The Conference Hall of the Marriott Rive-Gauche has been transformed a shrine hall. In the center of the stage is a radiant throne topped by cluster of golden flaming jewels. Behind a long thangka of the Buddha is flanked by a 1000-armed Avalokiteshvara and, emphasizing the nonsectarian approach to Dharma, a thangka of the Eight Great Charioteers or the Lineages of Transmission in Tibet (nyingma, kadampa, sakya, Marpa kagyu, shangpa kagyu, shije and chö , kalachakra or jordrug, and Orgyen nyengyu). To stage right is a pagoda with two floating roofs. Inside the upper shrine is a statue of the Buddha and below this is enshrined a lovely four-armed Avalokiteshvara.
With a capacity of 1600, the hall is filled to overflowing. Above, the ceiling lights are set in waves of crystal, recalling the waves of blessing a buddha brings. And it was only recently discovered that this hall is quite special: in 1975 the Sixteenth Karmapa had taught in this very same room. At the time it had another name, PLN Saint-Jacques, so the organizers were unaware of the connection when they made their choice of venue.
After his initial prayers, the Gyalwang Karmapa began his teaching by extending his warm welcome to everyone and saying that this was his first chance to come to France and its capital, Paris. He recalled that the great Sixteenth Karmapa was one of the first major Tibetan lamas to come to Europe and that he visited numerous countries to create Dharma connections with many people. Afterward, his heart sons came to Europe and continued his activity.
The Karmapa mentioned that he, too, wished to visit many countries—it was one of the reasons for his leaving Tibet—and finally he has been able to visit the United States, Germany, and Switzerland. He joked that with precognition, he would have come to France first and afterward, Switzerland, thus avoiding all the rain and the strikes in France. Since he has not yet had the chance to appreciate the famous beauty of Paris, he surmised that he would have to return.
Turning to the subject of his talk, the Karmapa mentioned that the Four Noble Truths are profound and vast; they embody the essence of the Buddha’s teachings and relate more to practice and experience than philosophy. We know the Buddha turned the wheel of Dharma three times, but it is difficult to connect them to a particular time, so they are differentiated through their subject matter. Given to the Buddha’s five original disciples in Sarnath, the Four Noble Truths belong to the first turning and marked the beginning of the Buddha’s long teaching career.
All living beings wish to be free of suffering and to know happiness, the Karmapa stated, and the Four Noble Truths condense all aspects of this basic situation of our lives. The first two truths of suffering and its origin deal with the cause and result of the suffering we do not want and the last two truths deal with the cause and result of the happiness we seek.
“First we have to ask ourselves, however, what we really need and what we should avoid,” he said. If we take the Four Noble Truths as the basis of our discussion and look at them in terms of cause and effect, we can discover how to avoid what we do not want and attain what we do want. But we cannot have we want just through wanting, and we cannot avoid what we do not want by simply not wanting; we must understand how cause and effect work. The Buddha taught the two sets of cause and effect that make up the Four Noble Truths on the basis of what we should leave aside and take up.
The First Noble Truth is that of suffering, and in general, we understand suffering to mean “pain” or “the sensation of suffering.” But suffering does not just refer to a headache or stomach cramps. There are many different kinds of suffering, which can be condensed into three types: the suffering of suffering, the suffering of change, and all-pervasive suffering. Most sentient beings recognize the first type of suffering, which is the pain we experience and try to escape in various ways.
We perceive things based on the data our sense faculties send via the nervous system to our brain. Through this signaling, we experience most of the suffering we know. “If we do not directly experience something, however, then even though it exists and is fearsome or dangerous, we do not perceive it,” the Karmapa explained. “If we look at the dangerous environmental problems that exist, for example, we do not take them so seriously because we do not see them,” he noted. We need physical experience, he said, and the ensuing brain activity to know something is dangerous. Without this, then one day, when we finally learn that these problems pose a great danger and will bring untold suffering, it is usually too late.
“So it is important to understand,” he remarked, “that suffering does not just depend on the signals from our sense faculties that arrive in our brain. We need to capacity to think from the perspective of the object that is causing the suffering and come to know its actual nature.”
The Karmapa then spoke of the second type of suffering, the suffering of change. “The Buddha taught that the feeling of happiness or contentment is the suffering of change, so ‘suffering’ does not necessarily mean the sensation of suffering,” the Karmapa remarked. “We need to distinguish between suffering and the feeling of suffering.”
It could be said that all feelings of happiness come down to suffering. A classic example is carrying a heavy load on one of our shoulders. If we do this for a long time, it will become uncomfortable, so we shift the load to the other shoulder and feel relieved. But after a while, it too will be come uncomfortable. This illustrates the suffering of change: at first we do not experience something as suffering, but then it comes later. Sometimes we can also experience a decrease in tremendous suffering as happiness.
The Karmapa next gave an example from his homeland, where in the beginning they did not have many things, but then motorbikes, cars, and new houses came along and traditional ways felt more difficult. This new lifestyle also brought competition and feeling that one had to keep up with the neighbors. “The more things people had, the more problems they experienced. So at first these new things brought a feeling of pleasure and then they brought more problems,” he remarked. Sometimes people in underdeveloped countries are happier. Now in my homeland, people are not as content as they were before because they are preoccupied with things and experiencing the suffering of change.
Finally the Karmapa explained all-pervasive suffering. “We have seen,” he summarized, “that what is pleasant and unpleasant both create suffering. And it is also true that suffering is created by what is neutral as well–the defiled aggregates (form, feeling, discernment, mental formations, and consciousness), which arise from the afflictions. It is this third, all-pervasive suffering that serves as a basis for the first two types of suffering.
Some of the suffering we seek to avoid we are able to recognize and some not. This is a danger we face because not identifying clearly what suffering is makes it difficult for us to find happiness. The Karmapa added that the situation is compounded by the fact that we take suffering to be happiness.
The Karmapa has noticed that in wealthier countries, some Dharma practitioners feel there is not much meaning in the pleasures and luxuries available to them. They have a neutral kind of feeling resembling boredom, but this does not mean that they have recognized the meaning or nature of suffering. Usually what makes us wish to be free of samsara is the first type of obvious suffering, but to truly liberate ourselves from samsara, we need to be free of this third type of all-pervasive suffering, which is more subtle.
As we saw, the first Noble Truth is the result of the second one. “And in terms of the result,” he stated, “we have some choice, but we usually do not understand the causes, which relate to what we should leave aside and what we should take up.” Since these are more difficult to deal with, this second Truth of the Origin of suffering is important.” “What is the actual cause of suffering?” he asked. Karma and afflictions. Since karma is too vast a subject, the Karmapa focused on the afflictions of ignorance, excessive desire, hatred, pride, and jealousy, and described the root of the afflictions as the ignorance that takes things to be concrete and real. This reification functions as the basis for all the other afflictions; for example, thinking that the object of our hatred is truly existent.
“We project, or superimpose, a reality onto an object that it does not have and our clinging to this can be quite strong,” he noted. For example, in a crowd of people, there is someone named Tashi. Another person calls out this name and says negative things about him, and a person named Tashi thinks he is being attacked and gets angry. But the name is just a label, which we understand to be the case, and still take to be true or real. The usage of the word “true” here is not the opposite of “false” but a clinging to something as if it were real.
If we understood the real situation, the Karmapa remarked, we could see that the “I” to which we cling is not real nor is the object of this “I.” First we cling to a self, understood to be independent and self-existent, and then to the other, which automatically arises since self and other are established in dependence on each other. “There is nothing in this world that does not exist through relying on something else,” he stated. We do not need philosophy, however, to understand this; we can look at our lives and see how our food, clothing, and so forth, all depend on others. The Karmapa summarized, “We need to reverse this clinging to things as real and find true freedom and a spacious mind.
Questions and answers followed.
One questioner asked how to become free of additions like sugar, caffeine, and alcohol even when we know they are harmful. The Karmapa replied that it is not easy to face the afflictions; however, we should look for the solution inside ourselves as Buddhism primarily teaches how to tame our mindstream. We could devote our whole lives to this process and only be partially successful because our habits are rigid and ancient. The afflictions are difficult to identify; difficult to see as faults; and difficult to see as something we should oppose. It is difficult to develop the courage to work against them, and difficult to make the decision to do so. Therefore, we have to deal with them step by step: first identifying them, then understanding how harmful they are, and so forth.
The next question asked “What prayers should we say before we eat?” and the Karmapa expanded it to talk about our attitude toward food in general. “We should see food as medicine,” he explained, “taking it in the proper amount and at certain times.” Food is the main way we sustain our body, so like medicine we need to take it properly. In Buddhism we make an offering of the food we eat and this is especially important for the ordained Sangha because what they eat is offered by faithful disciples and should not go to waste. When we eat it with care and mindfulness, it becomes meaningful. At the beginning of the meal, we make an offering to the three jewels, and at the end we dedicate the merit. In this way, eating food becomes an important practice. With this advice, the morning session came to an end.
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 …
This text is based on a draft by Michele Martin who conducted interviews with Tempa Yarphel, the search team and others. Thankfully this text was edited by Tempa and Tashi Sautter and may deviate from Martin’s final version that will be published elsewhere.
Ever since he passed away on March 30th, 2012, finding Kyabje Tenga Rinpoche’s reincarnation (yangsi) has been awaited with tremendous hopes and great devotion, especially in the Karma Kamtsang lineage. When traveling in Germany, His Holiness the Seventeenth Gyalwang Karmapa spoke about him on August 30th, 2015: “While here in Germany, I had the opportunity to meet briefly with many students of Kyabje Tenga Rinpoche and share some remarks with them. It has been a while now since he passed away but during all this time, his students and I myself have been continually remembering Rinpoche. This recollection has caused our faith, devotion, and love for him to continue flourishing.”“
Before Rinpoche passed away, he spoke a few words to m…
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…