welcoming everyone for the second day of the 4th Arya Kshema, the Karmapa
continued with the discussion of the ceremony of the bodhisattva vows from
Gampopa’sOrnament of Precious
Liberation. Having completed the discussion of the tradition of the
profound view, that of Manjushri to Nagarjuna, he elaborated upon the tradition
of vast conduct, the tradition passed down from Maitreya to Asanga and known as
Master Serlingpa’s tradition. The
Karmapa delineated the two parts of this tradition: aspiration of the
bodhicitta vow and engagement of the bodhicitta vow. He focused on the actual
ceremony of the aspiration of bodhicitta and explained that before the aspirant
takes the vow, he or she must contemplate whether they are ready to receive the
vow. The Karmapa explained that the bodhisattva is like a hero, though these
days we see movie stars as being heroes. A bodhisattva is similar to a hero
because a bodhisattva is someone who has tremendous courage. The Karmapa
emphasized that when we talk about rousing the attitude of bodhicitta, it is
not only for ourselves nor is it merely for those close to us. Rather, we need
to be able to hold all sentient beings in our hearts with compassion. The
Karmapa also explained that even though from birth we naturally have
compassion, we are not always able to put it into practice. He gave the
following example: one of the characteristics of a human is that they know how
to speak and how to communicate. However, if small children are isolated in a
place where no one talks with them, they will lose the ability to speak.
Similarly, if we do not use or practice compassion, it will decrease. The
Karmapa added that even the frequent use of the words “loving kindness” and
“compassion” are important. He said that if we live where people use these
words, it creates an imprint within us, and these qualities will grow stronger. He
also reflected on the experiences we have as children and the impressions they
create. For instance, when parents tell children that they need to have
compassion for all sentient beings, and teach them to care for even the
smallest creatures, children will not feel the need to harm other sentient
beings. However, if children grow up in an environment where harming sentient
beings is condoned, they will not understand that like themselves, all beings
have experiences of pain and suffering. Then, they begin to think that it is
acceptable to harm others. The
Karmapa concluded his discussion on aspirational bodhicitta and noted that in
order for the aspirant to have a conceptual understanding, he or she is taught
the three types of bodhisattva discipline, which include the discipline of
refraining from not acting, the action of gathering virtuous qualities, and the
discipline of benefiting sentient beings. The Karmapa elaborated on the vow of
engaged bodhicitta and concluded the teaching in the tradition of Master
Karmapa also considered the import of the bodhisattva vow. He said that, “The
reason why there are so many precepts for being a bodhisattva is that the
bodhisattva vow is a promise. Usually when we make a promise, it is something
that we keep for this life, and the pratimoksha vows (the vows of individual
liberation) are indeed kept for the period of one lifetime. But the bodhisattva
vow is not like that. When we take the bodhisattva vow, we make the promise to
keep the bodhisattva vow from now until we reach enlightenment. We promise and
commit to doing this, and for this reason there are many different obstacles or
adversities that we need to protect ourselves from or many different abilities
or ways to help people that we need to train in. And, so in order for our
promise to work out well, we need to protect ourselves from adverse conditions
and impediments. And on the other hand, we need to do as much as we can to
gather all the virtue that is an aid to the vow. This is naturally true for any
kind of vow.” “So
primarily, if we are able to keep this promise clearly in our minds,” the Karmapa
concluded, “then I don’t think there is any difficulty to keeping all the
precepts. But if the promise is not stable and if we are not able to keep it
lucid and crystal clear in our mind, then it will seem like all the precepts
are bothersome and difficult, and we will think that it is too hard to keep all
the precepts. I think this is a sign that we do not have a clear understanding
in our minds of what a bodhisattva needs to do.” With this caution, the Karmapa
drew to a close the first part of the morning’s teachings on theOrnament of Precious Liberation.
His Holiness Karmapa has arrived in New Jersey, United States. Khenpo Karthar Rinpoche, President Khenpo Karma Tenkyong, Khenpo Ugyen Tenzin, KTD and Karme Ling lamas, New Jersey KTC Lama Tsultrim, and Danang Foundation Lama Tsewang Rinpoche welcomed him.
When we can no longer bear the suffering of sentient beings, says the Seventeenth Karmapa, we unleash our full potential to help others and ourselves.
Practices of loving-kindness and compassion are indispensable elements of all religious traditions. These are qualities everyone can practice, regardless of their religious affiliation or ancestry. In fact, training to develop loving-kindness and compassion provides a bridge between all religions and all the many parts of our global society.
I am a Buddhist, but I still have to live my life as a member of the larger world community and take full part in society, where Buddhism is not the only spiritual tradition. There are many different forms of religion and spirituality, and there are also many different types of people, including those who are inclined toward religious or spiritual approaches and those who are not.
Since our world community is so very vast and diverse, it is important for us to respect the…
The most important practice in Tibetan Buddhism is Guru Yoga, meditation and mantra on the spiritual head and teacher of the tradition, which is seen as living Buddha, embodiment of three kayas and 10 bhumi (extraordinary powers). In Kagyu tradition the head Lama is Gyalwa Karmapa and his mantra is Karmapa Chenno. It is believed sounds of this mantra are directly connected with the enlightened mind of HH Karmapa and carry its enlightened qualities and brings help when it is most necessary for the benefit of student. Here I would like to share with you a story about the origins of Karmapa Chenno mantra. The Karmapa mantra has originated at the times of 8thKarmapa Mikyo Dorje (1507-1554) in context of teaching about "Calling the Lama from afar." “Karmapa Chenno” can be roughly translated as "Embodiment of the compassion of all Buddhas, turn attention to me." In Central Tibet, Sikkim and Bhutan, it is pronounced Karmapa Kyen-no or Karmapa khen-no. In East Tibet, it is p…
A group from Palpung Wales, which actually consisted of people from all over UK, traveled to join the His Holiness 17th Karmapa’s first teaching weekend in London, Battersea. It was an absolute privilege to be part of that weekend, in many ways. We received touching and inspiring teachings from His Holiness Karmapa on Geshe Langri Tangpa’s famous “Eight verses of Mind Training,” a key instruction on how to bring the Dharma into daily life. At the same time it was like a gesture of welcoming His Holiness Karmapa’s 17th incarnation to this country for the first time. Meeting with the many Dharma friends and coming together in His Holiness’s mandala was a very heart-warming experience. We were also very fortunate to have a group audience with His Holiness on Saturday afternoon. From original Palpung Wales group it slowly formed into a Palpung United group of about 60 people from Wales, Ireland and Slovenia, and some from Italy as well. It was a great chance, although only…
ONE EARLY MORNING [in 1980] His Holiness the Sixteenth Gyalwa Karmapa generously granted an interview to the readers of Densal. What follows is the text of that interview, word for word, as translated by Ngodup Tsering Burkhar. In it, His Holiness touches on many important aspects of spiritual practice, the Kagyu lineage, and life in the world today for the Dharma practitioner. It is a timely and most valuable teaching for Buddhists and non-Buddhists alike.
Densal: This is your third tour to America. Do you have any observations you would like to share about it, and about the growth of the Dharma in the United States? H.H.: The responsibility of the teacher is to always give the teachings. It doesn't matter that only a short time has passed, or a long time has passed; what matters is that the teachings are continuously given. Sometimes it may seem to be more appropriate to teach because most people are at leisure and have a lot of time, and it appears to be a good time to give teach…
Recently the Gyalwang Karmapa went through a medical examination in Germany, his doctor strongly advise him to stop all Dharma propagation activities so that he has more time and space to treat some of the medical conditions that he has. After much consideration, the Gyalwang Karmapa decided to cancel this year’s Asia Dharma Teaching, i.e. the Diamond Sutra Teaching.
When we heard about the Gyalwang Karmapa’s decision to cancel the teaching, our emotions evolved from unspeakable shock to calm contemplation. Eventually, we understand the difficulty and necessity to make such a decision. We will continue to pray that the Diamond Sutra Teaching to be held in future, yet we are unsure when and where the teaching will be held. Therefore, we will begin the refund process for those who had registered for the teaching after we had negotiated with the hotel for refund.
Even though we feel a sense of regret that the Diamond Sutra Teaching cannot be held, yet we understand and …
First the Gyalwang Karmapa spoke a few words related to the birthday of HH the Dalai Lama:
We Tibetans consider the birthday of HH the Dalai Lama to be extremely important. We are most fortunate that he lights our way like a blazing torch as we pass through these dark and difficult times. His birthday, therefore, is an important occasion for us. Born in the Land of Snow, His Holiness is the protector and refuge for all the Tibetan people. This enormous good fortune brings delight to all of us and also gives us great courage.
However we might celebrate his birthday, we can recall his life story and his worldwide activity to benefit others.
In relation to any advice he might give us, it is essential that we consider how we can assist him and implement his counsel in its true sense. Not only has His Holiness devoted himself to improving our material welfare externally, he has also encouraged the growth of our spiritual welfare internally. In response, from our…
The land of Sikkim, at the border of India and Tibet, was consecrated as a hidden sanctuary for the Buddha's teachings during the present epoch by the second Buddha, the great master Padmasambhava, who blessed it with the vajra wisdom of his body, speech, and mind. Through the infallible power of his aspiration and through our great effort, the monastery Shaydrup Kunkhyap Otong Khyilway Tsuklakhang (the Temple of Pervasive Teaching and Practice Blazing with a Thousand Lights), has been established for the preservation of the precious doctrine of the Buddha, which is the source of all benefit and happiness in existence and tranquility, and for the sake of all beings in the world.
Before the building's foundation was begun, I performed the customary removal of impediments and, using a sand mandala, the ritual of Chakrasamvara, blessing the location so that it is his wisdom mandala. In that and similar ways, the site has been consecrated m…
2 Apr 2017ChandigarhNaresh K Thakur n firstname.lastname@example.org
DHARAMSHALA: With his rival Trinley Thaye Dorje now a married man, who shed monk’s robes to get hitched with his childhood friend, the claim of Ogyen Trinley Dorje to the title of the 17th Karmapa and Rumtek Monastery throne has become stronger
Thaye Dorje, 33, married Rinchen Yangzom, 36, in a private ceremony attended by close family members in New Delhi on March 25 and announced it on March 30. His office described the couple as “close childhood friends” who have known each other for more than 19 years.
Karmapa is the title given to the spiritual leader of the Karma Kagyu sect, one of the four major schools of Tibetan Buddhism and are the oldest institutionalised series of rebirths in Tibetan Buddhism, preceding the Dalai Lama of Gelug sect. Currently, there are three contenders who claim to be the rightful reincarnation of 16th Karmapa. While Ogyen Dorje, who is recognised by the Dalai Lama as well as the Peoples’…