2015/02/28

H. H. the Karmapa Confers Empowerment and Teachings for The Practice of Buddha Akshobhya



大寶法王將於4月11-12日在美國紐約市傳授《岡波巴四法》和不動佛灌頂與講解。詳情請見海報相片。

Wonderful News!

The Gyalwang Karmapa will be giving a teaching on the Four Dharmas of Gampopa and bestowing the Akshobhya empowerment and teaching on April 11-12 in Queens, New York City.

Limited tickets will be released at 10am, on Monday, March 2, 2015.




The practice of Akshobhya is especially effective for the two-fold purification of the non-virtue of killing, and the disturbing emotion of anger. The Karmapa strongly encourages the practice of Akshobhya as a means to purify negative thoughts and actions rampant in the present age of degeneration.
  1. Purification of the Non-Virtue of Killing; rapid advancement of technology has led to unprecedented loss of lives – whether through animal husbandry or war and conflict. As a result, the vast accumulation of negative karma is also unparalleled. Buddha Akshobhya’s immense power of purification can remedy the non-virtue of killing.
  2. Purification of the Disturbing Emotion of Anger; one of the five Dhyana Buddhas, Akshobhya, is also known as Mitrugpa in Tibetan, ‘the immovable, stable and changeless Buddha’, who remains undisturbed by anger or hatred. According to the scriptures, while Akshobhya was a Bodhisattva on the path of practice, he vowed, ‘From this moment until Enlightenment, I will not generate anger towards any sentient beings.’ After practicing diligently, he eventually achieved Enlightenment as Buddha Akshobhya. As such, the practice of Akshobhya is particularly forceful for the pacification of anger.
Buddha Akshobhya promised that the merit gained by reciting a hundred thousand of his long Dharani mantras, and making images of him can be dedicated to both the living and deceased, to secure their release from the lower realms of existence, and bring about rebirth in fortunate circumstances.
The Gyalwang Karmapa has also commended that this practice is very suitable in the 21 century, at a time when negative forces are increasing in the world.
Danang Foundation has respectfully requested His Holiness for the Akshobhya empowerment and teachings, in the hope to pacify conflict, natural disasters and diseases, in the world and, principally, in the U.S.. For this special occasion, His Holiness will also give the supreme teachings on the Four Dharmas of Gampopa.
Details of the empowerment and teachings as follows:
Date: April 11,2015
Time: 9:30am – 12pm Four Dharmas of Gampopa
Venue:  Sheraton LaGuardia East Hotel.  135-20 39th Abe. Ballroom, Flushing, NY 11354
Date: April 12,2015
Time: 9:30am – 12pm  The practice of Akshobya 3:00pm – 5:30pm Akshobya Empowerment.
Venue:  Terrace On the Park.  111th Street and 52nd Avenue, Queens, NY 11368
All Dharma brothers and sisters are highly encouraged to join us for this rare occasion.



不動佛淨化殺生業、調伏嗔心。

法王噶瑪巴大力提倡淨治21世紀惡業的不動佛修持。

以不動佛咒清淨重大殺業,法王強調不動佛法門的時代因素,主要在於現今科技快速進步,在機器設備和武器等研發上日新月異,而使包括畜牧屠宰業及戰爭等「殺生」行為,變得極為快速且大量,因此殺業的累積非常驚人,在此五濁惡世,唯有以不動佛無比威猛的淨業之力,才能對治這等殺生共業。

另一重點則在於對治嗔心,不動佛西藏語為「米閦巴」,意指「不動」,不起瞋恚心者。不動佛在因地時的名號是不動比丘,他立誓:「從今而后,直至菩提,誓不對眾生起瞋心」。據佛經所言,不動佛法門的淨障力極其威猛,不動佛亦發下誓願,圓滿十萬次不動佛長咒以及造不動佛像的功德,將可迴向給冥陽眾生,令其從下三道中解脫而投生至善趣。因為此法門是如此地殊勝,所以法王一直認為這應該是二十一世紀最重要,同時也是大家一生之中都可以修持的法門。 故此,達朗基金會,特別珍視這一法緣,為了消除美國以及整個世界的戰亂、天災、疾病,特別趁大寶法王來美之機,邀請法王為廣大信眾傳授不動佛灌頂,教授在西藏享有盛名的《冈波巴四法》,並非常幸運得到法王的應允。故本基金會安排法会时间如下,希望廣大四眾弟子踴躍參加,勿要錯失良機。


達朗普善基金會 http://www.da-nang.org/index.html

H.H. GYALWANG KARMAPA'S AUSPICIOUS VISIT TO QUEENS



His Holiness the 17th Gyalwang Karmapa has graciously agreed to perform Long-Life Empowerment ceremony as requested by Karmapa Service Society in Queens. The ceremony will be performed in Elite Palace on Monday, April 13, 2015.

The tickets will be available at our office on Sunday and Satuday, from 9am-4pm. For more detail contact us on:

917-294-2636  / 646-671-0041
718-708-1730 / 347-324-7765



http://www.karmapausa.com/#!announcement/c1l9e
https://www.facebook.com/photo.php?fbid=860935663949326&set=a.298948793481352.68276.100000987004109&type=1&theater

2015/02/27

The Gyalwang Karmapa Returns to the Central University of Tibetan Studies




February 27, 2015-Sarnath, India

The main hall at the university has been set up with a richly carved throne placed before a curtained stage, its front edge lined with colorful flowering plants. Above were hung a lovely thangka of the Buddha, flanked by a painting of Asanga and another of Nagarjuna, representing the two main lineages of philosophy that are studied by the Buddhist schools in Tibet.
In the late morning, as people stood on either side of the aisle, holding their white and yellow katas, the Gyalwang Karmapa walked down the center and took his seat to receive katas from a long line of professors, teachers, and staff. In a departure from custom, the Karmapa himself accepted the scarves, leaning over the front of the throne to make a close connection with each person. This sense of warmth and intimacy, as if talking to family members, set the tone for the Karmapa’s talk that followed.
After a welcome speech by the Director of the University, Lobsang Norbu Shastri, the Karmapa began his talk by reminding the audience how famous the university had become. The older generation has worked very hard, and now the hope is placed on the future generations, who have a wonderful opportunity: they are in the land of the Buddha’s birth at the pilgrimage site where he first taught the Dharma and they have everything they need to study. The Karmapa hoped they would use all of this to establish Tibetan Buddhism on a deeper foundation as they can now research the source of Tibetan culture and learning. Further, these studies should also be put into practice so that people engage in meditation, too.
The Karmapa emphasized the importance of everyone, those inside and outside the university, putting forth their best efforts in working together. Tibetans should help each other to find ways to develop and then rejoice in others’ success. There are numerous areas to explore. Texts are available in the Chinese cannon which are not translated into Tibetan; for example, three chapters remain of Vasubhandu’s commentary on The Supreme Continuum in which he explains that the Mind Only view is the definitive meaning of the Third Turning of the Wheel of the Dharma. It would be interesting for Jonang scholars to investigate this. Loppön Chögyal’s commentary on Aryadeva’s Four Hundred Verses, from a Mind Only perspective, is not available in Tibetan but seems to be available in Chinese. There is an amazing amount of research and analysis to be done.
Close to the Karmapa’s heart is a recent project, known as Adarsha [Insert reference to article: Sunday, December 14, 2014,The Gyalwang Karmapa Introduces Adarsha, a New Software Program along with an Electronic Version of the Jang Kangyur.] to digitize the Kangyur and Tengyur as well as texts about other areas of knowledge and in other Buddhist languages, such as Sanskrit and Chinese. The Karmapa mentioned how difficult it is to redact the Tibetan texts, and that in the future, he would be asking people at the university to assist him. He added that we should not think that we have a lot of time. Usually Indians think in very long periods of time, but that should not be the case here.
The Karmapa ended his talk with the wish that everyone enjoy an excellent New Year and remain in good health; that their work be successful, and with the blessing of the Buddha and the bodhisattvas, that virtuous activity be free of all obstacles.


2015.2.27 法王噶瑪巴於西藏研究中央大學演講 The Gyalwang Karmapa Returns to the Central University of Tibetan Studies

http://kagyuoffice.org/the-gyalwang-karmapa-returns-to-the-central-university-of-tibetan-studies/

Gyalwang Karmapa Teaches in Sarnath on Keeping our Dharma Practice Pure




27 February 2015 – Varja Vidya Institute, Sarnath

As dawn broke in Sarnath on 27 February, the skies opened and an auspicious light rain began to shower, several peals of thunder ruffling the early morning stillness. By 9am the skies had cleared and the sun shone brightly down on the crowd gathered in the lush gardens of the Vajra Vidya Institute, eagerly waiting to enter the shrine hall.
Although he had not planned to teach in Sarnath, the previous evening the Gyalwang Karmapa had spontaneously announced he would give a talk the following morning. This came as a surprise gift for the large, international group gathered at Vajra Vidya Institute for the annual two-week teaching seminar with Khenchen Thrangu Rinpoche, many of the Gyalwang Karmapa’s own students and devotees among them.
The Karmapa began by joking with the gathering that since he had spoken so much and given so many teachings already this year, he felt he hadn’t much left to say. Nonetheless, Khenchen Thrangu Rinpoche and the Vajra Vidya khenpos had requested him to teach, so he was happy the opportunity had arisen.
He first spoke on the importance of keeping our Dharma practice and motivation pure and not using the Dharma for worldly benefits.
“We hope to take care of the affairs of this life and practice the Dharma together,” he began, “but if we practice the Dharma we can’t focus on this life. If we focus on this life we can’t practice the Dharma. This is a difficult situation. But it’s also one we made up for ourselves—it’s not one in actuality.
“For example, often we do our Dharma practice in order to become more prosperous, more popular, or have a better life. We use the Dharma for this, but it’s difficult because the greater our prosperity the more we’re deceived by it. The goodness of our lives deceives us. It distracts us. It makes it difficult for us to turn our minds to the Dharma.
“If a person was able to enjoy the good things and pleasant objects of the senses in this life and exercise control over them, then this would not necessarily be harmful for our practice—we’d be able to increase prosperity and still practice the Dharma. But for most of us, the more prosperous we get in this life the more we are deceived, and the more harmful this is for us.”
The Karmapa emphasized the importance of working to train our own minds, which is the entire essence of practicing the Dharma.
“When we talk about practicing the Dharma we talk about spiritual freedom, which means having control of our mind. It’s difficult to say that development or improvement in external material things is something that harms our spiritual freedom. But what happens is that as the amount of external things increases, this functions as a condition for us to develop greed and creates a difficulty. It blocks our ability to exercise spiritual freedom.”
Next the Karmapa told the gathering that this year the Four-Session Guru Yoga had become quite popular, and he’d received repeated requests for the oral transmission. Describing the guru yoga text by the eighth Karmapa Mikyo Dorje as one of the most sacred, with the strongest blessings, he said it was very important for individuals who uphold the tradition to practice the Four-Session Guru Yoga. Because it was popular, he felt it would also be beneficial to give the oral transmission once more, which to the delight of those gathered he then proceeded to offer again.
“I’ve given instructions on how to practice the Four-Session Guru Yoga twice this year already. But since it’s a practice where you visualize yourself as Vajrayogini, then you need to have an empowerment before doing the practice,” he cautioned. “You should receive the empowerment of Vajrayogini or Vajravarahi—at least the vase empowerment, if not all four— and if you’ve not received these then you should at least have the empowerment of Chakrasamvara.”
In response to yet more requests, the Gyalwang Karmapa then offered the oral transmission of the long ngöndro text on the four special preliminaries, called the Chariot that Traverses the Noble Path.
“All the different versions of this text are really the same,” he clarified, “but there are a few slight differences in the end during the guru yoga practice – in length, and in the supplication to the lineage. In actuality there’s no difference, just slight variations in the words.”
The Karmapa finished by reflecting how deeply happy he was that he’d been able to make an extensive long life offering to Khenchen Thrangu Rinpoche the previous day.
“There is Vajra Vidya Institute and all other monasteries and Dharma centres under the direction of Khenchen Thrangu Rinpoche,” the Karmapa said, “and if they’re all able to gather their energies together and dedicate them for the benefit of the teachings, I think this will be very beneficial.
“The first Karmapa, Dusum Khyenpa, said we should think of practice as being the best of all offerings, but this is not definitely so. There are occasions when making material offerings is best, or offering service to the guru is best, or when offering practice is best. If we all contribute and do primarily what the lama asks us to do, I believe we will be able to accomplish things very beneficial for beings and the teachings. We’ve made a good interdependent connection for this to happen.”


2015.2.27 法王噶瑪巴於鹿野苑開示保持修持的清淨 Gyalwang Karmapa Teaches in Sarnath on Keeping our Dharma Practice Pure
http://kagyuoffice.org/gyalwang-karmapa-teaches-in-sarnath-on-keeping-our-dharma-practice-pure/

Karmapa US tour to begin soon; Stanford tickets available now (Lion's Roar)





His Holiness the 17th Karmapa, Ogyen Trinley Dorje, will soon be embarking on a limited US tour that will see him visiting at several universities, including California’s Stanford University. This will be His Holiness’s third visit to the States. According to a source involved with the planning of the tour, an East Coast leg with stops in the New York and Boston areas is confirmed, with details forthcoming. We will share all such details when they become available.
The Karmapa’s talk at Stanford will take place on March 17, 2015 and be called “Caring Connections: Compassion, Technology and the Environment.” Click here for more details and to order tickets.

2015/02/26

Celebrating the Lama’s Long Life






February 26, 2015 – Vajra Vidya, Sarnath
The first month of the Tibetan New Year is called the Month of Miracles since the Buddha demonstrated different miracles each day for fifteen days. It is said that during this month, the effect of practice is multiplied one hundred thousand times. February 26th is the eighth day of this first month; in general, the eighth day of any month is the one for engaging in the practice of the Medicine Buddha. In this way the Gyalwang Karmapa chose an especially propitious time to perform a long-life ceremony for his teacher, Khenchen Thrangu Rinpoche.
The evening before, the Karmapa could be seen roaming the shrine hall as he directed a crew of monks to transform the main altar and area around it. A large and heavy throne along with its tall table was moved from one side to another and then back again while onlookers smiled, remembering how Marpa put Milarepa through building up and taking down the many towers. The central focus unfurled beneath the central golden Buddha, was an impressive scroll painting of a brilliant red Amitayus with three faces and six arms. This practice is special to the Karmapa’s Kamtsang tradition and is known as the Long-Life Practice Uniting the Three Roots. It is the same practice that Thrangu Rinpoche performed for the benefit of the Karmapa just six days before.
The puja began today a little after 6:30 in the morning, when the reed horns accompanied the Karmapa into the shrine hall and to the center of the altar where he lit a large butter lamp, its light reflecting softly off his face as he bowed toward it. Once on his throne, the Karmapa began the puja, leading it with his resonant voice filling the shrine hall. The preparations for the long life blessing ended with the profound verse on the nature of mind:
Without birth, death does not come.
    Radiating, nothing radiates—brilliance.
    Withdrawing, no reference to self or other.
    Duality gone, indivisible the continuum.
    Free of dependence is the nature’s expanse.
In the pregnant pause that followed, Thrangu Rinpoche entered the shrine hall wearing a brilliant red pandita’s hat, its long curve adorned in three gold bands representing the mastery of all three vehicles. He sat on a throne that was placed below the image of Amitayus, the blessings of long life flowing to Thrangu Rinpoche as the Karmapa offered a mandala and circled the long life arrow through the air, its five-colored pendants swinging in all directions to gather blessings and the power of the life force. Wearing his famous Activity Hat and standing in front of Thrangu Rinpoche, with a powerful grace the Karmapa offered him the long life substances, such as the long-life nectar, pills, torma, and arrow. The Karmapa then returned to his throne, and as his representative, Tulku Damchö holding a brilliant golden, red, and blue square of brocade in his hands offered to Thrangu Rinpoche the traditional eight auspicious substances, the seven articles of royalty, and the eight auspicious signs. The ceremony concluded with tashi prayers for auspiciousness and long life accompanied by a interlude of telescoping radung horns, cymbals, drums, and reed horns which carried the prayers into the wide universe.
During his teaching the following day, the Karmapa commented to the great joy of everyone: “…the main thing about my visit to Vajra Vidya Institute is that I was able to make a long life offering to Kyabje Thrangu Rinpoche yesterday. I was very glad to make it with such a strong prayer that Kyabje Rinpoche will be able to live long in order to bring great benefit to the teachings and beings. The feeling I got is that Rinpoche will be able to live a long time and bring great benefit—I’m very happy about this.”

2015.2.26 創古仁波切長壽法會 long life puja for Thrangu Rinpoche

2015/02/22

Welcoming the Year of the Wood Sheep





22 February 2015
Vajra Vidya, Sarnath
On 19 February the Gyalwang Karmapa enjoyed a low-key Losar or Tibetan New Year celebration in the sacred place of Bodhgaya. He began the Year of the Wood Sheep with a morning puja, individually blessing all those in attendance, before he joined around 150 close disciples, friends, and locals for a grand Losar lunch offered by Tsurphu Labrang.
After spending the first day of the New Year in the place where the Buddha attained ultimate awakening, on 20 February, the second day of the new year, the Karmapa followed in the Buddha’s own footsteps after enlightenment and journeyed west to Sarnath, to the place where the Buddha offered a Dharma teaching to his first five disciples and thus turned the wheel of Dharma for the very first time.
The Karmapa set off from Tergar Monastery in Bodhgaya in the early afternoon and finally reached Vajra Vidya Monastery in Sarnath just as the sun slowly dipped into the horizon, its last rays striking off the curved golden rooftops of the monastery and casting a warm, burnished glow.
Crowds of devotees and well-wishers lined the road leading to the monastery gates as the day’s heat dissipated into the late afternoon, their arms laden with white silk khatas and sticks of fragrant incense. They included local Tibetan and Himalayan devotees resplendent in pristine new Losar silk chupas, a large group of international disciples who had arrived directly from Bodhgaya just moments before, and still others who spontaneously appeared from the nearby ancient and holy city of Varanasi, with the good fortune to be in the right place at exactly the right moment to meet and greet the Karmapa that day.
The Gyalwang Karmapa was received joyfully at Vajra Vidya monastery by Khenchen Thrangu Rinpoche, a senior and highly respected Kagyu lineage guru, who is both abbot of the monastery and the Karmapa’s own main tutor.
The third day of the New Year, 21 February, began with a morning for celebrating the long life of the gurus. A special puja of Amitayus from the Karmapa’s tradition, known as the Long Life Practice Uniting the Three Roots was dedicated to Khenchen Thrangu Rinpoche’s long life. It began early in the morning, with the Gyalwang Karmapa arriving around 7.30am to preside. As rays of morning sunshine poured into the shrine room, spontaneously enveloping members of the gathering in haloes of light, Thrangu Rinpoche made tenshuk or extensive long life offerings to the Karmapa. These were then reciprocated by the Tsurphu Labrang, led by Jetsunma Ngodup Pelzom, who offered tenshuk back to Thrangu Rinpoche.
Later that evening the Gyalwang Karmapa and Khenchen Thrangu Rinpoche sat side by side and watched as monks of all ages from Vajra Vidya Monastery staged their annual Losar show. The youngest monks offered joyful song and dance performances while the main act was a play in Tibetan opera style, based on the life of Gyalpo Dimey Kunden, a Tibetan prince renowned for his extraordinary generosity. Under an exquisitely decorated pavilion hanging with silken brocades, the monks donned classical Indian-style costumes of lustrous silks, headpieces, and glittering sequins as they performed this story that demonstrates the deep inner richness of the perfection of generosity. The evening ended with gifts from Tsurphu Labrang distributed to the performers as well as to the talented young monks who had won prizes in lively Losar races and games staged earlier that day.

2015.2.19-21 法王噶瑪巴迎接木羊年 Welcoming the Year of the Wood Sheep

http://kagyuoffice.org/welcoming-the-year-of-the-wood-sheep/

2015/02/18

A Happy Losar Message from His Holiness the Gyalwang Karmapa



The Gyalwang Karmapa would like to wish all teachers, students and friends around the world a very happy Losar for the new year ahead. Please click the image below for a full size version.


May the Year of the Wood Sheep bring renewal to this planet,
and harmony amongst all beings who depend upon it.






Announcing the Program for the 33rd Kagyu Monlam



The 33rd Kagyu Monlam will be held during the first Tibetan month, the “Month of Miracles,” of the Fire Monkey year, February 2016, in Bodhgaya, India. The Gyalwang Karmapa will teach the chapter on  mandala offerings from The Torch of True Meaning on February 12 and 13 as well as on the Kadampa master Potowa’s Long Soliloquy during the actual Monlam. On February 14, there will be a ceremony to commemorate the Sixteenth Gyalwang Karmapa. The main Kagyu Monlam will be held for seven days from February 16 to 22. There will also be an Ocean of Kagyu Songs ganachakra offering for those who have completed one hundred thousand repetitions of all four special preliminaries. The Monlam will conclude with the Marme Monlam on February 23. For details, see the schedule below.


Virtue in the Beginning
Teachings on The Torch of True Meaning

Dates: February 12-13, 2016
Location: Monlam Pavilion
I       8:00–9:00 am         Teachings on mandala offerings from
                                      The Torch of True Meaning
        9:00–9:30 am         Tea Break
        9:30–10:30 am       Accumulation of mandala offerings
II      2:00–3:00 pm         Teachings on mandala offerings from
                                      The Torch of True Meaning
        3:00–3:30 pm         Tea Break
        3:30–4:30 pm         Accumulation of mandala offerings

A Commemoration of the Sixteenth Karmapa

Date: February 14, 2016
Time: 9:00 am
Location: Monlam Pavilion
Examination of Monastic Forms

Dates: February 12–14, 2016
Time: 7:00–9:00 pm
Location: Monlam Pavilion

Virtue in the Middle: The Kagyu Monlam

Dates: February 16–22, 2016
Location: Monlam Pavilion 
Day 1: Tuesday, February 16
        I       6:00–8:30 am       Mahayana Sojong, Twenty-Branch Monlam
        II      9:00–10:30 am     Teachings on Mind Training: Potowa’s Long Soliloquy
        III    1:30–3:00 pm        The Noble Aspiration for Excellent Conduct,
Maitreya’s Aspiration,
Aspiration from The Way of the Bodhisattva
        IV    3:30–5:00 pm        The Twenty-Branch Monlam
Day 2: Wednesday, February 17
        I       6:00–8:30 am       Mahayana Sojong,The Twenty-Branch Monlam
        II      9:00–10:30 am     Teachings on Mind Training: Potowa’s Long Soliloquy
        III    1:30–3:00 pm        The Noble Aspiration for Excellent Conduct,
The Sukhavati Prayer “I Prostrate with Respect…”
        IV    3:30–5:00 pm        The Twenty-Branch Monlam
                7:30 pm                The Ocean of Kagyu Songs Ganachakra Offering 
Day 3: Thursday, February 18
        I       6:00–8:30 am        Mahayana Sojong,The Twenty-Branch Monlam
        II      9:00–10:30 am      Teachings on Mind Training: Potowa’s Long Soliloquy
        III    1:30–3:00 pm         Prayers to Tara and Saraswati
        IV    3:30–5:00 pm         The Twenty-Branch Monlam 
Day 4: Friday, February 19
        I       6:00–8:30 am          Mahayana Sojong,The Twenty-Branch Monlam
        II      9:00–10:30 am        Teachings on Mind Training: Potowa’s Long Soliloquy
        III    1:30–3:00 pm           Prayers to Guru Rinpoche
        IV    3:30–5:00 pm           The Twenty-Branch Monlam
Day 5: Saturday, February 20
        I       6:00–8:00 am          Mahayana Sojong,The Twenty-Branch Monlam
                8:00 am                  Kangyur Procession
        II      9:00–10:30 am        Reading the Kangyur
        III    1:30–3:00 pm           Prayers for the Well-Being of Tibet
        IV    3:30–5:00 pm          The Twenty-Branch Monlam
Day 6: Sunday, February 21
        I       6:00–11:00 am        Mahayana Sojong, Sixteen Arhats Puja
                7:00 am                  Alms Procession
        III    1:30–3:00 pm          Sutra in Three Sections, Reciting Akshobhya Sutras
        IV    3:30–5:00 pm          The Twenty-Branch Monlam
                5:00 pm                  Akshobhya Fire Puja
Day 7: Monday, February 22
        I       6:00–8:30 am          Mahayana Sojong, Medicine Buddha
        II      9:00–10:30 am        Offerings to the Gurus
        III    1:00–2:30 pm           Offerings to the Gurus
        IV    3:00–5:00 pm           Sponsor Appreciation
 
Virtue in the End: The Marme Monlam

Dates: February 23, 2016
Time: 7:30 pm
Location: Monlam Pavilion



http://www.kagyumonlam.org/English/News/Schedule/33rd_Monlam_Schedule.html

2015/02/13

The Gyalwang Karmapa Returns to the Mahabodhi Temple




February 13, 2015


The stupa is peaceful on this clear midmorning. Light falls through the Bodhi Tree, glancing off its shiny leaves and weaving its way through the spread of the ancient branches. Beneath its canopy Thai pilgrims, all dressed in white, follow ocher-robed monks around the stupa, the call and response of their chanting reverberating off the carved stone walls. A few seasoned pilgrims have gathered along the path, having noticed that a red carpet has been laid from the main gate, its triple arch covered in rose buds, down the wide flight of steps, along the marble path and into the temple; another red carpet circles the entire inner circumambulation path; and on the far side, the low stone lotus flowers marking the path of the Buddha have been overlaid with a thirty-foot strip of maroon silk, embroidered in a long row of gold lotuses.
Slightly after ten, the Gyalwang Karmapa appears at the head of the sacred precinct’s stairs and walks down the red carpet into the main temple to bow at the feet of the golden Buddha. He offers five alms bowls filled with fruits of the season—oranges, pomegranates, grapes—each one decorated by a single pink lotus. The final offering is a new set of golden robes for the golden Buddha, followed by the famous praises of the Buddha, chanted by his entourage and led by the Karmapa. It begins:
    Skilled in means, you took birth in the Shakya clan.
    Though others could not, you vanquished Mara’s forces.
    Your body resplendent as a golden Mount Meru,
    O King of the Shakyas, I prostrate to you.
The Karmapa then walked around the stupa and back up the red carpet into the reception hall of the Mahabodhi Temple Management Committee. After a few moments, he reemerged and entered the temple grounds one more time to take the long circumambulation around the outside. The wide path behind him is filled with followers who go with him as he exits the grounds and moves along the broad walkway, its pink stone dappled with the shadows of bodhi leaves. Here the crowd following the Karmapa fans out into a more spacious grouping as he moves quickly along to his car waiting at the last steps.


2015.2.13 法王噶瑪巴再訪正覺大塔 The Gyalwang Karmapa Returns to the Mahabodhi Temple

http://kagyuoffice.org/the-gyalwang-karmapa-returns-to-the-mahabodhi-temple/

Mahāmudrā





Title:  Mahāmudrā
Artist: 17th Gyalwang Karmapa
Language: Tibetan