Announcement of the 26th Kagyu Monlam

The 26th Kagyu Monlam will be held from January 4–11, 2009, in Bodhgaya, India. The Gyalwang Karmapa will continue his teaching on The Life of Milarepa. On the sixth day of the Kagyu Monlam, Pal Gyalwang Karmapa will confer the Tara empowerment. In addition, the purification pujas of the buddha Akshobhya for the living and deceased, reading of the Kangyur, an alms procession, and other activities will be performed during the Monlam.

The 26^th Kagyu Monlam Schedules

 January 4–11 , 2009

Any changes in the Schedule will be announced at the Monlam.

GYALWANG  KARMAPA'S CONCLUDING SPEECH TO THE KAGYU MONLAM WORK TEAMS

December 28, 2007, report by Karma Palmo, photo by Karma Lekcho

The 25th Monlam Chenmo is completed, not only in this place. I believe it is also completed in everybody's heart.

It could be said the reason why I am leading the Kagyu Monlam Chenmo's work is because I am the head of the lineage; I am the person who bears the name of Karmapa. However, it can also be said that it is because I believe that everyone in this work team has been my family for many lifetimes, either my parents, or other relatives. Therefore, with gratitude, I plunge into the task, hoping that I can make everybody even happier.

While working during the Monlam, maybe due to some temporary circumstances, you may sometimes have felt upset or uncomfortable, but from the ultimate perspective I believe Kagyu Monlam Chenmo is the spring of happiness and joy. And this is also my good wish for everyone. I am not at all concerned if I could continue to lead Kagyu Monlam Chenmo in the future. What I am concerned about is whether everyone involved can work together harmoniously with one mind, and make Kagyu Monlam proceed in accordance with Dharma.

Taking myself as an example, as leader of this Monlam, I cannot say that I have not made any mistakes in the process. Even though I have made many mistakes, as long as I am alive, even for one day, I will continue to devote myself to Kagyu Monlam. Why? This is because I hope, I wish to benefit every one of you, and even if I cannot bring real benefits to everyone, as long as my two feet are still planted on this earth, I want to bring you joy and happiness. And this has always been my wish.

This time, there are so many people who have come to attend Monlam from all over the world. They all went back to their own countries full of joy. And this is the sign that Kagyu Monlam has really accomplished something.

So if it is just us, and we say that the monlam was successful, it doesn't mean much. The real sign that Monlam is completed with satisfaction is to see that every participant's heart is full of joy and peace, and will bring with them the feeling and the experience of compassion to their own home country. This is the success of Monlam.

Why is it possible for Monlam to bring so many people such joy? I am only the planner; the one who really executed the plan is Lama Chodrak and everyone in this room. Because of your hard work, you made so many people so happy.

If we want to talk about the mistakes we made – there are too many to talk about. It is understandable that we all make mistakes, but this time I really saw that everyone is completely devoted to pure Dharma with their body, speech and mind. So I want to thank everybody again. I want not only to thank you but I want to dedicate the merit of this Monlam to all of you. May you all be happier and happier in this life and in future lives and become closer and closer to perfect happiness. And I pray that everyone may never be separated from Karmapa's activities, life after life.

I also want to say that compared to the difficulties you encounter working for the monlam, seeing the joy arising in so many people is even more powerful. I believe hundreds if not thousands of people are already eagerly awaiting the next Monlam. They are already asking when it is. I hope that for the sake of those who are waiting for the next Monlam, all of you will work together for it. Even though you may have made some mistakes working for the Monlam, I want to assure you that I will never give up on any of you because of the mistakes you might have made. Kagyu Monlam is not worldly work; you will not be fired because you did not perform well. In common worldly jobs in general people are selected based on their ability and performance, but not Kagyu Monlam. Kagyu Monlam wishes to give more people the opportunity to be involved. As long as you have the wish, as long as you identify with the purpose of Monlam, I welcome you.

While working for the Monlam, you may have felt some afflictive emotions: you might have got angry or felt that somebody is jealous of you, or that some people took advantage of you, but if you decide to quit because of this problem of the afflictive emotions, then you should tell yourself, compared to those who make you angry or get jealous of you or take advantage of you, or abuse you, the one who trusts you is even more important. So you shouldn't retreat because of those who are jealous of you or want to hurt you, you should march on because of the person who trusts you.

Finally I want to thank all the Chinese workers. You have participated in different teams at the Monlam. You have worked hard and well. I trust you fully and I hope you will continue with your good work and become the pride of all the Chinese around the world.

I would also like to thank all the westerners who worked for the Kagyu Monlam. As the Kagyu Monlam is an international event, I encourage more people from all the western countries to participate.

MEDICINE BUDDHA EMPOWERMENT

2007/12/25, report by Karma Palmo.

An Interview and Discussion with HH Gyalwang Karmapa on the Great Kagyu Monlam Aspiration

December 13, 2007: Interview with His Holiness

The Gyalwang Karmapa kindly gave the following interview at Tergar Monastery on 13th December, at the 25th Great Monlam Aspiration of the Glorious Unequaled Kagyu Sangha (Pal Nyammay Kagyupay Sangha Monlam Chenmo).

Q : Your Holiness, please could you explain the meaning of the word monlam?

GK : From the perspective of mind, the meaning of monlam can be explained in several ways. From the perspective of the individual it means having the profound wish [or aspiration] to bring happiness and well-being to others and simultaneously enhance our own root of virtue, dedicating that merit for the benefit of all sentient beings. That type of [wish-fulfilling] dream is monlam.

Q : What is its importance?

GK : Generally speaking, all major developments in human culture have come about as the result of hope and a clear vision. From the Buddhist point of view, our ultimate goal is to attain parinirvana; in this process, the role of aspiration is fundamental and threefold. At the beginning it is like the seed, in the middle it is like water and manure, and at the end it is the fruit. Without an aspiration the seed of Buddhahood will not germinate.

Q : Are there any special features of this year's Monlam?

GK : Because we are celebrating the 25th anniversary of Kagyu Monlam this year, we are offering free medical treatment to help local people. In addition, because the Kagyu Monlam has become an international event, which aims to bring the peoples of the world together, this year the Monlam, recitation texts are available in five languages: Tibetan, Hindi, English, Chinese and Korean. I consider these two the most important special features.

Q : Sanskrit prayers are being used for the first time this Monlam. Please could you expand on this?

GK : Our Tibetan dharma is based on the Sanskrit canon. So, in times past, Tibetan Buddhist scholars considered Sanskrit to be very important; they studied the language and also studied Buddhist scriptures in the original Sanskrit. But,from the time of the Fifth Dalai Lama, about three hundred and fifty years ago, the ties between India and Tibet were broken. Afterwards, it became difficult to maintain the standard of our knowledge of Sanskrit and so things such as pure pronunciation were lost. However, now that we are in India, Tibetans have begun to study and research texts in Sanskrit once more, and are involved in discussion with Indian Sanskrit scholars too. This development is very important for the Indo-Tibetan relationship and, I feel, it is essential that it be maintained. Thus, we are reciting prayers in Sanskrit so that the relationship may continue forever. Furthermore, by reciting in Sanskrit, we can transcend time, generating a feeling of closeness with the Buddhism of the time of Lord Buddha. It is my aspiration that we can achieve this.

Q : This year monks and nuns have received special training in codes of conduct.What was the purpose?

GK : In the twenty-first century there are many external distractions, so we need a way to remain stable. If we are carried away by these distractions we will lose our self-restraint. In order to instill proper conduct and to bring well-being and peace of mind, we have this Monlam. Using ancient methods from the Vinaya, we are training the sangha members because they are the principal participants in the Monlam.

This code of conduct, based on ancient Buddhist traditions, is not intended to serve the interests of one religious tradition alone, but to bring stability and happiness to society at large. Recently, the misconduct of some members of the sangha, both inside and outside Tibet, has become a threat to the security and well-being of society. Thus, we have done this as a service to humanity.

Q : How does the Kagyu Monlam help the well-being of sentient beings and world peace?

GK : Over the years, Kagyu Monlam has become a great assembly of people, and as such, it is very powerful. If we can win people over by our example, then, gradually, through this assembly, we will benefit the whole of human society. For example, if we can change one bad person into a good person, we will have been successful in reducing the number of bad people in the world by one, and thus will have helped world peace.

There is no way that Kagyu Monlam on its own has the power to bring peace to all sentient beings, but we can use the Monlam as a way of broadcasting the message that the world is something that all sentient beings have the right to enjoy, a message of loving kindness, compassion and peace to the whole world.

Q : The Akshobhya Ritual plays an important part in this year's Monlam. Is there any reason why this was chosen?

GK : When looking at the reason for the Akshobhya Ritual, we need to consider three different karmas. First, from time immemorial, there have been hunters and fishermen but nowadays they operate on such a vast scale that a whole species can be almost wiped out in a day. Although the world has the favorable conditions necessary to last for a long time, because of the extensive use of advanced technology, our power to accumulate karma has multiplied so much that we are now in the process of destroying the world itself.

The second karma to consider is the antidote. In order to counteract this powerful karma we need a stronger counter-measure. There are many methods, both known and unknown. However, the Lord Buddha taught that the Akshobhya Ritual is the most powerful for purifying strong karma; therefore Lord Akshobhya is the power and the activity.

The third karma is this. For a powerful karma there must be a powerful antidote. But, like a piece of wood and an axe, there has to be a link, a connecting factor; simply having the two together has no effect. There has to be someone to make the necessary karmic connection between the two. Because so many people at the Kagyu Monlam have made vast aspirations, there is great power. Primarily the participants are from Khamtsang Kagyu and have a very strong connection with the Karmapa, and Karmapa is a being who has been blessed by Vajra Akshobhya and therefore is a member of Akshobyha's family. It is possible that one particular Buddha such as Lord Shakyamuni might be unable to tame a given individual, but there is no individual who cannot be tamed by one of the Buddhas. The Karmapa is the embodiment of the activity of all the Buddhas, is he not? So that is the reason for having this ritual; it is my aspiration that everyone will receive the threefold siddhis of Akshobyha's power, compassion and blessing.

A Logo for the Environment (29th December, 2007)

Transcript: An Explanation of the Kagyu Monlam logo by the Gyalwang Karmapa December 29, 2007

On December 29, 2007, His Holiness talked movingly about protecting the environment in a speech in Bodhgaya:

"There is a new logo for the Monlam this year, and I would like to explain it.

"Throughout my life I have always felt that the outer natural elements and my own mind are close. I have a special connection with the four elements. I am not being superstitious and saying I can talk to the elements, but sometimes it feels that way.

A new logo of the Kagyu Monlam designed by His Holiness the 17th Gyalwang Karmapa

"Ever since the human race first appeared on this earth, we have used this earth heavily. It is said that ninety-nine percent of the resources and so on in this world come from the natural environment. We are using the earth until she is used up. The earth has given us immeasurable benefit, but what have we done for the earth in return? We always ask for something from the earth, but never give her anything back.

"We never have loving or protective thoughts for the earth. Whenever trees or anything else emerge from the ground, we cut them down. If there is a bit of level earth, we fight over it. To this day we perpetuate a continuous cycle of war and conflict over it. In fact, we have not done much of anything for the earth.

"Now the time has come when the earth is scowling at us; the time has come when the earth is giving up on us. The earth is about to treat us badly and give up on us. If she gives up on us, where can we live? There is talk of going to other planets that could support life, but only a few rich people could go. What would happen to all of us sentient beings who could not go?

"What should we do now that the situation has become so critical? The sentient beings living on the earth and the elements of the natural world need to join their hands together—the earth must not give up on sentient beings, and sentient beings must not give up on the earth. Each needs to grasp the other's hand. So doesn't the Monlam logo look like two hands clasping each other?

"Its shape is also similar to the design of the Sixteenth Gyalwang Karmapa's Dream Flag of peace and serenity, which is used regularly among the Karma Kamtsang. If I were to make up everything myself, I doubt it would have any blessings, but using the previous Karmapa's design as a model probably gives this blessings.

"This is a symbol of the Kagyu Monlam. We hold the Kagyu Monlam for the benefit of the entire world. We will not give up on the earth! May there be peace on earth! May the earth be sustained for many thousands of years! These are the prayers we make at the Kagyu Monlam, which is why this symbol is the logo of the Kagyu Monlam. I also think this might become a symbol of people having affection for the earth and wanting to protect it.

"Now I will boast a bit. As I mentioned before, I am the one who designed this logo. I have the strong feeling that I am connected to the natural elements. Technological devices do not agree with me. I feel most comfortable using natural things. When I use technological devices, my body feels rather uncomfortable, although I have no choice but to use them.

"Both the body and mind are strongly connected to the unaltered, natural elements. Because I made this logo, I think it could probably provide some protection against dangers from the natural elements of the external world. But do not think that this logo alone will protect you: if you jump into fire or water while wearing it, you will still die. It is first and foremost a symbol that we are not giving up on the earth.

"Thank you"

Current Activities of the Karmapa (2008)

His Holiness at Vajra Vidhya in Sarnath (January, 2008)

5th January, 2008. Vajra Vidya Institute monks have been performing the Thrangu Tse-drup Puja (Thrangu Style of Long Life puja which was developed during the time of the 14th Karmapa) for the Gyalwang Karmapa from 3-5 January. On the last day of the Thrangu Tsedup Puja, the Kyabje Khenchen Yongzin Thrangu Rinpoche offered the Ten-shug (Long Life) Mandala to the Gyalwang Karmapa. The ceremony took place in the main shrine hall of VVI which was filled with numerous international devotees and many Tibetans, mutually praying for Long Life of the Gyalwang Karmapa, for the benefit of all sentient beings.

Later, Lama Dawa of Hong Kong Thrangu Dharma Center cordially invited the Gyalwang Karmapa for lunch at the Hotel Ramada in Varanasi. The entourage of His Holiness and the staff of VVI were also present at the lunch.

6th January, 2008: This is the 28th day according to Tibetan Lunar calendar. On this special day, the Gyalwang Karmapa released many bird and fishes in morning in what is called a "life release" ceremony. In the afternoon, the Gyalwang Karmapa gave the four armed Chen-re-zig Empowerment. Kyabje Thrangu Rinpoche was present.

The text for this empowerment was prepared by Jamgon Kongtrul Lodoe Thaye and published in his famous Rinchen Terzoed. The empowerment is also called the Great Compassion of Nga-ri (a place in western Tibet). After the empowerment His Holiness spoke about the practice the Buddha Amitabha, noting that in order to reborn in Buddha Amitabha's pure land, one has to practice Avalokteshwara and Vajrapani for a quicker rebirth.

His Holiness also thanked Kyabje Thrangu Rinpoche for his hospitality, and mentioned that during the previous day of Ten-shug ceremony, Rinpoche requested that His Holiness "live 100 years" His Holiness replied that "when I think about it, I will not be able to live for that long by myself, so here I offer Ten-shug to you all friends for your continuous love and compassion."

On the auspicious day of the 6th of July, His Holiness the Karmapa visited the residence of His Holiness the Dalai Lama early in the morning to offer scarf and his best wishes on the occasion of His Holiness Dalai Lama's 72nd birthday.

His Holiness presided over the joyous celebration in the courtyard of the Tsuglagkhang (main temple). The celebration was attended by top officials of the Tibetan Government in Exile, including Kalon Tripa (Prime Minister) Prof. Samdhong Rinpoche, Chairman Karma Choephel, Deputy Speaker, Gyari Dolma, Supreme Justice Commission and Justice Commission, and other members of the Central Tibetan Administration. Kyabje Trulshik Rinpoche was present during the morning function.

A Tibetan voluntary organization and the Regional Tibetan Women Association from Dharamsala had been urging Tibetans to observe a strict vegetarian diet on the Dalai Lama's birthday as an effort to reduce obstacles in the personal life of the Dalai Lama.

Fifteen traditional Tibetan songs and dances were presented during the later part of the celebration, including rare performances by schools from remote areas of Spiti and Tawang in Arunachal Pradesh.

On the evening of July 9th, His Holiness was invited as the guest of honor to the cultural competition in songs and dances at the Tibetan Children Village school (TCV) of Gopalpur. Before the competition His Holiness was requested to consecrate the newly build stupa on the school site.

The Tibetan Children Village school has over 2000 students. They were divided into four houses for the competition. The houses were named after ancient Tibetan kings: Nyatri, Trisong, Triral, and Songtsen. This cultural competition was to commemorate the celebration of His Holiness Dalai Lama's birthday.

The competition was strong, students presented songs and some rare dances, and they were wearing wonderful Tibetan traditional dresses. The Triral House won the competition and received the prize from His Holiness.

After the competition was over, His Holiness gave a speech emphasizing the importance of our culture and tradition which gives us, Tibetan, our distinctive mark in this world. View more pictures at http://viewmorepics.myspace.com/index.cfm?fuseaction=user.viewPicture&friendID=169312558&albumId=807103 

The Dalai Lama's 72nd birthday celebration was attended by HH Gyalwang Karmapa and other eminent attendees.

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Read the statement from the Tsurphu Labrang regarding a misinformation campaign about pending litigation in India. (karmapa Issue)

 

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Statement from the Tsurphu Labrang regarding litigation matter:

Aide de Memoire Re Order Dated 5th July 2004 Passed by the Supreme Court of India There have been many rumours surrounding the impact of the order dated 5th July 2004 (said Order) passed by the Supreme Court of India (Supreme Court) in the Special Leave Petition (C) No. 22903 of 2003 titled Tshurphu Labrang v. Karmapa Charitable Trust & others (SLP). The SLP was filed by the Tshurphu Labrang to challenge an order dated 26th August 2003 (impugned order) passed by the High Court of Sikkim (High Court) in Writ Petition (C) No. 5 of 2003 (writ petition). The writ petition was filed by the Tshurphu Labrang against an order dated 16th November 2002 passed by the District Judge, East & North Sikkim at Gangtok (District Judge) in an application filed by Tshurphu Labrang to be impleaded as a party-defendant in a suit pending before it. That suit is Civil Suit No. 40 of 1998 (renumbered as Title Suit No. 2 of 1998) titled Karmapa Charitable Trust & others v. State of Sikkim & others (the Suit). Gyaltshab Rinpoche is defendant no. 3 in the Suit.   There were reports that Shamar Rinpoche and Thaye Dorje, i.e., the person propounded by Shamar Rinpoche as the 17th Karmapa, would be entering Dharma Chakra Centre, Rumtek Monastery (Rumtek Monastery) on 20th July 2004, after the said Order was passed. As a result of these reports, the State Government of Sikkim tightened the security arrangements in and around the Rumtek Monastery. Shamar Rinpoche and Thaye Dorje did not show up at Rumtek Monastery on 20th July 2004. As in the past, their bluff has failed.   The propaganda dated 13th May 2004, 8th July 2004 and 22nd July 2004 published by Shamar Rinpoche on his, as also the article titled "India, Sikkim, China and a vexing Tibetan lama" by Julian Gearing published in Asia Times dated 21st July 2004 (the article) in respect of the said Order, is deceptive and misinformed.   The dismissal of the SLP by the Supreme Court does not decide that Shamar Rinpoche and Thaye Dorje can enter Rumtek Monastery. It only decides an interlocutory issue in the Suit, i.e., whether Tshurphu Labrang may be added as a party-defendant in the Suit. The said Order does not decide that the rights, title and interests of the 17th Karmapa, Orgyen Trinley Dorje, have been "in effect blocked" and that his right to enter the Rumtek Monastery was "irrevocably rescinded."   The said Order passed by the Supreme Court is as follows: "Mr. B.S. Chahar, learned counsel states that the State of Sikkim does not desire to file affidavit." "We see no reason to interfere. The Special Leave Petition is dismissed. We, however, clarify that the trial court will not take into consideration any observations made in the impugned order or in the order of the District Judge dismissing the application." Since the Supreme Court was not inclined to interfere in the impugned order, the Counsel for Tshurphu Labrang pointed out that the Tshurphu Labrang was aggrieved by the observations made in the impugned order and in the order dated 16th November 2002 passed by the District Judge. The Counsel for Tshurphu Labrang read out these observations in the Supreme Court. Thereafter, the Supreme Court clarified that "the trial court will not take into consideration any observations made in the impugned order or in the order of the District Judge dismissing the application." In other words, the said Order clearly records that anything said against the Tshurphu Labrang (observations) by the High Court and also the District Judge will not be taken into consideration by the District Judge (trial court) while deciding the Suit.   The said Order does not have any negative impact upon the fact that the Tshurphu Labrang has been administering and in possession of the properties of the Karmapa for centuries and continues to do so uninterruptedly up to the present moment, as a matter of right.   Although the identity and recognition of the 17th Karmapa is not an issue in the Suit, it is obvious that in publishing all the propaganda referred to in paragraph 3 above, Shamar Rinpoche is motivated by the intention to somehow legitimize his proposition that Thaye Dorje is the 17th Karmapa. The article by Julian Gearing is also biased, unverified and published without crosschecking the basic facts.   The merits of the issues in the Suit cannot be discussed at this stage for reasons of propriety and professional ethics. The issues framed by the District Judge in the Suit are yet to be tried, heard and decided by the trial court and the same are sub judice. As mentioned earlier, the issue of the impleadment of Tshurphu Labrang in the Suit was only an interlocutory issue.   The issue, if any, of the recognition of the 17th Karmapa is now a matter of history and remains only of academic interest. The confirmation and proclamation by H.H. The Dalai Lama in 1992 was that Orgyen Trinley Dorje is the 17th Karmapa. All the followers of the Karma Kagyu and other Buddhist traditions, including Shamar Rinpoche, accepted the same. In 1994, Shamar Rinpoche propounded that Thaye Dorje is the 17th Karmapa and requested H.H. The Dalai Lama to similarly recognize Thaye Dorje also as the 17th Karmapa. H.H. The Dalai Lama flatly refused, by a letter dated 3rd February 1997 to Shamar Rinpoche, to accept the proposition that Thaye Dorje is also the 17th Karmapa. The matter of the recognition and identity of the 17th Karmapa is now conclusively closed and rests there.   Historically, like in the case of the 17th Karmapa, previous Dalai Lamas have issued such confirmations and recognitions of earlier Karmapas. The present Shamar Rinpoche's legitimacy and recognition as an incarnation of the previous Shamar Rinpoches was also determined and confirmed by the present Dalai Lama, on the explicit written request of the 16th Karmapa in the 1960's.