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    (Dharamsala- August 2014)
    A group of 16 young people from Europe have completed a two-week programme of daily interactions with His Holiness the 17th Karmapa, Ogyen Trinley Dorje. Under the auspices of Karmapa Foundation Europe and under the guidance of Ringu Tulku Rinpoche, the group met for 10 private sessions with His Holiness to discuss a series of topics proposed by the students.
    The young people hailed from 10 different European countries—Belgium, Denmark, France, Germany, Holland, Ireland, Poland, Slovenia, Spain and the UK—and represent a wide range of professional backgrounds, including medicine, law, technology, environmental sciences, fashion, engineering, mathematics, arts and music.
    For much of the teachings, His Holiness taught directly in English. During their first meeting, each young person introduced him or herself to the Karmapa. His Holiness in turn expressed his delight at having the opportunity for this sustained engagement with Europeans and European culture. (Two months earlier, His Holiness the Karmapa had made his first-ever trip to Europe, visiting Germany for two weeks.)
    “The Karmapa does not just belong to Tibetans,” he said, speaking in English. “The person holding that title belongs to the whole world, and therefore needs to be widely informed. Though it is difficult to know everything, that person needs to be aware of important world issues and have sound knowledge about them.”
    Following the model developed by an earlier series of interactions with Western university students that led to the book The Heart Is Noble: Changing the World from the Inside Out, each session began with a brief presentation by the students on the topic of the day. Though delivered by two of the young people, each presentation was developed collectively by the entire group. The young people spent a total of ten hours together every day, discussing each topic in detail to develop their presentation to the Karmapa and to generate the final list of questions they would ask of him.
    In the second session, the young people asked His Holiness to speak on community-building and working in teams in order to bring about social change and as part of a healthy life. For their third session, the discussion turned to leadership, with the students hearing from His Holiness both what the personal qualities of a good leader are, and how to cultivate those qualities themselves. From there, the group turned to peace-building and managing the conflicts that inevitably arise within groups as well as within individuals.
    The next topic was education, starting with a presentation of the challenges facing mainstream educational institutions in Europe as well as a description of an alternative option by a teacher at one such school. Among the questions His Holiness responded to during this session were how to educate about death and dying, and how to shift the emphasis in our education system from getting a good job to becoming a good person.
    In the sixth session, the discussion turned to the environment, but rather than focus primarily on environmental protection, the session revolved around the relationship between our inner personal environment and our surrounding environment, social or natural. His Holiness stressed that of the two—inner environment and outer environment— our inner environment is the more important factor determining whether or not we will be able to enjoy a healthy social environment or restore our planet’s natural environment.
    The seventh interaction focused on how to move beyond a consumerist lifestyle. The presenters were careful to display both their disenchantment with consumerism as a way to find meaning and happiness, but also the sway it still holds over their lives and hearts. One of the presenters (a fashion designer from Holland) wryly noted that she herself had the Chanel logo tattooed on her body, twice! Among the questions His Holiness replied to during this session were how to recognize the emotional needs beyond our own personal patterns of consumption, and how to learn to rejoice in what others have instead of just wanting to acquire it for ourselves.
    Addiction was the theme of the following session, and was explored as an extreme form of the consumerist attitude that continually chases after some form of external stimulus. The discussion explored substance abuse as well as addictive behaviours of all sorts, with His Holiness exploring the underlying causes of addiction and offering guidance for those whose loved ones suffer from addiction as well as for those seeking to free themselves from their own addictive behaviours.
    The penultimate session turned to the question of spirituality. The group asked His Holiness to explain how spirituality might help them move past consumerism to create a more meaningful life and a healthier planet. At the same time, they described the thriving “spiritual marketplace” in Europe where many spiritual practices are available on offer. They therefore asked for guidance in identifying authentic teachers and spiritual paths and in avoiding falling into spiritual materialism in their own practice.
    The final session addressed ways to apply in daily life everything that they had learned from His Holiness during their time together, and concluded with a request for the teachings given over these two weeks to be made available as a book.

    On their final day in Dharamsala, the young people shared a meal with His Holiness the Karmapa. They offered music and song, ate and then bid him a poignant farewell after two intense and life-changing weeks of teachings from the Karmapa.


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    Purelands Retreat Centre, Samyeling. The two footprints were made on the rock by H H 16th Karmapa. Akong Rinpoche and Lama Yeshe remembered the Karmapa had kicked this big rock many years before on a visit to Samyeling. They found it and dug it out, placing it where it now stands. During our retreat one of the footprints was visible, but by the end two were visible. Gyamtso-La put butter on them and they became clearer. Big blessings and a magical thing. If I have made any mistakes in retelling the story, sorry, just how I recall it.

    Tony Chodrak

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    Bodhichitta—the heart of awakening—forever the cause of happiness. 
    Is praised and celebrated by all buddhas.
    When the sound of its peaceful dharma resounds, 
    By its truth may all beings possess excellent joy. 
    Gods, demons, nocturnal spirits,
    And the hungry ghosts gathered as servants around them—
    When the sound of this peaceful dharma resounds,
    May they experience the heart of loving kindness. 
    The animals kept by humans
    And the delicate creatures who live in the wild—
    When the sound of this peaceful dharma resounds, 
    May they be free from all fears of predators.
    When the members of the supreme sangha, the field of merit for all, 
    Proclaim the sound of this peaceful dharma,
    May they be free from illness and may they see profound true reality. 
    Like Avalokiteshvara, may they greatly benefit sentient beings.
    This was given by the Tenth Lord (Karmapa Choying Dorje) to TrungKunga Namgyal (the Fourth 

    Translated at the behest of Dzogchen Ponlop Rinpoche by Tyler Dewar 

    From the book "Heart Advice of Karmapa "

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  • 09/07/14--20:39: Happy Mid-Autumn Festival!

  • Sometimes I think that while I am living on this earth, if by living this life I can bring some actual benefit to the beings of this world and all those who are connected with me, that would be wonderful, that would be best. Even if that does not happen, I will continue to lead this life. I am living for the benefit of the beings in the world, so that there will be one more person in this world with love and concern for them.

    ~ 17th Gyalwang Karmapa's Teachings: The Fivefold Mahamudra / 2007.12.20

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    by David Cherniack

    A visually stunning, feature length, theatrical documentary on the magical Tibetan sacred art form that was developed by the Karmapas.

    His Holiness Ogyen Trinley Dorje, the 17th Karmapa. For letters of support for the film please click on the Link

    This theatrical documentary has the active support and guidance of His Holiness Ogyen Trinley Dorje, the 17th Karmapa.The Karmapa is the traditional leader of the Karma Kagyu, one of the major branches of Tibetan Buddhism. The first Karmapa was the original Tibetan master to intentionally take rebirth.

    The film is being made by experienced professionals: a producer/director who has made more than 60 documentaries, a Visual Effects producer who has won two Oscars, and talented cinematographers.

    Filming in ultra high definition 4k has been underway since the January shoot in Bodhgaya that is featured in the preview video. For a more extensive, much better resolution version of the preview please download at https://www.dropbox.com/s/ny3pqmwcbqm5tyf/Preview.mp4?dl=1

    We're in need of additional funds to continue production. We have already shot material costing $200,000, raised through private donation. The money we are raising on KickStarter will enable us to shoot an important sequence in the Himalayas before weather makes it impossible in October. The film's planned budget is $2,000,000 with extensive visual effects sequences. The remainder of the funding will be raised through private donations in the Fall and Winter.

    Please keep in mind that films like this are not funded by broadcasters anymore, even in countries that have a long tradition of support for the documentary form. (If there was a contest or cooking, or better yet, a contest AND cooking, somehow involved, it might be looked upon more favorably by broadcasters). As it is what it is, we have to depend on people like you who want to watch a film like this and are willing to contribute what they can. 

    (To make a U.S. tax deductible donation to the film contact us directly for information about our 501C3)
    ABOUT THE PROJECT      Thongdrol is a Tibetan word that means liberation though seeing. Something is seen that liberates. On a basic level it can be anything that turns the person seeing toward the spiritual path. On an advanced level it can be the instantaneous act of seeing the world through liberated eyes...the non-deluded eyes of the fully awakened.

    A thangka of Choying Dorje, the 10th Karmapa, who was himself a brilliant artist.
    Tibetan thangkas are a primary form of thongdrol. Though their subjects widely differ they all represent a sacred vision of Totality. Some venerate the lives of great masters. Others display wrathful deities as meditation objects that represent aspects of the enlightened being. All turn the mind toward the spiritual.  The Karma Gadri style of thangka painting is exquisitely detailed, with beautiful natural pigments.  It is named after the Great Encampment of the Karmapas where it emerged. For hundreds of years the Karmapas traveled and taught throughout Central Asia and China in a huge mobile monastery of tents. The style of painting that emerged in the Encampment added the natural world as an integral part of the thangka's sacred vision. Karma Gadri thangkas resonate with environmental awareness. A timely film on the subject is in keeping with his His Holiness, the 17th Karmapa, Ogyen Trinley Dorje's teaching that respecting the environment is a sacred human responsibility.
    The film is being shot using the latest digital cinema production equipment at 5k+ resolutions. This will portray all the stunning detail in Karma Gadri thangkas and allow us to create exceptionally fine cinematography of the natural world, allowing the film to function as a kind of thongdrol itself, a contemplation of the spiritual through seeing spectacular images and image making, of landscapes and rituals that plant seeds in the mind of the viewer. It will use extensive visual effects sequences to reconstruct episodes from the history of the Karmapas and the Golden Rosary lineage and their development of the Karma Gadri style. Through CGI animation, it will take us on a journey into the visual universe of the thangkas, exploring their symbols and illuminating the magical lives of the extraordinary yogis who created them.
    THE PROJECT STATUS       The film is now about 25% shot.
    Principal photography which has been completed:
    • In January, 2014 at the Kagyu Monlam festival in Bodhgaya, India, including spectacular aerial footage during the Procession around the Mahabodhi Temple where the historical Buddha was enlightened.
    • In India with His Holiness Ogyen Trinley Dorje on the historical development and spiritual and ecological significance of the Karma Gadri style of thangka art. This includes a sequence of His Holiness as he does a brush drawing while talking about painting as meditation.
    • The principal interview with His Eminence the 12th Kenting Tai Situ Rinpoche on the history of the Karma Gadri style and the role played by one of his predecessors: Situ Panchen, the 8th Situ Rinpoche who was revered as a polymath and a brilliant artist. His Eminence talks eloquently about the act of painting while demonstrating his technique on a Karma Gadri thangka.
    • In England, India, and Tibet with Terris Temple and Leslie Nguyen Temple who took three years of their lives to re-create a 35 meter appliqué thangka (goku) at Tsurphu Monastery, the Karmapas historical seat. The original was destroyed during the Cultural Revolution.
    • In Sweden with Thomas Dalarud, a Gega Lama trained thangka painter, who does brilliant natural landscape photography inspired by his Karma Gadri training.
    Principal photography remaining:
    • In India
      As one of the many visual effects scenes we will reconstruct the Great Encampment in Ladakh and shoot historical sequences.
    • USA
      We will film in New York at the Rubin Museum: their collection of Karma Gadri thangkas; an interview with Karl Debrezceny; the pre-emininent scholar on the 10th Karmapa, and a teaching tour of elementary school students as they learn about thangka art and its significance.
    • Canada
      in Halifax with Ann Shaftel  who is a world renowned authority on thangka restoration and preservation. Thangkas were created to be rolled for portability. Although their construction was well suited for this, over many decades and centuries they become particularily susceptible to wear and tear. Karma Gadri thangkas have their own unique issues because their landscaped backgrounds tend to be applied with thinner layers of paint. With the support of the 17th Karmapa, Ann has initiated a campaign to preserve the treasures held in monasteries, nunneries, private collections, and museums. 
    • China and Tibet.
      • Principal photography in China will include various historical locations between Nanjing and the Western part of the T.A.R. with stunning aerials shot from drone-coptors.
      • We will also film at Palpung Monastery in Sichuan, the seat established by the 8th Tai Situpa where he revived and enhanced the Karma Gadri style. Kenting TaI Situ Rinpoche has given permission to film the magnificent works of art created by Situ Panchen, the 8th Situ Rinpoche, that are rarely, if ever, displayed.
      • We also have plans to obtain ultra high resolution visuals of the rare thangkas locked away in the vaults of another famous monastery of the Karma Kargu tradition.
    • Visual Effects
      • 15-20 minutes of the 90-105 minute film will be high production-value visual effects sequences. Using CGI the film will create animated incidents from the lives of the previous Karmapas, all done within a 'Karma Gadri' style.
      • A significant feature of the methods used will be that we have motion captured the 17th Karmapa's facial expressions. We will use them to animate 3D models of his previous incarnations.
      • The film will also use CGI to compress the highly complex and lengthy process of creating a thangka, beginning with the intricate sacred geometries that underlay the work and contribute to its spiritual impact (thongdrol) as the work is viewed.
    The Project Personnel
    • His Holiness Ogyen Trinley Dorje, the 17th Karmapa is the advisor and authority on the contents of the film. http://kagyuoffice.org/
    • David Cherniack, the writer, director and executive producer, is a distinguished Canadian filmmaker with a long filmography of more than 60 documentaries on spiritual subjects for broadcasters, including six documentaries which feature His Holiness the Dalai Lama.  http://AllinOneFilms.com

    •  Terris Temple, executive producer, presented the original idea for the film to His Holiness, the 17th Karmapa. He has been a thangka painter in the Karma Gadri tradition since the late 1960s.  He was a long-time student of the 16th Gyalwang Karmapa, and the 17th Karmapa has known him and his wife, painter Leslie Nguyen Temple, since he was a child at Tsurphu Monastery in Tibet, where they reconstructed the 40 meter Karma Gadri gö-ku between 1992 and 1997. In 2006-2007 they reconstructed the Norbu Drabche and are presently working on drawings for the Tsechur Drabche.  His web site http://tibetcolor.com/ 

    • Scott Ross, producer supervising CGI/Visual Effects, has won two Oscars from three nominations, (TITANIC, WHAT DREAMS MAY COME and THE CURIOUS CASE OF BENJAMIN BUTTON). Scott ran Industrial Light and Magic for George Lucas in the 1980's and in the 90's he started Digital Domain with James Cameron.
    • Zsolt Ekho Farkas, CGI artist. His web site is http://mediadigital.hu/ekho/
    • Kris Belchevski, cinematographer and RED camera guru.
    • Mark Mackay, cinematographer and guru of a rare sort.
    • As well, there are the wonderful volunteers: Trisha Lotzer, intrepid legal advisor, Garrett Staab who works on this Kickstarter campaign, Shining Guo, who has done translation for us into Chinese.

    Risks and challengesLearn about accountability on Kickstarter

    The people behind this film are committed to seeing it through to its completion. As the producer/director I have made over 60 documentaries for broadcast, six of them with His Holiness, the Dalai Lama. The producer overseeing the Visual Effects component ran Industrial Light and Magic for George Lucas and started Digital Domain with James Cameron to do Titanic and other Hollywood films, one of which, What Dreams May Come, won an Oscar for Visual Effects.


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    Title: Matter of Heart
    Artist: Terris Temple
    Calligraphy by 17th Karmapa 
    Chocolate Tiger butterflies and anthuriums

    Title: Flying Over
    Artist: Terris Temple
    Calligraphy by 17th Karmapa 
    The Hwa Mae and anthurium flowers, Hawaii inspired.

    Title:  Mynhas on the Run - A morning flight of Mynha Birds.
    Artist: Terris Temple
    Calligraphy by 17th Karmapa at 14 years of age.

    Title: Phoenix
    Artist: Terris Temple
    Calligraphy by The 17th Karmapa at age 10. 
    Phoenix in a Hawaiian Garden

    Title: Chocolate Tigers With Ginger
    Artist: Terris Temple
    Calligraphy by 17th Karmapa at 14 years of age.

    Title: Going Somewhere
    Artist: Terris Temple
    Calligraphy by 17th Karmapa at 14 years of age.

    Title: Koa Rain
    Artist: Terris Temple
    Calligraphy by 17th Karmapa 
    Hawaiian Endangered Species Collection

    Title: Acacia Rain
    Artist: Terris Temple
    Calligraphy by 17th Karmapa 
    2 pair of Hawaiian creeper below, 2 adults native birds and child on top

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    The Art of Happiness

     November 22-23
    10:30am to 3:30pm
     Stein Auditorium in the India Habitat Centre in New Delhi

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    From Vajradhara to the root guru,
    You represent the lineages of actuality, displaying buddhahood in human form.
    I pray to You from my heart that my mind stream's
    Karma and afflictions may become pure and that experience and realization may dawn.

    Even though I do not fathom the thoughts of holy beings of the past, 
    Without vying with the ordinary appearances of our days,
    But rather through following those past ones with devotion, in my mind stream,
    I have found some understanding and experience through the guru's kindness.


    I understand that the view—the realization of emptiness—
    Exists in the mind streams of noble hearers and solitary realizers, 
    While the view of the mahayana is superior through bodhicitta. 
    Even if you are able for a thousand reasons
    To cut through the root of samsara, if you lack bodhicitta,
    Since you do not have the superior intention, the stains of latent tendencies
    Will not become pure, since there is no remedy.

    I understand that, without having generated this mind, 
    Meditation on emptiness is unable to realize emptiness directly. 
    The direct realization of emptiness is the ground of a Buddha, 
    Upon which [all] knowable objects are of one taste.
    Therefore, I understand that you progress through the paths and grounds 
    According to the order of generating the mind of emptiness of the mahayana.

    I understand that, since the Buddha's intention cannot be expressed 
    On the path of letters, all statements of samsara and nirvana
    Being ‘existent’ or ‘nonexistent’ are mere conventionalities.
    If meditation must be beyond mind and needs to drop mental engagement,
    It is not suitable to give explanations about whether there is a view or not,
    Because the view and meditation of the mahayana are not internally contradictory.
    In the tradition of Mahamudra, view and meditation are mere labels,
    But there is no presentation of a philosophical system that establishes view and meditation.

    Likewise, the lineage from the great Patsab Lotsawa
    To Tusum Khyenpa that accords with the intention of mother [prajnaparamita],
    As commented on by Nagarjuna, is the Madhyamaka view 
    That was clearly explained by honorable Mikyo [Dorje].
    It is declared to be the great Madhyamaka free from claims.
    [To say on the one hand that] the qualities of a Buddha are 
    inconceivable for minds on this shore
    And that, without analysis, these qualities are described by following his words,
    While saying [on the other hand] that wisdom exists and that it is the perfect [nature], is 
    not contradictory.
    However, I understand that if such is held at the end of analyzing
    For the ultimate through reasoning, the ultimate has become an object for the mind,
    Thus being [in itself nothing but] a portion of the cognitive obscurations.
    Hence, the following words by the dharma lord from Takpo are the remedy for this.
    He says: ‘Throw the views of *intellectual+ understanding behind you 
    And destroy the foundation of meditative experiences!’

    From among the mahayana's two philosophical systems, Madhyamaka and [Mere] 
    The philosophical system of Madhyamaka is the tradition of the noble father [Nagarjuna] 
    and his son.
    It summarizes all that is to be known through a threefold presentation: 
    On *the level of+ no analysis and mere convention, by saying that ‘all of
    samsara and nirvana exists,’

    Adopting positive [actions] and rejecting negative ones are outlined in precise detail.
    This is asserted as worldly seeming reality.
    The analysis of conventions through the conventional mind
    Means to understand, through the five great [Madhyamaka] reasonings, 
    That all phenomena of samsara and nirvana are not really established, 
    Are primordially unborn, and empty of reality.
    I understand that this is the ultimate reality that is presented as a convention:

    It is [just] the counterpart that depends on and is the reverse of the seeming.
    As for the purpose of this [ultimate reality], since the root of samsara 
    Is the clinging to a self, it serves as the remedy for that.

    If this is perfectly analyzed through a reasoning consciousness that analyzes for the 
    According to the scriptures of the profound sutras and tantras, 
    [The masters] speak of eight as well as a hundred extremes, 
    Such as existence, nonexistence, being, and not being. 
    Therefore, as for final actuality, no claims are entertained
    And it is determined to be free from extremes and beyond being an object of mind.

    When the wisdom of Buddhas resembles space,
    How should the minds of naive beings who just see what is right in front of them analyze it?
    Thus, no analysis, analysis, and perfect analysis
    Represent the stages of the seeming, the ultimate, and the freedom from extremes.

    It is not held [here] that the basic nature is directly perceived, But its discordant factors and 
    flawed [views about it] are crushed. I have arrived at certainty in my mind
    That this Madhyamaka system with its threefold presentation
    Is the approach of Nagarjuna, Candrakirti, and honorable Mikyo [Dorje].
    Secondly, [the system of] Asanga and his brother who follow the final wheel [of dharma]
    Is known as ‘False Aspectarian Mere Mentalism’ in the land of the noble ones
    And as ‘Shentong Madhyamaka’ in Tibet. The meaning of these two names is the same.
    This is the completely pure system that,
    Through mainly teaching the luminous aspect of the mind,
    Holds that the result—kayas and wisdoms—exist on their own accord. As for its necessity, it 
    is asserted that it is taught in order to
    Relinquish any arising of fear of emptiness and to awaken those with indefinite disposition.

    When commenting on its meaning, honorable Rangjung [Dorje] says 
    That it is one with the system of Candrakirti.
    Others assert that the ultimate is existent and really established 
    And that emptiness is really established.

    As for the mahayana's sutra portion, both the middle and the final wheel [of dharma]
    Have the purport of the Sugata heart, the unity of emptiness and luminosity.
    The middle [wheel] explains this by mainly teaching emptiness, 
    While the final [wheel] elucidates it by mainly teaching luminosity. 
    I understand that, in actuality, these are not contradictory.

    As for the way in which the view of the mantra[yana] is superior, 
    The Sugata heart is said to be the unity of emptiness and luminosity. 
    This is clearly stated in The Aspiration Prayer of Mahamudra:
    ‘The basis of purification is mind as such, the unity of emptiness and luminosity...’

    The dharma lord from Takpo declares: ‘Some Madhyamikas *say that Madhyamaka] accords 
    with the mantra [yana]
    Due to the aspect of emptiness, but that it does not entail luminosity and bliss.
    Some Mere Mentalists [claim that Mere Mentalism] accords with the mantra [yana]

    Due to the aspect of luminosity, but that it does not entail emptiness and bliss.
    The [actual] reason, why the view of the mantra[yana] is superior 
    Is that it is the unity of bliss and emptiness as well as luminosity and emptiness.’
    Therefore, I understand Shentong Madhyamaka well.

    In the Kalacakra system, it is said that the emptiness 
    Endowed with the supreme of all aspects is superior to [the one in] the sutras.
    This is asserted to be the same essential point as the [above], the unity of the two realities.
    By using the example of mirror divination for what appears Due to the difference in the 
    profound essential point of means,
    It also speaks of ‘the seeming that has the form of emptiness’ 
    Or ‘emptiness that has the form of the seeming.’

    Therefore, except for the difference in terms of which topic is mainly taught
    And the superiority in means, the essence [of the mantrayana] 
    Is always in accord with the view of Madhyamaka.
    As it is said in [Nagarjunas] collection of reasonings: 
    “For whom emptiness is possible,
    Everything is possible.
    For whom emptiness is not possible, 
    Nothing is possible”.

    The great commentary on the Kalacakra states
    That the [yanas of] the paramitas and of mantra have the same view,
    But, as for meditation, the former of the two systems does space-meditation,
    Whereas the latter engages in shelterless meditation.

    The Mother declares, ‘Meditating on prajnaparamita
    Means to meditate on space.
    Also those who wish to meditate on shelterlessness
    Should train in and meditate on prajnaparamita.’
    Hence, these [two] are in full accord.

    This is just a brief summary of the way to understand the view 
    That I offer here in front of the root guru.
    Any stains of lacking understanding and wrong thoughts that I might have I confess and 
    repent right before his eyes in this very moment 
    And ask him to forgive me through his great compassion.


    Secondly, as for meditation, there is a great variety of meditative systems 
    That set their teaching priorities [according to] people's capacities and their individual 
    However, as far as the meditation of Mahamudra is concerned, 
    It is not asserted as being something different from the view.
    Therefore, once you have understood through the view what the points of going astray into 
    hundreds of extremes are,
    Assume the essential points of the body and [look at] mind as such in stillness and 
    No matter whether it is still or moves, just be aware with mindfulness. 
    Apart from that, do not entertain hopes, fears, or desires and so on, 
    But leave [mind in its] uncontrived, naturally settled, intrinsic state.

    If you can [leave it this way], there is some slight knowing of your own face [at this point] 
    that is to be left still.
    It is nothing but this, which for the time being, is merely labeled with the name 
    Nevertheless, lower meditative equipoises
    Become higher subsequent attainments, so that, from the path of accumulation
    Up through the supreme worldly dharma of the path of preparation, 
    There is a progression. [However, any attempts at] thus gauging any one [of its phases]
    I understand as setting foot on small-minded people's paths of going astray.

    Since all [paths] above the supreme worldly dharma are beyond the world,
    In the nature of their meditative equipoises,
    There is no difference, but in terms of the progressive arising of qualities 
    And the difference in purifying the cognitive obscurations, 
    they become gradually more superior.

    Hence, from the path of seeing up through the path of no more learning, 
    That is, from the ten bodhisattva grounds all the way up to the Buddha ground,
    This is the progression as my mind understands it.
    I understand that, up through the supreme dharma, what is to be purified are the afflictive 
    While what is to be purified from the path of seeing onward are the cognitive obscurations.

    Taking the view of being empty of reality [that results from] the analysis of 
    To be final and then wanting to meditate [in this way] is the system of others.
    In our system, the remedy for clinging to identities is being empty of reality,
    Which is praised as letting go of all phenomena as illusions during subsequent attainment.
    What familiarizes with the view free from reference points and free from claims
    Is nothing but sheer mindfulness, which is labeled ‘meditation.’ 
    Thus, I understand that view and meditation are inseparable.


    In the sutras and tantras, many different things have been said 
    In specific contexts about what is called ‘conduct.’
    However, [the main point is that] it must be embraced solely by a mind Free from clinging 
    or aversion to a purpose and full of virtue and altruism,
    Since all views, meditations, and conducts are the same 
    In being means to purify the stains of mind as such—
    These stains being attachment, hatred, and dullness.

    As for the mantra[yana] speaking about bringing afflictions onto the path,
    I understand that this is not a matter of increasing the afflictions in your mind,
    But to add the wood of the afflictions to the fire of wisdom.
    Through this, the wood of the afflictions is consumed, while the fire of 
    wisdom grows bigger.
    For persons of highest [faculties] who are skillful in means, 
    This will be of great benefit, but not for fools.

    My own mind stream being devoid of realization, this explanation Is surely as inappropriate 
    as a blind person talking about colors. 
    However, [I share only] a little bit of just what I understood
    About view, meditation, and conduct as it dwells in my own mind.

    If these steps of it being transferred into the domain of letters
    Are good explanations, I dedicate them so that they, through their virtues,
    May become causes for the teaching of the Takpo lineage to spread. 
    For now, that’s it for the task set out before me.


    Hereafter, [I would just like to add that] the omniscient great one from Jonang,
    Who is called lord Taranatha,
    Is the honorable one who is like a second mighty sage, 
    Incomparable as to the basic nature of the view of actual reality.

    The treasury that voices his profound intended meaning 
    [Speaks about] ordinary Madhyamaka and Great Madhyamaka:
    Ordinary Madhyamikas are known as those [who propound] self-emptiness.
    They are those in both India and Tibet who maintain the lack of a nature, 
    That is, [masters] such as Ruddhapalita who propound consequences and so on.

    This Great Madhyamaka which is known as other-emptiness 
    Is called ‘Yogacara-Madhyamaka’ or ‘Vijnapti-Madhyamaka.’ 
    The protector lord Maitreya, noble Asanga,
    The supreme pandita Vasubandhu, the honorable protector Nagarjuna, 
    Other scholars and siddhas in India and Tibet, in particular
    Honorable Rangjung [Dorje], who is endowed with the eye of wisdom, 
    Have all praised this view of other-emptiness as supreme.

    The basis of samsara, all phenomena, are without any reality. 
    Nondual from the expanse, self-aware wisdom is luminosity. 
    It is ultimate reality, the unconditioned nature of phenomena, 
    The truely established Sugata heart.
    May this very actuality, the essence of the definitive meaning of the final wheel [of dharma] 
    and such,
    Spread its luminous radiance henceforth just as the progression of the whispered lineage 

    These words were put forth by the lord Dudul Dorje
    In order to please the supreme Tulku
    On a virtuous day. They were written down
    By the scribe named Bomra Sonam. May it be virtuous!

    Translated by Karl Brunnholzl

    From the book "Heart Advice of Karmapa "

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    His Holiness the Gyalwang Karmapa will give a teaching on Geshe Langri Thangpa’s Eight Verses of Training of the Mind and also confer Medicine Buddha Empowerment.

    Live translation in English and Chinese.

    Indian Time

    Teaching at the Foundation
    for Universal Responsibility
    November 22 Teaching Session 1                   10:30 - 12:00 IST
    Teaching Session 2 15:30 - 17:00 IST

    November 23 Teaching Session 3                   10:30 - 12:00 IST
    Medicine Buddha Empowerment 15:30 - 17:00 IST

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    10th September 2014
    Over the last few days I have been receiving disturbing information from Tibet regarding the forced conversion of Drukpa Lineage monasteries in the Mount Kailash region by the Karma Kagyu Lineage. My followers in Tibet tell me that nearly all of the historic Drukpa Lineage monasteries in Mount Kailash region are being forcibly occupied by the Karma Kagyu Lineage, using money, coercion and certain Chinese support. Monks of the Drukpa Lineage looking after the monasteries, are suddenly exiled from their spiritual homes by the Karma Kagyu monks.
    Historically the Drukpa Lineage and the Karma Kagyu Lineage of Tibetan Buddhism have shared a deep and close spiritual bond. The Gyalwang Drukpas and Gyalwa Karmapas were known as Gyalwa Kar-Druk Yab-sey or “spiritual father and son” because whoever was elder would give spiritual guidance to the younger one. This close bond continued till the time of His Holiness the 16th Karmapa.
    More than 15 years ago, Dri-ra Phug monastery, the seat of Gyalwa Gotsangpa who was the most illustrious disciple of the 1st Gyalwang Drukpa Tsangpa Gyare, was forcibly taken over by monks of the Karma Kagyu, saying that they were instructed to do so by His Holiness Karmapa Ugyen Thinley Dorjee. I did not believe then that His Holiness Karmapa Ugyen Thinley Dorjee would have given such an instruction because he was just a child at that time. Even today the name “His Holiness Karmapa Ugyen Thinley Dorjee” is being used to forcibly take over and convert the Drukpa Lineage monasteries to the Karma Kagyu. Historic pictures, images and art of Drukpa Lineage Lamas are being defaced and removed by the Karma Kagyu in an attempt to rewrite history. Despite what I have been informed, I still do not believe that His Holiness Karmapa Ugyen Thinley Dorjee would give instructions to forcibly take over Drukpa Lineage monasteries and convert them to Karma Kagyu.
    However, it is definite that some high Lama of the Karma Kagyu with certain Chinese connections is misappropriating the name of Karmapa. Therefore, for the sake of religious and humanitarian harmony, I urge His Holiness Karmapa Ugyen Thinley Dorjee, as head of the Karma Kagyu, to instruct his followers in Tibet and elsewhere to refrain from taking over and forcefully converting Drukpa Lineage monasteries, and to issue a statement so that those within his lineage who have been using his name to conduct such oppression to leave forcibly occupied Drukpa Lineage monasteries and return those sacred heritage of all kinds, taken forcibly, to the Drukpa Lineage.
    The Gyalwang Drukpa

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  • 09/17/14--22:51: Tsechu Lama Dance

  • January 10, 2014

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    Produced under the direct guidance of the 17th Gyalwang Karmapa, Ogyen Trinley Dorje, Dharma King: The Life of the 16th Gyalwang Karmapa in Images commemorates the 16th Gyalwang Karmapa’s contribution to the practice and study of Buddhism around the world, as well as his preservation of one of Tibetan Buddhism’s oldest lineages, the Karma Kagyu. This lavish full-color volume brings together for the first time 1,000 photos depicting the life of this extraordinary spiritual master. His early years in Tibet, his activities to rebuild in exile in Sikkim and India, his extensive travels bringing the Dharma to North America, Europe and throughout Asia are all documented in detail.

    From the Foreword:
    “For those who did not have the great fortune to meet him themselves, I hope this book offers a glimpse of what it meant to encounter him personally. The 16th Gyalwang Karmapa seldom gave Dharma teachings through words, but taught intensively through physical gestures, and tamed beings through his mere presence. As a tribute to this special quality of the 16th Gyalwang Karmapa, this book offers these images as a basis for experiencing his physical presence. One of his major activities was to liberate all those who saw him, as he did when donning the Black Crown, so there is undoubtedly great value in any visual connection made with him.” – The 17th Gyalwang Karmapa, Ogyen Trinley Dorje

    472 pages
    Forthcoming in November 20
    Co-published by KTD Publications and Altruism Press (Drophen Tsuglag)
    Available at http:www.NamseBangdzo.com


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    20-21st Sept, 2014 – Hyatt Regency, New Delhi.
    The Gyalwang Karmapa, Ogyen Trinley Dorje, joined His Holiness the Dalai Lama and other Indian faith leaders this past weekend in Delhi for an unprecedented meeting—convened by His Holiness the Dalai Lama himself—for the spiritual leaders of India to agree to an action plan that would allow them to lead society in addressing major issues of the day. As a sign of the conference’s success in promoting harmony and consensus among the nation’s spiritual leaders, the two-day meeting yielded the Delhi Declaration of 2014, a document affirming their unanimous commitment to specific goals and outlining the measures they jointly agreed to undertake to accomplish those goals.
    In convening the conference, His Holiness the Dalai Lama called on India’s religious leaders to join together to lead society on several urgent issues of our times, including: environmental issues, women’s empowerment, closing the gap between the rich and the poor, promoting human values within the education system, counteracting violence committed in the name of religion, and reassessing religious practices and ritual in light of the changing times. The conference coincided with the United Nations’ Day of Peace.
    During his inaugural address, His Holiness the Dalai Lama said: “Some historians say that 200 million people were killed in the 20th century as a result of wars and violence. The 21st century must become the century of peace.” He called on religious leaders to assume responsibility for creating peace in their own communities and to work together to bring about peace between communities. “The time has come,” he said. “We should be more active.”
    Echoing this vision of spiritual leaders’ potential to lead positive changes within society, the Gyalwang Karmapa said during the conference, “There is much we can do for the benefit of the future of the world.”
    Noting that India has a 1000-year old tradition of religious tolerance, His Holiness the Dalai Lama further called on India to let the world know of its remarkable history and inspire the world with its example of diverse communities living in harmony. The nine distinct religious communities that have flourished in India—Hindu, Muslim, Sikh, Christian, Buddhist, Jain, Jewish, Baha’i and Zoroastrian—were represented at the conference by important leaders, including Pujya Swami Chidanand Saraswati, Maulana Wahiduddin Khan and His Eminence Cardinal Gracias.
    Speaking during a roundtable discussion, the Karmapa underscored the cultivation of personal relationships, describing it as crucial to create the mutual understanding and trust that are indispensable for genuine harmony among religious groups. Too often, he said, greater emphasis is placed on the public image presented of the relationship between leaders of different religious orders.
    “We need to improve relationships on a personal level, not just what appears to the public. Building trust and understanding is very important,” the Gyalwang Karmapa said. “For that, there should be a personal relationship.”
    Also participating in the roundtable were 25 senior Hindu, Muslim, Christian, Sikh, Jain and Baha’i leaders as well as other Tibetan Buddhist lamas, including Taklung Shabdrung Rinpoche, head of the Taklung Kagyu order, and Thuksey Rinpoche of the Drukpa Kagyu order.
    His Holiness the Dalai Lama spent time at each of the roundtable discussions, moving from group to group. On the first day, he took the opportunity to stress gender equality and to present his case for the need to review practices that are a matter of cultural circumstances and no longer suited to our times. “Times change,” His Holiness the Dalai Lama said. “Buddha basically gave equal rights to bhikshus and bhikshunis, but at the same time, when bhikshus and bhikshunis come together, the bhikshunis have to remain behind, even if it is a novice monk. I feel that is a cultural aspect. It is time to change these things.”
    The conference covered the themes of environmental protection and women’s empowerment—causes that His Holiness the Dalai Lama has long championed within Tibetan Buddhism and which the Gyalwang Karmapa has actively worked to promote as well. In addition, His Holiness the Dalai Lama asked spiritual leaders to reach out to non-believers, and find ways to articulate their concerns in terms of secular values that could be shared by all.
    During the plenary sessions, participants raised the issue of the potentially divisive effects of religious identities. A delegate publicly thanked His Holiness the Dalai Lama for entitling the conference “A Meeting of Diverse Spiritual Traditions of India” rather than “Religious” traditions.
    “We have been talking about the difference between religion and spirituality,” the Karmapa stated during the discussion session. “I think all religions began from spirituality, because those who became founders did not just have philosophical views, but they had experiences: actual, lived experiences. I think we need to pay more attention to experience.”


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  • 09/24/14--20:54: The Murmur of the Black Hats

  • As the spiritual head of the Kagyupa tradition, the Karmapa is one of the most important figures of Tibetan Buddhism. Like the Dalai Lama, the Karmapa’s 17th and present incarnation lives in exile in India after having fled from Tibet in 2000.
    What could be going on in this seven-year-old boy’s head as, perched astride a white horse, he enters Tsurphu monastery in central Tibet under a shower of white scarves?
    We are in June 1992, and the Karmapa has returned home after 33 years of exile. In his new incarnation at least. This boy, who was to don the title of the 17th Karmapa and be named Ogyen Trinley Dorje, was born in 1985 in a remote camp in the Kham province of eastern Tibet to a nomad family which raised yaks, sheep and goats. He was such a happy and adventurous child that his brothers and sisters called him Apo Gaga, “happy birth”.
    Then one day, lamas paid a visit to the monastery where his parents had sent him to study along with his elder brother. Before his own death a decade earlier in New York, the 16th Karmapa, Rigpe Dorje, had left written indications regarding the one who would continue the line by assuming the title that means “victorious embodiment of enlightened activity”. This lineage has continued uninterrupted for the past nine centuries on the roof of the world.
    Much has transpired since Düsum Khyenpa (1110-1193), “he who knows the three times”, had a dream in which he received a black crown woven by the Dakinis (celestial messengers) from their hair. Three centuries later, a devout and visionary emperor of China offered a silk replica to the 5th Karmapa. The wearer of this crown was called chanakpa or “black hat”, another name for the Karmapas.


    The first Karmapa, Düsum Khyenpa, traces his spiritual heritage to an ancient Buddha (Jina) with a blue body and a radiant face called Vajradhara (Dorje Chang in Tibetan), the “diamond holder”, who unites in himself limitless compassionate action (karuna) and wisdom (prajna).
    Tradition has it that this Buddha appeared to the Indian yogi Tilopa and transmitted the
    “mahamudra” ritual, the great seal which, much later, would be at the heart of the Karma-Kagyu school. Tilopa transmitted the oral tradition to another yogi, Naropa, who in turn passed it on to a rough Tibetan peasant-mystic, Marpa. Marpa was so keen about his spiritual quest that he left his home several times to study at the feet of Indian masters. After receiving the knowledge from Naropa, Marpa returned to his farm to help “awaken” Milarepa, the cotton clad one, whose Hundred Thousand Songs embellishes world literature.
    Milarepa’s chief disciple and spiritual successor was a young doctor from the Dagpo region who was called Gampopa after he founded a monastery on the flanks of Gampo mountain. It was he who would give shape to a spiritual order based on the oral (Tibetans say “murmured”) teachings, the rituals and most importantly, the compassionate action for the benefit of all beings: the Kagyupa tradition*.
    To ensure the school’s continued existence, the first Karmapa decided to designate his own future rebirth, the body that would house his spirit (tulku, see box on page 52), by leaving precise, written indications that would help identify him. The reformers of the Kadampa (the Virtuous) and the Gelugpa schools adopted this method for choosing successors of the Dalai Lama as well as other major Lamas including the Panchen Lama.


    Düsum Khyenpa’s first reincarnation, Karma Pakshi (1204-1283), had Kublai Khan, the future Emperor of China, as disciple. The relation was broken for a while when the Lama chose to support his elder brother Mongka. They reconciled when the all-conquering emperor came to the Lama and implored: “Master, remember me, pray for me, bless me.” Was he then the first to use the expression “Karmapa Chenno”, still used today by the Kagyu community?
    The following three Karmapas were all close to Chinese emperors, without being submissive in the least. On the contrary, they were rather demanding, successfully obtaining pardons and commuting death sentences from their imperial students – Mongol emperors were not gentle with their Han subjects. All the Karmapas exhibited one distinguishing constant: the refusal of temporal power in spite of repeated offers from China. No doubt this explains why the link between spiritual master and sponsor disciple (Chö-yon) continued unbroken as long as the Ming and Qing dynasties retained the imperial throne.
    By nature Karmapas shunned all conflict, always looking for a compromise. It is said that the 5th Karmapa, Dechin Chegpa (1384-1415), was so gentle that he could not reprimand his disciples as that might discourage them, he would appear in their dreams in order to complete his teachings. All lived in the greatest simplicity and accepted with equanimity both the honors and titles conferred on them by Peking and the reversals of fortune engineered by court intrigues. But it was not always so, and certain “regents” had the Karmapa accompany them, against their will and with Mongol intervention, on more or less warlike adventures, sometimes even against the new school which had come to power since 1635, represented by the Dalai Lama.
    This rivalry, however violent, did not endure. The closest encounter took place when the itinerant camp of the 10th Karmapa, Chöying Dorje (1604-1674) was besieged by Güshi Khan, an ally of the 5th Dalai Lama. It is said that the Karmapa survived only by taking flight, literally, in the form of a bird. But the adventure had a happy end, with this magnificent scene of reconciliation found in the Namthar:
    “He (the Karmapa) presented himself at the Potala and met the Great Fifth who solicitously enquired at length about his journeys and religious practices. As the Cheu-jé (Karmapa) was advanced in age and a little hard of hearing, the conversation took place via an intermediary. There followed a banquet and excellent gifts. Later, when he paid a visit to the Jowo, the most sacred Buddha statue in all of Tibet, there occurred innumerable visions. The Cheu-jé himself was seen in the form of Songtsen Gampo (a Tibetan king of the 7th century) in Jowo’s heart.”


    Coming to our own times, this goodwill and mutual respect between the prelates – if not the disciples – is evident in the words of the 14th Dalai Lama in the course of the interview he granted us at Dharamsala on the occasion of the arrival of the 17th Karmapa after his perilous escape in early 2000: “As far as I am concerned, I had great regard for the 16th Karmapa. He used to come to Lhasa very often and I have transmitted to him many initiations, including that of Kalachakra despite the fact that he was my elder and we were both very young at the time. We were very close to each other and when I went to China on Mao’s invitation, he formed part of my entourage. I think he also accompanied me on one of my trips to India. When we returned from China, I sent representatives across all the provinces and schools to affirm our unity. He was also very close to my mother, who liked him very much.”
    Is it then surprising that when the Chinese tried to cozy up to the present Karmapa in the hopes of turning him into a potential rival to the Dalai Lama, he immediately thought of fleeing? An anecdote reported to us should have given them a hint. When a Chinese high official asked the Karmapa, who was then barely 10 years old, to express a wish, he replied: “Of what use, you will not be able to grant it.”
    “Do you think there is anything that I cannot grant?” asked the high official.
    “I want to meet the Dalai Lama.”

    By Jean-Paul Ribes

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    1) What are the principal goals we must achieve in the 21st century?
    If we are to leave future generations a home that they can thrive on, we must find a way to live in harmony with our planet, to live sustainably and responsibly. Climate change is already devastating the world we know – whether unleashing severe natural disasters on people and turning them into refugees, or destroying crops and ecological habitats all over the world. And yet, all the nations on this planet continue to use up even more fossil fuels than they have in the past despite feeling the consequences in this very moment.
    It is not difficult to recognize that there is a causal relationship between the environmental crisis and the rampant consumerism that exists in our societies. Why is there such an unending appetite for things? We seem to have a deep-seated conviction that acquiring more material goods will make us happy. Even if our own logic and experiences tell us otherwise, everything around us – the advertisements, television shows and movies, magazines, social media and so on – urges us to ignore that evidence and continue our mindless behavior.
    Therefore, a goal of ours must be to hit pause. We should pause and assess whether we really want to continue on this path. Do we want to keep measuring our success in life so heavily in terms of external goods? At this rate there really are not enough resources to go around, so if we do not pause and reassess, we will only continue to sow the seeds for violence, whether to the planet or amongst ourselves.
    Although the earth’s resources have natural limits, our own greed has no natural boundaries, and so we must learn to limit our desire ourselves. We must do this not only to protect the planet but to find a way to share the earth’s bounty fairly among all living beings. A life based on pursuing things is fundamentally unsatisfying. As the Buddha said, chasing our desires is like drinking salty water. The more we drink, the thirstier we become. Therefore, I believe that where we find meaning in life as individuals and as society will need to change in the 21st-century. We need to pause, slow down and simplify.
    2) What are the qualities we need to develop in order to achieve them?
    I think compassion is a quality that can be of tremendous power in our efforts to address the environmental crisis, and to find deeper meaning in life. When we think of our efforts to protect the environment as a way of caring for all the beings that live on this planet, and of expressing our love and gratitude for all the earth has given us already, then our work for change can be rooted in compassionate caring for others. Compassion as a motivation is much more powerful and wholesome than fear or anger, and is much more able to last in the long term. It also brings more happiness in and of itself.
    Another quality that I believe we must develop in order to achieve a more sustainable future is a sense of contentment. This is a powerful antidote in a society where advertising constantly tells us that we do not have enough. Contentment is the best form of wealth in that it gives us the highest satisfaction. We can gain it simply by learning to recognize and appreciate what we already have, including our own inner resources. We can cultivate the perspective that what we have is enough and that we want others to have enough too.  A simple way to do this is to stop and reflect on how many long chains of causes and conditions needed to come together for us to simply be able to breathe. Something that is completely indispensable for our existence, that for our very lives we depend on having constantly available, and here it is available to us at every moment with no effort on our part. We can cultivate a sense of wonder and simply joy at the generosity of our planet and develop a conviction that other living beings, people and animals, should be able to share in this.
    3) Since childhood you say you wanted to meet His Holiness the 14th Dalai Lama, risking your life, you went to India and now you have met him, what is your impression of His Holiness the Dalai Lama? What relationship do you have?
    I feel an unwavering devotion for His Holiness the Dalai Lama. Since the time I fled Tibet at the age of fourteen, he has been nothing but kind and caring to me. I feel utmost gratitude to him for taking the time out of his busy schedule to advise me over the last fifteen years. Without a doubt, my activities have been successful due to his support and his guidance. People often ask me whether as the Karmapa I experience any worries or tensions and if so, how do I address them. Of course I do. I like to tell them that just like them, I turn to my teachers for wisdom and in the case of His Holiness the Dalai Lama, his very presence dissolves my worries and uncertainties.
    Sometimes I get asked the question in media interviews whether I will become the next Dalai Lama. This is always very strange since only the 15th Dalai Lama can be the next Dalai Lama. The Karmapas have never played a political role in the history of Tibet and I myself have no interest to become a political leader. However, as much as I can support His Holiness the Dalai Lama’s spiritual goals and activities, I will do so with all of my energy. Without his omniscience, we Tibetans would be totally lost.

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    Prashant Jha, Hindustan Times  New Delhi, September 25, 2014

    First Published: 18:37 IST(25/9/2014) | Last Updated: 18:57 IST(25/9/2014)

    At a time when Chinese incursions in Ladakh has India’s security establishment worried, Gyalwang Drukpa, the honorific title of the top Buddhist leader of the Drukpa sect with followers in Ladakh and Tibet, has accused Beijing of fanning intra-sect rivalries and using the Karmapa-led sect to take over monasteries in the holy Mount Kailash area of Tibet. This, he claims, is being done with an eye on the border issue.  

    Speaking exclusively to HT, Gyalwang Drukpa - Jigme Pema Wangchen - said that 75-80 percent in Ladakh and over 95 percent in the Kailash area are Drukpa sect followers. “There are several Drukpa monasteries in the Kailash region, but followers of the Karma Kagyu school of Buddhism are taking over our sites. They are engaged in forceful conversion. God knows where they are getting the money – but we strongly suspect it is with the help of the Chinese government.” The Drukpa leader said the issue is larger. “I believe both the Indian and Chinese governments have to deal with this. We have a border issue right here, and Drukpas guard it. China is trying to increase its control over our sites.”
    Their modus operandi, according to the Drukpa leader, involves coming to monasteries offering to help. “They then change the wall painting and monument in the name of restoration. They offer money and coerce. And now, they have even started kicking our practitioners.” Wangchen claims while this started 15 years ago, when they took over the Dri ra Phug monastery; it has escalated in the past year, and two months ago, they took over the Tirthapuri monastery.
    The Karma Kagyu school is led by the Karmapa. But Wangchen is quick to avoid directly blaming the senior Tibetan spiritual leader. “They are using his name, but I don’t think he is responsible. But what we know is that certain high Lamas of the sect are involved.” Wangchen has urged the 17th Karmapa as recognized by the Dalai Lama, Ugyen Thinley Dorjee, to urge his followers to restrain and return sacred heritage.
    The Karmapa’s media spokesperson, Kunzang Chunvyalp, strongly denied there was any attempt to ‘forcefully concert’, and told HT “His Holiness does not believe in conversion. He has a broad outlook, and there is no conversion plan. He believes in harmony and dialogue between all sects, and we all belong to the broad Buddhist tradition.”
    Giving historical context, Chunvyalp said that in the late 70s, a high lama of their sect had visited the Kailash region and witnessed how four Drukpa monasteries had been desecrated. “He had then urged that these be restored because they are very sacred.” The Karmapa’s office added local communities and local authorities often act on their own, and to ascribe it to any larger plan would be inaccurate. Chunvyalp said they had no information about the Chinese role. “We can comment only on the religious element.”

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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.


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    25th Sept, 2014. TCV Suja School.
    On the morning of September 24th, His Holiness and entourage travelled to the Tibetan Children’s Village at Suja, 57 kms from Gyuto Monastery, near the Tibetan Settlement of Bir. On the way, they stopped to greet community leaders and people who had gathered on the roadside to welcome His Holiness at both Tashi Jong and Sherab Ling. Upon arriving at the Suja TCV school, His Holiness was welcomed with deep respect by the school’s Director, and the children, teachers and many others who lined the road. That morning, the children performed for him the play of Milarepa.
    After lunch, groups of students engaged with the “Tibet Our Country” program presented His Holiness with their projects about Tibetan culture. His Holiness later expressed his appreciation for the presentations.
    The next day, at their request, His Holiness addressed the students and staff of the large community. He focused on the value of respect, kindness, and love. As he pointed out, all beings have the experiences of happiness and suffering, not just humans, so it is essential to respect all forms of life. Humans “are the most terrifying animal though, because their actions affect the entire planet and all its inhabitants, which is something that no big and powerful animal such as the tiger, leopard or elephant can do. What’s more, over and above our individual power of body, speech and mind, humans have the support of machines, which multiplies our effect one hundred or one thousand times. Because it’s like that, we must each take responsibility for our actions. If we don’t, if we just do whatever we want, the entire world is in great danger. And therefore, kindness and love are extremely important.
    “We have the propensity for showing kindness and love from birth, it is part of our nature. However, it has been turned off by our upbringing or different circumstances, and we have become habituated to not using it. And because of this, there is much difficulty in the world. Our lack of respect, kindness and love is killing the world more then any epidemic diseases. Why is this happening? It is because we don’t take responsibility; we think others’ situations are not our business. We are too self-involved to pay attention to others.
    “But take for example our clothing. Though we will probably never meet the people far away who have made our brand-name clothing, we receive the benefit that they give us on our own body. In this same way, we have never heard of or seen most of the people who support us, but we do receive benefit from them indirectly. So what we understand from this is that we, the world’s people, live in dependence on each other. No one is able to survive through their own resources alone, independent of others. I am part of the other, the other is part of me. Thus, if we think about how things actually are, we have no choice but to think about each other, to be interested in each other.
    “But most people do not have the desire to think like this, or to take responsibility in this way. They feel it is too difficult, that they don’t have the ability or the strength. If they do think about it, they feel it is a great burden; they don’t see it as something they can do with joy and delight. Why is this? It’s because they don’t have kindness and love. If a person has a kind and loving mind, then they feel a natural delight, joy and willingness to work for others.
    “So we see that kindness and love are essential for our survival. Furthermore, if an individual wishes to accomplish something with his or her life, if they want to accomplish something great, it is extremely difficult without kindness and love. Many people think that if they want to become great and famous, they need to have a good education. They think that if they get the highest degree of education, then they will get a good job, and they will be able to be of benefit. But there is no guarantee of that at all. Some scholars have studied how people accomplish something satisfying and successful with their lives. They discovered that about 10% of success depends on knowledge, 5 or 6% on experience, 3 or 4% on favorable circumstances and confidence, and the rest, on one’s relationships with others. And what is the foundation of good relationships with others? Kindness and love.”
    His Holiness concluded his visit with an audience for the staff, and the consecration of the school. It was a highly successful visit, an example for all of the activity of kindness and love.


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    1st October 2014 - 9AM

    Live translation in English, Spanish and Chinese.

    Watch Live webcast of the event at 

    White Tara Teaching and Empowerment (Indian Time)
    October 1 Session 1                   9:00 - 12:00 IST

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    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!

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