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     (04.06.2014, Köln)


    Der 17. Karmapa Orgyen Trinley Dorje, die buddhistische Zukunftshoffnung für Tibet, zu Besuch in der KatHO

    In der ersten Reihe links Stefan Kulle,Journalist und Autor des Buchs Karmapa – Der neue Stern von Tibet, daneben der 17. Karmapa
    Der 17. Karmapa Orgyen Trinley Dorje bei seinem Vortrag mit seinem Übersetzer
    von links: Dr. Peter Krawczack (Erzbischöfliches Generalvikariat), Prof. Dr Peter Berker (Rektor der KatHO NRW), der 17. Karmapa, Bernward Robrecht (Kanzler der KatHO NRW), Dr. Werner Höbsch (Referat für den Interreligiösen Dialog des Erzbistums Köln)

    Hoher Besuch hatte sich in der Katholischen Hochschule NRW  in Köln angesagt: „Ursprüngliche Weisheiten für die moderne Welt“ war das Thema eines Vortrags, zu dem der 17. Karmapa Orgyen Trinley Dorje auf seiner ersten Europareise auf Einladung des Kölner Erzbistums an die Hochschule gekommen war. Der 17. Karmapa – was übersetzt heißt: derjenige, der alle Aktivitäten des Buddha ausführt -  ist das Oberhaupt der tibetisch-buddhistischen Kagyü-Schule. Der heute 29jährige Würdenträger wurde im Alter von sieben Jahren von Mönchen als Reinkarnation des 1981 verstorbenen 16. Karmapa gefunden. 1994 war das Leben des damals neunjährigen Jungen, der von Millionen Menschen als lebender Buddha verehrt wird, auf die Kinoleinwand gebracht worden („Living Buddha“).
    Für das Erzbistum Köln brachte Dr. Peter Krawczack vor gut 200 Zuhörerinnen und Zuhörern seine Freude zum Ausdruck, Seine Heiligkeit – so die offizielle Anrede – in Köln zu Gast zu haben. Prof. Dr. Peter Berker, der Rektor der KatHO NRW,  verwies in seiner Einführungsrede auf die Bemühungen der Katholischen Hochschule im interreligiösen Dialog und hob die Bedeutung des Besuchs in diesem Zusammenhang hervor. Die Verbundenheit des 17. Karmapa mit der gesamten Schöpfung sowie sein Aufruf zum vegetarischen Leben,  um auch Tieren kein Leid zufügen zu müssen, werde auch bei uns von immer mehr jungen Menschen unterstützt.
    In seiner auf tibetisch gehaltenen und ins Deutsche übersetzten Rede ging der 17. Karmapa zuerst auf seine Lebensgeschichte ein. Als Nomadenjunge im tibetischen Hochgebirge aufgewachsen änderte sich sein Leben mit sieben Jahren radikal. Er wurde von seinen Eltern getrennt und lebte unter schwierigen von den Chinesen bestimmten Bedingungen in einem Kloster. Als 14Jähriger entschloss er sich, über die Berge nach Indien zu fliehen, wo er jetzt in der Nähe des Dalai Lama am Fuße des Himalaya im Exil lebt. Der katholische Journalist Stephan Kulle, der auch die anschließende Diskussion mitmoderierte, hat die Lebensgeschichte in dem Buch „Karmapa: Der neue Stern von Tibet“ beschrieben.
    Die Ausführungen des 17. Karmapa zu den grundlegenden Werten und Orientierungen des Buddhismus wurden in der Diskussion durch konkrete Fragen   vertieft:  In den Zeiten der Globalisierung sind wir, so der buddhistische Würdenträger, mehr denn je darauf angewiesen, den Planeten Erde wie eine Mutter anzusehen und eine freundschaftliche und dankbare Beziehung zur Erde aufzubauen. Der Buddhismus kann dazu beitragen, universelles Mitgefühl und Herzenswärme gegenüber Menschen und der ganzen Schöpfung zu entwickeln. Dabei besteht der Buddhismus bezüglich seiner Lehre nicht auf einem „Copyright“, sondern möchte seine Erkenntnisse teilen. Zu der Frage, wie er es einschätze, dass das Christentum in Europa im Rückgang begriffen und der Buddhismus im Kommen sei, nahm er selbstkritisch Stellung: Auch in Tibet sei das Phänomen bekannt, dass viele junge Tibeter ihre buddhistische Religion kritisierten. Es reiche heute nicht mehr, einfach nur im kulturellen Volksbuddhismus mitzuschwimmen. Erforderlich sei, dass jeder Mensch eigene tiefe spirituelle Erfahrungen sammle.  Auch der Buddhismus stehe vor der großen Herausforderung, über das Traditionelle hinauszugehen und das Überkommene weiter zu entwickeln. Nur so könne er die Bedürfnisse heutiger Menschen treffen.
    Ein Student fragte den 17. Karmapa, ob er auch Zweifel  bezüglich seiner Wiedergeburt kenne. Die Antwort kam mit einem Lächeln: Wenn er die großen Erwartungen der Menschen an ihn sehe und wisse, dass ihm als jungen Menschen  viel Erfahrung fehle, dann könne er sehr wohl ins Zweifeln kommen, ob das ein Glück oder ein Unglück war, als Wiedergeburt des 16. Karmapa gefunden worden zu sein. Aber er sähe Zweifel auch als einen Ansporn, sich weiterzuentwickeln. Gefragt nach den Konflikten bezüglich des zweiten, von einer anderen Linie des tibetischen Buddhismus proklamierten 17. Karmapa, äußerte sich der 17. Karmapa Orgyen Trinley Dorje zurückhaltend: Das sei ein von den tibetischen Buddhisten selbst verursachter Konflikt: Einerseits könne es immer nur einen 17. Karmapa geben. Andererseits könne er dazu nicht Stellung beziehen, ohne dass ihm Parteilichkeit vorgeworfen werde. Dass er zum  17. Karmapa proklamiert wurde, sei  ja nicht seine Entscheidung gewesen;  er müsse mit dieser jetzigen Situation so  leben, wie sie ist.
    Dr. Werner Höbsch vom Referat für den interreligiösen Dialog im Erzbischöflichen Generalvikariat dankte abschließend dem tibetischen Gast. Eine Studentin sprach das auch von Buddhisten sehr geschätzte Gebet, das Franz von Assisi zugeschrieben wird: Oh Herr mach mich zum Werkzeug eines Friedens, dass ich Liebe übe, wo man sich hasst… Ein vom Klang der buddhistischen Klangschale eingerahmtes Schweigen bildete den spirituellen Abschluss des eindrücklichen Treffens.
    Text: Josef Freise
    Fotos: Hannah Schnur


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    Karmapa Ogyen Trinley Dorje, najvjerojatniji nasljednik Dalaj Lame, iznenađuje svijet svojim stajalištima i načinom razmišljanja. Trenutno se nalazi u Njemačkoj gdje predstavlja svoju prvu knjigu "Plemenito srce".


    Karmapa Ogyen Trinley Dorje po svjetovnom mjerenju vremena, navršio je 29 godina. No prema vjerovanju tibetanskih budista, ovom je mladiću više od 900 godina. Ovo je njegova, kažu budisti, 17 inkarancija. Titula 1. karmape znači da se on nalazi na čelu karma kagyje – jedne od četiri najveće grupe tibetanskog budizma kojoj pripada i sam Dalaj Lama. Karmapa Ogyen Trinley Dorje upravo je objavio svoju prvu knjigu koja se ovih dana pojavila i u njemačkim knjižarama. On se u njoj bavi promjenama i piše kako se ne moramo promjeniti sami mi sami već da moramo promijeniti i društvo. „Samo zato ako živimo u vremenu gospodarskog tržišta ne znači da moramo i živjeti u društvenom tržištu…“, kaže on.
    „Pohlepa je smiješna“
    Ogyen Trinley Dorje ne tvrdi da posjeduje odgovore na sva složena ekonomska i politička pitanja i probleme s kojima se suočava industrija zdravstva. No on se pita „kako je moguće da smo došli toliko daleko da nam se ovakav odnos prema drugim čini sasvim prihvatljivim?“. Odgovornost da je svijet u kojem živimo takav kakav je, ne snosimo međutim „svi mi“, već odlučujuću ulogu pri tome igraju politika i ekonomija. „No, s druge strane, u svakom slučaju je tako da ako sve prihvaćamo kako je i ako samo razmišljamo o vlastitoj udobnosti i da nama bude dobro, time podržavamo pohlepu i nehumanost“, kaže mladi karmapa.

    Dalaj Lama

    Prema njegovom mišljenju, rješenje nude dvije osnovne budističke misli a to su – da smo uvijek i u svakom trenutku svi međusobno povezani i kao drugo – suosjećanje. To konkretno znači: ako smo svjesni toga da sve što činimo ima posljedice, i to ne samo za nas same već i za dva druga bića i okolinu, onda je logično da moramo odgovorno djelovati. A ako ćemo razvijati i „školovati“ svoj osjećaj suosjećanja i samim time ga i prakticirati, tada više nećemo biti u stanju prihvatiti nepravdu.
    Suosjećanje umjesto konkurencije
    Jednom rječju, Ogyen Trinley Dorje koji je u dobi od 14 godina morao pobjeći iz Tibeta u Indiju, traži humaniji odnos prema izbjeglicama, bez obzira bile one ilegalne ili ne. „Kako se odnosimo prema onima koji nisu u položaju da odbiju preniske plaće, one koje mi sami nikada ne bismo prihvatili?“, pita se Dorje u svojoj knjizi. „A ako govorim o društu koje stvara sreću, tada mislim na društvo koje je u stanju pohlepu i konkurenciju zamjeniti ljubavlju i suosjećanjem. Kada ćemo sami za sebe vrijednosti ponovno definirati, vrijednosti koje će trebati vrijediti za cijelo društvo, tek tada ćemo moći iznova razmotriti pojedine socijalne institucije i upitati nas što moramo promijeniti. U trenutku kada ćemo imati ideju u kojem smjeru se društvo mora razvijati, tada može početi s djelovanjem“, piše Ogyen Trinley Dorje.

    Žene u tradicionalnom tibetanskom društvu žive u položaju koji nije jednostavan

    Prava žena su ljudska prava
    Čitatelje bi ova knjiga u svakom slučaju mogla po mnogo čemu iznenaditi. U jednom od poglavlja primjerice, karmapa se bavi i pitanje položaja žena i ulogom njegovog vlastitog društva kada se govori o njihovoj situaciji. Razgovor s jednom zapadnom feministicom poučio ga je da su prava žena – ljudska prava. U Tibetu naime žene tradiocionalno žive u vrlo lošem položaju, a tako je i danas. U samostanima primjerice, uloga žena je gotovo isključivo tad a služe i brinu se za svoje muške kolege. “To je situacija koja bi se mogla promijeniti kada bi muškarci to htijeli. Mogli bismo i uvesti ordinaciju žena i to cjelokupnu. Prije sam vjerovao kako problem leži u pravilima i zakonima samostana, no s vremenom sam shvatio da problem zapravo leži u tome kako naše društvo uopće se odnosi i razmišlja prema ženama”, smatra Karmapa Ogyen Trinley Dorje.


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    2014-8-8




    Mr. Parvez Dewan, Secretary, Ministry of Tourism,Govt of India, inaugurates Exhibition of Buddhist Bhoti and Islamic Calligraphy / Photo: IBC
    Ven Lama Lobzang,Secretary General IBC honoring Maulana Dr Mufti Mohd Mukarram Ahmed, Shahi Imam, Masjid Fatehpuri, Delhi / Photo: IBC
    Ven Lama Lobzang,Secretary General IBC honoring His Holiness the 17th Gyalwang Karmapa, Supreme head, Karma- Kagyu tradition / Photo: IBC
    Ven Lama Lobzang,Secretary General IBC honoring Mr. Parvez Dewan, Secretary, Ministry of Tourism,Govt of India. / Photo: IBC
    Maulana Dr Mufti Mohd Mukarram Ahmed, Mr. Parvez Dewan, His Holiness the 17th Gyalwang Karmapa and Ven Lama Lobzang lighting the lamp at the inaugration of the exhibition / Photo: IBC
    Mr Jamyang Dorjee explaining the art to His Holiness the 17th Gyalwang Karmapa / Photo: IBC
    His Holiness the 17th Gyalwang Karmapa greets Janab Anis Siddique / Photo: IBC
    Artist Jamyang Dorjee Chakrishar with HH the Gyalwa Karmapa,
    Guest of Honour at the exhibition. / Photo: Talk Sikkim
    Photo: Jamyang Dorjee Chakrishar




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    Tuesday 2014/08/12






    Mr. Parvez Dewan, Secretary of the Ministry of Tourism, Government of India and Karmapa Rinpoche inaugurated an exhibition of Tibetan and Islamic Calligraphy to highlight creativity as the highest form of spirituality at the India International Centre, New Delhi on August 8, 2014.
    Works of two foremost calligraphers, Janab Anis Siddiqui and Jamyang Dorjee were on display. Scholars and prominent guests from various fields attended the inauguration including Ven. Professor Samdhong Rinpoche, Chancellor, Sanchi University of Buddhist and Indic Studies; Maulana Dr. Mufti Mohd Mukarram Ahmed, Shahi Imam of Masjid Fatepuri, Members of National Commission for Minorities Prof. Farida Abdula Khan and Mr. T Namgyal Shanoo, and the Representative of the Dalai Lama in New Delhi, Kasur Tempa Tsering.
    Organized by the International Buddhist Confederation, the exhibition will be on public view between August 9 to 16, 2014.


    http://www.voatibetanenglish.com/content/article/2409496.html

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    Tuesday 2014/08/12


    Karmapa visited the TCV Youth Hostel in Rohini, Delhi where he spoke with over 300 college going Tibetan students on August 9, 2014.
    He said, "Politics is not the only issue connected with Tibet issue. It has many facets. Buddhist religion and its tradition and culture, and many others are related with Tibet issue including environmental issues." 
    During the question-answer session of the talk, one of the students from the audience urged the Karmapa to speak about the political issues of Tibet with his followers from mainland China as he has more followers than the Dalai Lama there, to which the Karmapa disagreed and said, "If Tibetan Lamas spoke more frequently about political issues of Tibet then there will be a danger of devotees running away from them."
    Karmapa also said that since the former Karmapas over the last 800 years were not involved in politics, he too will follow their footsteps and take interest instead in the environmental issues of Tibet.



    http://www.voatibetanenglish.com/content/article/2410735.html

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     (712 - 770 / Henan Province / China)







    杜甫《春望》原詩

    國破山河在,城春草木深。感時花濺淚,恨別鳥驚心。
    烽火連三月,家書抵萬金。白頭搔更短,渾欲不勝簪。
        
    A Vision of Spring(A.D.757)                    

    A wilderness of hills and rills since Changan's fall:  
    The city's spring is rank with shrubs and grasses tall.   
    In times so hard, the flowers brim with tears indeed ;   
    No kin in company, the hearts of birds do bleed.  
    The third month of another year, drags on the war;  
    A letter just from home does match a precious store.  
    I scratch my head to find the hoary hair so thin
    That I'm afraid it would no longer bear a pin.  







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    Wang Zhihuan (688-742 / Shanxi Province / China)




    王之渙登鸛雀樓

    白日依山盡黃河入海流。
    欲窮千里目更上一層樓。 

    On the Stork Tower

    The sun along the mountain bows;
    The Yellow river seawards flows.
    If you’ll enjoy a grander sight,
    You’d climb up to a greater height.




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    8th August, 2014 – IIC New Delhi.
    His Holiness the Gyawang Karmapa and Mr. Parvez Dewan, Secretary of the Ministry of Tourism, Government of India inaugurated an exhibition of Tibetan and Islamic Calligraphy to highlight creativity as the highest form of spirituality at the India International Centre, New Delhi.
    An exhibition of Buddhist Bhoti and Islamic Calligraphy is being organised by the International Buddhist Confederation – IBC – in collaboration with the India International Centre in a bid to promote inter-faith understanding as its core agenda. They are also making an attempt to highlight the universal nature of basic goodness of all religions, interdependence and responsibilities.
    The show, ‘Divinity in Syllables’, has brought together two calligraphers Jamyang Dorjee from Sikkim and Anis Siddiqui who have displayed their works.
    Scholars and prominent guests from various fields attended the inauguration including Ven. Professor Samdhong Rinpoche, Chancellor, Sanchi University of Buddhist and Indic Studies; Maulana Dr. Mufti Mohd Mukarram Ahmed, Shahi Imam of Masjid Fatepuri, Members of National Commission for Minorities Prof. Farida Abdula Khan and Mr. T Namgyal Shanoo, and the Representative of the Dalai Lama in New Delhi, Kasur Tempa Tsering.


    http://kagyuoffice.org/the-gyalwang-karmapa-inaugurates-the-exhibition-of-buddhist-bhoti-and-islamic-calligraphy/

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    Composed by
    The Third Gyalwa Karmapa


    The third Karmapa, Rangjung Dorje (1284-1339) 



    Namo Guru

    Lamas, yidams, and deities of the mandala,
    Victorious Ones and your sons and daughters of the ten directions and three times,
    Please hold us in your great loving kindness
    And bless our aspiration prayers that they may be perfectly fulfilled. (1)

    May the rivers of my own and all limitless others’ gathered virtue,
    undefiled by the three spheres,
    That spring from the snow mountain
    Of our completely pure intentions and actions
    Flow into the ocean of the Victorious Ones’ four kayas. (2)

    In this and in all our future lifetimes,
    For as long as it may be until we attain enlightenment,
    May not even the words ‘negative action’ or ‘suffering’ be heard
    And may we enjoy the glory of oceans of virtue and happiness. (3)

    In all our lifetimes may we gain the supreme freedoms and resources,
    and have faith, joyous diligence, and prajna,
    May we rely on excellent spiritual teachers, and having received
    the nectar of their instructions,
    May we practice accordingly and encounter no obstacles in doing so —
    May we always practice the genuine Dharma. (4)

    Listening to scriptures and reasonings frees us from the obscurations of ignorance,
    Reflecting on the key instructions vanquishes the darkness of doubt,
    Meditation’s light illuminates the true nature just as it is —
    May the brilliance of the three kinds of wisdom increase. (5)

    The two truths free from the extremes of realism and nihilism are the reality of the ground,
    And through the supreme path, the two accumulations free from the extremes of
    superimposition and denial,
    The fruition that accomplishes the two benefits free from the extremes of existence and
    peace is attained —
    May we meet with this Dharma that is flawless and sure. (6)

    The base of purification is mind itself, the union of clarity and emptiness –
    May the great purifying vajra-yoga of Mahamudra
    Clear away what is to be purified, the fleeting stains of confusion,
    And may we manifest the result of this purification, stainless Dharmakaya. (7)

    Eliminating superimpositions about the ground is confident view,
    Guarding non-distraction from that is meditations essential point,
    Becoming expert in all types of meditation is conduct supreme —
    May we gain such confident view, meditation, and conduct. (8)

    All phenomena are minds magical play
    As for mind, there is no mind! Mind is empty of essence.
    Empty and unimpeded, it can appear as absolutely anything —
    Analyzing excellently, may we cut through all superimpositions about the ground. (9)

    Our own projections, never existent, we mistake to be objects,
    Out of ignorance we mistake self-awareness to be self,
    Clinging to this duality makes us wander in the vastness of existence —
    May we cut through ignorance and confusion at their root. (10)

    It is not existent — even the Victorious Ones do not see it,
    It is not nonexistent — it is the basis of all samsara and nirvana,
    It is not the contradiction of being both — it is the Middle Way path of union —
    May we realize mind’s essential reality, free from extremes. (11)

    No name can show, ‘It is this.’
    No refutation can demonstrate, ‘It is not that.’
    May we gain certainty in the essential nature beyond the intellect,
    In the uncreated, and in genuine reality’s ultimate limit. (12)

    Not realizing simply this, one circles in the ocean of samsara,
    When one realizes simply this, there is no other enlightenment.
    Everything is this and there is nothing that is not —
    May we realize essential reality, the underlying nature of the ground of all. (13)

    Appearance is mind and emptiness is mind,
    Realization is mind and confusion is also one’s mind,
    Arising is mind and cessation too is mind —
    May we determine that all superimpositions are mind. (14)

    Unspoiled by meditation where thoughts are deliberate and striving,
    Unmoved by the winds of ordinary commotion,
    Knowing how to settle naturally in the uncontrived native state,
    May we be skilled at and sustain the practices revealing mind’s true reality. (15)

    With the waves of coarse and subtle thoughts dissolving in their own place,
    The placid river of mind gently comes to rest.
    Free of the silt and mire of dullness and torpor,
    May the ocean of calm abiding be steady and undisturbed. (16)

    Looking again and again at mind that cannot be looked at,
    Unseeable reality is seen vividly, just as it is.
    Cutting through all doubts about whether ‘it is’ or ‘it is not,’
    May we unmistakenly recognize our own face. (17)

    Looking at objects — there are no objects, they are seen to be mind.
    Looking at mind — there is no mind, it is empty of essence.
    Looking at both, clinging to duality is self-liberated —
    May we realize minds abiding nature, luminous clarity. (18)

    Free from mental contrivance, it is Mahamudra,
    Free from extremes, it is the great Middle Way,
    Since it encompasses everything, it is Dzogchen —
    May we gain the confidence of realizing all through knowing one. (19)

    Free of attachment, great bliss is unceasing,
    Free of clinging to characteristics, luminous clarity is unobscured,
    Beyond the intellect, nonconceptuality is spontaneously present —
    Without effort, may these experiences be unceasing. (20)

    Clinging to excellent experience is free right where it is,
    Negative thoughts’ confusion is naturally pure in the expanse,
    When ordinary mind manifests, there is nothing to adopt or reject, no freedom or fruition –
    May we realize the truth of essential reality, free of fabrications. (21)

    Beings by nature have always been Buddhas,
    Yet not realizing this, they wander endlessly in samsara.
    May we have unbearable compassion
    For sentient beings whose suffering knows no bounds. (22)

    This unbearable compassion radiates unceasing love,
    And as it does, its emptiness of essence nakedly shines.
    May we never leave this supreme and unerring path of union,
    May we meditate upon it all day and all night. (23)

    From the power of meditation come superior eyes and clairvoyance,
    Sentient beings are matured, experiences of Buddha realms are cultivated perfectly,
    And prayers to attain the Buddha’s qualities are fulfilled.
    May we attain the enlightenment that brings maturation, cultivation, and fulfillment to
    perfection. (24)

    By the power of the great compassion of the Victorious Ones and their sons and daughters
    of the ten directions,
    And the power of all the immaculate virtue there is May my own and all sentient beings’
    Completely pure aspiration prayers be perfectly fulfilled! (25)


    Under the guidance of Khenpo Tsultrim Gyamtso Rinpoche, this translation was adapted by Ari Goldfield in May 1999 from those by Lama Sherap Dorje in Mahamudra Teachings of the Supreme Siddhas, Ithaca: Snow Lion, 1995, and Erik Pema Kunsang in Song of Karmapa, Kathmandu: Rangjung Yeshe, 1992. Translation revised September 2001.



    from the book "Heart Advice of Karmapa "



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    The view of being free from extremes, 
    The meditation that is a continuous flow,
    The conduct of being without do’s and don’ts, 
    And the fruition of being without hope and fear—
    All yogins who realize these to be one 
    [Embody] the three kayas and five wisdoms.

    The three kays are threefold—
    Mind’s primordial purity is the dharmakaya,
    Speech’s unrestrained empty resounding is the sambhogakaya, 
    And the body’s various ways of conduct are the nirmanakaya. 

    What are their divisions?
    Mind’s great luminosity is the dharmakaya,
    It’s being without meeting or parting is the sambhogakaya, 
    And unobstructed thought-activity is the nirmanakaya—
    These are the three kayas of mind, the dharmakaya.

    Speech beyond words, thought, and expression is the dharmakaya, 
    Sound resounding yet empty and free from clinging is the sambhogakaya, 
    And breath’s many ways of coming and going are the nirmanakaya—
    These are the three kayas of pure speech, the sambhogakaya.

    The body in activity-free equipoise is the dharmakaya, 
    Its unconstrained ways of conduct are the sambhogakaya, 
    And its various movements are the nirmanakaya—
    These are the three kayas of pure body, the nirmanakaya. 

    Great meditators who cultivate the basic nature,
    Point out the three kayas in this way!

    What are the pure realms of the three kayas?
    The alaya free from extremes, the actuality of the middle, 
    Is the pure realm of the dharmakaya.
    Minds great unchanging bliss
    Is the pure realm of the sambhogakaya.
    Minds unceasing flow of luminosity 
    Is the pure realm of the nirmanakaya. 

    You great meditators traveling through mountain retreats,
    If you are headed for the pure realms, do so for these! 

    Yogins who realize basic natures reality,
    The skandha of form being pure in its own place,
    The supreme abode of Akanishtha being spontaneously present, 
    And resting in unchanging dharmadhatu wisdom
    Are the family of the sambhogakayas, such as Vairocana, 
    Of all Buddhas in the three times—
    If you’re looking for a place to practice, go for this!

    The skandha of consciousness being pure in its own place, 
    The pure realm of Abhirati being spontaneously present, 
    And resting in mind being lucid-empty, mirrorlike wisdom, 
    Are the family of enlightened mind, such as Akshobhya—
    If you’re looking for a place to practice, go for this!

    The skandha of feeling being pure in its own place,
    The supreme abode of Shrimat being spontaneously present, 
    And resting in the wisdom of inseparable equality
    Are the family of qualities, such as Ratnasambhava—
    If you’re looking for a place to practice, go for this!

    The skandha of discrimination being pure in its own place, 
    Sukhavati being spontaneously present,
    And resting in blissful-empty mind, discriminating wisdom, 
    Are the entire assembly of the deities of enlightened speech—
    If you’re looking for a place to practice, go for this!

    The skandha of formation being pure in its own place,
    The pure realm [of Karmaprapurana] being spontaneously present,
    And resting in inseparable mind, all-accomplishing wisdom, 
    Are the place to practice enlightened activity, so go for it! 

    Great meditators headed for solitary places,
    If you wish for places to practice, go for these! 

    Manifest realization is [the wisdom of] suchness,
    And knowing the mind streams of others is the one of variety—
    Not realizing that these two knowledges,
    As well as the three kayas and the five wisdoms, are your own mind,
    Wishing to search for them somewhere else is just wishful thinking. 
    Not realizing that the three kayas and the pure realms
    Of the victors are complete within yourself,
    To wish for them outside is just wishful thinking.

    Within the ground, uncontrived spontaneously present Samantabhadra, 
    The essence of the Buddhas of the three times is perfectly complete. 
    In the state of the alaya, the great being,
    Samsara and nirvana are perfectly complete without exception. 
    Within unchanging great bliss,
    All efforts, accomplishing, flaws, and qualities are perfectly complete. 
    Within the unborn inconceivable mind the dharmakaya,
    The qualities of all Buddhas of the three times 
    Are perfectly complete without exception—
    Effortless, spontaneously present, and amazing, 
    Make this great perfection a living experience! 


    Translated by Karl Brunnholzl


    from the book "Heart Advice of Karmapa "



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    Question: Rinpoche, I have a number of questions about His Holiness Karmapa. The first one is, did any of the Karmapas attain buddhahood?


    Rinpoche: I believe so, yes. My guru, the supreme leader of the Karma Kagyu lineage and the Kagyu lineage at large, is the embodiment of Chenrezig, yes, yes.


    Question: Can you say something about The Seventeenth Karmapa, how he’s doing, what he’s like, what his situation in Tshurpu is like, how his education is progressing?


    Rinpoche: Yes, I have had the great opportunity and privilege to see him about four times now in different situations. It was really an inspiration of the highest level. I don’t want to go into detail about that, but, in general, His Holiness is physically extremely healthy, and mentally he is extremely intelligent. He has performed lots of miracles, although that is not very important But miracles have happened anyway.


    Tshurpu Monastery [the traditional seat of the Karmapas and the present home of The Seventeenth Gyalwa Karmapa] right now has over 400 monks. And Tshurpu’s retreats— almost every one of the Karmapas had their own retreat in the mountains around Tshurpu, which range from something like 12,000 to 15,000 feet above sea level—most of these retreats in the mountains around Tshurpu are now occupied by very good practitioners, mostly by nuns, actually. Most of them are nuns coming from all parts of Tibet. And the monastery itself has two retreat centers, both having monks doing three-year retreats for quite some time now. His Holiness sees people every day. When I was there he was seeing people every day at two o’clock in the afternoon. And every day several hundred people were there to see him, coming from all parts of Tibet, from Europe, from America, from everywhere, Southeast Asia, everywhere. And then, from time to time, he also gave empowerments. And everything is really wonderful; really, really good. I must tell you that Tshurpu Monastery officially is allowed by the Chinese government to have only 100 monks. But, now there are 400 monks.








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    Namo Guru

    I supplicate the supreme guru,
    Who shows me that my own mind is dharmakaya.

    Please take a seat here and listen to these words.
    Realize their significance and make them your living experience.

    The alaya is the basis of all of samsara and nirvana.
    When not realized, it is samsara,
    And when realized, it is the Tathagata mind.
    This describes the essence of the alaya.

    For example, in a mirror pure of tarnish,
    Reflections may appear. Likewise,
    In the open expanse of your own stainless mind,
    Various consciousnesses rise and perish.

    Since this clinging to the duality of subject and object
    Rises and appears within this open expanse all by itself, The single essence of samsara and
    nirvana being nondual
    Not realized is delusion and, if realized, is liberation.

    Though the thinker and what it thinks of are not two,
    Taking them to be two is the ground of samsara.
    Once you see the nondual essence,
    The Heart of the victors is revealed.

    This song on determining the alaya Arose in a solitary place.
    Through dispelling all that obscures the alaya,
    May you realize your own stainless mind.

    This song was sung in the lower [valley of Tsurpu] Dolung Gyal
    During the waxing ninth moon in the year of the sheep
    By the dharma lord Rangjung Dorje
    To the great meditator, master Ngarma, and his servant.


    Translated by Karl Brunnholzl


    From the book "Heart Advice of Karmapa "

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    Press Statement from His Holiness the 17 year old Karmapa Ogyen Trinley Dorje April 27, 2001, Gyuto Ramoche Tantric University, Sidbhari, Distt. Kangra, HP, India

    On December 28, 1999, under the cover of a dark night, my senior attendant and I escaped from my monastery in Tibet and fled to India to seek refuge. The decision to leave my homeland, monastery, monks, parents, family, and the Tibetan people was entirely my own: no one told me to go and no one asked me to come. I left my country to impart the Buddha's teachings in general and, in particular, to receive the excellent empowerment, transmissions, and instructions of my own Karma Kagyu tradition. These I could only receive from the main disciples of the previous Karmapa, Situ Rinpoche and Gyaltsap Rinpoche, who were predicted to be my teachers and who reside in India.

    There have been various reports in the press about my escape, and so I will simply and briefly tell the truth about my journey. In great secrecy, my companions and I made our plans, using various stories to cover our true activities. For example, when the preparations were complete, I announced that I was entering a traditional, strict retreat and would not come out for some days. This story worked and prevented us from being pursued right away. 

    On December 28, around 10:30 at night, my attendant and I slowly climbed down from my room and jumped onto the roof of the Protector Mahakala's shrine room. From this o building, we leapt to the ground where a jeep was waiting nearby with Lama Tsultrim and a driver. We left immediately. The story had been given out that Lama Tsultrim and his companions were going on a journey. As if preparing for this, they had driven in and out of the monastery several times during the day, and, therefore, everyone knew about this trip and we could easily leave. Usually, the monastery was strictly guarded, but no twenty- four-hour guards were posted and we also left through a side road. 

    After a while, Lama Tsewang and another driver joined us at a designated place. We decided to head directly towards western Tibet since few travellers used this road and the check posts were not so strictly guarded. Driving day and night, we stopped only to change drivers. By taking back roads through the hills and valleys, we avoided check posts and two army camps. Through the power of my prayers to the Buddha and through his compassion, we were not discovered and arrived in Mustang, Nepal, on the morning of December 30, 1999. Continuing the journey on foot and horseback, we crossed over several passes and finally reached Manang as I had planned. This part was extremely difficult and exhausting due to the poor and often dangerous condition of the paths and the freezing cold weather. During this time, I was tired and not very well physically, yet despite the difficulties, I was completely determined to reach my goal. 

    Once in Manang, a close friend of Lama Tsewang Tashi helped us hire a helicopter. We landed in a place of Nepal known as Nagarkot and then went by car to Rauxal. From there, we travelled by train to Lucknow and continued with a rented car to Delhi, arriving at last in Dharamsala early on the morning of January 5, 2000. I went straight to meet His Holiness the Dalai Lama, the very embodiment of compassion, and he received me with his great love and affection. My joy knew no bounds. 

    Ever since my arrival, the Dalai Lama has given his continual and generous assistance. Following his wishes, the Office of Religion and Culture from the Tibetan Government in Exile has made arrangements for my temporary stay at Gyuto Ramoche Tantric University. Situ Rinpoche, Gyaltsap Rinpoche, and other major Kagyu lamas in addition to reincarnate lamas and followers from all the other traditions of Tibetan Buddhism, have come to visit and kindly shown their concern for my well being. This was a source of great happiness for me. 

       Pursuing my aim in fleeing Tibet, I am now receiving from Situ Rinpoche and Gyaltsap Rinpoche all the empowerment and transmissions of the Kagyu lineage that are possible under these present circumstances. Kyabje Thrangu Rinpoche and other Kagyu masters are teaching me the treatises of the Buddhist philosophical tradition. In this way, I am preparing for my life's work: to teach and study Buddhism and to encourage compassion and wisdom within the hearts of all beings.

    In 1959, my previous incarnation, HH the 16th Karmapa Rangjung Rigpe Dorje, was also forced to flee Tibet and come to India as a refugee. He settled in Sikkim and, with the assistance of the Central Government and the State Government of Sikkim, he was able to build the Dharmachakra Center, Rumtek Monastery, which became the basis for his world-wide activity. It was venerated and famous everywhere as the main seat of the Karma Kagyu lineage. Therefore, HH, the Dalai Lama, the Tibetan Government in Exile, Tibetan people from all over the world, and the Buddhist community of India, in addition to almost all Kagyu lamas and members of their Dharma centres consider it extremely important that I go to my main seat in Rumtek. They have made repeated requests that I be able to do so. From my point of view, going to Rumtek Monastery would be like returning home to continue the activity of my predecessor. This is why I consider it so important. 

    I am fully confident that I will be able to go there since Sikkim is a state of India. I am also confident that just as my predecessor did, I will be able to travel abroad to meet my numerous disciples and fulfil their spiritual needs. With this end in mind, I have submitted an application to the proper authorities. 

    I am especially grateful to His Holiness the Dalai Lama, the Tibetan Government in Exile, and the people and Government of India, all of whom have shown great kindness and generosity in providing for my stay in India. With great appreciation and respect, I offer them my thanks. 

    In the past, the Gyalwa Karmapas did not engage in political activity and I can do nothing but follow in their footsteps. Concerning the future path of Tibet and the Tibetan people, I endorse and fully support everything that His Holiness the 14th Dalai Lama stands for. Embodying universal love, compassion, and non-violence, he is the supreme leader of Tibet and the champion of world peace and human rights. 

    Recently, HH the Dalai Lama and my disciples in Sikkim and the rest of India, in addition to disciples and centers abroad, made earnest and repeated requests to the Prime Minister, the Home Minister, and the Foreign Minister to grant refugee status to myself and those with me. After due consideration, the Indian Government decided to grant us refugee status. 

    With this new status, I was able to go on pilgrimage for five weeks, visiting major sites of Buddhism in the sacred land of India. In these places, I gave blessings and initiations according to the wishes of numerous disciples who came from near and far.

    Karmapa ended the press statement with these lines spoken in what he called his english with "rough pronounciation". 

     

    "Today, many people from the media in the East and West have come here for this press meeting. I consider it a precious occasion and give my thanks to each and every one of you. I thought it was important that the world know the true story and my true purpose in coming here. This was not possible until now, however, due to circumstances beyond my control. I hope that after this press meeting today, you will sincerely help everyone to know the truth."

    Tashi Delek
                                                                                              -His Holiness The 17th Karmapa 




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    2012.9.1

    His Holiness visited the "Ngoenga school" for Tibetan children with special needs, where the disabled children performed cultural dance and songs.









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    I pay homage to all buddhas and bodhisattvas.
    This is a proclamation of mind’s way of being mistaken.

    Mind, mentation, and consciousness
    Are what engage naturally pure and unconstrained luminousity,
    Free from reference points, through all kinds of clinging to reference points.
    You[mind], who conceives them as one, two, three, or six,
    Do not rest in anything but intrinsic lucidity.

    Completely ensnaring yourself by saying “me,”
    Conceiving of forms, sounds, smells, tastes, and tangible objects,
    Objects and subjedts are imagined as being two.
    Through adopting and rejecting them, you deceive yourself.

    Your ways are as fickle as those of a dancer,
    Being and object of ridicule in [all] places in the three realms.
    I will discuss the ways you act a bit, so listen!

    Through name and form, your produce characteristics,
    Which make attachment, aversion, and dullness flourish greatly in samsara.
    Thus, you are born in its six sectors and dance through samsara,
    Serving as a ludicrous performance for the wise.


    From the book "Luminous Heart: The Third Karmapa on Consciousness, Wisdom, and Buddha Nature"




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  • 08/28/14--08:46: OM MA NI PE ME HUM





  • Title:  OM MA NI PE ME HUM 
    Artist: 17th Gyalwang Karmapa
    Language: Tibetan



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    Whatever is the suchness of samsara—that is nirvana. 
    Whatever is the suchness of thoughts—that is original wisdom. 
    Essential reality is beyond being one thing or many things—
    May everyone have the ability to realize this.

    Translation by Ari Coldfield



    From the book "Heart Advice of Karmapa "



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    THE SONG

    Son, when simplicity dawns in the mind,
    Do not follow after conventional terms.
    There’s a danger you’ll get trapped in the eight dharmas’ chains.
    Rest in a state free of pride.
    Do you understand this,
    Teacher from Central Tibet?
    Do you understand this, Takpo Lhajey?

    When self-liberation dawns from within,
    Do not engage in the reasonings of logic.
    There’s a danger you’ll just waste your energy.
    Son, rest free of thoughts.
    Do you understand this,
    Teacher from Central Tibet?
    Do you understand this, Takpo Lhajey?

    When you realize your own mind is emptiness,
    Do not engage the reasoning ‘beyond one or many’.
    There’s a danger you’ll fall into a nihilistic emptiness.
    Do you understand this, Teacher from Central Tibet?
    Do you understand this, Takpo Lhajey?

    When immersed in mahamudra meditation,
    Do not exert yourself in virtuous actions of body and speech.
    There’s a danger the wisdom of nonthought will disappear.
    Son, rest uncontrived and loose.
    Do you understand this,
    Teacher from Central Tibet?
    Do you understand this, Takpo Lhajey?

    When the signs foretold by the scriptures arise,
    Do not boast with joy or cling to them.
    There’s a danger you’ll get the prophecy of maras instead.
    Rest free of clinging.
    Do you understand this,
    Teacher from Central Tibet?
    Do you understand this, Takpo Lhajey?

    When you gain resolution regarding your mind,
    Do not yearn for the higher cognitive powers.
    There’s a danger you’ll be carried away by the mara of pretentiousness.
    Son, rest free of hope and fear.
    Do you understand this,
    Teacher from Central Tibet?
    Do you understand this, Takpo Lhajey?


    Spoken by the lord of yogins, Milarepa


    THE COMMENTARY


    I will now comment on some of the teachings of the great Milarepa, the lord of yogins.

    Son, when simplicity dawns in the mind,

    When the natural, luminous mind is purified of the discursiveness of the mental events, this
    is called ‘the wisdom of simplicity dawning’. Yet it is not the case that *the natural,
    luminous mind] had not arisen before and needs to be produced.

    Do not follow after conventional terms.

    At that time, the expressions and consciousnesses associated with conventional terms
    completely disappear. The instruction, therefore, is not to follow after objects and
    appearances. ‘Do not follow’ is merely symbolic because, in this state, all dualistic
    appearances have dissolved. There is nothing there to follow after.

    There’s a danger you will get trapped in the eight dharmas chains.

    Conventional terms and generalities are objects of desire. Allowing yourself to become
    distracted by them will prevent you from gaining freedom from desire. What need, then, is
    there to speak of gaining enlightenment?

    Rest in a state free of pride.

    Rest in the state of selflessness, free of ‘me’ and ‘mine’.

    Do you understand this, Teacher from Central Tibet? 
    Do you understand this, Takpo Lhajey?

    These lines are straightforward.

    When selfliberation dawns from within,

    ‘Within’ indicates suchness. It does not indicate *mundane+ consciousness. ‘Self-liberation’
    refers to being liberated from things to relinquish and things to accomplish.

    Do not engage in the reasonings of logic.

    This line teaches that, in the state of perceiving reality, it is unnecessary to set forth proof
    statements to establish certainty with regard to suchness.

    There’s a danger you’ll just waste your energy.

    This line teaches that applying logical reasonings when resting in the state of perceiving
    reality is pointless. It explains the fault that would occur: trying to establish again what has
    been established already.

    Son, rest free of thoughts.

    The samadhi one experiences at that time is completely free from the discursiveness of
    thoughts. This line is therefore an instruction not to arise into postmeditation from that
    samadhi.

    Do you understand this...
    When you realize your own mind is emptiness,

    ‘Your own mind’ is stated symbolically here, but actually [this line] refers to [the time when]
    all phenomena, self and other, have [been realized as] emptiness.

    Do not engage the reasoning ‘beyond one or many’

    At that time, you do not need to resolve all phenomena as lacking an inherent nature by
    using the logical reasoning ‘beyond one or many’ For the yogin resting in meditative
    equipoise, all phenomena will [naturally] be realized as lacking an inherent nature.

    There’s a danger you’ll fall into a nihilistic emptiness.

    This line teaches that the emptiness arrived at through the ‘beyond one or many’ logic is an
    emptiness apprehended [merely] by the [conceptual] mind. It is an emptiness whose object
    of negation existed before yet does not exist later. This [type of] emptiness is not [the
    emptiness in harmony with] the true nature of reality.

    Do you understand this...
    When immersed in mahamudra meditation,

    This refers to the time of traversing the path *called+ ‘free of obstacles’ (bar chad med lam),
    which relinquishes the factors to be relinquished of the paths of seeing and meditation.

    This [stage is arrived at] through having gathered the accumulation of wisdom.

    Do not exert yourself in virtuous actions of body and speech.

    This means, ‘*Continue to+ gather the accumulation of merit, but do not let it distract you.’

    There’s a danger the wisdom of non-thought will disappear.

    The fault [in becoming distracted by virtuous actions] is that the remedial wisdom, invoked
    in a single instant, will be [once again] led away.

    Son, rest uncontrived and loose.

    ‘Uncontrived’ means to be unchanged by the fleeting stains. ‘Loose’ means ‘nothing other
    than the very nature of just that’

    Do you understand this...
    When the signs foretold by the scriptures arise,

    The scriptures give foretelling descriptions of what kind of signs arise when one attains a
    certain path or a certain bhumi. When such signs arise [in your experience]...

    Do not boast with joy or cling to them.

    Those who have [actually] attained the bhumis do not boast about or cling to [their
    realizations]. Therefore this line is an instruction given to those who have not attained any
    of the bhumis and yet cling to their own view or conduct as being supreme.

    There’s a danger you’ll get the prophecy of maras instead.

    This line [describes what will happen] if you cling to your view and conduct as being
    supreme: rather than relinquishing the factors to be relinquished by the path of seeing, you
    will be seized by maras.

    Rest free of clinging

    [Rest free of] clinging with regard to all inner or outer phenomena being ‘like this’ or ‘like
    that’

    Do you understand this...
    When you gain resolution regarding your mind,

    When you resolve that your own mind is selflessness...

    Do not yearn for the higher cognitive powers.

    You do not need to dedicate yourself to attaining the short-term qualities and so forth.
    When you perceive the truths [taught by] the Mahayana, those qualities will arise
    automatically.

    There’s a danger you’ll be carried away by the mara of pretentiousness.

    [This line was spoken] with the intention in mind that, if you fail to perceive selflessness,
    you may attain the qualities born of concentration, but [these qualities] will, for someone
    who desires liberation, [still] be samsaric [qualities].

    Son, rest free of hope and fear.

    Do not hope for the qualities of contaminated paths. Do not fear the great emptiness.


    These instructions were given by the unequalled Yangchen Gawa (the Eighth Karmapa, Mikyo Dorje) 
    to the master Chogkyi Langpo. Translated by Tyler Dewar



    From the book "Heart Advice of Karmapa "



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