Gyalwang Karmapa began teaching where he had left off in Session Two, by reading
the section on the words from theMukhagama
of Manjushri, found inThe
Torch of True Meaning, and then reflected on the idea of the root
guru based on this profound text.
sentient being who belittles
A Vajra bearer of the future,
Belittles me, so therefore I
Abandon them all for a time.
dwell in his body and receive
The offerings of other practitioners.
Those who please him will purify
The karmic obscurations in their own being.
InThe Torch of True Meaning,
Jamgon Kongtrul elaborates further that, even if you are not able to hear
dharma from a famous guru such as a lineage holder, if you take as your root
guru another guru who has the same experience and realisation, you will receive
root guru is portrayed as: “all individuals who work for the benefit of beings,
sun and moon, herbal medicines, even boats and bridges.” Committing the root
downfall of disrespecting the guru refers to all the gurus with whom you have a
dharmic connection, not just the root guru.
Holiness continued to read from the text. Innumerable sutras state that
receiving the supreme siddhi is possible only if we meditate on the guru. That
is unequalled among all practices because bodhicitta is the essence of the
text continues with a section on how examining faults in others is
self-destructive by nature. The First Jamgon Kongtrul warns us not to examine
others’ faults, in particular anyone who has started to practice the dharma,
but to rejoice and think positively. Furthermore, we do not know who might be
practising yoga internally and it is said that, other than the perfect Buddha,
no individual can truly measure another. Since examining others’ faults sweeps
away our good qualities, we should solely examine our own.
concluding point of today’s portion of the text was that the intensity of
blessings corresponds to our view of the guru and the level of devotion equals
the level of spiritual practice. The key for rapidly receiving blessings is to meditate
on the guru as a buddha.
The text reads: If you are practicing Mahamudra, you should think of the guru
as the naked dharmakaya. If you want to extend your life, think of him as
Amitayus or White Tara. If you want to cure illness, think of him as the
Medicine Buddha. For dons, think of him as their remedy. You must view him as
inseparable from the principal deities of any of the mandalas from the tantras.
This is the meaning of calling him, ‘the Guardian of the Mandala’.
Gyalwang Karmapa then explained the practice of taking empowerment from the
guru while imagining him above the crown of our heads. He said that if we have
transgressions of secret mantra vajrayana, the self-entry to the mandala of the
deity is important for restoring these violations. Mixing the minds means
effectively entering the mandala and receiving the self-empowerments.
to the Four-Session Guru Yoga, His Holiness explained some essentials of the
practice. It is called ‘four-session’ because it is meant to be practised four
times a day: two sessions before midday and two sessions after midday. Since it
is sometimes difficult for us to do four sessions, we should aim to recite it
at least once a day. The reason for four sessions is that it is a powerful tool
for purifying root downfalls. If a root downfall goes beyond the duration of
one session, from the time we commit it to the time we restore it, then it is
difficult to recover it. If it doesn’t go beyond that duration and we restore
it in that time, it is not considered to be a root downfall.
to the teachings on the guru yoga in Jamgon Kongtrul’s text, the Karmapa
related that we should not see the guru as a single individual, but the union
of all the buddhas and bodhisattvas, deities of the mandala, and the union of
all the jewels. We should consider him inseparable in essence from the founder
of Buddhism, Buddha Shakyamuni, and from Gampopa, the founder of the Dakpo
Kagyu, because the Lord Buddha himself prophesized that Gampopa would continue
the Buddha’s teaching. As Vajradhara is the teacher of mantra, it is important
that the guru is seen as inseparable from him as well.
you should imagine your root guru as inseparable from one of the incarnations
of the Karmapa, whichever one you feel the greatest connection with. “The
question is: who is your root guru?” he asked, and continued by saying that, as
practitioners, we will have many gurus. Among the many lamas who have given us
guidance, the root guru is the one who has shown particular affection for us.
It is the one who has displayed the greatest kindness for us.
finding the root guru, the Karmapa asserted, fundamentally, we do not need to
look outside ourselves to see who our root guru is. Rather, we should examine
what experience or feeling arises in our minds. Our tendency, however, is to
examine the external qualities of a lama; we look at his fame, the size of his
monastery, his education, his looks, but we fail to pay attention to the level
of his realization.
Holiness equated that kind of attitude to shopping for things based on their
appearance. “Be your own store,” he advised, and, continuing the metaphor,
invited us to examine the wealth of our faith, because that was the currency
for finding the guru. It was not so difficult to find a guru, he suggested, if
we had faith, devotion and pure perception, because buddhas and bodhisattvas
are waiting to help us day and night, but we needed to give them a chance and
open the gate for them with the key of our faith and devotion.
to those who still felt that they were unable to find their root guru, great
masters have said that, if a person has received the tradition of Gampopa, they
could consider him to be their root guru.
though we should examine our feelings, we need to use our intelligence and
discernment too. His Holiness reminded us not to mistake our motivation while
examining the lama. We should not be looking only for negative aspects but
trying to find good qualities.
those words, he brought the morning’s session to a conclusion.
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 …
In 2016, the Centre had lifted restrictions on 17th Gyalwang Karmapa, Ogyen Trinley Dorje, movement within India after five years. Following this, he visited Arunachal Pradesh, an area claimed by China.
Sujit Nath | News18.com Updated:July 26, 2017, 11:31 PM IST
Kolkata: Sikkim Chief Minister Pawan Chamling on Wednesday urged Prime Minister Narendra Modi to grant permission to 17th Gyalwang Karmapa, Ogyen Trinley Dorje, to visit the state.
Any such visit to the by the Tibetan leader living in exile in India is likely to anger China. This comes at a time when the two countries are engaged in a standoff in Doklam plateau in the Sikkim sector.
In 2016, the Centre had lifted restrictions on Dorje’s movement within India after five years. Following this, he visited Arunachal Pradesh, an area claimed by China.
“I also invited the Prime Minister to visit Sikkim after the rainy season came to an end this year, which he agreed and promised to make a trip soon,” Chamling told the media after his mee…
གཟའ་འཁོར་འདིའི་ནང་བོད་ཕྱི་ནང་གཉིས་ཀར་ལོ་ཆུང་བྱིས་པ་རེ་རང་སྲེག་བཏང་འདུག །སེམས་ལ་ན་ཟུག་ཆེས་ཆེར་སློང་བའི་གནས་ཚུལ་འདི་དག་རྣ་བར་ཐོས་དུས། བཟོད་ཐབས་བྲལ་ཏེ་སླར་ཡང་གཞིས་བྱེས་བོད་མི་སྤུན་ཟླ་ཡོངས་ལ་འབོད་སྐུལ་ཞིག་ཞུ་འདོད་བྱུང་། This week, two young Tibetan children, one in Tibet and one in India, have burned themselves to death. These events pain me deeply. I could not bear to think of it when I heard the news, and for that reason I want to make a request of my fellow Tibetans at home and abroad.
༢༠༠༩ ལོ་ནས་ད་བར་བོད་ཕྱི་ནང་དུ་བོད་མི་བརྒྱ་ཕྲག་དང་ཕྱེད་ལ་ཉེ་བས་གཅེས་པའི་རང་ལུས་ཞུགས་སུ་ཕུལ་ཏེ་ཚད་མཐོའི་ལས་འགུལ་ཤུགས་ཆེར་སྤེལ་མོད། འོན་ཀྱང་མིག་སྔར་དེ་ལ་ཐོབ་འོས་པའི་སེམས་ཁུར་དང་། ཚེ་སྲོག་ལ་རིན་ཐང་དང་བརྩི་འཇོག །དེ་བཞིན་ཁོང་ཚོས་རང་སྲེག་གཏོང་བའི་རྒྱུ་རྐྱེན་དང་མངོན་འདོད་གང་ཡིན་ལ་དོ་ཁུར་བྱེད་མཁན་རྒྱལ་སྤྱི་དང་རྒྱལ་ཁབ་གང་ཡང་ཕལ་ཆེར་བྱུང་མེད་པའི་ཚོད་ཙམ་རེད། From 2009 to the present, nearly 150 Tibetans within Tibet and abroad have immolated their own precious bodies, maki…
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…
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…
THE PRACTICE OF DHARMA involves certain possibilities. How these potentials evolve into actual situations for the practitioner, and how much is possible within these situations depends on the capacity of individual beings. It depends upon the level of teachings that one is able to relate to, such as Mahayana or Hinayana. At this particular time in our lives, the practice of the Mahayana teaching is possible. It is absolutely precious and absolutely rare. Our concern for development and our sense of responsibility has placed us in a position to integrate the preciousness and rarity of the Mahayana teaching with our lives. Through it there is the possibility of the experience of no-returning back into Samsara and the experience of ultimate bliss that is self knowing and in which there are no doubts. In the midst of the wanderings of our minds we might sometimes fall into thinking that whether one practices or not, the Dharma will always be available. If you have tha…
TIBETAN DHARMA IS BASED ON Mahayana Buddhism and in Tibet there is a special Mahayana tradition. Centuries ago, Indian Mahasiddhas collected the essence of the Buddha's teachings which were subsequently brought to Tibet. Down to this present day, it is still possible to study these same teachings at an educational institution. In addition, you can actually come to experience the effect of what you have learned and enjoy the fruit of what you have practiced. I have confidence that you all are capable of experiencing this fruition of Buddhahood. The heart of Mahayana teaching is the practice of experiencing bodhicitta, or the enlightened mind. Bodhicitta can be seen from two aspects--the aspiration to benefit oneself and to benefit others--but when you are truly doing the practice then you generate bodhicitta that includes both yourself and all other beings. As you are working in the world or accomplishing some task, if you do it with the intention of benefiting…
The Gyalwang Karmapa graced KTD, his monastery in North America, with a short private visit toward the close of his international tour in July of 2017. Please enjoy the video celebrating this joyful occasion, along with the photos of his arrival, the traditional Tea and Rice Welcome Ceremony, and consecration of the new Stupa Project site.
The Gyalwang Karmapa Consecrates the Eight Auspicious Stupa Project at KTD (July 2017)
Today’s episode comes from the Gyalwang Karmapa’s maiden tour of Canada where he gave teachings all over the country. Many Canadian students had been waiting for years to hear him speak, and so it was a particularly special occasion.
This teaching is on the subject of meditation and how we can use this Buddhist practice to find inner freedom and bring about a more happy and beneficial life. The Karmapa approached the topic from the point of view of his own personal experience, and a wonderful, practical and sometimes humorous occasion unfolded over the course of the hour.
The talk is in Tibetan with an English translation and has been slightly edited for length and audio clarity.
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…