Gyalwang Karmapa Shares His Thoughts With 500 Indian Buddhists

31 May 2013 – Gyuto Monastery, Dharamsala
Over 500 Buddhists from across India recently converged on Gyuto Monastery to receive a teaching from the Gyalwang Karmapa. The Nalanda Shiksha group, representing Buddhist associations from throughout the country, met with the Gyalwang Karmapa on the eve of their annual teachings with His Holiness the Dalai Lama in Dharamsala.
Speaking through a Hindi translator, the Gyalwang Karmapa told the packed room that it was very important for each individual to make their connection with the Buddha dharma on a personal level, rather than just following along with traditions and customs.
“If you truly know why you are doing your practice,” he told the group, “then you understand how deep the relationship is between your practice and your life, and how your practice is helping you to live a good life. It’s very important that you know and understand what you are doing, and what the goal of practice is. The danger is that if religion becomes just a tradition or a custom that you follow, then you don’t see the benefits of practice on a personal level.”
Exploring the Indian roots of Buddhism with the group, the Gyalwang Karmapa also reminded them of their good fortune that Buddhism was born in their own country.
“These days many people from around the world come to India searching for meaning in their lives,” he said. “They come looking for more wisdom and knowledge. But Indians, the people who live here, don’t have to go anywhere because India is the source of wisdom. Since you already have all these things here, you have to consider this ancestral knowledge as a precious treasure, like a wish-fulfilling jewel. You have to know this treasure, because it is yours.”


‘I Express Myself Through Art’, The Gyalwang Karmapa Tells us Students

28 May 2013 – Gyuto Monastery, Dharamsala

When a group of students from Emory University in the United States recently visited the Gyalwang Karmapa, he spoke candidly with them about his life.
The group of around 26 students, led by Geshe Lobsang Tenzin, travelled to Gyuto Monastery during an annual study-abroad program, and spent about an hour with the Gyalwang Karmapa.
When asked by one student about the role of art in his life, the Gyalwang Karmapa responded,
“There could be a number of reasons why art is important, and it’s not necessarily important to everyone for the same reason. In my case, when the environment around me seems to be quite restricting, which happens to be often, and I feel the need to vent out this feeling of restriction that I’m bound by, then I want to put my feelings of creativity or imagination on paper or canvas and nobody’s trying to restrict me from doing that. For me art is a very important way to express myself under such circumstances, to have an outlet for my creative energy.”
When another student asked him what it was like to be the Karmapa, the spiritual leader replied with characteristic humility.
“When I was very little, there were supposed to be a lot of special signs or indications which, according to tradition, foretold the birth of a special being. But personally I like to think of myself as a normal person, a normal human being. At least that’s what I like to think of myself. Maybe due to circumstances, a normal human being with some sort of special angle or touch to it.”
The focus of the discussion then shifted to the environment, a topic close to the Gyalwang Karmapa’s own heart. He is renown for his environmental activities  and deep commitment to protecting the natural world.
“What experiences inspired Your Holiness to become interested in environmental activism?” a student asked.
The Gyalwang Karmapa recalled his nomadic childhood in a remote part of Tibet, where there was very little modern development. “I had the opportunity to be close to nature,” he said. “I had a deep experience of natural beauty, and the important role of nature in our lives. Maybe for that reason I feel a close affinity with nature and cherish the environment.”
The Gyalwang Karmapa ended his discussion with the students by pointing out the play of interdependence in our environment.
“We need to recognize that our environment, this very world, sustains us all. Our own life, and all of existence. Everything occurs in the context of interdependence,” he told the students.

“Interdependence is not simply a view,” he emphasized. “Interdependence is a reality that occurs. We live surrounded by interdependence. This is where our life happens. We need to appreciate the value and preciousness of interdependence.”

2013.5.28 「藝術表達我的心」法王噶瑪巴與美國大學生的對談 ‘I Express Myself Through Art’, The Gyalwang Karmapa Tells us Students


Celebrating Tibetan Culture With Young Tibetans

28 May 2013 – Tibetan Children’s Village, Dharamsala

The Gyalwang Karmapa graced the annual Tibetan Children’s Village (TCV) ‘Inter-House Cultural Competition’ as guest of honor on the evening of 28 May. He watched with enjoyment as the students showcased the richness of Tibetan culture through song and dance, in a friendly performance competition between the school’s four houses (Nyatri, Trisong, Songtsen and Triral). Adorned in vibrant costumes and hats from different regions of Tibet, the students offered their performances.
The Gyalwang Karmapa warmly thanked the students for their presentation of Tibetan culture, adding that he enjoyed the show a lot.
“During the Cultural Revolution almost 80-90% of Tibetan cultural artifacts were destroyed,” he told those gathered. “All those things that were destroyed, including precious documents, texts and objects, were things which had lots of history, and we cannot get them back. This is a very great loss, and I feel very saddened. It’s the loss of a very precious thing. Some people said to me that the Cultural Revolution was worse than losing Tibetan freedom, because with Tibetan freedom we can struggle and we have the possibility to get it back. So it’s very important to preserve our ancestral culture, because once it’s lost it’s very difficult to bring it back.”
Highlighting the role of songs, dance, opera and traditional dress, the Gyalwang Karmapa urged each of the students to help preserve Tibetan culture. “Right now we have all the opportunities and conditions to preserve our own religion and culture, and we have to do it. For example, in our songs and dances we can clearly see our ancestors’ way of life and how their religion and devotion were a part of their life. Not only that, these songs and dances also show the traditional dress, and the Tibetan environment, and how our ancestors lived in such an environment. All these things are included in our songs and dances, so it’s very important to preserve this culture.”
“The Tibetan situation is very fragile right now,” the Gyalwang Karmapa told the students. “Individually you have to take your own responsibility and decisions in order to preserve Tibetan culture and traditions, according to the wishes of His Holiness the Dalai Lama.”
Special guests at the event included Members of Parliament, officials from the Central Tibetan Administration, and the heads of local TCVs. Around 1000 students also filled the hall to watch the cultural competition. As the evening drew to a close the Gyalwang Karmapa presented prizes to the winning performers, as well as khatas to the event’s organizers.
Earlier in the day, Kyabje Tai Situ Rinpoche had also paid a visit to the Gyalwang Karmapa at his residence, where the two masters enjoyed lunch together.

2013.5.28 法王噶瑪巴與西藏學子共慶傳統文化 Celebrating Tibetan Culture With Young Tibetans



17 Karmapas

DÜSUM KHYENPA (1110 - 1193)

KARMA PAKSHI (1204 - 1283)

RANGJUNG DORJE (1284 - 1339)

ROLPE DORJE (1340 - 1383)

DESHIN SHEKPA (1384 - 1415)
THONGWA DÖNDEN (1416 - 1453)

CHÖDRAK GYATSO (1454 - 1506)

MIKYÖ DORJE (1507 - 1554)

WANGCHUK DORJE (1556 - 1603)

CHÖYING DORJE (1604 - 1674)

YESHE DORJE (1676 - 1702)
CHANGCHUB DORJE (1703 - 1732)
DUDUL DORJE (1733 - 1797)

THEKCHOK DORJE (1798 - 1868)

KHAKYAB DORJE (1871 - 1922)




Meaning of “Karmapa Khyeno” ~ 17th Karmapa

Q: What is the profound meaning of reciting “Karmapa Khyeno”?

A: The meaning of “Karma” is action or activity, and “Karmapa” means the one who does the activity. The activity here refers to the activity to benefit beings, and that is the main concern of the Buddhas in the ten directions and of the three times. 

As to the origin of this title, it comes from a pure vision that the first Karmapa, Dusum Khyenpa, had when he was sixteen years old. As he first took the monastic vow, he had a vision that all of the Buddhas, Bodhisattvas, and the 100,000 Dakinis made a black hat out of their hair, and then offered it to him to wear. He was then consecrated or enthroned as the doer, the one who does the activities of all the Buddhas and Bodhisattvas. It was at that time that Dusum Khyenpa received the title “Karmapa”.

Additionally, the name “Karmapa” does not necessarily refer to one particular individual. It can also be a general name for all Dorje Lopons – the Vajra Masters, or Vajra Acharyas - who do the activities of the Buddha. Therefore, it can be regarded as the general name for all great and genuine lamas. It is acceptable to call every lama “Karmapa”.

Buddha once said, “When the Dharma is nearing extinction, I myself will come as Vajra Masters or Vajra Acharyas, and then do the activity of the Buddha.” What is the activity of the Buddha? It is to bring out the Buddha nature in people – the side of them that is positive, white, or light. To bring that out is to do the activity of the Buddhas. So therefore, when we talk about the “Karmapa” or say “Karmapa Khyeno”, it is also generally to bring out the positive action of the Buddhas in all sentient beings.

Finally, in “Karmapa Khyeno”, “Khyeno” means “please think of me”. With this, we remember the lama again and again, constantly keeping in mind the positive qualities of the lama and praying to him or her. Milarepa once said, “When I am in a crowd, I call for my lama from my heart.” In the same way, you can evoke the lama, holding him or her in your heart. It is not necessary to say it aloud. But if you want to say it aloud, there is also nothing wrong with that.

(from “17th Gyalwang Karmapa's Teachings -- “Living The Dharma”. Translator: Ringu Tulku Rinpoche. Tergar Monastery, Bodh Gaya, Period: 1/12 ~ 1/14, 2009; .http://www.kagyumonlam.org/English/Lectures/20090114_HHK_Teachings_Living_The_Dharma.html)

Karmapa released souls from purgatory

Once when Karmapa was 6 years old, while he was taking a walk near Gombu Gyaka Valley where he resided, he playfully inserted his whip handle into a stone. The stone broke and there appeared a lung shaped being with many small white and black sesame like bugs on its body and eating it. 

Karmapa spat on it as a blessing, then the being died and its body was cremated.

Karmapa said: " In the past, when I was Playful Vajra (the 4th Karmapa), a local guru who consumed the wealth of the devotees and the dead used to pray to me. Now I have liberated him from the lower realms. Otherwise he will have to fall into the hell. Those white bugs are the karmic result of him using the wealth of the living; and the black bugs are the consequence of him using the wealth from the dead."

via Ocean of Merit FB


Wish all mothers have a happy Mother’s Day!!!

The Gyalwa Karmapa is the father and mother of all sentient beings, the parent of all sentient beings. The parent nurtures the child and brings up the maturity of the child step by step, from a very helpless and innocent newborn to a fully matured, self-standing, capable adult.

~ the XIIth Khenting Tai Situpa / 
The Qualities of the Gyalwa Karmapa 


It Starts from Zero

Shambhala Sun | May 2013

Emptiness and interdependence—they’re more than concepts; they’re key to realizing real-world benefits in our lives. HIS HOLINESS THE KARMAPA helps us put our wisdom into practice.

How do you relate to this infinite ground of possibility that your life is built on? How can you create a meaningful life within whatever shifting circumstances you find yourself?

Buddhist thought devotes a great deal of attention to these questions. The view that life holds infinite possibility is explored using the concepts of “interdependence” and “emptiness.” When you first hear the term “emptiness,” you might think this suggests nothingness or a void, but actually “emptiness” here should remind us that nothing exists in a vacuum. Everything is embedded within a context—a complex set of circumstances. Those contexts themselves are endlessly shifting. When we say that things are “empty,” we mean they lack any independent existence outside of those changing contexts. Because everything and everyone is “empty” in this sense, they are capable of endless adaptation. We ourselves have the basic flexibility to adapt to anything, and to become anything.

Because of this, we should not mistake emptiness for nothingness. On the contrary, emptiness is full of potency. Understood correctly, emptiness inspires optimism, rather than pessimism, because it reminds us of the boundless range of possibilities of who we can become and how we can live.

Interdependence and emptiness show us that there are no fixed starting points. We can start from nothing. Whatever we have, wherever we are—that is the place we can start from. Many people have the idea that they lack what they need in order to start working toward their dreams. They feel they do not have enough power, or they do not have enough money. But they should know that any point is the right starting point. This is the perspective that emptiness opens up. We can start from zero.

In fact, emptiness can be compared to the concept and function of zero. Zero may seem like nothing, but as we all know, everything starts from it. Without zero, our computers would collapse. Without zero, we could not start counting from one up to infinity. In the same way, from emptiness, anything and every- thing can manifest itself.

Anything can come into being because there is no fixed way for things to be. It all depends on the conditions that come together. But this fact that anything is possible does not imply that life is random or haphazard. We can make anything happen, but we can only do so by bringing together the necessary conditions. This is where the concepts of “emptiness” and “interdependence” come together.

Every person, place, and thing is entirely dependent on others—other people and other things—as a necessary condition for its existence. For example, we are alive right now because we are enjoying the right conditions for our survival. We are alive because of the countless meals we have eaten during our life. Because the sun shines on the earth and the clouds bring rain, crops can grow. Someone tends to the crops and harvests them, someone else brings them to market, and yet another person makes a meal from them that we can eat. Each time this process is repeated, the interdependence of our lives links us with more and more people, and with more and more rays of sun and drops of rain.

Ultimately, there is nothing and no one with whom we are not connected. The Buddha coined the term “interdependence” to describe this state of profound connectedness. Interdependence is the nature of reality. It is the nature of human life, of all things and of all situations. We are all linked, and we all serve as conditions affecting each other.
Amid all the conditions that affect us, in fact, the choices we ourselves make and the steps we take are among the most important conditions that affect what arises from our actions. If we act constructively, what comes into being is constructive. If we act destructively, what results is destructive and harmful. Everything is possible, but also everything we do matters, because the effects of our actions reach far beyond ourselves. For that reason, living in a world of interdependence has very specific implications for us. It means our actions affect others. It makes us all responsible for one another.

Living this Reality

I realize this presentation might initially seem abstract, but emptiness and interdependence are not abstract principles. They are very practical, and have direct relevance when you are thinking about how to create a meaningful life.

You can see interdependence at work by looking at how your own life is sustained. Is it only through your own exertions? Do you manufacture all your own resources? Or do they come from others? When you contemplate these questions, you will see very quickly that you are able to exist only because of others. The clothes you wear and the food you eat all come from somewhere else. Consider the books you read, the cars you ride in, the movies you watch, and the tools you use. Not one of us single-handedly makes any of these things for ourselves. We all rely on outside conditions, including the air we breathe. Our continued presence here in the world is an opportunity made possible entirely by others.

Interdependence means we are continually interacting with the world around us. This interaction works both ways—it is a mutual exchange. We are receiving, but also giving. Just as our presence on this planet is made possible by many factors, our presence here affects others in turn—other individuals, other communities, and the planet itself.

Over the past century, we humans have developed very dangerous capabilities. We have created machines endowed with tremendous power. With the technology available now, we could cut down all the trees on the planet. But if we did so, we could not expect life to go on as before, except without trees. Because of our fundamental interdependence, we would all experience the consequences of such actions very quickly. Without any trees, there would not be enough oxygen in our atmosphere to sustain human life.

You may wonder what this has to do with the choices we make and how we live our life. That is simple: We all need to take interdependence into account because it influences our life directly and profoundly. In order to have a happy life, we must take an active interest in the sources of our happiness.

Our environment and the people we share it with are the main sources of our sustenance and well-being. In order to ensure our own happiness, we have to respect and care about the happiness of others. We can see this in something as simple as the way we treat the people who prepare our food. When we treat them well and look after their needs, only then can we reasonably expect them to take pains to prepare something healthy and tasty for us to eat.

When we have respect for others and take an interest in their flourishing, we ourselves flourish. This can be seen in business as well. When customers have more money to spend, businesses do better. If we wish to flourish individually and together as a society, it is not enough for us to simply acknowledge the obvious interdependence of the world we live in. We must consider its implications, and reflect on the conditions for our own welfare. Where do our oxygen and food and material goods come from, and how are they produced? Are these sources sustainable?
Relating to Reality

Looking at your experience from the perspectives of emptiness and interdependence might entail a significant shift in how you understand your life. My hope is that this shift can benefit you in practical terms. Gaining a new understanding of the forces at work in your life can be a first step toward relating positively to them.

My purpose in raising these issues is certainly not to terrify you by confronting you with harsh reality. For example, I have noticed that some people are uncomfortable when they are told that change is a fundamental part of life, or that nothing lasts forever. Yet impermanence is just a basic fact of our existence—it is neither good nor bad in itself. There is certainly nothing to gain by denying it. In fact, when we face impermanence wisely, we have an opportunity to cultivate a more constructive way of relating to that reality. If we do so, we can actually learn to feel at ease in the face of unexpected change, and work comfort- ably with whatever new situations might occur. We can become more skillful in how we relate to the reality of change. 

The same is true of interdependence. Seeing life from this perspective can help us develop skills to relate more constructively to reality—but just knowing that we are interdependent does not guarantee that we will feel good about being so. Some people may initially find it uncomfortable to reflect that they depend on others.

They might think this means they are helpless or trapped, as if they were boxed in by those dependencies. Yet when we think about being interdependent, we do not need to feel it is like being stuck in a job working for a boss that we did not choose but have to deal with, like it or not. That is not helpful. We should not feel reluctant or pressured by the reality of our interdependence. Such an attitude prevents us from having a sense of contentment and well-being within our own life. It does not give us a basis for positive relationships.

Interdependence is our reality, whether we accept it or not. In order to live productively within such a reality, it is better to acknowledge and work with interdependence, wholeheartedly and without resistance. This is where love and compassion come in. It is love that leads us to embrace our connectedness to others, and to participate willingly in the relations created by our interdependence. Love can melt away our defenses and our painful sense of separation. The warmth of friendship and love makes it easy for us to accept that our happiness is intimately linked to that of others. The more widely we are able to love others, the happier and more content we can feel within the relations of interdependence that are a natural part of our life.

From The Heart is Noble: Changing the World from the Inside Out, by the Karmapa, Ogyen Trinley Dorje, © 2013 by Ogyen Trinley Dorje. Reprinted by arrangement with Shambhala Publications, Inc.
In 1999, at the age of fourteen, the 17th Karmapa, Ogyen Trinley Dorje, made a dramatic escape from Chinese-controlled Tibet. As leader of the Kagyu school of Vajrayana Buddhism, he is unafraid to talk about the environment, vegetarianism, and the role of women—and how Buddhist institutions can align themselves more with the modern world on these issues. Since his escape, the Karmapa has made two trips to the West. Gyuto Tantric University in Dharamsala, India, is his home base. 


Fifteenth Karmapa on benefits of Om Mani Peme Hung mantra

Here is an excerpt from the writing of the Fifteenth Gyalwa Karmapa Khakyab Dorje (1871–1922), the Head Lama of the Karma Kagyu tradition, on the meaning and benefits of Chenrezig’s mantra OM MANI PEME HUNG. Karmapa has given this commentary on a Four-Armed Chenrezig practice at the request of two of his female disciples:
The first syllable, OM , is in white colour; it is the manifestation of Lord Chenrezig’s five wisdoms and the essence of all his qualities. It is the expression of perfect meditation. It purifies the karma of pride, the general result of pride, and in particular it purifies the suffering of change and falling of the god realms. It is also the inseparable union of the activity and body of the Buddha of the god realm (Tib. Gya jin, Skt. Muni Zakra). The self-arisen form of the wisdom of equanimity, it liberates beings from the six realms to the Glorious Pure Land of the southern direction (Tib. Lho pal tang den pa’i shing, Skt. Ratnaloka) and it enables everyone to achieve the Buddhahood of Ratnasambhava.

The second syllable, MA , is in green colour and is the blessing of Lord Chenrezig touching all sentient beings. It is the manifestation of Chenrezig’s limitless benevolence, the essence of all his activity, and is the expression of absolute patience. It purifies the karma of jealousy, the general result of jealousy, and in particular purifies the suffering of the fighting and quarrelling of the demigod realm. It is also the inseparable union of the activity and body of the Buddha of the demi-god realm (Tib. Thag zang ri tib, Skt. Vemachitra). The self-arisen form of all-accomplishing wisdom, it liberates beings from the six realms to the Supreme Perfected Realm of the northern direction (Tib. Chang le rab dzok pa’i shing, Skt. Karmaprasiddhi), and it enables everyone to achieve the Buddhahood of Amoghasiddhi.
The third syllable, NI , is in yellow colour and is the blessing of Lord Chenrezig effortlessly reaching out. It is the manifestation of the combined body, speech, mind, and activity of Vajra wisdom, the syllable of reversing samsara naturally into the realm of nirvana. It is the expression of perfect morality. It purifies the ignorance of clinging to duality, and the general result of ignorance; and in particular it purifies the suffering of birth, old age, illness, and death of the human realm. It is the inseparable union of the activity and body of the Buddha of the human realm, Shakyamuni Buddha. The self-arisen form of self-arising wisdom, it liberates beings from the six realms to the Pure Land of the Absolute Realm of Dharmadhatu (Tib. Og min cho kyi ying, Skt. Akanishtha Dharmadhatu) and it enables everyone to achieve the Buddhahood of the sixth Buddha, Vajradhara.
The fourth syllable, PE , is in blue colour and is the blessing of Lord Chenrezig’s limitless equanimity. It is the manifestation of the syllable of form, and is expression of the absolute wisdom. It purifies the karma of stupidity and its general result, and in particular it purifies the suffering of the tormented bewilderment of the animal realm. It is the inseparable union of the activity and body of the Buddha of the animal realm (Tib. Sang gye rab ten, Skt. Shravasinha). The self-arising wisdom of dharmata, it liberates beings from the six realms to the central Pure Land of Densely Displayed (Tib. Tug po kodpa, Skt. Ghanavyuha). It enables everyone to achieve the Buddhahood of Vairochana.
The fifth syllable, ME , is in red colour and is the blessing of reaching all with limitless joy. It is the manifestation of the syllable of speech, and is expression of perfect generosity. It purifies the karma of desire and greed and their general results, and in particular it purifies the suffering of the hunger and thirst of the hungry ghost realm. It is the inseparable union of the activity and body of the Buddha of the hungry ghost realm (Tib. Kha la me bar, Skt. Mukha Agni Valate).Self-arising discriminating wisdom, it liberates beings from the six realms to the pure land of Great Bliss (Tib. Dewachen, Skt. Sukhavati), the Buddha Land in the west. It enables everyone to achieve the Buddhahood of Amitabha.
The sixth syllable, HUNG , is in black colour, and it is the blessing of Lord Chenrezig gazing with limitless compassion on all beings as if they were all his children. It is the manifestation of the syllable of mind and is in expression of the perfect mirror-like wisdom. It purifies the karma of hatred and its general result, and in particular it purifies the suffering of the hot and cold of the hell realms. It is the inseparable union of the activity and body of the Buddha of the hell realms (Tib. Cho kyi gyal po, Skt. Dharmaraja). Self-arising mirror-like wisdom, it liberates beings from the six realms to the pure land of Obvious Joy (Tib. Ngon par ga wa, Skt. Abhirati), Buddha-field in the east. It enables everyone to achieve the Buddhahood of Akshobhya.




In the future, you will be the buddha named Drukpa Sengge,
In the present, you nurture all realms through many emanations.
Lord of dharma, ruler of the teachings of the practice lineage,
Düsum Khyenpa, we supplicate at your feet.

Mastering the yidam, you gained control over the world of appearance.
You tamed the haughtiness of the tirthika emperor of Mongolia,
And conquered the energy of fire, water, poison, weaponry and demons.
Karma Pakshi, we supplicate at your feet.

Through your miraculous ability in commenting on the many sutras and tantras,
You reveal the heart meaning to the diverse host of beings,
Vastly propagating the teachings of the great siddhas.
Rangjung Dorje, we supplicate at your feet.

In various languages, you tame many types of beings.
Through reasoning that is free of the extremes, you dispel all wrong assertions,
And with perfect speech reveal the true state of things.
Rölpay Dorje, we supplicate at your feet.

By showing your major and minor marks, you instill in us lucid faith.
You are the tathagata who is guru to the beings of the three realms,
Fulfilling the needs of fortunate ones through supreme siddhi.
Deshin Shekpa, we supplicate at your feet.

Through receiving prophecies from great siddhas, yidams and Dakinis,
You display numerous miraculous abilities in yogic conduct.
Protector of gods and humans, your power vanquishes arrogance.
Thongwa Dönden, we supplicate at your feet.

Tamer of deceptive ones negative friends,
You made vast numbers of representations of the three jewels.
Your disciples' attainment of siddhi spreads your fame in all lands.
Chödrak Gyatso, we supplicate at your feet.

Your intelligence in regard to the modes of knowable objects is unobstructed.
Thus, you are free of hesitation when elucidating the intended meaning of the scriptures.
Of interfering with this conduct, distractions had not the slightest chance.
Mikyö Dorje, we supplicate at your feet.

Once again, as lord of limitless compassion,
You manifested as changeless vajra body, speech and mind
And came to this realm as its guide.
Wangchuk Dorje, we supplicate at your feet.

As that same being, you reveal the array of the great nirmanakaya
To supreme, middling and common disciples,
Insuring that all connections you make through being seen and heard are meaningful.
Chöying Dorje, we supplicate at your feet.

As that same being, you manifest your kaya out of compassion
For as many eons as there exist beings to be tamed like us,
And bestow supreme great bliss the very instant you are recalled.
Yeshe Dorje, we supplicate at your feet.

You embody the nonconceptual, great bliss dharmadhatu,
And expand the wisdom that knows the profound and luminous non-dual nature.
Dispeller of the darkness of ignorance, sole friend of all beings,
Changchub Dorje, we supplicate at your feet.

With the great sun of vajra wisdom, you vanquish without remainder
The darkness of agitated mind,
Those forces that are the expressions of the degenerate age.
Düdül Dorje, we supplicate at your feet.

Endowed with inconceivable knowledge, activity and skillful means,
And indestructible vajra-like samadhi,
Protector of the world who personifies effortless compassion,
Thekchok Dorje, we supplicate at your feet.

You are the single embodiment of all the life examples, qualities and activity
Of all infinite victorious ones combined.
Protector of the Land of Snows, Gyalwang Karmapa,
Blissful Khakhyab Dorje, we supplicate you.

Unerringly seeing the nature of dharmas and dharmata just as it is,
You expand the wisdom of omniscience
And give glorious bliss to the minds of all beings.
Rikpe Dorje, we supplicate at your feet.

Teaching the methods of accomplishing the limitless qualities
Of the stainless teachings of the supreme sages,
Propagating completely pure exposition and practice—
Karmapa, may we fulfill your intention.

In this and all our future lives,
May we always be accepted by Karmapa,
The performer of the activity of all buddhas of the three times.
Having been accepted, may we engage in the attractive, supreme conduct of awakening.

Through all our births, may the supreme holy master,
The only holder of the black crown,
And the essence of yidams, glorious supreme bliss,
Chakrasamvara, accept us.

From this life onward, may we not be mistaken as to the Lord of All Families,
But uphold the mandala of the wrathful bhagavat.
Drinking amrita from the lotus of prajña,
May we purify existence into the essence of enlightenment.

The root text of this supplication was composed by venerable Mikyö, and was then supplemented during the time of each successive master.

Translated under the guidance of The Dzogchen Ponlop Rinpoche and Acharya Sherab Gyaltsen Negi by Tyler Dewar of the Nitartha Translation Network. The second-to-last verse is a slightly edited version of the translation of the Nalanda Translation Committee.

© 2002 by the Nitartha Translation Network.