In Praise of Bhikshunis: A Ritual for the Nuns’ Dharma to Flourish
20 January 2015, Tergar Monastery
During the Second Arya Kshema Winter Dharma Gathering, the Gyalwang Karmapa led a special ritual that he himself had composed, making powerful aspirations in support of all female practitioners and particularly for the flourishing of the nuns’ dharma.
Blending his voice with those of the female chantmasters, the Karmapa led the gathering through a recitation drawn from the ‘Sutra of Repaying Kindness, Great Skill in Means’, in praise of the qualities of nine exceptional Bhikshunis who were the direct disciples of the Buddha. “May we have the merit to uphold the teachings properly like the Buddha’s mother, the elder Bhikshuni Mahaprajapati Gautami,” the verse began.
“May we be supreme among all with prajna and confidence like Bhikshuni Kshema, May we be supreme among all with miraculous powers like Bhikshuni Utpalavarna, May we be supreme among teachers like Bhikshuni Dharmadatta, May we be supreme among those who uphold the vinaya like Krsa Gautami,
May we be supreme among those who discern the sutras like Bhikshuni Kachangala, May we be supreme among those who have memorized what they heard like Bhikshuni Soma, May we be supreme among those who generate merit like Bhikshuni Supriya, May we be supreme among those with restraint like Bhikshuni Yasodhara.”
The bhikshunis described in this verse each practiced and attained great accomplishment under the Buddha’s guidance, and all reached the level of Arhat (or ‘Arhantini’, as female Arhats are known in Sanskrit). Therefore, this beautiful verse serves as a powerful inspiration for nuns and female practitioners today, who may look up to these female Arhantinis as outstanding examples.
The three-hour-long ritual has now become a key event during the nuns’ Winter Dharma Gathering. Called ‘A Ritual for Women’s and Especially Nuns’ Dharma to Flourish, Based on the Inseparability of Noble Chenrezig and Noble Ananda’, it was specially composed by the Gyalwang Karmapa before the inaugural Arya Kshema gathering in 2014. It includes the Mahayana Sojong ritual, recitations from the ‘Bhikshunivibhanga’ and other vinaya scriptures, as well as supplications to Ananda and verses of auspiciousness.
At times spontaneously leading the puja, together with the female chantmasters, the Gyalwang Karmapa also led another recitation drawn from the same ‘Sutra of Repaying Kindness, Great Skill in Means’, which relates the story of how Mahaprajapati, the Buddha’s own step-mother, first requested the Buddha to allow women to go forth and ordain. After the Buddha’s initial refusal of her request, his attendant Ananda then interceded and requested the Buddha on their behalf, to which the Buddha finally agreed. It was due to Ananda’s kindness that women were allowed to ordain, the Buddha said, and therefore in the future both Bhikshunis and laywomen should think of Ananda with their whole hearts.
“They should respect him, serve him, call him by name, and continually be grateful to him. They should not forget him in the six periods of day and night, and remember him,” the sutra reads.
It then describes how if a woman takes the Mahayana Sojong precepts with full concentration and diligence on certain auspicious days, it is prophesied that Ananda will protect her and accomplish her wishes through miraculous powers.
The sutra continues that just as in the past Ananda requested the Buddha to allow women to go forth and enter the teachings, it was prophesied that in the future he would be the supreme guardian for all those women who have faith in the dharma.
“May every woman in the world’s physical and mental harms and sufferings be pacified, and may they gain independence and complete powers and abilities,” the sutra says. “May all women who go forth perfect the aggregate of discipline that pleases the Nobles, and complete their study and teaching of the three baskets of scriptures, and their meditation practice of the three trainings.”
During the puja an exquisite thangka of Avalokitesvara was prominently placed above the Gyalwang Karmapa’s throne. Avalokitesvara was depicted in Indian style: standing, clothed in a saffron-colored lower-garment, with the Bhikshu Ananda emanating from his open right-hand palm and resting in space. The image was a beautiful visual illustration of the inseparability of Avalokitesvara—the Buddha of compassion—and Ananda.
Jamgon Kongtrul Rinpoche and Gyaltsab Rinpoche also took part, seated on thrones to the Gyalwang Karmapa’s right and left, heading the first two rows of nuns. Throughout the puja, the gathering of nuns, monks and laypeople united in their aspirations for the nuns’ dharma to prosper, with supplications specifically for dispelling obstacles and unfavorable conditions as well as for protection.
December 28, 2016, in a historic letter sent to his Kagyu nunneries in India,
Nepal, and Bhutan, the Karmapa officially announced that the actual process of
establishing full ordination for nuns in the Karma Kamtsang tradition would
begin. He stated that at the site of the Buddha’s enlightenment in Bodh Gaya,
on the auspicious day of the full moon in the Month of Miracles, (the first
month in the Tibetan calendar, falling on March 12, 2107), the shramaneri (getsulma)
vows would be conferred on those nuns wishing to take full ordination. Following
much deliberation, a path to full ordination was established. It was decided
that the nuns would hold these shramaneri vows for a year, after which they
will take the shikshamana (gelopmaor training) vows from Dharmaguptaka
nuns and keep them for two winters or two summers. Finally, they will receive
the bhikshuni (gelongmaor full ordination) vows with the
participation of nuns from the Dharmaguptaka tra…
Monastery, Bodh Gaya, Bihar, India
many preparations are underway for the Getsulma (novice) ordination to be held
during this 4th Arya Kshema Winter Dharma Gathering. The Karmapa plans to hold
the ordination on the auspicious full moon day of Chötrul Duchen, the historic
day that marks fifteen days after Losar and commemorates the time when the
Buddha performed a different miracle each day to instill devotion. As the
Karmapa mentioned during the first day of the Arya Kshema, this year initiates
the historic path to the process of full ordination, which will occur in stages
over several years. This is a well-thought process that grants nuns the
opportunity to practice the authentic vinaya path. They will take the Getsulma
vows in the tradition of a strictly observant tradition of Mahayana Vinaya
nuns, thus garnering respect for their sangha and demonstrating their life-long
commitment to their vows. Since there is no lineage for fully ordained nuns in
SE Report GANGTOK,
March 16: A delegation of monks from various monasteries
of Sikkim staged a sit-in protest outside the BJP national headquarters in New
Delhi today demanding the 17th Karmapa Ogyen Trinley Dorje to be allowed to visit
and bless the people of Sikkim.
The delegation led by Denjong Lhadey chanted slogans
demanding and also submitted a memorandum with the demand to the Prime Minister’s
Office through senior officials.
The memorandum reiterates the Denjong Lhadey’s
demand to urgently send the Buddhist spiritual leader to Sikkim. The monks on
dharna outside the BJP office were also detained by Delhi police at Mandir Marg
police station and later released, informs a press release.
In November of 2015, during the 6th Khoryug Conference, His Holiness the 17th Karmapa set the aspiration that all Khoryug monasteries and nunneries should develop practical skills and knowledge for disaster preparedness and response. He later explained that “We were all affected greatly by the earthquake in Nepal and wanted to know how we could help so that in the future we are not just taken by fear but prepared to be useful and deal skillfully with the situation.…
Monastery, Bodh Gaya, Bihar, India
the second half of his teachings this morning, the Karmapa shared his research
into the history of nuns and their status. He began by explaining the
background of the name “Arya Kshema,” given to the Winter Dharma Gathering. He
noted that among the disciples of Shakyamuni Buddha, there were his eight
greatest male monastic disciples, known for their prajna (supreme wisdom) or
miracles and so forth. Likewise, there were female master disciples who were
greatest at miracles or known for their prajna and other outstanding qualities.
Arya Kshema is one of these and she is described in theSutra of the Wise and
greatest in wisdom and confidence, so the Winter Dharma Gathering is named
after her. “In
giving this name,” the Karmapa explained, “we are also following the saying,
‘Later disciples should practice the example of past masters.’ Previously,
during the time of the Buddha Shakyamuni, there were woman arhats, bhikshu…
the third year in succession, the Taiwan Health Corps has been working with
Kagyu nuns during the Arya Kshema Winter Dharma Gathering. Twenty-one
nuns from eight nunneries—Ralang, Tilokpur and Palpung Yeshe Rabgye Ling in
India, Karma Leksheyling, Tara Abbey, Osel Karma Thekchöling and Samten
Ling in Nepal, and Drubde Palmo Chökyi Dingkhang in Bhutan– have
successfully completed a nine-day training in basic health care. Dr
Jeffrey Chen, CEO of the Taiwanese based NGO Taiwan Health Corps, first
responded to a request from the Gyalwang Karmapa to develop initiatives to
improve the health and healthcare of nuns more than three years ago. This year
he has returned for a third time with a team of six health professionals to
provide basic training for a new batch of nuns. The team comprises Professor
Kuo Su Chen, a specialist in Women’s Health, Dr Chin Min Yi, a doctor of
traditional Chinese medicine, Dr Wei Cheng Chou, urologist and surgeon, Hsin-Yu
afternoon of the 34th Kagyu Mönlam started slightly earlier than usual with a
Medicine Buddha tsok practice according to the Concise Ritual of
Offering to the Seven Tathagatas, compiled by the 6th Sharmapa. Tsok, in
the form of small bags of fruit, was distributed to each and every participant,
sangha and lay followers alike, and money offerings traditionally known in
Tibet as 'kunki' were also given to the sangha.
At the end of
the afternoon break, His Holiness Karmapa came onto the stage and the session
on the Appreciation of the Sponsors opened with the procession for the mandala
offering, led by the sponsors who then sat on the stage for the blessings that
would follow. Appreciation of the Sponsors is an opportunity to share and
dedicate virtue, and His Holiness spoke at some length on the importance of
generosity as a means for generating virtue, and on the equal indispensability
of the dedication of the virtue generated.
For the Gyalwang Karmapa, the Tibetan New Year began in the
first hours of the day, as he met in the Tergar Monastery shrine hall with
tulkus, khenpos, and masters from various monasteries and received their
khatas. In return he gave them his blessing and a traditional bright red cord.
The monks recited prayers for peace in the world and the flourishing of the
teachings as well as the very long life of the Karmapa. Afterward the entire
monastic and lay Sangha gathered at 4:30 am in the Monlam Pavilion for a
special long-life practice based on theThree
Roots Combined, calledA
Life-Force Indestructible like a Vajra. The practice was led by the
Karmapa’s heart son, Gyaltsap Rinpoche, who had bestowed this empowerment the
previous day. In February of 2016 the Karmapa had also given this empowerment,
and at the time commented on its importance for his Kamtsang Kagyu lineage. The
short lineage is traced back to a text based on the pure visions of th…
Pavilion — Bodh Gaya, Bihar
break, after the smoke offering Massing Clouds of Amrita had
ended on Sunday morning, the stage needed to be cleared and rearranged in order
for Gyaltsab Rinpoche to bestow the Red Crown ceremony and the Long
Life Empowerment of the Three Roots Combined. His Holiness the 17th Karmapa
personally took charge of arranging Gyaltsab Rinpoche’s throne with great
respect and care; he had received the Empowerment of the Three Roots
Combined from Gyaltsab Rinpoche when he bestowed the Treasury
of Precious Terma, or Rinchen Terdzo empowerments some
throne was placed directly in front of the Gyalwang Karmapa’s high throne. To
the right, on an elegant golden table covered with brocade, sat a delicately
wrought silver pavilion.
At last the
stage was set, the gyalings blew, and the sangha returned from the break to
take their seats. After several minutes, the Gyalwang Karmapa led an elderly