Quantcast
Are you the publisher? Claim or contact us about this channel


Embed this content in your HTML

Search

Report adult content:

click to rate:

Account: (login)

More Channels


Showcase


Channel Catalog



older | 1 | .... | 28 | 29 | (Page 30) | 31 | 32 | .... | 86 | newer

    0 0



    Tuesday, 10 June 2014 18:03 Rajdip Ray, The Tibet Post International



    17th Gyalwa Karmapa, Ogyen Trinley Dorjee meeting the young people at the Estrel Convention Center, Berlin, Germany, 8 June,2014. Photo: TPI 

    Dharamshala: - The 17th Gyalwa Karmapa, Ogyen Trinley Dorjee, was greeted by a crowded hall when he came to deliver his first public talk in Berlin at the Estrel Convention Centre.
    For the majority of the European disciples, this was the first time they were seeing him in person. The 28 year old Karmapa heads the 900 year oldKarma Kagyu tradition of Tibetan Buddhism, and is viewed an as authoritative spiritual leader of the 21st century.
    The Karmapa's trip coincided with Sagadawa, the holiest month in the Tibetan calendar, when Buddhists commemorate and honour the life of Shakyamuni Buddha. Tibetans believe that the merit of any good deeds that you perform during this month is multiplied by one hundred thousand, so it is an appropriate time to engage in all forms of spiritual activity, including studying Dharma and listening to teachings.
    The topic for his first public talk was to be "Ancient Wisdom for the Modern World: Heart Advice for a Meaningful Life". "That's too long for me," he joked, and everyone smiled.
    "How to live a meaningful life?" He screwed up his face and pursed his lips in mock puzzlement— the audience laughed.
    Once he had everyone's attention, he went on to share his own thoughts and experiences, amidst doses of humour and irony. By examining his own life, His Holiness skilfully clarified what makes a life meaningful, and gave a thought-provoking insight into the reality of being the Karmapa.
    The happiest days of his life were when he was a little nomad boy, free to run across the meadows of Tibet, with the snow mountains in view. Then, everything had changed when, at the age of seven, he was recognised as the 17th Karmapa, removed from his family, and taken to Tsurphu Monastery, near Lhasa in Tibet. The greatest change in his life came about because of his decision to leave Tibet and go to India. His motivation in so doing was to be able to travel widely, which China would not allow.
    "Everything that has happened to me in this life was not by my choice, it fell upon me," he said. "If I'm to speak to you about a meaningful life, perhaps I should ask myself first whether my life is meaningful, and whether I am happy about my life or not."
    The first point to understand is that a meaningful life requires effort. There was no sudden transformation, he explained, when he received the title Karmapa, and he has no special power. Instead, he has always had to work hard on his motivation, study hard, and put in a sustained effort to make his life meaningful. The second point to understand is that living a meaningful life may carry a cost on the personal level. If someone has a job and a family, it might be different, but for His Holiness, his personal life and being the Karmapa cannot be separated.
    A meaningful life requires being able to fulfil the role you have in life, he explained. The title 'Karmapa', derived from the Sanskrit word for action, means the one who carries out the activities of the Buddha. "Its action man," he quipped. "My activity is to accomplish benefit for the lives of other beings. If the Karmapa's life is of benefit to others it is meaningful. If I can't do that, my Karmapa life is a failure."
    We do not exist in isolation, and in order for our lives to have meaning, we depend on the existence of others whom we can benefit. "Karmapa's activity, and my aim, is to benefit sentient beings. My meaningful life is totally dependent on other sentient beings," he elaborated. "Because you have so much hope and aspiration in me, I can become stronger even though facing lots of challenges. I can be more patient because of your aspirations."
    In conclusion, His Holiness tackled the question of happiness and whether he was happy.
    "I'm not so happy," he admitted, "But a meaningful life is more than happiness. Happiness is temporary. A meaningful life has to be purposeful. Not just for me but for other beings. We are interdependent so we live interdependently. So if I am to live a purposeful and meaningful life, I have to live it for the benefit for others. I can find meaning and dignity in working for the benefit of others. That is the essence and purpose of my life."
    As his speech sunk in, it left many in the audience stunned and mesmerized. This indeed was the way of the Bodhisattva.
    Karmapa Rinpoche reached Delhi on 10 June after a fortnight-long religious tour of Germany, one his aides told NDTV.


    0 0



    11/06/2014 à 10h06


    Ogyèn Trinlé Dorjé | XVII° Karmapa



    Le XVIIe Karmapa à New Delhi en juin 2013 (Tsering Topgyal/AP/SIPA)


    Je suis né dans une famille nomade d’un coin reculé du Tibet oriental. Étant donné que nous étions des éleveurs, nos déplacements étaient réglés par les conditions climatiques, les ressources en eau et l’état du sol.

    Ma famille vivait du terroir de manière très simple et très frugale. L’idée de détenir des terres et de traiter la nature comme une propriété nous était étrangère.
    Nous vivions dépourvus des facilités du monde moderne et n’avions que très peu de possessions, mais ma famille et ma communauté étaient heureuses et satisfaites.
    À l’âge de huit ans, je fus reconnu comme le XVIIe Karmapa et l’on m’amena au monastère de Tsourpou dans le Tibet central – siège traditionnel des Karmapas – où j’étudiai la philosophie et la méditation bouddhistes.
    Ces études renforcèrent ma compréhension du lien profond qui unit les hommes et leur environnement physique. Ce n’est cependant qu’après avoir fui le Tibet qui j’ai commencé à prendre conscience de l’importance écologique des lieux où j’avais grandi et de la sagesse du mode de vie nomade qui avait permis de conserver cet écosystème fragile.
    Tibet, le « Troisième Pôle »
    Le pays de mon enfance – le Tibet – est appelé le « Troisième Pôle » du fait qu’il recèle les plus grandes réserves d’eau et de glace après l’Arctique et l’Antarctique.
    Cet écosystème, qui constitue le plus haut et le plus vaste plateau du monde, est la source des principales rivières de l’Asie, notamment le Gange, le Bhramapoutre, le Mékong et le Yangtsé, rivières qui fournissent l’eau de près d’un cinquième de la population mondiale.
    Dans mon pays d’adoption, l’Inde, elles apportent l’irrigation et l’eau potable à des centaines de millions de gens.
    Les scientifiques nous disent que la température moyenne du plateau tibétain s’élève à une vitesse deux fois plus rapide que le reste du monde : 0,2° tous les dix ans depuis plus d’un demi-siècle. Il en découle que les glaciers du Tibet fondent rapidement, ce qui risque d’entraîner des effets catastrophiques pour la plupart des pays d’Asie continentale.
    Le changement climatique est un des plus grands défis auxquels les êtres vivants sont confrontés. Si nous ne trouvons pas le moyen de vivre en harmonie avec notre environnement, nous devrons tous en subir les conséquences, où que nous vivions.
    Qui recevra les centaines de millions de réfugiés du changement de climat ?
    Lors de la Conférence sur le Changement Climatique des Nations Unies qui s’est tenue à Copenhague, le Haut-Commissaire des Nations Unies pour les Réfugiés a déclaré que 36 millions de personnes avaient déjà été déplacées en raison de catastrophes naturelles soudaines.
    Les scientifiques ont annoncé que ce nombre pourrait monter jusqu’à 200 millions d’ici 2050 en raison du changement climatique. Réfugié moi-même, je ressens une grande peine à l’égard de ceux dont la vie a été dévastée par le changement climatique mais qui ne sont pas représentés à la table des nations.
    Quand j’ai quitté le Tibet, j’ai eu la chance de rencontrer un accueil chaleureux en Inde, pays qui s’est offert comme sanctuaire pour tous les réfugiés tibétains, donnant l’exemple de la générosité et de la liberté.
    Qui recevra les centaines de millions de réfugiés du changement de climat qui se présenteront lorsque les conditions de vie se durciront ?
    Lors de mon premier voyage en Europe, je voyagerai en Allemagne en juin au même moment où se tiendra à Bonn une réunion des Nations Unies sur le changement climatique.
    Près de deux cents pays y seront représentés afin de poursuivre les négociations en vue d’un nouveau traité international, dans l’optique de la Convention onusienne des Parties sur le Changement Climatique qui aura lieu au Pérou plus tard dans l’année [la suivante a lieu à Paris en décembre 2015, ndlr].
    Prêter sérieusement attention au Tibet
    Il est important de prêter sérieusement attention au Tibet dans le cadre des discussions sur le changement climatique. En accord avec le message du dalaï lama sur la protection de l’environnement et l’interdépendance, la coopération entre les représentants des nomades tibétains aussi bien que des scientifiques chinois et des émissaires des nations en val qui dépendent de l’eau du Tibet est cruciale.
    La nature même de la vie est interdépendance. Il nous est impossible de prendre la moindre bouffée d’air sans l’oxygène que fournissent les arbres lorsqu’ils respirent, ni de manger un seul repas sans l’azote du sol qui nourrit les plantes.
    Bien que je ne sois qu’un moine et très peu formé dans les sciences de l’environnement, je suis toujours frappé de voir tout ce qu’elles ont en commun avec le bouddhisme, notamment la compréhension de ce que l’animé et l’inanimé font partie d’un tout et sont mutuellement dépendants en tant que facteurs permettant l’émergence de la vie.
    Si nous pouvions vivre pleinement conscients de cette interdépendance, il ne fait aucun doute que nous prendrions soin de la terre autant qu’elle prend soin de nous.
    Nous pouvons nous sentir découragés lorsque nous voyons que les discussions internationales sur le changement climatique n’ont jusqu’à présent pas apporté de solution.
    Cependant, je mets un grand espoir dans la participation grandissante de peuples du monde entier. Que ce soit dans le Gujarat indien ou la région du Rhin en Allemagne, je vois partout des panneaux solaires, des éoliennes et d’autres marques de solutions climatiques innovantes.
    Il n’y a jamais eu un aussi fort consensus sur la planète concernant ce qui doit se faire pour empêcher la température globale de monter de deux degrés supplémentaires.
    Pour cette raison, un moine bouddhiste tel que moi suit de très près les réunions de l’ONU sur le changement climatique. Je prie pour que ces rencontres mènent à un accord global qui protégera tous ceux qui vivent sur cette planète.
    Nous ne pouvons pas renoncer. Nous ne devons pas renoncer. Nous devons trouver en nous-mêmes les ressources pour poursuivre le dialogue dans chaque aspect de notre vie, en tant que personnes dans notre voisinage et en tant qu’organisations gouvernementales ou non gouvernementales à Bonn et à Lima.
    Pour que nous devenions une planète viable, une révolution est nécessaire dans notre pensée et notre comportement. Le temps de cette révolution est maintenant venu.
    MAKING OF
    Orgyèn Trinley Dorjé est considéré par les Tibétains comme le XVIIe Karmapa, la troisième position dans le bouddhisme tibétain après le dalai lama. Agé de 28 ans, il s’est enfui du Tibet sous domination chinoise à l’age de 14 ans, à la veille de l’an 2000, pour se réfugier à Dharamsala, en Inde, où se trouvent aussi bien le dalai lama que le gouvernement tibétain en exil. Il est considéré par beaucoup comme un successeur possible du dalai lama vieillissant comme figure centrale du bouddhisme tibétain en exil, alors que le pouvoir chinois tente de semer la confusion en favorisant sa propre « réincarnation » du Karmapa... Ses prises de parole sont rares et ce texte qui mêle à la fois des considérations sur l’environnement mais aussi sur le sort du Tibet, constitue une étape dans l’émergence de ce personnage central -et jeune- du bouddhisme tibétain. P.H.



    0 0
  • 06/10/14--20:33: Meaningful Life




  • His Holiness The Karmapa: 

    "When I see the happiness and joy in the eyes of the people, I feel my life is meaningful. I feel that all I have done has had some meaning. I always think, from the bottom of my heart, my strength is coming from others, people like you. Because you have so much hope and aspiration in me, I can become stronger even though facing lots of challenges. I can be more patient because of your aspirations. I’m not so happy, but a meaningful life is more than happiness. Happiness is temporary. True meaning in our lives has to go much deeper than the feeling of happiness; the meaning and purpose has to pervade our lives. It has to be there even when we are sleeping. A meaningful life has to be purposeful. Not just for me but for other beings. We are interdependent so we live interdependently. So if I am to live a purposeful and meaningful life, I have to live it for the benefit for others.I can find meaning and dignity in working for the benefit of others. That is the essence and purpose of my life.” 

    ... from his very touching teaching  heart advice for a meaningful life  in Berlin, Germany June 5th 201, photo Estrel Convention Centre, Berlin


    https://www.facebook.com/photo.php?fbid=694687950578512&set=a.236525893061389.56288.100001119406707&type=1&theater

    0 0


    Phayul[Wednesday, June 11, 2014 12:47]




    DHARAMSHALA, JUNE 11: The 17th Gyalwang Karmapa Ogyen Trinley Dorje arrived in the Indian Capital on Monday after a two week tour to Europe, where he gave Buddhist discourses across Germany and met with Jewish and Catholic leaders. Disciples of his predecessor, the 16th Karmapa Rangjung Rigpai Dorje, travelled to Germany from 22 different European countries for an opportunity to meet the young Buddhist leader. 

    During the first leg of the tour, the Karmapa gave teaching focused on formal Buddhist philosophy and Abhisheka empowerment at his European seat of Kamalashila in the Eifel region of Germany. 

    The second leg was spent in Berlin addressing wider audiences and included cultural events, interaction with youth as well as public talks. During his teachings the Karmapa made a skillful presentation of ancient philosophy of Tibetan Buddhism. 

    “Stating that the mission of the 17th Karmapa in the 21st century is mainly Dharma activity, the Karmapa emphasized that the Dharma must change and adapt in order to suite the needs of the time while adhering to the essence of the Buddha dharma,” said Kunsang Chungyalpa who accompanied the Karmapa during the tour. 

    In Berlin, the Karmapa met with Rabbi Ben-Chorin and other members of the Jewish Community of Berlin, and joined prayers at the city’s haunting Holocaust Monument. 

    The 29 year old Karmapa, who escaped to India under mysterious circumstances in 2000, had a lively interaction in Berlin with the youth of Europe. The Karmapa exhorted the young people to assume social responsibility and make their lives meaningful. Sharing his own experience in overcoming many challenges in his life, the Karmapa said that when he received the title Karmapa, there was no sudden transformation. 

    Reflecting on his difficult escape from Tibet, the Karmapa expressed gratitude to the Government of India for its hospitality to him and fellow Tibetans. 
    Throughout his teachings in Germany, the Karmapa reiterated his concern for the environment and his appeal for a world with less greed and more compassion. 

    Stressing personal responsibility in caring for the environment, he urged - “We should never exploit the world we live in for the purpose of short-term benefits. 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”. 



    http://www.phayul.com/news/article.aspx?article=17th+Karmapa+completes+his+Europe+tour&id=34974

    0 0





    The first Visit to Europe by His Holiness the 17th Karmapa Ogyen Trinley Dorje from the 28th May till 9th June in Germany has been a remarkable success and a landmark event.  The Karmapa Foundation Europe (KFE) has endeavoured  to provide the necessary support for the Visit.
    We wholeheartedly thank His Holiness for his generous presence in Europe and for the simplicity and clarity of his deep teachings.  His spiritual instructions touched the hearts of all those present at the different venues and Dharma Centres in Germany and of people – throughout Europe and worldwide – who were unable to attend the events,  yet could follow the teachings through the webcasts.
    The Karmapa Foundation Europe wishes His Holiness a safe return to India, particularly thanks the German organizers for having organized so successfully the event  and hopes that this Visit will be the first of many regular visits to our various countries – if possible, every year.
    Such has been his presence among us that Europe is no longer the same, for he leaves behind him seeds of spiritual renewal. Now it is up to us Europeans to enact his wisdom and love in our own lives and to keep up the operational momentum created by the Visit.
    For a start, the Karmapa Foundation Europe means to produce a book in several European languages of the teachings given in Germany, whose title might well be “The Future Starts Now”. The aim is to promote knowledge about the Karmapa and his work in Europe and beyond.
    During the Visit, His Holiness made a specific request to the Foundation – and hence indirectly to Europeans – to support his education and healthcare initiatives throughout the Himalayan area, including Tibet. These will initially target monasteries and nunneries, extending later to the population at large.  This broad programme will of course be implemented step by step.


    Warnning: Do NOT Get Caught While Searching!!
    Your IP : - Country : - City:
    Your ISP TRACKS Your Online Activity! Hide your IP ADDRESS with a VPN!
    Before you searching always remember to change your IP adress to not be followed!
    PROTECT YOURSELF & SUPPORT US! Purchase a VPN Today!
    0 0


    If you missed any of the live webcasts from HH Karmapa’s visit to Europe, you can now watch them again here.




    17th Gyalwang Karmapa's Germany Tour  / Central European Time
    Kamalashila Events

    May 29 Teaching: Short Ngöndro - 1 9:30 - 10:30 CET
    Teaching: Short Ngöndro - 2 11:00 - 12:00 CET
    Teaching: Guru Yoga Practice 15:00 - 16:30 CET

    May 30 Teaching: The Mahamudra Lineage Prayer – 1 9:30 - 10:30 CET
    Teaching: The Mahamudra Lineage Prayer – 2 11:00 - 12:00 CET
    Empowerment: The 84 Mahasiddhas 15:00 - 16:30 CET

    May 31 Empowerment: Dorje Sempa 9:30 - 11:00 CET
    Empowerment: Medicine Buddha 14:00 - 15:30 CET

    Berlin Events

    June 5 Public Talk: ‘Ancient Wisdom for the Modern World. Heart advice for a Meaningful Life’ 19:30 - 21:00 CET

    June 6 Teaching: 'Mind Training – Taming The Mind and Cultivating Loving Kindness' 14:30 - 16:00 CET
    Public Talk: ‘Buddhism and the Environment – Living in Harmony with our Planet’ 19:30 - 21:00 CET

    June 7 Public Talk: ‘Changing the World from the Inside Out – Love and Compassion for a globalised World’ 14:30 - 16:00 CET
    Teaching: 'Developing Inner Peace – The Art of Meditation' with Cultural Events 19:30 - 21:00 CET

    June 8 Empowerment: ‘Karma Pakshi’ 10:00 - 11:30 CET
    Young People meet The Karmapa: ‘The Future Is Now – Today’s Youth are the Hope for a better Tomorrow’ 14:00 - 15:30 CET

    0 0


    Thursday 12 June 2014





    Statesman News Service
    Gangtok, 11 June


    The Joint Action Committee, Karmapa to Rumtek, today expressed hope that its dream for the Karmapa to occupy the Rumtek monastery seat may come true very soon, as Sikkim chief minister Pawan Chamling has “endorsed” the issue when he took it up with Prime Minister Narendra Modi in a meeting in New Delhi.


    “Our dream of Karmapa to Rumtek is going to turn into a reality soon, especially after the endorsement by the chief minister during his first meet with Narendra Modi,” said T Lachungpa, the spokesperson of the Joint Action Committee.


    Addressing the Press here today, Mr Lachungpa said: “We express our gratitude to the chief minister for strongly endorsing the issue of Karma Ogyen Trinley Dorjee with the Prime Minister during his first meeting.”


    Mr Chamling had apprised Mr Modi of the pending demands of the people of Sikkim and the state government’s granting of permission to the 17th Gyalwa   Karmapa, Ogyen Trinley Dorje, to  take his seat at Rumtek monastery.


    “This initiative of the chief minister will definitely help us in witnessing our dream of ‘Karmapa to Rumtek’ come true,” Mr Lachungpa said.


    “Karmapa to Rumtek, an organization will be leading a delegation to the Prime Minister and home minister in the near future to press the demand of granting the 17th Karmapa his seat at Rumtek Monastery,” he added.


    “We have full trust in the state government that it will take all necessary steps to bring the Karmapa back to Rumtek,” he said.


    The 17th Karmapa, the head of the Karma Kagyu sect of Tibetan Buddhism, has been a subject of controversy following the death of the 16th Karmapa, Rangjung Rigpe Dorje, in 1981.


    Following the death of the 16th Karmapa, two candidates, Ogyen Trinley Dorjee   and Trinley Thaye Dorjee have been put forward.


    The central government has banned Ogyen Trinley Dorje's travel to Rumtek. He has been living at Gyuto monastery in Dharamshala, Himachal Pradesh, since his escape to India on January 5, 2000.


    He is the head of the Karma Kagyu sect with its headquarters in Rumtek in Sikkim.





    0 0





    (Please click for a full size zoom version of the letter).

    Statement by His Holiness the 17th Gyalwang Karmapa Ogyen Trinley Dorje on the Passing of Kunzig Shamar Rinpoche, Mipham Chokyi Lodro
    Until the 10th Shamarpa, the omniscient Shamarpas have been great masters respected throughout Tibet and were wise, compassionate, and powerful masters known as the “Victorious Lord of Dance” who were the life force of the Karma Kamtsang teachings. Despite a ban on the Shamarpas’ enthronement since 1792 for almost a hundred and seventy years, His Holiness the 16th Gyalwang Karmapa, in view of historical significance and for the benefit of Buddhadharma and all beings, sought consent from His Holiness the 14th Dalai Lama and enthroned his nephew as the Shamarpa, taking him under his wing for the guidance of his body, speech and mind.
    However, as the folk saying goes, one may have enough merit to have a cow but not enough to get its milk. Similarly, after the Parinirvana of the 16th Gyalwang Karmapa, because his followers had unstable samaya, there occurred a schism within this Practice lineage that would have been inconceivable even in a dream. There have been different perceptions of Shamar Rinpoche’s actions both favourable and unfavourable, but the situations of the past, like ripples in water, are endless. These unfortunate situations are, I think, simply due to us not being aware of the omnipresence of our root guru and not being able to generate farsightedness for the benefit of Buddhadharma and all sentient beings.
    From the time I was young I have had an unmistakable faith and respect towards Rinpoche. Therefore, with the hope of benefiting the Buddhadharma in general and the lineage in particular, and with the expectation that I may be able to offer some service towards his Dharma activities, I had the good fortune of meeting Rinpoche once. Yet, as my aspirations have not been fulfilled, his sudden passing away is a matter of great sadness.
    As soon as I came to know of this news that is so difficult to believe, I instructed Rumtek Monastery, the main seat of our lineage, and other monasteries in Tibet and other lands to make offerings and perform pujas as grand as possible for 49 days as Rinpoche has taken rest for a while from the degenerate age of strife into the expanse of peace.
    I have great hope and strong aspirations that Shamar Rinpoche’s reincarnation will embody the examples of his predecessors, and the good fortune of harmony within the lineage will arise soon.
    Karmapa Ogyen Trinley Dorje

    12 June 2014


    0 0
    0 0


    Dear Dharma Friends,

    His Holiness Gyalwang Karmapa has visited Europe for the first time. Now he is back in India.

    On Thursday, June 6, 2014 in the morning between 8:00 - 8:15, the Executive Board of Karma Tengyal Ling had an audience with the head of the Karma Kagyu school. The Executive Board presented the status of planning of the monastery and temple complex (Correct name in the contract with the local government: "Buddhist Study and Meditation Center Ludwigshorst") in Stechlin - Menz.

    http://www.karma-tengyal-ling.de/en/html/0301_building_project_overview.html

    The nearly 40 000 square meter area, which is affiliated to the development plan of the municipality was presented to Karmapa as a potential for his activity in the West. 

    After the plans, pictures and animations had been presented, His Holiness asked whether he could keep the big photos of the architecture designs. He said in a few words: "Now WE have to see how we get funded this".,

    We, the Board, know quite well that this project can not be financed by members of the Buddhist communities. If we now ask ourselves: How can we support this project? Then the correct answer is: In our own heart to have the deep, sincere desire: May this project manifest for the benefit of all beings. Candid sympathetic joy fueled the prosperity of all projects of this kind.







    Warnning: Do NOT Get Caught While Searching!!
    Your IP : - Country : - City:
    Your ISP TRACKS Your Online Activity! Hide your IP ADDRESS with a VPN!
    Before you searching always remember to change your IP adress to not be followed!
    PROTECT YOURSELF & SUPPORT US! Purchase a VPN Today!
    0 0



    Published 13.06.2014





    Kunleng discusses the 17th Karmapa's first visit to Europe. Guest: Lama Tsewang Tashi, member of the Karmapa's entourage on Germany visit.




    http://www.voatibetanenglish.com/media/video/the-17th-karmapas-first-european-visit/1936490.html

    0 0



    23.06.2014



    Over 400 Tibetans residing in the New York and New Jersey area observed the 30th birthday of Karmapa on June 22, 2014. The 17th Karmapa, Ogyen Trinley Dorje is the head of the Karma Kagyu of Kagyupa, which is one of the four major schools of Tibetan Buddhism. 

    The observations began with prayers and talks without any cultural songs and dances as a respect to the recent demise of Shamar Rinpoche.

    Former New York representative, Mr. Lobsang Nyandak and Tibet Fund Director, Rinchen Tharlo addressed the gathering.



    http://www.voatibetanenglish.com/content/article/1942832.html

    0 0


    By Thierry Dodin
    July 24, 2014




    Occurring in Germany when the Karmapa was touring there, the untimely death of Kunzig Shamarpa inevitably gave rise to some speculations. Shamar Rinpoche, referred to as the “Red-hat Karmapa,” was a lineage holder of the Karma Kagyu school of Tibetan Buddhism, and had played a part in some controversy.

    More important than the coincidence of the death of Shamar Rinpoche in the same country where the Karmapa was visiting, and associated elaborations about karma or even magics, is what implications his death has for Tibetan politics in general. Central is that it remixes the cards in a dispute which has been going on in Tibetan exile society for more than two decades, and has considerably constrained the radius of action of the 17th Karmapa Lama after his arrival in Indian exile, fourteen years ago. That it happens at a point in time when India is entering a new political era makes it potentially even more significant.

    Arguably, India’s foreign policy establishment has been since Nehru’s time more inclined to search for common ground with China than to be supportive of Tibet. To say the least, it certainly did nothing to facilitate the young Karmapa’s life. China itself, though irrevocably recognizing Ogyen Trinley Dorje as the rightful Karmapa, did its best to entertain ambiguities around his embarrassing flight from China to asylum in India, in a move designed to save face for China in the first place, and also to leave the back door open for a possible later return of the Karmapa.

    Role of Shamar Rinpoche

    Still, it was Shamar Rinpoche who understood best how to play on residual China angst and instil deep suspicion among an Indian security community which was so prone to paranoia that up to the 1990s it rejected infrastructure developments in border areas out of fears they could facilitate a possible Chinese invasion. With that, Rinpoche could lame the young Karmapa’s movements in India while effectively barring him from travelling abroad.

    Shamar Rinpoche certainly was more efficient than China in “containing” the Karmapa. However, despite his opposition to Dharamshala and contrary to others (think Shugden) he never “played the China card” by moving politically closer to Beijing. For one he was practical, not opportunist, but any move in this direction would have ruined the good relationship he entertained with the security establishment in the Darjeeling/Kalimpong region anyway.

    Despite all his efforts and very determined supporters, Shamar Rinpoche had been losing ground lately, as the visit of the Karmapa to the US and now to Europe demonstrate, and, even more so, the trip of his arch-rival Situ Rinpoche to Malaysia in late 2012. Even the Chinese propaganda apparatus started some months ago to take a more distant and increasingly critical course towards Karmapa. Shamar Rinpoche’s sudden death, however, likely marks the beginning of a new era for Karmapa.

    With all his skills and dexterity, there is little indication that Shamar Rinpoche, though well-acquainted with Buddhist notions of impermanence, has taken much thought of his succession. His strengths were the verve and determination typical of the Khampa chief he was — like some other Tibetan politicians. His power relied on personal charisma and a good knowledge of the terrain. His weaknesses lay in little ability to translate this into durable structures, and the lack of trust and confidence necessary to groom an adequate successor.

    With that, his disappearance leaves a vacuum his entourage will find hard to fill. Even Trinley Thaye Dorje, his protégé whom he worked with for two decades to establish as the rightful Karmapa, has not come across so far as a strong personality, and in fact never really came out of the shade of his mentor.

    Future roles of India and China

    Much will now depend on the new Modi administration as well as Modi himself. India’s recently-elected PM has already shown a special interest in the Himalayan border regions, as well as a keenness to stand up to China. This could translate into a new, more positive approach to Karmapa, although on the other hand the nationalist circles who surround Modi are typically more inclined to scepticism. In any case, Modi already stands under pressure from Indian Buddhists to come out in support of Karmapa, in the first place from Pawan Chamling, the Chief Minister of Sikkim, who was quick to clarify one more time that he wishes Karmapa to visit Sikkim and reintegrate Rumtek monastery, the seat of the Karmapa school which has been stuck in legal disputes. Even Modi could not single-handedly forestall or override pending court decisions, but he could set a symbol by allowing Karmapa into Sikkim. China cannot have an interest in a strengthened position of a Karmapa it doesn’t control. In that, if Shamar Rinpoche was no ally, he was certainly convenient.

    The question remains as to how China may react now. One thing it could do is encourage the finding of a new Shamarpa incarnation in Tibet and so try to progressively lure the following of the late Shamar to its side and against Karmapa, although without endorsing Shamar’s choice. But it could also choose more wisely to do nothing, and simply wait and see how the two camps sort out their differences, hoping to be able to benefit from in-fighting among Tibetans and perhaps attract one or the other defector.


    NOTE--  Thierry Dodin is a Tibetologist linked to the University of Bonn in Germany. From the 1990s on, he has been a contributor and later a trustee and executive director of the Tibet Information Network, London. Since 2005, he has been the founding director of TibetInfoNet.






    0 0



    Biodynamische Bäckerei in Berlin empfängt den siebzehnten Karmapa Orgyen Trinley Dorje

    Zweithöchster buddhistischer Führer nach Dalai Lama besucht Märkisches Landbrot



    24.06.2014



    Der siebzehnte Karmapa war zu Besuch bei der Demeter-Brotbäckerei Märkisches Landbrot. Nach seinem Vortrag „Buddhismus und Umwelt – Ein Leben in Harmonie mit unserem Planeten“ im Berliner Estrel-Hotel informierte sich der Würdenträger des tibetischen Buddhismus, wie Märkisches Landbrot in Berlin-Neukölln ganz konkret in Harmonie mit der Umwelt wirtschaftet. Der Karmapa, mit bürgerlichem Namen Orgyen Trinley Dorje, besichtigte die Backstube, probierte das biodynamische Brot und erkundigte sich über die ökologischen Prinzipien des Unternehmens. Märkisches Landbrot-Geschäftsführer Joachim Weckmann fühlte sich sehr geehrt, dass sich der hohe Gast aus Tibet bei seiner allerersten Europareise die Zeit für einen Besuch in seinem Unternehmen nahm.
    Der 17. Karmapa engagiert sich stark für den Umweltschutz und zeigte großes Interesse an der ökologischen Wirtschaftsweise der biodynamischen Bäckerei. Märkisches Landbrot wurde bereits mehrfach für seine Leistungen im Umweltschutz prämiert. Unter anderem erhielt das Unternehmen 2014 die Green-Blue-Energy-Factory-Auszeichnung für Investitionen in erneuerbare Energien. Im Juli 2011 wurde Märkisches Landbrot in die Klimaschutz- und Energieeffizienzgruppe der Deutschen Wirtschaft aufgenommen. 2009 wurde das Unternehmen mit dem Deutschen Nachhaltigkeitspreis in der Kategorie „Deutschlands nachhaltigste Produktion“ ausgezeichnet.
    Märkisches Landbrot fühlt sich seit langem der Himalaya-Region verbunden und unterstützt dort verschiedene Projekte. Geschäftsführer Joachim Weckmann war als junger Mann auf Reisen von Afghanistan bis Nepal tief beeindruckt von Land und Leuten und freut sich, jetzt als erfolgreicher Unternehmer, dort helfen zu können. So unterstützt das Unternehmen das von Karmapa Orgyen Trinley Dorje initiierte Khoryug-Netzwerk umweltbewusster buddhistischer Klöster und Zentren im Himalaya. „Khoryug“ heißt „Umwelt“ auf tibetisch. Märkisches Landbrot hilft, indem es sich am Aufbau einer Baumschule im nepalesischen Jampaling beteiligt. Vor Ort in der Baumschule ist der Tibeter Padma Wangyal aktiv, der einst als Bäcker bei Märkisches Landbrot arbeitete. In Lo-Manthang, der Hauptstadt des kleinen, mitten im Himalaya gelegenen, einstigen Königreichs Mustang, das heute zu Nepal gehört, finanziert Märkisches Landbrot eine medizinische Hilfsstation mit. Seit 2012 unterstützt das Unternehmen ein Gesundheits-Projekt zur Förderung der traditionellen tibetischen Heilmedizin in Lingshed in der nordindischen Region Ladakh. Dort finanziert die Berliner Bio-Bäckerei für fünf Jahre die Stellen von zwei Gesundheitshelferinnen.
    Joachim Weckmann hofft, dass das Beispiel eines ökologischen und spirituellen Wirtschaftens Nachahmer findet. Es stimmt ihn optimistisch, dass immer mehr Unternehmer nach einem Sinn in ihrer Arbeit suchen und sich für mehr Wert als den Mehrwert interessieren.


    0 0
  • 06/27/14--21:08: Feast Offering Melody


  • Tsok Song
    Lyrics by the 17th Karmapa
    Chanted by Umdze Bai Karma.




    A HO
    ZHI YING KANÉ DAKPA TRÖDRAL GYI NGOWO
    LHÜNDRUP ÖSAL ROLMÖ JOGEK DANG DRAK NÉ
    A HO 

    The fundamental expanse is originally pure, its nature beyond embellishment.
    Combined with the playful music of spontaneous luminosity,


    ZUNGJUK KU SUM NORBÜ GA CHAR GYI MINPÉ
    KHYABDAK DÖN GYI LAMA NYING Ü NÉ DREN JUNG 

    it ripened into the delightful jewel-rain of unity, the trikaya.
    I remembered the all-pervasive lord, the ultimate guru, in the midst of my heart.


    GANG GI SANG SUM NYINJÉ NANG ZER GYI TRENGWÉ
    NAM ZHI TRINLÉ GELEK Ö BUM GYI DRIP SIL

    The rays of sunlight from his three secrets bestow cooling shade through the good brilliance of the four activities,


    KALZANG DULJÉ NGAL TSOR LHÜN TUK TU JINPÉ
    GAWA SUM GYI PEMO NYING Ü SU ZHÉ DO 

    providing perfect solace for fortunate disciples.
    The lotus of threefold joy has bloomed in my heart.


    DALJOR TEN ZANG TSOKYÉ GESAR GYI NYINGPOR
    NGEJUNG DRANGTSI YANG NYEN BUNGWA DANG DROK TÉ

    May the essence in the center of the lotus, this good support of freedom and resources,
    be found by the melodious honeybees of renunciation.


    TSENDEN LA MÉ ZHAP SEN NYINJÉ KYI REKPÉ
    ZHENPEN DAP ZANG GYEPAR JIN GYI RANG LOP SHIK

    Bless me so that, touched by the sunlight of the authentic guru's feet,
    the petals of helping others bloom wide.


    ÖSAL RANGJUNG NYUKMÉ YESHE KYI RANG ZHAL
    LAM DÜ SAL ZHAK MEPAR LHUKPA RU KYANGWÉ

    Bless me so that the face of natural, self-arisen, luminous wisdom
    may be openly fostered on the path without removal or addition;

    DÖNDAM CHÖKÜ RANGZHIN TONGNYI KYI YING SU
    DÖ MÉ GYALSA ZINPAR JIN GYI RANG LOB SHIK

    and so that in the natural expanse of emptiness, absolute truth, dharmakaya,
    I reach the primordial citadel.


    KHA LA WANG ZHÜ LADRÉ DUKKAR GYI DZÉ SHING
    BARNANG GELEK METOK CHAR ZIL DU NYILWÉ

    May the sky be beautifully canopied by the white parasol of rainbows.
    May the horizon be filled with the gentle flower-rain of goodness.

    SATENG KYEGU GAWÉ DE KYI KYI GYANG LÜ
    JIKTEN KÜN GÉ YIWANG TROKPA RU GYUR CHIK

    May everyone on Earth sing with joy,
    Captivating the world with delight.


    LHAKSAM DRIMÉ NANG TER NORBU YI DRÖNMÉ
    KAR MIN NAKCHOK MI GÉ MÜNPA LÉ DROL TÉ

    May the brilliant jewel-lamp of immaculate benevolence
    free us from the darkness of evil.


    MI NUP DZOKDEN GATÖN NAM SÉ KYI ROL MÖ
    DA MÉ DRAK KAR YANG NYEN SI SUM NA TROL CHIK

    May the music that awakens us to an eternal golden age
    be heard throughout the three existences in all its peerless euphony.


    This aspiration 
    was made as the sun rose above the eastern mountains in India on September 5th, 2001 by Ogyen Trinley, who bears the name Karmapa.






    Warnning: Do NOT Get Caught While Searching!!
    Your IP : - Country : - City:
    Your ISP TRACKS Your Online Activity! Hide your IP ADDRESS with a VPN!
    Before you searching always remember to change your IP adress to not be followed!
    PROTECT YOURSELF & SUPPORT US! Purchase a VPN Today!
    0 0



    by Michele Martin
    June 6, 2014 Berlin, Germany

    On this sunny morning, the Karmapa and his entourage drove down Kinzigstrasse in the former East Berlin to pay a visit to the Bodhicarya center, founded by Ringu Tulku Rinpoche. The wood fence lining the street outside the center is decorated with colorful drawings of the eight auspicious symbols, which lead up to the main gate. Its doors are opened wide to reveal a vista of the countryside hidden in this corner of Berlin. Winding paths lined with grasses and flowers wend their way past red brick, single-story buildings to the tall meditation hall at the back of the property. On top are special rooms for the Karmapa including a balcony with a view of the gardens and the surrounding area.

    • 14362392355_9a87f544ae_o
    •  
    • 14382575713_34ee546970_o
    •  
    • 14175921287_014b4dcd95_o
    •  
    • 14359078331_b23b0feca9_o
    •  
    • 14359078051_820c601360_o
    •  
    • 14175769918_3cd05ddc80_o
    •  
    • 14175920127_7a6da46e4c_o
    •  
    • 14361504444_71435256c6_o
    •  
    • 14382573753_77a922dd14_o
    •  
    • 14175919417_07444f7765_o
    •  
    • 14175768548_5797e3e7d4_o
    •  
    • 14339291366_2b7dacd5c2_o
    •  
    • 14360867852_7998b7273e_o
    •  
    • 14175803330_55aacce03e_o
    •  
    • 14361502924_368c2c2da5_o
    •  
    • 14175814350_403147148a_o
    •  
    • 14382572143_3a4461c21c_o
    •  
    • 14360867232_61746878db_o
    •  
    • 14175813880_3190222203_o
    •  
    • 14382571653_d8c3043ed0_o
    •  
    • 14361501924_5bbb9185ce_o
    •  
    • 14175917537_e516ab65c8_o
    •  
    • 14175766618_35232d754b_o
    •  
    • 14339289316_ac8a8eb506_o
    •  
    • 14361501214_76bfed5297_o
    •  
    • 14382570713_7119994c1c_o
    •  
    • 14382570443_fa08970d43_o
    •  
    • 14359073551_32218fa895_o
    •  
    • 14359073321_250f3136c0_o
    •  
    • 14360865242_2bed8a0d0e_o
    •  
    • 14382569843_3dbe1cd5f4_o
    •  
    • 14175765028_23d5b663c2_o
    •  
    • 14359072561_e06d388004_o
    •  
    • 14360864452_8324fe558f_o
    •  
    • 14360864272_7c81fccb6d_o
    •  
    • 14339287316_99a51148b0_o
    •  
    • 14175810350_c3f6ba1a0c_o
    •  
    • 14175764018_e3f2799b96_o
    •  
    • 14339286806_f7f2a7e8ba_o
    •  
    • 14175763538_cca1ea87f3_o
    •  
    • 14362384245_12d7130e70_o
    •  
    • 14361498004_4449ed4562_o
    •  
    • 14175809000_07b6f16e47_o
    •  
    • 14359070431_428d07401d_o
    •  
    • 14359070221_acce27a10a_o
    •  
    • 14175762358_786453809d_o
    •  
    • 14175729279_e56b453442_o
    •  
    • 14175803220_454e6915a0_o
    •  
    • 14359069431_9c80b9afda_o
    •  
    • 14175761578_94887e13ac_o
    © Images: Francois Henrad
    The architect Inka Drohn tells the history of this place:
    The land is protected as an historical site because it testifies to the shift from rural to urban architecture. The surrounding buildings are tall with many stories, but these are very small buildings, collected like a loose settlement with a lot of secluded corners. Given the way we run Bodhicarya, the nooks and corners are especially good for us, because they allow many different activities to happen without them disturbing each other. You can have activities for children as well as meditation happening at the same time.
    Inka continued,
    The center is structured is like a small village nestled in the big city of Berlin. We kept the scale of the houses, but we had to change the interior of the houses to fit their use. The area covers 1800 square meters, and when we're working here and someone starts cooking, they may think there are ten people, but then they ring the gong to say lunch is ready and one hundred turn up.
    Open to everyone from early in the morning to late at night, the center is full of activities from Tai Chi and many kinds of yoga to various levels of meditation, and even stupa building. The members of Bodhicharya engage in hospice work and also have hosted for the last ten years, work-study seminars for students from all over the world. The center engages in interreligious dialogue and also invites teachers of different Tibetan traditions to teach. In line with the Karmapa’s deep interest in the environment, Bodhicharya is involved with protecting it and was one of five places selected for the research program, Urban Strategies for Climate Change. As a contribution to the neighborhood, the center built a playground for children. The programs at Bodhicharya are run completely on dana (offerings), so to support itself, the center rents out eight small apartments as well as renting out larger spaces for a variety of classes.
    When the Karmapa came to this center of spiritual and social activity, he first stopped at a large circle of white stones surrounded by gardens so that he could bless this site for a six-meter tall stupa and lay its first building stone. He then entered the two-story open space of the main shrine hall, where the members of the community and specially invited guests waited for him.
    Ringu Tulku Rinpoche welcomed him, saying,
    It has been our wish and long waiting that His Holiness the Karmapa could visit this place. It was built for you, and we are in the process of adding some rooms for you, so that hopefully during the next visit you could stay here.
    This was a very old place, a ruin which the city gave us. For over ten years we have been rebuilding it, mainly with volunteer help. We got this statue of the Buddha from an artist in Munich where it was kept on its back on the street. Many Buddhists protested and wanted to take it away, but nobody came forward, so we did.
    With his characteristic sense of humor, Rinpoche added, “We gave refuge to the Buddha.”
    He went on to describe the environment of the center.
    In thus small place, we have over five hundred medicinal plants growing and registered by a botanist. A special and rare kind of bee lives here as well as two other kinds of insects about to become extinct. … Although the place is not complete we have lots of activities going on. Every week there are thirty courses that cover topics such as Buddhist meditation, yoga, dance, and archery. Bochicharya is run as a rime (nonsectarian) center so we invite masters from many traditions as well as from the many schools of Tibetan Buddhism. We train hospice workers and have served one hundred people in their homes. So even though the center is not finished, we have lots of activities going on.
    Ringu Tulku Rinpoche closed with a request for the Karmapa to bless and give them guidance, to really take over this place and make it useful for many people in the future. The monk Tenzin then read out a formal request to His Holiness, asking him “to be the head of our center. Until we attain enlightenment, may we help you in the Buddha activity that you are predicted to perform for all the beings in the world.” Tenzin then offered the Karmapa a large, symbolic golden key to the center.


    The Karmapa responded that the Karma Kamtsang seems to have a special connection with Europe.
    From my information, when Tibetan Buddhism first came to the West, especially to Europe, the masters who established it here seem to be more from the Karma Kamtsang tradition, so there’s a special karmic relationship between us.
    In the Tibetan Buddhist tradition, all the different vehicles are practiced and studied, so it preserves a very complete and inclusive practice of Buddhism. Usually, we think of the Tibetan tradition as being divided between the Nyingma, Kagyu, Geluk, and Sakya. But actually, it’s not like that. When we consider the individual lineages that the lamas transmit and their main seats, these are varied; however, ultimately they are not different. They are all the Buddha’s teachings and should be practiced.
    First we should find a lama and a practice that is suitable for us, so we can establish a stable foundation. The practice of calm abiding can provide this. Afterward, without throwing away our old practice, we can practice and study in other traditions. When lamas from other traditions come to teach at Kagyu center, it provides a good opportunity for the people there. We did not have much of an opportunity to do this in Tibet.
    Turning to English, The Karmapa cautioned,
    When we first become followers of Tibetan Buddhism, some lamas will tell us, ‘You belong to this lineage.’ They want us to have a strong sense that we are a follower of such and such lineage. They teach a kind of fundamentalism. Actually, a good lama should teach you how to practice, how to be a good person, to generate compassion and love. Fundamentalism is not good, and that’s why here in this center, Rinpoche invites lots of masters from different traditions and lineages. This is a great opportunity for all of you. In Tibetan society sometimes we didn’t have this opportunity; we only connected with the lamas who belonged to our lineage. I think it is very important to invite masters from other traditions.
    Finally, I want to say thank you very much to Rinpoche and to all the Bodhicarya members and staff. I feel very grateful that on this first trip to Europe, I could come to this center. It's very wonderful and I’m very happy. Thank you so much.

    About the author

    Michele Martin has been practicing Buddhism for over forty years and has spent most of the last twenty-five in Nepal and India, studying with Tibetan lamas and working as a translator of written and oral Tibetan. In addition to texts on philosophy and meditation, her books include:Music in the Sky: The Life art and Teachings of the 17th Karmapa Ogyen Trinley Dorje; Traveling the Path of Compassion, (the Karmapa's teachings on The Thirty-Seven Practices of a Bodhisattva), translated together with Ringu Tulku Rinpoche; and The First Karmapa: The Life and Teachings of Dusum Khyenpa translated with David Karma Choephel.



    0 0


    Lama Surya Das, Buddhist scholar and interpreter of Tibetan Buddhism in the west, sat down with us to talk about His Holiness The 16th Karmapa. He told us that Karmapa was the greatest enlightened Lama he ever met. To learn more about Das: http://www.surya.org/

    "Modern Masters Of Religion," a CBS Interfaith Special, explores the works and influence of several 20th century voices of varied religions. This special broadcast presents their place is modern religious history and the people they have affected. The program will be broadcast Sunday, June 29 on the CBS Television Network (check local listings).
    The leaders featured include Karen Armstrong, a world-renowned religious historian and scholar. She has written A History of GodThe Battle for God, Islam, and Buddha among other books. A former Catholic nun, she speaks about what led her to become a lifelong student of religion. In 2008, she was awarded the $100,000 TED prize and created a global compassion network called the "Charter for Compassion." RCC became an early member of the Charter for Compassion.
    Meanwhile, Thomas Merton, a convert to Catholicism, and a Trappist monk is considered one of the greatest American Catholics of the 20th century. Author of 70 books, Merton died in 1968, but his influence and legacy as a writer, mystic and social activist continues to be felt by many. We hear from Fr. James Martin, S.J., who left his secular career to become a priest after watching a documentary on Merton. Martin says, "Something about his life, the look on his face which seems so content and peaceful, really drew me in and made me want to know – what was the secret to this guy's happiness?"
    Also featured is His Holiness the 16th Karmapa, who was the leader of the Kagyu School of Tibetan Buddhism and is considered one of its most important masters. Among the followers of the religion, the Karmapa is considered a "living Buddha" who is able to convey all-seeing wisdom and endless compassion. Our program features an interview withLama Surya Das who was a student of His Holiness. Lama Surya is a Western Tibetan Buddhist scholar best known for his book Awakening the Buddha Within. Through personal stories, he talks to us about how he came to meet his teacher and why he considers the Karmapa the greatest enlightened Lama he ever met.
    We also speak to Derek Kolleeny, founder and teacher at the Westchester Buddhist Center in New York. Kolleeny first met His Holiness in 1980 during one of three visits the spiritual leader made to the West. Kolleeny shares his experiences as assistant coordinator during the Karmapa's six-month tour, and what impact the Karmapa's presence has had on bringing Tibetan Buddhism to the West.
    John P. Blessington is the executive producer and Liz Kineke is the producer. In creating the topics and content of this Cultural & Religious Documentary CBS seeks input from the National Council of Churches, the Interfaith Broadcast Commission, and from clergy, scholars and other representatives of each of the religions presented within a program.

    Following the June 29 air date, this program may be viewed again at www.cbsnews.com/religion-and-culture. "Like" us onFacebook.com/CBSReligion and follow us on Twitter @CBSReligion.



    http://www.religioncommunicators.org/modern-masters-of-religion-set-for-june-29-on-cbs

    0 0





    SE Report


    GANGTOK. June 28: SDF MLA Bek Bahadur Rai on Saturday moved a private member’s resolution in the Assembly requesting the Union Government to allow the 17th Karmapa to visit Rumtek monastery, east district.

    The resolution was welcomed by MLAs from both SDF and SKM and passed by the House unanimously.

    “Our government has been very sincere in pursuing the matter in bringing the Karmapa to Rumtek monastery. It is very unfortunate that the Karmapa issue has been politicized in Sikkim time and again,” said Rai.

    Opposition leader P.S. Golay also welcomed the resolution.

    I welcome the resolution brought by SDF MLA B.B. Rai on bringing the Karmapa to Sikkim, said Golay.



    0 0


    b.1110 - d.1193
    Name Variants: Chokyi Drakpa; Dusum Khyenpa; First Karmapa Dusum Khyenpa; Gepel; Karmapa 01 Dusum Khyenpa; Khampa Usey

    The First Karmapa, Dusum Khyenpa Chokyi Drakpa (karma pa 01 dus gsum mkhyen pa chos kyi grags pa) was born in Tresho (tre shod), Kham, in 1110. His father was a Yamāntaka practitioner named Gompa Dorje Gon (sgom pa rdo rje mgon) and his mother was Latokza Gangcham Mingdren (lha thog gza' sgang lcam ming 'dren), and was given the name Gepel (dge 'phel). His father gave him instructions in the Nyingma tantric traditions, including Ekajaṭī, and he is said to have met Vairocanavajra (bhai ro tsa na badzra, snang mdzad rdo rje), an Indian alchemist who had previously been to the Chinese court where he drank a cup of mercury before the Emperor.
    When Dusum Khyenpa was sixteen, in 1124, he took novice ordination with the Kadam monk Trewo Chokgi Lama (tre bo mchog gi bla ma), a disciple of Ngok Lotsāwa Loden Sherab (rngog lo tsA ba blo ldan shes rab, 1059-1109) and his uncle, Ngok Lekpai Sherab (rngog legs pa'i shes rab, d.u.). Chokgi Lama gave him the name Chokyi Drakpa (chos kyi grags pa). He entered into two years of retreat at Treka Drak (tre ka brag) with other Kadam lamas, learning the Cakrasaṃvara and other tantric lineages of Atisha Dīpaṃkara from Yol Chowang (yol chos dbang, d.u.), who was a disciple of Atisha himself, and Geshe Trarawa (dge bshes kra ra ba, d.u.), Yol Chowang's disciple.
    It is said that when Dusum Khyenpa was sixteen he was given a black hat woven from the hair of ten thousand ḍākinī. Histories abound of this hat and subsequent versions. Some have it that the first Karmapa to have a physical hat visible to all was the Fifth Karmapa, Dezhin Shekpa (karma pa 05 de bzhin gshegs pa, 1384-1415), given to him by the Ming Yongle Emperor (永樂 r. 1402-1424). Others have it that the Ming Emperor Chenghua (成化, r. 1464-1487) gave the first black hat to the Seventh Karmapa, Chodrak Gyatso (karma pa 07 chos grags rgya mtsho, 1454-1506). The artistic record shows that the Second, Third, and Fourth Karmapas all wore a black hat.
    http://www.himalayanart.org/image.cfm/107.html

    At the age of nineteen Dusum Khyenpa went to U-Tsang, visiting a monastery called Tolung Satang (stod lungs sa thang), where he received teachings on logic and Madhyamaka from Tolung Gyamarwa Jangchubdrak (stod lung rgya dmar ba byang chub grags, d.u.). He took final ordination with Mel Duldzinpa (mal 'dul 'dzin pa, d.u.). He also studied with a number of other Kadam monks, including Ga Lotsāwa (rgwa lo tsA ba, d.u.), who gave him the the Mahākāla tradition later known as the Gonpo Karluk (mgon po kar lugs) which he had brought to Tibet, and Khampa Aseng (khams pa a seng, d.u.), a disciple of Ga, who gave him the Kālacakra teachings of the Jor Druk (sbyor drug). Both lamas were then residing at Gyel Lhakang (rgyal lha khang), a monastery in Penpo ('phan po) that had been founded in 1012 by Nanam Dorje Wangchuk (sna nam rdo rje dbang phyug, 976-1060). At Sangpu Neutok (gsang phu ne'u thog) he studied with the abbot Chawa Chokyi Sengge (phywa pa chos kyi seng ge, 1109-1169) and Patsab Lotsāwa Nyima Drakpa (pa tshab lo tsA ba nyi ma grags pa), who taught him Madhyamaka.
    At the age of thirty Dusum Khyenpa set out to meet Gampopa Sonam Rinchen (sgam po pa bsod nams rin chen, 1079-1153), the ordained disciple of the great lay poet-saint Milarepa (mi la ras pa, 1052-1135). At Dakpo Draka (dwags po drag kha) he first met and received teachings from Gomtsul (sgom tshul, 1116-1169) and Sharawa Yonten Drak (sha ra ba yon tan grags, 1070-1141).
    http://www.himalayanart.org/image.cfm/561.html
    He then proceeded to Daklha Gampo (dwags lha sgam po) and received teachings and transmissions from Gampopa. He soon donned the cotton garb ofMilarepa's disciples, training in the heat yogas for nine months. Having shown great accomplishment, Gampopa sent him to Zangri (zangs ri) to continue his meditation, where he sat for four months at a cave named Til and another month and a half at Pakmodru (phag mo gru), before returning to to study with Gampopa for another three years.
    Dusum Khyenpa then trained with a number of teachers belonging to the nascent Kagyu tradition. These incuded Milarepa's own disciple Rechung Dorje Drak (ras chung rdo rje grags pa, 1085-1161); Ponpug Tongyal (spon phug ston rgyal, d.u.), a disciple of Rongpa Gardewa (rong pa 'gar dge ba, d.u.); Kyangmo Pangkhawa (rkyang mo spang kha ba), a disciple of Metonp Kunga Nyingpo (mes ston kun dga' snying po, d.u.); and Relchak Tontsul (ral lcags ston tshul, d.u.) of Daryul. From these and other lamas he received the full transmission of Gampopa's teachings, his blending of tantic yoga – such as Mahāmudrā, Cakrasaṃvara, Hevajra, the Naro Chodruk (na ro chos drug) – with Kadampa-derived monasticism. He also studied Lamdre (lam 'bras) with the Sakya master Senpa Dorje Sengge (gsen pa rdo rje seng ge, d.u.) at Yarlung Pukmoche (yar klungs phug mo che).
    He spent the next several years in various places in southern and central Tibet and Bhutan meditating in caves and returning to report his progress to Gampopa. Among the sites were Gyu Pelri (brgyud dpal ri) and Shau Tago (sha 'ug stag sgo/ sa 'ug stag mgo), near Sakya. At one point he met a disciple of Naropa residing at a monastery called Zhunye Bardzong (gzhu snye bar rdzong) who gave him additional Mahāmudrā instructions. While in southern Tibet, in 1154, Dusum Khyenpa founded a monastery called Lhalung (lha lung) in Lhodrak (lho brag), which later became the seat of Pawo Tsukla Trengwa (dpa' bo gtsug lag 'phreng ba, 1504-1564/1566).
    When Dusum Khyenpa was about fifty years old Gampopa passed away, and, following some last advice that he should return to meditate at Kampo Nenang (kam po gnas nang), he returned to Kham. There he founded the monastery of Kampo Nenang, in 1164. He had previously, in 1147, founded the first seat of the Karma Kagyu tradition, Karma Densa (kar+ma ldan sa), also known as Karma Gon (kar+ma dgon), which remained an occasional residence of Karmapas through to the twentieth century.
    While he was there he met and taught Dampa Deshek (dam pa bde gshegs, 1122-1192), the younger brother of Pakmodrupa, who had been in central Tibet for several decades studying. Dampa stayed for some time at Karma Gon, and Karmapa gave him numerous empowerments and commentaries on various tantric deities.
    After twenty years in Kham he returned to Tibet, bringing with him a considerable amount of wealth to distribute to the monasteries there. He stated that Gomtsul had charged him with founding monasteries in Tibet, to offer a Prajnamaramita written in gold to Dakla Gampo monastery, and to keep an eye on the violent and disruptive behavior of Lama Zhang, Zhang Yudrakpa Tsondru Drakpa (bla ma zhang, zhang g.yu brag pa brtson 'grus grags pa, 1123-1193). In 1189 Dusum Khyenpa founded Tsurpu Monastery (mtshur phu) in Tolung (stod lung), to the west of Lhasa, which became the principle seat of the Karmapa incarnations.
    Dusum Khyenpa famously is said to have made predictions about his future incarnations. According to tradition, he gave a letter to his main disciple, Sanggye Rechen Peldrak (sangs rgyas ras chen dpal grags, 1148-1218), foretelling where his next incarnation would be born and instructing him to locate the boy and train him. However, the historical record seems to indicate that the Karmapa incarnation line only began with the Third Karmapa, Rangjung Dorje (karma pa 03 rang byung rdo rje, 1284-1339), who asserted that he was the incarnation of Karma Pakshi (karma pa pak+shi, 1204-1283) and that Karma Pakshi himself had been the reincarnation of Dusum Khyenpa.

    Karmapa incarnations:
    1. Dusum Khyenpa Chokyi Drakpa (dus gsum mkhyen pa chos kyi grags pa, 1110-1193).
    2. Karma Pakshi (kar+ma pakshi, 1206-1283).
    3. Rangjung Dorje (rang byung rdo rje, 1284-1339).
    4. Rolpai Dorje (rol pa'i rdo rje, 1340-1383).
    5. Dezhin Shekpa (de bzhin gshegs pa, 1384-1415).
    6. Tongwa Donden (mthong ba don ldan, 1416-1452/3).
    7. Chodrak Gyatso (chos grags rgya mtsho, 1454-1506).
    8. Mikyo Dorje (mi bskyod rdo rje, 1507-1554).
    9. Wangchuk Dorje (dbang phyug rdo rje, 1556-1603).
    10. Choying Dorje (chos dbyings rdo rje, 1604-1674).
    11. Yeshe Dorje (ye shes rdo rje, 1676-1702).
    12. Jangchub Dorje (byang chub rdo rje, 1703-1732).
    13. Dutsok Dulwai Dorje (bdud tshogs 'dul ba'i rdo rje, 1733-1797).
    14. Tekchog Dorje (theg mchog rdo rje, 1797-1867).
    15. Kakyab Dorje (mkha' khyab rdo rje, 1871-1922).
    16. Rangjung Rikpai Dorje (rang byung rig pa'i rdo rje, 1924-1980).

    Sources

    Dung dkar blo bzang 'phrin las. 2002. Dung dkar tshig mdzod chen mo. Beijing: Krung go'i bod rig pa dpe skrun khang, p. 29-30.
    Grags pa 'byung gnas. 1992. Gangs can mkhas grub rim byon ming mdzod. Lanzhou: Kan su'u mi rigs dpe skrun khang, pp. 19-20.
    Jackson, David. 2009. "The Black Hats of the Karmapas." In Patron and Painter; Situ Paṇchen and the Revival of the Encampments Style, pp. 39-69. New York: Rubin Museum of Art.
    Richardson, Hugh. 1998 (1958-1959). “The Karma-pa Sect: A Historical Note.” In High Peaks, Pure Earth. Michael Aris, ed. London: Serindia, pp. 337-378.
    Roerich, George, trans. 1996. The Blue Annals. 2nd ed. Delhi: Motilal Banarsidas, pp. 474-480.
    Si tu chos kyi 'byung gnas. 1972. Sgrub brgyud ka+rma kaM tshang brgyud pa rin po che'i rnam par thar pa rab byams nor bu zla ba chu shel gyi phreng ba. New Delhi: D. Gyaltshan & Kesang Legshay, vol. 1, pp. 4-44.
    Zhwa dmar 02 mkha' spyod dbang po. 1978. Dus gsum mkhyen pa'i rnam thar dgos 'dod kun 'byung. In The Collected Writings (Gsung 'bum) of the Second Zhwa dmar Mkha' spyod dbang po. Gonpo Tseten, Palace Mon., Gangtok 1978, vol. I, pp. 435-504.

    Alexander Gardner
    December 2009


    0 0
    Warnning: Do NOT Get Caught While Searching!!
    Your IP : - Country : - City:
    Your ISP TRACKS Your Online Activity! Hide your IP ADDRESS with a VPN!
    Before you searching always remember to change your IP adress to not be followed!
    PROTECT YOURSELF & SUPPORT US! Purchase a VPN Today!

older | 1 | .... | 28 | 29 | (Page 30) | 31 | 32 | .... | 86 | newer