On a bright sunny day, more than a thousand Tibetans gathered to celebrate the 56th anniversary of the Upper TCV Dharamsala. His Holiness Gyalwang Karmapa was invited as the chief guest for the opening ceremony of three days of events that would showcase Tibetan cultural performances, art exhibitions, debates, and an athletics meet. The theme of the celebration was the unity of the three provinces of Tibet, (Utsang, Kham, and Amdo), and how this can be strengthened through Tibetan spiritual values and culture.
Other distinguished guests included the Kalon (Minister) of the Department of Religion and Culture, Ven. Karma Gelek Yuthok, the Speaker of 16th Tibetan Parliament, Khenpo Sonam Tenphel, as well as members of the Kashag, many Secretaries and officials of Central Tibetan Administration (CTA,) and representatives of various NGOs. They sat in balcony seats by the playing fields where events took place while guests in festive dress filled the area and the surrounding hillside.
After greeting everyone, the Karmapa opened his talk by reminding the Tibetans that as the Tibetan people, they hold an ineluctable responsibility to sustain their inherited traditions and sciences. The Tibetan culture is the mind and life force of the people, he said, and the two cannot be separated. For those born in Tibet, the surrounding world of their family and neighbors, the snow mountains, plants, trees, monasteries and so forth, were the natural teachers of Tibetan culture, he explained, and so from childhood these Tibetans were filled with their imprints and experiences. Tibetan culture entered them as easily as taking a breath.
However, he continued, for more that fifty years, the circumstances in Tibet, its society and natural environment have undergone immense changes, and by necessity, the Tibetans were divided into two families. For those who had to leave Tibet and live in a different culture and environment, it became very difficult to sustain their culture and spiritual tradition. Nevertheless the Tibetans inside and outside Tibet kept their determination strong and made even greater efforts than before to keep alive their culture and religious tradition.
The Karmapa recalled that HH the Dalai Lama and the older generation of Tibetans had worked hard to provide a situation in which Tibetan culture and Buddhism could be practiced and preserved. For this, he said, we should consider ourselves most fortunate and feel great gratitude. The Karmapa then asked, “What is our present struggle? What is the difficulty that we must face? We must think about how, through becoming unified, we can survive and not lose our confidence or sense of purpose during these times of great change in the world that surrounds us.”
As followers Buddhism, the Karmapa also encouraged Tibetans to think beyond their own sphere and consider how to benefit others in the world at large. With this motivation, which transcends politics, they should engage in their work and responsibility. Of course, he noted, it is impossible to avoid all politics, but people can avoid the volatile arguments and the dregs of controversy politics can engender. The goals of politics and the leaders change often, but Tibetan Buddhism and culture remain over time, so it is important to maintain a sincere and virtuous frame of mind.
Further, the Karmapa added, it is important to change our way of thinking and focusing solely on our own situation. With humility Tibetans should think about how other refugees in the world and other minority nationalities sustain their lives and learn from them. “Since the population of Tibetans in India is diminishing,” the Karmapa cautioned, “in such difficult times, we must make plans, thinking long into the future and researching how the changes over the generations and in our surrounding environment will happen.” If we do not, then having been unable to adjust to the situation, in a few years Tibetans will simply be carried away by events.
Turning to the topic of the Buddhist teachings, the Karmapa asked, “What is the value of our customs?” “They are interlinked with Buddhism,” he replied. “Generally in Buddhism, we have the Kangyur and the Tengyur plus some 100,000 commentaries written by Tibetan masters,” he explained. “However, the most important point is that during this life of ours, we engage in practice and transform our way of thinking. We should turn ourselves into good people, create peace and happiness in our minds, expand our love and compassion, and come to understand philosophical views, such as interdependent arising and others, which are profound. All these are what is most precious and valuable.”
He then illustrated the pervasive influence of Buddhist thought on Tibetan culture: “In Tibetan poetry, songs, painting, plays, and other areas, we can always point to the essence of Buddhist teachings—we should have love, compassion, and respect for all living beings. And so when we are working, studying, or relaxing, we should not forget benefitting others. This is the value or defining trait of Tibetan culture.” And because of that value, the Karmapa commented, Tibetans should respect and hold precious their traditional culture.
The Karmapa noted in passing, “When they hear about customs and culture, many people think they imply a fixed and inflexible mindset. But sustaining our customs and culture does not mean promoting old ways of thinking or old-style brains. It is extremely important, necessary really, that we study to develop new thinking, new knowledge, and new abilities.” “If we learn new knowledge,” the Karmapa explained, “it will help our traditional culture to develop. The benefits and ability to sustain our culture will increase.”
Language is a key part in the process of preserving a culture. The Karmapa used an analogy to illustrate this. “If language deteriorates, our connection to our customs and culture will be severed. For example, when a kite soars in the sky, it is attached to a string, and if that string is cut, our link to the kite will terminate.” Language is the string that connects. Therefore, knowing these reasons and key points, he said, it is important that people make continuous efforts.
The Karmapa closed with heartfelt wishes for the long life of HH the Dalai Lama and the aspiration that the family of Tibetan people would gather together as one.
GANGTOK, November 12: Home Affairs Minister of State Kiren Rijiju said the Union government would be taking a decision within three months regarding the Sikkim visit permission to 17th Karmapa Ogyen Trinley Dorje.
Speaking to reporters here on Saturday after attending a programme at Chintan Bhawan, the MoS informed that he had a meeting with the 17th Karmapa before he left for Sikkim visit.
“We are lifting certain restrictions against him and now he can visit most parts of the country including Arunachal Pradesh. So far, His restriction to visit Sikkim and specifically Rumtek monastery is still on. But I assure you that talks at the Centre is positive on the matter and a decision will be taken on his visit to Sikkim in the next three months,”said Rijiju.
The MoS had reached Sikkim on Tuesday and had directly flown to north district where he visited the ITBP and Army camps in the border areas. He arrived at Gangtok yesterday where political and social organizations submitted memorandums seeking, among other demands, permission for the 17th Karmapa to visit Sikkim early.
In his brief interaction with the media, the MoS appealed the people to be patient regarding the demonetisation of Rs. 500 and Rs. 1,000 notes.
“The decision taken by the Prime Minister is for the benefit of the country. It was a necessary step in the fight against black money, corruption and terror funding, It is understood that the major problem is being faced by smaller businesses and daily workers. I urge the people to be patient. Once the liquidity flows, normalcy will be ensured,” said Rijiju.
During yesterday’s meeting with delegations of State BJP, SKM and Bhutia Lepcha Protection Force, the MoS had assured to take positive steps on the Karmapa demand.
Similarly, a 14-menber delegation of the Denjong Lhadey led by Sangha MLA Sonam Lama on Friday had called on Rijiju at Raj Bhawna here.
Apress release informs that the Denjong Lhadey delegation apprised the MoS on viaious matters pertaining to monastic affairs in Sikkim including the ongoing relay hunger strike by the monks at BL House, Tibet Road here that has completed four months. They also urged him to make early arrangement to allow the 17thKarmapa to visit Sikkim.
The Mos sensitised the delegation about the latest position on the demand and assured them the 17thKarmapa would soon be visiting Sikkim, the release mentions.
November 10, 2016 – Chhattarpur, New Delhi, India.
HH the Gyalwang Karmapa came to pay his final respects and he was welcomed by all the members of the Sakya family and hundreds of people who had come for the pujas. Upon arriving, the Karmapa went directly to the shrine hall where the Kudung resided to offer a ceremonial scarf and heartfelt prayers. Afterward HH the Karmapa met with HH the Sakya Trizin at the monastery and they spent a long time together in conversation before the Karmapa returned to his hotel in Delhi.
Last April 29th, HH Vajra Dhara Kyabgön Dagchen Rinpoche Ngawang Kunga Sönam passed into parinirvana at the age of 87. More commonly known as Jigdral Dagchen Rinpoche, he was the leader of the Phuntsok Phodrang, one of the two main lineages that alternate holding the Sakya throne. After a traditional education in Tibet, he escaped in 1959 and came with his family to Seattle, Washington, where he founded the original Sakya Dharma center. In 1984 it became the Sakya Monastery of Tibetan Buddhism, where he lived, giving teachings and guiding the practice of his disciples until he passed away last spring.
Soon after his parinirvana, a meeting of the two lineages took place, and it was decided to have the cremation ceremony in the Noble Land of India. On November 7, the Kudung (Noble Body) arrived at the Delhi International Airport. From November 8 to 10, three days of ceremonies took place in south Delhi at the Sakya Phuntsok Phodrang, which is under the guidance of the present HH the Sakya Trizin.
The recent teachings given by the Gyalwang Karmapa in New Delhi focused on the deity known as Akshobhya or Mitrukpa in Tibetan (the Undisturbed). On the first two days, the Karmapa introduced the practice lineage of Akshobhya and told the history of how he became fully awakened. On the third day, he bestowed the empowerment. There were also opportunities for question and answers.
The Karmapa began by noting that there is a long history of Akshobhya practice in the Kagyu lineage. In particular, his practice is a central one for the Drukpa Kagyu tradition, whose masters have composed many texts about the practice. Turning to the story of Akshobhya, the Karmapa related that eons ago, he was a monk who asked the Buddha known as Immense Eyes, “What is the most important practice for someone on the path of the bodhisattva?” The Buddha Immense Eyes replied, “The ability to remain undisturbed by negative emotions, such as anger or hatred.”
When all the monks heard this, they were greatly inspired and filled with joy. The monk who was to become Akshobhya then made a vow, saying, “From today onward until reaching buddhahood, I will never hate for any living being.” This was the first of the eight great aspirations that the monk made and the critical one that led to his full awakening.
The Karmapa suggested that in reflecting on this vow, we could discover how brave Akshobhya was. Why? Ordinary people like us have no idea about where we will we go in our next life, and we are even not sure about what will happen during the future of this life. So it could he, he said, that we might not have the courage to make the vow of avoiding hatred in our lifetime. This is really difficult to do, but we are followers of the Buddha so we need to try. We can begin with a short period of time, such as three hours, and then extend it to three days, three months, three years, and onward.
Generally in Buddhism, the Karmapa commented, the meaning of the word angry is slightly different from that of the word hatred. Anger is a temporary impulse, while hatred is more pervasive, going deep into our hearts and down to our bones. Therefore, we should learn to be like Akshobhya and practice in stages, going step by step. Just saying that we will not hate, however, is not enough, the Karmapa instructed. We need to find persuasive reasons and effective ways to work with hatred so that eventually it will be completely dispelled. And these reasons cannot just come from books or our teachers: we have to look clearly within and persuade ourselves.
The Karmapa spoke of how to challenge ourselves but without too much pressure: we can practice like a child playing. He also suggested focusing on patience (or forbearance), the traditional remedy for anger. Usually patience is understood in three aspects: patience with someone who harms you; patience that can endure suffering; and patience that does not fear the profound truth of the Dharma.
The first type could refer to situations that we feel are unjust or that aggrieve us. When this happens, we should be patient. We can first observe “the enemy” who has harmed us and see if they are able to control their emotions, or the emotions control them. If they are taken over by their emotions and very anxious, for example, then it is the emotions that caused the harm, not the person, so we do not need to be upset with them.
These days thee are many terrorists in the world but they were not born terrorists. What made them terrorists is their environment. Therefore, this is a temporary situation, such as clouds covering the sun, and for this you cannot blame the sun. We should develop a deeper understanding of these temporary situations and not make judgments based merely on the appearance of things.
The Karmapa clarified that in these difficult times, the reason for holding ceremonies, retreats, and pujas is that human beings have created considerable negative karma through the misuse of technology, science, and economics. And our strength is beyond our imagination—we already have the power to destroy the planet, but do not realize it. The practice of Akshobhya is the best and most precious way to purify this negative karma.
Speaking of the bodhisattva vow, the Karmapa described the two types of bodhichitta—aspiring (wishing to help) and engaged (the actual activity) —and summarized the vow itself as never giving up on any living being. The most important, he said, is that we have to take action, not just make a wish. And when we are engaged in activity, we must maintain a positive state of mind, never losing confidence in ourselves. In being patient and persevering when facing this complex and dark world, we will build up our strength and increase our capacity to benefit others.
Questions and Answers Question: I’m a disciple of the 4th Jamgon Kongtrul Rinpoche. In this current situation (of his having left the monastery), how should I continue my practice with faith?
The Karmapa answers: How should I put this, it is neither good or bad in the way some people are thinking about it. I was the most affected when this happened, as most of you know. After I observed everything, I was not too worried about it. To be honest, sometimes I feel that I see him in a different way than others, because I have sympathy for him. Since I have been there before as a human being, I understand and do sympathize.
But I don’t think we should lose our faith just because Rinpoche has made his choice. It’s not necessary to lose faith. Mainly I wish that he does not give up on living beings and the lineage, for with this everything will be all right. This is my main wish. It is up to Rinpoche to make the decision as to how is he will accomplish this.
Don’t pay too much attention to how you feel or think about things right now, imagining that they have to be one way or another. I do not do that and feel that you should not either. Especially since a bodhisattva has different ways to benefit living beings, and the most important thing is that he has the intention and will to be a bodhisattva and to benefit living beings. If he has this, then nothing else is of much concern. This is my personal thought and attitude toward Rinpoche.
On the other hand, he is a lineage master and an incarnation of Jamgon Kongtrul Rinpoche. For the lineage it’s a massive loss, though one cannot really say it is massive loss since we do not know what is going to happen in the future. In the short term, however, it is a huge loss especially to Rinpoche’s monastery, since they did not expect this at all. As you all know, the 3rd Jamgon Rinpoche passed away at a very young age, and now this 4th Jamgon Rinpoche has left them at a young age, too, so they are suffering greatly in their hearts.
We all should understand this. If you have the ability, please help them as much as you can. This is more important. I can see clearly that all the staff around him has tried to do their best; they could not have done better. That is why at times I blamed myself for not taking better care of Rinpoche, and if I blame myself, maybe it will be a bit better for them.
Question: How to tell if we are making progress in improving our practice?
The Karmapa answers: When we say that we want to find inner peace and so on, we are often imaging something like receiving a very comforting mental massage to make us happy and relaxed. But actually, practice comes in challenging stages like the training in an army. At times practice can be more painful than having a major operation or replacing all your bones, so if you are feeling joyful and wonderful, maybe you are not practicing very well. At other times, just when you feel practice is very difficult and painful, real change is happening in your mind.
Question: How should we set up a shrine in our homes?
The Karmapa answers: I’ve always wanted to talk about this subject as many people have asked me how to arrange a shrine. Some people believe in traditional Chinese Mahayana and some people believe in Tibetan Buddhism, and so in this case, you need to be aware of the different images when you set up a shrine. It is not good to create conflict or have argument over this.
These days it is easy to find images of numerous vajrayana deities but we need to be careful, he said. For example, the protector deities are confidential and we are not allowed to exhibit them to everyone. Showing them like an advertisement violates the principles of the vajrayana. This is also true for anuttara yoga deities, which should not be displayed to just anybody.
If we want to set up a shrine, we can place on it images of famous deities, such as Shakyamuni Buddha, Amitabha, Avalokiteshvara, Guru Rinpoche, Tara, Bhaisajyaguru (Medicine Buddha), and Akshobhya. These are all widely recognized and simple. But if we are engaged in a special deity practice, it is better to place the image inside our text or resting on the text holder.
We also need to pay attention to our teacher’s photo. If you have my photo, please do not place it in the shrine along with images of bodhisattvas. The same is true for other teachers. If you want to have an image of a teacher, then please place the image on a wall nearby. It is not appropriate to place it in the middle of the shrine or mix it with replicas of bodhisattvas. There are different types of teachers (lamas or gurus): some of them are enlightened and some are not, but they still can be qualified teachers. If you place a photo of teachers who are not enlightened mixed but in with images of bodhisattvas, it is not good for the teachers, even though we may see them as being the Buddha.
To illustrate his point, the Karmapa related the story of Maudgalyayana, who along with Shariputra was one of the two most famous disciples of the Buddha. Maudgalyayana possessed the six types of higher cognitions, which, among other things, allowed him to move around freely. One time he went to the hell realms and saw an Indian master who had been reborn there. This master pleaded with him to take a message to his disciples. They had built a stupa containing the master’s bones and many people were circumambulating it, which caused the master great agony, and so he was requesting them to stop.
When Maudgalyayana delivered the master’s massage to the disciples, they became incensed: “You do not even know our great master and just want to insult him.” They beat him half dead and not long after that he passed away. How could some one with psychic powers like those of Maudgalyayana end up like this? He remembered that he had beaten someone to death in a past life, creating that same negative karma in this present life. We can see, therefore, that no matter how excellent his psychic power might be, it could never be more powerful than his karma.
For these reasons, I feel it is better not to place a guru’s photo or name, or for that matter, the names of sponsors, on the shrines. These are not appropriate. Please pay attention when placing photos and images of tantric deities on the shrine as well. Just as in the Refugee Tree, there are rules about how to place deities in the right order—the Buddha, Dharma, Sangha, guru, yidam deities, dakinis and protectors. Although all beings are equal, in appearance they need to take their proper places. Of course, when we are arranging our shrine, it is not always possible to consult our teacher, so we need a basic knowledge, a sense of how things should go. Unless your teacher instructed you otherwise, it is safer to place guru’s image on the side.
On the last day of the teachings, the Karmapa kindly bestowed the empowerment of Akshobhya on the fortunate students who attended the teachings, spending these three precious days in the presence of the Karmapa.
Question: I’m a disciple of the 4th Jamgon Kongtrul Rinpoche. In this current situation (of his having left the monastery), how should I continue my practice with faith?
The Karmapa answers: How should I put this, it is neither good or bad in the way some people are thinking about it. I was the most affected when this happened, as most of you know. After I observed everything, I was not too worried about it. To be honest, sometimes I feel that I see him in a different way than others, because I have sympathy for him. Since I have been there before as a human being, I understand and do sympathize. But I don’t think we should lose our faith just because Rinpoche has made his choice. It’s not necessary to lose faith. Mainly I wish that he does not give up on living beings and the lineage, for with this everything will be all right. This is my main wish. It is up to Rinpoche to make the decision as to how is he will accomplish this. Don’t pay too much attention to how you feel or think about things right now, imagining that they have to be one way or another. I do not do that and feel that you should not either. Especially since a bodhisattva has different ways to benefit living beings, and the most important thing is that he has the intention and will to be a bodhisattva and to benefit living beings. If he has this, then nothing else is of much concern. This is my personal thought and attitude toward Rinpoche. On the other hand, he is a lineage master and an incarnation of Jamgon Kongtrul Rinpoche. For the lineage it’s a massive loss, though one cannot really say it is massive loss since we do not know what is going to happen in the future. In the short term, however, it is a huge loss especially to Rinpoche’s monastery, since they did not expect this at all. As you all know, the 3rd Jamgon Rinpoche passed away at a very young age, and now this 4th Jamgon Rinpoche has left them at a young age, too, so they are suffering greatly in their hearts. We all should understand this. If you have the ability, please help them as much as you can. This is more important. I can see clearly that all the staff around him has tried to do their best; they could not have done better. That is why at times I blamed myself for not taking better care of Rinpoche, and if I blame myself, maybe it will be a bit better for them. @ The Gyalwang Karmapa's Teaching: "How to practise in the 21st Century" New Delhi, India, 11-13 November, 2016
On this auspicious day of the Buddha’s Decent from the Realm of Tushita, which is one of the four major Buddhist holidays, the Gyalwang Karmapa traveled in the morning to Dzongsar Khyentse Chökyi Lodrö Institute to give diplomas to four new khenpos (professors and future abbots). Usually the head of the lineage performs this ceremony; however, to signify the close relationship between the Karmapa and Khyentse lineages, Dzongsar Khyentse Rinpoche kindly invited the Karmapa to take this role.
For this special occasion, the wide path from the main gate of the Institute to the shrine hall was decorated with the traditional eight auspicious symbols, made of crushed stones in brilliant colors and lined on either side by a double row of marigolds. Walking down this path under a golden umbrella, the Karmapa entered the spacious shrine hall, which was filled with monks and lay practitioners from all parts of the globe. Students from the nearby Suja and Sambhota TCV Schools were also present.
Once the Karmapa was seated on an elegant throne before a tall, radiant Buddha, Dzongsar Khyentse Rinpoche gave the traditional mandala offering along with the representations of body, speech and mind, followed by a long golden scarf. Rice and tea were served to everyone while the monks chanted the practice of the Sixteen Arhats, who are entrusted with preserving the teachings.
After a second mandala offering and ceremonial praise of the Karmapa, Gyaltsen Dargye welcomed the Karmapa and gave a talk on the meaningful and close connections between the Karmapa and the Khyentse incarnation lineages. [See below.]
His Holiness started his talk with thanks to Khyapje Dzongsar Khyentse Rinpoche for inviting him and recalled: “When I was still in Tibet, of all the collected works I read, the one I Looked at the most was that of the first Khyentse, Jamyang Khyentse Wangpo (Pema Ösel Dongak Lingpa). I read it cover to cover and returned to it many times.” Khyentse Wangpo was truly rime (nonsectarian), the Karmapa stated. “These days saying ‘rime’ sounds good but often it is just ornamental, merely for show,” the Karmapa remarked. “To be a true master of these teachings is not at all easy. Many people are said to be experts, but if you look through history for a master of the teachings, you will find that Jamyang Khyentse Wangpo was an authentic one.”
Stating that “the rime teachings were important for cultivating a pure and encompassing outlook,” the Karmapa spoke warmly of the relationship between Jamgon Kongtrul Lodro Thaye and Jamyang Khyentse Wangpo: “In the predictions of the 5th Karmapa Deshin Shekpa (1384-1415), the coming of the Khyentse and Kongtrul incarnations was foretold, and Deshin Shekpa also prophesized that whoever made a connection with them would find it deeply meaningful.”
The Karmapa also commented, “Jamgon Kongtrul Lodro Thaye’s Five Great Treasuries were mainly requested by Khyentse Wangpo, who also gave him encouragement and support, so Khyentse Wangpo deserves a lot of credit, which is clear when you read the life story of Jamgon Kongtrul Lodro Thaye.”
Continuing to speak of their inter-relationships, His Holiness remarked, “The Karmapa and Jamgon Kongtrul Lodro Thaye had a connection, a Dharma samaya, so close that they were almost one person with the same heart. Something similar can be said about the connection between the Karmapa and Jamyang Khyentse Wangpo—they were like one being in whom beat the same heart.”
His Holiness praised the present Khyentse Rinpoche’s way of giving advice, which the Karmapa described as “unambiguous, straight forward, penetrating, practical, and touching the heart.” Therefore, the Karmapa said, “I have true devotion and pure vision for this lineage. I am very happy that I could meet Khyapje Dzongsar Khyentse Rinpoche here at his seat with all the khenpos and students, and that I could be present with everyone in a single mandala.”
His Holiness continued to explain that the Karmapas also have a close relationship with the Sakya lineage in general. The 6th Karmapa, Thongwa Donden (1416-1453), received teachings on the sutras from the great Sakya master Kunkhyen Rangton Chenpo, who in turn said about the Karmapa, “I have a student who is an emanation of the Buddha.” Karma Trinleypa Chenpo, who held both Sakya and Kagyu lineages, was a student of the 7th Karmapa and a teacher of the 8th. SO it is clear that the commentarial lineage in the Karma Kamtsang has roots in the Sakya tradition.
In general, the Karmapa remarked, these days we have available to us most of the outer and inner positive conditions, and the negative ones are few and far between. If we are able to muster our abilities and take advantage of these, then everything needed is present. To engage in studies and bring them to their fullest measure is extremely important he said.
Turning to the way of studying, the Karmapa affirmed, “It is important to maintain our Tibetan traditions. Since we live in the 21st century, however, Tibetans should not just follow their own tradition, but also look into the way things are done in this present age. In particular, we should pay attention to how education is given and include history in our curriculum. “For example, we might study [Chandrakirti’s] Entering the Middle Way for a year,” he stated, “but if asked who translated this root text into Tibetan, we cannot answer because we have not looked into the historical background. This needs to change.”
“If we know about the generations stretching into the distant past,’ the Karmapa explained, ‘when we are looking at a text, a different perspective and feeling can happen. On the other hand, if we are not aware of the history and look straight off at the text, we will not know about the scholars who wrote it, or when and where they lived. We will just know their name, but not the relationships they had with other masters and what their life’s situation was. Without this knowledge, our understanding of a text is not complete. In Tibet, the way of learning traditions was outstanding, and yet, we also need to learn and take an interest in the contemporary ways of doing research and studying.”
The Karmapa remarked that in continuing the rime tradition of the Khyentse incarnations, the Dzongsar Institute does not follow one particular lineage but welcomes students from all different traditions and so it has a wide-ranging influence.
The Karmapa concluded with saying how fortunate he felt to have come and thanked everyone, especially Khyapje Dzongsar Khyentse Rinpoche, for whom he made the aspiration prayer that his activities flourish and spread widely. For his students in the monastic college, the Karmapa prayed that their minds be in harmony and their discipline be pure, and that they spend all their time in the Dharma activity of study and practice.
Some key points from Gyaltsen Dargye’s presentation of the connections between the Karmapa and Khyentse lineages
“The First Khyentse Rinpoche, Jamyang Khyentse [Pema Ösel Dongak Lingpa 1830-1893] lived during the latter years of the 14th Karmapa Thekchok Dorje (1797-1868) and the early years of the 15th Karmapa Khakhyap Dorje (1871-1922). It was during this time that the Dharma and samaya connection between the two lineages began.”
Khyentse Wangpo received numerous reading transmissions and empowerments from the 14th Karmapa and also met in his dreams the 3rd Karmapa Rangjung Dorje and the siddha Orgyenpa. Traveling to the Karmapa’s seat at Tsurphu, Khyentse Wangpo received many profound teachings from him and made the Karmapa one of the main caretakers of his terma.
When the 15th Karmapa was born, Khyentse Wangpo was fifty-two years old. When the Karmapa was fourteen years old, Khyentse Wangpo invited him to his monastery and offered the young Karmapa empowerments. Jamgon Kongtrul advised the Karmapa to receive the Collection of All the Tantras from Jamyang Khyentse, and so at the age of 16, the Karmapa went to Dzongsar Monastery and, welcomed with great honor by Sakya Trizin as well, the Karmapa received all these empowerments and reading transmissions. At this time, Khyentse Wangpo said to the Karmapa that since he was a knower of the three times, he should write a history of his previous incarnations, which the Karmapa did in one night during the time it took a butter lamp to burn. Later, the 16th Karmapa would create lama dances based on this history. Khyentse Wangpo passed away in 1892, and of his five future emanations, the activity emanation was Jamyang Khyentse Chökyi Lodrö, born in 1893. His lifetime coincided with the later years of the 15th Karmapa and the early years of the 16th Karmapa. In terms of ordinary appearances, it is said that the 15th Karmapa did not meet Jamyang Khyentse Chökyi Lodrö; however, he made a connection with the Karmapa through a pure vision.
Khakhyap Dorje passed away in 1922, and the 16th Karmapa, Rangjung Rigpe Dorje, was born in 1924. Jamyang Khyentse Chökyi Lodrö and the 16th Karmapa met numerous times both inside and outside Tibet and exchanged empowerments. It is said that their minds were blended together as one. The second Khyentse passed away in 1959 and was reborn in Bhutan in 1961 as Jamyang Thubten Chökyi Gyatso. The 16th Karmapa welcomed him to Rumtek, his seat in exile, and gave him a long-life empowerment and blessings. In Nepal, the 3rd Khyentse also received all the Kagyu Ngakdzo empowerments from the 16th Karmapa. When Rigpe Dorje passed away, Jamyang Thubten Chökyi Gyatso followed his Kudung to Rumtek.
“In general there is no doubt that between the successive incarnations of the Gyalwang Karmapa and the incarnations of Je Khyentse, there were extensive outer, inner, and secret connections that were both ordinary to worldly eyes and extraordinary.”
After awarding diplomas to the four new khenpos, the Karmapa had lunch at the Institute and then left with Dzongsar Khyentse Rinpoche for the Bir Tibetan Colony.
Jang: The buddhist devotees of Tawang are highly excited after they heard the visit of his holiness 17th Karmapa on 28Th of this month. For them its like a dream come true to have a glimpse of his holiness. Preparation are going everywhere to accord extravagant welcome to his holiness.
In between the people of jang are feeling highly blessed as His holiness is visiting jang for consecration of his sponsored Jangchup monastery located at jang. There is a speculation that his holiness will dwell for a night here in the monastery. Mass cleanliness and whitewashing are carrying out with participation of monks and villagers of jang at the monastery.
These two consecutive years will be the year of dharma for Buddhist devotees of tawang as his holiness the XIVth Dalai Lama is also scheduled to visit on march. Devotees will get an opportunity to be blessed by their holy teachings and at same time we need to inculcate their teachings and need to convert through our action.
Tawang, November 27: Tawang has been decorated like a bride for the maiden visit of His Holiness the 17th Gyalwang Karmapa Ogyen Trinley Dorje who is all set to grace Tawang tomorrow.
The township wears a sparkling look with a string of cleanliness drives led by Tawang MLA Tsering Tashi and DC Sang Phuntsok, backed magnanimous by the general public, who are volunteering in free service for the comprehensive success of HH Karmapa's visit.
Chief Minister Pema Khandu, who conceptualized the holy one's visit, will accompany the head of Kagyu sect of Tibetan Buddhism, who will arrive at Tawang by chopper tomorrow and will convene a programme on 29 and thereafter the holy one will visit Dirang and Bomdilla on 30 November.
His programme will contain spiritual and traditional Buddhist teachings.
The Karmapa is the head of the 900-year-old Karma Kagyu lineage, which he has worked to modernise while remaining faithful to the authentic teachings of the Buddha.
The Karmapa, who is considered the third most important Tibetan religious head after the Dalai Lama and the Panchen Lama, lives in Gyuto Monastery in close proximity to the Dalai Lama`s official palace.
Since making headlines after fleeing Tibet in a dramatic flight from to India in January 2000 when he was just a 14-year-old, the Karmapa has emerged as a strong thought leader and retains a close relationship of mentor and protege with the Dalai Lama.
Tawang, Nov 28: His Holiness the 17th Gyalwang Karmapa Ogyen Trinley Dorje, who was accompanied by MHA Advisor, Amitabh Mathur was accorded a grand reception here at Ugyen Tsangpo Helipad at Changprong today. Earlier, Chief Minister Pema Khandu offered a warm reception to His Holiness at the Gopinath Bordoloi International Airport, Guwahati, and accompanied him on his onward journey to Tawang by helicopter. On his arrival here, RWD Parliamentary Secretary Jambey Tashi, MLA Tawang Tsering Tashi along with top district officials, public leaders and local public, welcomed His Holiness. Also Abbot of Sera-Jae-Jamyang Choekorling monastery and Mon Palpung Jangchup Choekorling Monastery, including senior monks and nuns were present. Upon his arrival, His Holiness who is the head of the 900-year-old Karma Kagyu lineage and guide to millions of Buddhists around the world visited the Sera-Jae-Jamyang Choekorling monastery and attended the rituals. The rituals included the offering of mande-ten-sum by the Abbot, followed by the Tibetan Buddhism debate and preaching. Following his visit to Sangyeling monastery, His Holiness visited the famous Tawang monastery, where the Abbot of Monastery, Gankar Tulku Rimpoche and the Chief Minister offered the ritual of mande-ten-sum. This was followed by Lhamu Tsokhar and Durda dances performed by the monks. Earlier on his way to Tawang monastery, His Holiness was given a warm reception by the local people. Women, men, children, young and old all stood in line along the streets of Tawang with ‘khada’, incense sticks and flowers to welcome him. The people of Tawang greeted his Holiness with great emotions and love. The people had been anxiously waiting for His Holiness visit and thorough preparations had gone for past many days. His Holiness expressed his gratitude for the warm welcome and said that he was fortunate to have visited Tawang. He thanked the Chief Minister and Minister of State for Home Affairs, Kiren Rijiju for taking the initiative for his visit. Addressing the people at Tawang monastery, His Holiness urged the people to have firm faith on the teachings of Buddha and His Holiness The Dalai Lama. He advised them to carry forward the understandings of Buddhist philosophy and science and to imbibe within them the same in their daily life. The Karmapa also stressed on the importance of faith towards Buddha Dharma and discipline among the monks. He urged the Sanghas to be in harmony to prevent outside forces from hampering the progress of Buddhism in Monyul.
TAWANG, Nov 28: His Holiness the 17th Gyalwang Karmapa arrivedin Tawang this morning. Pema Khandu, the Chief Minister of Arunachal Pradesh who received His Holiness in Guwahati accompanied him to Tawang with the entourage.
The Karmapa on his maiden visit to the district will give teaching and bestow long life initiation tomorrow at the High Altitude Stadium in Tawang.
Pema Khandu who last month had expressed the wish of the people in his invitation to His Holiness to visit the state said, "I am very happy for the people that due to good karma that His Holiness accepted the invitation in one go".
The Karmapa is the head of the 900-year-old Karma Kagyu lineage, he is considered the third most important Tibetan religious figure in the Lamaism Buddhism after the HH THE Dalai Lama and the Panchen Lama.
Agencies:The Chinese authorities were taken by surprise Monday morning after Tibetean spiritual leader Ugyen Trinly Dorje was given a rousing reception in Arunachal Pradesh after the Centre allowed Dorje to visit the border state. Dorje was received in Arunachal by the Chief Minister Pema Khandu and sister Ngodup Pelzom. It was the spiritual leaders first visit to Arunachal Pradesh and signal's a clear shift in how New Delhi has begun to view Dorje. Born in 1985 and recognised by the Dalai Lama as the 17th Karmapa, Dorje arrived in India under suspicious and unexplained circumstances in the year 2000. The Indian establishment for long suspected him to be a Chinese plant but after 16 years of being unsure New Delhi seems to be favouring the young spiritual leader. Among the Tibetan community in India Ugyen Dorje has caught the imagination, especially amongst the youth and keeping his profile in mind the Centre allowed his visit to Arunachal from 28th November to 3rd December, observers feel. Ugyen is considered by many as the Dalai Lama's heir but this view is contested strongly by the three other claimants to the Dalai Lama's throne. Within the establishment experts are keenly watching the Chinese reaction to Ugyen's Arunachal visit. Last time when the Dorje spoke against the Chinese in an interview, China responded with a an uncharacteristic stoic silence, once again fuelling speculations in India about Urgyen's leanings. India and China have been caught in a bitter war or words over Arunancal Pradesh territories with China going to the extent of issuing only stapled visa's to Arunachal residents. http://www.kashmirmonitor.in/Details/113192/china-likely-to-see-red-as-tibetan-leader-tours-arunachal
Tawang, Arunachal Pradesh, Nov 29 (ANI): Asserting that Karmapa Lama is India's guest and he can visit anywhere he wants in India, Arunachal Pradesh Chief Minister Pema Khandu said that China should not intervene in India's internal matter. The 17th Gyalwang Karmapa Ogyen Trinley Dorje, who was accompanied by MHA Advisor Amitabh Mathur, was accorded a grand reception at Ugyen Tsangpo Helipad at Changprong on Monday.
The Karmapa Lama, the head of the 900-year-old Karma Kagyu lineage and guide to millions of Buddhists around the world, was given a rousing welcome on his arrival in Tawang, Arunachal Pradesh.
A monk here said Karmapa, who is visiting here on the request of Chief Minister Pema Khandu interacted with local residents and gave them sermons on life.
"The Karmapa came here around 1,110 years ago and special prayers were held then. At that point of time, he built around 10-15 gonpas. The 10th Karmapa could not visit here. The Monpa people kept saying that there is Karmapa's name in the gonpas and they wanted to listen to his preachings and he is visiting here post the request made by the locals to the Chief Minister and Kiren Rijiju (MoS Home)," he said.
"Karmapa held prayers here and preached the people, besides interacting with intellectuals, teachers and scholars at the Kala Wangpo Hall," he added.
Pema Yangchin, a resident, said she had come here to seek the Karmapa's blessings.
"We have all gathered here to see the Karmapa, who is the third highest Rimpoche in Buddhism here. We are here to seek his blessings," she added.
Tsering Drema, a student, also expressed her delight to see the Karmapa and said that she had been waiting for this day for long.
"We are very happy. We have for long wanted to see him and finally we got to see him. We know that he is a very big Rimpoche," she said.
The Karmapa after his two-day visit to Tawang will be visiting the Dirang Valley in West Kameng District and then leave for Bomdila.
The Karmapa during his visit to monasteries in Tawang, Arunachal Pradesh on Monday, November 28. Photo-Mon Tawang Vigilance
DHARAMSHALA, NOV. 29: The 17th Gyalwang Karmapa Ogyen Trinley Dorje arrived in Tawang, Arunchal Pradesh, in his very first visit to the border state accompanied by MHA advisor Amitabh Mathur on Monday.
The young Karmapa visited Sera Je Jamyang Choekorling monastery and Sangyeling monastery before heading for the famous Tawang monastery where he thanked the Chief Minister Sri Pema Khandu and MHA of Arunachal for making the visit possible.
Addressing the audience at Tawang monastery, the Karmapa said a firm faith in the teachings of Buddha and His Holiness the Dalai Lama was necessary to carry forward the understanding of Buddhist philosophy and science and imbibing them in daily life. He stressed on discipline and harmony between different sanghas which can help Buddhism progress in the region.
Chief Minister of Arunachal, Pema Khandu, said the Karmapa and His Holiness the Dalai Lama are “honored guests” of India which makes their freedom of movement an Indian affair and China should not intervene in India’s “internal matter,” said the CM.
The Karmapa will visit Dirang, West Kameng District and Bomdilla tomorrow as he wraps up his tour.
The Karmapa is third important figure after Dalai Lama and Panchen Lama in Tibetan Buddhism. Gyalwang Karmapa is the head of the age-old Karma Kagyu lineage and has been recognized by the Dalai Lama as the 17th Karmapa. But there are others who refute Ogyen Dorje being the real Karmapa and consider Karmapa Thaye Dorje as the reincarnation of previous Karmapa.
Rumtek monastery, also called Dharmachakra centre in Sikkim, is considered as main seat of Karma Kagyu lineage in India and is also the focal point of this sectarian tension between the two organizations, Tsurphu Labrang (supporting Ogyen Trinley Dorje) and Karmapa Charitable trust (supporting Thaye Dorje). The Karmapa controversy is played out in the Indian court as the two rival parties supporting the two candidacies has reached an impasse.
Tawang, Nov 29: Over 20,000 people from all over Tawang district gathered at High Altitude Stadium here to get a glimpse of His Holiness the 17th Gyalwang Karmapa Ogyen Trinley Dorje and to receive the holy dharma preaching.
Seated amidst religious scholars, monks, nuns and high profile dignitaries at Yid-Gha-Choezin Gompa facing the stadium, His Holiness bestowed life long empowerment of Buddha Amityas to all sentient beings.
Referring to the preaching of Indian Buddhist Philosopher, Nagarjuna, he advised that apart from long life empowerment, maintaining good health is equally important. The Karmapa urged on practicing compassion, which is the essence of Buddha Dharma that helps to have peaceful mind and in turn helps to have long life.
His Holiness further spoke on the relationship between the Karmapa and the Monpas referring to the visit of first Karmapa Dusum Khyenpa during the early 12th century. He also mentioned the visit of 3rd, 4th and 9th Karmapa to the Mon region.
Earlier welcoming the His Holiness, Chief Minister Pema Khandu thanked the Prime Minister of India, Narendra Modi and Home Minister, Rajnath Singh for honouring his request for the visit of The Karmapa to Arunachal. He also thanked Minister of State for Home Affairs, Kiren Rijiju for pursuing the invitation and clearing the necessary formalities.
The Chief Minister expressed that people of Monyul were long aspiring to seek the blessings of His Holiness. He hoped that with his spiritual blessings and guidance, it will help all to become better human beings. Khandu emphasized on Buddhist philosophy of compassion to be required by the entire world, which is being torn apart by hatred and violence.
The Chief Minister informed His Holiness that the people of Mon region are eager to learn Bhoti script and have been introduced in schools as third language. He hoped that proficiency in Bhoti script will help people understand the ancient Buddhist scriptures and take them to higher level of perfection.
Earlier, the programme began with a plantation drive in the Gompa compound by His Holiness and the Chief Minister. It was followed by the offerings of Mande-Ten-Tsum by the Abbot of Tawang Monastery, Chief Minister, RWD Parliamentary Secretary Jambey Tashi, Tawang MLA Tsering Tashi and various dignitaries that attended the programme.
His Holiness was presented with cultural dances of Monyul region performed by artistes from various villages.
Itanagar, Nov 29 (PTI) His Holiness, the 17th Gyalwang Karmapa Ogyen Trinley Dorje, today exhorted people to practise compassion which is the essence of Buddhist religion.
Seated among religious scholars, monks, nuns and high profile dignitaries at Yid-Gha-Choezin Gompa at Tawang monastery, His Holiness, who arrived at Tawang yesterday, referred to philosopher Nagarjuna and advised that maintaining good health was equally important.
His Holiness further spoke on the relationship between the Karmapa and the Monpas referring to the visit of first Karmapa Dusum Khyenpa during the early 12th century. He also mentioned the visit of 3rd, 4th and 9th Karmapa to the Mon region.
Earlier welcoming the Karmapa, Chief Minister Pema Khandu said the people of Monyul were long aspiring to seek the blessings of His Holiness. He hoped that with his spiritual blessings and guidance, it would help all to become better human beings.
Khandu informed His Holiness that the people of Mon region were eager to learn Bhoti script which had been introduced in schools as third language. He hoped that proficiency in Bhoti script would help people understand the ancient Buddhist scriptures and take them to higher level of perfection.
Earlier, the programme began with a plantation drive in the Gompa compound by the Karmapa and Khandu. It was followed by the offerings of Mande-Ten-Tsum by the Abbot of Tawang Monastery, an official release said.
Over 20,000 people from all over Tawang district gathered at the high altitude stadium to get a glimpse of the Karmapa,the release said. PTI UPL PR SUA SNP
TAWANG, Nov 29: His Holiness the 17th Gyalwang Karmapa Ogyen Trinley Dorje visited the Kala Wangpo Convention Hall to speak on Buddhist Philosophy and its relevance in the modern times. Chief Minister Pema Khandu, RWD Parliamentary Secretary Jambey Tashi, Tawang MLA Tsering Tashi and other dignitaries accompanied him. Expressing his attachment with the Mon region, The Karmapa said that he had been attempting to visit the region for the last 16 years. He thanked the Government of India, Home Ministry and the Chief Minister for actualizing his first visit to the region. Delivering his sermon to an audience comprising of students, civil servants, government officials and elders, His Holiness spoke on the importance of taking refuge in triple gem i.e the Buddha, the Dharma and the Sangha. He also stressed on the importance of ‘faith based on reasoning and rationality’. Referring to the law of dependent origination, Karmapa highlighted the importance of self and the others. He emphasized that ultimate happiness depends on all other sentient beings and also urged to protect the environment. The spiritual sermon was followed by an interactive session where questions were asked on the relevance of Buddhist philosophy in modern days, materialism, difference between four sects of Tibetan Buddhism and on possibilities for reincarnation of Lord Buddha himself. The Karmapa earlier launched the website of Karmik and Adhyatmik Affairs and paid tribute to its department founder, 13th Tsona Gontse Rinpoche. His Holiness also paid tribute to late former Chief Minister, Dorjee Khandu. He also visited the Urgyelling Gompa – the birthplace of Sixth Dalai Lama. Chief Minister Pema Khandu, RWD Parliamentary Secretary Jambey Tashi, Tawang MLA Tsering Tashi and other dignitaries accompanied him. Urgyelling Temple was built around 1487. The Sixth Dalai Lama, Tsanyang Gyatso was born on 1 March 1683 in Tawang in Urgyelling Monastery to Tashi Tenzin, a descendant of the treasure revealer Pema Lingpa, and Tsewang Lhamo, hailing from a royal family of Bekhar Village. His Holiness will visit Mon Parpong Jangchup Choekorling Kagyu Gompa tomorrow, where the offering of Mande-Ten-Sum will be made. Thereafter, he will depart for Dirang in West Kameng district. (CM Media Cell) http://www.arunachaltimes.in/17th-gyalwang-karmapa-stresses-on-the-importance-of-faith-based-on-reasoning-and-rationality/
Tawang (Arunachal Pradesh), Nov 29 (ANI): The Karmapa Lama, head of Karma Kagyu lineage and guide to millions of Buddhists around the world, was given a rousing welcome on his arrival in Tawang, Arunachal Pradesh. He said this is his first visit to Arunachal Pradesh and thanked Chief Minister Pema Khandu, who made it possible. He further said that the Dalai Lama visits Arunachal every time, it's a usual thing, next year he might visit again as he has personal connection with this area. Arunachal Pradesh Chief Minister Pema Khandu,along with Karmapa Lam, held a meeting with officials to exchange their views.
ITANAGAR: Ogyen Trinley Dorje, one of the three claimants to the title of the 17th Karmapa, head of the Karma Kagyu sect of Tibetan Buddhism, visited Arunachal Pradesh's Tawang for the first time on Monday. Dorje, whose identification as the 17th Karmapa and escape from Tibet to India have both been subject of controversy, was accorded a warm welcome there. He was accompanied by adviser to the Union home minister, Amitabh Mathur. The visit of Dorje is significant as Arunachal is claimed by China as part of its territory. Tawang, home to a sizeable Tibetan Buddhist community, was one of the flashpoints of the India-China war of 1962. The presence of US ambassador to India Richard Verma at the recently concluded Tawang Festival had also provoked a sharp response from China. The visit also assumes significance as the Centre had previously imposed several restrictions on Dorje's movements, especially proposed trips to areas of strategic importance like Lahaul and Spiti in Himachal Pradesh. On Monday, however, the spiritual leader was welcomed by Arunachal chief minister Pema Khandu at the Guwahati airport. They then flew to the Tawang monastery where Dorje advised people to have faith in the teachings of The Buddha and The Dalai Lama. He also urged the Sanghas to be united to prevent 'outside forces' from hampering the progress of Buddhism in the region. Dorje, who serves as spiritual guide to millions of Buddhists around the world, interacted with locals who lined up along the road to the monastery with 'khada', incense sticks and flowers to welcome him. http://timesofindia.indiatimes.com/city/itanagar/Karmapa-status-claimant-visits-Tawang-for-1st-time/articleshow/55700184.cms