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    3 September 2013 – Rekong Peo, Kinnaur
    On 1–2 September an estimated 15,000 devotees turned out in the main Kinnauri town of Rekong Peo for Gyalwang Karmapa’s teachings. Described by locals as one of the largest gatherings witnessed in the region, the crowd received the Gyalwang Karmapa with visible joy and devotion.
    Many devotees had travelled from outlying areas of the mountainous region, braving flood-damaged roads and difficult travelling conditions especially to receive the spiritual leader’s teachings. Organizers observed that had the condition of the roads been better—which were badly damaged in recent flash flooding—many more devotees would also have attended.
    After greeting the large crowd at the first teaching session, the Gyalwang Karmapa told them that although he had made plans several times to come to Kinnaur he wasn’t able to come until now. He began the teachings by thanking everybody for coming, and shared his aspirations for peace, happiness and prosperity in Kinnaur and all the surrounding areas, which are currently recovering from natural flood disasters.
    “Kinnaur and the Himalayan regions are places where Buddhism has flourished,” he told those gathered, before explaining the historical connection of the Karmapas with the region.
    “This region has a particular connection with the Kagyu lineage and with the Mahamudra dharma,” he explained. “For example, over 800 years ago many of the 2nd Karmapa’s students came from Kinnaur and Spiti. And in 1948 during the time of the 16th Karmapa—a time when Tibet was independent—he also came to Kinnaur. In fact, from what I’ve heard there’s discussion of him giving a Black Crown Ceremony in the palace of the 8th King of Himachal during that time. So as I said, this is a place where the Buddha-dharma has flourished.”
    The Gyalwang Karmapa then shifted to the importance of spiritual practice in the modern world. “The 21st century is a time of great developments in society, technology, and external things,” he taught. “However, happiness is still in our own minds, and it is the spiritual that benefits the mind. We need to think in these terms.”
    “If you talk about mental peace, or what brings benefit to the mind, it’s a very important time for these,” he continued. “Practicing the dharma is a way of increasing the peace in our minds and improving the qualities in our minds. If we know how to practice then it can bring great benefit—yet whether it brings benefit or not depends on whether you yourself practice or not.”
    During the afternoon teaching session the Gyalwang Karmapa then gave the reading transmission of the 3rd Karmapa’s Mahamudra Aspiration Prayer. As the large crowd dispersed for the day a vibrant double-rainbow suddenly appeared in the sky, viewed by many devotees to be an auspicious sign on the occasion of the first teaching in the region by the 17th Karmapa.
    On the morning of the second day the Gyalwang Karmapa offered a Phowa reading transmission to those gathered. During his teaching he urged people to genuinely care for and take responsibility for others.
    “We have the capacity in our brains and minds to be able to think about the pleasure and pain that other people feel,” he began. “We have that power, but it’s like the switch has been turned off. We don’t take responsibility or we don’t care—we say it’s not my business. It’s like we’ve closed the doors.”
    He stressed the importance of actually putting concern for others into action. “Loving kindness is very important, and it’s also important to actually join it with practice. It’s not just a question of us taking an interest in other people’s suffering, but actually trying to engage in things to remove their suffering, and taking on responsibility.”
    In the final session the Gyalwang Karmapa bestowed the short Amitayus long-life empowerment, composed by Milarepa’s disciple Rechungpa and widely practiced in both the Kagyu and Gelug lineages. After the empowerment local groups representing different regions of Kinnaur and Spiti made offerings of traditional songs and dances for the Gyalwang Karmapa.
    The organizers plan to invite the Gyalwang Karmapa to return to Kinnaur to give more teachings in the future, reflecting the spontaneous affection and sincere devotion of the local people towards him.


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    5 September 2013 – Himachal Pradesh
    After successfully completing two days of teachings, the Gyalwang Karmapa concluded his tour by visiting several monasteries and nunneries in Kinnaur and along the route back.
    He began on September 3 at the Mahabodhi Society temple in Reckong Peo, where he performed a prayer ceremony and gave a short speech for those gathered.
    Next he set off for the Sangla valley, arriving at the historic Bering Nag Temple around 11am. After circumambulating the shrine he performed a special blessing ceremony for the three local protective Bering Nag deities that abide at the temple. “I requested the deities to protect and help you, and care for your wellbeing,” the Gyalwang Karmapa told the crowd of locals gathered to greet him. He explained that the 16th Karmapa had also visited this temple, and that he had a very special connection with the three local deities as well as with the people of the area.
    While at the Bering Nag Temple the Gyalwang Karmapa also gave a short dharma teaching to the local people, telling those gathered that it’s difficult to call ourselves Buddhists unless we are actually good people.
    “Think of it from this perspective—if you are a Buddhist, are you a good person? What kind of person are you? If you think about whether you are a good person or not, it’s not something you can definitely say. Sometimes I feel that I am good, sometimes I don’t. How definite is it that I’m a good person or that I’m a Buddhist? Because, being a Buddhist means more than just being a good person in general—it’s a higher level, a greater quality. It can’t be something that’s lower than just being a good person.”
    “Normally we think ‘oh, I’m a Buddhist’ and we have conviction in this. But when we have truly become a Buddhist we see a real change in ourselves, a transformation in ourselves. If that does not occur we become someone who is not so upright or straightforward—we just sort of imagine or have the conceit that we’re Buddhist. And this creates many difficulties and problems.”
    His next stop for the day was at Lhamo to visit the new nunnery of Lochen Rinpoche, who is the reincarnation of the great Lotsawa Rinchen Sangpo. There he gave a talk to around 30 young nuns and offered them words of encouragement. He told them that in the modern era nuns have equal access to practice the dharma as monks, and offered the nuns his full support. He urged the nuns to have self-confidence, and to take advantage of all the opportunities for study and practice that are now opening up for them.
    After resting once more at the border town of Rampur overnight, on 4 September the Gyalwang Karmapa continued his journey back from Kinnaur, stopping specially at the Bon Menri Monastery in Solan. There he was greeted by Kyabje Menri Trizen, who is the supreme head of the Bon religion and also Abbott of the monastery. Walking hand-in-hand into the gompa, HH Menri Trizen then seated the Gyalwang Karmapa on the throne to receive a traditional welcome ceremony and mandala offerings.
    Tibetans from all around area gathered at the Bon Menri Monastery to greet the Gyalwang Karmapa. In a short talk to them he explained that many of the previous Karmapas have enjoyed a strong spiritual connection with the Bon religion, particularly the 2nd, 3rd, 5th, 7th, 10th and 16th Karmapas. The local Tibetans then made song and dance offerings for the Gyalwang Karmapa before he departed.
    After concluding his tour of Kinnaur the Gyalwang Karmapa next travels to Delhi, where he has been invited to chair a session and speak at an important meeting of world Buddhist leaders, the 1st Founding Members’ Conclave of the International Buddhist Confederation.


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    in collaboration with the India Hbitat Centre

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    In the Kagyu tradition of the Karmapas, songs of realization play an important role. They express the deep insights of enlightened masters regarding liberation from suffering and attainment of enlightenment. Specific songs also sometimes contain 'mundane' details about future predictions or specific circumstances within the society or world. Because of the importance of the Karmapas as enlightened leaders of a large community, songs and predictions about them are legion. In some instances, one Karmapa may also allude to the future or past circumstances of another Karmapa. "A Song," composed in 1941 while His Holiness was visiting Palpung Monastery in Tibet (the great seat of the Situpa Rinpoches), is regarded in the tradition as providing an example of the 16th Karmapa's insight into the trying times that were to beset Tibet shortly thereafter.

    A song by H.H. the 16th Gyalwang Karmapa, Rangjung Rigpe Dorje (1924 - 1981)

    This song is ala thala thala,
    Ala is the way it arose.
    Thala is the way it is expressed in words.
    In a pure land, rich with turquoise leaves,

    On a throne of brilliant, white shell

    Is the deity of long life, the mother Lady Tara.
    I pray to her from the depths of my heart.
    May there be no obstacles to long life.

    If you do not recognize this place,

    It is the Retreat House of Palpung.
    If you do not recognize a person like me,
    There is the upper valley of delightful Shukra

    And the lower valley of delightful Shukra;

    In the place between the two Shukras[1]
    Is a child who descends from Tshazhang Denma[2]
    If you call him by name, it is Thubten Gelek.[3]

    Not now, but on a distant tomorrow it will be decided.

    Both the vulture and I know where to go.
    The vulture soars into the expanse of the sky;
    Our people do not stay, but go to India.[4]

    In the springtime, a cuckoo comes as a guest.

    In the fall when the harvest ripens, it knows where to go:
    Its only thought is travel to the east of India.[5]
    In the lofty land of Tibet, the inhabitants, high and low,

    And in particular, you, Tai Situ, the Lord and

          Protector Maitreya,
    Who remains above the crown of our head,
    May your activities, like the sun and moon set in space,
    Be continuous, stable, and without hindrance.

    I pray that we meet again and again.[6]

    May the three roots–the lamas, yidams, and dakinis–
    Protect him from negative conditions and obstacles.
    Keep the precise meaning recorded here in the
          depth of your heart.

    In the sixteenth rabjung's [sixty year cycle's] year of the iron dragon, the sixteenth incarnation of the Karmapas, Rangjung Rigpe Dorje, composed this song when he was seventeen years old at Palpung Chökhor Ling. May it be auspicious. Under the guidance of Khenchen Thrangu Rinpoche, translated by Michele Martin of New York © April 1994.

    Footnote annotations by Ven. Khenchen Thrangu Rinpoche

    [1] This indicates the birthplace of the XVIth Karmapa, situated between the two Shukra valleys with a river flowing across one end. [note on navigating footnotes: click on footnote in body of song to view footnote reference; click on footnote reference to return to note location in body of song.]

    [2]He was one of the chief ministers of Gesar of Ling, the great Tibetan warrior and emanation of Guru Rinpoche.

    [3] Thubten Gelek is a childhood name of the XVIth Karmapa.

    [4] Here the Karmapa is clearly predicting the future flight of the Tibetans to India.

    [5] Following its pattern of migration, the cuckoo comes in the spring and leaves in the fall; in this same natural way, the Karmapa knows when it is time to leave Tibet for the eastern part of India, where he will take up residence in Rumtek, Sikkim.

    [6] The Karmapa is alluding to the fact that Tai Situ Rinpoche will meet the Karmapa again when he reincarnates as the XVIIth Karmapa, Urgyen Trinley Dorje.  It is Tai Situ Rinpoche who discovered the XVIIth Karmapa and takes responsibility for him; thus they meet again and again.


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    10 September 2013 – Hyatt Regency, New Delhi
    On 9 September 2013 His Holiness the Karmapa joined Buddhist leaders from around the world meeting in New Delhi, where he was invited to speak at the opening session of a major international conference, the 1st Founding Members’ Conclave of the International Buddhist Confederation. The conference brings together Buddhist leaders and representatives of Buddhist sanghas from throughout the world in a historic first meeting of a new global Buddhist umbrella body, the International Buddhist Confederation.
    The conference opened with a video address from United Nations Secretary-General Ban Ki-moon, who thanked those gathered for their commitment to building a better world. Video messages followed from Nobel Laureates His Holiness the Dalai Lama and Daw Aung San Suu Kyi, as well from the Vatican. Statements were then presented from the supreme heads of the Buddhist orders of Vietnam, Sri Lanka, Cambodia, China, and Mongolia. Other dignitaries to speak at the opening included Her Royal Highness Ashi Kesang Wangmo Wangchuk, Princess of Bhutan, as well as the Honorable Chief Minister of Delhi, Smt. Sheila Dixit.
    In his speech to the 250 delegates gathered from 39 different countries, the Gyalwang Karmapa called for unity and harmony among Buddhists.
    “These teachings of the Buddha are like a golden wheel that the Buddha has given us. If we see ourselves as being people of different lineages, different traditions and different factions and do not come together, then it will be as if this golden wheel that the Buddha has given us will disappear.”
    “What is important for us is that although we come from different countries and different lineages and different vehicles, we all need to gather together in order to be able to preserve this golden wheel that the Buddha has given us. It is more important than ever before that we have harmonious connections with other, and the same unified commitment.”
    His Holiness the Karmapa also acknowledged the great difficulties in Tibet, and called on Tibetans to have courage.
    “In the past few decades the Buddhist teachings in Tibet have faced great difficulties and problems. But because of the leadership of His Holiness the Dalai Lama, many of the great spiritual friends of the Tibetan tradition and many great lamas and great beings have been able to help.”
    “So for this reason, even though we Tibetans have faced difficulties such as we have never seen before, we are still able to have steadfast hopes and steadfast aspirations. The main factor in this has been—you could call it the blessings of the Buddha, you could call it the power of the dharma. At any rate it is this courage and it is because of this courage that we have been able to do this.”
    Addressing the issue of inter-religious conflict, the Gyalwang Karmapa then urged Buddhists to use skillful means for resolution.
    “In recent times as we have seen, there have been religious conflicts between Buddhists and members of other religions. So when such conflicts and so forth happen, if we are able to have an authentic practice of Buddhist wisdom and Buddhist compassion, then I think that by using skillful means we will be able to resolve many of these conflicts and we will be able to reduce the problems.”
    Shifting to a personal note, His Holiness the Karmapa commented that his main purpose for being at the meeting was to meet with Buddhist leaders from around the world.
    “I have not come primarily to give any speeches,” he said. “The reason I have come to this conference is in order to meet and make a good connection with all of the great masters who have come from many different Buddhists countries and many different Buddhist traditions.”
    In the afternoon session His Holiness the Karmapa was invited to speak on behalf of the Buddhist community at an inter-faith panel discussion on the theme of ‘Inter-Faith Relations: A Meeting of Hearts and Minds.’ Representing the Buddhist community, he joined Swami Agnivesh, former MLA of Haryana state; Imam Umer Ahmed Ilyasi, Chief Imam of the All-India Organization of Imams of Mosques; Most Rev. Anil Couto, Archbishop of Delhi; Dr Mufti Mukkarram Ahmed, Shahi Imam of Masjid Fatehpuri; Swami Chidanand Saraswati Maharaj, President of Parmarth Niketan Ashram, and other respected religious leaders.
    “In my living quarters I have all the different religious texts of the world,” he told those gathered. “I have a Koran, I have a Bible and so forth, and I have them there not just for display. I have them there because it gives me a feeling of being close to other religious traditions.”
    He then directly addressed a key issue facing the Buddhist community, the recent bombings in Bodhgaya, as well as the response.
    “Recently there was the bombing of the Buddhist sacred site in Bodhgaya. What happened is that immediately after this everyone said, ‘Who is it that did this?’ And there were many people who said, ‘Oh, it must have been Muslims who did this’. Was there any reason for them to say this? There was absolutely no reason. But they immediately leapt to conclusions and explained it in this way without any reasons.”
    “So what is this from? My feeling about this is that there’s not really any real reason for it. But with our attachments to our own ethnic groups and so forth, we have these bad habits of thinking, or wrong ways of thinking.”
    His Holiness the Karmapa then left the congregation with a strong message of inter-religious harmony and unity.
    “Within this world, there is no difference between rich and poor, and there is no difference between one religion and the other,” he concluded. “All are equally valuable, and all are equally important. And when we say that they have the same value and the same importance, this is not just saying it—this is actually looking at how things are.”


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    His Holiness the 17th Karmapa, Ogyen Trinley Dorje, talks about how we should view the notion of enlightenment in the context of our present lifetime (New York, 2008 excerpt from Wisdom of Enlightenment: Awakening the Heart DVD).

    His Holiness the 17th Karmapa, Ogyen Trinley Dorje, tells us we can practice the dharma in whatever we do but we must always rely on mindfulness (New York, 2008 excerpt from Wisdom of Enlightenment: Awakening the Heart DVD).

    His Holiness the 17th Karmapa, Ogyen Trinley Dorje, talks about how we suffer as much from our mental responses to our hardships as we do to the hardships themselves (Boulder, CO, 2008 excerpt from Wisdom of Enlightenment: Healing the World DVD).

    His Holiness the 17th Karmapa, Ogyen Trinley Dorje, talks about transforming our relationship with technology so that it generates positive karma (Boulder, CO, 2008 excerpt from Wisdom of Enlightenment: Healing the World DVD).

    His Holiness the 17th Karmapa, Ogyen Trinley Dorje, talks about expanding our compassion by applying our imagination to everyday situations (Seattle WA, 2008 excerpt from Wisdom of Enlightenment: The Journey Begins DVD).

    His Holiness the 17th Karmapa, Ogyen Trinley Dorje, talks about his aspiration to dedicate himself to the benefit of others (Seattle WA, 2008 excerpt from Wisdom of Enlightenment: The Journey Begins DVD).

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    September 10, 2013 3:53 pm

    New Delhi: His Eminence Gyalwang Karmapa Ogyen Trinley Dorje met with participants of the Second chance programme organised by the Department of Home in collaboration with Empowering the Vision office and Tibetan Career Center based in Delhi. The programme was aimed at creating job opportunities for the unemployed youths.
    Gyalwang Karmapa expressed his happiness in meeting the group and said, “I have time and again heard about the issue of unemployment in our community and the challenges faced by young Tibetans in finding works. Many successful people in the world had to face a lot of problems in their lives. If one doesn’t lose ones hope and continues to work hard, success is inevitable. Therefore, the pure determination to face the challenges is very important.”
    “We Buddhist believe in impermanence… You have got this second chance. Believing this change has come for good, make best use of this opportunity. Hope is imperative, one should never lose it,” he added.
    Second Chance Programme is an initiative of Delhi and Gurgaon based organisations – Ritinjali and Pallanvanjali – for students who have not been able to continue their studies in school. The students are mostly between 17 – 24 years of age.
    Empowering the Vision Project found this opportunity for unemployed youth through Mr. Arun Kapur who chairs the ENVISION Trust and also heads Ritinjali.
    Started in April this year, 21 young Tibetans are provided free food and home during the course of 12 months of training and internship. They are from Tibetan settlements; Kollegal, Mundgod, Mainpat, Chandragiri, Ladakh and Nepal. TechNoServe India funded some of these needy students’ travel from their settlements to Delhi.
    The 21 young Tibetans have already begun their internships with different organisations in and around Delhi, which include Sarovar Hotel and JW Thompson Groups.


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    The first Visit to the West 1974

    1974 in North America

    In Disneyland 1974

    With Hopi Chief Ned in Second Mesa

    Giving the Korwa Dondrub Empowerment in the Hopi cultural center

    With 3rd Bardor Tulku Rinpoche

    With Karma Thanley Rinpoche in Toronto

    With Namgyal Rinpoche in Toronto

    HH the 16th Karmapa in Europe

    Meeting Pope Paul VL ( with Jigme Rinpoche and Montsignore di Roma)

    The Bensons welcome His Holiness at the Airport of  Brive (France) and take him to the future Dhagpo Kagyu Ling

    First visit on the Cote Jor. the Land given by Mr. Bernhard Benson (2rd from the right)

    Giving blessing on the site of the planned monastery.

    Second Trip to the West 1977/1978

    20th June, 1977

    Arriving in Vermont

    With the driver of the US-tour Steven Roth

    In Toronto

    His Holiness the 16th Gyalwang Karmapa empowers the Vajradhara thankga with a goldleaf handprint. The monk standing to the Karmapa's right is His Eminence Jamgon Kongtrul Rinpoche. Photograph by Joyce Peterson, Copyright 2008 Joyce Peterson

    16th Karmapa consecrated officially the Center in Landrevie Populaire du Centre, 28th of June, 1977.

    "Dordogne," "Black  Crown" Friday in the temple at Landrevie"

    Arriving at the temple Dhagpo Kagyu Ling

    HH Karmapa and Lama Gendun Rinpoche

    The first Black Crown Ceremony in Dhagpo Kagyu Ling, July 1977.

     Black Crown Ceremony in Dhagpo Kagyu Ling, July 1977.

    With  Sehrab Palden Gyamtso, Khenpo Tsultrim Gyamtso in the yard of Dhagpo

    Karmapa chose an old Morgan to drive through the Dordogne 

    Welcoming Karmapa in Desjardins Ashrma

    Frankfurter Rundschau . September 20, 1977.

    HH Karmapa and Dagyab Rinpoche in Germany 1977

    With Lama Ole Nydahl in front of the Bus

    Karmapa arrives for the consecration of the site of the planned monastery on the Cote Jor. November 1977.

    Welcome HH on the Cote Jor.

    Consecration Ceremony Cote Jor.

    With  Khenpo Tsultrim Gyamtso Rinpoche and Jigme Rinpoche. Photo B. Lebeau 

    Coming out  of the tent in which the ceremonies were done, Nov 1977.
    Cote Jor.(near Dhagpo) Photo Danielle Galut.

    Dhagpo 1977
    Dhagpo 1977

    Blessing the land

    In Longueil St Marie (Center of P Arnold)1978

    Traveling with Kalu and Gendun Rinpoche

    Third Tour to the West 1980

    Boston Globe
     October 1, 1980 

    Washington Post

    In a birdshop
    During the midsummer night festival with Trungpa Rinpoche

    With Dudjom Rinpoche


    With Politicians

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    "With chaste action, colloquy and volition, I pay homage and make obeisance to all Lions of Man of three-Yugas in all worlds of the ten quarters. 

    By augustly divine power of Samantabhadra's Beneficence Aspirations, I manifest myself before all Tathagatas, emanating Ksetra-motes in number of Nirmanakayas, prostrating and paying homage to Buddhas, Ksetra-motes in number. 

      There exist, in one dust-mote, Ksetra-motes in number of Buddhas, with their respective assemblies of Bodhisattvas, thus I believe all the motes of boundless Dharma-dhatus are, each of them, so filled. 

      With seas of diverse voices and non-exhaustive eulogy, throughout all the future Kalpas, would I praise the seas of profound merits and virtues of the Buddha. 

    I would proffer the most exquisite oblations of flowery banners, garlands, as well as nautch, music, scented ointments, and canopies, for veneration of all Buddhas. 

    So are most exquisite garments and perfumeries, incenses, votive lamps, and candles, piled as high as Mt. Sumeru in abundance, proffered in veneration of all Tathagatas. 

      With extensive perception and profound faith in all Buddhas of three-Yugas, and through fortified strength of Samantabhadra's Aspirations, I offer universal veneration of all Tathagatas. 

      For all deeds of depravity committed in my infinite past through avarice, hatred, and illusion, culminated in action, colloquy, and mind, regret and repent now I do.

      The merits and virtues of all sentient beings in worlds of ten quarters, or those of adepts and neophytes alike aspiring for Sravaka, Pratyeka-Buddha of Hinayana School, or those of all Tathagatas and Bodhisattvas, I acquiesce willingly in all their endeavors. 

    Those pioneers of Bodhi consummation, who likened to the lamps illuminating cosmos of the  ten quarters, I do so earnestly entreat that they will perpetuate the rotation of Dharma-cakra. 

      Comes the time for the Buddhas to set for Nirvana, I earnestly entreat that they may remain  for further duration of boundless Kalpas to benefit and delight all sentient beings. 

    May all the blessed bliss requited through cultivation of the ennobled roots of obeisance, eulogy, entreaty for Dharma-cakra turning and mundane domicile, acquiescence, and repentance, be all  reverted and bestowed upon all sentient beings or be dedicated to Buddha-Dharma. 

      I adhere to Tathagata's teaching in practicing the consummation of Samantabhadra's Aspirations, thus the veneration of all Tathagatas of the past and present, and throughout the ten quarters  is realized. 

      As to all the Sastadeva-Manuchayanis yet to come, may all their blessed volitions be fulfilled. I   aspire to learn the teachings of all Buddhas through three-Yugas, so that the Great Bodhi may  promptly be gained. 

      In all ksetras of the ten quarters, grand, tranquil, and sanctified, numerous Tathagatas are there with their respective assemblies, congregating under their respective kingly Bodhi-trees. 

      Wishing all sentient beings of the ten quarters, to be free from grief, to be ever peaceful and happy, to gain the advantage of abstruse and truthful Dharma, and to be able to eradicate defilements of life. 

      When striving for Bodhi attainment, Purvanivasanu Smritidjnana is acquired in every form of life; be always able to denunciate worldliness, and to observe meticulously, not to taint, nor to  transgress the sanctified precepts. 

      Whether they are Devas, Nagas, Yakchas, Kumbhandas, human or not human beings, to whom I disseminate Bodhi-Dharma, diverse phonetics would be employed, so that each will apprehend  as if expressed in his own tongue. 

      Incessantly practicing sanctified Pararnitas, so as Bodhi-citta is not neglected nor lost, and with  total eradication of defilements, all lofty endeavors may thus be consummated. 

    Strive to emancipate from worldly influence of illusion and Mara, like the lotus above water in a  detached position, or like the sun and moon in the cosmos circulating by but never abiding. 

      To relieve the distress of sentient beings in Gatis, and to bestow happiness impartially upon all   others; such endeavors would be carried out incessantly throughout the ten quarters and through boundless future Kalpas. 

      I will ever be responsive in sympathy for all sentient beings throughout all future Kalpas, cherish, practise Samantabhadra's Beneficence, and consummate the incomparably great Maha-Bodhi. 

    Those of my fellow devotees, who gather together with me at all places and with identical  action, colloquy, and volition, shall ever be with me in realizing our joint pursuance of Beneficence Aspirations. 

      All those savants, who enlighten me and demonstrate to me Samantabhadra's Beneficence, will always be my associates in congregation and be rejoiced at my presence. 

      My fervent wish is to be always within sight of Tathagatas, with votaries surrounding them; to  all of them and throughout all coming Kalpas, profuse oblations will be proffered indefatigably. 

      I would aspire to practice the sublime Dharma of all Buddhas, to demonstrate all Bodhi Bahukayanes, to consummate Samantabhadra's serene activities, and to carry on thus throughout future Kalpas. 

      During my lives in all forms of existence, meritorious bliss and wisdom would always be  cultivated with incessant toil; and through pursuance of Samadhi, Prajna, Upaya, and Vimutti, boundless  merits would thus be accumulated. 

      As in one single dust-mote there are inconceivable number of Ksetras, so is impalpable number of Buddhas in each Ksetra; and by all Buddhas together with respective assemblies, I see the incessant toil, for Bodhi enacted therein. 

      Throughout seas of Ksetras of the ten quarters and through seas of three-Yugas enacted in just one hair tip, I toil incessantly for seas of Kalpas, serving seas of Buddhas in seas of Ksatras. 

      All Tathagatas' voices being pure and intelligible, once uttered, seas of diverse phonetic sounds are formed; in concordance with the desired tone of sentient beings, every word emits seas of Buddha's oratory eloquence. 

      By my profound sagacity, I could discern each and all, seas of colloquy as expressed by all Tathagatas of three-Yugas while the realistic and profound Dharma-cakra is being turned. 

      So can I penetrate into the futurity, by transmuting the length of all Kalpas to one thought-flash, or penetrate into all Kalpas of three-Yugas as if the duration is for just one single thought. 

      In one single thought-flash, I could make to see all Lions of Man throughout three-Yugas. Often would I enter Buddha's domain to gain phantasmic emancipation with mighty occult power. 

       As the sublimed Ksetras of three-Yugas could be made to appear in one tiniest hair tip, therein I would penetrate, to sanctify; likewise, in all hair tips, Ksetra-motes in number, throughout the ten quarters of universe, I would be there to honor its sanctity in each of them. 

    All those who will be likened the World Illuminating Lights for ages to come, I would approach and be in close attendance with; during and throughout their emancipation, Dharma dissemination in conducing worldlings' cognition, up till their final manifestation of Nirvana. 

    Take now, the occult power of supramundane speed, of Mahayana penetrability into all barriers (fetters of human mind), of merit through sagacity and beneficence pursuance, and that of all pervading august compassion; 

      Or, the power of all pervading sublime bliss, of non-attachment, non-clinging sagacity, of August Upaya in concentration and wisdom, and that of all pervasive Bodhi aggregation; 

      Or, the power to purify all acts of benevolence, to crush all defilements, to subdue all evil influence of Mara, and to consummate all Samantabhadra's Beneficence activities; 

      Or, the faculty to sanctify seas of Ksetras, to emancipate seas of worldlings, to discern seas of ethics, and to penetrate and immerse in seas of sagacity; 

    Or, the faculty to purify seas of pursuance undertakings, to consummate seas of aspirations, to be in proximity with, and to venerate, seas of Buddhas, and to toil indefatigably through seas of Kalpas. 

      All those pursuance and aspirations for the magnificent Bodhi, as practiced by all Tathagatas of three-Yugas, I would venerate and pursue to gain full cognition of Bodhi by accomplishing Samantabhadra's Beneficences. 

    The names of heir apparent of all Tathagatas have ever been the exalted Samantabhadra, so I dedicate all my good roots to aspire that all my sagacious activities be the same as the ones by that name. 

    May my action, colloquy, thoughts be always serene and sanctified, so are my pursuance in all Ksetras; such sagacity can then be honored as Samantabhadra's, may mine therefore match his in every way. 

      In order to sanctify Samantabhadra's Beneficences, as well as Manjusri's Aspirations, I would pursue incessantly and indefatigably through all coming Kalpas to consummate their dedicated tasks. 

      As my pursuance (for Bodhi) is boundless in effort, so is Punya yielded therefrom boundless; abiding in my boundless beneficent activities, all occult powers are therefore thoroughly comprehended. 

      It is for attaining Manjusri's vigorous sagacity and for practicing Samantabhadra's intellectual beneficences that I now dedicate all my cultivated good roots to adhere to their ideals by incessant toil. 

      As those great and most supreme Aspirations being extolled by all Buddhas of Three-Yugas, I dedicate all my cultivated good roots for the accomplishment of Samantabhadra's Beneficence activities. 

       Earnestly do I aspire to have all retardations cleared at approach of my death,  so that I may get to see Amitabha Buddha while being regenerated in Sukhavati.  


      Having been thus regenerated, I would then have realized this Great Aspiration; and to consummate it in full, I would keep on the pursuance to comfort and benefit all sentient beings. 

      Amidst the serenity of Tathagata's assembly, and with my regeneration thereat through the superb lotus flower, I would be seeing the infinite resplendence of the Tathagata who will then preordain me the Vyakarana. 

      With this Vyakarana of Tathagata, I would transmute Nirmanakayas by countless myriads in number, all possessive of vast sagacity for pervading over the ten quarters of cosmos, to engage in beneficence endeavours reaching everywhere inhabited with sentient beings. 

      Until the void, the worlds, the sentient beings, Karma, Klesa come to an end. Since those will never come to an end, so will my Aspirations be carried on forever and ever. 

    One who is able to procure abundantly precious treasures as oblation from boundless Ksetras of the ten quarters and offer them to Tathagata; and to bestow tranquil bliss upon celestial and sentient beings through Kalpas as numerous as Ksetra-motes; 

    Or one who, upon hearing this superb King of Aspirations has his faith aroused and devotes himself fervently in seeking the realization of the sublime Bodhi, the Punya in magnitude of the latter surpasses that of the former, 

      He will always be able to disassociate himself from evil influences, to keep away from Gatis forever, and to see promptly the infinite resplendence of Tathagata for having fortified with this supreme Sarnantabhadra's Aspirations. 

      Such a person will enjoy a superb life of longevity, will be born well in respected family, and will consummate soon such Aspirations, identical to that of Samantabhadra Bodhisattva. 

      Through his deficiency of wisdom in his past, enormities of Panchanantaryani were committed; by reciting this Samantabhadra's King of Aspirations, so soon as on the instant for a thought, they would all be absolved. 

      Reborn in noble family and racial group, complete with refined lineament, grace, and sagacity that no Mara nor heretic can subdue or crush, verily he will be worthy of veneration by all Trilokya beings. 

      Approaching directly the Bodhi-tree, king of trees, meditated thereunder he would have; and then he would subdue Maras, attain Perfect Enlightenment, and turn Dharma-cakra to benefit all sentient beings of the universe. 

      Whosoever will read, recite, practice or disseminate this Samantabhadra's Aspirations, only the Buddha can completely perceive and vouch for the extent of his fruition, and infallibly he will attain the supreme Bodhi. 

      Whosoever recites this Samantabhadra's Aspirations, he would have, to say the least of his potential good roots, consummated, in just a flash of thought, the serene aspirations of all sentient beings. 

      Through practicing this my especially excellent Samantabhadra's Aspirations, boundless superb bliss that produced thereby will all be, bestowed upon all sentient beings still being submerged in the sea of defilements, with my universal wish that ultimately they may all be delivered therefrom and be regenerated into the world of Amitabha Buddha." 

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    Footprints of the 3rd Karmapa, Rangjung Dorje (1284-1339): belonging to the Karmapa incarnation lineage of the Karma Kagyu Tradition of Tibetan Buddhism. The footprints are accompanied by the early Marpa Kagyu lineage, predecessors to the Karma Kagyu (Kamtsang) lineage, along with Buddhas, protectors and wealth deities. ....( more : http://www.himalayanart.org/image.cfm/57024.html )

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    White Manjushri ~
     was painted by HH 17th Karmapa and was photographed at Dolma Ling Nunnery and Institute,
     near Dharamsala, India.

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    Posted on 14 Sep 2013

    A brief account of our audience with His Holiness Karmapa during the last Kagyu Monlam.
    We were ushered into the audience room on the roof of Tergar monastery and after presenting kattas and offerings we all sat down right in front of His Holiness. Lama Zangmo introduced the group and conveyed greetings from both Akong Tulku Rinpoche and Lama Yeshe Rinpoche. She then gave a brief history of KSDL from its beginnings up to finding its own premises in Spa Road, and how we had hoped to have HH Karmapa there for the opening - and we could glimpse the great devotion that Lama feels for HH in the emotion that almost overwhelmed her. She presented HH with the KSDL leaflet, and HH's first reaction on seeing the picture of the Spa Road building was, "Wow! It looks like a castle!" Lama Zangmo renewed the invitation for HH to come, and he answered with great weight: "I will try."

    We were fortunate to be given the opportunity as a group to ask His Holiness three questions, and to our delight HH spoke in fluent english, without a translator:

    Question: How can we support the activities of His Holiness, the Karma Kagyu Lineage, and the other traditions, and how would he like to see Tibetan Buddhism developing in the West.

    HH: That's a big question! I can't answer immediately, but generally it's important to get the essence of Buddha-dharma. Without this understanding it is meaningless, pointless. The essence of Buddha-dharma is to transform people's minds, so they become more open, with a good heart, helping others. A change in their reality, rather than in what they believe, their ideas, their philosophy. Just a philosophy or an idea isn't good enough. We need to change our motivation, our behaviour, our livelihood. We can see lots of problems these days because of human behaviour and motivation. What is negative in people must change.

    Question: We would like to ask on behalf of all the people associated with Samye Dzong London how we can all collectively support Akong Rinpoche and Lama Yeshe Rinpoche in their activities and how we can promote their long lives?

    HH: I think both Akong Rinpoche and Lama Yeshe have worked very hard in the last twenty, thirty years. It is very important to fulfill their wishes and aspirations. Their students have their instructions, their guidance and it's important to recognise what they really want to fulfill, to complete. Also, Akong Rinpoche's Rokpa projects are very wonderful, he is helping lots of education projects in Tibet. To support this project is very important.

    Question: At Samye Dzong London there are monks, nuns and laypeople living together as a community. What advice would Your Holiness give to help us keep pure motivation and conduct so that we can be a good example of a Buddhist community in a big city like London?

    HH: Western society is different from that of the East - India, Nepal, Tibet. Sometimes in some contexts changes are needed, the conduct must be according to the society, culture. But basically it's a problem of monastic education, how to be a monk or nun ... I think a sort of education programme about not only philosophy but conduct and motivation, day-to-day life education is needed. London is a very important place in Europe. It's very important to have a community there and to have an education programme.

    HHK then kindly offered a zen to each of the Sangha, a print of Guru Rinpoche and of the First Karmapa Dusum Chenpa to Lama Zangmo for the Centre, and as we left he offered to each of us, from his own hand, a lovely engraved pebble with the Chenrezig mantra in gold letters! Emaho!


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    English translation is included

    His Holiness recently answered three questions that were asked by Karmapa Youth Community:

    1) Could this generation become overly dependent on digital media in terms of Buddhist practice? Is it sufficient to receive direct instructions or empowerments from a lama over the internet?
    2) Sometimes we can feel disconnected from Buddhism or from our Dharma teachers. What sort of practice should be done in order to bring about a sense of reconnection?
    3) What does it mean to take refuge?

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  • 09/16/13--07:28: Happy Moon Festival!

  • I often think of the moon as the keeper of love. So the moon becomes the metaphor or the symbol of the enduring quality of love and the connection between beings of loving kindness and compassion. Even though one may not be physically present with other sentient beings, those beings can look up into the sky and see the moon, and through that connection be able to feel the love that you have for them. We mutually can feel the love that we have for each other regardless of whether we are physically present, regardless of how much time has passed since the last time we saw each other.

    ~ HH the17rh Karmapa
    July 29, 2011 - Kaye Playhouse at Hunter College, NYC

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    Vajra Vidya Institue 
    Snarth, India
    February 21, 2003

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    14 September 2013 – New Delhi
    On the third day of the International Buddhist Confederation conference in New Delhi, 11 September 2013, the Gyalwang Karmapa shared his thoughts with Buddhist leaders on several key issues.
    First speaking during a panel discussion on ‘Changing Times: Buddhism in the 21st Century’, he told the delegates that the environment is one of the most important issues in the 21st century world and pointed out that environmental problems are very strongly connected with our own behaviors.
    “If we do not change our current way of leading our lives, if we do not change our current way of thinking, then it will be very difficult for us to have a positive effect upon the environment,” he said. “Fundamentally what we need to do is to change our lifestyles. In order to change our lifestyles we need to change what is fundamental about them—we need to change the motivation.”
    “What does the root of this come down to?” he continued. “It comes down to our own human greed, and our own human desires. If we are not able to set a limit to those then our human desires will increase and there will be no limit to the impact that we have. So we have to look carefully at our greed and see where the limits of our greed are.”
    The delegates later broke into various Working Groups and the Gyalwang Karmapa co-chaired the group on Environment and the Natural World, together with Simon Sharpe, head of the Global Strategic Impacts Team in the Climate Change and Energy Department of the British Foreign Office. After discussing wide-ranging environmental issues the group agreed on the need for a dedicated environmental conference for Buddhist leaders.
    In a departure from the planned schedule, the Gyalwang Karmapa then left the Environment Working Group and headed specially over to the Full Nun’s Ordination Working Group, joining Co-Chairs Jetsunma Tenzin Palmo, Abbess of Dongyu Gatsal Ling Nunnery in India, and Ven. Dhammananda, Abbess of Wat Songkhammakalayani Temple in Thailand.
    Currently nuns can only ordain as novices in the Tibetan tradition, which has lost the lineage of Bhikshuni or full nun’s ordination. However, the Gyalwang Karmapa explained clearly to the group that reinstating Bhikshuni or full nun’s ordination in the Tibetan tradition is in fact possible in three ways, using different methods of ordination.
    He then went into technical detail on the methods with the group, and told them that his own preferred method would be for Bhikshus from the Mulasarvastivada tradition and Bhikshunis from the Dharmaguptaka tradition to confer the ordination together. This would be considered a faultless and perfect Bhikshuni ordination, he emphasized.
    Having made it clear that reinstating Bhikshuni ordination in the Tibetan tradition is indeed possible, the Gyalwang Karmapa told the group that what is needed now is for nuns to be educated and to develop confidence and initiative. He also told them that during the upcoming Ārya Kshema Winter Dharma Gathering for Kagyu Nuns in Bodhgaya he will teach the nuns daily and speak about the purposes and needs of the Bhikshuni ordination.
    Once nuns are educated and have built up their confidence to request these Bhikshuni ordinations they could happen very quickly—perhaps even within a few years, he said.
    The Gyalwang Karmapa’s proactive involvement in the Full Nun’s Ordination Working Group at the International Buddhist Confederation was met with an extremely positive reaction from those gathered, who expressed their gratitude, appreciation and delight at his strong support.


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    A PDF of His Holiness' Environmental Guidelines Booklet can be downloaded here.

    In the past, people in most parts of the world had a very straightforward relationship with the environment. They used the resources provided by nature as needed and due to the simplicity of their lives, rarely did great damage to the Earth. However, this has changed considerably in more recent times. Not only are our lives no longer so simple, our relationship with the environment is much more complicated and we now have tremendous power to do it harm.

    Our lifestyle in the 21stcentury makes huge demands on the environment. We use more and more resources like fossil fuels, timber and water without any understanding of what the outcomes will be. We think we need all kinds of gadges, toys and machines without stopping to think if these are really important and useful to us. Sometimes there seems to be no natural limit to human desires. But there is a limit to how much Mother Earth can sustain us and we cannot afford to indulge in our desires unthinkingly.

    During the time of the Buddha, the monastic community lived carefully and frugally and nothing was wasted. I have read that when new robes were offered to the monk, the old robes were used to cover their cushions and mattresses. When those covers wore out, the cloth used as dusters and finally when even that wore out it was mixed with clay and used to plaster the walls.

    The Buddha followed a way of life that did not fall into either of two extremes-utter poverty and suffering of the one hand or accumulation and hoarding on the other. Monks lived from day to day with no need to store food and resources and such a lifestyle accorded with the middle way. The Buddha didn’t want a monk’s life to be very difficult, but neither did he encourage the hoarding of offerings from the faithful. Similarly, today our lifestyle should be neither too hard nor overly indulgent.

    When writing about the Bodhisattva vow, Chandragomen said:

        For others and also for yourself,

        Do what is useful even if painful,

        And what is both useful and pleasurable,

        Not what gives pleasure but is of no use.

    So, if something we want brings benefit but does not harm us or the environment, then we can think of it as necessary. But, if that is not the case, we should certainly think twice about why we want it and if we need it at all.

    Still, this is something that individuals must weight up and choose for themselves. Making this kind of active decision means that you are making a choice with some confidence and not just blindly. In this way you can match your actions to your aspirations.

    I was born in 1985, in a very remote area without modern amenities. As a result, I grew up experiencing the old way of life as it had been led for centuries in Tibet. People were very careful about how they used water, wood, and other resources. I don’t remember there being any garbage because people found a use for everything. They were careful to not spoil the springs from which they took their drinking water. In fact, I remember that as a child I planted a tree to protect our local spring and asked my father to look after it once I left for Tsurphu.

    People in my homeland may not have much formal education but we have inherited a deep traditional concern for the environment. Even the children regard many of the mountains and rivers in their landscape and some of the wild animals as sacred and treat them with respect accordingly. This is part of their family heritage and our cultural tradition.

    These days, however, I hear there is a move for nomads to settle down and become farmers. The traditional way of life is rapidly fading away. The communities that are settling down use more resources; they cut a lot more trees and they generate a lot more garbage, which needs to be disposed of. Framing means that the grassland themselves will disappear and maybe the soil itself will not be able to sustain this lifestyle without more and more fertilizers and chemicals.

    Many of these aspects of life are similar throughout the Himalayan region. The Tibetan Plateau and the Himalayan region are especially important because they are the watershed for much of Asia; therefore I hope that the people who live here can set an example of how to take care of the environment. Many of the people in this region are Buddhist, and have a respect for the Buddha dharma. I hope that their faith and devotion will be a source of practical benefit for all beings and bring peace and harmony in the world. Otherwise our prayers for the welfare of all sentient beings will not be much than words of consolation.

    We have already done such immense damage to the environment that it is almost beyond our power to heal it. As a small step, I requested during the 25th Kagyu Monlam in 2007 that environmental protection and community service be incorporated into the program. Climate change is having a direct effect on our lives here in this region, more that most places. Therefore, I advised all the monasteries and the wider public with whom I have a connection to engage actively wherever they could to protect the environment.

    Building on this, and combining the Buddhist tradition and our respectful attitude to the environment with contemporary science and practices, I have directed the following guidelines. They are but a small drop in a huge ocean. The challenge is far more complex and extensive than anything we alone can tackle. However, if we can all contribute a single drop of clean water, those drops will accumulate into a fresh pond, then a clear stream and eventually a vast pure ocean. This is my aspiration.

    Written by the Seventeenth Karmapa, Ogyen Drodul Trinley Dorje, at Gyuto Monastery in Dharamsala on October 1st 2008

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    Wednesday, 28 August 2013 11:51 Yeshe Choesang, The Tibet Post International

    Dharamshala: - A meeting in Dharamshala, India, with a large group of foreign-born Tibetan children who were on a Summer Camp Program, the Gyalwang Karmapa urged them to remember the difficulties faced by Tibetans living in Tibet.
    The group of about 60 students included young Tibetans born in Switzerland, Canada, the United States, Ireland and France, who had travelled to India in order to learn about and experience more of their Tibetan cultural roots.
    On Saturday, August 3, the group had the opportunity to meet and be blessed by the 17th Gyalwang Karmapa Rinpoche .
    "There are a lot of difficulties that the Tibetans who live in Tibet face, and the responsibility to remove or eliminate those difficulties falls upon all of us who live in foreign countries," the Gyalwang Karmapa told the young students. "It's a great responsibility that we have."
    "For all of the Tibetans who live in free countries, who are scattered all over the world, for all of you it is your own individual responsibility. And this is something that you all have to know and understand for yourselves, before anyone else really tells you."
    The Gyalwang Karmapa particularly encouraged the young students to learn the Tibetan language and to learn about Tibetan culture and traditions, advising them that this would be very beneficial.
    "Actually you are all from a very different environment, a very different place, living in the midst of other cultures, so to be able to learn Tibetan, to speak Tibetan, and to learn about Tibetan culture and traditions is from one way of looking a very difficult thing to do. It can put a lot of pressure on you. But I hope that all of you can take this pressure and transform it into courage."
    Finally the Gyalwang Karmapa thanked the parents of the students who had sent their foreign-born Tibetan children to India in order to deepen their cultural roots.
    "For all of you parents who have taken the interest in Tibetan culture, and who have decided to send your children who are Tibetans to India in order to learn a little bit more about the situation and the culture in Tibet, and to learn the Tibetan language and also about Tibetan culture and traditions – it is very good. It's something that creates a strong impression and so this is a wonderful thing to do. I'd like to thank you all very much for it."

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    Black Crown Ceremonies

    In Southeast Asia

    Malaysia 1974

    Arriving in Singapore


    HH with Da Xiong Fa Shi

    1976-1981 in Asia

    With Kyabje Ling Rinpoche

    Karma Pakshi Empowerment

    Meeting with all the "heart sons" and Beru Khyentse and Ponlop Rinpoche in Delhi 1980

    The 16th Karmapa came to Whitehorse, Yukon in late March '77.

    Giving personal audience

    Giving personal audience.
    He was chanting.
    The Lamas are going for a helicopter ride.

    His Holiness being treated to a Dogsled ride by a local team owner

    Going back home

    Karmapa's Visit to Crestone, CO in 1980

    His Holiness the XVIth Karmapa with Hanna Strong and Ngödrup Burkhar, His Holiness' translator (holding the seed jar).

    His Holiness the XVIth Karmapa with Tenzin Choney, President of KTC.

    Taking leave of Karmapa 1981

    Arrival of the Kudung in Rumtek

    The Kudung of HH arrives in Rumtek

    Ponlop Rinpoche in front of the cremation stupa

    Beru Khyentse , Trangue, Jamgon Kongtrul Rinpoches during the cremation

    Tenga Rinpoche during the cremation

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