[…] with the idea of memories, of transitory and indelible memories. And of course the Buddhist approach to our lives is one built upon memories. We call it karma. We do something in the past, and it has results in the present. Our minds are at any one point to the extent that we’d like […]

[…] Tibetan tradition: what are called the Dakpo Kagyu, Dakpo after this Gampopa. And there are several lines of transmission some of which are extant today, like the Karma Kagyu and the Drukpa Kagyu and so forth. So, here we have a highly trained scholastic who also has developed yogic abilities in isolated practice in […]

[…] Now, that’s a very brief description of what happens in this kind of practice. If you want to read more about it, read section ten in the karma chapter, chapter five in here. I go into it in some detail. Accepting the results Ken: And now we come to the fourth effort, accepting the […]

[…] starts on page 31, . This is a prayer that was written by a teacher, oh, I think in the sixteenth or seventeenth century, generally known as Karma Chagmé, who was a very prolific writer, a great devotee of Amitabha and Chenrezig, and this is a prayer he wrote. It’s actually a little prayer […]

[…] down to Trin-le Shingta was a Drukpa Kagyu lineage holder; Tsewang Norbu was a Nyingmapa lineage holder; Situ Tenpa Nyinje was the Tenth Situ Rinpoche who’s the Karma Kagyu lineage holder and so forth, down to Lodrö Tayé who is the author of this text. And this was another person whose texts we studied […]