2012/11/22

Schedule of the 30th Kagyu Monlam



December 21, 2012 – January 1, 2013

As the main daily program of the Monlam, His Holiness the Gyalwang Karmapa and other senior tulkus and lamas will lead a gathering of several thousand of monks, nuns, and faithful laypeople in praying earnestly for there to be peace in the world and for the blessings of the wisdom, love, and power of the buddhas and bodhisattvas to touch all living beings. His Holiness will also give teachings on Je Tsongkhapa’s Three Primary Elements of the Path, which presents the essence of all the Buddha’s scriptures, instructions on refuge and bodhichitta as well as Vajrasattva practice from The Torch of Certainty, various instructions on meditation, and short explanations of some of the texts recited during the Monlam. His Eminence Jamgon Kongtrul Rinpoche will give instructions on the profound, swift path of Calling the Guru from Afar. There will also be prayers for the well-being of Tibet, a Kangyur procession and recitation of the words of the Buddha for the sake of those who are venerable, Medicine Buddha practice, prayers to Guru Rinpoche and Tara to remove obstacles, and an Akshobhya purification ritual for the sake of the deceased. Additionally there will be a commemoration of the Jamgon Kongtrul lineage, an alms procession, the Offerings to the Gurus from the sutra tradition, and the Marme Monlam lamp offering ceremony.


2012/11/14

Seal of Tathagath Great Precious Prince of Dharma



Tathagath Great Precious Prince of Dharma was one of the Three Major Princes of Dharma. In the fifth year of Yongle(1470 A. D.), Ming Emperor Chengzu conferred the honorific title of “Tathagath Great Precious Prince of Dharma” upon Karmapa, the fifth Rinpoche of the Karma-bkav-brgyud-pa Sect and bestowed upon him a seal. From them on, Rinpoches of Karmapa Black Hat Sect of successive generations were all conferred upon the title of “Great Precious Prince of Dharma”, who was higher in status than Great Vehicle Prince of Dharma and Great Compassion Prince of Dharma. It was the highest honorific title among leading figures of Tibetan Buddhism.









Ming letter from Wu-tsung to the eighth Karmapa, 1516



PhotographerHugh: E. Richardson
Date of Photo: 1946, 1950


Two men holding the Ming letter which was written by the Chinese emperor Wu-tsung to the eighth Karmapa Mikyod dorje (Mi-bskyod rdo-rje) in 1516. Richardson was shown this letter on a visit to Tsurphu monastery. It is being held unrolled by two men and supprted on two chairs. The scripts written in Chinese and Tibetan are clearly visible. The building in the background is most probably the living quarters (lha brang) of the Karmapa at Tsurphu monastery.










GYALWANG KARMAPA PAYS HOMAGE AT MAHABODHI STUPA


14th November – Bodhgaya.


The Gyalwang Karmapa left Tergar Monastery at 9 am today to pay homage at the central shrine of Buddhism, the Mahabodhi Temple, home to the Bodhi tree and other sites linked with the time when Shakyamuni Buddha attained enlightenment.
The Gyalwang Karmapa was welcomed by Mr N.T. Dorje, Secretary of the Bodhgaya Temple Management Committee, and the Head Monk-in-Charge the Venerable Bande Chalinda. His Holiness was escorted in procession through the Mahabodhi Stupa Ground and went directly to the main shrine room. Having prostrated three times, he presented traditional offerings of light, fruit, flowers, a donation and a new golden silk robe for the Buddha image, and then recited prayers.
Leaving the shrine room, Gyalwang Karmapa walked round to the area behind the temple, under the Bodhi tree, where he offered khatas at the alters of the ongoing Shabdrung monastery's Monlam prayer.

2012.11.14 法王噶瑪巴朝拜正覺大塔 Karmapa pays homage at Mahabodhi stupa

2012/11/13

Letter of Support from H.H. the 17th Karmapa for the New Primary School of Nepal Karma Leksheyling





Choje Lama Phuntsok, of the Karma Lekshey Ling Shedra holding the dharma transmission of the Karma Kagyu Accomplishment Lineage, has taken on the responsibility of establishing a large primary school in Nepal that combines Buddhist instruction with a modern education in classes one to eight. He has asked for a letter of support, so with that in mind I request that you assist him in any way possible.


Karmapa Orgyen Trinley Dorje, at the sacred site of Bodhgaya, March 12, 2012




An Appeal.

Karma Leksheyling Institute not only preserves the ancient culture but also works at implementing contemporary ways of studies, since 2009, by establishing the study of trainings that are related to Buddhism. But we face many problems. The biggest problem is to provide all needed facilities to run the school. For this reason, we started to work on extending the structure, which can be seen in the attached drawing. The pupils and students who are already lining up to receive a good education in the new school will, In the future, benefit many sentient beings.

We need everyone’s support and have to ask all friends and devotees to donate as best as they possibly can for this new school project.

Choje Lama Phuntshok.
21/3/2012




2012/11/12

Teaching on Chöd – Dorzong Monastic Institute, October 2012



26th October
 

Today His Holiness commenced a historical three-days of Chod teachings, conferring the empowerment for the first time ever. Hosted by His Eminence the 8th Dorzong Rinpoche at his institute in the Kangra Valley near Dharamsala, the Dharma transmission drew an international audience of practitioners from several dozen countries, as well as nuns from across the Himalayans.

"I have been enthusiastic about the Chod practice from a young age, but have had few opportunities to do formal sadhana practice, and this is the very first time I am giving the empowerment, and am very pleased to have the opportunity to do so today."

The empowerment that His Holiness conferred in the morning was based on the Opening the Door to Space text by the 3rd Gyalwang Karmapa, Rangjung Dorje. Following the main portion of the visualization-based initiation, His Holiness offered a torma empowerment to the event's hosts His Eminence the 8th Dorzong Rinpoche and Chogyal Rinpoche, followed by Jetsunma Tenzin Palmo and Lama Tsultrim Allione, who had initially requested the Chod empowerment from His Holiness and whose Tara Mandala organization sponsored the event. 

In the afternoon session, the Gyalwang Karmapa commenced teaching based on a Guiding Instruction text by the 8th Gyalwang Karmapa, Mikyo Dorje, which outlines (among other things) a weeklong Chod retreat. As an entry point into understanding the practice of Chod, His Holiness discussed Chod—a Tibetan verb that means to cut or sever—in terms of what is to be cut and what does the cutting. Otherwise, there is the danger that we leave Chod practice at the level of mere ritual. What we aim to cut with Chod practice, he explained, are the four Maras and in particular the Mara of self-grasping or fixation. What we cut this with is the prajna or wisdom that realizes essencelessness, or lack of self.

After the initial introduction, His Holiness turned to the topic of renunciation, or "definite emergence"—the clear understanding that all samsara, or cyclic existence, is suffering in nature, and the wish to definitely emerge from that. The Gyalwang Karmapa cautioned against assuming samsara is something external and separate from us. Samsara includes not only the world around us, but also exists within us and is produced by our own troubled emotional state. Addressing the largely Western audience, His Holiness noted that there is a tendency to confuse subtle forms of suffering with pleasure. As a result, we end up exerting ourselves greatly, chasing more suffering. Quoting the 8th Gyalwang Karmapa, His Holiness stated that all authentic independence is happiness, while all lack of freedom is suffering. He went on to explain that this authentic independence is something to be cultivated and an attitude that can be developed, focusing on freedom from karmic cause and effect and emotional disturbances.

Although outer conditions have a minor part to play, they cannot secure our happiness. For that, he said, we must look within.

27th October 

With the morning light streaming in to the assembly hall from the east, the Gyalwang Karmapa offered teachings in the morning, while in the afternoon, at the special request of His Holiness, the audience had the privilege of receiving teachings on Chöd from His Eminence the 8th Dorzong Rinpoche.

His Holiness opened the day with a discussion of the qualities that make disciples worthy recipients of the Dharma. He then resumed the explication of the 8th Gyalwang Karmapa's guiding instructions for seven-day Chöd retreat. During the second day of the retreat outlined by Mikyo Dorje, the focus is on compassion. In that context, His Holiness explored the distinction between immeasurable compassion and great compassion, while underscoring the need to train in both. Immeasurable compassion refers to the immeasurable number of sentient beings, whereas the greatness of great compassion refers to the fact that not a single being is left out. As such, the focal point is different, the Gyalwang Karmapa explained.

We may cultivate compassion for all beings on this planet, and this would be a form of immeasurable compassion, since there are numberless humans, animals and other sentient beings on this earth. With great compassion, there is a quality of absolute inclusiveness, such that it expands outward to any world where beings have a mind and therefore experience pain and wish for happiness. When we are training in great compassion, we must guard against becoming indifferent to the suffering of any other being. For example, His Holiness observed that we might pass a cage with many chickens crammed into it on the way to slaughter without connecting from the heart with their suffering. If we train first in the mind of definite emergence or "renunciation," we are effectively training ourselves in compassion for ourselves and developing our ability to genuinely empathize and connect with others who are suffering. To that end, the Gyalwang Karmapa recommended to begin meditating on compassion with specific objects, rather than a nameless, faceless mass of "all sentient beings." His Holiness particularly stressed the importance of cultivating compassion, because it is the presence of unbearable compassion that makes the "swift path" of tantra swift.

On the third day of the Chöd retreat, the object of meditation is refuge. His Holiness cautioned against confusing "taking refuge" with "going for refuge." Taking refuge in the sense of pleading and supplicating with an impoverished attitude is not the point. Rather, we go to refuge in order to bolster our desire and commitment to achieve Buddhahood. As such, the Gyalwang Karmapa explained that when we go for refuge, we should understand that we are going to the state of the objects of refuge. The fourth and fifth days of the Chöd retreat are devoted to bodhichitta and the mind that relinquishes body and possessions alike, or tong sem.

To a packed assembly hall, in the second afternoon session His Eminence Dorzong Rinpoche offered a masterful overview of the historical transmission of Chöd in the various lineages of Tibetan Buddhism. Rinpoche went on to cut to the essence of Chod practice, relating it to the nature of mind and the distinction between samsara and nirvana. As Rinpoche taught, he drew on quotes from masters ranging from the great Indian logician Dignaga to Tsangpa Gyare, the founder of the Drukpa Kagyu lineage in which Rinpoche himself is an important lineage holder.

Many audience members commented on the combination of profundity and clarity that marked Rinpoche's presentation. His excavation of the difference between samsara and nirvana was particularly striking to many. "When we become free of conceptual elaborations, that is nirvana," Rinpoche stated. "As long as we are apprehending a difference between subject and object, that is samsara."

28th October 

For the third consecutive day, around a thousand disciples of His Holiness the 17th Karmapa made their way from the surrounding valley and mountainsides back to Dorzong Monastic Institute. Sited on a hilltop and nestled amidst pristine forest as far as the eye can see, the exquisitely painted main shrine hall of Dorzong Institute offers an ideal setting for this historical Dharma transmission by His Holiness on Chöd practice. The skilled hand of the 8th Dru-gu Choegyal Rinpoche, a highly accomplished artist, was everywhere in sight both in the elaborately painted main shrine hall and throughout the institute's grounds.

The first topic for today's session was a history lesson. Recounting key events from the remarkable life of Machig Labdron, the Gyalwang Karmapa stated that Machig Labdron was taught by her mother to read. Gyalwang Karmapa recollected that his own father had made a conscious choice to teach all of his own children to read, including the girls. His family's valuing of education for girls was anomalous and considered unnecessary according to local values. His Holiness said that his sister—who is now present with him in India and was in fact attending the teaching—also excelled as a young girl at reading Tibetan.

As the Gyalwang Karmapa detailed Machig Labdron's spiritual accomplishments, he made it clear that hers was a tradition of direct experience of Prajnaparamita. Although she had many male disciples as well as female, His Holiness observed that her Dharma system was extremely beneficial for women.

As he resumed the commentary on the 8th Gyalwang Karmapa's instructions for seven-day retreat, His Holiness turned to the practice of offering the body (Sanskrit: dehad?na; Tibetan: lüjin), which is the meditation theme for the sixth day of the weeklong retreat.

From time to time, His Holiness switched into English to clarify a point or elaborate on the translation. Throughout the three days, the humorous interplay between the English translator, Tyler Dewar, and His Holiness has served as an expression of the joy shared by lama and audience.

Cautioning that until one has attained the bodhisattva's bhumis, one is not literally enjoined to offer one's body, the Gyalwang Karmapa described an occasion from a past life of Buddha Shakyamuni, when he cut off his head and offered it to someone who had asked for it. The Gyalwang Karmapa then laughingly interjected that if we say someone first cut off his own head and then gave it, the wording of this just sounds wrong.

Widening the scope of what might initially be understood as lüjin, His Holiness stressed that in this practice we train ourselves in giving everything—including the merit and karmic fruits that come from giving. Doing so, he explained, helps us cut our clinging to self.

Sharing with the audience his personal vision of this practice, His Holiness described it as letting go and extending to see ourselves as part of all sentient beings. "What we take to be us and what we take to be others are not two separate things," he said. "Our body, speech and mind and the body, speech and mind of other sentient beings are not two separate things."

Chöd practice prepares us to transform our relationship to the five psycho-physical aggregates that ordinarily form the basis of what we think of as "I." When we do the practice fully, he explained, these five aggregates that were previously the focus of our self-fixation are no longer seen as "I" or "mine." As such, the result of successful Chöd practice is to sever the self-fixation that is the root of all our suffering.

As the 8th Gyalwang Karmapa's description of the seven week retreat drew to a close, so too did these three extraordinary days of empowerment and teachings by the 17th Gyalwang Karmapa. The final day of the retreat, like the final portion of the session, is devoted to dedication of merit. We dedicate in order to ensure that our practice takes us in the direction we want to go, His Holiness explained. Surely no one in the audience at that moment wished to go anywhere at all, as both organizers and His Holiness uttered many warm words of thanks. Thus drew to a close this historical occasion, when His Holiness the 17th Karmapa for the first time in this lifetime transmitted a practice in which the Gyalwang Karmapa has been an important lineage holder since the 13th century.








2012/11/09

THE GYALWANG KARMAPA TELLS STUDENTS IN SEARCH OF PEACE: JUST RELAX


9th November – New Delhi.


The Gyalwang Karmapa left Dharamsala for Delhi on Tuesday 6th November, at the beginning of his winter programme.
While in Delhi, he visited the American Embassy School, his third such visit, and spent the afternoon answering questions from students, parents and teachers. His Holiness visited school as part of Peace and Global Citizens initiatives. His Holiness arrived with little pomp and sat in the theatre, answering questions from students. Although the students came from younger age groups the questions they posed showed forethought and insight. His Holiness responded simply and frankly, describing his own life experiences, making practical suggestions, and exploring with his young audience the common values which we, as human beings, should hold- compassion, loving kindness and an appreciation of the interdependence of all sentient beings on planet earth.
One student asked, "What is the most important value of the Tibetan culture?" The Karmapa responded in a low voice, interspersed with English words, and shared with the audience by a translator. "The life that we live is a pretty simple life, We put at the center of our life altruism, the wish to benefit others. We're pretty direct and straightforward. I think if you look at Tibetan culture, the most important values at the center of our culture are loving kindness and compassion, and we develop these feelings not just for other human beings but for all forms of life. Whatever we do, whatever activities we engage in, whatever studies we do, we always try to put the value of other beings in the center."
He was open about neither choosing nor necessarily having fun in his role as Karmapa. In response to the question, "How did you decide to be a Karmapa?" he shook his head and laughed. "Decide?"
"So actually, I did not decide to be a Karmapa. In the west, people have a lot of choice and generally you decide what you want to study and when you finish your studies, you decide what job or career you want to have, but that was not the case with me. When I was 8 years old, I was just a normal boy. I played with other kids. I had a normal boy's life. Then some people came and they told me, 'You're the Karmapa.' At that time, I didn't even understand what the Karmapa was … I thought, if I'm the Karmapa, I'll probably get a lot of toys. I found out later being a Karmapa is not all that fun. It's a lot of work and a lot of responsibility and a lot of studying. So becoming the Karmapa was not something I decided. It was more like something that just fell from the sky."
"What can we do to maintain peace?" asked a student.
"We have so many different things that we're constantly doing, and there are all these changes going on all the time, so it's really not that easy, is it? I would say, to put it simply, just relax. Just relax and stay quiet. Generally speaking, this is a difficult question. For you, as kids, to be able to make peace, maybe don't make it too complicated. Make it simple. Just relax."
After the event, the Gyalwang Karmapa attended a dinner in his honour hosted by the Middle School Principal.
On Saturday 10th November, he flew from Delhi to Bodh Gaya, where he will be based at Tergar Monastery until mid-January 2013. During that time he will preside over the Kagyu Gunchö from 21st November – 13th December 2012. This is the winter debate session attended by monks from the various Kagyu monasteries and colleges. He will attend the 30th Kagyu Monlam Chenmo from 21st- - 28th December, the annual prayer festival whose purpose is to generate peace and happiness for all sentient beings. In addition the Gyalwang Karmapa will give teachings to the monks at the Gunchö, teachings and empowerments during the Kagyu Monlam, and more teachings after the Monlam.

2012.11.9 法王拜訪位於德里的美國大使館學校 HHK visits the American Embassy School in Delhi

2012/11/08

Buddha Heart






Title: Buddha Heart
Artist: 17th Gyalwang Karmapa 
Language: Chinese 





2012/11/07

What does the word hope mean to you?





Q: What does the word hope mean to you?

HHK: To say one has hope or not…I think you probably have to look at how many supportive conditions you have or not. When we have good supportive conditions, each of us can continue to hope. When we have not assembled supportive conditions or hopes are empty and futile and we find ourselves in a situation where we have to be destitute in misery.

Now, on Earth, for us to have hope, to say we have hope or not on Earth, principally is in regards to how many supportive conditions we have or not. Generally, on this Earth, when speaking about the external environment, since we have been taking with excessive use of power from the sources of the environment, there has been a great impact on the environment. Our supportive conditions, our “basic resources” are dwindling. Therefore, with regards to the environment we are always facing the fear of our basic resources declining and being used up.

Similarly, even when speaking about the human society, it has been a long time since, as it was in the past, we have had genuine feelings for the environment or had a way of living that is a genuine experiential relationship with the environment. Now the progress of our machinery and things is great. And like that, deluded, we experience living in the world. Since it is like that, we never perceive our innate human preciousness and good qualities, those exceptional distinguishing features. We are always progressing and progressing. Thinking something new. New strategies. Besides solely searching for new objects of knowledge, traverse within. What are the uncommon, uncontrived good qualities that each of us have? Ones that are indispensable, which truly must be developed? Perhaps, generally in our lives we have continually with confidence, carelessly and recklessly used our knowledge. I think perhaps it is like this if we have not paid attention. If it becomes like that, the various inner and outer supportive conditions will not be gathered or many basic resources will be exhausted, used up. Therefore, when we see it has become like that, to say there is hope on this Earth, on the one hand I think it is just talk. It is like that. Now, we must continually use those basic resources in favor of having hope. I think this is extremely important.



Today an NGO that was started by a young Tibetan woman and my NGO in America brought the elders over from Jampaling to have the audience. What were your thoughts on this morning?





Q: Today an NGO that was started by a young Tibetan woman and my NGO in America brought the elders over from Jampaling to have the audience. What were your thoughts on this morning?

HHK: I think it has been 50 years since the Tibetan people came to escape the occupation. Honestly, like that approximately 50 years ago they left and arrived in India when they were still fairly young. Now they have already grown old. I think that each of them here in this country wish very much for it to come that they could stay in their homeland with their comrades and family. Since it is like that and because we do not have such an opportunity, on the one had this situation has me disappointed and saddened. But that is how we are. Though it is like this, I got to speak with them. And on the other hand, now in Tibet there are also many old people like them. They most likely with complete humility stay in their homeland together with the people of their household. They probably are fully wishing for a place of refuge. In such a state, thinking they are destitute of a place of refuge…the place of many of their hopes is in India. And probably at the end of their lives it appears that they are without hope and without refuge. For them it appears that their life has to end like that. Therefore, I think that the ones who have come to India have been courageous and happy. It is like that, in any case, though both sides have many deficiencies to be worked out, most important is to continually pay attention to, and end the struggle so that our later generations do not have to stay in one generation’s wretched situation. We must try to resolve this problem soon. I think that there are clear indicators that it will be quickly resolved. Why is this? For all of us time and life do not wait. They are proceeding to the finish. Since that is the case, we can still wait. I think that time and lifespan do not matter.



In the United States right now with Barack Obama just being elected, we have been told it was the young people in America that made this happen. What hopes might you have for him being the new leader of the United States?





Q: In the United States right now with Barack Obama just being elected, we have been told it was the young people in America that made this happen. What hopes might you have for him being the new leader of the United States?

HHK: Barack Obama has become the President of America. I recognize that this depended on many significant factors. Besides having to do with politics, generally there was a relation to race and like that possibly to religion. From various relations like that, I recognize there were many significant factors that came from many directions. Because it is like that we see that his way is not like the others. During the duration of his responsibility as President he is definitely capable of producing a beneficial expression in the world. In particular, he is representative of the young people, from his side of carrying the responsibility of the 21st century young people, we hope he is truly able to produce a noticeable expression.



Do you believe that youth today will be more inspired because you are in body a young person speaking and giving teachings?





Q: Do you believe that youth today will be more inspired because you are in body a young person speaking and giving teachings?

HHK: Maybe, because I am included as youth. Because they are seeing my position as something special, because of that reason they are moved or they pay attention. I think that it is not that many appropriate effects are not possible. Because of that, for example, when I speak about Dharma, or teach or when I converse this one direction, the subjects I speak about most are related to the direction of Dharma. Although most of what I speak about is the traditional system, I speak about it in a contemporary manner with fresh thinking. In that way, even though they are modern people of the 21st century, because I know about these fundamental mediation techniques, and the self, for that reason, from one side the youth are able to receive the essence of those superb knowledge and moral, upright behaviors which have been passed down from ancient generations. And also, because now the world is very materialistic, if we have to be in such a place we have to make our mind stable, I assist them in being able to take care of themselves. I think it is possible that being able to stand on one’s own brings the appropriate benefit. It is like that in one way.


2012/11/06

What do you do on a regular basis to make the world a better place and to inspire others to do the same?





Q: “You are only twenty-three and living in exile. What do you do on a regular basis to make the world a better place and to inspire others to do the same? Is there one thing that is maybe very small that you like to do every day that may be a very good example?” 


HHK: I think that even though generally my life has been going for 23 years, many changes have occurred. I have had the opportunity to come to fully understand the love and the hate in the relationships between people. Truly, what is most important is to be genuine and to be sincere to others from the depths of our hearts. Why is this important? On this earth it is certain that one who is sincere to others, not like a person who only employs intelligence and strategy for their own profit and concrete results. Truly a person who is sincere, genuine, is one who takes on the responsibilities of the welfare of others. I think it is very important to be like that, And, similarly, to generally live our life by being sincere and enthusiastic. That is why, to take a position, a stand like that, to do that…there is hope and belief in this world. I am recognizing it as going in that direction.



In regard to youth in the world today, what do you think their responsibilities are?





Q: In regard to youth in the world today, what do you think their responsibilities are?


HHk: I think that since we have become the human generation on earth…as we are humans we protect ourselves. Similarly we have existed together with other beings. So we have carried the responsibility to exist in harmony with those other beings as much as was appropriate. But presently, the human population is greatly increasing. And likewise, from all sides, the capability of humans to rule the earth is increasing in strength. For this reason, the way we carry the responsibility of protecting ourselves and similarly our entire relationship between other beings. We unhurriedly carry the responsibility of protecting the welfare of other beings. And then together with the improvement of our material situation, we are forgetting to think about the protection of other beings. Most people go on this earth mistakenly led by the deceptive power of material wealth and illusion. Because it is like this, truly the most important responsibility that the youth of the 21st century need to take on is: How much can our present behavior safeguard the object of our focus, ourselves? And like that, in the relationship between us and other beings, how are we benefiting them or not. We need to do a detailed analysis of this. Besides thinking about progressing in all directions, we need to strengthen our thinking about taking responsibility. I think this is very important.


For someone who does have knowledge of Tibet nor Buddhism can you introduce yourself and tell me a bit about your position?





Q:For someone who does have knowledge of Tibet nor Buddhism can you introduce yourself and tell me a bit about your position?


HHK: I was born in Eastern Tibet in 1985. I was recognized at the 17th reincarnation of the Karmapa when I was seven years old. Then I received a traditional Tibetan Buddhist education. When I was seventeen I escaped fromTibet and arrived in India in 2000. This has become the biggest journey of my life. And then after arriving in India I enriched my traditional education. At the same time I studied different languages. I also studied various modern subjects.

Generally, the Karmapa is one of the important religious leaders within Tibetan Buddhism. In particular, the custom of recognizing incarnate lamas started with the Karmapa. Up until now there have been seventeen incarnations. I think most likely in the year 2010 it will be over 900 years. It is a long history. Mainly, the name Karmapa, in Indian Sanskrit, there is a relationship to ancient Indian Sanskrit. The name means” the doer“, “ the performer.“ Why is this? We believe that the Karmapa has embodied all the Buddhas’ loving kindness and compassion and likewise their power or abilities. He embodies their abilities and has the power to do all their works. Because he is doing their works he is known as the Karmapa.


Anatta



Title: Anatta
Artist: 17th Gyalwang Karmapa 
Language: Chinese 




2012/11/05

Thus Have I Heard



Title: Thus Have I Heard
Artist: 17th Gyalwang Karmapa 
Language: Chinese 



2012/11/03

Gyalwang Karmapa's foreword for the book Dakini Power by Michaela Haas



THE 17TH GYALWANG KARMAPA'S SUPPORT FOR BUDDHIST WOMEN




"The path to enlightenment which the Buddha taught was for all sentient beings, for women as well as men.

In the past there were many great women practitioners, such as Mahaprajabati Gautami, who was both Shakyamuni Buddha's adoptive mother and the first woman to be ordained into the sangha he established. Buddhist texts also refer to female Arhats. Equal practice opportunities were given to both men and women, and the four pillars of the house of Buddhism include ordained nuns and lay women. 

I am heartened to read the accounts in this book of the achievements of women teachers from different schools of Buddhism. It is a celebration of the contribution which female practitioners have made throughout history, and which they are continuing to make.
Unfortunately, influenced by the views and customs of the time, too many societies have put too much emphasis on the difference between men and women, and this has led to discrimination against and unequal treatment of women in many religions, including Buddhism.

My heartfelt prayer is that women such as these are the trailblazers, their efforts will lead to a fresh recognition of the unique insights and qualities of female spirituality , and wider acknowledgement of women practitioners and teachers."