The Gyalwang Karmapa Discusses the Power of Remorse for Purification
January 30th, 2016 –Tergar Monastery, Bodhgaya, Bihar, India
The Sutra Teaching the Four Qualities speaks of the Four Powers in the following way:
Maitreya! If bodhisattva mahasattvas have found these four things they will overcome evils that have been committed and established. What are these four? They are (1) the power of the thorough application of total remorse, (2) the power of thoroughly applying the remedy, (3) the power of renouncing harmful acts, and (4) the power of the support.
Today, His Holiness the Karmapa continued the teachings from yesterday’s topic on confessing one’s misdeeds, specifically focusing on two of the Four Powers. Reading through the transmission of Gampopa’s Ornament of Precious Liberation, which today covered the first power of remorse and its three divisions, the Karmapa took up the question asked in the text, “How do we stimulate the power of remorse?” In sum there are three ways: by considering the pointlessness of one’s wrongs, by considering fear, and by considering the urgent need for purification. The discussion today focused primarily on these points.
“We need to confess all of our misdeeds from beginningless samsara, not just one or two of them,” the Karmapa said. However, it is important not to be overwhelmed by thinking of all the misdeeds we have done as it will prevent us from taking action. “If you simply become depressed by contemplating your misdeeds, thinking, ‘I am not a worthy person,’ this is not very beneficial.” His Holiness explained, “Actually, from one perspective, [giving rise to these thoughts] is very good.” When one contemplates all, or even one, of the misdeeds one has done in this or previous lives, that recognition becomes the starting point to be able to purify it. We should confess our past wrongs with all Four Powers, he said: “The Four Powers are like the four pillars of a house.” When all four are used, the confession is more potent.
Of the Four Powers, remorse and the resolve not to do it again are the two most important ones. Of these two, “Remorse is even more important,” the Karmapa said, because “the resolve not to do it again is dependent upon feeling remorse.” When one feels remorse for the wrongs they have done, it is easier to have the resolve not to do it again.
Regarding the wrongs that we have done, the main point, the Karmapa said, is to separate the actions from the person that committed them. There is no need to think “I am a bad person.” It is important to recognize it was the action that was harmful, and not to consider a person to be completely bad or evil due to what they have done. There is no need to feel guilty or hopeless. The point of recalling our past wrongs is to “increase our inspiration, to increase our hope.” When we have done something wrong, the Karmapa explained, it is similar to the moon with clouds—it is not that the moon has gone black; rather, it is a temporary condition when the moon has been hidden by clouds. We at times also become obscured by “temporary adventitious conditions;” however, by confessing what we have done and recognizing it as wrong, we can again shine forth.
The term for confession in Tibetan is “shakpa,” the Karmapa explained. “When I hear it, I think that ‘to cut off’ is literally what it means.” So we can think of it as cutting off or removing the misdeed from our mindstreams. He gave an analogy: “It is like a cancerous tumor. When someone has cancer, you do not kill that person, but remove the tumor. You don’t kill the whole person because they have cancer.” If we can remove the bad parts, whether it is a cancer in the body, or a misdeed in the mindstream, “they cannot fester and grow.” the Karmapa explained, “and they will be cut off from maturing in the future.”
“It is important to distinguish between the person and the act,” His Holiness reiterated. “It does not fit with the Dharma to call someone a bad person. [We have to realize] that person was not at fault, but under control of their afflictions.” We ourselves, as well as other individuals, are similar to the moon that has been obscured by clouds. Once the clouds of the afflictions have been cleared away, our brightness is apparent again.
Another piece of helpful advice that the Karmapa gave, was regarding the times when we have doubts about whether we can give up certain misdeeds or not. “We need to make a distinction between the wish to resolve and refrain from something and actually being able to do so.” Making the heartfelt aspiration to stop committing bad deeds, is beneficial, even if at times, one is unable to keep that promise. His Holiness explained: “If the wise commit even a large misdeed, it can be purified or diminished. But for an ignorant person who does not know how [to confess and purify their misdeeds], even a small misdeed will grow larger.” From the Karmapa’s teaching today, we learn the immense value there is in contemplating our past wrongs and misdeeds. Attempting to resolve never to do them again has great power and benefit, even if one is not always successful. Making the effort to resolve is better than not attempting at all.
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
On 21st March at the Tergar Monastery in Bodh Gaya, India, at 9:30am His Holiness the Seventeenth Gyalwang Karmapa introduced Kyabje Tenga Rinpoche's reincarnation to the world with an introduction ceremony. It was not more than that. Please do not misunderstand this fact. It was not an enthronement nor a hair cutting ceremony. It was simply an introduction of Rinpoche's yangsi (reincarnation). Please don't confuse the differences. There are lots of meanings in the various ceremonies of our tradition.
His Holiness has stated that the hair-cutting ceremony and the enthronement shall only take place after Yangsi Rinpoche is seven years old. The dates of the enthronement and hair-cutting ceremonies will be decided only later by His Holiness and Drubwang Sangye Nyenpa Rinpoche. It is not certain when the ceremonies will take place. Until then he is going to spend time with his parents playing with the children in the village openly in a clean and …
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