eight secondary divisions of the Kagyu, are the teachings of mahamudra given by Lord Gampopa. All of these teachings originally come from Lord Gampopa, we can therefore regard the four primary and eight secondary divisions as being like the four children and eight grandchildren of one family. Each of these lineages has continued down to the present day and many of them are very well known. The Barom Kagyu still exists; all four of the primary subdivisions still exist; and the eight subdivisions do as well. Among these, many are well known to you. The Karma Kagyu is one of the four primary divisions; the Drikung Kagyu and Drukpa Kagyu are the two of the eight secondary divisions that are best known worldwide. All of them are fundamentally the same in that what they are focused on, what they transmit, is the mahamudra of Lord Gampopa.