An Interview with Khenpo Chodrak Rinpoche #1
19.04.1997

This is a concise and edited version of the original interview with the Ven. Khenpo Chodrak Rinpoche during his visit to Karma Kagyu Dharma Society, Kuala Lumpur.

Q : Could you explain when and how the Tulku system originated ?
KR : It originated in the 12th century in Tibet. This system is particular to Tibetan Buddhism. The line of Karmapas, is the line with which this system originated. The second line with which this system originated. The second line of reincarnared masters in Tibet is the line of the Sharmapas. So, it originates with the Kagyu school of Tibetan Buddhism.

Q : Is this system still suitable for our modern society ?
KR : It depends on the Tulkud as an individuak. All Tulkus are not the same. If a Tulku is authentic,that is to say, acts and works in accordance with 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.

Q : Why is the Kagyu Lineage considered unbroken ?
KR : The lineage originates from the Indian master Tilopa who was referred to as a person of very profound esoteric knowledge and capacity. The teachings of the Karma Kagyu lineage from then onwards were passed on from master to disciple in an unbroken line up to today. This is the reason why there was never any period of interruption in the lineage and it is considered unbroken.

Q : How can we know if someone is Enlightened ?
KR : 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 produce 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.

Q : What is the origination of the 4 foundations and the importance of it ?
KR : 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 practice. It is not impossible to attain Buddha the Enlightened state without the practice of the 4 foundations.
In order to attain Buddha the Enlightened state, the individuals must attain realization of emptiness. In order to attain the first Bhumi, the individual must also attain the realization of emptiness, there are 3 principal causes, without which it is not possible to realize emptiness.
The first is that the practitioner has been able to turn his back on the samsaric way of life and that he has unshakebale trust and confidence in the triple gems. Also, the individual must have brought about a change of state in his mind in order to be able to realize 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 has created good of positive potentials to a very great extent because without having brought about positive potentials, there is no possibility of being able to preceive emptiness. It is for the sake of developing these three, that the four foundation were created.
However, it is not the case that one cannot attain the state of Mahamudra without having practiced 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 foundation didn't seem to have existed. In spite of that, Marpa attained realizations. So, he must have done it on the basis of other practices.

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