New Year's Message from the 17th Gyalwang Karmapa, Ogyen Trinley Dorje

December 28, 2011

Many people have expressed anxiety about disasters that might befall the world in the year 2012. In fact, we never know what any given year might hold. But if we are sincerely committed to following a path of compassion and wisdom, this uncertainty about the future need not cause us any concern. Whatever happens, we simply keep our focus directed steadily at what matters most—cultivating compassion and equanimity, and acting to benefit others. If we harbor this attitude in our hearts, we can make anything that occurs positive for ourselves and for others.

The year 2011 itself brought many unanticipated challenges—to our natural environment and to many human communities. My heartfelt prayers go to all those who suffered in the turmoil of this year.

I wish especially to offer my prayers to all those who connected with me in any way during this year, as well as to all who will connect in the future. May you find lasting happiness and true peace. May all of us who share this planet go forward together into the new year in harmony. May we live this year with mutual love and respect for one another and for the earth that is our common home.

Back to top

Karmapa 900 Delhi: Day One - A Tribute to the Indian Roots Of the Karmapa Lineage

December 23, 2011 - Delhi.

Before a crowd composed of disciples and delegates from nearly every state in India and from 44 countries around the world, Karmapa 900 Delhi began a three-day gala event to commemorate the 900th birth anniversary of the First Karmapa, Dusum Khyenpa. Today's event was focused on paying tribute to the Indian roots of the Karma Kagyu lineage.

To open the day's activities, His Holiness the 17th Karmapa travelled to the National Museum of India to pay solemn homage to the relics of Lord Buddha enshrined there. With the aim of creating harmony among all faiths, a gathering of leaders from virtually all the major world religions gathered at Rajghat, the monument to Mahatma Gandhi, joining their voices in interfaith prayer.

Hindu priests opened the event at Gandhi's memorial with Vedic chants, and were followed by prayers from the Jain, Jewish, Parsi, Christian, Sikh, Muslim and Baha'i spiritual traditions. Several hundred followers attended the interfaith gathering, which marked the first public activity of Karmapa 900 Delhi.

Following the formal event, the leaders joined Gyalwang Karmapa for tea and a lovely exchange of views in an informal setting.

Meanwhile, back at the main venue for Karmapa 900 Delhi, before the afternoon session even began, the crowd already filled the ballroom of the Grand Hotel and began spilling out into the adjacent outdoor patio. Advance registration had been closed within a week when the number of attendees hit 850, yet visitors who had travelled from overseas to attend pleaded their case to be allowed admission without having registered. In the end, nearly a thousand people were on hand when His Holiness arrived to commence the session.

A traditional Tibetan procession escorted a rare and exceptional statue of the First Karmapa, Dusum Khyenpa renowned for having uttered human speech. For centuries the statue attracted pilgrims from all over eastern Tibet to Ripa Barma monastery in Kham, where it was housed until the communist Chinese invasion of Tibet. The statue was brought to safety in India shortly before Ripa Barma was destroyed, and currently serves as the most precious holy object at the rebuilt Ripa Barma Monastery in the state of Karnataka.

After His Holiness and the chief guest had offered a lamp, a brief account of the historical ties between the Karmapa lineage and India was offered by the master of ceremonies, Choechung Wangchuk, member of the parliament of the Tibetan administration in exile. To begin with, the First Karmapa trained intensively in the cultivation of bodhicitta and meditation techniques taught by the great Indian mahasiddhas Saraha, Tilopa and Naropa. His lineage then transmitted those teachings for the next 900 years in Tibet.

Dusum Khyenpa's years of solitary yogic practices took him to caves and forests all across Tibet and into India. His biographies recount an encounter with a tiger while he was doing meditative retreat in modern day Indian territory. For the next 500 years, most of the Karmapas, up to and including the Ninth Karmapa, maintained close relationships with Bodhgaya. They sent offerings to maintain the holy Mahabodhi stupa and corresponded with senior gurus in north India. The Twelfth Karmapa made the journey to India personally to visit the holy Buddhist sites of India, the MC related. In recent times, the 16th and 17th Gyalwang Karmapas each fled Chinese-ruled Tibet to seek refuge in India, thus renewing the First Karmapa´s special bond with India, he said.

Next on the afternoon's schedule was an address by His Holiness the 17th Karmapa himself. The Gyalwang Karmapa first clarified that he does not see Karmapa 900 as a celebration of himself, but rather as an opportunity to recollect the qualities of the great masters of the past and gain inspiration in seeking to emulate them.

He went on to describe the close ties between India and the Karma Kagyu lineage that he transmits. "Our teachings too were born and took root with the Mahasiddhas of India….The masters of this lineage were able to hold these teachings in such a way that the lineage never became just the reverberation of words, but rather became a true lineage of experience and realization.... This lineage continued in an unbroken way through the ages, first originating in India, then abiding for many hundreds of years in Tibet.  Now, once again, this noble lineage has returned to the noble land of India. I think that this is something that we should all be very proud of. This is something that we should all be very inspired by. It is a marvelous fact that this lineage remains alive today, and has once again returned to the noble land of India."

The Gyalwang Karmapa described the tireless activities of His Holiness the Dalai Lama in spreading the message of compassion and peace to the world. "Basically," the Gyalwang Karmapa noted, "what His Holiness the Dalai Lama is doing when he delivers this message is propagating the wisdom of ancient India. This wisdom of ancient India was also the pure nectar that was held for hundreds of years in the snowy land in Tibet, and this pure nectar is now being shared as a gift with the entire world."

Nevertheless, he quipped that in terms of copyright, one would have to say there was no question but that India was the holder of the copyright to Buddhism!

His Holiness' speech was followed by a dazzling display of his affection and appreciation for the Indian roots of his Dharma lineage. Last year, in preparation for the Opening Ceremony of Karmapa 900 in Bodhgaya, the 17th Gyalwang Karmapa had begun a search for the original texts of dohas, spontaneous songs of realization sung by highly accomplished masters. Many such dohas exist today only in Tibetan translations, while the original Sanskrit texts are largely lost.

Nevertheless, His Holiness located the vernacular Indian text of a doha by Tilopa, a great mahasiddha from Bengal and contacted Shree Sangita Vidvan Nanda Kumar, a scholar and singer committed to researching and reviving India's ancient song heritage. His Holiness requested him to set the doha verses to music, following traditional doha song forms as faithfully as possible.

The result of this research were two dohas performed in Sanskrit by Vidvan Nanda Kumar and a team of accomplished musicians that included his wife Radhika and son Sumukha.

The singer began with Sanskrit verses that he composed in homage to His Holiness the Karmapa. Following that, the audience was witness to an event of deep spiritual as well as historical significance, as Vidvan Nanda Kumar sang Saraha's doha publicly in Sanskrit for the first time in over a millennium.

They next performed a spontaneous song of realization by Tilopa, a great Mahamudra master in the Karma Kagyu transmission lineage.

With the public performance of these two Sanskrit dohas, set to historically accurate music, the singers accomplished His Holiness the Karmapa's wish to revive this Indian Buddhist song form that had been all but lost to history.

The next portion of the afternoon's program was given over to speeches by four honoured guests. First to speak was the internationally revered meditation master, Gurumaa, who spoke movingly of how extraordinary it is to have a living master who is willing to return to benefit beings and also capable of pinpointing the time, place and parents to whom they will return. She spoke of the Buddha nature in each of us, and reminded the audience how fortunate they were to have a spiritual master such as His Holiness. "A living master is the best example of what you can become. You can choose to be that, or you can choose not to be that," she said. "But the guru provides the living model to follow, if we choose to," she said.

Next to speak was Dr. BK Modi. Although best known as Chairman of the Indian conglomerate Spice Group, Dr. Modi has made lasting contributions to the flourishing of Buddhism in India in modern times, and is currently patron of the Mahabodhi Society of India. Dr. Modi noted that when the Nalanda tradition was being destroyed in India, Tibetan's stepped forward and gave that tradition a home in Tibet. "We must acknowledge the hardship and dedication with which the people of Tibet preserved this knowledge."

Kalon Tenpa Tsering, the primary representative of His Holiness the Dalai Lama in Delhi and one of the longest-serving members of the Tibetan administration in exile, also spoke as an honoured guest.

As chief guest at Karmapa 900 Delhi, the final speaker of the afternoon was Shri Wajahat Habibullah, Honourable Chairman of the National Commission for Minorities. Presenting a sophisticated vision of a secular India that still welcomes a diversity of religious views and practices, he observed that India had not only given birth to many of the world's major religious traditions, it had also offered the gifts of that wisdom to the world.

"His Holiness' presence among us reminds us of our duty to ourselves and our duty to the world," said Shree Habibullah. He called for the world to truly act on the principles of compassion preached by all faiths. "I believe," Shri Habibullah said, "that it is time to return to the wisdom of the great being, of which His Holiness is the reincarnation."

Finally, His Holiness presented mementoes to the chief guest and esteemed guests on the dais, and the crowd joyfully dispersed, buoyed by the beauty of the vision of Buddhism returning to India articulated during the afternoon, and by the prospect of a day of teachings from the Gyalwang Karmapa tomorrow.

AFTERNOON SESSION

During the afternoon session of Karmapa 900 Delhi, Day One the Gyalwang Karmapa gave the opening address.

I'd like to begin by welcoming all of our honored guests to this observation of the 900th anniversary of the Karmapa lineage, which is being held in Delhi. I'd like to extend my warm welcome as well to all of my dharma friends gathered here. Welcome everyone and Tashi Delek.

When we consider this occasion of the 900th anniversary of the Karmapa lineage, and the observation that we are holding here, many people may look on this in some way as a celebration of me, the Karmapa, but I'd like to make it clear that this is not the attitude that I have. In my own mind, I come here today as a follower or student of the Karmapa lineage. In no way do I see this as any type of celebration of myself.

I think it's important for us to step back and look at what the notion of commemoration means. In Buddhism we talk about the buddhas and the bodhisattvas, who are their sons or daughters, and we speak of the importance of recalling, or bringing to mind again and again the noble and excellent qualities of their body, speech and mind. We can use that recollection as a stepping stone to further inspire ourselves to emulate them in body, speech and mind, so that we can bring more benefit to ourselves and others as well. I think that is really the heart of what a true practice of commemoration and recollection is.

On this particular occasion, we are recalling a lineage and tradition that has lasted for the past 900 years as one part of the vast tradition we call Tibetan Buddhism. One school within that tradition is known as the Karma Kagyu lineage, and the particular guru or master we are celebrating today is known as Dusum Khyenpa, the First Karmapa. This occasion offers us the chance to recall, commemorate or bring to mind the noble and excellent qualities of Dusum Khyenpa's body, speech and mind, and try to make this a stepping stone in our own life, so that now and in the future, we can come to benefit ourselves and the world more and more. We can use this as an occasion to refresh that inspiration and sense of commitment.

As we know, the tradition and teachings of Tibetan Buddhism have survived and developed in Tibet in a very remote and isolated context for hundreds of years—roughly one thousand years, in fact—before they started to gain exposure to the wider world. Although Tibet was in many ways devoid of much material development, its spiritual development and spiritual teachings were able to flourish over this period. In such a context, many Tibetan practitioners were able to pay a great deal of attention to the Buddhist teachings and bring them deeply into their experience. We're arriving now at a time when the richness of this process is not only a fruit to be enjoyed by Tibetans alone, but is becoming a gift that can be shared with the whole world.

On that note I think it's very important for us to be clear and to acknowledge that Dusum Khyenpa was simply one of a great many highly accomplished masters. He was one of a great many people who were able to master the teachings and practice of Buddhism in this way. In holding this celebration of Dusum Khyenpa's life and the 900 years of his tradition, the point is not to assert that he was the only person who reached that level of accomplishment. It is important for us to know that there were many, many masters who reached a similar level of accomplishment. Therefore, rather than regarding this as a celebration of just one individual person's accomplishment, we can take this whole festival as a celebration of the accomplishments of a great many noble, enlightened, powerful masters of Tibetan Buddhism.

In general, as students of Buddhism, we enter into the teachings, we connect with a spiritual friend or spiritual master, and then we endeavor to accomplish the instructions that he or she gives us as best we can for the benefit of both ourselves and others. However, I think the truest and most powerful form of spiritual instruction is the life example of the masters themselves. Of course, we receive many precious teachings from the masters. But from one perspective, when compared to the actual example of their deeds and their experience, the things they say to us are of lesser power. The life examples of the masters themselves are something that we can directly witness with our own eyes, and be One point I would like to make impacted by in our own experience. They are a gateway to the master’s enlightened qualities of body, speech and mind. So when we approach the histories or biographies of the enlightened masters, we are not doing just a history lesson. We are not just reviewing events that happened in the past. Rather, we are trying to invoke a spirit in ourselves that endeavors to emulate their example and really achieve these enlightened qualities of body, speech and mind ourselves. In this way, by reacquainting ourselves with the life examples of the great masters of the past, we're making them fresh and alive once more.

I think there are many reasons why that the fact that we are holding this commemoration in the noble land of India is very special, meaningful and important. As we know, India was the birthplace of Buddhism as a whole. In particular, in the case of the Karma Kagyu lineage, our teachings too were born and took root with the Mahasiddhas of India. Their realization and experience was passed down in an unbroken lineage and eventually came to the snowy land of Tibet. The masters of this lineage were able to hold these teachings in such a way that the lineage never became just the reverberation of words, but rather became a true lineage of experience and realization. This lineage consists in the transmission of the qualities of freedom from confusion and of realization of true reality. This lineage continued in an unbroken way through the ages, first originating in India, then abiding for many hundreds of years in Tibet, and now, once again, this noble lineage has returned to the noble land of India. I think that this is something that we should all be very proud of. This is something that we should all be very inspired by. It is a marvelous fact that this lineage remains alive today, and has once again returned to the noble land of India.

I therefore think that it is a special honor to share this occasion with our noble guests today who are of Indian descent as well as with our many friends who are gathered here today from the various regions of the Himalayan plateau. It is very important and meaningful to me that we are gathered here today for this occasion as Indian brothers and sisters, Tibetan brothers and sisters, and people from the Himalayas.

Whether we refer to it as Buddhism or as spiritual guidance from long ago, basically the source of all of this was the noble land of India. Perhaps we can apply this to a modern concept of copyright and ask the question, "Who holds the copyright to all of this wisdom?" There can be only answer to this: The noble land of India is the copyright holder of all of this.

One wonderful example of how this wisdom is being shared in the world is the work and activity of His Holiness the Dalai Lama. His Holiness the Dalai Lama has been traveling the world for many, many years, spreading the message of how to accomplish world peace, how to follow the path of nonviolence, how to spread more love in the world, and how societies can cultivate more harmony within themselves. Basically, what His Holiness the Dalai Lama is doing when he delivers this message is propagating the wisdom of ancient India. This wisdom of ancient India was also the pure nectar that was held for hundreds of years in the snowy land in Tibet, and this pure nectar is now being shared as a gift with the entire world.

So rather than viewing this occasion as just a celebration, instead I think we should view this as a chance to further inspire ourselves, to further boost our positive motivation, to open our heart even further, to expand our mind even further, and to expand our intention even further—so that we can bring true benefit to the world and really adopt together this responsibility of cultivating further world peace.

That is basically all that I have to say for now. There's no need for me to go on for a long time. We have other honored guests who are going to be speaking as well, and they will undoubtedly have some very profound sentiments to share with us, so I would just like to conclude by once again thanking my honored guests for joining me here today, as well as all of you, my dharma friends. Thank you.

For full reports of the coming day's activities, please visit www.karmapa900.org.

Back to top

Gyalwang Karmapa Confers Blessings To Nearly a Thousand Himalayan People 

December 14, 2011 - Gyuto, Dharamsala

Nearly a thousand people from across the Himalayan region, including many Tibetans newly-arrived from Tibet, sought darshan and blessings from His Holiness the Karmapa yesterday afternoon. His Holiness gave an oral transmission of the Compassion Buddha practice to the large gathering, followed by an individual blessings to every person present.  

 The blessings were conferred at Gyuto Monastery as part of the Gyalwang Karmapa's normally scheduled public audiences, held every Wednesday and Saturday when His Holiness is in residence in Dharamsala.

Back to top

Official Statement from Karmapa Office of Administration

(9 December, 2011) In the light of the recent media reports, Karmapa's Office of Administration wishes to reassure His Holiness the Karmapa's disciples in India and around the world and the concerned public that as of today we have received no court orders. The matter remains under judicial consideration and we cannot therefore comment further at this stage.

Since the outset of the investigations, His Holiness' office of administration has been co-operating fully with the investigating agencies. We had provided them with full documents and details regarding the case. During this entire process, His Holiness the Karmapa was never at any point called or examined by the investigating agency. His Holiness has no involvement, direct or indirect, in the financial administration or managing the day-to-day affairs of the office or trust.

The cash seized earlier this year came from donations offered by disciples from around the world who come to see His Holiness and pay their respects to him, often leaving behind cash donations. This cash is managed by the Karmapa Office of Administration. That office has been actively seeking permission under the Foreign Currency Regulation Act (FCRA), and their application is still pending before the Government of India.

The Karmapa reincarnation lineage has a 900-year history of engaging in a vast range of spiritual activities, from teaching Dharma to rigorous meditation to composing philosophical texts. The Tsurphu Labrang, known now as the Karmapa Office of Administration, has existed for hundreds of years to allow the Karmapas to devote their time and energy to their role as spiritual leaders. It manages all the worldly affairs of the Karmapa, including handling the donations and administering the finances. In this way, the Karmapa has been left free to fulfill his solemn duties as spiritual guide to millions of followers and leader of a worldwide Buddhist order.

Contact details: Press Spokesperson Karma Chungyalpa (91) 9736696066

Back to top

Gyalwang Karmapa Delivers Inaugural Address to Environmental Section at Global Buddhist Congregation

November 28, 2011- Park Hotel, Delhi

His Holiness the Karmapa, Ogyen Trinley Dorje, today delivered the inaugural address at the Global Buddhist Congregation's section on "Environment and the Natural World." Opening the daylong session, the Gyalwang Karmapa addressed a packed hall of hundreds of delegates gathered from 32 countries around the world. The Gyalwang Karmapa will also attend the closing ceremony, which will be presided over by His Holiness the Dalai Lama and joined by a suite of world figures.

During his inaugural address, the Gyalwang Karmapa spoke on the underlying causes that have brought us to what he describes as a 'critical juncture' in the degradation of our natural environment. Among those causes, His Holiness focused on a virtual "religion of consumerism" and a persistent egocentrism that has led to an unhealthy relationship between human beings and their environment. Applying Buddhist principles of interdependence, compassion, and no-self, the Gyalwang Karmapa outlined a Buddhist response to the environmental challenge facing the world today.

His Holiness spoke strongly against the consumer culture that has overtaken our global society. He acknowledged that world religions are in agreement that material prosperity does not translate into real happiness and wellbeing. Yet he went on to say that religious leaders have a responsibility to do more to open their followers' eyes to the failure of consumerism to bring lasting happiness.

We appear to be in a dangerous state of denial about the consequences of our actions on the environment, the Gyalwang Karmapa stated. "The essential problem," he said, "lies in the way we conceive of ourselves in relation to others, including the environment. We feel we are separate individuals, but in fact nothing exists independently."

"Former generations may conceivably be excused for the harmful consequences of their actions," His Holiness the Karmapa said. "But our generation cannot, as we have access to an abundance of information on the environmental impact of our current lifestyle." He continued, "Our task now is to turn information into an awareness that we feel in our hearts, and that can inspire us to live according to environmentally wise and compassionate principles."

His Holiness called on the audience to interact with the natural world in such a way that they cultivate and extend a mandala of love and compassion, based on the model of the relationship between mother and child.

Speaking earlier on his participation at the Global Buddhist Congregation, the Gyalwang Karmapa said: "Addressing the changes in our environment is one of the most pressing issues of our day. As His Holiness the Dalai Lama has long pointed out, the harm done to our environment is rooted in human minds and behavior.  Because this problem arises from our attitudes towards the world we live in, I believe world religious leaders can contribute greatly to a change in our relationship to the earth and to our patterns of consumption of her resources.  I am very pleased that the Global Buddhist Congregation is making the environment a focus during its meeting in Delhi, and am honored to be given this opportunity to be part of global Buddhist conversations on this important issue."

Over the course of the past five years, the Gyalwang Karmapa has taken an increasingly active role in championing an issue dear to his heart—the protection of the natural environment. Taking up a call that His Holiness the Dalai Lama has long urged, the Gyalwang Karmapa is emerging as one of the most vocal Buddhist environment leaders, speaking and acting on Buddhist principles of caring for the environment that supports the lives of all of us who share this planet. He has organized conferences, founded a region-wide an activist organization — Khoryug (the Tibetan term for Environment) — and contributed to various academic and scientific publications on the issue.

Back to top

Gyalwang Karmapa Writes for Scientific Journal, Outlining Vision of "Environmental Buddhism"

November 18, 2011

Conservation Biology, the most influential scientific journal in its field, has invited His Holiness the 17th Gyalwang Karmapa to contribute an article outlining his vision of "Environmental Buddhism." Entitled "Walking the Path of Environmental Buddhism through Compassion and Emptiness," the article explores His Holiness' personal reasons for becoming an environmentalist, offers a masterful explanation of the overlap between Buddhist philosophy and environmental ideology, and ends with a call to action to protect the environment.

"As I grew up and began studying Buddhist philosophy and teachings," His Holiness explained, "I discovered great harmony between Buddhism and the environmental movement. The emphasis on biological diversity, including ecosystems—in particular, the understanding that animate and inanimate beings are parts of a whole—resonates closely with Buddhism's emphasis on interdependence."

The article goes on to present Buddhist concepts of compassion and emptiness as they relate to environmental activism. It suggests ways they could serve to support the journal's mainly scientific readers in their own work to conserve the biological diversity of our planet.

In this article, which will appear in the journal's December 2011 issue, the Gyalwang Karmapa displays his characteristic merging of action for the benefit of society with the cultivation of inner qualities that can render that action sustainable. "For society to successfully address the environmental challenges of the 21st century," he wrote, "we have to connect these challenges to the individual choices people face on a daily basis. We cannot simply address the political and scientific aspects of problems such as climate change, intensive extraction of natural resources, deforestation, and wildlife trade. We must also address the social and cultural aspects of these problems by awakening human values and creating a movement for compassion, so that our very motivation in becoming environmentalists is to benefit other living beings."

The article can be read in full online. It can also be downloaded here as a PDF from www.khoryug.com, the website devoted to His Holiness' environmental protection programmes.

The Gyalwang Karmapa was invited to contribute this article for inclusion in this distinguished journal's 25th-anniversary edition. A highly respected and widely cited journal, Conservation Biology publishes groundbreaking papers and is instrumental in defining the key issues contributing to the science and practice of conserving Earth's biological diversity. The invitation to contribute to the journal's 25th edition was extended to His Holiness the Karmapa in recognition of his role as young religious leader with a global reach who can not only influence and inspire others, but who has also demonstrated his own commitment to take action on environmental issues.

Back to top

statement by gyalwang Karmapa- november 9, 2011

Back to top

Gyalwang Karmapa Offers Prayers for those Affected by Recent Disasters

November 1,2011- Vajra Vidhya Varanasi.

His Holiness Karmapa went to the Dhamekh Stupa in Sarnath to pay his respects to the place where the Buddha first taught, and to offer prayers there for the removal of the obstacles of natural disasters: the floods, earthquakes. He also prayed for the health of Tenga Rinpoche and Bayo Rinpoche, and for the Tibetan cause, in particular regarding the monks and a nun who have died recently through self immolation.

He also visited other shrines in the area, including the Sri Lankan temple, the Mulugund Koti Vihara, and fed to the many young deer in the Deer Park.

Then he led the sangha, many from Vajra Vidhya Institute, in the Samantabdhra Puja and the Sixteen Arhats Puja which lasted for few hours. Flowers adorned His Holiness's throne on the east lawn of the Damekh stupa. Under the golden umbrella, and preceded by the sounds of the gyaling and incense bearers, His Holiness left quickly when the prayers had concluded.

His Holiness also sent his sister, Ngodup Palzom, with a small group, to offer a life release of several thousand fish into the Ganges river. The merit from this was also dedicated to Tenga Rinpoche and Bayoe Rinpoche.

Gyalwang Karmapa Receives Morari Bapu

The day ended on a lighter note when Morari Bapu, a Hindu master, came to meet with His Holiness. He was welcomed by the monks of Vajra Vidya Institute.

They were accompanied by members of Tsurphu Labrang, Kagyu Monlam staff and international devotees. Also present were a band of newspaper reporters and cameramen, with numerous Indian and Sri Lankan followers.

Back to top

Gyalwang Karmapa Teaches on Compassion

October 27,2011- Tergar Monastery Bodhgaya.

This morning His Holiness the 17th Gyalwang Karmapa gave a teaching on Compassion in the main shrine hall of Tergar Monastery at the request of Tsoknyi Rinpoche and Chokyi Nyima Rinpoche, here on pilgrimages with some 150 students from all over the world.

Chokyi Nyima Rinpoche's translator acted as translator.

The veranda around Tergar gompa was filled with happy dharma practitioners, representative of many western countries, in anticipation of the teaching on this sunny morning. They slowly filed into the beautiful gompa and settled themselves into the peaceful silence.

His Holiness opened the teaching by playfully complaining that although this was meant to be a "secret holiday" in Bodh Gaya, he was now being given "lots of jobs to do".

He then went on to explain that the root of bodhicitta is compassion. He stated that we cannot solve the problems of suffering in this modern age through technologies nor techniques. Suffering comes from within, from ego clinging. We focus on "me and mine", constructing a boundary which separates what we consider to be ourselves, our families and friends, and our things on the inside, and on the outside, all that we see to be opposed to "me and mine". From the inside, we feel safe and well. However, there is no "me".

Compassion is about breaking down this boundary and sense of separation. We actually live in a vast network of relationships in which all are interdependent with one another. This is in accordance with the natural state of being. Today, because of the internet and global on-line communities, one person can have an impact, however.

He explained that we need to have a balance in our view of compassion between ourselves and others. Until that time when we are established as bodhisattvas, we cannot just think of others without taking care of ourselves.

We should be mindful of when we are experiencing happiness and suffering and how that feels, and then remember that all sentient beings wish to experience happiness and not to experience suffering.

As human beings, unlike other sentient beings, we all have the capacity to plan the future. We must be mindful of the impact of our decisions on other sentient beings - bringing them either happiness or suffering. For example, meat may seem like just a food for our enjoyment, but we should remember that this flesh we are eating was once the body of a sentient being.

Compassion is not just about kind acts; actually it is about being aware of the suffering of other sentient beings from the view of the actual nature of things.

His Holiness concluded the teaching session by giving mantra transmissions: the mantra of Shakyamuni Buddha, Tara, Guru Rinpoche and Chenrezig, before blessing each person individually. As the audience calmly left the shrine room, khatas around their necks, their faces shone with joy.

Kagyu Office wishes to thank Stefanie Selden, Sherry Wiggins and Karma Rinchen Dolma for making this available.

Back to top

GYALWANG KARMAPA PAYS HOMAGE AT MAHABODHI STUPA.

October 25,2011- Bodhgaya.

The Gyalwang Karmapa left in the morning with a small entourage to pay homage at the central shrine of Buddhism, the Mahabodhi Temple, home to the Bodhi tree and other sites linked with the time when Shakyamuni Buddha attained enlightenment.

The Gyalwang Karmapa was welcomed by the Head Monk-in-Charge of the Bodhgaya Temple Management Committee. His Holiness was escorted in procession through the Mahabodhi Stupa Ground and went directly to the main shrine room. Having prostrated three times, he presented traditional offerings of light, fruit, flowers, a donation and a new golden silk robe for the Buddha image, and recited prayers.

Leaving the shrine room, Gyalwang Karmapa walked around to the area behind the temple, under the Bodhi tree, he prostrated three times and returned back to Tergar Monastery.

His Holiness arrived in Bodhgaya on October 23 and will be staying until October 30, he will visit Varanasi and retrun back to Gyuto on November 4.

Back to top

Gyalwang Karmapa addresses the Mind and Life Conference.

October 20,2011- Dharamsala.

His Holiness Karmapa attended the 23rd Mind and Life conference from October 17-20.

After tea-break on Thursday afternoon, the Gyalwang Karmapa gave a short address to the conference. He began by explaining the motivating factors in the development of his own concern and action for environmental protection. He spoke of two things which had influenced him deeply. First, he attended an environmental conference which transformed his view of everyday things such as water and trees, parts of the natural landscape, which are often naively regarded as separate and outside ourselves. He realised how much they are intimately connected with our survival and well-being on earth.

Secondly, born and raised in a nomad family in an isolated region of Tibet, as a child his day-to-day life was very close to nature. Surrounded by snow mountains, wild open spaces, greenery, and an abundance of wild life, from an early age he gained a feeling of closeness with nature, and an affection and appreciation of the value of the environment. Indeed, he reflected, one of the problems in contemporary society might be that people in cities are so separated from nature and find it difficult to feel close or appreciate its beauty.

He then discussed the connections between environmental protection and Buddhism. The Buddhist philosophy which supports environmental protection needs to be translated into action. The ideal which underpins Mahayana Buddhism is the aspiration to help and benefit as many sentient beings as possible, and for anyone who believes in that ideal, environmental protection is immediately relevant because the environment is the basis for the survival and well-being of all the sentient beings for whose welfare we are working. By protecting the environment we are indirectly serving the needs and welfare of all these other sentient beings who depend upon the health of the environment in which they live. Furthermore, he argued, protecting the environment provides Buddhist practitioners with one of the best opportunities to put that ideal of serving the needs of sentient beings into practice. So Buddhist practitioners should engage in environmental protection with great joy.

He referred to the way in which this view is reflected in Buddhist texts such as Shantideva's "The Bodhisattva's Way of Life" , which contains the aspiration to serve the needs of sentient beings as everyday resources such as water, trees, and even space. In reality we cannot become these things, he said, but we can protect them. Thus, by taking care of the environment, we are fulfilling the aspiration of bodhisattvas.

However, it is not always easy to convince people. Gyalwang Karmapa mentioned his own experiences at two conferences on environmental protection which he had organised. During the first conference there was much discussion on biodiversity, and some monks protested against protecting tigers because tigers are killers who hunt deer and other animals. Those monks could not see the value of preserving tigers!

At the second conference Gyalwang Karmapa decided to tackle this issue. First, he reminded the monks of the Jataka tale in which during a previous lifetime, the Buddha-to-be, sacrificed his life for the benefit of a tigress. Then he explained the science – the role predators play in the foodchain of maintaining balance in an ecosystem, and finally he suggested that, using the monks' logic, human beings are much more dangerous than tigers. Tigers only kill what they need in order to eat and stay alive, but humans kill everything! So it's human beings who should be eliminated not tigers!

His Holiness then moved on to argue the necessity for a fundamental change in the way human beings in the twenty-first century view the world, and suggested that the Buddhist views of non-inherent self, interdependence and emptiness had great relevance here.

From the Buddhist perspective the root cause of the environmental degradation the world faces now is ignorance and self-centredness. Naively, we think of "I", "me" and "mine" , conceiving it as autonomous and independent, but if we carefully consider all the things we need in order to live, such as clothing and food, even the oxygen we breathe, we realise that our very survival depends on factors outside ourselves. Hence, we can come to appreciate our fundamental interdependence. This understanding is crucial if we want people to change their perspective, he suggested. If, on the other hand, we are trapped in the prison of "I" and "mine" we fail to realise this interconnectedness, and cannot see the connection between the well-being of someone far away and our own well-being. We need to move out of that prison and relate to the world in the way His Holiness the Dalai Lama refers to as seeing "the bigger picture". This fundamental change in the way we see the world is crucial.

Gyalwang Karmapa compared the twenty-first century viewpoint to someone looking at a beautiful tree. We admire all the parts that we can see - the branches and the foliage - but we don't notice the roots which are diseased and rotten. In the same way, we admire all the advances in technology, but we don't see the environmental degradation. From watching televison news, it seemed to him that many of the world leaders are obsessed with only two things – the economy and politics - and beyond that nobody seems to be paying attention to the fundamental questions of human survival and the well-being of the environment, which is the basis of our survival. Yet, if the basic conditions for our survival are lost, there will be no politics or economics!

In the short question and answer session which followed, His Holiness joked how once upon a time, when living in Tibet, he had been a voracious meat-eater. However, in India he became a vegetarian, having watched several documentaries which showed the suffering of animals being hunted or being slaughtered in industrialised meat production. He was very distressed by both their suffering and by the way in which the people involved showed complete disregard for the animals as sentient beings. It was his personal aspiration that throughout his future lives he would be able to maintain the vegetarian view. During the Kagyu Monlam, thinking that he should speak about the importance of vegetarianism, he suggested several options for people to reduce their meat consumption, and was amazed to see how many people opted to give up meat completely. He explained that his approach in talking about vegetarianism has never been to impose it but always to relate it to the cultural context of the people he is speaking to, so that it becomes of direct relevance to the aspirations of the individual or the community. In addition, he encourages people to find their own most compelling reason for the change.

With reference to environmental degradation on the Tibetan plateau, Gyalwang Karmapa suggested that this issue is of such world-wide importance that it should be separated from other political issues concerning Tibet and the Tibetans - issues such as human rights, the preservation of the culture, freedom of religion and the right of a people to survive. Tibet, the "Third Pole", was not only the source of most of the major rivers in Asia but also affected climate patterns, so whatever happened environmentally in the Himalayan region had consequences for the lives of billions of people. For this reason, His Holiness stated, the importance of protecting the environment in Tibet needed to be emphasised much more, and scientists should be taking a leading role in this by making their research public.

Click for Video

Back to top

Gyalwang Karmapa prays for the Tibetans who self-immolated.

October 19,2011- Dharamsala.

His Holiness the Dalai Lama joined a call for a day-long hunger fast and prayer service by the Kashag (cabinet).

The Dalai Lama, along with Gyalwang Karmapa and Kirti Rinpoche led an elaborate prayer service at Tsug-la Khang, the main temple in Dharamshala in solidarity with "Tibetans who have sacrificed their lives for the cause of Tibet and particularly those who self-immolated, their families and those suffering repression in Tibet".

Monks and nuns, school students, local Tibetans and supporters, and the entire staff of the Central Tibetan Administration led by Kalon Tripa Dr. Lobsang Sangay were in attendance.

Back to top

The Gyalwang Karmapa attends the 11th Religious Summit.

September 23,2011- Dharamsala.

The Gyalwang Karmapa attended the morning session of the second day of the 11th bi-annual conference of religious leaders and representatives of the four schools of Tibetan Buddhism and the Bon religion, held in McLeod Ganj, Dharamsala.

In the morning, the Gyalwang Karmapa along with the other delegates gathered at the main Tsuklagkhang temple for a one-hour prayer session led by His Holiness the Dalai Lama. All the members of the Central Tibetan Administration also attended the prayer session. Afterwards, the religious leaders, CTA departmental heads, Kalons and the Speaker of the Assembly adjourned to the Surya hotel for the conference, which was attended by His Holiness the Dalai Lama.

His Holiness the Dalai Lama spoke on several topics, including the importance of religious harmony, the transfer of political authority to elected leaders, and the issue of his own reincarnation.

Back to top

Message from the Gyalwang Karmapa concerning the recent earthquake.

"I am extremely saddened to hear about the loss of human life and the severe destruction caused by the recent earthquake in Sikkim and other parts of North and East of India, Nepal and Tibet. The people who are affected are in my thoughts. I offer prayers for the deceased and the survivors to be relieved of their pain and suffering soon."

Back to top

Gyalwang Karmapa leads prayers for Tsewang Norbu

August 21, 2011 - Dharamsala, Gyuto

His Holiness Karmapa led a prayer session for Tsewang Norbu, the 29-year old monk who set himself ablaze protesting China's rule over Tibet Monday last.

Observing the Buddhist ritual of 'Duntsik' (weekly prayers), local Tibetans led by monks and nuns earlier today performed the first Duntsik prayers for Tsewang Norbu at Tsug-la Khang, the main temple. The mass prayer session was organised by 11 Dharamshala based organisations.

The prayer session at Gyuto Monastery was held at the behest of the monks of the monastery.

Back to top

His Holiness the Karmapa Speaks on Compassion and the Nature of Mind on the Eve of His Departure to India

July 29, 2011 - Kaye Playhouse at Hunter College, NYC

His Holiness the Karmapa's last public talk of His second overseas trip was held in Kaye Playhouse at Hunter College, New York City, on July 29. The admission tickets were taken up quickly on opening day of the online ticket sale. On the day of the talk, many arrived at the lecture hall two hours early, intending to find a good seat in their designated area. Some arrived without a ticket, hoping to be lucky enough to attend the talk at the last minute. An article in that day's New York Times, "A Young Tibetan Lama Prepares for a Greater Role," no doubt stimulated interest in the talk among the public.

Before 7:00 p.m., the seven hundred seats of the two-story lecture hall were filled completely. There were also about two thousand and five hundred viewers on the live webcast, waiting eagerly for this concluding talk of His Holiness's visit. In the enthusiastic audience were Tsoknyi Rinpoche, Dzogchen Ponlop Rinpoche, Drupon Rinpoche, Tsewang Rinpoche, the president of Karma Triyana Dharmachakra,Tenzin Chonyi, the resident lama of Karma Thegsum Choling – New Jersey, Lama Tsultrim, Lama Tsultrim Allione, and other representatives from various Dharma centers. All were looking forward to this last opportunity of listening to what the Karmapa was about to say on the eve of His departure for India.

The following is His Holiness' speech:

Well, tomorrow I'm off to India once more, and so that makes tonight my last night in New York City, and I am very happy to see you all. It's wonderful that so many of you were able to gather here with such short notice and such little advertising of this event. I'd like to welcome you all and say, " tashi delek."

The current trip is my second visit to the United States. When I first visited this country I was very excited to be here, so much so that I wanted to come back as soon as possible. But it turns out that I had to wait about three years for the second opportunity to come here, and who knows when the third opportunity will arise? Nothing is definite, but still I have the sense that my third visit overseas will again will be to the United States of America.

In both cases of my first and the present visit, I have been very warmly welcomed by both the American government and the American people. I have a feeling of being around old friends when I am in the United States. There is a great feeling of warmth and friendship, and I am very grateful for this connection.

And in both the first visit and the second visit I have met with many people who have a connection with the previous Karmapa: the 16th Karmapa. So there is a feeling within me of reuniting with people with whom I had established a heart connection. There is a sense of continuity between the connections made by the 16th Karmapa and those made by the 17th Karmapa, and what this symbolizes for me, what this conjures for me in my mind, is some type of real confidence that love and friendship are very powerful forces that can remain from lifetime to lifetime. The connections and relationships that we make with other people through love and friendship don't just last for one lifetime alone but can endure from lifetime to lifetime and become evermore deepened. So this is the kind of confidence that meeting with you all has given me.

As Long As Space Endures, May We Too Be There For Beings

In traditional Buddhist practice there are ways of talking about the practice of great compassion and great love for sentient beings in which we use the metaphor of the sky and the planets, the stars, the sun and the moon to illustrate our commitment to be there with a heart full of love and compassion for sentient beings. We aspire that for as long as space endures, for as long as the sun and the moon remain in the sky, may we too be there with the heart of loving kindness and compassion to help sentient beings. May this connection between us and sentient beings remain.

And in my own personal contemplation, I often think of the moon as the keeper of love. So the moon becomes the metaphor or the symbol of the enduring quality of love and the connection between beings of loving kindness and compassion. Even though one may not be physically present with other sentient beings, those beings can look up into the sky and see the moon, and through that connection be able to feel the love that you have for them. We mutually can feel the love that we have for each other regardless of whether we are physically present, regardless of how much time has passed since the last time we saw each other.

So these are the types of aspirations that we make in the Buddhist practices of loving-kindness and great compassion, and I think that if we make this aspiration with a completely pure motivation, then this type of aspiration can really have an effect. It's no longer just a symbolism that you are working with, but it's really true.

When I was asked to give a talk here tonight, I told the organizers to simply select whatever topic they wanted me to speak about, and then I would then speak about that. And I was doing this with the thought in mind that they would go easy on me and select an easy topic. But the topic that they selected was "compassion and the true nature of mind," which is a very difficult topic. So I thought they would take it easy on me but they gave me a hard topic instead. I really should be looking around the room at the organizers so that I could give them a dirty look right now, but in any case I will do the best I can to say whatever comes to mind about this.

Emptiness Is An Opportunity, A Gap, Or A Space In Which Anything Can Occur

From the time I was young onwards, I have always had certain admiration for the way that Americans approach life. I've always regarded the United States as a place where in a very unique way relative to other countries and regions in the world one can really chose one's future path, that one has a great amount of choice over what one will do in the future and a great amount of permission to do whatever one is inspired to do with oneself and one's future path. There is a great sense of self-determination and discernment and intelligence in this American approach to choosing one's future.

And I think that this is really harmonious with the Buddhist views in general of emptiness and dependent origination or dependent arising. When Buddhism talks about emptiness, it is not talking about a type of non-existence whatsoever, but rather the teachings on emptiness point to the notion of possibility, that anything can happen. The teachings on emptiness are about a fundamental sense of opportunity that is a part of reality, a fundamental presence of a gap or a space in which anything can occur. So this is the basic notion behind the Buddhist teachings on emptiness and dependent arising. And these teachings on dependent arising are present in all of the different vehicles in Buddhism, both the greater vehicle and the foundational vehicle.

Appreciate Sentient Beings, And Be Concerned About Their Happiness

At the same time none of us can live our lives independently without depending on others at all. None of us have complete control over what will happen in our lives, because everything is interdependent upon everything else. So all the phenomena in our lives are dependent upon other things and are interconnected with other things, whether we are thinking about our own happiness versus our own suffering or whether we are thinking about becoming famous or gaining more freedom and control over our lives. All of this is dependent upon other phenomena.

So at each stage of relationship that we enter into with other things in our lives, there is an opportunity for us to establish a positive connection in that relationship. Since all of the things that we relate to are mutually dependent, then it's very important for us to try and establish positive connections, harmonious connections that will bring about improvement towards the good.

And because these interdependent connections exist between ourselves and all sentient beings, in particular it's very important for us to try to develop the heart of love and compassion in relationship with others. In our relationships with others, there is both benefit and harm. We could concentrate on the harm that has been done to us by other sentient beings, but there's really not much profit that we can gain from that if we focus exclusively on the harmful relationships that we have or the ways in which others have harmed us.

Conversely, if we focus on the beneficial connections between us and other sentient beings, then that's something that can really bring a profit or benefit to us. It can help us increase our appreciation in our heart, increase our loving kindness and compassion. So, I think it's very important for us to focus on our interdependent relationship with others from a positive angle, appreciating the benefit that other sentient beings provide us and also paying attention to the happiness of other sentient beings.

Respond In A Positive Way With The Motivation Of Love And Compassion

One example that we can look at is to see how interdependence can play out in a relationship. The exchanges that happen between partners——maybe there is one partner who has a particularly strong habit of getting angry, and they may get angry very frequently and express this anger to their partner. Due to that, their partner may develop a habit of becoming angry at their partner's anger. And then they return anger to the anger that is expressed to them, and as a result the anger just increases and increases and increases and things get more unpleasant.

So what we should try to do in moments like that is to shift our response and try to transform our response so that it becomes a response that is more intentional and more directed in a positive way with the motivation of love and compassion. We can try to look at things from a different angle in order to do this.

Actually, your partner who is showing this anger to you is not in a situation of being in full control of themselves; they are controlled by their own disturbing emotions. They are in a certain kind of situation, they come from a certain kind of background that has led them to this point of responding in this way emotionally. So there are various reasons why they come to express anger towards us, and they are not in full control of themselves when they do. That's an important point we can keep in mind. This can help us do something different in our response to that.

If someone were to hit us over the head with a stick, we wouldn't get angry at the stick, we'd get angry at the person who hit us. And in the same way if our partner expresses anger towards us, we shouldn't get angry at our partner because they are under the sway of disturbing emotions and ignorance towards the true nature of things——that is the root of that anger. So thinking in this way, we can gear our response in a fresh way from a more positive angle and see these moments of anger as opportunities to teach our partner something new, as opportunities to shift the trajectory of the relationship in a more positive way. If we can do that, respond in new ways like that, then I think we can really stand a chance of transforming our relationship in a positive way.

Seeing how the other person really is powerless, really is in a state of having no freedom and no control, we can become more concerned about their welfare than our own temporary comfort, and we can be in the moment with that.

So becoming more concerned about the other person's welfare is very simple, it's not complicated, it's simply reflecting on how this other person who is behaving in an aggressive way is actually powerless, they are actually under the power of something else. If they were doing this completely of their own free will and being in complete control of themselves, then maybe we could blame them. But that's really not the case.

When we see this, we can come to value the welfare of others more and more. This is very important for us to try to invest a lot of energy into looking at things in this way and into seeing relationships in this way, and it's also very important to be relaxed when we do so. If we can relax and take a calm look at the background that's making the person behave in this way, then this is very important and can help us to transform our response.

In sum, the heart of compassion is when we give rise to a desire or a state of mind that wants to free sentient beings, to extract sentient beings from a state of suffering, and at the same time, compassion is a readiness to expand upon whatever happiness sentient beings already have, so that they can enjoy more and deeper forms of happiness.

Cultivation of Compassion Involves Practices in Stages

And we work on these mental attitudes in stages, so that they can increase further and further. We start by reflecting on how in terms of our own desires, we only desire to be free from suffering and enjoy our own happiness. And just starting with that simple acknowledgement, we can expand the circle of that awareness further and further, in stages.

The first step is to acknowledge to yourself that your own parents and family and immediate friends also have the same desires to be free from suffering and to enjoy happiness; that is their most fundamental desire. And then in stages you can expand the circle of your attention beyond that to recognize how everyone connected with your family and friends also wants only to be happy and free of suffering, and eventually you can become aware of all sentient beings having this same desire.

In this way, your contemplation and your level of attention can become very vast in relation to sentient beings and can give rise to a strength of heart that wishes to free sentient beings from suffering and nurture the levels of happiness that sentient beings can enjoy.

It's Situation By Situation In Developing Further The Readiness To Help

We may set too high of a bar for ourselves when we contemplate Buddhist teachings about working for the benefit of all sentient beings. I don't think it's really possible to arrive at a time when you'll be able to say to yourself that you are now accomplishing the benefit of all sentient beings. It's more a matter of dealing with what's directly in front of you in terms of the experiences of happiness and suffering that you——and the sentient beings you are connected with——are going through.

I think you can meet situations of suffering with an open heart and a readiness to do whatever you can to reduce the suffering of sentient beings, to free sentient beings from suffering. Or in the same way, be ready to do anything you can to further the happiness of any given sentient being that you meet and to engage in this kind of conduct with a heart of joyfulness, cheerfulness and delight. This is really the meaning of accomplishing the benefit of all sentient beings.

So it's basically situation by situation and developing further the readiness to help, developing further this heart of wanting sentient beings to be free of suffering and to enjoy happiness in whatever situation they are in at the present. I think that's what 'accomplishing the benefit of all sentient beings' really means. I don't think that phrase means we are going to accomplish the benefit of every single sentient being at the same time.

True Compassion Is Always On The Move, Always In A State Of Readiness

Therefore compassion is actually a moving thing. True compassion is something that is always on the move, and something is always in a state of readiness. We usually think of compassion as something that sometimes moves, sometimes is responsive, and sometimes is dormant. We might see a very serious situation of a sentient being suffering, then we think that our compassion rises to the occasion and performs some tasks. And then, after that situation has passed, our compassion goes back to a dormant state.

But true compassion isn't really like that. Of course compassion is not a physical thing, but I think it's appropriate to say that compassion is always on the move, it's always ready for action or ready to accomplish the mission, if you will. Compassion is there in any occurrence of happiness or suffering that might be before us, whether it's directly before our eyes or whether it's simply in our heart and in our mind. If we can stay with this type of ever moving, ever active compassion at all times, then I think that's what the meaning of true compassion is.

We Don't Recognize The True Nature of Mind Because It's So Simple

Then in terms of the nature of mind, the true nature of mind, I don't know what I could say about that. It's just there. Usually we think of the true nature of mind as something really high, and although I haven't done a lot of practice in relation to the true nature of mind, if I speak from my own experience of this, I could say that eventually we will return to what we were bored with in the beginning and discover that was it.

So we start off by thinking that what we have right now is too simple, too ordinary. The true nature of mind must be something special, something high, something prettier than what we have now. And what we have now doesn't really satisfy our desires, it's not very attractive to us, but if you put some serious effort into your practice, then eventually I think that recognizing the true nature of mind means returning to that place where you started with——your boring unattractive, not new, not high, mental state——and actually recognize that it has been what you're looking for.

Recognizing the true nature of mind isn't a case of getting something new, it's a case of recognizing what is old in some ways, what has been with you this whole time and recognizing that it is nothing other than that. So it's not like getting some new possession. Maybe there has been a past model of the iPhone, and we wait for the next model to come out. There has been iPhone 3, now there is iPhone 4, and we are all waiting for Iphone 5 to come. We are all waiting with great hope for the iPhone 5, but I think the practice of working with the true nature of mind is one of recognizing what our current iPhone can do, appreciating the iPhone that we have now.

Not only that, but learning how to use the iPhone that we have now. Sometimes we don't take the time to learn how to use the iPhone, and then because of our lack of knowledge of how to use it, we think that it is boring, we think that it is unattractive, and we wait for the next iPhone to come out. We think that would be much better. So if we approach the nature of mind with an attitude that thinks it has to be something new, it has to be something high, it has to be something that's prettier than what's going on now, then maybe, just maybe, that's a mistake.

When we talk about the true nature of mind, when we say "nature," it means the actual state, the actual situation that the mind is in. It's simply a matter of recognizing what is there, what is actually there. So sometimes what is tricky for us to understand is that the reason we have not recognized the true nature of our mind is not because it is too profound, or too difficult. It is because it is too simple or too easy. The masters of meditation of the past say that we fail to recognize the true nature of mind because it is so simple that we fail to trust it.

So the true nature of mind is simply what we are right now, it is our uncontrived natural state. Since we are in such a habit of living our lives in contrived states, and states where we are always adding concepts onto things, it's difficult for us to return to the way we naturally are.

For example in the animal kingdom, human beings have this unique ability to smile and laugh. This seems to be a unique trait of human beings that they can smile and laugh. Other animals don't really have that capacity, they can wail and cry, but they can't really smile, laugh. So this our natural ability, we possess this ability to smile. But sometimes when we try to force ourselves to smile, when we take group photos for example, then it doesn't work. (People usually tell me that I'm serious ——do you think I am serious? ——and when taking photos, people tell me to smile. But I can't smile on demand in that moment because I'm not someone who smiles frequently.)

It's Really Essential To Give Ourselves Time To Just Be Who We Are

All of us have a lot to do in our lives, we are very busy, we have to allocate our time in order to do various things in order to assume various roles. We have to perhaps give ourselves time to be a doctor, we have to give ourselves time to be an assistant to someone, we have to give ourselves time to be all kinds of different things, take on all kinds of different roles, but what we often forget is to give ourselves time to be just ourselves. And that's what meditation is.

Meditation is giving yourself time to just be yourself. There is nothing to it other than that, it's nothing really special, just allowing yourself to relax and be yourself without worrying about what has happened in the past, or without worrying about what's going to happen in the future. Just to simply relax and rest in your own natural state is all that you need to do, giving yourself the opportunity to do that. When you give yourself that opportunity, you'll find that presence extends to the other parts of your life as well. You don't lose your own true nature as you go about all of your other activities, even if your day-to-day life is busy.

What sometimes happens in our day-to-day lives when we get so busy is that we spend the whole day doing various things, completely caught up in the tasks before us, but when we get to the nighttime, we look back on the day and we can't even remember what we did. So we remember we did something but we just can't remember what it was.

And the reason that this happens is that when we get caught up in that busyness, our mind is only following after the things on the outside. It has lost its appreciation for who we ourselves are. So it's lost the mindfulness and awareness of itself and has engaged in activities only focusing on things on the outside. In that way we come to lose ourselves in the midst of all our activities, and therefore I think it's really essential and important to give ourselves time to just be ourselves.

To Know Who We Are In A Completely Perfect Way Is The Recognition Of The True Nature of Mind

In America especially we invest a lot of importance in the notion of identity. The concept of identity is very important to us. We often peg our identity on the type of work we do. If someone asks a doctor "who are you?" they'll say, a doctor. So there is a very strong sense of identity related to the type of work that we do. The identity is based on the outer world and not on what's happening inside, on oneself becoming a basis for one's identity.

When that orientation becomes too fixed in the outside world, then serious hardships can arise. Maybe we lose our job, maybe we lose an opportunity to work as a professional in the way that we have been trained, and our response can become so extreme that we might feel compelled to take our own lives.

This kind of thing happens to people sometimes. I think this illustrates the importance and the really essential need for us to turn our attention to the inside and be able to form some sense of identity on the basis on just who we are, not on the basis of what we do, externally.

So when it comes to the true nature of mind, this isn't something that we get from a spiritual tradition or religion. It's not something that we need to seek from a guru or that we need to find by going to a sacred place, but it's a matter of recognizing who we are, whatever that it is. When we see this completely clearly, when who we actually are becomes completely evident and obvious to us, and we recognize it and appreciate it in a completely perfect way, then that I think is what is called recognizing the true nature of mind. Then we fully make this a reality for ourselves.

His Holiness Answers Questions From the Audience

You have sat here through this talk, and it's passed nine o'clock. I don't think it would make much sense for me to continue my lecture, but perhaps if you have any questions, and if the questions are easy, I can answer them. And then if the questions are difficult, then I can say we have run out of time. Maybe we can have five questions.

Question 1: The level of our study and the level of our practice may be different from our experience. Until our experience catches up to our understanding, how do we work with the gap between our intellectual understanding and the evolution of our experience?

HHK: I don't know, simple answer. This is the answer. I don't know what the answer is. If I were just another person I could say, "I don't know," but since I am the Karmapa, I should say, "I know, but I don't want to say." (I'm joking.)

This is a difficulty that we all experience trying to make our experience achieve the same level as our intellectual understanding. So I think what's most important is to recognize that practice is about relating with where we are right now, relating with our current situation and the truth of our current situation, and it's not good to let too many ideas get in the way of that.

If we let too many ideas get in the way of our current situation, then what happens is that in traditional language, we would say that the dharma and the person have become separate things. Whereas we want the dharma and the person to be one thing; we don't want there to be a gap between the dharma and the person.

So that's why the dharma has different stages. There are different stages in the practice of dharma because there are different levels in our experience as people. If there weren't different levels in our experience as people, then all dharma already would be the most profound dharma. But the dharma is not what needs to attain enlightenment; it's the person that needs to attain enlightenment. That's why your practice should match the level of your current experience. That's very important.

And then of course from the side of study or hearing and contemplation, it's fine for us to study all kinds of presentations of various philosophies like the view of emptiness, the journey through the paths and bhumis, and so on. But we need to stay mindful that this is study, we need to recognize philosophy as philosophy and have that be in its proper place in our understanding. It's fine for us to study the view of emptiness, but we should also be mindful if our experience hasn't reached that level. And if we can't make that distinction then there is the danger of falling into the extreme of pride.

For example, some people who have heard some teachings about Dzogchen or the Great Perfection might adopt an identity of being a practitioner of the Great Perfection, even though their experience hasn't reached that level. So if someone asks them, "who are you?" and they say, "I'm a practitioner of the Great Perfection." They think they are most perfect being, excellent being. They think that actually the most perfect thing is themselves, so they fancy themselves as being a great piece of perfection. When they talk about themselves and their practice, their voice deepens, and they take on very handsome physical demeanor, but it's very dangerous if their experience hasn't reached that level. Then they are just left in a state of confused pride.

Question 2: Are you personally aware of the connection that we actually have from moment to moment, or is it just your aspiration? Is your awareness of sentient beings present in every moment of your experience?

In my experience, my awareness comes and goes, but is your connection with us always present? Is it that all I have to do to connect with you is tune in to your continuous awareness of me? HHK: I don't purport to be continually aware of all the connections that I have with all sentient beings, not like speaking to each telepathically on the telephone. Maybe when someone thinks of me, it does change of the way I feel, but I might not be aware that is the case.

Your question seems to be mostly framed around connection and relationship as an action that takes place, but I think that the way I was talking about the contemplation of the moon as a metaphor for love was more pointing to the natural state of relationship that already exists between beings, between us and between all sentient beings. I am not always directly aware of the connections I have with sentient beings, and sometimes connections are strange and hard to understand. Sometimes people tell me that I show up in their dreams even though they have never met me before or have never even met a Tibetan lama. So connections in this way are strange, and I don't perfectly understand the phenomena of connections.

What I was saying is that there is a natural connection of love and compassion, and I always have a consistent aspiration to have this connection of love and compassion with sentient beings from lifetime to lifetime, for the long haul. It's not just a temporary presence of loving kindness and compassion between us but a continual presence of loving kindness and compassion. I wasn't trying to imply some sense of clairvoyance or higher cognitive powers but that the presence of loving kindness and compassion is stable and sincere, and it is always in a state of readiness.

Question 3: I want to ask about a method we can use to directly dissolve the perception of the self and others as different and separate.

HHK: From a certain perspective, we can say that others and ourselves are separate entities, but on a more fundamental level, as I mentioned earlier, we all equally desire to be happy and we all equally desire to be free from suffering. That's really the fundamental reality that makes us equal, that makes self and others equal. I think that's the fundamental reality that is important for us to reflect upon and remember.

What is out of touch with reality is the thought that others don't want to be happy as much as I do, or others don't happiness at all. That's a really distorted view. So I think that in order to get to the point of your question, the advice would be to practice meditation on self and others.

Question 4: In light of what you said about not be able to benefit all beings simultaneously at all times, is it then unrealistic for us to take on the Bodhisattva vows, which ask us to make such aspirations? Will there ever be a time when all sentient beings achieve liberation?

HHK: Well actually, sentient beings are limitless, are truly infinite in number; the number of sentient beings has no end, so there actually will not come a day when there are no more sentient beings. The other side of this is that the Bodhisattva aspirations are infinite and limitless, and there will never come a day when the Bodhisattvas' aspirations end.

So there is never a time when the Bodhisattvas will say "bye-bye, it's the end of the world. I'm out of here," because sentient beings are endless, and the Bodhisattvas' aspirations are endless, and furthermore, Bodhisattvas are unafraid of the fact that sentient beings are limitless. They don't lose heart. In fact, that makes their strength of heart grow even stronger, their desire to benefit others and practice the conduct of Bodhisattvas becomes even stronger, and this is actually a good thing.

If we ran out of sentient beings, that means the Bodhisattvas would lose their jobs. And that wouldn't be good, and so it's not really a bad situation that there is no end to sentient beings. The important thing is how we approach the endeavor of wanting to accomplish the benefit of sentient beings. (Ironically, it's approaching the time for me to say "bye-bye" for the night.

Question 5: Can His Holiness please give us a practical method that will enable us to return right to the spot of the present moment and realize our true nature in the very midst of being in the middle of busy activities?

HHK: Well, in general as I mentioned before, it's very important to remember basically who you are and not be overwhelmed by whatever situation is taking place currently. Usually we do the opposite, and we allow the situation to overwhelm us, but we can situate ourselves so that our mindfulness and awareness are actually hovering above whatever situation we are in, so that we are not completely overwhelmed with or drawn into the situation itself.

I think it's very important to have that sense of space or gap between ourselves and the content of the situation we find ourselves in. For example, someone who knows how to swim found themselves tossed into a pool of water all of a sudden. If they didn't keep their calm, then they wouldn't be able to bring forth the ability to swim. They would instead splash around in the water in a state of panic, But if they were able to relax on the spot, then that situation would become like an ornament or an adornment to them. So having some sense of spacious gap in any situation is very important.

The teaching is finished. Thank you, thank you, thank you.

In closing, I'd just like to say that I am very grateful to you all for taking the time to come here tonight. I extend my prayers of auspiciousness to you, and I hope that we can meet again and again in the future. In particular, I hope that I can come to the United States again and again to see you, and that may entail some difficulty, but I am going to try.

Back to top

The New York Times Interviews Gyalwang Karmapa

By LAURIE GOODSTEIN

Published: July 28, 2011

Back to top

Gyalwang Karmapa Teaches on Compassion, Confers Avalokiteshvara Initiation in New Jersey

July 20, 2011 - Mount Laurel-New Jersey KTC

His Holiness the Karmapa departed his North American seat in Woodstock, NY, for a visit to another Dharma center under his spiritual guidance—Karma Thegchen Choling center of New Jersey (KTC-NJ). Arriving at midday in this rural setting in southern New Jersey, the Gyalwang Karmapa soon proceeded to offer the Dharma to a large gathering of disciples.

On the afternoon's schedule was a Thousand-armed Chenrezig initiation. At the start of the session, His Holiness commented that he had just been cautioning the audience at KTD that it was unwise to offer initiations too easily, yet here he was giving initiation the very next day. However, because the KTC-NJ regularly performs Nyungne, a fasting practice connected with Thousand-armed Chenrezig, the Gyalwang Karmapa said he felt it would be unseemly to refuse their request.

In preparation for conferring the initiation, His Holiness gave a brief but powerful discourse on compassion. Defining compassion as the wish to eliminate suffering, the Gyalwang Karmapa noted that this wish could either be applied to oneself or to others. The wish to free others from suffering is what we ordinarily call 'compassion,' whereas the same wish, when directed towards ourselves, is described by the term 'renunciation.' Renunciation and compassion are thus two sides of the same coin. Renunciation entails acknowledging our own suffering, and determining to confront and eliminate it. This is a necessary first step towards generating compassion for others, because our recognition of our own suffering forms the basis for empathizing with others' suffering, His Holiness said. Once we see that we share this basic experience of pain and suffering with all other sentient beings, we can broaden our awareness of their constant longing to be free of suffering.

We are commonly so steeped in self-cherishing, and so occupied with our own private interests that we do not even notice our own egotism, the Gyalwang Karmapa observed. If we do notice it, we generally do not recognize that it is causing us pain and problems. The move from noticing the fact that we are suffering, to confronting the basic causes of our suffering, is a crucial step in eliminating suffering and creating happiness, the Gyalwang Karmapa stressed. His Holiness went on to speculate that this shift in focus from our experience of suffering to the causes of that suffering may be a defining feature of spiritual practice.

After the completion of the initiation, the Gyalwang Karmapa thanked the organizers, led by Lama Tsultrim of KTC-NJ. He continued to comment that the United States is a place where people from all over the world come and live together peacefully in harmony. Because of America's position of great influence in the world, Americans bear a special responsibility to work not only for peace and harmony in their own country, but also to work sincerely and selflessly to bring about peace and harmony throughout the world.

His Holiness taught in Tibetan with translation into English by Lama Yeshe Gyamtso over the speaker system. In addition, Chinese translation was broadcast over FM radio, and Spanish and Chinese translations were also available via webcast.

Following the Dharma transmission, KTC-NJ held a banquet in His Holiness' honor. A group of three Tibetan singers provided the evening's entertainment. At the close of the event, one of the volunteers was handed the microphone, and asked if she could say a few words on behalf of all the many volunteers who had toiled to make the day's activities possible. "We have done so little, and been given so much," she said. "I feel there is nothing we could ever do that would match the kindness that the buddhas and the spiritual masters show us." Her voice choked with tears as she expressed a sentiment that was surely shared by many present. On that heartfelt note, the event concluded and the crowd dispersed slowly into the balmy July night, buoyed by their long-awaited encounter with this supremely kind spiritual master.

Back to top

The Gyalwang Karmapa Continues KTD Teachings, Offers Buddha Shakyamuni Transmission

July 19, 2011 - NY Woodstock KTD

Disciples from afar gathered again today at KTD in New York, for a second full day of Dharma nectar dispensed by the 17th Gyalwang Karmapa. Continuing his historic second visit to the United States, His Holiness the Karmapa began the morning session by announcing that rather than the previously announced Thousand Buddha initiation, he would confer Buddha Shakyamuni meditation transmission. Explaining the change in plans, His Holiness first commented that the Thousand Buddha initiation is an elaborate initiation involving considerable time to prepare. He added that authentic tantric initiations are precious and of great value, and therefore it might be best not to confer them too readily. With this stance, His Holiness continued a theme he had touched on the previous day, when he observed that nowadays there is a tendency for people to feel that they have already accomplished something simply by having received an initiation, and thus do not go on to actually practice. Rather than making tantric initiations easily available, perhaps it is better, the Gyalwang Karmapa suggested, for people to continue fervently requesting an initiation, heightening their aspiration to receive it and their resolve to practice it intensely once they have been granted the initiation.

His Holiness opted instead to give refuge vows and confer a Buddha Shakyamuni meditation transmission that would empower those who receive it to do Buddha Shakyamuni meditation and mantra recitation. The meditation transmission had been transmitted by Lord Atisha, and formed part of the Kadam tradition. In preparation for conferring that transmission and refuge vows in the afternoon, His Holiness the Karmapa dedicated much of the morning session to the topic of refuge. In that context, the Gyalwang Karmapa raised the question of what we are receiving protection from and who is protecting us when we have taken refuge. He distinguished between direct and indirect protectors, and stressed that we ourselves bear the responsibility to serve as our own direct protectors, while Buddha and the sangha can indirectly protect us, by showing us the path and accompanying us in our journey along it, respectively.

Following a lunch break, His Holiness granted the refuge vows and meditation transmission in the afternoon. As the gathering drew to a reluctant close, His Holiness observed that his first trip abroad had been to the United States, and as it turned out so had his second trip overseas. He reminded the audience that the Sixteenth Gyalwang Karmapa had visited the United State multiple times, and had also made it the place where he passed into parinirvana. these were clear indications, His Holiness said, that the Gyalwang Karmapa lineage and the people of the United States are joined together through wholesome karmic connections. If the trend continues, it looked like America might end up being the destination for his third trip overseas as well, His Holiness jested, and the tent filled with wave after wave of deafening applause.

In conclusion, His Holiness turned to Khenpo Karthar Rinpoche and expressed his gratitude for all that Rinpoche had done over the past three and a half decades. His Holiness stated, “Khenpo Rinpoche has fulfilled all the wishes that the Gyalwang Karmapa had for him.” For a disciple with such deep devotion in the Karmapa as Khenpo Karthar Rinpoche, there could surely be no more treasured praise. Even the unflappable Yeshe Gyamtso’s voice wavered with emotion as he translated these words of thanks. In this way, many hearts filled with joy and eyes filled with tears, as the two-day Dharma reunion was concluded.

Back to top

Gyalwang Karmapa Teaches at his North American Seat

July 18, 2011 - NY Woodstock KTD

Early in the morning, shuttle buses discharged a steady stream of people, arriving from all directions to receive teachings from the Gyalwang Karmapa at his North American seat. By 10 am, an estimated 800 people were joyfully awaiting His Holiness' arrival under a vast white tent that filled the space between KTD's shrine hall and its residential wing.

During this historic second visit to KTD, His Holiness began by expressing his delight at being able to visit and meet with the larger KTD community once again. He noted the tremendous progress that had been made in recent years towards fulfilling the vast vision that His Holiness the Sixteenth Karmapa had had in founding the monastic seat. Since he bears the name of the 17th Karmapa, His Holiness said he would like to offer his heartfelt thanks and rejoice in the efforts of all involved.

The Gyalwang Karmapa cautioned that he had made no preparations for the teachings, but would simply draw on his own experience and share whatever thoughts might come to his mind. His Holiness began by noting that Americans enjoy freedom to choose from a wide range of religions, and are also free to choose not to adopt any religion at all. After distinguishing between spirituality and religion, His Holiness went on to comment that whichever choice of path one makes, the foundation is the same: to know ourselves, beginning from a basic recognition of the value of the human life that we each have. For the remainder of the day's teachings, His Holiness built on that foundation, exploring such topics as ways to counteract anger, the importance of eradicating aggression from our minds and not just suppressing it in our outer actions, and our mistaken tendency to identify ourselves with our material possessions.

The tent filled with frequent laughter throughout the day. At one point, His Holiness noted that even our electronic devices reflect our egotistic fixation on 'I' and 'mine'—with Apple offering us iphones and ipads, and Microsoft jumping in with its My Documents and My Computer icons. The Gyalwang Karmapa also joked with the translator, Lama Yeshe Gyamtso, at times resorting to the use of his fingers to make sure his points came through clearly.

With the joy and the laughter of the day came rain. The auspicious rains were followed by a sudden wind that swept through the tent, sending ripples along the white canvas--lest anyone forget just how extraordinary an event it was for His Holiness to turn the wheel of Dharma again at KTD.

The morning and afternoon sessions were both transmitted live via Internet, with translation in English, Chinese and Spanish. Those watching online more than doubled the number of people who were able to receive His Holiness the Karmapa's teachings.

For further details of the day's teachings, see KTD's blog.

Back to top

Gyalwang Karmapa Returns to KTD

July 17, 2011 - NY Woodstock KTD

On the road that leads through the upstate New York town of Woodstock, a huge quilted sign hangs high, proclaiming: Welcome Home! His Holiness the 17th Karmapa was indeed welcomed back to his North American seat this afternoon, for a joyful second visit. (His Holiness first visited Karma Triyana Dharmachakra (KTD), located in Woodstock, during his trip to America in 2008.

With the sun high overhead on this bright summer day, a long line of retreat lamas, monks and nuns formed a golden procession to welcome His Holiness back to his home in North America. Dzogchen Ponlop Rinpoche and Khenpo Karthar Rinpoche led members of the KTD and KTC communities to offer His Holiness a ceremonial welcome with tea and rice, as well as mandala offering and extensive prayers.

On behalf of the entire KTD community, KTD Executive Director Mark Rothe made a brief speech warmly greeting the Gyalwang Karmapa. Mark Rothe noted that although His Holiness has many homes all around the world, he hoped that his home at KTD would be a place where His Holiness could enjoy himself and extend his activities, in the knowledge that KTD is a place where people care deeply for the Dharma and care deeply for His Holiness.

When the ceremony concluded, His Holiness left the shrine room, but the rest of the gathering lingered enjoying the long-anticipated reunion, before returning with renewed enthusiasm to the task of preparing for tomorrow’s events under the tent.

Back to top

Kalachakra concludes

July 16, 2011 - Washington DC

On the last day of the Kalchakra event in Washington DC, His Holiness the Karmapa attended the morning session which began at 7 am with prayers led by His Holiness the Dalai Lama, who then proceeded to give the White Tara long life empowerment to all those gathered in the hall. Following this, a long life prayer was held for His Holiness the Dalai Lama by the organizers of the teachings and recited by Katri Samdhong Rinpoche. In turn, the North America Tibetan Association presented a special award to Katri Samdhong Rinpoche before the Kalachakra event drew to a close.

During his last afternoon in Washington DC, His Holiness gave private audiences with several groups including Daniel and Tara Goleman, well known best-selling authors of several books on science and behavior. Daniel Goleman is also a board member for the Mind and Life Institute, established by His Holiness the Dalai Lama to foster dialogue between scientists and Buddhists.

On the eve of his departure to New York, His Holiness visited some memorials in Washington DC and also gave a large public audience mainly to the Tibetan community gathered in Washington DC from all over the world.

Back to top

Voice Of America and Radio Free Asia Interview Gyalwang Karmapa

July 14, 2011 - Washington DC

His Holiness the Karmapa gave two interviews this morning at Radio Free Asia and Voice of America. He spoke very eloquently about the issues dearest to his heart at Radio Free Asia, including the need for environmental protection of the Tibetan Plateau. He said that the Tibet issue is not simply a political one but something that transcends politics since it is the third pole and the source for freshwater for the rest of mainland Asia. Whatever happens in Tibet therefore will greatly affect India and the other downstream countries. Picking up this same theme, he reminded Tibetans in Tibet to follow what His Holiness the Dalai Lama had said regarding the use of wildlife products and the need to conserve nature and develop compassion for all living beings including endangered species.

Following the second half of Kalachakra empowerment given by His Holiness the Dalai Lama, His Holiness the Karmapa attended an in house reception in his honor at the International Campaign for Tibet office, where he spent time with Loday Gyari Rinpoche and Richard Gere.

Back to top

Kalachakra continues

July 13, 2011 - Washington DC

His Holiness the Karmapa gave early morning public audience to over 150 people so that devotees who were unable to see him yesterday could do so this morning. He attended the Kalachakra prayers and the Kalachakra empowerment led by His Holiness the Dalai Lama in the afternoon. The Empowerment session began with a personal greeting to His Holiness the Dalai Lama from Cardinal Theodore McCarrick, the former Archbishop of Washington DC. 

In the evening, His Holiness the Karmapa held several private audiences including with Sharon Salzberg, an esteemed American Buddhist teacher and author.

Back to top

Gyalwang Karmapa Visits WWF Headquarters

July 12, 2011 - Washington DC

For several years now, His Holiness the Karmapa has been very interested and active in environmental protection and ecology. Today he had opportunity to meet with senior scientists and environmental leaders at the World Wildlife Fund headquarters in Washington DC. He toured the WWF building, which features the third largest green roof in Washington DC and has received LEED Platinum Energy Star certification, which means that the building is truly sustainable. His Holiness was briefed on the latest science and solutions by senior WWF staff on issues such as climate change, wildlife trade, market transformation, and disaster recovery and he engaged in a conversation with the scientists on how best to reach out to people and change their hearts. Referred to as the Green Buddha by the Senior Vice President of WWF, which is the largest environmental organization in the world, His Holiness spoke to the staff, reminding them that the most important thing is that we are all inter-connected and that we must make everyone part of the solution. He praised the important work that WWF does and said that it gave him hope as he continues to do his part in the Himalayas and that he does not feel so alone as he strives to solve environmental problems there. He concluded by reciting a prayer to bless the staff, many of whom were visibly moved.

In the afternoon, His Holiness attended the Kalachakra teachings, where His Holiness the Dalai Lama conveyed the preliminary initiation for students gathered.

Following a public audience which was attended by over 750 people, His Holiness the Karmapa visited some well known Washington DC memorials, including the Lincoln Memorial and the Vietnam memorial.

Back to top

Gyalwang Karmapa Attends Reception In Honour Of Samdhong Rinpoche

July 11, 2011 - Washington DC

His Holiness the Karmapa attended a reception hosted by the Special Envoy of His Holiness the Dalai Lama, Loday Gyari Rinpoche, and attended by Professor Venerable Samdhong Rinpoche, the Kalon Tripa-elect Lobsang Sangay, and board members of the International Campaign for Tibet, including Richard Gere. The reception, hosted in honor of Samdhong Rinpoche, was well attended. Gyari Rinpoche toasted him and lauded his achievements and his deep dedication towards the Tibetan people and, in particular, thanked him for his commitment to leading the Tibetan community towards democracy.

Loday Gyari Rinpoche introducing His Holiness Karmapa

Gyari Rinpoche also welcomed His Holiness the Karmapa, saying that he believed His Holiness would be a powerful representative for Tibetan cultural identity and that his mere presence sent a signal that Tibetan culture and religion is alive and vibrant today, and that the younger generation would protect this legacy. He went on to say that the overwhelming sense among Tibetans towards His Holiness the Karmapa is one of trust and approval as he has gradually grown up at the side of His Holiness the Dalai Lama and taken on the mantle of leadership in the Kagyu tradition and in the Tibetan community. His Holiness the Karmapa was seated between the Special Coordinator for Tibet, Undersecretary of State for Democracy and Global Affairs Maria Otero, and the previous Special Coordinator, Paula Dobriansky.

Back to top

His Holiness the Karmapa in Washington DC

July 9, 2011- Washington DC

His Holiness the Karmapa attended the third day of Kalachakra preliminary teachings by His Holiness the Dalai Lama at the Verizon Center today. His Holiness the Dalai Lama gave profound instructions on Gyalsey Thokme Sangpo's 37 Practices of a Bodhisattva and Kamalashila's The Middling States of Meditation. His Holiness interspersed the teachings with personal anecdotes and exhortations that we should always find a reason to practice and meditate. He also took the time to demonstrate the Six Exercises of Naropa (Trul Khor), providing clear explanation for proper breathing and visualization during the exercises. The audience joyfully followed His Holiness' directions as well as the tulkus and lamas on stage, including His Holiness the Karmapa.

Saturday morning, before a World Peace talk took place on the West Lawn of the Capitol Building in Washington, D.C., the 17th Gyalwang Karmapa, stood silently on the stage, waiting to greet the 14th Dalai Lama. This was the Karmapa’s first public appearance since arriving in the nation’s capitol the night before. While thousands of people had come to hear the Dalai Lama’s talk on the importance of cultivating inner and outer peace, fewer seemed cognizant of the young Karmapa, waiting quietly in the wings. When the Dalai Lama made his entrance, the Karmapa walked forward, and the two bowed gently towards each other in a Tibetan gesture of mutual respect and affection, two great Tibetan spiritual leaders on a world stage, with the Washington Monument behind them and the U.S. Capitol in front.

The 17th Gyalwang Karmapa is in Washington D.C. to attend the Kalachakra teachings and empowerments that the Dalai Lama is giving at the Verizon Center through July 16th. On Wednesday, Kalden Lodoe, the President of the Capital Area Tibetan Association remarked: “This is the first time that His Holiness Dalai Lama is giving the Kalachakra in Washington, D.C. There are attendees from 41 countries and five continents.”

After the Kalachakra empowerment is over, the Karmapa will visit his centers in New York and New Jersey before returning to India towards the end of July. While the 16th Karmapa, Rangjung Rigpe Dorje travelled widely in North America in the 1970s, this is only the second time that the 17th Karmapa has visited the United States since escaping from Tibet to India in 2000.

Back to top

His Holiness the Karmapa Departs for USA for Two-Week Religious Tour

July 8, 2011. Delhi

His Holiness the 17th Karmapa, Ogyen Trinley Dorje, departed yesterday for a two-week religious tour of the United States. During his stay abroad, His Holiness will engage in a variety of religious activities. From July 9-16, the Gyalwang Karmapa will receive the Kalachakra initiation from His Holiness the Dalai Lama in Washington, DC. The Gyalwang Karmapa will then visit Dharma centers under his spiritual guidance in the New York area. At his North American seat of Karma Triyana Dharmachakra Center in Woodstock, NY., he will offer empowerments and teachings to his disciples.

This trip to the United States marks His Holiness' second international tour since fleeing from Chinese-occupied Tibet in 2000. In 2008, he conducted a religious tour to the United States, offering Dharma teachings and more broadly fulfilling his duties as a spiritual leader to millions of followers worldwide.

Back to top

karmapa's past activities IN 2011

2011 April - June

2011 January - March

karmapa's past activities IN 2010

2010 October - December

2010 July - September

2010 April - June

2010 January - March

karmapa's past activities IN 2009

2009 December

2009 October - November

2009 July - September

2009 April - June

2009 January - March

2009 Interfaith Prayer Meeting for World Peace & Lineage Practice Teachings

2009 26th Kagyu Monlam Chenmo

karmapa's past activities IN 2008

2008 December 11th to 26th

2008 September - October

2008 June - August

2008 Karmapa In America

2008 January - March