Gyalwang Karmapa began teaching where he had left off in Session Two, by reading
the section on the words from theMukhagama
of Manjushri, found inThe
Torch of True Meaning, and then reflected on the idea of the root
guru based on this profound text.
sentient being who belittles
A Vajra bearer of the future,
Belittles me, so therefore I
Abandon them all for a time.
dwell in his body and receive
The offerings of other practitioners.
Those who please him will purify
The karmic obscurations in their own being.
InThe Torch of True Meaning,
Jamgon Kongtrul elaborates further that, even if you are not able to hear
dharma from a famous guru such as a lineage holder, if you take as your root
guru another guru who has the same experience and realisation, you will receive
root guru is portrayed as: “all individuals who work for the benefit of beings,
sun and moon, herbal medicines, even boats and bridges.” Committing the root
downfall of disrespecting the guru refers to all the gurus with whom you have a
dharmic connection, not just the root guru.
Holiness continued to read from the text. Innumerable sutras state that
receiving the supreme siddhi is possible only if we meditate on the guru. That
is unequalled among all practices because bodhicitta is the essence of the
text continues with a section on how examining faults in others is
self-destructive by nature. The First Jamgon Kongtrul warns us not to examine
others’ faults, in particular anyone who has started to practice the dharma,
but to rejoice and think positively. Furthermore, we do not know who might be
practising yoga internally and it is said that, other than the perfect Buddha,
no individual can truly measure another. Since examining others’ faults sweeps
away our good qualities, we should solely examine our own.
concluding point of today’s portion of the text was that the intensity of
blessings corresponds to our view of the guru and the level of devotion equals
the level of spiritual practice. The key for rapidly receiving blessings is to meditate
on the guru as a buddha.
The text reads: If you are practicing Mahamudra, you should think of the guru
as the naked dharmakaya. If you want to extend your life, think of him as
Amitayus or White Tara. If you want to cure illness, think of him as the
Medicine Buddha. For dons, think of him as their remedy. You must view him as
inseparable from the principal deities of any of the mandalas from the tantras.
This is the meaning of calling him, ‘the Guardian of the Mandala’.
Gyalwang Karmapa then explained the practice of taking empowerment from the
guru while imagining him above the crown of our heads. He said that if we have
transgressions of secret mantra vajrayana, the self-entry to the mandala of the
deity is important for restoring these violations. Mixing the minds means
effectively entering the mandala and receiving the self-empowerments.
to the Four-Session Guru Yoga, His Holiness explained some essentials of the
practice. It is called ‘four-session’ because it is meant to be practised four
times a day: two sessions before midday and two sessions after midday. Since it
is sometimes difficult for us to do four sessions, we should aim to recite it
at least once a day. The reason for four sessions is that it is a powerful tool
for purifying root downfalls. If a root downfall goes beyond the duration of
one session, from the time we commit it to the time we restore it, then it is
difficult to recover it. If it doesn’t go beyond that duration and we restore
it in that time, it is not considered to be a root downfall.
to the teachings on the guru yoga in Jamgon Kongtrul’s text, the Karmapa
related that we should not see the guru as a single individual, but the union
of all the buddhas and bodhisattvas, deities of the mandala, and the union of
all the jewels. We should consider him inseparable in essence from the founder
of Buddhism, Buddha Shakyamuni, and from Gampopa, the founder of the Dakpo
Kagyu, because the Lord Buddha himself prophesized that Gampopa would continue
the Buddha’s teaching. As Vajradhara is the teacher of mantra, it is important
that the guru is seen as inseparable from him as well.
you should imagine your root guru as inseparable from one of the incarnations
of the Karmapa, whichever one you feel the greatest connection with. “The
question is: who is your root guru?” he asked, and continued by saying that, as
practitioners, we will have many gurus. Among the many lamas who have given us
guidance, the root guru is the one who has shown particular affection for us.
It is the one who has displayed the greatest kindness for us.
finding the root guru, the Karmapa asserted, fundamentally, we do not need to
look outside ourselves to see who our root guru is. Rather, we should examine
what experience or feeling arises in our minds. Our tendency, however, is to
examine the external qualities of a lama; we look at his fame, the size of his
monastery, his education, his looks, but we fail to pay attention to the level
of his realization.
Holiness equated that kind of attitude to shopping for things based on their
appearance. “Be your own store,” he advised, and, continuing the metaphor,
invited us to examine the wealth of our faith, because that was the currency
for finding the guru. It was not so difficult to find a guru, he suggested, if
we had faith, devotion and pure perception, because buddhas and bodhisattvas
are waiting to help us day and night, but we needed to give them a chance and
open the gate for them with the key of our faith and devotion.
to those who still felt that they were unable to find their root guru, great
masters have said that, if a person has received the tradition of Gampopa, they
could consider him to be their root guru.
though we should examine our feelings, we need to use our intelligence and
discernment too. His Holiness reminded us not to mistake our motivation while
examining the lama. We should not be looking only for negative aspects but
trying to find good qualities.
those words, he brought the morning’s session to a conclusion.
Dear Dharma Brothers and Sisters,
As all of you know by now, on the 21 of March, 2017, at 9am Indian time His
Holiness the Seventeenth Gyalwang Karmapa introduced Kyabje Tenga Rinpoche
Yangsi in the Tergar Monastery, Bodhgaya. Rinpoche is a four years old boy but
from time to time I see him as an old man. It is hard to believe he is that
I am very sorry at the moment I am very busy. I will later let you know details
about the search and how we found Yangsi Rinpoche and provide you with photos
and video clips for you to enjoy.
Drubwang Sangye Nyenpa Rinpoche instructed us to wait for His Holiness’ advice
to Yangsi Rinpoche how to further proceed from here.
Drubwang Sangye Nyenpa Rinpoche could not come to this occasion of His
Holiness’ introducing Tenga Rinoche’s Yangsi since he has a schedule in Bhutan
that was arranged long time ago. As you all know Bhutan is a remote area and in
order to join teachings and initiations elderly people have to be ca…
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
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
2017Tergar Monastery, Bodh Gaya,
welcoming everyone for the second day of the 4th Arya Kshema, the Karmapa
continued with the discussion of the ceremony of the bodhisattva vows from
Gampopa’sOrnament of Precious
Liberation. Having completed the discussion of the tradition of the
profound view, that of Manjushri to Nagarjuna, he elaborated upon the tradition
of vast conduct, the tradition passed down from Maitreya to Asanga and known as
Master Serlingpa’s tradition.
Karmapa delineated the two parts of this tradition: aspiration of the
bodhicitta vow and engagement of the bodhicitta vow. He focused on the actual
ceremony of the aspiration of bodhicitta and explained that before the aspirant
takes the vow, he or she must contemplate whether they are ready to receive the
vow. The Karmapa explained that the bodhisattva is like a hero, though these
days we see movie stars as being heroes. A bodhisattva is similar to a hero
because a bodhisattva is someone who h…