Defining Dharma

Defining Dharma is an important place to begin. First, we must know about Dharma and then about meditation. Dharma means the transformation of our mind.

Buddhist Philosophy

Defining Dharma is an important place to begin. In this audio teaching recorded in Mexico in 2016, Tulku Migmar explains how we can understand where to begin. The teaching is also translated into Spanish here!

Ethics

First, we must know about Dharma and then about meditation. Dharma means the transformation of our mind. Defining Dharma is a complex topic. Sometimes it is explained as not falling into negative actions. These negative actions consist of actions of body, speech, and mind. Negative actions create suffering for ourselves and for others. Another meaning of Dharma is “seeing the truth” or “reality,” or nature of phenomena, and of our minds.

Dharma also means “holding” the mind on good actions. When we hold or maintain, our mind on good activities – that is Dharma. Buddha Śhākyamuni said, “Tame your mind.” Dharma also means “the path.” Our mind has different levels. Each level of mind requires a method that frees us and allows for clarity.

It is not necessary to have a profound intellectual understanding to practice Dharma or meditation. It is important, however, to learn Dharma through experience. Dharma is our mind. Dharma means understanding how we perceive things through our mind in day-to-day life. When our mind behaves or reacts in habitual ways, then we suffer.

That’s why when we learn Dharma or meditation, it gives us the way to transform our mind. By understanding our habits and our perception, we understand and experience how our mind works. For example, if we meet someone we like, out of habit, we have a perception. We smile and act nicely. If we meet someone we don’t like, then because of our habits we don’t want to smile. Or we smile on the outside, but inside we don’t feel the same way. And the smile is different.

Understanding Mind

Dharma means understanding our mind. Then if our perception is not pure our reactions and actions arise from that. Sometimes we don’t react to others out loud. But we complain a lot to ourselves in our minds. We complain and we compare. Where does this come from? It comes from perceiving incorrectly, negatively, and not purely.

A shortcut way of transforming our own minds is by seeing things purely and seeing the nature of our minds.

All beings want happiness. But happiness cannot come from seeing things negatively! And in the end, we are all seeking ultimate happiness. The only way this comes about is through transforming our minds.

Related Teachings

Share This Article

About the Author

Tulku Migmar Tsering

Tulku Migmar Tsering is a master of the Chokling New Treasures lineage of the Nyingma tradition of Tibetan Buddhism. Tulu-la completed a three-year retreat under the close guidance of his root guru, Kyabje Tulku Urgyen Rinpoche, and then went on to study for six years in the Ka-Nying Shedrub Ling Shedra or Monastic College. Phakchok Rinpoche has appointed him the senior lama and supporting teacher for his sangha based upon his wonderful qualities as a lama and his strong capacity and desire to help others.

All Posts

Responses

You must be logged in to post a comment.

Become a Samye Institute Patron

Create an auspicious connection and join us in our activities of spreading the Dharma and supporting the practice of Dharma students.

Related Events

About Samye Institute

Samye is a place where students from all corners of the globe explore how to work with their minds in order to lead meaningful lives. Drawing from authentic Buddhist wisdom traditions, our online platform offers live teachings, structured courses, interactive forums, and community for the digital Dharma sangha. Samye Institute aims to be to the digital world what Nalanda was to India and what Samye was to Tibet.

The Five Successive Stages of Understanding

On this Guru Rinpoche Day message, Phakchok Rinpoche shares some simple benchmarks to measure our progress in our practice. We all go through five successive stages: 1) lack of any understanding, 2) forming misunderstandings, 3) partial understanding, 4) near-complete understanding, and 5) perfect understanding. These five stages equally apply to the view, practice and conduct. Rinpoche then starts explaining each stage. Finally, Rinpoche concludes by inviting us to study these to be able to recognize them, and thereby identify our own level of progress on the path.

Overcoming Mara’s hosts

On Guru Rinpoche Day, Phakchok Rinpoche shares the key point of all the practices and teachings: overcoming the four great obstacles, the four maras, namely, the mara of the aggregates, the mara of the Lord of Death, the mara of the afflictions, and the mara of the gods. Rinpoche then explains each one and advises us to study and contemplate them. Furthermore, Rinpoche explains the root of them all and how we can overcome them. Finally, Rinpoche mentions how his root guru Kyabjé Nyoshül Khen Rinpoche used to say Dharma means only one thing: transformation.

Buddhahood Within Our Reach

On this Guru Rinpoche Day, Phakchok Rinpoche explains the famous opening verse of Omniscient Gampopa’s “Jewel Ornament of Liberation,” as well as the key points we should understand as we read the verses; mainly, that all beings have the cause of Buddhahood within their being, but it is also important that they meet with the right conditions for this seed to bear fruits. Rinpoche further explains how to cultivate the right conditions for our transformation.

Announcements

Auspicious Days

About Samye Institute

Dharma Reflections

"Thoughts only have power over us when we follow them and take them too seriously."

Phakchok Rinpoche, Awakening Dignity, Chapter 6: Noticing, Not Judging

Defining Dharma

Ethics

Understanding Mind