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    Kamalashila Institute, Germany,
    28th May, 2014
    Shortly after four o’clock in the afternoon, the 17th Karmapa Ogyen Trinley Dorje arrived at his European seat, Kamalashila Buddhist Institute, Langenfeld in western Germany not far from Bonn, ending the thirty-four year wait for his return and fulfilling the hopes and prayers of his European disciples.
    The centre was founded at the behest of the 16th Karmapa Rangjung Rigpe Dorje, who advised his students to establish a shedra where people could study Buddhist philosophy and practice in the Karma Kagyu tradition.
    His Holiness’s cavalcade halted outside the village church at the foot of the short hill close by the Institute, enabling himto walk the final hundred or so metres. With great dignity he took his place in the traditional Tibetan ‘golden procession’ reserved for high Lamas. First came a monk bearing a white khata, and then incense bearers. The Karmapa himself came next , under the shade of a golden parasol, signifying both his status as the one to be honoured and also the power of the Dharma to shelter us from the ‘heat’ of cyclic existence. He was followed by a line of monks and nuns, some beating drums, some blowing white conch shells or Tibetan trumpets, and still others carrying auspicious banners and two large blue-and-yellow ‘dream flags’. Both sides of the road were lined by hundreds of people who had come to welcome him, not only devotees, but also the inhabitants of this small village, the majority of whom are devout Catholics. This was a powerful demonstration of the relationship of mutual respect and tolerance which has been successfully built between the Buddhist Institute and the local Christian community.
    The 17thKarmapa passed through the gates of the Kamalashila and went directly to his residence on the upper storey of the building. The second stage of the official welcome took place in the shrine room. The assembled guests– Rinpoches, monks, nuns and laypeople–rose as one when he arrived, and remained standing as he prostrated three times at the shrine and lit a butter lamp. Prayers, a mandala offering, and an offering of representations of enlightened body, speech, and mind were followed by an essential ingredient of all Tibetan celebrations, sweet rice and Tibetan-style butter tea.
    Movingly, Hors t Rauprich, President of the German Karma Kagyu Community, spoke of how the 16th Karmapa had entrusted his students with the task of establishing Kamalashila Buddhist Institute. Now the Karmapa had returned, it was time to offer the ownership of the Institute back “to the Lotus Feet” so that the Karmapa could use it “to support your Buddha activities in this part of the world”. He and Lama Kelzang Wangi then presented His Holiness with a red folder containing the deeds to Kamalashila Institute.
    It was His Holiness’ turn to speak. He began by expressing his delight at arriving in Europe and at Kamalashila, an exciting and joyful occasion, and explained that his mission was to continue the work begun by his predecessor, the 16th Karmapa, who “became one of the most important lamas to spread Tibetan Buddhism in the West”, forging strong Dharma connections with his students as well as connections of deep friendship.
    “I hope and wish,” the 17thKarmapa announced, “that those inner connections can be rekindled and continue to become more stable and strengthened in the future…. Since I was seven years old, people told me about this centre and that lots of friends were waiting for me. We have waited for a long time, and now it has happened.” His Holiness beamed down at his European students, and the faces of those in the crowded shrine room filled with happiness. The Karmapa had returned.

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  • 05/30/14--21:06: The Way of Guru Yoga


  • The Afternoon of May 29th, 2014
    At the beginning, the Karmapa recited prayers to the root lama and then made a beautiful, long, deep bow in a movement of profound devotion and respect. This gesture embodied the entire teaching, communicating it with a power and elegance beyond words.
    In this prelude, the Karmapa reprised the theme of the preliminary practices. The topic for the morning talks was the common preliminaries, which belong to the sutra tradition; the uncommon preliminaries belong to the path of the secret mantrayana (or vajrayana). They number four—refuge and bodhicitta, Vajrasattva, mandala offering, and guru yoga—and this fourth practice would be the focus of the talk today.
    Providing some background, the Karmapa explained that the teachings of the Buddha came to Tibet from India beginning in the seventh and eighth centuries. The vehicle of secret mantra took root in Tibet as well as two others, the great vehicle and the vehicles of the hearers and the solitary realizers. This meant that all three vehicles (yanas) were complete in Tibet.
    Further, the Dharma came from India in two main waves, known as the earlier and later spreading of the Dharma. The Kagyu teachings belong to the second wave. All of these later schools shared a common focus on the vajrayana with its emphasis on guru yoga.  Here, the relationship of teacher and student is crucial, and it was due to this that the uniquely Tibetan system of reincarnate lamas (tulkus) developed beginning with the Karmapa. He did not want to give up the profound and intimate connection with his students when he died, and so he took in order to continue teaching them. The system of recognizing tulkus started with the 3rd Karmapa, Rangjung Dorje, who was recognized as a reincarnation of the 2nd Karmapa, Karma Pakshi.
    The Karmapa noted that many of the people in the audience had met the 16th Karmapa and listened to his teachings, and that through a strong karmic relationship, he had received the name of the Karmapa. It had now become his responsibility to look after the centers and students of the Karma Kagyu lineage.  This shows the deep and continuous relationship between teacher and student that cannot be interrupted by death.
    The Karmapa emphasized that the relationship between a teacher and student is not just a physical one; it’s an inner, profound connection that relates to this world and also beyond. It is through the lama’s compassionate caring and the student’s devotion that a link is created between them. Among the different kinds of affection, the lama’s affection for a student is a special one. A lama understands the suffering of others and wishes to free them from their more obvious problems that cause pain and suffering. But their affection does not stop here. True teachers want their students to go to the root causes of their suffering—the afflictions and ignorance—and uproot them completely. Students should be aware of this and know that when they are receiving instructions, a teacher is focusing purely on how to eliminate the very basis of their suffering.
    From the side of the student, devotion to the lama is paramount. Mögu, the word for devotion in Tibetan, has the two meanings of longing and respect. The disciples see the inspiring qualities of the lama that steal their heart away, and they long to have these qualities, too.  Further, these are not physical but inner qualities, such as compassion, wisdom, and kindness. Through deeply appreciating these, a real respect—not just an outer show—naturally arises within the student and practice can become continuous.
    To summarize, in the Kagyu lineage, a lama first trains in wisdom and compassion to develop the qualities of a teacher in themselves. The student practices in order to inherit these, receiving the teacher’s kindness and the blessing of the lineage.  That is the key point of the relationship between a teacher and a student.
    This transmission of the lineage is ineffable: it’s nothing you can see, but still it’s there, like the protection good parents give their children, which is also a kind of blessing; the children feel it, but can’t put a finger on it. In a similar way, when our mind is unsettled and full of concepts, we might meet a fine lama and simply through being together for a little while, our disturbances would subside. I myself have this experience when I go to see my teachers, such as the Dalai Lama.  We should learn to do this for ourselves by practicing step by step and developing progressively the qualities of the lama. This is how blessings work: they are not material, not something that is handed over quickly like an object, but they arise from a gradual process of coming to embody the qualities of the lama. This is the true blessing.

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    Teaching Day 1

    29th May, 2014. Morning Session 1.
    Nuerburgring, Germany.


    The mission of the 17th Karmapa in the 21st century is mainly Dharma activity. However, the Dharma must change in order to suit the time and the needs of society and its people. Its essence will still be Buddha Dharma but I may give it a new external shape.
    17th Karmapa Ogyen Trinley Dorje

    His Holiness The 17th Karmapa, Ogyen Trinley Dorje, began his first ever European teaching programme with a skilful presentation of a classic Buddhist contemplation, the four thoughts that turn the mind to Dharma. In an address which acknowledged the wide range of interest and experience in the audience of 2000 people, he rewove the ancient philosophy of Tibetan Buddhism in a way which was meaningful and accessible to all.
    It was an amazing and moving moment for the Buddhist practitioners present, many of whom could hardly believe that finally their teacher was here in Europe. A feeling, it seemed, that was shared by His Holiness who began his talk by saying how long he had waited for this moment:
    “It feels that it’s one of the most meaningful things I have done in my life. It’s like coming home to my family. This gives me great pleasure and happiness.”
    The three days of teachings and empowerments are being held at the Bitburger Event-Center. Within this vast concrete and steel auditorium, the stage itself is set as a simple but stunning Pan-Asian fusion. Designed to represent a pagoda, the two lower tiers in blue depict the sea and the sky, whereas the uppermost tier, where His Holiness sits on a carved wooden throne, is red to symbolise sacred ground. The blue backdrop and lighting effects portray the translucent quality of light at the North and South poles, the purest places on earth. The eye is naturally drawn to a large thangka of Lord Buddha which hangs from one of the gantries behind His Holiness’ throne. It is painted in the colours and style of theKarma Gadri school of Tibetan Art, developed by the Karmapas, and depicts the moment, shortly after his enlightenment, when Shakyamuni Buddha asked the earth to be his witness. On either side of the stage stands a large white vase of traditional Japaneseikebana [flower arrangement] in a special style known as rikka. The lines and images of deep red peonies, multi-coloured birds of paradise, stark branches and greenery combine to symbolise the whole world of living things.
    During the first two sessions, the 17th Karmapa provided a fresh and thought-provoking look at the four thoughts that turn the mind to Dharma, otherwise called the four common preliminaries: this precious human life; death and impermanence; karma: cause and effect; and the defects of samara.
    Earlier this month, in another teaching, he emphasised the importance for Buddhist practitioners at all levels of thoroughly contemplating these four in order to “turn the direction of our minds”, warning that “If we do not effect some sort of change in our mind streams and how we think, no matter how much we do the main practice, it will not benefit us. It will not become an antidote for the afflictions; in fact it might even increase the afflictions.”
    Contemplating these four is essential “in order to mix the mind with Dharma”.
    Today, however, he presented them as a tool which could be used by anybody who wanted to make their lives meaningful, of benefit to Buddhists and non-Buddhists alike. He spoke frankly about his own experiences and encouraged people to assume responsibility for themselves, for others, and for the environment.
    Beginning with the contemplation on this precious human life, His Holiness explained that traditionally, a precious human life is one which is useful, full of opportunities, and has few obstacles to the practice of Dharma. Dharma, however, should be understood in a context far wider than religion; the practice of Dharma is about fulfilling our human potential.
    A precious human life, therefore, is one which is meaningful; a life in which we can develop our innate positive qualities and act in a way which is beneficial both to ourselves and to others. It is a life in which we can become more compassionate and practise non-violence.
    All human beings have some positive, innate qualities, such as loving kindness and compassion, and we have to develop these. It’s not that you have to become someone completely different; you need to bring out the natural qualities within you. That’s Dharma practice. We practise the Dharma within our normal everyday lives. To practise Dharma means to become a better human being.
    From experience he recounted how he was no different from other people and had had to work hard to develop his own positive qualitiesin order to fulfil his role as the Karmapa.
    In my case, I was just like any other child, a normal child. Then at seven, when I was given the name Karmapa, it was not like I was given an injection or an elixir, I had to study and practise. People came to see me with expectations, and they put their trust in me.Slowly I understood the duties and responsibilities attached to the title.
    All human beings have such duties and responsibilities, he argued, for their own welfare, and for the welfare of their families and friends, even for the whole world. We need the courage to assume these duties and responsibilities and to work to accomplish the full potential of this precious human life.


    http://karmapafoundation.eu/interpreting-buddha-dharma-21st-century/

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    Teaching Day 1

    29th May, 2014. Morning Session 2.
    Nuerburgring, Germany.

     
    After a short break, His Holiness the 17th Karmapa continued his teaching on the four thoughts that turn the mind to Dharma. He began by discussing the dangers of being self-centred and of misunderstanding the true nature of self.
    Because we lack courage and confidence or because we are trapped in the prison of our own self-centredness, we ignore opportunities to make our life meaningful and to fulfil our human potential.
    When reflecting on his own experience, he had reached the conclusion that at those times when we feel stressed by our responsibilities or under pressure, the root cause is that we do not have sufficient compassion. Thus, we need to develop our love and compassion in order to release this power to benefit others.
    This focus on ourselves is based on a misapprehension of what the ‘self’ and ‘I’ really are. Although there is, of course, a sense of self, if we reflect, we understand that the self is dependent on many things, whereas we mistakenly perceive it as independent. Just as the different parts of our body depend on other parts, we cannot survive without the environment around us or the support of other people and living things. Interdependence is far more than a philosophical view. A realisation of our interdependence has to become a basis for action. It has to become a way of life. Understanding interdependence will not just affect our relationship with other people, but will affect our relationship with the whole living world. Also, when we understand interdependence we realise our duty and responsibility to protect the environment.
    The second contemplation on death and impermanence is a message of hope for everyone, he asserted. There is no need to dwell only on the death aspect. Everything changes, moment by moment. Nothing stays the same. But instead of seeing this as a loss or being fearful of it, we should regard it as a potential for limitless opportunities. None of us needs to be trapped by the past. If we have done a great wrong, we can change. Whatever was done to us, we can leave it behind and move on: “If we meditate on impermanence, we can see that every moment there is an opportunity to start again.”
    If we understand impermanence and the moment-by-moment nature of our own existence, we can cherish each moment of our lives and use them to the full. Even a person with only five minutes left to live can use those five minutes effectively to become a better person and make their lives meaningful. The message of this contemplation is: While we are alive, it is never too late to change.
    Moving on to the third topic, His Holiness commented, that the idea of karma may often seem very complex and difficult. However, he gave a simple analogy which everyone could appreciate. Referring to his first impressions of Germany, how green and healthy the trees were, he explained that when we see those trees, “we know that they are being cared for. We don’t need to be told this. We know what kind of people live in the area. That’s how karma is.”
    Whatever we do, we need to do with a good motivation. We need to assume responsibility and take action. That is karma.
    And karma is linked to interdependence. “One individual’s small aspiration can affect the whole world,” he said. Mistakenly, people often regard the Buddha as superhuman. We underestimate the power we each have, the innate potential to become a Buddha.
    We all have an inner Buddha. “Our Buddha is like a child, it hasn’t grown sufficiently, so we need to nurture it.” This is our great responsibility.
    Finally, the Karmapa used the fourth topic, the faults of samsara, to highlight several of his concerns about life in the developed world. These include the dangers of consumerism and unchecked greed and their devastating effects on the environment.
    Although everyone knows that they want to be happy and don’t want to suffer, they don’t know how to achieve this, he said. We are often confused, thinking that something will lead to happiness when in fact it leads to suffering. We believe wrongly that the enjoyment of luxuries and sensual pleasure will lead to happiness. But this will always be impossible because eventually we become dissatisfied and want more and more.
    This thoughtless chasing after our own material benefit has led us to be totally oblivious of the needs of the other creatures with whom we share this planet.
    The world’s resources are limited, but our desire and greed know no bounds. So, because of this mismatch, we are heading towards environmental disaster. The Earth itself has been like a mother to us, providing us with all our needs: she is the source of life and well-being. But in our reckless race to exploit all her resources, we have totally disregarded her and are on course to destroy her. If she is to survive, we cannot continue to live as we do. When we realise this, we have to take action. We cannot stand by and do nothing.
    Everyone has to take responsibility for what is happening to the environment. As individuals we have to make radical changes in our lifestyles, choose to live more simply, and be content with less.



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    Jean West
    Monday 2 June 2014



    HUNDREDS of Scots will make a pilgrimage to Germany this week to hear a spiritual guru, known as a living Buddha by millions of followers around the world, make his European debut after spending more than a decade in India unable to travel at will.
    Campaigners are delighted that His Holiness the Gyalwang Karmapa, Ogyen ­Trinley Dorje, who made a dramatic escape from Tibet for Northern India in 2000 and shares a similar spiritual significance there as the Dalai Lama, has been granted permission to come to the West after a number of thwarted attempts.
    The 28-year-old commands a global respect amongst Buddhists and is regarded as a modernising force whose appeal cuts across age groups, nationalities and those of all faiths and none.
    High lamas including Akong Tulku Rinpoche, the founder of Samye Ling Tibetan Buddhist Centre in the Scottish Borders who was murdered in China last year, have regarded him as the latest incarnation of a religious guru whose lineage stretches back over centuries.
    The monastery at Samye Ling, now run by Lama Yeshe Losal Rinpoche, has in the past attracted David Bowie, Annie Lennox, Billy Connolly and Leonard Cohen, follows the same kagyu lineage as the Karmapa and offers up regular prayer for him to visit.
    The fact that he has been allowed go to Germany brings him one step closer to his goal of visiting Scotland and other European countries.
    The young guru is seen to have lots of energy and enthusiasm and is determined to contemporise ancient texts passed down through a 900 year unbroken lineage for new audiences, while at the same time maintaining the core tradition.
    During the 11-day visit to Nurburgring and Berlin, the 17th Karmapa will ­champion causes including environmental protection, equality for women, vegetarianism and social responsibility.
    He will also insist that religion and science are not mutually exclusive.


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    Teaching Day 2

    30th May, 2014.
    Nuerburgring, Germany.



    On the morning of the 30th, a double-tiered shrine was set up next to the Karmapa’s throne. On the top level, the central focus was the image of a deep blue Vajradhara (Dorje chang), surrounded by the powerful eighty-four mahasiddhas. It is flanked by two vases with their curving spouts and peacock feathers. In front of Vajradhara is placed a metal mandala plate with heaped rice and next to it, a glistening long life vase. On the level below are the seven traditional offering bowls, one of which has a tall sculpted torma, an offering of nourishment, which is decorated with two circular flower ornaments in red and blue. All these blessed objects on the shrine are the basis for a vast mental offering that fills space.


    This empowerment of the eighty-four mahasiddhas is the first one the Karmapa will give in Europe. The siddha, or accomplished masters’ tradition, is a lay one that includes both men and women. They were the great meditators of India, whose lineage comes into the Kagyu school through Tilopa, who some say is the greatest of all the siddhas and who met Vajradhara directly.

    During the morning talk, the Karmapa shared memories from his life in Tibet:”Situ Rinpoche and Gyaltsap Rinpoche came twice to Tibet for short visits to give me empowerments, reading transmissions,and instructions, but of course, they couldn’t give me all of them. So when people asked for empowerments, I only had a couple to give, and I was always repeating these, as I had not been able to receive others. I was not feeling good about this. Having only two to give was a bit embarrassing. Then I was a bit of a child with a child’s mind. And my attendants were always pressing me to give bigger and more empowerments, so before I left Tibet, I gave this big empowerment of the Eighty-Four Mahasiddhas two times.I felt really good about it. This was not just the empowerment of one mahasiddha, but eighty-four.”

    The Karmapa spoke of how he first received this empowerment. Before he was recognised as the Karmapa, his family took him to see Situ Rinpoche at his main seat, Palpung Monastery.The Karmapa recalled, “It’s far from my home town, but we went there for a reason. My father thought I was a special person. He told me that when I was born auspicious things happened. But we didn’t know which tulku I might be. We didn’t believe it was the Karmapa, he was too high. So my father brought me to see Situ Rinpoche and to find out if I was a special tulku.

    “At that time, Situ Rinpoche gave many big empowerments, including this one. I was sitting together with other monks. I was five, maybe six years old and a bit naughty. I didn’t visualise anything, but was going here and there. I don’t think I really received the empowerment, but I was a bit puffed up, thinking I had. Before I left Tibet, I gave this initiation two times, and today is the next time after that. The empowerment has all four levels, but we will do only the first one.”

    After lunch, the monks placed an intricately carved wooden screen in front of the shrine. About an hour before the empowerment, the Karmapa came to sit behind it and perform the preparatory practices. An audience of some fifteen hundred chanted Karmapa Khyenno, and from time to time, the sound of the Karmapa’s bell could be heard clearly ringing through the sonorous field the chanting created.

    Having finished his preparations, the Karmapa walked back to the throne and took his seat. He gazed down for a moment, pausing, and then looked out to the audience and began to chant the text in a resonant, powerful voice: “So that all living beings may be freed of suffering and come to the level of Vajradhara….” After a few minutes he paused to explain that there are two levels of empowerments, the preparatory and the actual. Today, he would give the vase empowerment, which is the initial level.

    But first, he had promised to give the refuge vows, so he started with a pithy explanation of their meaning. If we are slightly sick, we can try to cure ourselves, but if we have a serious illness, then we have to see a specialist and find a top hospital with excellent nurses and everything needed for our care. If we can do all this, the chances of our healing are greater. The situation is similar to the suffering of samsara. If we wish to be free of this illness, we must rely on the doctor of the Three Jewels and take the medicine of the Dharma. The real meaning of taking refuge, therefore, is to practice, to make use of the Dharma. We make a commitment to do this and promise to keep it.

    The Karmapa then turned to the empowerment and explained that this would be a blessing one. He donned the bright red pandita hat with its curving peak and thin gold stripes, and received the mandala offering and the representations of body, speech, and mind from Chime Rinpoche.Stopping for a moment during the empowerment, the Karmapa spoke briefly of the eighty-four mahasiddhas. “Actually,”he said, “there are more than eighty-four mahasiddhas. These highly accomplished masters, both men and women,can be found in India, Tibet, and even in Europe where they may remain unknown. This special group of eighty-four gathered at a ganachakra, or Dharma feast, maybe something like a party, during which they all received the full blessing of their teacher.”

    The blessing empowerment ended with a mandala offering of thanksgiving and the dedication of merit for the sake of all living beings. To complete the empowerment, the Karmapa took his place again at the shrine behind the screen, while light filtered through its filigree panels to cast patterns on his robes, making them float as if coming in from another world.

    more pics on flickr




    http://karmapafoundation.eu/empowerment-eighty-four-mahasiddhas/

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    Teaching Day 2

    30th May, 2014. Morning Session 1.
    Nuerburgring, Germany.



    In the first of two sessions this morning, the 17th Karmapa clarified what it means to really practice Dharma.


    First he dealt with some misconceptions. Many people have mistaken expectations about Tibetan Buddhism. They believe that Tibetan Buddhist practices have magical properties or miraculous powers that can solve all problems; if you’re ill, a Lama or prayers will heal you; if you have economic problems you will become rich. Though some advanced practitioners may be able to cure illness and help others, His Holiness warned that this is very unusual. The practice of Dharma is not intended to solve such problems. “The practice of Dharma is there to solve the most fundamental problems in life,” he explained. What are these problems? However healthy we are, however successful or rich, there is no guarantee that we will be happy. We all experience mental suffering, agitation, and negative emotions. How then can we ever find peace of mind and happiness? The answer is that we can only become truly happy by transforming our minds: “The main purpose of Dharma practice is to train and transform your mind. Other things are incidental, not the main focus.”

    A second misconception is that we have to give up a normal way of life to become a Dharma practitioner. On the contrary, Dharma practitioners need to integrate Dharma practice into every aspect of their lives, and use everyday activities as a way of practising Dharma.

    A third misconception is that because we are Dharma practitioners, we should be perfect. We shouldn’t be short-tempered. We shouldn’t be jealous. We shouldn’t have too much attachment, and so forth. This leads some people to suppress these emotions, and, because they feel ashamed by them, they pretend not to have them. His Holiness advised that suppressing these negative emotions is of no help whatsoever, as we have avoided dealing with them directly. If we continue in this way, there is the danger that we may even begin to suffer from mental problems or a point will come when we can’t control the emotions any longer and they burst out in a very destructive way.

    His Holiness assured everyone that it was a mistake to believe that negative emotions are “not allowed” because you are a Dharma practitioner. On the other hand, as a Dharma practitioner, you should not feel free to give them full rein either. What a Dharma practitioner should do is work with these negative emotions slowly, step by step, and learn how to control them, and, thus, eventually be rid of them. Speaking in English, from his own experiences of negative emotions, the Karmapa said: “Because I’m the Karmapa, people in their mind think I’m like the Buddha or like a god—no emotion. If I show anger they are shocked or they think I’m just playing. Sometimes, I’m really angry and they think, ‘How can the Karmapa be angry?’

    He continued: “The day we become Dharma practitioners we don’t become a nice person. Working with emotions such as anger or hatred takes a long time, perhaps five or six years of inner dialogue with our negative emotions.”

    Sometimes we fail to recognise negative emotions. However, by carefully observing our minds, we can familiarise ourselves with them. If we do this, we will not have to force the negative emotions into submission, they will diminish naturally.

    His Holiness provided a story to illustrate this: Once upon a time there was a couple, who lived with their in-laws. The young wife had a very difficult relationship with her mother-in-law. The wife loved her husband and didn’t want to hurt him, but the situation with the mother-in-law was intolerable. So, in the end she decided that her only way out was to kill her mother-in-law.

    She went to a doctor who gave her a medicine that he said would kill the mother-in-law slowly. It would take about a year. The doctor advised the wife that she should add the medicine daily to her mother-in-law’s food, but, when she was offering the poisoned food, she should always pretend to be kind and respectful.

    The wife followed the doctor’s instructions. However, as time went on, she found that her relationship with her mother-in-law had changed, and they had become much closer. Now the wife no longer wanted to kill her mother-in-law, but she was fearful that the effects of the poison she had been administering might be irreversible. Frantically, she consulted the doctor. How could she undo the work of the poison?

    The doctor reassured her. He had not prescribed poison at all. His intention from the beginning had been to heal the relationship.

    We should deal with our negative emotions in a similar way and learn to understand our mind.

    more pics on flickr

    http://karmapafoundation.eu/karmapas-heart-advice-dharma-practice/

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    Nuerburgring, 30th May, 2014
    Teaching Day 2: Session 2
    Having contemplated the four thoughts that turn the mind to Dharma, and having understood the purpose of Dharma practice, how should one practise Dharma? His Holiness addressed this issue by giving a short explanation of each of the three trainings in ethical conduct, meditation, and wisdom. “All of Dharma practice is contained in these three,” he said.
    The first training is in conduct. Human beings, unlike most other sentient beings, have moral discernment: we can distinguish between what to do and what not to do. But we often make mistakes because we are too short-sighted; we focus on temporary benefits and do not consider the long term.
    The 17th Karmapa is well-known for his concern for the environment and his appeal for a world with less greed and more compassion. As an illustration of focusing on temporary benefits, he spoke of how, in order to gain short-term comforts for themselves, humans have created long-term effects which are causing great harm to other living beings and the environment. His Holiness stressed that we should never exploit the world we live in for the purpose of short-term benefits. He suggested that too many people regard the earth as an object that they can use as they like, and ultimately all her resources will be exhausted. But the earth provides for all our needs and gives us life.
    “Rather than considering the Earth as a material thing, we should consider it as a mother who nurtures us;from generation to generation we need this loving mother,” he urged.
    In addition, because of our self-centred attitude, we commit grave errors. On an individual level, we sometimes do things which cause harm to many others in order to ensure our own comfort. On a larger scale, one country might destroy the peace and happiness of other countries solely for its own benefit. Similar actions can be directed against different ethnic groups or different religions. Returning to an environmental theme, His Holiness gave a further example of our selfishness, reminding everyone of the cruelty and disregard with which humans treat defenceless wildlife. We destroy their habitats, dispossess them, and even kill them for our own benefit. In summary:
    “Right conduct means that when we understand what is best in the long-term for ourselves and for others, this becomes the motivation for our actions.”
    The second training is in meditation. One of the reasons many Dharma practitioners do not make as much progress as quickly as they expect is because they have not developed good meditation skills in both calm-abiding and analytical meditation. Shamatha [calm abiding meditation] shouldmake our minds clear, sharp, and focussed. The Karmapa observed that, ironically the 21st century is both the best and the worst of times to practice shamatha meditation. It is extremely difficult because we have to live alongside so many distractions –computers, smart phones, entertainment and so on.
    On the other hand, the 21st century could be the right time, because faced with the high degree of stress created by our frenetic lives, we realise the need to calm the mind and develop inner peace. The Mahamudra tradition of shamatha is particularly beneficial because it can be practised anywhere and everywhere in all the activities of everyday life. We can practise it sitting, walking, or while we are working.

    Many people find it difficult to meditate. The 3rdKarmpapa Rangjung Dorje was once asked whether there was a method by which one could become enlightened without any meditation. His answer was, “Yes there is, but it will not be of benefit to you, because you will try to meditate on it.”
    “We all understand why the human mind is sometimes called ‘monkey mind”’, the Karmapa pointed out. So what causes obstacles when we try to meditate? Is it too difficult for us? “No”, His Holiness replied, “It’s because it’s too easy.” We are accustomed to thinking and analysing everything. We are so used to always being active and keeping busy, it is very difficult to know how to rest in the natural state.
    Although there are many different ways to practice shamatha, many masters prefer the technique of focussing on the breath, because breathing is both natural and unintentional. We have no choice but to do it, so we are not doing anything new, merely focussing on something which exists already—we just have to be aware
    Sometimes we have problems focussing on one thing because other thoughts arise. We may try to suppress them, but thoughts will keep on coming, so we should just let them be, and stay aware of the flow of thoughts.
    In general, shamatha should be practised first, followed by vipasshyana. But in the practice of Mahamudra there is a union of the two. The classical Buddhist texts give instructions on how to measure the level but it is better to just give practical advice on how to practice this union.
    For example, if a thought or emotion such as anger arises, there’s no need to suppress it or stop it, nor do we have to hang on to that thought; rather, we should just be aware of the thought. There’s no need to analyse or examine its nature— just look at it.
    When a negative emotion arises, if you just let it be, it will disappear because it is not supported by the truth, like a liar who eventually loses credibility.
    “When a negative emotion arises, there’s no need to be afraid or nervous, just look at that situation, regard that negative emotion as being like a person who tells lies. There’s no truth behind it,” he explained in English.
    Then the negative emotion will lose its power, though this technique may not completely uproot the negative emotions. It is viewed as the union of the two forms of meditation, shamatha and vipasshyana, because your mind is peaceful but you are aware of the emotions and thoughts arising. Thus you recognise the nature of your mind.
    The fourth training is in sherab or wisdom. This is the method by which we are able to uproot the negative emotions and understand the nature of reality.Sherab—the wisdom which perceives the true nature of reality—is more than a philosophical or intellectual understanding. You experience directly the way things are. In order to develop this wisdom, we need to cultivate solitude; this is especially important for beginners. True solitude requires the outer condition of few distractions and the inner condition of a calm mind. These two conditions have to come together through the blessing of the teacher and the devotion of the student.
    In the Vajrayana, students sometimes feel frightened of the Lama, but this is another misunderstanding. We should regard the teacher as our spiritual friend, someone who is a hundred percent trustworthy, a good friend, who will show us the right direction and benefit us long term.
    Traditionally, a student would spend most of the time with the teacher, and would never be far away. They would meet every day perhaps for discussion or for the student to give feedback to the lama. This frequent interaction between student and teacher would engender an exceptionally close relationship, so that the teacher could become a part of the student’s heart and mind.
    These days, however, more often ,the teacher sits on the throne giving instructions and empowerments, and that closeness has been lost. The teacher may be somewhere in Asia and the student in Europe. Sometimes, though, despite this physical distance, there can be inner closeness. Conversely, if student and teacher stay together that does not guarantee closeness; there can be inner distance.
    Finally, the Karmapa gave the reading transmission of the short ngondro practice the Mahamudra preliminaries that he had composed, so that people could begin that practice if they wished.
    He explained how this version of the ngondro had arisen out of necessity, and that it was suitable for busy people in the West, who might not have time to read long sadhanas. He himself always encourages people to complete the longer traditional one whenever possible.
    “So don’t do it just because it’s composed by me,” he concluded.



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    May 31, 2014 Nuebergring, Germany
    Kamalashila Institute, the Karmapa’s seat in Lagenfeld, Germany, is located in an area connected with healing for hundreds and hundreds of years. In pre-Celtic times, it was a holy place for healers, who gathered here. There are also strong Christian connections. Just three kilometers below the village is a small chapel dedicated to Saint Jodokus (600CE to 668CE), the patron saint of hospitals, hospices, and farming. In a story similar to the Buddha’s, Jodokus was the eldest prince, next in line to rule the kingdom, but he renounced his heritage to live the life of an ascetic in the woods for eight years. Afterward he traveled widely and became famous in his lifetime for healing powers and good works.
    Centuries later, a duke from the Lagenfeld area was leaving for the Crusades. He made the commitment that if he came back alive, he would build a chapel for St. Jodokus. The duke did return, and to fulfill his promise, he began to construct a chapel to shelter a relic of the saint. The duke gathered stacks of wood and piles of stones near his castle. One day, a huge flood came and swept all the materials downstream. The duke took this as a sign that he should build the chapel in this new location, which turned out to be the one just below the present village of Lagenfeld. Even now, there is a famous pilgrimage to this lovely chapel every fall.
    Nearby, when the construction of Kamalashsila’s main buildings was finished, a large stupa containing a shrine inside was begun. The Karmapa was consulted about which statue to place on its altar. The list of suggestions included Shakyamuni Buddha, Tara, Chenrezik, and other popular deities, but not the Medicine Buddha as people were unaware of this piece of local history. When the Karmapa gave his answer, it came swiftly and clearly: the statue should be the Medicine Buddha. So the empowerment this afternoon continues along the lines of this ancient tradition.
    The central image on the shrine next to the Karmapa’s throne has been changed to a radiant blue Medicine Buddha. As on previous days, the Karmapa sat behind the carved screen to perform the preparations for an hour, giving the audience a rare chance to meditate in his presence. After taking his place on the throne and preparing the ground of the empowerment, the Karmapa paused to talk about the Medicine Buddha.
    The traditional healing methods of Tibet, he said, are closely related to the Buddha’s teachings in several ways. One is the investigation of causes, which are divided into the immediate and long-term. The immediate causes and conditions pertain to the body; for example, the elements have deteriorated or bacteria have invaded. However, if we go beyond attempts to cure a particular infection or operate on a tumor, we can discover the long-term causes. These are related to the mind and mental states, such as anger and attachment. All disease is a result of many interdependent causes and conditions, so it’s important to analyze the complex of these relationships.
    These days, we deal with a lot of pressures in our lives, which bring us stress. Numbers of people have difficulties with their mental and emotional states. Temporary relief is not enough here. To bring a more sustainable, deeper level of cure, we ourselves need to find ways of allowing our minds to be peaceful. The mind gives medicine to the mind; we need to use a mental medicine for our mental afflictions. A good way to begin is to make a connection with the Medicine Buddha, the King of Deep Blue light, through an empowerment, which the Karmapa then bestowed in full.
    The following day, the Karmapa will consecrate the stupa at Kamalashila, which enshrines a Medicine Buddha inside, thus reaffirming this connection with the center and providing a central focus for this practice.






    http://kagyuoffice.org/the-healing-continues-the-medicine-buddha-empowerment/

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    May 31, 2014 Nuebergring, Germany
    Afterward the Medicine Buddha empowerment, the Karmapa brought the teaching program to conclusion by saying, “Although it took many years, at last this visit happened, because we continued to have hopes and aspirations. This is the first time I could step onto the land of Europe. For a long time I couldn’t come here, and it was difficult for you to come to India. This time, I could only come to Germany, but many of you from the different countries of Europe could come here, and we have now established a meaningful relationship. I am very pleased about that.
    “The main thing that made it possible for me to come here is my friends in the government of India who made a lot of effort and because of their support, this trip could happen. Though they are not here, I would like to express my deepest gratitude to them. I also want to mention the Tibetan Government, and especially His Holiness the Dalai Lama, who have always supported and helped me in my activities. Without their help and support, there is no way that this visit could have happened. The German government has also helped a lot and the local centers and all the people from all over Europe who have worked together on this visit. Because everyone’s efforts, this joyful and most auspicious occasion could happen. Let us all rejoice together.”
    The announcer then called up to the front of the hall about two hundred volunteers who had worked before and during the visit: “These are the people in the background who have been helping you.” A long applause followed. The Karmapa thanked them all for their work and sincere motivation. He ended the entire event with “I’m grateful to you all.” He said in English, “See you again!”

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    03.06.2014

    Langenfeld - Eine Welle der Sympathie ist dem 17. Karmapa, dem Oberhaupt der tibetischen Buddhisten, am Wochenende entgegengeschlagen. Etwa 500 Einwohner von Langenfeld nutzten am Sonntagnachmittag die Gelegenheit, die tibetische Heiligkeit, Ogyen Trinley Dorje, im Park des Kamalashila-Institutes zu treffen.


    Am Ende der harmonischen Begegnung bat das tibetische Oberhaupt die Kinder, zu ihm nach vorn zu kommen.
    Foto: Elvira Bell



    Einige von ihnen hatten bereits bei der Ankunft am Mittwoch den Weg von der Abzweigung der Mayener Straße bis hin zur Einfahrt des Institutes gesäumt, um den spirituellen Leiter einer der großen buddhistischen Traditionen Tibets willkommen zu heißen (die RZ berichtete). Nachdem Karmapa am Sonntagmittag den Eifeldom besucht und mit Monsignore Josef Schrupp gesprochen hatte, wurde er am frühen Nachmittag von der Langenfelder Bevölkerung gefeiert. Es war ein überaus freundlicher Empfang für den in Osttibet geborenen Linienhalter der Karma-Kagyü-Tradition des Tibetischen Buddhismus.
    Horst-Günter Rauprich bezeichnete den Besuch als ein weltweites Ereignis und ein großes Geschenk. Der Vorsitzende der Karma-Kagyü-Gemeinschaft Deutschland skizzierte den langen Weg, den das damals 14-jährige Oberhaupt Ende 1999 bei seiner gewagten Flucht über das Himalaya-Gebirge auf sich genommen hatte, um den chinesischen Behörden zu entkommen. Seither lebt der heute 29-Jährige in Nordindien. Dass die Menschen in Langenfeld stolz sind, dass der erste Besuch Seiner Heiligkeit nach Langenfeld führte, betonte Alfred Schomisch. Der Ortsbürgermeister und Beigeordnete der Verbandsgemeinde Vordereifel betonte, dass der Friedensstupa, ein buddhistisches Bauwerk, mittlerweile neben der katholischen Pfarrkirche zu einem Symbol von Langenfeld geworden ist. "In den vergangenen 15 Jahren, seitdem das Kamalashila-Institut seinen Sitz hier hat, sind viele Freundschaften und freundschaftliche Beziehungen entstanden, die von uns Langenfeldern keiner mehr missen möchte." Von Anfang an sei der Funke zwischen der Gemeinschaft des Instituts und der Dorfgemeinschaft übergesprungen. Mit Blick auf die Charta, die der Lama am Mittwoch in Empfang nehmen konnte, unterstrich Schomisch: "So wie Ihnen symbolisch mit einer Urkunde der Besitz des hiesigen Eifelklosters übertragen wurde, gehen auch alle Freundschaften zwischen der Dorfgemeinschaft und der Gemeinschaft des Instituts auf Sie über." Dem Ort habe nichts Besseres passieren können. "Sie sehen, die Symbiose zwischen dem Eifelkloster und Langenfeld und zwischen den Religionen funktioniert." Zu Gast war auch die Landtagsabgeordnete Nicole Müller-Orth (Bündnis 90/Die Grünen).
    Als einen Keim für Harmonie auf dieser Welt bezeichnete Karmapa Langenfeld, die hier lebenden Menschen und die Friedensstupa. "Soviel Interesse, das hier gewachsen ist, und ein so freundschaftliches Willkommen gibt mir das Gefühl, dass wir doch alle als Menschen vereint sind. Das ist der Beginn einer langen herzlichen, fast schon brüderlichen Beziehung."
    Mitarbeitern und Besuchern des Instituts wurde in Langenfeld von Beginn an freundlich begegnet. "Ich hatte in unserem erzkonservativen Ort zunächst Befürchtungen, doch diese hatten sich bereits bei der offiziellen Einweihung zerschlagen", resümierte die damalige Ortsbürgermeisterin Gisela Klier am Sonntag. "Auch damals waren fast alle Langenfelder zugegen." Dass die ersten Mönche, die das Eifelkloster bevölkerten, gerne und oft mit der Dorfjugend Fußball gespielt haben, erzählt Kai Otto. Der 21-Jährige wohnt direkt gegenüber dem Institut. "Von Frühling bis Ende Oktober herrscht hier ganz viel Leben. Eine bessere Nachbarschaft könnten wir gar nicht haben."


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    03.06.2014


    Buddhistisches Oberhaupt aus Tibet zu Gast im Erzbistum Köln

    Interreligiöse Begegnung der seltenen Art


    Der Kölner Weihbischof Dominikus Schwaderlapp hat am Montag dem XVII. Karmapa, Ogyen Trinley Dorje, den Dom gezeigt. Der Gast wird nach dem Dalai Lama und dem Panchen Lama als bedeutendster Vertreter des Buddhismus verehrt.

    Mit Weihbischof Schwaderlapp© Boecker

    Mit Weihbischof Schwaderlapp© Boecker

    Blick vom Dom© Boecker

    Das Oberhaupt des Karma-Kagyü-Ordens des Tibetischen Buddhismus hält sich seit Mittwoch und noch bis Pfingstmontag in Deutschland auf. Schwaderlapp empfing ihn im Namen des Domkapitels. Auf besonderen Wunsch des Gastes umfasste der Dom-Besuch auch einen Gang über die Dächer und den Besuch der Glockenstube mit der Petersglocke, dem "Dicken Pitter". In Köln traf der Karmapa auch mit Diözesanadministrator Stefan Heße zusammen. Weitere Stationen der Reise sind der Europa-Sitz des Karmapa in Langenfeld (Eifel) sowie Berlin.
    Der XVII. Karmapa ist das Oberhaupt einer der wichtigsten und ältesten Linien des Tibetischen Buddhismus. Das spirituelle Oberhaupt der seit 900 Jahren bestehenden tibetischen Karma-Kagyü-Tradition ist bis heute der erste und einzige Lama, der sowohl vom XIV. Dalai Lama als auch von der chinesischen Regierung offiziell anerkannt wird. Der Sohn einer Nomadenfamilie wurde mit sieben Jahren im Hauptkloster in Tsurphu nahe der Hauptstadt Lhasa inthronisiert. Ende 1999 entkam er seinen chinesischen Bewachern. Es flüchtete über den Himalaya nach Nepal und weiter nach Indien, wo er als Flüchtling dauerhaftes Bleiberecht hat.
    Das junge Oberhaupt gilt als die Zukunftshoffnung der Tibeter. Er lebt in unmittelbarer Nähe zum XIV. Dalai Lama an dessen indischen Exilsitz in Dharamsala. Der Karmapa unterstützt den sogenannten "mittleren Weg" des Dalai Lama im Dialog mit China, hält sich jedoch von der aktiven Politik weitgehend fern. Sein Interesse gilt besonders der Umweltpolitik in Deutschland und den Erfahrungen der Kirchen in sozial-karitativen Fragen.



     
    Reportage: Buddhistisches Oberhaupt aus Tibet zu Gast im Erzbistum Köln (02.06.2014)
    Der Kölner Weihbischof Dominikus Schwaderlapp hat am Montag dem XVII. Karmapa, Ogyen Trinley Dorje, den Dom gezeigt. Der Gast wird nach dem Dalai Lama und dem Panchen Lama als bedeutendster Vertreter des Buddhismus verehrt.



    http://www.domradio.de/themen/erzbistum-koeln/2014-06-03/buddhistisches-oberhaupt-aus-tibet-zu-gast-im-erzbistum-koeln

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    Teaching Day 3

    31st May, 2014.
    Nuerburgring, Germany.

    On the final day of the teachings the emphasis turned towards practice requirements for Buddhist practitioners. In keeping with the overarching theme of the ngondro or preliminary practices, the morning session was dedicated to a Vajrasattva empowerment. This is necessary for those who wish to complete the second part of the special Mahamudra preliminaries, the Vajrasattva Purification practice.
    Shortly before nine o’clock, His Holiness arrived to perform the preparatory rites of self-initiation. The audience of his devotees supported his activities by softly chanting “Karmapa Khyenno”—“Karmapa, think of me”.  After an hour of preparation, His Holiness exited the auditorium and then returned swiftly to take his seat.  Joining his palms together in traditional greeting, he stood on the throne smiling warmly.  As His Holiness gazed out over the audience, embracing everyone with his love and compassion, his face was reminiscent of the bodhisattva Dorje Sempa [Vajrasattva in Sanskrit] who also smiles, partly in amusement at the childish misbehaviour we humans engage in, and partly in encouragement, like a loving, concerned parent.
    Generally, the Vajrasattva empowerment prior to Ngondro is given in the Nyingma Mindroling tradition. In a short introduction, the Karmapa explained that this form of the empowerment was in the lineage of Marpa Lotsawa, one of the three forefathers of the Karma Kagyu tradition. The Vajrasattva practice is regarded as the most effective one for the purification of any wrongdoing in contravention of the three vows. When we hold a vow, and commit a negative action that breaks the vow, the Karmapa explained, the consequences are much greater. For example, though the act of killing is always a negative act, if we hold a vow not to kill, the consequences of killing are much greater, particularly in terms of the effect on one. Buddhists believe in the continuation of the consciousness, and it is this effect on the consciousness, the imprint, which continues from life to life.
    Referring to the actual practice, His Holiness then explained why we have to purify all our negative actions since beginningless time. Even scientists have found it difficult to establish exactly when the universe began. Though there are theories such as the Big Bang, no one can say definitely when the universe was born. Similarly with consciousness, it is difficult to establish when exactly our mindstream began, so we purify all negative deeds from beginningless time.
    In addition, we are unable to remember the misdeeds of this lifetime, let alone misdeeds we committed in our previous lives.  For this reason, as we sit in front of our shrine to practise Vajrasattva purification, we call on all the buddhas and bodhisattvas to bear witness.
    There are four powers for purification, but of these the two most important are remorse or regret for the negative action we have committed and   the resolve not to commit the same negative action in future.
    His Holiness emphasised that there is a distinction made between the person who has committed a negative action and the action itself. It is the action which is bad, not the person, so purification is of the negative action. It is important to understand this separation and be able to create distance between ourselves and our misdeeds; otherwise we can become overwhelmed by guilt and unable to free ourselves. Some people, he warned, are consumed by so much guilt that they cannot escape from the negativity they have created in their minds.
    We need to understand that we committed the misdeed because we were under the control of negative thoughts and emotions  [the Tibetan term is nyonmong ],  almost like someone who is mentally ill. Drawing on his own experience of anger, the Karmapa illustrated how, under the sway of the nyonmong, our personality and behaviour can change radically.
    “Sometimes when I was angry I became a different person. When I recall this situation, I am frightened of myself. I am not familiar with this person. Who is he? He’s very dangerous!”
    If someone beats us, it’s the stick which hurts us, but we are never angry at the stick, we are angry at the person who wields the stick. Using this analogy, His Holiness argued that someone under the sway of the nyonmong is like the stick; the emotion is controlling them. We need to adopt this perspective whenever we consider both our own negative actions and those of other people. Especially, when we practise patience, we need to think very carefully and ask why the person did something to harm us
    We should always differentiate between the action and the person.
    The second power that the Karmapa highlighted as most important is the power of resolve not to commit the same negative action again.
    He noted that some people were reluctant to make such resolutions because they felt they might break them in future. His advice was that as we cannot see the future, it’s better to promise to try not to commit that negative deed again.  We need to be courageous and make the resolution never to do such a negative action again.
    His Holiness then gave the empowerment and the oral transmission of the 100 syllable mantra which is the central part of the practice.


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    The Karmapa in Cologne, Germany on the steps of the Cologne Cathedral with Tibetan Buddhist monks and Catholic Bishop Dominikus Schwaderlapp,
    Photo credit: James Gritz (PRNewsFoto/Tsurphu Labrang)

    -- Tibetan Buddhist Leader Speaks on Environment, Meets with Jewish, Catholic Heads

    BERLINJune 4, 2014 /PRNewswire/ -- Tibetan Buddhist leader, His Holiness the 17th Karmapa, Ogyen Trinley Dorje, arrives today in Berlin on his first European visit. The Karmapa will meet with members of the Jewish community and visit the Holocaust Museum and the Berlin Wall this week. On a previous stop inCologne, he was specially invited by the Archdiocese of Cologne to address faculty and students at the Katholische Fachhochshule NRW and visited the Cologne Cathedral where he was warmly greeted by Bishop Dominikus Schwaderlapp.


    Although this is only the Karmapa's third trip overseas since his dramatic escape from Tibet to India in January 2000, he enjoys a wide following in the West, where his message of social responsibility and environmental sustainability has been warmly embraced. At the age of 29, he is the head of the 900-year-old Karma Kagyu lineage, one of the largest schools of Tibetan Buddhism.

    The five-day visit to Berlin marks the second stage of this Tibetan Buddhist leader's European visit, centred on Germany. From 5-8 June, the Karmapa will be teaching daily to a sold-out hall at the Estrel Convention Centre in Sonnenallee in Berlin. He will deliver public addresses on social responsibility for youth, Buddhism and the environment, and will also give a religious transmission from the 13th century to his followers. In keeping with the inter-religious themes of his visit, he will meet Rabbi Ben-Chorin and Rabbi Gesa Ederberg, leaders of the Jewish Community of Berlin.

    During the first leg of the trip, the Karmapa addressed large gatherings of the Buddhist faithful at his European seat in Eifel, and joined Benedictine monks for vespers service at Maria Laach Monastery. Abbot Benedikt of Maria Laach Monastery hailed his visit as an auspicious meeting of two religious cultures, remarking that the Karmapa lineage and the Maria Laach Monastery were both founded 900 years ago.

    "There is no copyright on compassion," the 17th Karmapa told the assembly at the Catholic university in Cologne on 2 June. "It is certainly not owned by Tibetan Buddhism, but is shared commonly by all religions." He also visited the Cologne Cathedral, where he was greeted by Auxiliary Bishop Dominikus Schwaderlapp and Bishop Ansgar Puff, with Vicar General Msgr. Stefan Hesse acting as managing head of the archdiocese since the recent retirement of the esteemed Archbishop of Cologne, Joachim Meissner.

    The Karmapa currently lives in North India near His Holiness the Dalai Lama, with whom he maintains a close relationship of mentor and protege. While fully upholding the traditions of his lineage, the 17th Karmapa, Ogyen Trinley Dorje, has actively modernized its religious practices in keeping with 21st-century needs. He has founded an environmental association of over 50 Himalayan monasteries and nunneries carrying out grassroots sustainability projects.

    SOURCE Tsurphu Labrang




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    " May there be peace on earth
    May all sentient beings be free from suffering"








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    June 1, 2014, Kamalashila Institute, Lagenfeld, Germany

    Kamalashila Institute came to Lagenfeld in 1999 when it purchased the monastery of the White Fathers, a Christian order of monks whose mission in Africa was to train their followers in various crafts. Their building had been empty for many years, and the village was concerned to have the right people purchase it. So before approving the sale to Kamalashila, the village council sent members to the Institute’s previous location to speak with its neighbors, who gave favorable feedback, and so the sale went through.

    Kamalashila opened with a grand ceremony, presided over by Thrangu Rinpoche, Tenga Rinpoche, and many lamas; it was made festive by the performance of the Twenty-One Tara Dances and the rich pageantry of the Tibetan Buddhist rituals. On this day, the doors were opened wide to the villagers, who were all invited to come, and this inaugurated a positive relationship with the village that continues to this day.

    The citizens of Langenfeld are Rhinelanders, known for their tolerance and sense of humor. After the Second World War, the men worked as bricklayers and plasterers, rebuilding the cities of Cologne and Bonn, so their mentality is not limited to a small village, but more open and broad. Yet they also have a close sense of community that comes from proximity and their shared Catholic faith.

    The Lagenfelders feel that the Buddhists are enriching their village. They have a concern that it might decay, that their children could move away, and leave the parents living alone or the houses empty. People feel that Kamalashila keeps the village alive. One said, “Before we had white-robed monks walking through our streets. Now we have red-robed ones. This makes us happy.” The Catholics of the village enjoy their religious festivals, and from among all the Christian faiths, the Catholic sense of ceremony is perhaps closest to the Tibetan world, making it all the more familiar. There is even one person with a home in Lagenfeld who attended the Black Crown Ceremony from the 16th Karmapa in 1977.

    The villagers appreciate the Buddhists’ dedication to practice and that when people come to seminars at Kamalashila, they get up at 5am. The members of Kamalashila have also reached out to the church members. The President of Kamalashila, Horst Rauprich, for years has invited the whole village to a festive gathering after carnival, an important church holiday in Germany. He gives a talk about the Karmapa, thus preparing the villagers for his visit, so they all know the name of the Karmapa. One local person said, “It’s like the Pope coming to our little village.”

    In celebration of the Karmapa’s visit, Lagenfeld’s streets were lined decorated with its traditional flags, and the Tibetan flag flew at the village hall. The people were delighted that when the Karmapa arrived, he stepped out of his car and walked up the sloping street from the church to Kamalashila. One villager noted, “We haven’t had this kind of festivity for a long time.” Later the Karmapa retraced his steps to visit the church and spend some time there.

    When asked about the relationship of the village and Kamalashila, the mayor Herr Schomeisch echoed the positive sentiments that reigned in the village: “After the monastery was bought by Kamalashila, all the people of Lagenfeld said that nothing better could have happened with the old monastery than the arrival of the Buddhists. We are all terribly proud and happy to have a Buddhist institute and teachers here in Lagenfeld. There’s a great harmony between us in the village, the Institute, the teachers, and the visitors.”

    On this Sunday afternoon of June 1, rows of white chairs were set out on the grass flecked with tiny yellow and white flowers, stretching out in front of the stupa, its long streams of bright colored flags floating in the breeze. This was the day that the people of Lagenfeld were especially invited to meet the Karmapa. Hundreds came from little children to the village elders. After a warm greeting by Horst, mayor Schomeisch gave an elegant and moving welcome to the Karmapa. “We in Lagenfeld are very proud that this is first place you visited in Europe. That so many people from the village have come here to see and listen to you is a sign of their deep respect for you and your tradition. For the last fifteen years, we have made many warm and friendly connections with the Institute. You will always be a most welcome guest here in Lagenfeld.” The mayor then presented to the Karmapa the flag and coat of arms of the village.

    The Karmapa then responded with a warm “welcome to all the kind neighbors of Kamalashila. This is my first trip to Europe and it began with Germany because it is my main seat here. I am very happy to be received with so much joy, and I would like to thank you for this.” The Karmapa then spoke of the plight of the Tibetans who lost their country in the 1950s. There were 100,000 people who had to seek refuge in other countries, and at that time, Germany was very generous in helping the Tibetans.

    The Karmapa also spoke of his own story, mentioning that the role of Tibetan lamas is not just to promote the Buddhist teachings, but also to take on social responsibility and seek to benefit the society as a whole. To carry such a charge is not easy. In his case, for example, he had to leave his homeland, his family, and his monastery, which was very painful for him. “I don’t know if I’ll ever have a chance to return.”

    Now that he is twenty-nine, the Karmapa said that he would like to extend his wish to help others beyond India to include the whole world and all traditions, so that he can contribute to everyone’s welfare. He felt very encouraged by his visit to Germany, even before landing when he was flying over the country and seeing how green and well-tended the land was, so he knew that people cared about the environment. While in Germany, he has had many wonderful experiences, including the especially heartfelt reception here in the village. The Karmapa made the aspiration, “I hope that everyone can work together to create a harmonious and peaceful world.”

    He added that he was especially happy such a wonderful stupa had been built. He saw this as an auspicious sign of the excellent connection with the people of this country and made the wish that it continue for generation after generation, bringing many benefits and blessings. He closed by expressing his deepest appreciation and thanks.

    Afterward, dressed in their Sunday best, children from the village brought up trays with stacks of flags, covered in designs and quotes expressing the Dharma and all kinds of good wishes. The children strung the flags around the perimeter of the stupa, adding another layer of color and joyfulness. After their work was done, all the children posed for a photograph with the Karmapa, who looked especially happy.

    Sunday evening, Kamalashila hosted a reception for important people from the village so that they could be with the Karmapa in a more informal atmosphere. Tall tables with navy cloths around which people congregated and harp music in the background gave an elegant tone to the evening as did the nouvelle cuisine style of the Tibetan food that was served by young Tibetans who have a restaurant in Bonn. The Karmapa spoke of his feeling a close connection to the town, of his desire to protect the environment in Tibet and the Himalayan region, and to promote the education of monks and nuns so that they could become leaders in their communities. The Karmapa also recalled a recent visit to the Benedictine monastery of Maria Laach in nearby Eifel. He participated in the hour of prayers with the monks and felt especially at home as the monastery was founded in the same century as the lifetime of the first Karmapa who lived 900 years ago. He also must have felt in familiar territory because the monks practice meditation and are artists, as well creating beautiful metal work and famous bells.

    When the party drew to a close, the guests moved to the lawn outside the dining room where a local band and an a capella men’s choir performed. With a population of around 600, Langenfeld has over twenty musical groups. The Karmapa, who has composed many songs himself, swayed gently to the music and seemed to really enjoy himself. Couples danced on the terrace to the band’s captivating music. The evening was a fitting end to a special and wonderful visit —festive, elegant, and warm with friendship.



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    Kamalashila Institute, Lagenfeld, Eifel, Germany, June 1, 2014

    Sunday evening, Kamalashila hosted a reception for important people from the village so that they could be with the Karmapa in a more informal atmosphere. Tall tables with navy cloths around which people congregated and harp music in the background gave an elegant tone to the evening as did the nouvelle cuisine style of the Tibetan food that was served by young Tibetans who have a restaurant in Bonn. The Karmapa spoke of feeling a close connection to the town, of his desire to protect the environment in Tibet and the Himalayan region, and his plans to promote the education of monks and nuns so that they could become leaders in their communities.  The Karmapa also recalled a recent visit to the Benedictine monastery of Maria Laach in nearby Eifel. He participated in an hour of prayers with the monks and felt especially at home as the monastery was founded in the same century as the lifetime of the first Karmapa who lived 900 years ago. He also must have felt in familiar territory because the monks practice meditation and are artists, as well as creating beautiful metal work and famous bells.


    When the party drew to a close, the guests moved to the lawn outside the dining room where a local band and an a capella men’s choir performed. With a population of around 600, Langenfeld has over twenty musical groups. The Karmapa, who has composed many songs himself, swayed gently to the music and seemed to really enjoy himself. Couples danced on the terrace to the band’s captivating music. The evening was a fitting end to a special and wonderful visit —festive, elegant, and warm with friendship.


    http://www.karmapa-germany.de/the-karmapa-and-the-villagers-entertain-each-other/


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    Kamalashila Institute,
    2nd June, 2014

    At 8.30am, the two resident lamas, Lama Kelzang Wangdi and Lama Sonam Rabgye, the Chöpon, and Kamalashila Institute staff gathered in the shrine room for a final audience with His Holiness, in order to say goodbye. Everyone had worked so hard to make this visit successful, and it was obvious from His Holiness’ encouraging smiles, that he too greatly appreciated their efforts.

    The simple farewell ceremony opened with a short recitation of prayers from the daily liturgy, followed by a mandala offering. Speaking on behalf of everyone, Tobias Roeder described the previous twelve weeks as “the most bumpy and blissful ride we’ve ever had in our lives”, and yet everything had fallen into place in the end. He spoke of His Holiness’ presence in Kamalashila as “a great, great blessing”, and, supported by all those there, made the heartfelt request, “Please come again and again!”

    Stefan Storm came forward to offer His Holiness a unique memento from Kamalashila Institute to commemorate the visit–a gold and silver handcrafted watchcase. Wrought by gold and silversmiths in Hamburg, this ‘watch’ had been designed as a mandala of the universe, and not for telling the time. Inside, what would have been the watch face lifted to reveal two gold and silver seeds, symbolising the seeds of Dharma and enlightenment that His Holiness had sown during his short visit.

    Speaking in English, His Holiness thanked the staff for the hard work which had made this first leg of his European visit so enjoyable. Then, there was just enough time for everyone to offer a khata, receive His Holiness’ blessing and a small gift, and pose for a group photo with His Holiness on the steps of the stupa.

    According to Tibetan custom, high lamas and officials ride in the front seat of a car, so in India His Holiness is used to travelling in the front left-hand side. In Europe and the USA dignitaries ride in the back. Thus, there was a moment of confusion when, out of habit, His Holiness went to get into the front left-hand side of his black Mercedes limousine. In Germany, this is the driver’s seat. Chuckling, he retraced his steps and headed for the back right-hand side.

    Winding down the window, so that he could be clearly seen, he smiled warmly and waved, as the car moved off , passing through the gates out on to the road, bearing its precious passenger away.


    http://www.karmapa-germany.de/kamalashila-institute-bids-farewell-to-the-17th-karmapa-3/

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    Kamalashila Institute
    1st June, 2014

    On several occasions during the first part of his teachings in Germany, the 17th Karmapa has emphasised the personal responsibility we all share for protecting and preserving the natural environment. In 2009 he founded Khoryug, an organisation of Buddhist monasteries, nunneries and centres dedicated to protecting the fragile environment of the Himalayan region. In addition, the Karmapa has sponsored five conferences with training workshops to ensure that his own monks and nuns are fully briefed on environmental matters. Faced with worldwide deforestation, his active concern has led him to urge all monasteries and Dharma centres in the Karma Kagyu tradition, to plant as many trees as possible, and he has made it his own practice to plant trees wherever he goes.

    His environmental commitment marries well with German tradition, where planting a tree is a particularly significant gesture. Germans love to quote Martin Luther:“Even if I knew that tomorrow the world would go to pieces, I would still plant my apple tree.” They commemorate all major events — the birth of a child, reaching adulthood, marriage, and death —by planting a tree.

    Thus, on his final day at Kamalashila, the 17th Karmapa planted a Canadian gum tree[Liquidambar styraciflua], in the area in front of his own residence.

    A hole had already been prepared for its root bole, but, as a symbolic gesture, His Holiness picked up a spade and began to dig.As he hefted the spade to enlarge the hole, he gasped in astonishment when it glanced off the sides of the hole.

    “It’s very hard!” he exclaimed. “Like stone!” He was absolutely right. Unbeknown to him, the soil at Kamalshila had been in such poor condition, that the earth in this area had been mixed with stones in order to improve the drainage and was particularly hard to dig.

    With assistance from three bodyguards, the Karmapa helped manoeuvre the tree into its new home, watered the roots, and began alternately refilling the hole with soil and pouring copious water. After the Karmapa had retired to his quarters nearby, Hannah Lore, who designed the grounds here and is head gardener, completed the work. As she tamped down the soil, her clear strong voice rose in a Native American song ‘The Eagle’, blessing the young tree and encouraging its vigorous and healthy growth.


    At Kamalashila Institute the gum tree will remain as a symbol and a reminder for this and future generations of the momentous occasion when the 17th Karmapa visited his European seat for the first time.


    http://www.karmapa-germany.de/kamalashila-institute-bids-farewell-to-the-17th-karmapa/

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    1st June, 2014
    Kamalashila Institute

    More than five hundred people, invited guests, volunteers and staff, gathered in the grounds of Kamalashila in front of the stupa for its inauguration by His Holiness the 17th Karmapa. After several days of cloud and some rain, the weather had cleared and the brilliant -white stupa with its gold-plated copper pinnacle stood proud against a bright blue sky.

    The stupa – chorten in Tibetan –is a unique religious architectural form, representing the physical presence of Lord Buddha, and of great significance in several Buddhist traditions, including Tibetan Buddhism. There are eight designs of stupa, each symbolising an important event during the Buddha’s lifetime. The stupa at Kamalashila celebrates the Buddha’s Enlightenment. A niche in the upper section of the central shrine contains an image of Lord Buddha with his right hand in the bhumisparsa mudra. Translated as ‘touching the earth’, it is the hand position which signifies the moment of the Buddha’s enlightenment. His left hand holds an alms bowl.

    Although there are many layers of symbolism in each section, in brief, the square foundation of the stupa represents the Buddha’s lotus throne. The tiers of the base represent the Buddha’s crossed legs. Above this, the curved central shrine represents the Buddha’s torso.   Between the central shrine and the crowning pinnacle is a square box which represents the all-seeing eyes of the Buddha. The tapered pinnacle has thirteen segments which represent the ten bhumis –the levels of attainment on the path to enlightenment– and the three enlightened bodies of a buddha: the Nirmaṇakāya, the Sambhogakāya and the Dharmakāya.

    Above the pinnacle, there is a stylized parasol, the symbol of kingship and also of protection, and, at the apex, are the twin symbols of the sun and the moon, which represent wisdom and method respectively.

    The shrine room inside the Kamalashila stupa contains an image of Sangye Menlha, the Medicine Buddha, which makes it very unusual. It was placed there on the explicit instructions of His Holiness the 17th Karmapa, as it seems that he wished the stupa to be in harmony with and enhance the healing activities which have existed in this area for two thousand years or more, since the time of the Celts. [For more details read the earlier post: The Healing Continues: The Medicine Buddha Empowerment.] On reflection, it seems very fitting that the stupa should house Sangye Menlha. Kamalashila Institute has a growing role in this local healing tradition. It regularly offers training courses in mindfulness meditation for health professionals and is connected with the hospice movement. It also holds courses and seminars in Buddhist psychology and psychotherapy.


    The construction of a stupa is very complex, requiring knowledge, experience, and competence, so Kamalashila Institute enlisted the expertise of Lama Phuntsok, from Karma Lekshe Ling Monastery, Nepal. He drew up a schedule for the construction, and visited regularly to supervise. In 2005 Kyabje Tenga Rinpoche laid the foundation stone, and Kamalashila began preparing the religious objects which would be needed to fill the stupa. The steeple, the wrought metal grid protecting the niche, and both Buddha statues were made by master craftsmen in Pathan, near Kathmandu, Nepal, a town famous for its skilled metal work and source of the very best quality Buddhist images.

    The 17th Karmapa arrived in procession and took his seat in front of the entrance to the stupa. Horst Rauprich, President of the German Karma Kagyu Society, opened the ceremony with welcomes, an expression of gratitude to the Karmapa, and a history of the stupa’s construction. Most of the audience were sheltered from exceptionally bright early summer sunshine by a canvas awning, but His Holiness was sat gazing directly into the sun, and caused much amusement as he playfully put on his dark sunglasses.

    In a short speech, the Karmapa reflected on why Buddhists build stupas. They are a physical representation of the Buddha’s body, speech and mind, so erecting one brings merit and also auspiciousness to the land. They are a source of peace and happiness, a blessing for the surrounding area.

    Assisted by the ritual master, the resident lamas and other monks, His Holiness then performed the consecration ceremony. He circumambulated the stupa clockwise, chanting prayers and mantras, while scattering rice and ringing his bell. After more prayers, including offerings, he donned his gold brocade Gampopa hat, and undid the wide white ribbon stretched across the entrance to the stupa. [In Tibetan custom it is inauspicious to cut the ribbon.] He then made offerings to the Medicine Buddha, after which the ceremony concluded with prayers of a second circumambulation; the Karmapa rang his bell, recited mantras and scattered flower petals as he walked.

    The consecration and inauguration ceremony concluded with prayers for auspiciousness and dedication of the merit created by the event. Then His Holiness walked inside the stupa, as a choir sang “Karmapa Khyenno”.






    PRAYER FLAGS FOR THE WORLD

    Now, it was the turn of the children to perform a very special prayer flag ceremony.

    Several months previously an appeal had gone out worldwide for hand-made prayer flags. Several hundred had been collected, many of them made by local schoolchildren. The project co-ordinator, Elina Bochem, explained the vision that prompted the project: “The stupa represents the heart of the Buddhist community, connecting people beyond borders. Home is where the heart is and this will be a home for all.”

    In the words of Jetsun Milarepa: “My temple is an un-named heritage; my patrons are men and women everywhere.”

    Four children, assisted by the Karmapa and the project organiser, strung the prayer flags between the four white poles standing at each corner of the base of the stupa. The prayer ceremony was accompanied by the choir singing “Our World”, a song written and composed by His Holiness, which expresses the commonality of human experience, how much humanity owes to the planet earth, and contains the promise to protect her.

    The ceremonies were over. The crowd drifted away, though some devotees remained to perform their own circumambulations of the stupa. It was Sunday, and, from the nearby Catholic Church, peals of bells had punctuated the morning’s celebration.


    Half-an-hour later, the Karmapa slipped out of Kamalashila and walked down to the church, to greet the priest and the villagers who have so warmly welcomed him here. Entering the church, in a gesture of inter-faith understanding, mutual love and respect, he stood thoughtfully in front of the shrine to the Virgin Mary and offered a khata.


    http://www.karmapa-germany.de/source-of-peace-and-blessings-his-holiness-inaugurates-the-stupa-at-kamalashila/

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